The FUMIGATION from FRANKINCENSE. Brass-beating Salians, ministers of Mars, Who guard his arms the instruments of wars Whose blessed frames, heav'n, earth, and sea compose, And from whose breath all animals arose: Who dwell in Samothracia's sacred ground, Defending mortals thro' the sea profound. Deathless Curetes, by your pow'r alone, Initial rites to men at first were shewn: Who shake old Ocean thund'ring to the sky, And stubborn oaks with branches waving high. 'Tis your's in glittering arms the earth to beat, With lightly-leaping, rapid, sounding feet; Then every beast the noise terrific flies, And the loud tumult wanders thro' the skies: The dust your feet excites with matchless force, Flies to the clouds amidst their whirling course; And ev'ry flower of variegated hue, Grows in the dancing motion form'd by you. Immortal dæmons, to your pow'rs consign'd The talk to nourish, and destroy mankind. When rushing furious with loud tumult dire, O'erwhelm'd, they perish in your dreadful ire; And live replenish'd with the balmy air, The food of life, committed to your care. When shook by you, the seas, with wild uproar, Wide-spreading, and profoundly whirling, roar: The concave heav'ns, with Echo's voice resound, When leaves with ruffling noise bestrew the ground. Curetes, Corybantes, ruling kings, Whose praise the land of Samothracia sings: From Jove descended; whose immortal breath Sustains the soul, and wafts her back from death; Aerial-form'd, much-fam'd, in heav'n ye shine Two-fold, in heav'n all-lucid and divine: Blowing, serene, from whom abundance springs, Nurses of seasons, fruit-producing kings.

The FUMIGATION from AROMATICS. BACCHUS fanatic, much-nam'd, blest, divine, Bull-fac'd Lenæan, bearer of the vine; From fire descended, raging, Nysian king, From whom initial ceremonies spring: Liknitan Bacchus, pure and fiery bright, Prudent, crown-bearer, wandering in the night; Pupil of Proserpine, mysterious pow'r, Triple, ineffable, Jove's secret flow'r: Ericapæus, first-begotten nam'd, Of Gods the father, and the offspring fam'd: Bearing a sceptre, leader of the choir, Whose dancing feet, fanatic Furies fire, When the triennial band thou dost inspire. Loud-sounding, Tages, of a fiery light, Born of two mothers, Amphietus bright: Wand'ring on mountains, cloth'd with skins of deer, Apollo, golden-ray'd, whom all revere. God of the grape with leaves of ivy crown'd, Bassarian, lovely, virgin-like, renown'd Come blessed pow'r, regard thy mystics voice, Propitious come, and in these rites rejoice.

LEAPING Curetes, who with dancing feet And circling measures, armed footsteps beat: Whose bosom's mad, fanatic transports fire, Who move in rythm to the founding lyre: Who traces deaf when lightly leaping tread, Arm bearers, strong defenders, rulers dread: Propitious omens, guards of Proserpine *, Preserving rites, mysterious and divine Come, and benevolent my words attend, (In herds rejoicing), and my life defend.

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.

The FUMIGATION from AROMATICS. NYMPHS, who from Ocean's stream derive your birth, Who dwell in liquid caverns of the earth Nurses of Bacchus secret-coursing pow'r, Who fruits sustain, and nourish ev'ry flow'r: Earthly, rejoicing, who in meadows dwell, And caves and dens, whose depths extend to hell: Holy, oblique, who swiftly soar thro' air, Fountains and dews, and mazy streams your care: Seen and unseen, who joy with wand'rings wide And gentle course, thro' flow'ry vales to glide; With Pan exulting on the mountains height, Loud-founding, mad, whom rocks and woods delight: Nymphs od'rous, rob'd in white, whose streams exhale The breeze refreshing, and the balmy gale; With goats and pastures pleas'd, and beasts of prey, Nurses of fruits, unconscious of decay: In cold rejoicing, and to cattle kind, Sportive thro' ocean wand'ring unconfin'd: Nysian, fanatic Nymphs, whom oaks delight, Lovers of Spring, Pæonian virgins bright. With Bacchus, and with Ceres, hear my pray'r. And to mankind abundant favour bear; Propitious listen to your suppliants voice, Come, and benignant in these rites rejoice; Give plenteous Seasons, and sufficient wealth, And pour; in lasting streams, continued Health. Next: LI: To Trietericus Sacred Texts | Classics « Previous: The Initiations of Orpheus: XLIX: To Lysius Lenæus Index Next: The Initiations of Orpheus: LI: To Trietericus » Sacred Texts | Classics

