11. About the first watch of the night, when as I had slept my first sleep, I awaked with sudden fear, and saw the moon shining bright as when she is at the full, and seeming as though she leaped out of the sea. Then I thought with myself that this was the most secret time, when that goddess had most puissance and force, considering that all human things be governed by her providence; and that not only all beasts private and tame, wild and savage, be made strong by the governance of her light and godhead, but also things inanimate and without life; and I considered that all bodies in the heavens, the earth, and the seas be by her increasing motions increased, and by her diminishing motions diminished: then as weary of all my cruel fortune and calamity, I found good hope and sovereign remedy, though it were very late, to be delivered of all my misery, by invocation and prayer to the excellent beauty of this powerful goddess. Wherefore shaking off my drowsy sleep I arose with a joyful face, and moved by a great affection to purify myself, I plunged my head seven times into the water of the sea; which number of seven is convenable and agreeable to holy and divine things, as the worthy and sage philosopher Pythagoras hath declared.
11. Circa primam ferme noctis vigiliam, experrectus pavore subito, video praemicantis lunae candore nimio completum orbem commodum marinis emergentem fluctibus, nanctusque opacae noctis silentiosa secreta, certus etiam summatem deam praecipua maiestate pollere resque prorsus humanas ipsius regi providentia, nec tantum pecuina et ferina, verum inanima etiam divino eius luminis numinisque nutu vegetari, ipsa etiam corpora terra caelo marique nunc incrementis consequenter augeri, nunc detrimentis obsequenter imminui, fato scilicet iam meis tot tantisque cladibus satiato et spem salutis, licet tardam, subministrante, augustum specimen deae praesentis statui deprecari, confestimque discussa pigra quiete alacer exsurgo meque protinus purificandi studio marino lavacro trado, septiesque submerso fluctibus capite, quod eum numerum praecipue religionibus aptissimum divinus ille Pythagoras prodidit, laetus et alacer deam praepotentem lacrimoso vultu sic apprecabar:
Then very lively and joyfully, though with a weeping countenance, I made this oration to the puissant goddess: “O blessed queen of heaven, whether Thou be the Dame Ceres which art the original and motherly nurse of all fruitful things in the earth, who, after the finding of Thy daughter Proserpine, through the great joy which Thou didst presently conceive, didst utterly take away and abolish the food of them of old time, the acorn, and madest the barren and unfruitful ground of Eleusis to be ploughed and sown, and now givest men a more better and milder food; or whether Thou be the celestial Venus, who, in the beginning of the world, didst couple together male and female with an engendered love, and didst so make an eternal propagation of human kind, being now worshipped within the temples of the Isle Paphos; or whether Thou be the sister of the god Phoebus, who hast saved so many people by lightening and lessening with thy medicines the pangs of travail 1 and art now adored at the sacred places. of Ephesus; or whether Thou be called terrible Proserpine, by reason of the deadly howlings which Thou yieldest, that hast power with triple face to stop and put away the invasion of hags and ghosts which appear unto men, and to keep them down in the closures of the Earth, which dost wander in sundry groves and art worshipped in divers manners; Thou, which dost luminate all the cities of the earth by Thy feminine light; Thou, which nourishest all the seeds of the world by Thy damp heat, giving Thy changing light according to the wanderings, near or far, of the sun: by whatsoever name or fashion or shape it is lawful to call upon Thee, I pray Thee to end my great travail and misery and raise up my fallen hopes, and deliver me from the wretched fortune which so long time pursued me. Grant peace and rest, if it please Thee, to my adversities, for I have endured enough labour and peril.
“Regina caeli, sive tu Ceres alma frugum parens originalis, quae, repertu laetata filiae, vetustae glandis ferino remoto pabulo, miti commonstrato cibo, nunc Eleusiniam glebam percolis; seu tu caelestis Venus, quae primis rerum exordiis sexuum diversitatem generato amore sociasti et aeterna subole humano genere propagato nunc circumfluo Paphi sacrario coleris; seu Phoebi soror, quae partu fetarum medelis lenientibus recreato populos tantos educasti praeclarisque nunc veneraris delubris Ephesi; seu nocturnis ululatibus horrenda Proserpina triformi facie larvales impetus comprimens terraeque claustra cohibens,lucos diversos inerrans vario cultu propitiaris: ista luce feminea collustrans cuncta moenia et udis ignibus nutriens laeta semina et solis ambagibus dispensans incerta lumina—quoquo nomine, quoquo ritu, quaqua facie te fas est invocare: tu meis iam nunc extremis aerumnis subsiste, tu fortunam collapsam affirma, tu saevis exanclatis casibus pausam pacemque tribue; sit satis laborum, sit satis periculorum. Depelle quadripedis diram faciem, redde me conspectui meorum, redde me meo Lucio: ae si quod offensum numen inexorabili me saevitia premit, mori saltem liceat, si non licet vivere.”
