Thomas Bulfinch > The Age of Fable > Vols. I & II: Stories of Gods and Heroes > XXXVI. b. The Phœnix
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Thomas Bulfinch (1796–1867).  Age of Fable: Vols. I & II: Stories of Gods and Heroes.  1913.

XXXVI. b.  The Phœnix
 
OVID tells the story of the Phœnix as follows: “Most beings spring from other individuals; but there is a certain kind which reproduces itself. The Assyrians call it the Phœnix. It does not live on fruit or flowers, but on frankincense and odoriferous gums. When it has lived five hundred years, it builds itself a nest in the branches of an oak, or on the top of a palm tree. In this it collects cinnamon, and spikenard, and myrrh, and of these materials builds a pile on which it deposits itself, and dying, breathes out its last breath amidst odors. From the body of the parent bird, a young Phœnix issues forth, destined to live as long a life as its predecessor. When this has grown up and gained sufficient strength, it lifts its nest from the tree (its own cradle and its parent’s sepulchre), and carries it to the city of Heliopolis in Egypt, and deposits it in the temple of the Sun.”   1
  Such is the account given by a poet. Now let us see that of a philosophic historian. Tacitus says, “In the consulship of Paulus Fabius (A.D. 34) the miraculous bird known to the world by the name of the Phœnix, after disappearing for a series of ages, revisited Egypt. It was attended in its flight by a group of various birds, all attracted by the novelty, and gazing with wonder at so beautiful an appearance.” He then gives an account of the bird, not varying materially from the preceding, but adding some details. “The first care of the young bird as soon as fledged, and able to trust to his wings, is to perform the obsequies of his father. But this duty is not undertaken rashly. He collects a quantity of myrrh, and to try his strength makes frequent excursions with a load on his back. When he has gained sufficient confidence in his own vigor, he takes up the body of his father and flies with it to the altar of the Sun, where he leaves it to be consumed in flames of fragrance.” Other writers add a few particulars. The myrrh is compacted in the form of an egg, in which the dead Phœnix is enclosed. From the mouldering flesh of the dead bird a worm springs, and this worm, when grown large, is transformed into a bird. Herodotus describes the bird, though he says, “I have not seen it myself, except in a picture. Part of his plumage is gold-colored, and part crimson; and he is for the most part very much like an eagle in outline and bulk.”   2
  The first writer who disclaimed a belief in the existence of the Phœnix was Sir Thomas Browne, in his “Vulgar Errors,” published in 1646. He was replied to a few years later by Alexander Ross, who says, in answer to the objection of the Phœnix so seldom making his appearance, “His instinct teaches him to keep out of the way of the tyrant of the creation, man, for if he were to be got at, some wealthy glutton would surely devour him, though there were no more in the world.”   3
  
Dryden in one of his early poems has this allusion to the Phœnix:
        “So when the new-born Phœnix first is seen,
Her feathered subjects all adore their queen,
And while she makes her progress through the East,
From every grove her numerous train’s increased;
Each poet of the air her glory sings,
And round him the pleased audience clap their wings.”
   4
  Milton, in “Paradise Lost,” Book V., compares the angel Raphael descending to earth to a Phœnix:
        “… Down thither, prone in flight
He speeds, and through the vast ethereal sky
Sails between worlds and worlds, with steady wing,
Now on the polar winds, then with quick fan
Winnows the buxom air; till within soar
Of towering eagles, to all the fowls he seems
A Phœnix, gazed by all; as that sole bird
When, to enshrine his relics in the sun’s
Bright temple, to Egyptian Thebes he flies.”
   5

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