42. Μίσης, θυμίαμα στύρακα.
To Mise , Egyptian Goddess of Childbirth (?)
Divine medium: storax
Θεσμοφόρον καλέω ναρθηκοφόρον Διόνυσον,
Law-bearer I call, fennel-stalk bearing Dionysian,
σπέρμα πολύμνηστον, πολυώνυμον Εὐβουλῆος,
Seed of many memories, many-named Euboulos
ἁγνήν εὐίερόν τε Μίσην ἄρρητον ἄνασσαν,
Pure, holy, unspoken-of Queen Mise.
ἄρσενα καὶ θῆλυν, διφυῆ, λύσειον Ἴακχον·
Male and female, of two natures, liberating Iakchos.
εἴτ' ἐν Ἐλευσῖνος τέρπηι νηωι θυόεντι,
Whether in Eleusis’ joyful dwelling divine,
εἴτε καὶ ἐν Φρυγίηι σὺν Μητέρι μυστιπολεύεις,
Whether in Phrygia with the Mother of many mysteries,
ἢ Κύπρωι τέρπηι σὺν ἐυστεφάνωι Κυθερείηι,
Or in Kypros rejoicing with well-crowned Kytheria,
ἢ καὶ πυροφόροις πεδίοις ἐπαγάλλεαι ἁγνοῖς
Or on the wheat-bearing plain glorious, pure,
σὺν σῆι μητρὶ θεᾶι μελανηφόρωι Ἴσιδι σεμνῆι,
With thou Mother divine, black-bearing Isis’ revered,
Αἰγύπτου παρὰ χεῦμα σὺν ἀμφιπόλοισι τιθήναις·
Egypt’s stream together with the surrounding cities are nursed
εὐμενέουσ' ἔλθοις ἀγαθοῖς τελεουσ' ἐπ' ἀέθλοις.
Graciously come in goodness, complete, upon these struggles.
Allen, James P. Middle Egyptian: An Introduction to the Language and Culture of Hieroglyphs. Cambridge University Press, 2000.
--The Ancient Egyptian Pyramid Texts. Atlanta: Society of Biblical Literature, 2005.
Budge, E.A.Wallis. The Book of the Dead. New York: Bell Publishing, 1960.
Collier, Mark, and Bill Manley. How to Read Egyptian Hieroglyphs. Berkeley/Los Angeles: University of California Press, 2003.
 Mise is Egyptian Coptic for “to give birth.”
Μίσης is translated by the Liddell-Scott Lexicon as “hate” as in, “misogyny (hatred of women) or misanthrope (hatred of men).” However, that translation makes no sense in the context of this hymn. The Lexicon also shows the prefix “mis-“ as meaning hired, paid, wages. The word “misuoi” is defined as “those who are half white and half black.” “Misgagkeia” is defined as “meeting of glens, meeting of the waters.” The modern translation is “half; meeting point; medium; average; middle.” A homonym may be “moon” (μείς).
Since Isis and the Nile are mentioned in this hymn there is substantive reason to think that Mise is an Egyptian deity. D.M. Murdock in his book Did Moses Exist? says that, “The Egyptian term for ‘birth’ is basically ms or mes (Collier, 155), while in Coptic it is mise” (Allen, J.P. (2000), 9).
According to Barbara S. Lesko in The Great Goddesses of Egypt, Meskhenet is the Goddess who presides over childbirth. “…she represented one of the magical bricks on which the ancient woman squatted to give birth…She is found, assisting Isis and Nephthys, in the funerary rites.” (ps. 269-270) Meskhenet, often depicted as the actual birthing bricks a woman squatted on, declared the child’s destiny when the child was born.
Meskhent is associated with birth and with death. According to E.A. Wallis Budge in “The Shrine of Osiris on Water” (ps. 240-241), “Tradition declared that when Isis and Horus had reunited the members of the body of Osiris that Set had scattered, and wished to revivify the reconstituted body, they wrapped it up in the skin of the cow or bull which had been slain for the funeral sacrifice. This skin thus symbolized the human placenta, and when Osiris was enveloped in it he received 'new life,' and his exit therefore was regarded as his 'new birth,' i.e., 're-birth.' The skin was called 'Meskhen' or 'birthplace,' but later the name was given to the tomb in general and even to the whole of a tomb region, or necropolis. (See Moret, Mysteres Egyptiens, p. 29; Junker, Die Stundenwachen, pp. 51ff.)”
A similar term is used to describe the tool used in the “Opening of the Mouoth” ceremony. In “The Book of the Opening of the Mouth” Budge translates, “With the iron tool (meskhet) wherewith he opened the mouths of the [Goddesses and G]ods doth he open the mouth.” (p. 253)
Literally, the name Μίσης translates as “medium of (Μ) + divine-power (ί) + synchronized (σ) + center (ης).”
 Thesmosphoros means law-bearer, an epithet of the immortal Goddess Demeter.
 The “thyrsos” staff born by Dionysos/Bacchos and his devotees is made from a stalk of fennel topped by a pine cone and adorned with grape-vines leaves.
 Dionysos is the immortal God of wine and its effects. Wine is a medium of union with the divine.
 Euboulos means “Good Counselor,” an epithet of Pluto, the immortal God of the afterlife, and other deities.
 Anassa means Queen, Lady; addressed to Goddesses.
 It is not uncommon for an Egyptian deity to be described as both male and female.
 Iakchos is a mystic name of Dionysos shouted at his festivals, literally “divine-power (Ἴ) + transcendant (α) + core/seed (κ) + foundation (χ) + entity (ο).”
 Eleusis is a holy city on the Rarian Plain of Greece, home of the Eleusinian Mysteries of Demeter and her daughter, Kore.
 Phrygia is in modern day Turkey.
 Kypros (Cyprus) is a Greek island sacred to the immortal Goddess of love, Aphrodite.
 Kythera (Cythera) is also a Greek island sacred to Aphrodite.
 Interestingly, the word for fire and root are identical: puro (πυρο), literally "under-the-same-roof (π) + pure (υ) + flow (ρ) +entity (ο)."
 Isis is the immortal Goddess of Egypt. The Nile River brought black mud to the agricultural fields each summer when it flooded.
Ancient Egyptians called the Nile River Ar, meaning "black," because of the black sediment left behind after the river flooded. http://www.ancient-egypt-online.com/river-nile-facts.html
 The Egyptian stream is presumably the Nile River.