Remove from me the hateful shape of mine ass, and render me to my kindred and to mine own self Lucius: and if I have offended in any point Thy divine majesty, let me rather die if I may not live.” When I had ended this oration, discovering my plaints to the goddess, I fortuned to fall again asleep upon that same bed; and by and by (for mine eyes were but newly closed) appeared to me from the midst of the sea a divine and venerable face, worshipped even of the gods themselves. Then, by little and little, I seemed to see the whole figure of her body, bright and mounting out of the sea and standing before me: wherefore I purpose to describe her divine semblance, if the poverty of my human speech will suffer me, or her divine power give me a power of eloquence rich enough to express it. First she had a great abundance of hair, flowing and curling, dispersed and scattered about her divine neck; on the crown of her head she bare many garlands interlaced with flowers, and in the middle of her forehead was a plain circlet in fashion of a mirror, or rather resembling the moon by the light that it gave forth; and this was borne up on either side by serpents that seemed to rise from the furrows of the earth, and above it were blades of corn set out. Her vestment was of finest linen yielding divers colours, somewhere white and shining, somewhere yellow like the crocus flower, somewhere rosy red, somewhere flaming; and (which troubled my sight and spirit sore) her cloak was utterly dark and obscure covered with shining black, and being wrapped round her from under her left arm to her right shoulder in manner of a shield, part of it fell down, pleated in most subtle fashion, to the skirts of her garment so that the welts appeared comely.
Ad istum modum fusis precibus et adstructis miseris lamentationibus, rursus mihi marcentem animum in eodem illo cubili sopor circumfusus oppressit. Necdum satis conniveram, et ecce pelago medio venerandos diis etiam vultus attollens emergit divina facies: ae dehinc paulatim toto corpore pellucidum simulacrum excusso pelago ante me constitisse visum est. Eius mirandam speciem ad vos etiam referre conitar, si tamen mihi disserendi tribuerit facultatem paupertas oris humani, vel ipsum numen eius dapsilem copiam elocutilis facundiae subministraverit. Iam primum crines uberrimi prolixique et sensim intorti per divina colla passive dispersi molliter defluebant. Corona multiformis variis floribus sublimem destrinxerat verticem, cuius media quidem super frontem plana rotunditas in modum speculi vel immo argumentum lunae candidum lumen emicabat, dextra laevaque sulcis insurgentium viperarum cohibita, spicis etiam Cerialibus desuper porrectis Vestis circumcirca remeans et sub dexterum latus ad numerum laevum recurrens umbonis vicem deiecta parte laciniae multiplici contabulatione dependula ad ultimas oras nodulis fimbriarum decoriter confluctuabat.
Here and there upon the edge thereof and throughout its surface the stars glimpsed, and in the middle of them was placed the moon in mid-month, which shone like a flame of fire; and round about the whole length of the border of that goodly robe was a crown or garland wreathing unbroken, made with all flowers and all fruits. Things quite diverse did she bear: for in her right hand she had a timbrel of brass, a flat piece of metal curved in manner of a girdle, wherein passed not many rods through the periphery of it; and when with her arm she moved these triple chords, they gave forth a shrill and clear sound.1 In her left hand she bare a cup of gold like unto a boat,-upon the handle whereof, in the upper part which is best seen, an asp lifted up his head with a wide-swelling throat. Her odoriferous feet were covered with shoes interlaced and wrought with victorious palm. Thus the divine shape, breathing out the pleasant spice of fertile Arabia, disdained not with her holy voice to utter these words unto me: “Behold, Lucius, I am come; thy weeping and prayer hath moved me to succour thee.
