Artemis the Goddess of the Moon and Hunt Essay Sample
ARTEMIS was the great Olympic goddess of runing. wilderness and wild animate beings. She was besides a goddess of childbearing. and the protectress of the miss child up to the age of matrimony. Her twin brother Apollon was likewise the defender of the male child kid. Together the two Gods were besides bringers of sudden decease and disease–Artemis targetted adult females and misss. and Apollon work forces and male childs. In ancient art Artemis was normally depicted as a miss dressed in a short knee-length chiton and equipped with a hunting bow and frisson of pointers. Some of the best known myths having the goddess include: – * Her birth. instantly following which she assisted her female parent in the birth of her twin brother Apollon ; * The Trojan War where she was beaten by Hera in an angry competition of the Gods ; * The huntsman Aktaion who encountered the goddess whilst she was bathing and was turned into a hart ; * The Aloadai giants who attempted to ramp Olympos but were tricked by Artemis into killing each other ;
* The forfeit of Iphigeneia whom King Agamemnon offered to her for the transition of the Greek fleet to Troy ; * The elephantine Orion. a close comrade of the goddess. who was slain by the goddess or her covetous brother ; * The Kalydonian Sus scrofa sent by Artemis to harry Kaldyon ; * The nymph Kallisto. a comrade of Artemis. who was seduced by Zeus in the pretense of the goddess. This site contains a sum of 15 pages depicting the goddess. including general descriptions. mythology. and cult. The content is outlined in the tabular array below. Quotation marks for these pages are still being compiled ( see underside of this page for position ) . ENCYCLOPEDIAARTEMIS. one of the great deities of the Greeks. Her name is normally derived from artemes. uninjured. healthy. vigorous ; harmonizing to which she would be the goddess who is herself intact and vigorous. and besides grants strength and wellness to others. ( Plat. Cratyl. p. 406. b. ; Strab. fourteen. p. 635 ; Eustath. ad Hom. pp. 32. 577. 1732. ) Harmonizing to the Homeric history and Hesiod ( Theog. 918 ) she was the girl of Zeus and Leto. whence Aeschylus ( Sept. 148 ) calls her letogeneia. She was the sister of Apollo. and born with him at the same clip in the island of Delos.
Harmonizing to a tradition which Pausanias ( eight. 37. § 3 ) found in Aeschylus. Artemis was a girl of Demeter. and non of Leto. while harmonizing to an Egyptian narrative ( Herod. two. 156 ) she was the girl of Dionysus and Isis. and Leto was merely her nurse. But these and some other fables are merely the consequences of the designation of the Greek Artemis with other local or foreign deities. The topographic point of her birth is for the same ground non the same in all traditions: some say that it was the grove of Ortygia near Ephesus ( Tacit. Annal. three. 61 ; Schol. ad Pind. Nem. I. 1 ) . others that it was Crete ( Diod. v. 72 ) . and others once more. that she was the sister of Apollo. but born slightly earlier. so that she was able to help Leto in giving birth to Apollo. ( Orph Hymn. 34. 5 ; Spanheim. ad Callim. p. 476. & A ; c. ) In the description of the nature and character of this goddess. it is necessary to separate between the different points of position from which the Greeks regarded her. and besides between the truly Grecian Artemis and certain foreign deities. who for some resemblance or another were identified by the Greeks with their ain Artemis.
1. Artemis as the sister of Apollo. is a sort of female Apollo. that is. she as a female deity represented the same thought that Apollo did as a male deity. This relation between the two is in many other instances described as the relation of hubby and married woman. and at that place seems to hold been a tradition which really described Artemis as the married woman of Apollo. ( Eustath. ad Hom. p. 1197. ) In the character of sister of Apollo. Artemis is like her brother armed with a bow. frisson. and arrows. and sends pestilence and decease among work forces and animate beings: she is a thea apollousa. Sudden deceases. but more particularly those of adult females. are described as the consequence of her pointers. ( Hom. Il. six. 205. 427. & A ; c. . nineteen. 59. twenty-one. 483. & A ; c. ; Od. eleven. 172. & A ; c. . 324. fifteen. 478. eighteen. 202. twenty. 61. & A ; c. . v. 124. & A ; c. ) She besides acts sometimes in concurrence with her brother. ( Od. fifteen. 410 ; Il. twenty-four. 606. ) As Apollo was non merely a destructive God. but besides averted the immoralities which it was in his power to bring down. so Artemis was at the same clip a thea soteira ; that is. she cured and alleviated the agonies of persons.
