Chapter X: Book THE FOURTH (3)

8. The priestesses of Ceres, also, as being initiated into the mysteries of the terrene Goddess, were called by the ancients bees; and Proserpine herself was denominated by them _honied_. The moon, likewise, who presides over generation, was called by them a bee, and also a bull. And Taurus is the exaltation of the moon. But bees are ox-begotten. And this appellation is also given to souls proceeding into generation. The God, likewise, who is occultly connected with generation, is a stealer of oxen. To which may be added, that honey is considered as a symbol of death, and on this account, it is usual to offer libations of honey to the terrestrial Gods; but gall is considered as a symbol of life; whether it is obscurely signified by this, that the life of the soul dies through pleasure, but through bitterness the soul resumes its life, whence, also, bile is sacrificed to the Gods; or whether it is, because death liberates from molestation, but the present life is laborious and bitter. All souls, however, proceeding into generation, are not simply called bees, but those who will live in it justly, and who, after having performed such things as are acceptable to the Gods, will again return [to their kindred stars]. For this insect loves to return to the place from whence it first came, and is eminently just and sober. Whence, also, the libations which are made with honey are called sober. Bees, likewise, do not sit on beans, which were considered by the ancients as a symbol of generation proceeding in a right line, and without flexure; because this leguminous vegetable is almost the only seed-bearing plant, whose stalk is perforated throughout without any intervening knots[127]. We must therefore admit, that honey-combs and bees are appropriate and common symbols of the aquatic Nymphs, and of souls that are married [as it were] to [the humid and fluctuating nature of] generation.

9. Caves, therefore, in the most remote periods of antiquity, were consecrated to the Gods, before temples were erected to them. Hence, the Curetes in Crete dedicated a cavern to Jupiter; in Arcadia, a cave was sacred to the Moon, and to Lycean Pan; and in Naxus, to Bacchus. But wherever Mithra was known, they propitiated the God in a cavern. With respect, however, to this Ithacensian cave, Homer was not satisfied with saying that it had two gates, but adds, that one of the gates was turned towards the north, but the other, which was more divine, to the south. He also says, that the northern gate was pervious to descent, but does not indicate whether this was also the case with the southern gate. For of this, he only says, “It is inaccessible to men, but it is the path of the immortals.”

10. It remains, therefore, to investigate what is indicated by this narration, whether the poet describes a cavern which was in reality consecrated by others, or whether it is an enigma of his own invention. Since, however, a cavern is an image and symbol of the world, as Numenius and his familiar Cronius assert, there are two extremities in the heavens, viz. the winter tropic, than which nothing is more southern, and the summer tropic, than which nothing is more northern. But the summer tropic is in Cancer, and the winter tropic in Capricorn. And since Cancer is nearest to us, it is very properly attributed to the Moon, which is the nearest of all the heavenly bodies to the earth. But as the southern pole, by its great distance, is invisible to us, hence Capricorn is attributed to Saturn, the highest and most remote of all the planets. Again, the signs from Cancer to Capricorn, are situated in the following order: and the first of these is Leo, which is the house of the Sun; afterwards Virgo, which is the house of Mercury; Libra, the house of Venus; Scorpius, of Mars; Sagittarius, of Jupiter; and Capricornus, of Saturn. But from Capricorn in an inverse order, Aquarius is attributed to Saturn; Pisces, to Jupiter; Aries, to Mars; Taurus, to Venus; Gemini, to Mercury; and, in the last place, Cancer to the Moon.

