The Fumigation from AROMATICS OCEAN I call, whose nature ever flows, From whom at first both Gods and men arose; Sire incorruptible, whose waves surround, 3 And earth's concluding mighty circle bound: Hence every river, hence the spreading sea, And earth's pure bubbling fountains spring from thee: Hear, mighty fire, for boundless bliss is thine, Whose waters purify the pow'rs divine: Earth's friendly limit, fountain of the pole, Whose waves wide spreading and circumfluent roll. Approach benevolent, with placid mind, And be for ever to thy mystics kind.

(1) 'These rivers, my son, run, the eastern (like the Gangâ) toward the east, the western (like the Sindhu) toward the west. They go from sea to sea (i. e. the clouds lift up the water from the sea to the sky, and send it back as rain to the sea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river,

(1) Likewise it carried Smell across. When that was freed from death, it became wind. This wind, when it has crossed beyond death, purifies.

The FUMIGATION from FRANKINCENSE and MANNA. TETHYS I call, with eyes cærulean bright, Hid in a veil obscure from human sight; Great Ocean's empress, wand'ring thro' the deep, And pleas'd with gentle gales, the earth to sweep; Whose blessed waves in swift succession go, And lash the rocky shore with endless flow: Delighting in the Sea serene to play, In ships exulting and the wat'ry way. Mother of Venus, and of clouds obscure, Great nurse of beasts, and source of fountains pure. O venerable Goddess, hear my pray'r, And make benevolent my life thy care; Send, blessed queen, to ships a prosp'rous breeze, And waft them safely o'er the stormy seas.

(40) In the water it causes a stink, putridness and rankness, a forgetfulness of all good things, a melancholy or sadness of life, a house of death, a beginning of sorrow and an end of joy Of the Astringent or Saltish Quality.

(1) Let a man meditate on the fivefold Sâman in all waters. When the clouds gather, that is the hiṅkâra; when it rains, that is the prastâva that which flows in the east , that is the udgîtha that which flows in the west , that is the pratihâra the sea is the nidhana.

The FUMIGATION from FRANKINCENSE. WIDE coursing gales, whose lightly leaping feet With rapid wings the air's wet bosom beat, Approach benevolent, swift-whirling pow'rs, With humid clouds the principles of flow'rs: For flow'ry clouds are portion'd to your care, To send on earth from all surrounding air. Bear, blessed pow'rs, these holy rites attend, And fruitful rains on earth all-parent send. Next: LXXXII: To Ocean Sacred Texts | Classics « Previous: The Initiations of Orpheus: LXXX: To The West Wind Index Next: The Initiations of Orpheus: LXXXII: To Ocean » Sacred Texts | Classics

(27) Therefore now he is eternally an astringent, hard, cold, bitter, hot and sour stinking fountain- source: For when the sweet quality in him was dried up, it became a sour stink, a valley of misery, and a house of perdition and woe. Now further into the Depth.

The FUMIGATION from FRANKINCENSE. SEA-born, aerial, blowing from the west, Sweet gales, who give to weary'd labour rest: Vernal and grassy, and of gentle found, To ships delightful, thro' the sea profound; For these, impell'd by you with gentle force, Pursue with prosp'rous Fate their destin'd course. With blameless gales regard my suppliant pray'r, Zephyrs unseen, light-wing'd, and form'd from air. Next: LXXXI: To the South Wind Sacred Texts | Classics « Previous: The Initiations of Orpheus: LXXIX: To the North Wind Index Next: The Initiations of Orpheus: LXXXI: To the South Wind » Sacred Texts | Classics

The FUMIGATION from MYRRH. Ærial clouds, thro' heav'n's resplendent plains Who wander, parents of prolific rains; Who nourish fruits, whose water'y frames are hurl'd, By winds impetuous, round the mighty world; All-thund'ring, lion-roaring, flashing fire, In Air's wide bosom, bearing thunders dire Impell'd by ev'ry stormy, sounding gale, With rapid course, along the skies ye fail. With blowing winds your wat'ry frames I call, On mother Earth with fruitful show'rs to fall. Next: XXI: To the Sea, or Tethys Sacred Texts | Classics « Previous: The Initiations of Orpheus: XIX: To Jove, as the Author o... Index Next: The Initiations of Orpheus: XXI: To the Sea, or Tethys » Sacred Texts | Classics

(77) And the remaining four come forth on the side of the north to their own sea, 〈two of them〉 to the Erythraean Sea, and two into the Great Sea and discharge themselves there [and some say: into the desert].

(103) For their unctuosness or fatness in the sweet water is burnt up, and that water is turned into a sour stink, wherein the light of God can no more kindle itself, and the light of God can no more enter into it.

(2) It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkutd) has been breathed foith that which is Rig- Veda, Yajur- Veda, Sama-Veda, [Hymns] of the Atharvans and Angirascs, Legend (itihasa), Ancient Lore (pitrand)> Sciences (vidya), Mystic Doctrines (^m^rf), Verses (sloka), Aphorisms (sutra), desert '; so also in all the following similar sentences. Cf. Bnh. 4. 5. 7. 2 A designation of the Atharva-Veda. Explanations (amivydkkydua)> and Commentaries (vyakhyana). From it, indeed, are all these breathed foith. ii. It is — as of all waters the uniting-point is the sea, so of all touches the uniting-point is the skin, so of all tastes the uniting-point is the tongue, so of all smells the uniting-point is the nostrils, so of all forms the uniting-point is the eye, so of all sounds the uniting-point is the ear, so of all intentions (samkalpa) the uniting-point is the mind (manas\ so of all knowledges the uniting-point is the heart, so of all acts (karma) the uniting-point is the hands, so of all pleasures (ananda) the uniting-point is the generative organ, so of all evacuations the uniting-point Is the anus, so of all journeys the uniting-point is the feet, so of all the Vedas the uniting-point is speech. 12,. It is — as a lump of salt cast in water would dissolve right- into the water; there would not be [any] 2 of it to seize forth, as it were (iva), but wherever one may take, it is salty indeed — so, lo, verily, this great Being (bhuta\ infinite, limitless, is just a mass of knowledge (vijnana-ghana). Arising out of these elements (bkuta), into them also one vanishes away. After death there is no consciousness (na pretya samjna *sti). Thus, lo, say I.' Thus spake Yajnavalkya.