Therefore. for case. she healed Aeneas. when he was wounded and carried into the temple of Apollo. ( Il. v. 447. ) In the Trojan war she sided. like Apollo. with the Trojans. The adult male whom she looked gracefully upon was comfortable in his Fieldss and flocks. his family was booming. and he died in old age. ( Callim. Hymn. in Dian. 129. & A ; c. ) She was more particularly the protectress of the immature. whence the names paidotrophos. kourotrophos. and philomeirax ( comp. Diod. v. 73 ) ; and Aeschylus ( Agam. 142 ) calls her the protectress of immature sucking-animals. and of the game runing through the woods of the mountains. Artemis therefore besides came to be regarded as the goddess of the flocks and the pursuit: she is the huntress among the immortals ; she is called the stag-killer ( elaphebolos ) . the lover of the uproar connected with the pursuit ( keladeine ) . and agrotera. ( Il. twenty-one. 511. 485. & A ; c. ; Hom. Hymn. in Dian. 10. ) Artemis is furthermore. like Apollo. unmarried ; she is a inaugural deity ne’er conquered by love. ( Soph. Elect. 1220. ) The priests and priestesses devoted to her service were bound to populate pure and chaste. and trangressions of their vows of celibacy were badly punished. ( Paus. seven. 19. § 1. eight. 13. § 1. )
She was worshipped in several topographic points together with her brother ; and the worship of both deities was believed to hold come from the Hyperboreans. and Hyperborean maidens brought forfeits to Delos. ( Herod. two. 32. 35. ) The laurel was sacred to both deities. and both were regarded as the laminitiss and defenders of towns and streets. ( Paus. I. 38. § 6. three. 24. § 6. eight. 36. in five. ; Aeschyl. Sept. 450 ; Callim. Hymn. in Dian. 34. ) There are. nevertheless. some points besides. in which there is no resemblance between Artemis and Apollo: she has nil to make with music or poesy. nor is at that place any hint of her holding been regarded as an oracular deity like Apollo. Respecting the existent and original character of Artemis as the sister of Apollo. we encounter the same troubles as those mentioned in the article Apollo. viz. as to whether she was a strictly religious and ethical deity. as Muller thinks. or whether she was the representative of some power in physical nature ; and the inquiry must be decided here in the same mode as in the instance of Apollo.
When Apollo was regarded as indistinguishable with the Sun or Helios. nil was more natural than that his sister should be regarded as Selene or the Moon. and consequently the Grecian Artemis is. at least in ulterior times. the goddess of the Moon. Buttmann and Hermann consider this thought of Artemis being the Moon as the cardinal one from which all the others are derived. But. at any rate. the thought of Artemis being the goddess of the Moon. must be confined to Artemis the sister of Apollo. and is non applicable to the Arcadian. Taurian. or Ephesian Artemis. 2. The Arcadian Artemis is a goddess of the nymphs. and was worshipped as such in Arcadia in really early times. Her sanctuaries and temples were more legion in this state than in any other portion of Greece. There was no connection between the Arcadian Artemis and Apollo. nor are at that place any hints here of the ethical character which is so outstanding in Artemis. the sister of Apollo. These fortunes. together with the fact. that her family names and names in Arcadia are about all derived from the mountains. rivers. and lakes. shew that here she was the representative of some portion or power of nature.
In Arcadia she hunted with her nymphs on Taygetus. Erymanthus. and Maenalus ; twenty nymphs accompanied her during the pursuit. and with 60 others. girls of Oceanus. she held her dances in the woods of the mountains. Her bow. frisson. and pointers. were made by Hephaestus. and Pan provided her with Canis familiariss. Her chariot was drawn by four harts with aureate antlers. ( Callim. Hymn. in Dian. 13. 81. 90. & A ; c. ; Apollod. two. 5. § 3 ; Pind. Ol. three. 51. ) Her temples and sanctuaries in Arcadia were normally close lakes or rivers. whence she was called limnetis or limnaia. ( Paus. two. 7. § 6. three. 23. § 6. four. 4. § 2. 31. § 3. eight. 53. § 5. ) In the precincts of her sanctuaries there were frequently sacred Wellss. as at Corinth. ( Paus. two. 3. § 5. three. 20. § 7. ) As a nymph. Artemis besides appears in connection with river Gods. as with Alpheius. and therefore it is apprehensible why fish were sacred to her. ( Diod. v. 3. ) 3. The Taurian Artemis.