11. Theologists therefore assert, that these two gates are Cancer and Capricorn; but Plato calls them entrances. And of these, theologists say, that Cancer is the gate through which souls descend; but Capricorn that through which they ascend. Cancer is indeed northern, and adapted to descent; but Capricorn is southern, and adapted to ascent[128]. The northern parts, likewise, pertain to souls descending into generation. And the gates of the cavern which are turned to the north, are rightly said to be pervious to the descent of men; but the southern gates are not the avenues of the Gods, but of souls ascending to the Gods. On this account, the poet does not say that they are the avenues of the Gods, but of immortals; this appellation being also common to our souls, which are _per se_, or essentially, immortal. It is said, that Parmenides mentions these two gates in his treatise On the Nature of Things; as likewise, that they are not unknown to the Romans and Egyptians. For the Romans celebrate their Saturnalia when the Sun is in Capricorn; and during this festivity, slaves wear the shoes of those that are free, and all things are distributed among them in common; the legislator obscurely signifying by this ceremony, that through this gate of the heavens, those who are now born slaves will be liberated through the Saturnian festival, and the house attributed to Saturn, _i.e._ Capricorn, when they live again, and return to the fountain of life. Since, however, the path from Capricorn is adapted to ascent[129], hence the Romans denominate that month in which the Sun, turning from Capricorn to the east, directs his course to the north, Januarius, or January, from _janua_, a gate. But with the Egyptians, the beginning of the year is not Aquarius, as with the Romans, but Cancer. For the star Sothis, which the Greeks call the Dog, is near to Cancer. And the rising of Sothis is the new moon with them, this being the principle of generation to the world. On this account, the gates of the Homeric cavern are not dedicated to the east and west, nor to the equinoctial signs, Aries and Libra, but to the north and south, and to those celestial signs which, towards the south, are most southerly, and, towards the north, are most northerly; because this cave was sacred to souls and aquatic Nymphs. But these places are adapted to souls descending into generation, and afterwards separating themselves from it. Hence, a place near to the equinoctial circle was assigned to Mithra as an appropriate seat. And on this account he bears the sword of Aries, which is a martial sign. He is likewise carried in the Bull, which is the sign of Venus. For Mithra, as well as the Bull, is the demiurgus and lord of generation[130]. But he is placed near the equinoctial circle, having the northern parts on his right hand, and the southern on his left. They likewise arranged towards the south the southern hemisphere, because it is hot; but the northern hemisphere towards the north, through the coldness of the north wind.

12. The ancients, likewise, very reasonably connected winds with souls proceeding into generation, and again separating themselves from it, because, as some think, souls attract a spirit, and have a pneumatic essence. But the north wind is adapted to souls falling into generation; and, on this account, the northern blasts refresh those who are dying, and when they can scarcely draw their breath. On the contrary, the southern gales dissolve life. For the north wind, indeed, from its superior coldness, congeals [as it were, the animal life], and detains it in the frigidity of terrene generation. But the south wind being hot, dissolves this life, and sends it upward to the heat of a divine nature. Since, however, our terrene habitation is more northern, it is proper that souls which are born in it should be familiar with the north wind; but those that exchange this life for a better, with the south wind. This also is the cause why the north wind is at its commencement great; but the south wind, at its termination. For the former is situated directly over the inhabitants of the northern part of the globe; but the latter is at a great distance from them; and the blast from places very remote, is more tardy than from such as are near. But when it is coacervated, then it blows abundantly, and with vigour. Since, however, souls proceed into generation through the northern gate, hence this wind is said to be amatory. For, as the poet says,

Boreas, enamour’d of the sprightly train,
Conceal’d his godhead in a flowing mane.
With voice dissembled, to his loves he neigh’d,
And coursed the dappled beauties o’er the mead:
Hence sprung twelve others of unrivall’d kind,
Swift as their mother mares, and father wind[131].

It is also said, that Boreas ravished Orithya[132], from whom he begot Zetis and Calais. But as the south is attributed to the Gods, hence, when the Sun is at his meridian, the curtains in temples are drawn before the statues of the Gods; in consequence of observing the Homeric precept, “that it is not lawful for men to enter temples when the Sun is inclined to the south;” for this is the path of the immortals. Hence, when the God is at his meridian altitude, the ancients placed a symbol of mid-day and of the south in the gates of temples[133]; and, on this account, in other gates also, it was not lawful to speak at all times, because gates were considered as sacred. Hence, too, the Pythagoreans, and the wise men among the Egyptians, forbade speaking while passing through doors or gates; for then they venerated in silence that God who is the principle of wholes [and, therefore of all things].

13. Homer likewise knew that gates are sacred, as is evident from his representing Oeneus, when supplicating, shaking the gate:

The gates he shakes, and supplicates the son[134].

He also knew the gates of the heavens which are committed to the guardianship of the Hours; which gates originate in cloudy places, and are opened and shut by the clouds. For he says.

Whether dense clouds they close, or wide unfold[135].

