Orphics, the soul is of celestial origin and divine; man is a child of earth and starry
heaven; his body of the earth, but his soul, as a late Orphic line expresses it, is
'rooted in the celestial element'. Each soul had lived in the society of Gods, and was in
fact a God."
"This godly soul however sinned and ended up in a body. We are told by Aristotle that
in the Orphic verses the soul was said to be carried to and fro by the winds, and drawn
into the body by respiration. The cause of the soul's descent was sin, and its
imprisonment in the body has a penitentiary purpose."
"...As soon as a soul got into the body, the doors of the prison-house close around
her. The soul has entered upon what the Orphics call the 'circle' or 'wheel of
generation', a long and weary circuit of birth and death."
"While present in the body, the soul is therefore a fallen angel who is doing penance
for her sins and her ultimate aim is to be released from her chains and recover the
inheritance she has lost."
"Orphism, Return to the Gods" in Advance, Issue 119
Zarathustra", by Friedrich Nietzsche, translated by Thomas Common:
Thou great star! What would be thy
happiness if thou hadst not those for whom thou shinest!
For ten years hast thou climbed hither unto my cave: thou wouldst have wearied of thy
light and of the journey, had it not been for me, mine eagle, and my serpent.
But we awaited thee every morning, took from thee thine overflow, and blessed thee for it.
Lo! I am weary of my wisdom, like the bee that hath gathered too much honey; I need hands
outstretched to take it.
I would fain bestow and distribute, until the wise have once more become joyous in their
folly, and the poor happy in their riches. Therefore must I descend into the deep: as thou
doest in the evening, when thou goest behind the sea, and givest light also to the
nether-world, thou exuberant star!
Like thee must I go down, as men say, to whom I shall descend. Bless me, then, thou
tranquil eye, that canst behold even the greatest happiness without envy!
Bless the cup that is about to overflow, that the water may flow golden out of it, and
carry everywhere the reflection of thy bliss! Lo! This cup is again going to empty itself,
and Zarathustra is again going to be a man.
J.R.R. Tolkien's, "The Lord of the Rings"
Frodo stood awhile still lost in wonder. It seemed to
him that he had stepped through a high window that looked on a vanished world. A light was
upon it for which language had no name..In winter here no heart could mourn for summer or
spring. No blemish or sickness or deformity could be seen in anything that grew upon the
earth...Frodo felt he was in a timeless land that did not fade or change or fall into
Frodo upon reaching Cerin Amroth and the land of
In this high place you may see the two powers that are opposed to another; and ever they
strive now in thought, but whereas the light perceives the very heart of the darkness, its
own secret has not been discovered. Not yet.
Haldir speaking to Frodo's group upon entering the land of Lothlórien
Here is the heart of Elvendom on earth and
here my heart dwells ever, unless there be a light beyond the dark roads that we still
must tread, you and I.
Aragorn speaking to Frodo as they approached the city of Galadrim, home of Celeborn
and the Lady Galadriel.
There are Heavenly lands
Where streams placidly flow
Through enchanting meadows.
Lands where peace is abundant
And pain with despair never reigns
Shimmering Light ever present.
Toward the Heavenly lands
My spirit will soon soar
And soak in its eternal Light.
"Ode to Eternal Hope," by Alexey Ilyushin Berardi
The Book of Enoch,
1 It happened after the sons of men had multiplied in those days, that daughters were born to them, elegant and beautiful.
2 And when the angels, (3) the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves wives from the progeny of men, and let us beget children.
(3) An Aramaic text reads "Watchers" here (J.T. Milik, Aramaic Fragments of Qumran Cave 4 [Oxford: Clarendon Press, 1976], p. 167).
3 Then their leader Samyaza said to them; I fear that you may perhaps be indisposed to the performance of this enterprise;
4 And that I alone shall suffer for so grievous a crime.
5 But they answered him and said; We all swear;
6 And bind ourselves by mutual execrations, that we will not change our intention, but execute our projected undertaking.
7 Then they swore all together, and all bound themselves by mutual execrations. Their whole number was two hundred, who descended upon Ardis,
(4) which is the top of mount Armon.
(4) Upon Ardis. Or, "in the days of Jared" (R.H. Charles, ed. and trans., The Book of Enoch [Oxford: Clarendon Press, 1893], p. 63).
8 That mountain therefore was called Armon, because they had sworn upon it,
(5) and bound themselves by mutual execrations.
(5) Mt. Armon, or Mt. Hermon, derives its name from the Hebrew word herem, a curse (Charles, p. 63).
9 These are the names of their chiefs: Samyaza, who was their leader, Urakabarameel, Akibeel, Tamiel, Ramuel, Danel, Azkeel, Saraknyal, Asael, Armers, Batraal, Anane, Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal. These were the prefects of the two hundred angels, and the remainder were all with them.(6)
(6) The Aramaic texts preserve an earlier list of names of these Watchers: Semihazah; Artqoph; Ramtel; Kokabel; Ramel; Danieal; Zeqiel; Baraqel; Asael; Hermoni; Matarel; Ananel; Stawel; Samsiel; Sahriel; Tummiel; Turiel; Yomiel; Yhaddiel (Milik, p. 151).
10 Then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantations, and the dividing of roots and trees.
11 And the women conceiving brought forth giants,
(7) The Greek texts vary considerably from the Ethiopic text here. One Greek manuscript adds to this section, "And they [the women] bore to them [the Watchers] three races–first, the great giants. The giants brought forth [some say "slew"] the Naphelim, and the Naphelim brought forth [or "slew"] the Elioud. And they existed, increasing in power according to their greatness." See the account in the Book of
12 Whose stature was each three hundred cubits. These devoured all which the labor of men produced; until it became impossible to feed them.
13 When they turned themselves against men, in order to devour them;
14 And began to injure birds, beasts, reptiles, and fishes, to eat their flesh one after another,
(8) and to drink their blood.
(8) Their flesh one after another. Or, "one another’s flesh." R.H. Charles notes that this phrase may refer to the destruction of one class of giants by another (Charles, p.
15 Then the earth reproved the unrighteous.
'The human baby, the human being, is a mosaic of
animal and angel.'
Paintings: "The Yosemite Valley,"
Albert Bierstadt and "Twilight in the Wilderness," Frederick Edwin Church;
Copyright © Lowell Greenberg