The fables of this goddess are mystical. and her worship was orgiastic and connected. at least in early times. with human forfeits. Harmonizing to the Grecian fable there was in Tauris a goddess. whom the Greeks for some ground identified with their ain Artemis. and to whom all aliens that were thrown on the seashore of Tauris. were sacrificed. ( Eurip. Iph. Taur. 36. ) Iphigeneia and Orestes brought her image from thence. and landed at Brauron in Attica. whence the goddess derived the name of Brauronia. ( Paus. I. 23. § 9. 33. § 1. three. 16. in fin. ) The Brauronian Artemis was worshipped at Athens and Sparta. and in the latter topographic point the male childs were scourged at her communion table in such a mode that it became sprinkled with their blood. This cruel ceremonial was believed to hold been introduced by Lycurgus. alternatively of the human forfeits which had until so been offered to her. ( Dict. of Ant. s. v. Brauronia and Diamastigosis. )
Her name at Sparta was Orthia. with mention to the Phallus. or because her statue stood erect. Harmonizing to another tradition. Orestes and Iphigeneia concealed the image of the Taurian goddess in a package of brushwood. and carried it to Aricia in Latium. Iphigeneia. who was at first to hold been sacrificed to Artemis. and so became her priestess. was afterwards identified with the goddess ( Herod. four. 103 ; Paus. I. 43. § 1 ) . who was worshipped in some parts of Greece. as at Hermione. under the name of Iphigeneia. ( Paus. two. 35. § 1. ) Some traditions stated. that Artemis made Iphigeneia immortal. in the character of Hecate. the goddess of the Moon. A akin deity. if non the same as the Taurian Artemis. is Artemis tauropolos. whose worship was connected with bloody forfeits. and who produced lunacy in the heads of work forces. at least the chorus in the Ajax of Sophocles. describes the lunacy of Ajax as the work of this deity. In the fables about the Taurian Artemis. it seems that separate local traditions of Greece are mixed up with the fables of some Asiatic deity. whose symbol in the Eden was the Moon. and on the Earth the cow.
4. The Ephesian Artemis was a deity wholly distinguishable from the Greek goddess of the same name. She seems to hold been the personification of the fructifying and all-nourishing powers of nature. It is an sentiment about universally adopted. that she was an ancient Asiatic deity whose worship the Greeks found established in Ionia. when they settled at that place. and that. for some resemblance they discovered. they applied to her the name of Artemis. Equally shortly as this individuality of the Asiatic goddess with the Grecian Artemis was recognised. other characteristics. besides originally peculiar to the Grecian Artemis. were transferred to her ; and therefore she is called a girl of Leto. who gave birth to her in the vicinity of Ephesus. Her original character is sufficiently clear from the fact. that her priests were eunuchs. and that her image in the brilliant temple of Ephesus represented her with many chests ( polumastos ) .
The whole figure of the goddess resembled a ma: her caput was surmounted with a mural Crown ( corona muralis ) . and the lower portion of her organic structure. which ended in a point. like a pyramid upside down. was covered with figures of mystical animate beings. ( Strab. fourteen. p. 641 ; Paus. four. 31. § 6. seven. 5. § 2. . The symbol of this deity was a bee. and her highpriest bore the name of male monarch ( essen ) . Her worship was said to hold been established at Ephesus by the Amazons. ( Paus. two. 7. § 4. eight. 12. § 1 ; Hesych. and Suid. s. v. essen. ) Respecting some other deities. or properties of deities. which were similarly regarded as indistinguishable with Artemis in Greece. see Britomartis. Dictynna. and EileithyiaI. The Romans identified their goddess Diana with the Grecian Artemis. and at a relatively early clip they transferred to their ain goddess all the curious characteristics of the Grecian Artemis. The worship of Artemis was cosmopolitan in all Greece. in Delos. Crete. Sicily. and southern Italy. but more particularly in Arcadia and the whole of the Peloponnesus.