Per intextam extremitatem et in ipsa eius planitie stellae dispersae coruscabant, earumque media semenstris luna flammeos spirabat ignes: quaqua tamen insignis illius pallae perfluebat ambitus, individuo nexu corona totis floribus totisque constructa pomis adhaerebat. Iam gestamina longe diversa: nam dextra quidem ferebat aereum crepitaculum, cuius per angustam laminam in modum baltei recurvatam traiectae mediae paucae virgulae, crispante brachio trigeminos iactus, reddebant argutum sonorem; laevae vero cymbium dependebat aureum, cuius ansulae, qua parte conspicua est, insurgebat aspis caput extollens arduum, cervicibus late tumescentibus. Pedes ambroseos tegebant soleae palmae victricis foliis intextae. Talis ac tanta, spirans Arabiae felicia germina, divina me voce dignata est:
I am she that is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of the powers divine, queen of all that are in hell, the principal of them that dwell in heaven, manifested alone and under one form of all the gods and goddesses. At my will the planets of the sky, the wholesome winds of the seas, and the lamentable silences of hell be disposed; my name, my divinity is adored throughout all the world, in divers manners, in variable customs, and by many names. For the Phrygians that are the first of all men 1 call me the Mother of the gods at Pessinus; the Athenians, which are sprung from their own soil, Ceeropian Minerva; the Cyprians, which are girt about by the sea, Paphian Venus; the Cretans which bear arrows, Dictynnian Diana; the Sicilians, which speak three tongues, infernal Proserpine; the Eleusians their ancient goddess Ceres; some Juno, other Bellona, other Hecate, other Rhamnusia, 2 and principally both sort of the Ethiopians which dwell in the Orient and are enlightened by the morning rays of the sun, and the Egyptians, which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustom to worship me, do call me by my true name, Queen Isis. Behold I am come to take pity of thy fortune and tribulation;
“En adsum tuis commota, Luci, precibus, rerum naturae parens, elementorum omnium domina, saeculorum progenies initialis, summa numinum, regina manium, prima caelitum, deorum dearumque facies uniformis, quae caeli luminosa culmina, maris salubria flamina, inferum deplorata silentia nutibus meis dispenso: cuius numen unicum multiformi specie, ritu vario, nomine multiiugo totus veneratur orbis. Inde primigenii Phryges Pessinuntiam deum Matrem, hinc autochthones Attici Cecropeiam Minervam, illinc fluctuantes Cyprii Paphiam Venerem, Cretes sagittiferi Dictynnam Dianam, Siculi trilingues Stygiam Proserpinam, Eleusini vetustam deam Cererem, Iunonem alii, Bellonam alii, Hecatam isti, Rhamnusiam illi, et qui nascentis dei solis inchoantibus illustrantur radiis Aethiopes utrique rudem dedicantes carinam primitias commeatus libant» mei sacerdotes: id sacrum nec sollicita nec profana!”
behold I am present to favour and aid thee; leave off thy weeping and lamentation, put away all thy sorrow, for behold the healthful day which is ordained by my providence. Therefore be ready and attentive to my commandment; the day which shall come after this night is dedicate to my service by an eternal religion; my priests and ministers do accustom, after the wintry and stormy tempests of the sea be ceased and the billows of his waves are still, to offer in my name a new ship, as a first-fruit of their navigation; and for this must thou wait, and not profane or despise the sacrifice in any wise. For the great priest shall carry this day following in procession, by my exhortation, a garland of roses next to the timbrel of his right hand; delay not, but, trusting to my will, follow that my procession passing amongst the crowd of the people, and when thou comest to the priest, make as though thou wouldst kiss his hand, but snatch at the roses and thereby put away the skin and shape of an ass, which kind of beast I have long time abhorred and despised. But above all things beware thou doubt not nor fear of any of those my things as hard and difficult to be brought to pass; for in this same hour that I am come to thee, I am present there also, and I command the priest by a vision what he shall do, as here followeth: and all the people by my commandment shall be compelled to give thee place and say nothing. Moreover, think not that amongst so fair and joyful ceremonies, and in so good company, that any person shall abhor thy ill-favoured and deformed figure, or that any man shall be so hardy as to blame and reprove thy sudden restoration to human shape, whereby they should gather or conceive any sinister opinion of thee; and know thou this of certainty, that the residue of thy life until the hour of death shall be bound and subject to me; and think it not an injury to be always serviceable towards me whilst thou shalt live, since as by my mean and benefit thou shalt return again to be a man.
“mente debebis opperiri. Nam meo monitu sacerdos in ipso procinctu pompae roseam manu dextera sistro cohaerentem gestabit coronam. Incunctanter ergo dimotis turbulis alacer continuare pompam, mea volentia fretus, et de proxumo clementer velut manum sacerdotis osculabundus rosis decerptis pessimae mihique destabilis iamdudum beluae istius corio te protinus exue. Nec quicquam rerum mearum reformides ut arduum: nam hoc eodem momento quo tibi venio, simul et ibi praesens quae sunt sequentia sacerdoti meo per quietem facienda praecipio. Meo iussu tibi constricti comitatus decedent populi; nec inter hilares caerimonias et festiva spectacula quisquam deformem istam quam geris faciem perhorrescet, vel figuram tuam repente mutatam sequius interpretatus aliquis maligne criminabitur. Plane memineris et penita mente conditum semper tenebis mihi reliqua vitae tuae curricula ad usque terminos ultimi spiritus vadata: nec iniurium, cuius beneficio rediens ad homines, ei totum debere quod vives. Vives autem beatus, vives in mea tutela gloriosus; et cum spatium saeculi tui permensus ad inferos demearis, ibi quoque in ipso subterraneo semirotundo me, quam vides Acherontis tenebris interlucentem Stygiisque penetralibus regnantem, campos Elysios incolens ipse, tibi propitiam frequens adorabis. Quod si sedulis obsequiis et religiosis ministeriis et tenacibus castimoniis numeri nostrum promerueris, scies ultra statuta fato tum spatia vitam quoque tibi prorogare mihi tantum licere.”