The FUMIGATION from AROMATICS. I Call Leucothea, of great Cadmus born, And Bacchus' nurse, whom ivy leaves adorn. Hear, pow'rful Goddess, in the mighty deep Wide and profound, thy Ration doom'd to keep: In waves rejoicing, guardian of mankind; For ships from thee alone deliv'rance find Amidst the fury of th' unstable main, When art no more avail, and strength is vain; When rushing billows with tempestuous ire O'erwhelm the mariner in ruin dire, Thou hear'st, with pity touch'd, his suppliant pray'r, Resolv'd his life to succour and to spare. Be ever present, Goddess! in distress, Waft ships along with prosperous success: Thy mystics thro' the stormy sea defend, And safe conduct them to their destin'd end. Next: LXXIV: To Palæmon Sacred Texts | Classics « Previous: The Initiations of Orpheus: LXXII: To the Dæmon, or... Index Next: The Initiations of Orpheus: LXXIV: To Palæmon » Sacred Texts | Classics

The FUMIGATION from AROMATICS. CERALIAN queen, of celebrated name, From whom both men, and Gods immortal came; Who widely wand'ring once, oppress'd with grief, In Eleusina's valley found'st relief, Discovering Proserpine thy daughter pure In dread Avernus, dismal and obscure; A sacred youth while thro' the world you stray Bacchus, attending leader of the way; The holy marriage of terrestrial Jove Relating, while oppress'd with grief you rove; Come, much invok'd, and to these rites inclin'd, Thy mystic suppliant bless, with fav'ring mind. Next: XLI: To Mises Sacred Texts | Classics « Previous: The Initiations of Orpheus: XXXIX: To Ceres Index Next: The Initiations of Orpheus: XLI: To Mises » Sacred Texts | Classics

The FUMIGATION from MANNA. Hear me, Jove's daughter, celebrated queen, Bacchian and Titan, of a noble mien: In darts rejoicing and on all to shine, Torch-bearing Goddess, Dictynna divine; O'er births presiding, and thyself a maid, To labour-pangs imparting ready aid: Dissolver of the zone and wrinkl'd care, Fierce huntress, glorying in the Sylvan war: Swift in the course, in dreadful arrows skill'd, Wandering by night, rejoicing in the field: Of manly form, erect, of bounteous mind, Illustrious dæmon, nurse of human kind: Immortal, earthly, bane of monsters fell, 'Tis thine; blest maid, on woody hills to dwell: Foe of the stag, whom woods and dogs delight, In endless youth who flourish fair and bright. O, universal queen, august, divine, A various form, Cydonian pow'r, is thine: Dread guardian Goddess, with benignant mind Auspicious, come to mystic rites inclin'd Give earth a store of beauteous fruits to bear, Send gentle Peace, and Health with lovely hair, And to the mountains drive Disease and Care.

The FUMIGATION from AROMATICS. BACCHUS Pericionius, hear my pray'r, Who mad'st the house of Cadmus once thy care, With matchless force, his pillars twining round, (When burning thunders shook the solid ground, In flaming, founding torrents borne along), Propt by thy grasp indissolubly strong. Come mighty Bacchus to these rites inclin'd, And bless thy suppliants with rejoicing mind.

The FUMIGATION from MANNA. GREAT Esculapius, skill'd to heal mankind,, All-ruling Pæan, and physician kind; Whose arts medic'nal, can alone assuage Diseases dire, and stop their dreadful rage: Strong lenient God, regard my suppliant pray'r, Bring gentle Health, adorn'd with lovely hair; Convey the means of mitigating pain, And raging, deadly pestilence restrain. O pow'r all-flourishing, abundant, bright, Apollo's honor'd offspring, God of light; Husband of blameless Health, the constant foe Of dread Disease the minister of woe: Come, blessed saviour, and my health defend, And to my life afford a prosp'rous end. Next: LXVII: To Health Sacred Texts | Classics « Previous: The Initiations of Orpheus: LXV: To Vulcan Index Next: The Initiations of Orpheus: LXVII: To Health » Sacred Texts | Classics

