id="ulink_77d3994c-092e-51a6-9436-31af422bd234">Paradoxically, this new dimension of mind is also what reconnects each of these sciences to their ancient roots before there was a division between mind/spirit and matter. On a fundamental level, this is what aromachology and psycho-aromatherapy are really about, the reintegration of mind and fragrance.23
REFERENCES
1. Malinowski, 1929, cited in Schleidt, M., ‘The Semiotic Relevance of Human Olfaction’ in Dodd, G. H. and Van Toller, S., Fragrance: The Psychology and Biology of Perfume II, Elsevier Science Publications Ltd., 1992, p.47.
2. Ie Strange, R., A History of Herbal Plants, Angus and Robertson, 1977, p.47.
3. British Herbal Pharmacopoeia, British Herbal Medicine Association, 1983, p.115.
4. Whitebread, C., The Magic, Psychic, Ancient Egyptian, Greek and Roman Medical Collections, US National Museum, p.3.
5. Alexis.
6. An ancient Babylonian tablet, cited in Tisserand, R., The Art of Aromatherapy, C. W. Daniel, 1985, p.20.
7. Plutarch.
8. Homer, The Odyssey, IV, pp.220–32.
9. Whitmont, E. C., The Return of the Goddess, Routledge and Kegan Paul, 1983, p.49.
10. Hippocrates, Humours, cited in Castrén, P., Ancient and Popular Healing, Vammalan Kirjapaino Oy, Vammala, 1989, p.91.
11. Ibid.
12. Galen, De simlicium medicamentorum temperamentis ac facultatibus 6, XI, p.792.
13. Socrates, cited in Poynter & Keele, A Short History of Medicine, Mills and Boon, 1961, p.66.
14. Whitmont, p.98.
15. Cited in Le Guérer, A., Scent: The Mysterious Power of Smell, Chatto and Windus, 1993, p.66.
16. Cited in Conway, D., The Magic of Herbs, Mayflower, 1973, p. 136.
17. Alphonse Marie de Liguori, The True Spouse of Jesus Christ, cited in Le Guérer, A., op. cit., p. 163.
18. Cited in Rather, L. J., Mind and Body in 18th Century Medicine, Wellcome Historical Medical Library, 1965, p.195.
19. Ibid., p.113.
20. Omont, Alain, ‘Les molecules aromatiques de milieu interstellaire’ in Aux Frontières de la Science, La Recherche, 1989, p.XXXVl.
21. Bellamy, D. and Pfister, A., World Medicine, Blackwell, 1992, p.46.
22. Poynter and Keele, A Short History of Medicine, Mills and Boon, 1961, p.46.
23. Steele, J., ‘In Profile’ in The International Journal of Aromatherapy, vol.5, no.1, 1993, p.9.
The fire is laid, the fire shines;
The incense is laid on the fire, the incense shines.
Your perfume comes to me, O Incense;
May my perfume come to you, O Incense.
Your perfume comes to me, you Gods;
May my perfume come to you, you Gods.
May I be with you, you Gods;
May you be with me, you Gods …
Utterance 269, Pyramid Texts1
The term ‘incense’ has been used in a variety of different ways throughout history. In its widest sense, it refers to a material which emits fragrant fumes by burning or vaporization. Often it indicates ‘smoke’, but it also implies ‘odour’. In ancient times incense was either composed of a single aromatic substance, notably frankincense, or was compounded of a variety of essential oils, gums, resins and spices. These were usually thrown on a fire in the form of a powder or granules, sprinkled on lighted charcoal to be offered upon an incense altar, or put inside an incense burner or censer, which could be held in the hand. Alternatively, the incense material was mixed with vegetable oils and possibly other ingredients such as honey, wax or fat and shaped into balls or cones which melted when exposed to heat, or applied to a person or the image of a deity directly in the form of an ‘unguent’ or oily perfume. In ancient times, there was in fact little distinction between incense and perfume. Indeed, the word ‘perfume’ is derived from the Latin per fumen, meaning ‘to smoke’. Any real difference between the two only developed, at least with regard to ingredients, as late as the fourteenth century in the West with the discovery of new alcoholic extraction techniques.
COMMUNICATION WITH THE DIVINE
Aromatics have been used as offerings and as a means of communication with the divine from time immemorial. The archaeological records and remains which have survived over thousands of years inform us that all the early civilizations used incense for worship, and that the burning of aromatic plants and oils played a central role in their cultures, especially with regard to their religious customs.
The earliest recorded use of incense comes from ancient China, though few details of the actual rites have survived. It is probable that the Hindus absorbed the cult of incense from the Chinese and opened up the first trading routes to the incense lands of Arabia as well as to Egypt around 3600 BC.
The Sumerians and Babylonians burned incense as a means of purification and to please their gods,
