Page:The Golden verses of Pythagoras (IA cu31924026681076).pdf/67

 separated from the latter, existed none the less. Whereas the disciples of Homer, or the Homeridæ, spread themselves abroad and took possession of the laic or profane world, the religious and learned world was always occupied by the disciples of Orpheus, called Eumolpidæ. The hierophants and philosophers continued to write as formerly upon theology and natural philosophy. There appeared from time to time theogonies and cosmological systems, dionysiacs, heraclides, oracles, treatises on nature and moral apologues, which bore no relation to epopœia. The hymns or pæans which had emanated from the sanctuaries in honour of the Divinity, had in no wise resembled either the odes or the dithyrambs of the lyric poets : as much as the former were vehement and passionate, so much the latter affected to be calm and majestic. There existed therefore, at this epoch, two kinds of poetry, equally beautiful when they had attained their respective perfection: Eumolpique Poetry and Epic Poetry: the first, intellectual and rational; the other, intellectual and passionate.

However, the divine mysteries, hidden from the profane, manifested to the initiates in the ceremonies and symbolic, was never of Greek origin and has not signified, as has been said, blind. The initial letter O is not a negation, but an article added to the Phœnician word [Phœn.: **] (mœra), which signifies, properly speaking, a centre of light, and figuratively, a master, a doctor.], by which is designated the style of poetry of this divine man. It signifies the perfect voice. It is derived from the Phœnician words [Phœn.: **] (mola), perfected, and [Phœn.: **] (phoh), mouth, voice, discourse. The adverb [Greek: eu], which precedes it, expresses whatever is beautiful, holy, perfect.]