And on this account, these gates emit a bellowing sound, because thunders roar through the clouds:

Heaven’s gates spontaneous open to the powers;
Heaven’s bellowing portals, guarded by the Hours[136].

He likewise elsewhere speaks of the gates of the Sun, signifying by these Cancer and Capricorn; for the Sun proceeds as far as to these signs, when he descends from the north to the south, and from thence ascends again to the northern parts. But Capricorn and Cancer are situated about the galaxy, being allotted the extremities of this circle; Cancer, indeed, the northern, but Capricorn the southern extremity of it. According to Pythagoras, also, the _people of dreams_[137], are the souls which are said to be collected in the galaxy, this circle being so called from the milk with which souls are nourished when they fall into generation. Hence, those who evocate departed souls, sacrifice to them by a libation of milk mingled with honey; because, through the allurements of sweetness, they will proceed into generation; with the birth of man, milk being naturally produced. Farther still, the southern regions produce small bodies; for it is usual with heat to attenuate them in the greatest degree. But all bodies generated in the north are large, as is evident in the Celtæ, the Thracians, and the Scythians; and these regions are humid, and abound with pastures. For the word Boreas is derived from Βορα, which signifies nutriment. Hence, also, the wind which blows from a land abounding in nutriment, is called Βορρας, as being of a nutritive nature. From these causes, therefore, the northern parts are adapted to the mortal tribe, and to souls that fall into the realms of generation. But the southern parts are adapted to that which is immortal[138], just as the eastern parts of the world are attributed to the Gods, but the western to dæmons. For, in consequence of nature originating from diversity, the ancients every where made that which has a twofold entrance to be a symbol of the nature of things. For the progression is either through that which is intelligible, or through that which is sensible. And if through that which is sensible, it is either through the sphere of the fixed stars, or through the sphere of the planets. And again, it is either through an immortal, or through a mortal progression. One centre, likewise, is above, but the other beneath the earth; and the one is eastern, but the other western. Thus, too, some parts of the world are situated on the left, but others on the right hand: and night is opposed to day. On this account, also, harmony consists of, and _proceeds_[139] through contraries. Plato also says, that there are two openings[140], one of which affords a passage to souls ascending to the heavens, but the other to souls descending to the earth. And, according to theologists, the Sun and Moon are the gates of souls, which ascend through the Sun, and descend through the Moon. With Homer, likewise, there are two tubs,

From which the lot of every one he fills,
Blessings to these, to those distributes ills[141].

But Plato, in the Gorgias, by tubs intends to signify souls, some of which are malefic, but others beneficent, and some of which are rational, but others irrational[142]. Souls, however, are [analogous to] tubs, because they contain in themselves energies and habits, as in a vessel. In Hesiod too, we find one tub closed, but the other opened by Pleasure, who scatters its contents every where, Hope alone remaining behind. For in those things in which a depraved soul, being dispersed about matter, deserts the proper order of its essence; in all these, it is accustomed to feed itself with [the pleasing prospects of] auspicious hope.

14. Since, therefore, every twofold entrance is a symbol of nature, this Homeric cavern has, very properly, not one portal only, but two gates, which differ from each other conformably to things themselves; of which one pertains to Gods and good [dæmons[143]], but the other to mortals, and depraved natures. Hence, Plato took occasion to speak of bowls, and assumes tubs instead of amphoræ, and two openings, as we have already observed, instead of two gates. Pherecydes Syrus also mentions recesses and trenches, caverns, doors, and gates; and through these obscurely indicates the generations of souls, and their separation from these material realms. And thus much for an explanation of the Homeric cave, which we think we have sufficiently unfolded without adducing any farther testimonies from ancient philosophers and theologists, which would give a needless extent to our discourse.

15. One particular, however, remains to be explained, and that is the symbol of the olive planted at the top of the cavern; since Homer appears to indicate something very admirable by giving it such a position. For he does not merely say that an olive grows in this place, but that it flourishes on the summit of the cavern.

“High at the head a branching olive grows,
Beneath, a gloomy grotto’s cool recess.”