Thou shalt live blessed in this world, thou shalt live glorious by my guide and protection, and when after thine allotted space of life thou descendest to hell, there thou shalt see me in that subterranean firma- merit shining (as thou seest me now) in the darkness of Acheron, and reigning in the deep profundity of Styx, and thou shalt worship me as one that hath been favourable to thee. And if I perceive that thou art obedient to my commandment and addict to my religion, meriting by thy constant chastity my divine grace, know thou that I alone may prolong thy days above the time that the fates have appointed and ordained.” When the invincible goddess had spoken these words and ended her holy oracle, she vanished away. By and by when I awaked, I arose, having the members of my body mixed with fear, joy, and heavy sweat, and marvelled at the clear presence of the puissant goddess, and when I had sprinkled myself with the water of the sea, I recounted orderly her admonitions and divine commandments. Soon after the darkness was chased away and the clear and golden sun arose, when behold, I saw the streets replenished with people, going in a religious sort, and in great triumph. All things seemed that day to be joyful, as well all manner of beasts and the very houses, as also even the day itself seemed to rejoice. For after the hoar frost of the night ensued the hot and temperate sun, whereby the little birds, weening that the springtime had been come, did chirp and sing melodiously, making sweet welcome with their pleasant song to the mother of the stars, the parent of times, and mistress of all the world. The fruitful trees also, both those which rejoiced in their fertility and those which, being barren and sterile, were contented at the shadow which they could give, being loosened by the breathing of the south wind, and smiling by reason of their new buds now appearing, did gently move their branches and render sweet pleasant shrills;
Sic oraculi venerabilis fine prolato numen invictum in se recessit. Nec mora, cum somno protinus absolutus pavore et gaudio ac dein sudore nimio permixtus exsurgo, summeque miratus deae potentis tam claram praesentiam, marino rore respersus magnisque imperiis eius intentus monitionis ordinem recolebam. Nec mora, cum noctis atrae fugato nubilo sol exsurgit aureus, et ecce discursu religioso ac prorsus triumphali turbulae complent totas plateas tantaque hilaritudine praeter peculiarem meam gestire mihi cuncta videbantur, ut pecua etiam cuiuscemodi et totas domos et ipsum diem serena facie gaudere sentirem. Nam et pruinam pridianam dies apricus ac placidus repente fuerat insecutus, ut canorae etiam aviculae prolectatae verno vapore concentus suaves assonarent matrem siderum, parentem temporum orbisque totius dominam blando mulcentes affaminc. Quid quod arbores etiam, quae pomifera subole fecundae quaeque earum tantum umbra contentae steriles, austrinis laxatae flatibus, germine foliorum renidentes, clementi motu brachiorum dulces strepitus obsibilabant, magnoque procellarum sedato fragore ac turbido fluctuum tumore posito mare quietas alluvies temperabat, caelum autem nubilosa caligine disiecta nudo sudoque luminis proprii splendore candebat.
the seas were quiet from the roaring winds and the tempests of great waves; the heaven had chased away the clouds., and appeared fair and clear with his proper light. Behold, then more and more appeared the beginnings of the pomps and processions, every one attired in regal manner, according to his proper habit. One was girded about the middle like a man of arms; another bare a spear, and had a cloak caught up and high shoes as a hunter; another was attired in a robe of silk, and socks of gold, with fine ornament, having long hair added and fixed upon his head, and walked delicately in form of a woman; there was another which ware leg harness and bare a target, an helmet and a spear, like unto a gladiator, as one might believe; after him marched one attired in purple, with the rods.borne by vergers before him, like a magistrate; after him followed one with a mantle, a staff, a pair of pantofles, and with a beard as long as any goat's, signifying a philosopher; after him went one with reeds and lime, betokening him a fowler, and another with hooks, declaring a fisher. I saw there a meek and tame bear, which in matron habit was carried on a stool; an ape with a bonnet of woven stuff on his head, and covered with saffron lawn, resembling the Phrygian shepherd Ganymede, and bearing a cup of gold in his hand; an ass had wings glued to his back and went after an old man, whereby you would judge the one to be Pegasus and the other Bellerophon, and at both would you laugh well. Amongst these pleasures and popular delectations, which wandered hither and thither, you might see the peculiar pomp of the saving goddess triumphantly march forward. The women attired in white vestments, and rejoicing in that they bare garlands and flowers upon their heads, bespread the way with herbs, which they bare in their aprons, where this regal and devout procession should pass. Others carried shining mirrors behind them which were turned towards the goddess as she came, to shew to her those which came after as though they would meet her. Others bare combs of ivory, and declared by their gesture and motions of their arms and fingers that they were ordained and ready to dress and adorn the goddess's hair. Others dropped in the ways, as they went, balm and other precious ointments. Then came a great number, as well of men as of women, with lamps, candles, torches, and other lights, doing honour thereby to her that was born of the celestial stars. After that sounded the musical harmony of instruments, pipes and flutes in most pleasant measure.