The forfeits offered to the Brauronian Artemis consisted of harts and caprine animals ; in Thrace Canis familiariss were offered to Artemis. Among the animate beings sacred to the Grecian Artemis we may advert the hart. Sus scrofa. Canis familiaris. and others ; the fir-tree was similarly sacred to her. It is impossible to follow the assorted dealingss in which Artemis appears to us to one common beginning. or to one cardinal thought: the really mode in which such a complicated mythus was formed renders the effort futile. or. to state the least. forced. In the instance of Artemis. it is apparent. that new elements and characteristics were added in assorted topographic points to the ancient local mythus ; the worship of one deity is identified with that of another. and the fables of the two are mixed up into one. or those of the one are transferred to the other. whose fables so sink into limbo.
The representations of the Grecian Artemis in plants of art are different consequently as she is represented either as a huntress. or as the goddess of the Moon ; yet in either instance she appears as a youthful and vigorous deity. as becomes the sister of Apollo. As the huntress. she is tall. agile. and has little hips ; her brow is high. her eyes peeking freely about. and her hair tied up behind in such a mode. that some locks float down her cervix ; her chest is covered. and the legs up to the articulatio genuss are naked. the remainder being covered by the perianth. Her properties are the bow. frisson. and arrows. or a spear. harts. and Canis familiariss. As the goddess of the Moon. she wears a long robe which reaches down to her pess. a veil covers her caput. and above her forehead rises the crescent of the Moon. In her manus she frequently appears keeping a torch. Beginning: Dictionary of Greek and Roman Biography and Mythology.
HYMNS TO ARTEMIS
I ) THE HOMERIC HYMNS
Homeric Hymn 9 to Artemis ( trans. Evelyn-White ) ( Grecian heroic poem C7th to 4th B. C. ) : “Mousa. sing of Artemis. sister of the far-shooter ( hekatos ) . Parthenosthe virgin who delights in pointers ( iokheaira ) . who was fostered with Apollon. She waters her Equus caballuss from Meles deep in reeds [ a river in Lydia ] . and swifty thrusts her all-golden chariot through Smyrna to vine-clad Klaros ( Claros ) where Apollon God of the Ag bow ( argyrotoxos ) . sits waiting for far-shooting delighter in pointers ( hekatebolon iokheaira ) . And so hail to you. Artemis. in my vocal and to all goddesses every bit good. Of you first I sing and with you I begin ; now that I have begun with you. I will turn to another vocal. ” Homeric Hymn 27 to Artemis:
“I sing of Artemis with shafts are of gold ( khryselakatos ) . strong-voiced ( keladeine ) . the august virgin ( parthenon aidoine ) . dear-shooting ( elaphebolos ) . delighter in pointers ( iokheaira ) . ain sister to Apollon of the aureate blade ( khrysaor ) . Over the shadowy hills and blowy extremums she draws her aureate bow. joying in the pursuit. and sends out dangerous shafts. The tops of the high mountains tremble and the tangled wood reverberations awesomely with the call of animals: Earth temblors and the sea besides where fishes shoal.
But the goddess with a bold bosom turns every manner destructing the race of wild animals: and when she is satisfied and has cheered her bosom. so the huntress who delights in pointers ( theroskopos iokheaira ) slackens her lissome bow and goes to the great house of her beloved brother Phoibos Apollon. to the rich land of Delphoi. at that place to order the lovely dance of the Mousai ( Muses ) and Kharites ( Charites. Graces ) . There she hangs up her curving bow and her pointers. and caputs and leads the dances. gracefully arrayed. while all they utter their celestial voice. singing how neat-ankled Leto bare kids supreme among the immortals both in idea and title. Hail to you. kids of Zeus and rich-haired Leto! And now I will retrieve you and another vocal besides. ” Homeric Hymn 5 to Aphrodite 18 ff:
“Artemis with shafts of gold ( khryselakatos ) loves archery and the murder of wild animals in the mountains. the lyre besides and dancing and strong-voiced vocal and fly-by-night forests and the metropoliss of unsloped work forces. ” II ) HELLENISTIC HYMNS
Callimachus. Hymn 3 to Artemis ( trans. Mair ) ( Grecian poet C3rd B. C. ) : “Of Artemis we hymn–no light thing is it for vocalists to bury her – whose survey is the bow and the shot of hares and the broad dance and athletics upon the mountains. [ The narrative of her birth and childhood follow. see The Childhood of Artemis for this portion of the hymn. ] . . . The 4th clip [ Artemis shot her bow ] –not long was it ere thou didst shoot at the metropolis of unfair me. those who to one another and those who towards aliens wrought many workss of wickedness. frontward work forces. on whom 1000 wilt impress thy dangerous wrath. On their cowss plague provenders. on their tilth provenders hoar. and the old work forces cut their hair in mourning over their boies. and their married womans either are stricken or dice in childbearing. or. if they escape. bear birds whereof none stands on unsloped mortise joint. But on whomsoever thou lookest smile and gracious. for them the tilth bears the corn-ear copiously. and copiously prospers the quadrupedal strain. and abundant waxes their prosperity: neither make they travel to the grave. salvage when they carry there the elderly. Nor does cabal injure their race–faction which ravages even the well-established houses: but brother’s married woman and husband’s sister set their chairs around one board. . . Lady. of that figure be whosoever is a true friend of mine. and of that figure may I be myself. O Queen.
