The FUMIGATION from STORAX. O Father Jove, who shak'st with fiery light The world deep-sounding from thy lofty height: From thee, proceeds th' ætherial lightning's blaze, Flashing around intolerable rays. Thy sacred thunders shake the blest abodes, The shining regions of th' immortal Gods: Thy pow'r divine, the flaming lightning shrouds, With dark investiture, in fluid clouds. 'Tis thine to brandish thunders strong and dire, To scatter storms, and dreadful darts of fire; With roaring flames involving all around, And bolts of thunder of tremendous sound. Thy rapid dart can raise the hair upright, And shake the heart of man with wild afright. Sudden, unconquer'd, holy, thund'ring God, 'With noise unbounded, flying all abroad; With all-devouring force, entire and strong, Horrid, untam'd, thou roll'st the flames along. Rapid, ætherial bolt, descending fire, The earth all-parent, trembles at thy ire; The sea all-shining; and each beast that hears The sound terrific, with dread horror fears: When Nature's face is bright with flashing fire, And in the heavens resound thy thunders dire. Thy thunders white, the azure garments tear, And burst the veil of all surrounding air. O Jove, all-blessed, may thy wrath severe, Hurl'd in the bosom of the deep appear, And on the tops of mountains be reveal'd, For thy strong arm is not from us conceal'd. Propitious to these sacred rites incline, And crown my wishes with a life divine: Add royal health, and gentle peace beside, With equal reason, for my constant guide. Next: XIX: To Jove, as the Author of Lightning Sacred Texts | Classics « Previous: The Initiations of Orpheus: XVII: To Pluto Index Next: The Initiations of Orpheus: XIX: To Jove, as the Author o... » Sacred Texts | Classics

(3) Christian Rosencreutz, having prepared in his heart the Paschal Lamb together with a small unleavened loaf, was disturbed while at prayer one evening before Easter by a violent storm which threatened to demolish not only his little house but the very hill on which it stood. In the midst of the tempest he was touched on the back and, turning, he beheld a glorious woman with wings filled with eyes, and robed in sky-colored garments spangled with stars. In one hand she held a trumpet and in the other a bundle of letters in every language. Handing a letter to C.R.C., she immediately ascended into the air, at the same time blowing upon her trumpet a blast which shook the house. Upon the seal of the letter was a curious cross and the words In hoc signo vinces. Within, traced in letters of gold on an azure field, was an invitation to a royal wedding.

(27) Now the rising up of the heat and of the astriction makes a trembling, fierce, terrible spirit, which raveth and rageth, as if it would tear the Deity asunder. But thou must understand this, exactly and properly.

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

(2) But “ the oblation of victims ,” when some evil is present in places about the earth, procures a remedy for the evil, and secures us from the incursion of any mutation or passion. Hence, whether a thing of this kind is effected through Gods or dæmons, it invokes these as the expellers of evil, and [our true] saviours, and through them exterminates all the injury which may accede from the calamities. Those powers, also, who avert genesiurgic and physical punishments, do not expel them through passions. And if some one should think that the suppression of the guardian care of the Gods, introduces a certain spontaneous injury, in this case the persuasion arising from pacification recalls the benevolence of the more excellent genera, to a providential attention to our affairs, and takes away our privation of good, being itself perfectly pure and immutable.