The FUMIGATION from. MANNA. O Nurs'd with Dionysius, doom'd to keep Thy dwelling in the widely-spreading deep: With joyful aspect to my pray'r incline, Propitious come, and bless the rites divine: Thro' earth and sea thy ministers attend, And from old Ocean's stormy waves defend: For ships their safety ever owe to thee, Who wand'rest with them thro' the raging sea. Come, guardian pow'r, whom mortal tribes desire, And far avert the deep's destructive ire. Next: LXXV: To the Muses Sacred Texts | Classics « Previous: The Initiations of Orpheus: LXXIII: To Leucothea Index Next: The Initiations of Orpheus: LXXV: To the Muses » Sacred Texts | Classics

The FUMIGATION from MYRRH. O Mighty first-begotten, hear my pray'r, 1 Two-fold, egg-born, and wand'ring thro' the air, Bull-roarer, glorying in thy golden wings, 3 From whom the race of Gods and mortals springs. Ericapæus, celebrated pow'r, Ineffable, occult, all shining flow'r. From eyes obscure thou wip'st the gloom of night, All-spreading splendour, pure and holy light Hence Phanes call'd, the glory of the sky, On waving pinions thro' the world you fly. Priapus, dark-ey'd splendour, thee I sing, Genial, all-prudent, ever-blessed king, With joyful aspect on our rights divine And holy sacrifice propitious shine.

The FUMIGATION from AROMATICS. DAUGHTERS of Nereus, resident in caves Merg'd deep in Ocean, sporting thro' the waves; Fanatic fifty nymphs, who thro' the main Delight to follow in the Triton's train, Rejoicing close behind their cars to keep; Whose forms half wild, are nourish'd by the deep, With other nymphs of different degree Leaping and wand'ring thro' the liquid sea: Bright, wat'ry dolphins, sonorous and gay, Well pleas'd to sport with bachanalian play; Nymphs beauteous-ey'd, whom sacrifice delights, Send rich abundance on our mystic rites; For you at first disclos'd the rites divine, Of holy Bacchus and of Proserpine, Of fair Calliope from whom I spring, And of Apollo bright, the Muse's king. Next: XXIV: To Proteus Sacred Texts | Classics « Previous: The Initiations of Orpheus: XXII: To Nereus Index Next: The Initiations of Orpheus: XXIV: To Proteus » Sacred Texts | Classics

(1) Pythagoras was likewise of opinion that music contributed greatly to health, if it was used in an appropriate manner. For he was accustomed to employ a purification of this kind, but not in a careless way. And he called the medicine which is obtained through music by the name of purification. But he employed such a melody as this about the vernal season. For he placed in the middle a certain person who played on the lyre, and seated in a circle round him those who were able to sing. And thus, when the person in the centre struck the lyre, those that surrounded him sung certain pæans, through which they were seen to be delighted, and to become elegant and orderly in their manners.

But at another time they used music in the place of medicine. And there are certain melodies devised as remedies against the passions of the soul, and also against despondency and lamentation, which Pythagoras invented as things that afford the greatest assistance in these maladies. And again, he employed other melodies against rage and anger, and against every aberration of the soul. There is also another kind of modulation invented as a remedy against desires. He likewise used dancing; but employed the lyre as an instrument for this purpose. For he conceived that the pipe was calculated to excite insolence, was a theatrical instrument, and had by no means a liberal sound. Select verses also of Homer and Hesiod were used by him, for the purpose of correcting the soul.

Among the deeds of Pythagoras likewise, it is said, that once through the spondaic song of a piper, he extinguished the rage of a Tauromenian lad, who had been feasting by night, and intended to burn the vestibule of his mistress, in consequence of seeing her coming from the house of his rival. For the lad was inflamed and excited [to this rash attempt] by a Phrygian song; which however Pythagoras most rapidly suppressed. But Pythagoras, as he was astronomizing, happened to meet with the Phrygian piper at an unseasonable time of night, and persuaded him to change his Phrygian for a spondaic song; through which the fury of the lad being immediately repressed, he returned home in an orderly manner, though a little before this, he could not be in the least restrained, nor would in short, bear any admonition; and even stupidly insulted Pythagoras when he met him.