And may song be my survey everlastingly. In that vocal shall be the Marriage of Leto ; therein thy name shall often-times be sung ; therein shall Apollon be and therein all thy labors. and in this thy hounds and thy bow and thy chariot. which lightly carry thee in thy luster. when thou drivest to the house of Zeus. . . But when the Nymphai encircle thee in the dance. near the springs of Aigyptian ( Egyptian ) Inopos [ on the island of Delos ] or Pitane [ in Aiolia or Lakonia ] –for Pitane excessively is thine–or in Limnai [ in Lakonia ] or where. goddess. thou camest from Skythia to brood. in Alai Araphenides [ i. e. Brauron in Attika ] . abdicating the rites of the Tauroi [ of Skythia ] . so may non my cattle cleave a four-acred fallow field for a pay at the manus of an foreign plowman ; else certainly feeble and weary of cervix would they come to the cowbarn. yea even were they of Stymphaian strain. nine old ages of age. drawing by the horns ; which cattle are far the best for spliting a deep furrow ; for the God Helios ne’er passes by that beauteous dance. but stays his auto to stare upon the sight. and the visible radiations of twenty-four hours are lengthened.
Which now of islands. what hill finds most favour with thee? What haven? What metropolis? Which of the Nymphai ( NYmphs ) dost thou love above the remainder. and what heroines hast 1000 taken for thy comrades? Say. goddess. 1000 to me. and I will sing thy stating to others. Of islands. Dolikhe [ Ikaria ] hath found favour with thee. of metropoliss Perge [ in Pamphylia ] . of hills Taygetos [ in Lakedaimonia ] . the oasiss of Euripos [ Euboia ] . And beyond others thou lovest the Nymphe of Gortyn. Britomartis. killer of harts. the goodly bowman. . . Yea and Kyrene thou madest thy companion. to whom on a clip thyself didst give two runing Canis familiariss. with whom the inaugural girl of Hypseus beside the Iolkian grave won the award. And the blue-eyed [ Prokris ] married woman of Kephalos. boy of Deioneus. O Lady. 1000 madest thy chap in the pursuit and just Antikleia [ female parent of Odysseus ] . they say. thou dist love even as thine ain eyes.
These were the first who wore the gallant bow and arrow-holding frissons on their shoulders ; their right shoulders bore the frisson strap. and ever the right chest showed bare. Further thou dist greatly commend fast-footed Atalanta. the killer of boards. girl of Arkadian Iasios. and taught her hunting with Canis familiariss and good archery. . . Lady of many shrines. of many metropoliss. hail! Khitone ( Goddess of the Tunic ) . sojourner in Miletos ; for thee did Neleus [ i. e. the laminitis of Miletos ] do his Guide. when he put off with his ships from the land of Kekrops [ i. e. Attika ] . Khesias ( Lady of Khesion ) and Imbrasia ( Lady of Imbrasos ) . throned in the highest. to thee in thy shrine did Agamemnon give the rudder of his ship. a appeal against ailment conditions. when thou didst bind the air currents for him. what clip the Akhaian ships sailed to annoy the metropoliss of the Teukroi [ i. e. the Trojans ] . wroth for Rhamnusian Helene. For thee certainly Proitos established two shrines. one of Artemis Kore ( Maidenhood ) for that thou dist gather for him his maiden girls. when they were rolling over the Azanian hills ; the other he founded in Lousa to Artemis Hemere ( the Gentle ) . because thou tookest from his girls the spirit of abandon.