(254) 276 The Great (Uraeus) burns incense to the bull of Nn. 276 The heat of a flaming breath is against ye, who surround the chapel. 276 O Great God, whose name is unknown, an offering is on the place (i.e. in place) for the One-lord. 277 O lord of the horizon, make place for N. 277 If thou makest not place for N., N. will put a curse on his father Geb: 277 The earth will no more speak; Geb will no more be able to defend himself. 278 Whom N. finds on his way, him he eats for himself bit by bit. 278 The n.t-pelican announces, the pd.ti-pelican comes forth; the Great One arises, 278 the (Three) Enneads speak: A dam shall dam up the earth, 279 both boundaries-of-the-cultivation shall be united, both riverbanks shall be joined, 279 roads shall be closed against passengers, 279 stairs for those who would ascend shall be destroyed. 279 Adjust the cable, traverse the m.t, hit the ball on the meadow of pi. 280 O, thy fields tremble, O, 'id-star, at the column of the stars, 280 when they see the column of Kns.t, the ox (or, bull) of heaven, 280 and how the ox-herd is terrified (overwhelmed) at him. 281 O, be afraid, tremble, ye criminals, before the tempest of heaven; 281 he opened the earth with that which he knew, on the day he loved to come; 282 so said, he--he who is rich in arable-land, he who inhabits the Dt. 282 Behold, she comes to meet thee, the "Beautiful West," to meet thee, 232 with her beautiful tresses, she says: "He comes whom I have borne, 283 whose horn shines, the varnished column, the ox (or, bull) of heaven. 283 Thy figure is, exalted, pass in peace. 284 I have protected thee, says she, the "Beautiful West," to N. 284 Go, voyage to the Marsh of Offerings; 284 bring the oar to ri-.t.f. 285 So said he who is chief of his department (or, thigh offering). Thou decayest in the earth 285 as to thy thickness, as to thy girt, as to thy length 285 (but as spirit) thou seest R` in his bonds, thou adorest R` in-his freedom (from) his bonds, 285 through the great protection which is in his red robes. 286 The lord of peace gives to thee his (with W.) arm. 286 O ye, his she-monkeys, who cut off heads, 286 may N. pass by you in peace, (for) he has attached (again) his, head to his neck, 286 (for) the neck of N. is on his trunk, in his name of "Headattacher," 286 (as) he attached the head of the Apis in it (that is, in his name), the day the bull was caught with a lasso. 287 Those whom N. has made to eat (they eat of their food); (and) in their drinking, 287 they drink of their abundance. 287 O that N. be respected there by those who see him. 288 The kn-wt.t-serpent is on her d`m-sceptre, the sister (?) of N. who holds Shu aloft. 288 She makes his place wide in Busiris, in Mendes, in the necropolis of Heliopolis; 288 she erects two standards before the Great Ones; 289 she digs a pool (?) for N. in the Marsh of Reeds; 289 she establishes his field in the two Marshes of Offerings. 289 N. judges in the M.t-wr.t-cow between the two wrestlers, 290 for his strength is the strength of the eye of Tbi (R`), 290 his might is the might of the eye of Tbi. 290 N. has freed himself from those who did this against him, 290 who took from him his dinner, 291 when it was there, who took his supper from him, 291 when it was there, who took the breath from his nose, 291 who brought to an end the days of his life. 291 N. is mightier than they, appearing upon his shore. 292 Their hearts fall into his fingers, 292 their entrails to the inhabitants of heaven (birds), their blood to the inhabitants of earth (beasts), 292 their inheritance to the poor, 292 their houses to fire, their farms to high Nile (inundation). 293 Let the heart of N. be glad; let the heart of N. be glad! 293 N. is Unique, the ox (or, bull) of heaven. 293 He has exterminated those who have done this against him, he has destroyed those who are on the earth. 294a-c. Belonging to his throne, what he will take, what he will lift up, is that which his father Shu has given him in the presence of Set.

(102) For when the heat is so anxious in the cold in the astringent quality, that the light kindleth itself through the hidden heaven of the heart in the corporeity, then the anxious death in the wrath of God is terrified, and departeth as a crack or flash from the light, and climbeth upwards very terribly, trembling, and timorously; and the light of the heart hasteneth after it, and affecteth or possesseth it, and then it remaineth at a standstill.

(37) O nobly-born, although one liketh it not, nevertheless, being pursued from behind by karmic tormenting furies, one feeleth compelled involuntarily to go on; [and with] tormenting furies in the front, and life-cutters as a vanguard leading one, and darkness and karmic tornadoes, and noises and snow and rain and terrifying hail-storms and whirlwinds of icy blasts occurring, there will arise the thought of fleeing from them.

(164) O noble guest! O, why didst thou depart from us! O fierceness, wrath and astringency or severity, thou art the cause of it! O fierce wrathful devil! O, what hast thou done, who hast sunk down thyself and thy beautiful bright angels into darkness? Woe, woe for ever!

(3) I say not that it shall ever last and dwell in all their minds continually, that be called to work in this work. Nay, so is it not. For from a young ghostly prentice in this work, the actual feeling thereof is ofttimes withdrawn for divers reasons. Sometime, for he shall not take over presumptuously thereupon, and ween that it be in great part in his own power to have it when him list, and as him list. And such a weening were pride. And evermore when the feeling of grace is withdrawn, pride is the cause: not ever pride that is, but pride that should be, were it not that this feeling of grace were withdrawn. And thus ween ofttimes some young fools, that God is their enemy; when He is their full friend.

(83) The gracious, amiable and blessed love which rose up in the flash of the life, became a fierce and bitter venom or poison, a very murderous den, a sting of death: The tone or tune became like the hard knocking or loud rumbling of stones, and a house of lamentation.

(251) 269 To say: O ye, who are (set) over the hours, who are (go) before R`, make (ready) the way for N., 269 that N. may pass through in the midst of the border guard of hostile mien. 270 N. is on the way to his throne, (like) one whose places are in front, who is behind the god, with bowed head, 270 adorned with a sharp (and) strong antelope's horn, 270 like one in possession of a sharp knife, which cuts the throat. 270 The driver-away (?) of suffering from the bull, the punisher of those in darkness, 270 (is) the strong antelope's horn, which is behind the Great God. 271 N. has reduced them to punishment; N. has crushed their head. 271 The arm of N. will not be resisted in the horizon.

(2) Look thou upon me and exalt me, impart to me Terror, and rouse in me Might, so that the gods of the Tuat may fear me, that their battlements war in my behalf there; and that he may not assail and slay me in the house of darkness, who enwrappeth the dead; the god who hideth his name; or that the like be done by them

(21) There was in a city a judge, which feared not God, neither regarded man: and there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.