Ecce pompae magnae paulatim praecedunt anteludia votivis cuiusque studiis exornata pulcherrume. Hic incinctus balteo militem gerebat,illum succinctum chlamyde crepides et venabula venatorem fecerant, alius soccis obauratis inductus serica veste mundoque pretioso et attextis capiti crinibus incessu perfluo feminam mentiebatur. Porro alium ocreis, scuto, galea ferroque insignem e ludo putares gladiatorio procedere. Nec ille deerat qui magistratum fascibus purpuraque luderet, nec qui pallio baculoque et baxeis et hircino barbitio philosophum fingeret, nec qui diversis harundinibus alter aucupem cum visco, alter piscatorem cum hamis induceret. Vidi et ursam mansuem cultu matronali, quae laetantes gestamine, verno florentes coronamine, quae de gremio per viam, qua sacer incedebat comitatus, solum sternebant flosculis; aliae quae nitentibus speculis pone tergum reversis venienti deae obvium commonstrarent obsequium, et quae pectines eburnos ferentes gestu brachiorum flexuque digitorum ornatum atque oppexum crinium regalium fingerent; illae etiam, quae ceteris unguentis et geniali balsamo guttatim excusso conspargebant plateas: magnus praeterea sexus utriusque numerus lucernis, taedis, cereis et alio genere facium, lumine siderum caelestium stirpem propitiantes. Symphoniae dehinc suaves, fistulae tibiaeque modulis dulcissimis personabant. Eas amoenus lectissimae iuventutis, veste nivea et cataclista praenitens, sequebatur chorus, carmen venustum iterantes, quod Camenarum favore sollers poeta modulatus edixerat, quod argumentum referebat interim maiorum antecantamenta votorum. Ibant et dicati magno Sarapi tibicines, qui per obliquum calamum, ad aurem porrectum dexteram, familiarem templi deique modulum frequentabant, et plerique qui facilem sacris viam dari praedicarent.
Then came a fair company of youth apparelled in white vestments and festal array, singing both metre and verse with a comely grace which some studious poet had made by favour of the Muses, the words whereof did set forth the first ceremonies of this great worship. In the mean season arrived the blowers of trumpets, which were dedicate unto mighty Sarapis, who, holding the same reed sidelong towards their right ears, did give forth a ditty proper to the temple and the god: and likewise were there many officers and beadles, crying room for the goddess to pass. Then came the great company of men and women of all stations and of every age which were initiate and had taken divine orders, whose garments, being of the whitest linen, glistened all the streets over. The women had their hair anointed, and their heads covered with light linen; but the men had their crowns shaven and shining bright, as being the terrene stars of the goddess, and held in their hands timbrels of brass, silver, aye and gold, which rendered forth a shrill and pleasant sound. The principal priests, leaders of the sacred rites, which were apparelled with white surplices drawn tight about their breasts and hanging down to the ground, bare the relics of all the most puissant gods. One that was first of them carried in his hand a lantern shining forth with a clear light, not very like to those which we use in our houses and light our supper withal at evening-time, for the bowl of it was of gold and rendered from the middle thereof a more bright flame. The second, attired like the other, bare in both hands those pots to which the succouring providence of the high goddess herself had given their name. The third held up a tree of palm, with leaves cunningly wrought of gold, and the verge or rod Caduceus of Mercury. The fourth shewed a token of equity, that was a left hand deformed in every place and with open palm, and because it was naturally more sluggish, and that there was no cleverness nor craft in it, it signified thereby more equity than by the right hand: the same priest carried a round vessel of gold, in form of a breast, whence milk flowed down. The fifth bare a winnowing fan, wrought with sprigs of gold, and another carried a vessel for wine. By and by after, the gods deigned to follow afoot as men do, and specially Anubis, the messenger of the gods infernal and supernal, tall, with his face sometime black, sometime fair as gold, lifting up on high his dog's head, and bearing in his left hand his verge, and in his right hand the green branch of a palm-tree.