But the growth of the olive in such a situation, is not fortuitous, as some one may suspect, but contains the enigma of the cavern. For since the world was not produced rashly and casually, but is the work of divine wisdom and an intellectual nature, hence an olive, the symbol of this wisdom, flourishes near the present cavern, which is an image of the world. For the olive is the plant of Minerva; and Minerva is wisdom. But this Goddess being produced from the head of Jupiter, the theologist has discovered an appropriate place for the olive, by consecrating it at the summit of the port; signifying by this, that the universe is not the effect of a casual event, and the work of irrational fortune, but that it is the offspring of an intellectual nature and divine wisdom, which is separated, indeed, from it [by a difference of essence], but yet is near to it, through being established on the summit of the whole port; [_i.e._ from the dignity and excellence of its nature governing the whole with consummate wisdom]. Since, however, an olive is ever-flourishing, it possesses a certain peculiarity in the highest degree adapted to the revolutions of souls in the world; for to such souls this cave [as we have said] is sacred. For in summer, the white leaves of the olive tend upward, but in winter, the whiter leaves are bent downward. On this account, also, in prayers and supplications, men extend the branches of an olive, ominating from this, that they shall exchange the sorrowful darkness of danger for the fair light of security and peace. The olive, therefore, being naturally ever-flourishing, bears fruit which is the auxiliary of labour [by being its reward]; it is also sacred to Minerva; supplies the victors in athletic labours with crowns; and affords a friendly branch to the suppliant petitioner. Thus, too, the world is governed by an intellectual nature, and is conducted by a wisdom eternal and ever-flourishing; by which the rewards of victory are conferred on the conquerors in the athletic race of life, as the reward of severe toil and patient perseverance. And the Demiurgus, who connects and contains the world [in ineffable comprehensions], invigorates miserable and suppliant souls.

16. In this cave, therefore, says Homer, all external possessions must be deposited. Here, naked, and assuming a suppliant habit, afflicted in body, casting aside every thing superfluous, and being averse to the energies of sense, it is requisite to sit at the foot of the olive, and consult with Minerva by what means we may most effectually destroy that hostile rout of passions which insidiously lurk in the secret recesses of the soul. Indeed, as it appears to me, it was not without reason that Numenius and his followers thought the person of Ulysses in the Odyssey represented to us a man, who passes in a regular manner over the dark and stormy sea of generation, and thus at length arrives at that region where tempests and seas are unknown, and finds a nation

“Who ne’er knew salt, or heard the billows roar.”

17. Again, according to Plato, the deep, the sea, and a tempest, are images of a material nature. And on this account, I think, the poet called the port by the name of Phorcys. For he says, “It is the port of the ancient marine Phorcys[144].” The daughter, likewise, of this God is mentioned in the beginning of the Odyssey. But from Thoosa the Cyclops was born, whom Ulysses deprived of sight. And this deed of Ulysses became the occasion of reminding him of his errors, till he was safely landed in his native country. On this account, too, a seat under the olive is proper to Ulysses, as to one who implores divinity, and would appease his natal dæmon with a suppliant branch. For it will not be simply, and in a concise way, possible for any one to be liberated from this sensible life, who blinds this dæmon, and renders his energies inefficacious; but he who dares to do this, will be pursued by the anger[145] of the marine and material Gods, whom it is first requisite to appease by sacrifices, labours, and patient endurance; at one time, indeed, contending with the passions, and at another employing enchantments and deceptions, and by these, transforming himself in an all-various manner; in order that, being at length divested of the torn garments [by which his true person was concealed], he may recover the ruined empire of his soul. Nor will he even then be liberated from labours; but this will be effected when he has entirely passed over the raging sea, and, though still living, becomes so ignorant of marine and material works [through deep attention to intelligible concerns], as to mistake an oar for a corn-van.

18. It must not, however, be thought, that interpretations of this kind are forced, and nothing more than the conjectures of ingenious men; but when we consider the great wisdom of antiquity, and how much Homer excelled in intellectual prudence, and in an accurate knowledge of every virtue, it must not be denied that he has obscurely indicated the images of things of a more divine nature in the fiction of a fable. For it would not have been possible to devise the whole of this hypothesis, unless the figment had been transferred [to an appropriate meaning] from certain established truths. But reserving the discussion of this for another treatise, we shall here finish our explanation of the present Cave of the Nymphs.

FOOTNOTES:

[116] This Cronius, the Pythagorean, is also mentioned by Porphyry, in his Life of Plotinus.