When a certain youth also rushed with a drawn sword on Anchitus, the host of Empedocles, because, being a judge, he had publicly condemned his father to death, and would have slain him as a homicide, Empedocles changed the intention of the youth, by singing to his lyre that verse of Homer,

(1) Pythagoras, therefore, complying with their wish, is said to have given the boys the following advice: That they should neither revile any one, nor take vengeance on those that reviled. He likewise exhorted them to pay diligent attention to learning, which derives its appellation from their age. He added, that it was easy for a modest youth to preserve probity through the whole of life; but that it was difficult for one to accomplish this, who was not naturally well disposed at that age; or rather it is impossible that he who begins his course from a bad impulse, should run well to the end. Besides this, he observed that boys were most dear to divinity, and hence in times of great drought, they were sent by cities to implore rain from the Gods, in consequence of the persuasion that divinity is especially attentive to children; though such as are permitted to be continually conversant with sacred ceremonies, scarcely obtain purification in perfection.

From this cause also, the most philanthropic of the Gods, Apollo and Love, are universally represented in pictures as having the age of boys. It is likewise acknowledged, that some of the games in which the conquerors are crowned, were instituted on account of boys; the Pythian, indeed, in consequence of the serpent Python being slain by a boy; but the Nemean and Isthmian, on account of the death of Archemorus and Melicerta. Besides what has been said likewise, while the city of Crotona was building, Apollo promised to the founder, that he would give him a progeny, if he brought a colony into Italy; from which inferring that Apollo providentially attended to the propagation of them, and that all the Gods paid attention to every age, they ought to render themselves worthy of their friendship.

He added, that they should exercise themselves in hearing, in order that they may be able to speak. And farther still, that as soon as they have entered into the path in which they intend to proceed to old age, they should follow the steps of those that preceded them, and never contradict those that are older than themselves. For thus hereafter, they will justly think it right that neither should they be injured by their juniors. On account of these exhortations, it must be confessed that he deserved not to be called by his own name, but that all men should denominate him divine.

The FUMIGATION from AROMATICS. DAUGHTERS of Jove and Themis, seasons bright, Justice, and blessed peace, and lawful right, Vernal and grassy, vivid, holy pow'rs, Whose balmy breath exhales in lovely flow'rs All-colour'd seasons, rich increase your care, Circling, for ever flourishing and fair: Invested with a veil of shining dew, A flow'ry veil delightful to the view: Attending Proserpine, when back from night, The Fates and Graces lead her up to light; When in a band-harmonious they advance, And joyful round her, form the solemn dance: With Ceres triumphing, and Jove divine; Propitious come, and on our incense shine; Give earth a blameless store of fruits to bear, And make a novel mystic's life your care. Next: XLIII: To Semele Sacred Texts | Classics « Previous: The Initiations of Orpheus: XLI: To Mises Index Next: The Initiations of Orpheus: XLIII: To Semele » Sacred Texts | Classics

INITIATIONS ATTEND Musæus to my sacred song, And learn what rites to sacrifice belong. Jove I invoke, the earth, and solar light, The moon's pure splendor, and the stars of night; Thee Neptune, ruler of the sea profound, Dark-hair'd, whose waves begirt the solid ground; Ceres abundant, and of lovely mien, And Proserpine infernal Pluto's queen The huntress Dian, and bright Phœbus rays, Far-darting God, the theme of Delphic praise; And Bacchus, honour'd by the heav'nly choir, And raging Mars, and Vulcan god of fire; The mighty pow'r who rose from foam to light, And Pluto potent in the realms of night; With Hebe young, and Hercules the strong, And you to whom the cares of births belong: Justice and Piety august I call, And much-fam'd nymphs, and Pan the god of all. To Juno sacred, and to Mem'ry fair, And the chaste Muses I address my pray'r; The various year, the Graces, and the Hours, Fair-hair'd Latona, and Dione's pow'rs; Armed Curetes, household Gods I call, With those who spring from Jove the king of all: Th' Idæan Gods, the angel of the skies, And righteous Themis, with sagacious eyes; With ancient night, and day-light I implore, And Faith, and Justice dealing right adore; Saturn and Rhea, and great Thetis too, Hid in a veil of bright celestial blue: I call great Ocean, and the beauteous train Of nymphs, who dwell in chambers of the main; Atlas the strong, and ever in its prime, Vig'rous Eternity, and endless Time; The Stygian pool, and placid Gods beside, And various Genii, that o'er men preside; Illustrious Providence, the noble train Of dæmon forms, who fill th' ætherial plain; Or live in air, in water, earth, or fire, Or deep beneath the solid ground retire. Bacchus and Semele the friends of all, And white Leucothea of the sea I call; Palæmon bounteous, and Adrastria great, And sweet-tongu'd Victory, with success elate; Great Esculapius, skill'd to cure disease, And dread Minerva, whom fierce battles please; Thunders and winds in mighty columns pent, With dreadful roaring struggling hard for vent; Attis, the mother of the pow'rs on high, And fair Adonis, never doom'd to die, End and beginning he is all to all, These with propitious aid I gently call; And to my holy sacrifice invite, The pow'r who reigns in deepest hell and night; I call Einodian Hecate, lovely dame, Of earthly, wat'ry, and celestial frame, Sepulchral, in a saffron veil array'd, Pleas'd with dark ghosts that wander thro' the shade; Persian, unconquerable huntress hail! 59 The world's key-bearer never doom'd to fail On the rough rock to wander thee delights, Leader and nurse be present to our rites Propitious grant our just desires success, Accept our homage, and the incense bless.