Tunc influunt turbae sacris divinis initiatae, viri feminaeque omnis dignitatis et omnis aetatis linteae vestis candore puro luminosi, illae limpido tegmine crines madidos obvolutae, hi capillum derasi funditus verticem praenitentes, magnae religionis terrena sidera, aereis et argenteis, immo vero aureis etiam sistris argutum tinnitum constrepentes. Sed antistites sacrorum proceres illi, qui candido linteamine cinctum pectoralem adusque vestigia strictim iniecti potentissimorum deum proferebant insignes exuvias: quorum primus lucernam claro praemicantem porrigebat lumine, non adeo nostris illis consimilem quae vespertinas illuminant epulas, sed aureum cymbium medio sui patore flammulam suscitans largiorem: secundus vestitu quidem similis, sed manibus ambabus gerebat auxillas, fecundum simulacrum, quod residens numeris suis proferebat unus e ministerio beato gressu gestuosus. Ferebatur ab alio cista secretorum capax penitus celans operta magnificae religionis. Gerebat alius felici suo gremio summi numinis venerandam effigiem, non pecoris, non avis, non ferae, ac ne hominis quidem ipsius consimilem, sed sollerti repertu etiam ipsa novitate reverendam altioris utcumque et magno silentio tegendae religionis argumentum ineffabile, sed ad istum plane modum fulgente auro figuratam: urnula faberrime cavata, fundo quam rotundo, miris extrinsecus simulacris Aegyptiorum effigiata; eius orificium non altiuscule levatum in canalem porrectum longo rivulo prominebat; ex alia vero parte multum recedens spatiosa dilatione adhaerebat ansa, quam contorto nodulo supersedebat aspis squameae cervicis striato tumore sublimis.
After him straight followed a cow with an upright gait, the cow representing the great goddess that is the fruitful mother of all, and he that guided her supported her as she leaned upon his shoulder, and marched on with much gravity in happy steps. Another carried after the secrets of their glorious religion, closed in a coffer. Another was there that bare in his bosom (thrice happy he!) the venerable figure of the godhead, not formed like any beast, bird, savage thing, or human shape, but made by a new invention, and therefore much to be admired, an emblem ineffable, whereby was signified that such a religion was at once very high and should not be discovered or revealed to any person;
Et ecce praesentissimi numinis promissa nobis accedunt beneficia, et fata salutemque ipsam meam gerens sacerdos appropinquat, ad ipsum praescriptum divinae promissionis ornatum dextera proferens sistrum deae, mihi coronam et Hercule coronam consequenter, quod tot ac tantis exanclatis laboribus,tot emensis periculis deae maximae providentia alluctantem mihi saevissime Fortunam superarem. Nec tamen gaudio subitario commotus inclementi me cursu proripui, verens scilicet ne repentino quadripedis impetu religionis quietus turbaretur ordo, sed placido ac prorsus humano gradu cunctabundus, paulatim obliquato corpore, sane divinitus decedente populo, sensim irrepo.
thus was it fashioned of shining gold: it was a vessel wrought with a round bottom, and hollowed with wondrous cunning, having on the outside pictures figured like unto the manner of the Egyptians, and the mouth thereof was not very high, but made to jut out like unto a long funnel; on the other side was an ear or handle which came far out from the vessel, whereupon stood an asp holding out his swelling and scaly neck, which entwined the whole as in a knot. Finally came he which was appointed to my good fortune, according to the promise of the most puissant goddess. For the great priest, which bare the restoration of my human shape, by the commandment of the goddess approached more and more, carrying in his right hand both the timbrel and the garland of roses to give me, which was in very deed my crown to deliver me from cruel fortune which was always mine enemy, after the sufferance of so much calamity and pain, and after the endurance of so many perils. Then I, not running hastily by reason of sudden joy, lest I should disturb the quiet procession with my beastly importunity, but going softly as a man doth step through the press of people, which gave me place by the divine command on every side, I went after the priest. Then the priest, being admonished the night before, as I might well perceive, and marvelling that now the event came opportunely to fulfil that warning, suddenly stood still, and holding out his hands thrust out the garland of roses to my mouth: which garland I (trembling and my heart beating greatly) devoured with a great affection.
At sacerdos ut reapse cognoscere potui, nocturni commonefactus oraculi miratusque congruentiam mandati muneris, confestim restitit, et ultro porrecta dextera ob os ipsum meum coronam exhibuit. Tunc ego trepidans, assiduo pulsu micanti corde, coronam, quae rosis amoenis intexta fulgurabat, avido ore susceptam cupidus promissi devoravi. Nec me fefellit caeleste promissum: protinus mihi delabitur deformis et ferina facies. Ac primo quidem squalens pilus defluit, ac dehinc cutis crassa tenuatur, venter obesus residet, pedum plantae per ungulas in digitos exeunt, manus non iam pedes sunt sed in erecta porriguntur officia, cervix procera cohibetur, os et caput rotundatur, aures enormes repetunt pristinam parvitatem, dentes saxei redeunt ad humanam minutiem, et, quae me potissimum cruciabat ante, cauda nusquam. Populi mirantur, religiosi venerantur tam evidentem maximi numinis potentiam et consimilem nocturnis imaginibus magnificentiam et facilitatem reformationis, claraque et consona voce, caelo manus attendentes, testantur tam illustre deae beneficium.