[117] _i.e._ Rather more than ten Italian miles and a half, eight stadia making an Italian mile.

[118] In the original, δι ου μορφουται. But _morphe_, as we are informed by Simplicius, pertains to the colour, figure, and magnitude of superficies.

[119] “Nymphs,” says Hermias, in his Scholia on the Phædrus of Plato, “are Goddesses who preside over regeneration, and are ministrant to Bacchus, the offspring of Semele. Hence they dwell near water, that is, they are conversant with generation. But this Bacchus supplies the regeneration of the whole sensible world.”

[120] These lines are not to be found in any of the hymns now extant, ascribed to Homer.

[121] In the original, ουδε ακραιων; but for ακραιων, I read, αγραιων.

[122] In the original, τους τε Αιγυπτιους δια τουτο τους δαιμονας απαντας ουχ εσταναι επι στερεου, αλλα παντας επι πλοιου, και τον ηλιον, και απλως παντας, ους τινας ειδεναι χρη τας ψυχας επιποτωμενας τῳ υγρῳ, τας εις γενεσιν κατιουσας. But after the words και απλως παντας, it appears to me to be requisite to insert τους πλανητας. For Martianus Capella, in lib. ii. De Nuptiis Philologiæ, speaking of the sun, says: “Ibi quandam navim, totius naturæ cursibus diversa cupiditate moderantem, cunctaque flammarum congestione plenissimam, beatis circumactam mercibus conspicatur. Cui _nautæ septem_ germani, tamen suique consimiles præsidebant,” &c. For in this passage the seven sailors are evidently the seven planets.

[123] The theological meaning of this Orphic fiction is beautifully unfolded by Proclus, as follows:—“Orpheus says that the vivific cause of partible natures [_i.e._ Proserpine], while she remained on high, weaving the order of celestials, was a nymph, as being undefiled; and in consequence of this connected with Jupiter, and abiding in her appropriate manners; but that, proceeding from her proper habitation, she left her webs unfinished, was ravished; having been ravished, was married; and that being married she generated, in order that she might animate things which have an adventitious life. For the unfinished state of her webs indicates, I think, that the universe is imperfect or unfinished, as far as to perpetual animals [_i.e._ The universe would be imperfect if nothing inferior to the celestial Gods was produced]. Hence Plato says, that the one Demiurgus calls on the many Demiurgi to weave together the mortal and immortal natures; after a manner reminding us, that the addition of the mortal genera is the perfection of the textorial life of the universe, and also exciting our recollection of the divine Orphic fable, and affording us interpretative causes of the unfinished webs of Proserpine.”—See vol. ii. p. 356, of my translation of Proclus on the Timæus.

The _unfinished webs_ of Proserpine are also alluded to by Claudian, in his poem De Raptu Proserpinæ, in the following verse:

Sensit adesse Deas, _imperfectumque laborem_
_Deserit_.

I only add, that, by ancient theologists, the shuttle was considered as a signature of _separating_, a cup of _vivific_, a sceptre of _ruling_, and a key of _guardian_ power.

[124] The theological meaning of nectar and ambrosia, is beautifully unfolded by Hermias, in his Scholia on the Phædrus of Plato, published by Ast, Lips. 1810, p. 145, where he informs us, that _ambrosia_ is analogous to dry nutriment, and that, on this account, it signifies an establishment in causes; but that _nectar_ is analogous to moist food, and that it signifies the providential attention of the Gods to secondary natures; the former being denominated, according to _a privation of the mortal and corruptible_ [κατα στερησιν του βροτου και φθαρτου]; but the latter, according to _a privation of the funeral and sepulchral_ [κατα στερησιν του κτεριος ειρημενον και του ταφου]. And when the Gods are represented as energizing providentially, they are said to drink nectar. Thus Homer, in the beginning of the 4th book of the Iliad:

Οι δε θεοι παρ Ζηνι καθημενοι ηγοροωντο
Χρυσεῳ εν δαπεδῳ, μετα δε σφισι ποτνια Ηβη
Νεκταρ εῳνοχοει· τοι δε χρυσεοις δεπαεσσι
Δειδεχατ’ αλληλους, Τρῳων πολιν εισοροωντες.