(162) First hear this, that while I remained in absence, Secondly, hear this. O prince beloved, That I searched much, but found no second to thee. Thirdly, that when I had departed outside thee, Fourthly, when my harvest was burned up, Wheresoever thou findest blood on the roads, Trace it, and 'tis tears of blood from my eyes. My words are thunder, and these sighs and tears Shall I weep, or shall I speak, or what shall I do? If I speak, my weeping ceases;

(4) Since, therefore, we have demonstrated that it is impossible for even the last genus of the more excellent order of beings, viz. the soul, to participate of suffering, how can it be proper to adapt this participation to dæmons and heroes, who are perpetual, and the attendants of the Gods, and who always invariably preserve the same divine order, and never desert it? For we know this indeed, that passion is something disorderly, confused, and unstable, never having any proper authority of its own, but being devoted to that by which it is detained, and to which it is subservient for the purposes of generation. This, therefore, rather pertains to some other genus, than to that which always exists, and is suspended from the Gods, and which, in conjunction with them, observes the same order, and accomplishes the same period. Hence dæmons are impassive, and all the more excellent genera, which follow them [and the Gods].

(100) Against which the wrath, with its snarling in the astringent and bitter quality, at the hinder gums in the hollow on the tongue, struggles, and keeps its right to itself, and keepeth its seat in its place, and lets the meek spirit come forth from the heart, through itself [the wrath], and thundereth with its [the wrath's] snarling after the meek spirit, and so helps to form or frame the word, yet with its thundering cannot get away from its seat, but abideth in its hollow hole, as a captive prisoner, and appears terrible. This is a great Mystery.

(398) our souls’ health the rougher and severer poet or story-teller, who will imitate the style of the virtuous only, and will follow those models which we prescribed at first when we began the education of our soldiers. We certainly will, he said, if we have the power. Then now, my friend, I said, that part of music or literary education which relates to the story or myth may be considered to be finished; for the matter and manner have both been discussed. I think so too, he said. Next in order will follow melody and song. That is obvious. Every one can see already what we ought to say about them, if we are to be consistent with ourselves. I fear, said Glaucon, laughing, that the word ‘every one’ hardly includes me, for I cannot at the moment say what they should be; though I may guess. At any rate you can tell that a song or ode has three parts—the words, the melody, and the rhythm; that degree of knowledge I may presuppose? Yes, he said; so much as that you may. And as for the words, there will surely be no difference between words which are and which are not set to music; both will conform to the same laws, and these have been already determined by us? Yes. And the melody and rhythm will depend upon the words? Certainly. We were saying, when we spoke of the subject-matter, that we had no need of lamentation and strains of sorrow? True.

(8) Through these our deeds (of sacrifice and zeal ), they are terrified among whom there was (once) destruction, and for many (at the time) when the oppressor of Thy holy vows was as the stronger oppressing the weaker . They who have not thought (in consonance) with Thy Righteous Order, from these Thy Good Mind abideth afar.

The FUMIGATION from MANNA. BLEST Pæan, come, propitious to my pray'r, Illustrious pow'r, whom Memphian tribes revere, Slayer of Tityus, and the God of health, Lycorian Phœbus, fruitful source of wealth . Spermatic, golden-lyr'd, the field from thee Receives it's constant, rich fertility. Titanic, Grunian, Smynthian, thee I sing, 7 Python-destroying, hallow'd, Delphian king: Rural, light-bearer, and the Muse's head, Noble and lovely, arm'd with arrows dread: Far-darting, Bacchian, two-fold, and divine, 11 Pow'r far diffused, and course oblique is thine. O, Delian king, whose light-producing eye Views all within, and all beneath the sky: Whose locks are gold, whose oracles are sure, Who, omens good reveal'st, and precepts pure: Hear me entreating for the human kind, Hear, and be present with benignant mind; For thou survey'st this boundless æther all, And ev'ry part of this terrestrial ball Abundant, blessed; and thy piercing sight, Extends beneath the gloomy, silent night; Beyond the darkness, starry-ey'd, profound, The stable roots, deep fix'd by thee are found. The world's wide bounds, all-flourishing are thine, Thyself all the source and end divine: 'Tis thine all Nature's music to inspire, With various-sounding, harmonising lyre; Now the last string thou tun'ft to sweet accord, 29 Divinely warbling now the highest chord; Th' immortal golden lyre, now touch'd by thee, Responsive yields a Dorian melody. All Nature's tribes to thee their diff'rence owe, And changing seasons from thy music flow Hence, mix'd by thee in equal parts, advance Summer and Winter in alternate dance; This claims the highest, that the lowest string, The Dorian measure tunes the lovely spring . Hence by mankind, Pan-royal, two-horn'd nam'd, 39 Emitting whistling winds thro' Syrinx fam'd; Since to thy care, the figur'd seal's consign'd, 41 Which stamps the world with forms of ev'ry kind. Hear me, blest pow'r, and in these rites rejoice, And save thy mystics with a suppliant voice.