As soon as I had eaten them, I was not deceived of the promise made unto me: for my deform and assy face abated, and first the rugged hair of my body fell off, my thick skin waxed soft and tender, my fat belly became thin, the hoofs of my feet changed into toes, my hands were no more feet but returned again to the work of a man that walks upright, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth waxed less, like the teeth of men, and my tail, which before cumbered me most, appeared nowhere. Then the people began to marvel, and the religious honoured the goddess for so evident a miracle, which was foreshadowed by the visions which they saw in the night, and the facility of my reformation, whereby they lifted their hands to heaven and with one voice rendered testimony of so great a benefit which I received of the goddess. although he also was amazed at this notable marvel, by gestures commanded that one should give me a linen garment to cover me; for as soon as I was transformed from the vile skin of an ass to my human shape, I hid the privities of my body with my hands as far as a naked man might do. Then one of the company put off his upper robe, and put it on my back;
At ego stupore nimio defixus tacitus haerebam, mimo meo tam repentinum tamque magnum non capiente gaudium, quid potissimum praefarer primarium, unde novae vocis exordium caperem, quo sermone nunc renata lingua felicius auspicarer, quibus quantisque verbis tantae deae gratias agerem. Sed sacerdos, utcumque divino monitu cogniti ab origine cunctis cladibus meis, quamquam et ipse i insigni permotus miraculo, nutu significato prius praecipit tegendo mihi linteam dari laciniam: nam me cum primum nefasto tegmine despoliaverat asinus, compressis in artum femiuibus et superstrictis accurate manibus, quantum nudo licebat, velamento me naturali probe muniveram. Tunc e cohorte religionis unus impigre superiorem exutus tunicam supertexit me celerrime: quo facto, sacerdos vultu geniali et Hercule perhumano in aspectum meum attonitus sic effatur:
which done, the priest, looking upon me with a sweet and benign countenance, began to say in this sort: “O my friend Lucius, after the endurance of so many labours and the escape of so many tempests of fortune, thou art now at length come to the port and haven of rest and mercy. Neither did thy noble lineage, thy dignity, neither thy excellent doctrine anything avail thee; but because thou didst turn to servile pleasures, by a little folly of thy youthfulness, thou hast had a sinister reward of thy unprosperous curiosity. But howsoever the blindness of fortune tormented thee in divers dangers, so it is that now by her unthoughtful malice thou art come to this present felicity of religion. Let fortune go and fume with fury in another place; let her find some other matter to execute her cruelty; for fortune hath no puissance against them which have devoted their lives to serve and honour the majesty of our goddess. For what availed the thieves? The beasts savage? Thy great servitude? The ill, toilsome, and dangerous ways? The fear of death every day? What availed all those, I say, to cruel fortune? Know thou that now thou art safe, and under the protection of that fortune that is not blind but can see, who by her clear light doth lighten the other gods: wherefore rejoice, and take a convenable countenance to thy white habit, and follow with joyful steps the pomp of this devout and honourable procession; let such, which be not devout to the goddess, see and acknowledge their error: ' Behold, here is Lucius that is delivered from his former so great miseries by the providence of the goddess Isis, and rejoiceth therefore and triumpheth of victory over his fortune.' And to the end thou mayest live more safe and sure, make thyself one of this holy order, to which thou wast but a short time since pledged by oath, dedicate thy mind to the obeying of our religion, and take upon thee a voluntary yoke of ministry: for when thou beginnest to serve and honour the goddess, then shalt thou feel the more the fruit of thy liberty.” After that the great priest had prophesied in this manner with often breathings, he made a conclusion of his words.