Now with each other, on the golden floor
Seated near Jove, the Gods converse; to whom
The venerable Hebe nectar bears,
In golden goblets; and as these flow round,
Th’ immortals turn their careful eyes on Troy.

For then they providentially attend to the Trojans. The possession, therefore, of immutable providence by the Gods is signified by their drinking nectar; the exertion of this providence, by their beholding Troy; and their communicating with each other in providential energies, by receiving the goblets from each other.

[125] Ebriety, when ascribed to divine natures by ancient theologists, signifies a deific superessential energy, or an energy superior to intellect. Hence, when Saturn is said by Orpheus to have been intoxicated with honey or nectar, the meaning is, that he then energized providentially, in a deific and super-intellectual manner.

[126] Porphyry, though he excelled in philosophical, was deficient in theological knowledge; of which what he now says of the castrations of Saturn and Heaven, is a remarkable instance. For ancient theologists, by things preternatural, adumbrated the transcendent nature of the Gods; by such as are irrational, a power more divine than all reason; and by things apparently base, incorporeal beauty. Hence, in the fabulous narrations to which Porphyry now alludes, the genital parts must be considered as symbols of prolific power; and the castration of these parts as signifying the progression of this power into a subject order. So that the fable means that the prolific powers of Saturn are called forth into progression by Jupiter, and those of Heaven by Saturn; Jupiter being inferior to Saturn, and Saturn to Heaven.—See the Apology for the Fables of Homer, in vol. i. of my translation of Plato.

[127] Hence, when Pythagoras exhorted his disciples to abstain from beans, he intended to signify, that they should beware of a continued and perpetual descent into the realms of generation.

[128] Macrobius, in the 12th chapter of his Commentary on Scipio’s Dream, has derived some of the ancient arcana which it contains from what is here said by Porphyry. A part of what he has farther added, I shall translate, on account of its excellence and connexion with the above passage. “Pythagoras thought that the empire of Pluto began downwards from the milky way, because souls falling from thence appear to have already receded from the Gods. Hence he asserts, that the nutriment of milk is first offered to infants, because their first motion commences from the galaxy, when they begin to fall into terrene bodies. On this account, since those who are about to descend are yet in _Cancer_, and have not left the milky way, they rank in the order of the Gods. But when, by falling, they arrive at the _Lion_, in this constellation they enter on the exordium of their future condition. And because, in the _Lion_, the rudiments of birth, and certain primary exercises of human nature, commence; but _Aquarius_ is opposite to the _Lion_, and presently sets after the _Lion_ rises; hence, when the sun is in _Aquarius_, funeral rites are performed to departed souls, because he is then carried in a sign which is contrary or adverse to human life. From the confine, therefore, in which the zodiac and galaxy touch each other, the soul, descending from a round figure, which is the only divine form, is produced into a cone by its defluxion. And as a line is generated from a point, and proceeds into length from an indivisible, so the soul, from its own point, which is a monad, passes into the duad, which is the first extension. And this is the essence which Plato, in the Timæus, calls impartible, and at the same time partible, when he speaks of the nature of the mundane soul. For as the soul of the world, so likewise that of man, will be found to be in one respect without division, if the simplicity of a divine nature is considered; and in another respect partible, if we regard the diffusion of the former through the world, and of the latter through the members of the body.

“As soon, therefore, as the soul gravitates towards body in this first production of herself, she begins to experience a material tumult, that is, matter flowing into her essence. And this is what Plato remarks in the Phædo, that the soul is drawn into body staggering with recent intoxication; signifying by this, the new drink of matter’s impetuous flood, through which the soul, becoming defiled and heavy, is drawn into a terrene situation. But the starry _cup_ placed between Cancer and the Lion, is a symbol of this mystic truth, signifying that descending souls first experience intoxication in that part of the heavens through the influx of matter. Hence oblivion, the companion of intoxication, there begins silently to creep into the recesses of the soul. For if souls retained in their descent to bodies the memory of divine concerns, of which they were conscious in the heavens, there would be no dissension among men about divinity. But all, indeed, in descending, drink of oblivion; though some more, and others less. On this account, though truth is not apparent to all men on the earth, yet all exercise their opinions about it; because _a defect of memory is the origin of opinion_. But those discover most who have drank least of oblivion, because they easily remember what they had known before in the heavens.

