73. Δαίμονος, θυμίαμα λίβανον.
To Daimonos[1]
Divine connection: libanon (frankincense)
Δαίμονα κικλήσκω μεγάλαν ἡγήτορα φρικτόν,
Daimona I call, mighty, shudder-invoking commander,
μειλίχιον Δία, παγγενέτην, βιοδώτορα θνητῶν,
Gentle Dia[2], parent of all, bestower of mortal life,
Ζῆνα μέγαν, πολύπλαγκτον, ἀλάστορα, παμβασιλῆα,
Mighty Zena[3], wide roaming and relentless Queen of all[4],
πλουτοδότην, ὁπόταν γε βρυάζων οἶκον ἐσέλθηι,
Giving wealth[5] when Ge’s[6] house swells under Selene[7] divine,
ἔμπαλι δὲ τρύχοντα βίον θνητῶν πολυμόχθων·
But then, in turn, bestowing exhaustion from mortal life’s many hardships.
ἐν σοὶ γὰρ λύπης τε χαρᾶς κληῖδες ὀχοῦνται.
In thou, grief, then too, the key to grace are found.
τοιγάρ τοι, μάκαρ, ἁγνέ, πολύστονα κήδε’ ἐλάσσας,
Therefore, then, blessed pure one, let the many cries of mourning release,
ὅσσα βιοφθορίην πέμπει κατὰ γαῖαν ἅπασαν,
Forewarn of life’s destruction, send by the favor of Gaia[8] all things
ἔνδοξον βιοτῆς γλυκερὸν τέλος ἐσθλὸν ὀπάζοις.
Honorable, life-sustaining, sweet, complete, and good.
[1] Daimonos means “divine power,” literally: “directed-trajectory (Δ) + arising (α) + divine-power (ί) + medium (μ) ονος.”
Jane Ellen Harrison writes: "Orphism tended rather to the worship of potencies (δαίμονες) than of anthropomorphic divinities (θεοί)." Jane Ellen Harrison, Prolegomena to the Study of Greek Religion (Cambridge: Cambridge UP, 1908) 587.) http://levigilant.com/Bulfinch_Mythology/bulfinch.englishatheist.org/proleg/Chapter11.htm
Harrison says, “We now know, from a study of the customs and representations of primitive peoples, that, broadly speaking….a thing is regarded as sacred, and out of that sanctity, given certain conditions, emerges a daimon and ultimately a [G]od [or Goddess].” (Themis, 63.)
Daimones is a term also used in antiquity to refer to those who attend a deity, those who are in His or Her entourage. Harrison quotes Strabo as saying the Kouretes are “daimones or attendants [propoloi] on the [G]ods [and Goddesses].” (Jane Ellen Harrison, Themis (Cambridge: Cambridge UP, 1927) 14.)
A daimone may also be a manifestation or representation of a deity, such as a snake representing the healing powers of Earth.
[2] Dia means female Deity.
[3] According to the Liddell-Scoot Lexicon, Zena is another name for Zeus, the immortal God of lightning storms and the spark of fire/spark of life. However, the suffixes throughout this hymn indicate a feminine deity (Δαίμονα, ἡγήτορα, Δία, Ζῆνα, παμβασιλῆα).
Zenion (Ζήνιον) means rain. Zesis (ζησις) means vitalization. Ze (ζη) is the imperative of zo (ζω) (life). If Zeus is the God of the spark of fire/spark of life, then this daimona is perhaps the manifestation of the power to spark fire/life.
[4] Basileia means Queen.
[5] Plouto is the immortal God of the afterlife and wealth.
[6] Ge is the immortal Goddess of generative Earth.
[7] Selene is the immortal Goddess of the moon, associated with plant growth and pregnancy.
[8] Gaia is another name for the immortal Goddess of generative Earth.
To Daimonos[1]
Divine connection: libanon (frankincense)
Δαίμονα κικλήσκω μεγάλαν ἡγήτορα φρικτόν,
Daimona I call, mighty, shudder-invoking commander,
μειλίχιον Δία, παγγενέτην, βιοδώτορα θνητῶν,
Gentle Dia[2], parent of all, bestower of mortal life,
Ζῆνα μέγαν, πολύπλαγκτον, ἀλάστορα, παμβασιλῆα,
Mighty Zena[3], wide roaming and relentless Queen of all[4],
πλουτοδότην, ὁπόταν γε βρυάζων οἶκον ἐσέλθηι,
Giving wealth[5] when Ge’s[6] house swells under Selene[7] divine,
ἔμπαλι δὲ τρύχοντα βίον θνητῶν πολυμόχθων·
But then, in turn, bestowing exhaustion from mortal life’s many hardships.
ἐν σοὶ γὰρ λύπης τε χαρᾶς κληῖδες ὀχοῦνται.
In thou, grief, then too, the key to grace are found.
τοιγάρ τοι, μάκαρ, ἁγνέ, πολύστονα κήδε’ ἐλάσσας,
Therefore, then, blessed pure one, let the many cries of mourning release,
ὅσσα βιοφθορίην πέμπει κατὰ γαῖαν ἅπασαν,
Forewarn of life’s destruction, send by the favor of Gaia[8] all things
ἔνδοξον βιοτῆς γλυκερὸν τέλος ἐσθλὸν ὀπάζοις.
Honorable, life-sustaining, sweet, complete, and good.
[1] Daimonos means “divine power,” literally: “directed-trajectory (Δ) + arising (α) + divine-power (ί) + medium (μ) ονος.”
Jane Ellen Harrison writes: "Orphism tended rather to the worship of potencies (δαίμονες) than of anthropomorphic divinities (θεοί)." Jane Ellen Harrison, Prolegomena to the Study of Greek Religion (Cambridge: Cambridge UP, 1908) 587.) http://levigilant.com/Bulfinch_Mythology/bulfinch.englishatheist.org/proleg/Chapter11.htm
Harrison says, “We now know, from a study of the customs and representations of primitive peoples, that, broadly speaking….a thing is regarded as sacred, and out of that sanctity, given certain conditions, emerges a daimon and ultimately a [G]od [or Goddess].” (Themis, 63.)
Daimones is a term also used in antiquity to refer to those who attend a deity, those who are in His or Her entourage. Harrison quotes Strabo as saying the Kouretes are “daimones or attendants [propoloi] on the [G]ods [and Goddesses].” (Jane Ellen Harrison, Themis (Cambridge: Cambridge UP, 1927) 14.)
A daimone may also be a manifestation or representation of a deity, such as a snake representing the healing powers of Earth.
[2] Dia means female Deity.
[3] According to the Liddell-Scoot Lexicon, Zena is another name for Zeus, the immortal God of lightning storms and the spark of fire/spark of life. However, the suffixes throughout this hymn indicate a feminine deity (Δαίμονα, ἡγήτορα, Δία, Ζῆνα, παμβασιλῆα).
Zenion (Ζήνιον) means rain. Zesis (ζησις) means vitalization. Ze (ζη) is the imperative of zo (ζω) (life). If Zeus is the God of the spark of fire/spark of life, then this daimona is perhaps the manifestation of the power to spark fire/life.
[4] Basileia means Queen.
[5] Plouto is the immortal God of the afterlife and wealth.
[6] Ge is the immortal Goddess of generative Earth.
[7] Selene is the immortal Goddess of the moon, associated with plant growth and pregnancy.
[8] Gaia is another name for the immortal Goddess of generative Earth.
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