“Multis et variis exanclatis laboribus magnisque Fortunae tempestatibus et maximis actus procellis ad portum quietis et aram misericordiae tandem. Luci, venisti: nec tibi natales ac ne dignitas quidem, vel ipsa qua flores usquam doctrina profuit, sed lubrico virentis aetatulae ad serviles delapsus voluptates, curiositatis improsperae sinistrum praemium reportasti. Sed utcumque Fortunae caecitas, dum te pessimis periculis discruciat, ad religiosam istam beatitudinem improvida produxit malitia. Eat nunc et summo furore saeviat, et crudelitati suae materiem quaerat aliam: nam in eos quorum sibi vitas in servitium deae nostrae maiestas vindicavit, non habet locum casus infestus. Quid latrones, quid ferae, quid servitium, quid asperrimorum itinerum ambages reciprocae, quid metus mortis cotidianae nefariae Fortunae profuit? In tutelam iam receptus es Fortunae, sed videntis, quae suae lucis splendore ceteros etiam deos illuminat. Sume iam vultum laetiorem candido isto habitu tuo congruentem, comitare pompam deae sospitatricis inovanti gradu, Videant irreligiosi, videant et errorem suum recognoscant: ‘En ecce pristinis aerumnis absolutus Isidis magnae providentia gaudens Lucius de sua Fortuna triumphat.’ Quo tamen tutior sis atque munitior, da nomen sanctae huic militiae, cuius non olim sacramento etiam rogabaris, teque iam nunc obsequio religionis nostrae dedica et ministerii iugum subi voluntarium: nam cum coeperis deae servire, tunc magis senties fructum tuae libertatis.”
Then I went amongst the company of the rest and followed the procession: every one of the people knew me, and pointing at me with their fingers, or nodding with their heads, they said in this sort: “Behold him who is this day transformed into a man by the puissance of the sovereign goddess; verily he is blessed and most blessed that by the innocency of his former life hath merited so great grace from heaven, and as it were by a new generation is reserved straightway to the obsequy of religion.” In the mean season, amid all these loud cries and prayers, by little and little we approached nigh unto the sea-coast, even to that place where I lay the night before being an ass. There, after the images and relics were orderly disposed, was a boat cunningly wrought and compassed about with divers pictures according to the fashion of the Egyptians, which the great priest did dedicate and consecrate with certain prayers from his holy lips and purified the same with a torch, an egg, and sulphur, dedicating it unto the name of the goddess. The sail of this blessed ship was of white linen cloth, whereon was written certain letters which should testify the navigation of the new season to be prosperous; the mast was of a great length, made of a pine-tree, round, and very excellent, with a shining top seen of all eyes; the poop was covered over with plates of gold, being in shape like unto a goose's neck, and all the ship was made of citron-tree very fair. Then all the people, as well religious as profane, took a great number of winnowing fans replenished with odours and pleasant smells, and poured libation of milk into the sea, until the ship was filled up with large gifts and prosperous devotions, when as with a pleasant wind the ropes of the anchor were let go and it launched out into the deep while a breeze blew fair for that ship alone. And when they had lost the sight of the ship, by reason that it was afar off, every man of them that bore the holy things carried again that which he brought, and went towards the temple in like pomp and order as they came to the seaside. When we were come to the temple, the great priest and those which were deputed to carry the divine figures, but specially those which had long time been initiate in the religion, went into the secret chamber of the goddess, where they put and placed the lively images according to their order.
Ad istum modum vaticinatus sacerdos egregius fatigatos anhelitus trahens conticuit. Exin permixtus agmini religioso procedens comitabar sacrarium totae civitati notus ac conspicuus, digitis hominum nutibusque notabilis. Omnes in me populi fabulabantur: “Hunc omnipotentis hodie deae numen augustum reformavit ad homines: felix Hercule et ter beatus qui vitae scilicet praecedentis innocentia fideque meruerit tam praeclarum de caelo patrocinium, ut renatus quodam modo statim sacrorum obsequio desponderetur.” Inter haec et festorum votorum tumultum paulatim progressi iam ripam maris proximamus atque ad ipsum illum locum, quo pridie meus stabulaverat asinus, pervenimus. Ibidem simulacris rite dispositis navem faberrime factam, picturis miris Aegyptiorum circumsecus variegatam, summus sacerdos taeda lucida et ovo et sulphure sollemnissimas preces de casto praefatus ore, quam purissime purificatam deae nuncupavit dedicavitque. Huius felicis alvei nitens carbasus litteras voti intextas progerebat: eae litterae votum instaurabant de novi commeatus prospera navigatione. Iam malus insurgit, pinus rotunda splendore sublimis, insigni carchesio conspicua, et puppis intorta chenisco, bracteis aureis vestita fulgebat, omnisque prorsus carina citro limpido perpolita florebat. Tunc cuncti populi, tam religiosi quam profani, vannos onustas aromatis et huiuscemodi suppliciis certatim congerunt et insuper fluctus libant intritum lacte confectum, donec muneribus largis et devotionibus faustis completa navis, absoluta strophiis ancoralibus, peculiari serenoque flatu pelago redderetur: quae postquam cursu? spatio prospectum sui nobis incertat, sacrorum geruli, sumptis rursum quae quisque detulerant, alacres ad fanum reditum capessunt simili structu pompae decori.