The FUMIGATION from STORAX. HEAR me, illustrious Graces, mighty nam'd, From Jove descended and Eunomia fam'd; Thalia, and Aglaia fair and bright, And blest Euphrosyne whom joys delight: Mothers of mirth, all lovely to the view, Pleasure abundant pure belongs to you: Various, forever flourishing and fair, Desir'd by mortals, much invok'd in pray'r: Circling, dark-ey'd, delightful to mankind, Come, and your mystics bless with bounteous mind. Next: LX: To Nemesis Sacred Texts | Classics « Previous: The Initiations of Orpheus: LVIII: To The Fates Index Next: The Initiations of Orpheus: LX: To Nemesis » Sacred Texts | Classics

(2) He further observed, that they should be careful not to have connexion with any but their wives, in order that the wives may not bastardize the race through the neglect and vicious conduct of the husbands. That they should also consider, that they received their wives from the Vestal hearth with libations, and brought them home as if they were suppliants, in the presence of the Gods themselves. And that by orderly conduct and temperance, they should become examples both to their own families, and to the city in which they live. That besides this, they should take care to prevent every one from acting viciously, lest offenders not fearing the punishment of the laws, should be concealed; and reverencing beautiful and worthy manners, they should be impelled to justice.

He also exhorted them to expel sluggishness from all their actions; for he said that opportunity was the only good in every action. But he defined the divulsion of parents and children from each other, to be the greatest of injuries. And said, that he ought to be considered as the most excellent man, who is able to foresee what will be advantageous to himself; but that he ranks as the next in excellence, who understands what is useful from things which happen to others. But that he is the worst of men who waits for the perception of what is best, till he is himself afflicted. He likewise said, that those who wish to be honored, will not err if they imitate those that are crowned in the course: for these do not injure their antagonists, but are alone desirous that they themselves may obtain the victory.

Thus also it is fit that those who engage in the administration of public affairs, should not be offended with those that contradict them, but should benefit such as are obedient to them. He likewise exhorted every one who aspired after true glory, to be such in reality as he wished to appear to be to others: for counsel is not so sacred a thing as praise; since the former is only useful among men, but the latter is for the most part referred to the Gods. And after all this he added, that their city happened to be founded by Hercules, at that time when he drove the oxen through Italy, having been injured by Lacinius; and when giving assistance by night to Croton, he slew him through ignorance, conceiving him to be an enemy.

After which, Hercules promised that a city should be built about the sepulchre of Croton, and should be called from him Crotona, when he himself became a partaker of immortality. Hence Pythagoras said, it was fit that they should justly return thanks for the benefit they had received. But the Crotonians, on hearing this, built a temple to the Muses, and dismissed the harlots which they were accustomed to have. They also requested Pythagoras to discourse to the boys in the temple of Pythian Apollo, and to the women in the temple of Juno.

The FUMIGATION from STORAX. BACCHUS I call, loud-sounding and divine, Fanatic God, a two-fold shape is thine: Thy various names and attributes I sing, O, first-born, thrice begotten, Bacchic king: 4 Rural, ineffable, two-form'd, obscure, Two-horn'd, with ivy crown'd, euion, pure. Bull-fac'd, and martial, bearer of the vine, Endu'd with counsel prudent and divine: Triennial, whom the leaves of vines adorn, Of Jove and Proserpine, occultly born. Immortal dæmon, hear my suppliant voice, Give me in blameless plenty to rejoice; And listen gracious to my mystic pray'r, Surrounded with thy choir of nurses fair.