incense

incense¹

/in"sens/, n., v., incensed, incensing.

n.

1. an aromatic gum or other substance producing a sweet odor when burned, used in religious ceremonies, to enhance a mood, etc.

2. the perfume or smoke arising from such a substance when burned.

3. any pleasant perfume or fragrance.

4. homage or adulation.

v.t.

5. to perfume with incense.

6. to burn incense for.

v.i.

7. to burn or offer incense.

[1250-1300; ME < LL incensum, lit., something kindled, neut. of incensus (ptp. of incendere to set on fire), equiv. to incend- (see INCENDIARY) + -tus ptp. suffix; r. ME ansens, ensenz < OF < LL as above]

incense²

—incensement, n.

/in sens"/, v.t., incensed, incensing.

to inflame with wrath; make angry; enrage.

[1400-50; late ME incensen < L incensus (see INCENSE¹); r. ME encensen < AF < L, as above]

Syn. anger, exasperate, provoke, irritate. See enrage.

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Grains of resins (sometimes mixed with spices) that burn with a fragrant odor, widely used as religious offerings.

Historically, the chief substances used as incense have been resins such as frankincense and myrrh, along with fragrant wood and bark, seeds, roots, and flowers.

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      grains of resins (sometimes mixed with spices) that burn with a fragrant odour, widely used as an oblation. It is commonly sprinkled on lighted charcoal contained in a censer, or thurible.

      Incense-bearing trees were imported from the Arabian and Somali coasts into ancient Egypt, where incense was prominent in religious ritual—e.g., at the daily liturgy before the cult image of the sun god Amon-Re and in the mortuary rites, when the souls of the dead were thought to ascend to heaven in the flame. Incense was employed to counteract disagreeable odours and drive away demons and was said both to manifest the presence of the gods (fragrance being a divine attribute) and to gratify them. The Babylonians used it extensively while offering prayer or divining oracles. It was imported into Israel before the Babylonian Exile (586–538 BC) and was assigned miraculous powers; later, in the 5th century BC, altars were set apart for incense offerings. Incense no longer has any role in the Jewish liturgy, however.

      Hindus, especially the Śaivas, use incense for ritual and domestic offerings, and so do Buddhists, who burn it at festivals and initiations as well as at daily rites. In China incense was burned during festivals and processions to honour ancestors and household gods, and in Japan it was incorporated into Shintō ritual.

      In Greece from the 8th century BC, woods and resins were burned as an oblation and for protection against demons, a practice adopted by the Orphics. In Rome fragrant woods were replaced by imported incense, which became important in public and private sacrifices and in the cult of the emperor.

      In the 4th century AD the early Christian church began to use incense in eucharistic ceremonial, in which it came to symbolize the ascent of the prayers of the faithful and the merits of the saints. Until the European Middle Ages its use was more restrained in the West than in the East. After the Reformation incense was employed sporadically in the Church of England until widely restored under the influence of the Oxford Movement in the 19th century. Elsewhere in both Eastern and Western Catholic Christendom, its use during divine worship and during processions has been continuous.

      Historically, the chief substances used as incense were such resins as frankincense and myrrh (qq.v.), along with aromatic wood and bark, seeds, roots, and flowers. The incense used by the ancient Israelites in their liturgy was a mixture of frankincense, storax, onycha, and galbanum, with salt added as a preservative. In the 17th and 18th centuries, natural substances began to be supplanted by chemicals used in the perfume industry, and this trend toward the use of synthetic substitutes in incense continues to the present day.

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