For thee. excessively. the Amazones. whose head is set on war. in Ephesos beside the sea established an image beneath an oak bole. and Hippo [ an Amazon queen ] performed a holy rite for thee. and they themselves. O Oupis Queen. around the image danced a war-dance–first in shields and armor. and once more in a circle ranging a broad choir. And the loud pipes thereto piped sharp concomitant. that they might pick the dance together ( for non yet did they pierce the castanetss of the dun [ to make flutes ] . Athene’s handicraft. a curse to the cervid ) . And the reverberation reached unto Sardis and to the Berekynthian scope [ in Phrygia ] . And they with their pess geat aloud and therewith their frissons rattled. And afterwards around that image was raised a shrine of wide foundations. That it shall click behold nil more Godhead. naught richer. Easily would it surpass Pytho [ Delphoi ] .
Wherefore in this lunacy insolent Lygdamis threatened that he would put it waste. and brought against it a host of Kimmerians which milk female horses. in figure as the sand ; who have their places hard by the Heterosexuals of the cow. girl of Inakhos. Ah! Foolish among male monarchs. how greatly he sinned! For non destined to return once more to Skythia was either he or any other of those whose waggons stood in the Kaytrian field [ of Lydia ] ; for thy shafts are of all time more set as a defence before Ephesos. O Mounikhia ( Lady of Mounykhia ) . Limenoskope ( Watcher of Harbours ) . hail. Pheraia ( Lady of Pherai ) ! Let none disparage Artemis. For Oineus dishonoured her communion table and no pleasant battles came upon his metropolis. Nor allow any postulate with her in hiting of harts or in archery. For the boy of Atreus [ Agamemnon ] vaunted him non that he suffered little retribution. Neither allow any court the Maiden ; for non Otos. nor Orion wooed her to their ain good. Nor allow any eschew the annual dance ; for non dry-eyed to Hippo [ an Amazon queen ] was her refusal to dance around the communion table. Hail. great queen. and gracefully recognize my vocal. ” III ) THE ORPHIC HYMNS
Orphic Hymn 2 to Prothhyraea ( trans. Taylor ) ( Grecian anthem C3rd B. C. to 2nd A. D. ) : “To Prothyraia [ Artemis ] . Fumigation from Storax. O venerable Goddess. hear my supplication. for labor strivings are thy curious attention. In thee. when stretched upon the bed of heartache. the sex. as in a mirror. position alleviation. Guard of the race. endued with soft head. to helpless youth benevolent and sort ; benignant nourisher ; great nature’s cardinal belongs to no deity but thee. Thou dwellest with all immanifest to spy. and grave festivals are thy delectation. Thine is the undertaking to free the virgin’s zone and 1000 in every work art seen and known. With births you sympathise. though pleased to see the legion progeny of birthrate. When racked with labour stabs. and sore distressed the sex invoke thee. as the soul’s certain remainder ; for 1000 Eileithyia entirely canst give alleviation to trouble. which art attempts to ease. but attempts in vain. Artemis Eileithyia. venerable power. who bringest alleviation in labour’s awful hr ; hear. Prothyraia and do the baby race thy changeless attention. ” Orphic Hymn 36 to Artemis:
“To Artemis. Fumigation from Manna. Hear me. Zeus’ girl. celebrated queen. Bromia and Titanis. of a baronial bearing: in darts joying. and on all to reflect. torch-bearing Goddess. Diktynna Godhead. Over births presiding. and thyself a amah. to labor stabs leaving ready assistance: solvent of the zone. and wrinkled attention. ferocious huntress. glorying in the silvan war: Swift in the class. in awful pointers skilled. rolling by dark. rejoicing in the field: of manfully signifier. vertical. of big head. celebrated Daimon. nurse of world: immortal. earthly. curse of monsters fell. ’tis thine. blest amah. on woody saddle horses to brood: enemy of the hart. whom forests and Canis familiariss delectation. in eternal young person you flourish just and bright. O cosmopolitan queen. August. Godhead. a assorted signifier. Kydonian power. is thine. Dread guardian Goddess. with benignant head. auspicious semen. to mysterious rites inclined ; give Earth a shop of beauteous fruits to bear. direct soft peace. and wellness with lovely hair. and to the mountains drive disease and attention. ”