“The soul, therefore, falling with this first weight from the zodiac and milky way into each of the subject spheres, is not only clothed with the accession of a luminous body, but produces the particular motions which it is to exercise in the respective orbs. Thus in Saturn, it energizes according to a ratiocinative and intellective power; in the sphere of Jove, according to a practic power; in the orb of the Sun, according to a sensitive and imaginative nature; but according to the motion of desire in the planet Venus; of pronouncing and interpreting what it perceives in the orb of Mercury; and according to a plantal or vegetable nature, and a power of acting on body, when it enters into the lunar globe. And this sphere, as it is the last among the divine orders, so it is the first in our terrene situation. For this body, as it is the dregs of divine natures, so it is the first animal substance. And this is the difference between terrene and supernal bodies (under the latter of which I comprehend the heavens, the stars, and the more elevated elements,) that the latter are called upwards to be the seat of the soul, and merit immortality from the very nature of the region, and an imitation of sublimity; but the soul is drawn down to these terrene bodies, and is on this account said to die when it is enclosed in this fallen region, and the seat of mortality. Nor ought it to cause any disturbance that we have so often mentioned the death of the soul, which we have pronounced to be immortal. For the soul is not extinguished by its own proper death, but is only overwhelmed for a time. Nor does it lose the benefit of perpetuity by its temporal demersion. Since, when it deserves to be purified from the contagion of vice, through its entire refinement from body, it will be restored to the light of perennial life, and will return to its pristine integrity and perfection.”

“The powers, however, of the planets, which are the causes of the energies of the soul in the several planetary spheres, are more accurately described by Proclus, in p. 260 of his admirable Commentary on the Timæus, as follows: ει δε βουλει και οτι των αγαθων πλανητων Σεληνη μεν αιτια τοις θνητοις της φυσεως, το αυτοπτον αγαλμα ουσα της πηγαιας φυσεως· Ηλιος δε δημιουργος των αισθησεων πασων, διοτι και του οραν και του ορασθαι αιτιος· Ερμης δε των της φαντασιας κινησεων· αυτης γαρ της φανταστικης ουσιας, ως μιας ουσης αισθησεως και φαντασιας, Ηλιος υποστατης· Αφροδιτη δε των επιθυμητικων ορεξεων· Αρης δε των θυμοειδων κινησεων των κατα φυσιν εκαστοις· κοινη δε των μεν ζωτικων πασων δυναμεων Ζευς, των δε γνωστικων Κρονος, διῃρηται γαρ παντα τα ειδη τα αλογα εις ταυτας, _i.e._ “If you are willing, also, you may say, that of the beneficent planets, the Moon is the cause to mortals of nature, being herself the visible statue of fontal nature. But the Sun is the Demiurgus of every thing sensible, in consequence of being the cause of sight and visibility. Mercury is the cause of the motions of the phantasy; for of the imaginative essence itself, so far as sense and phantasy are one, the Sun is the producing cause. But Venus is the cause of epithymetic appetites [or of the appetites pertaining to desire]; and Mars, of the irascible motions which are conformable to nature. Of all vital powers, however, Jupiter is the common cause; but of all gnostic powers, Saturn. For all the irrational forms are divided into these.”

[129] For καταβατικη, in this place, it appears to me to be obviously necessary to read αναβατικη. For Porphyry has above informed us, that Capricorn is the gate through which souls ascend.

[130] Hence Phanes, or Protogonus, who is the paradigm of the universe, and who was absorbed by Jupiter, the Demiurgus, is represented by Orpheus as having the head of a _bull_ among other heads with which he is adorned. And in the Orphic hymn to him, he is called _bull-roarer_.

[131] Iliad, lib. xx. v. 223, &c.

[132] This fable is mentioned by Plato in the Phædrus, and is beautifully unfolded as follows, by Hermias, in his Scholia on that Dialogue: “A twofold solution may be given of this fable; one from history, more ethical; but the other, transferring us [from parts] to wholes. And the former of these is as follows: Orithya was the daughter of Erectheus, and the priestess of Boreas; for each of the winds has a presiding deity, which the telestic art, or the art pertaining to sacred mysteries, religiously cultivates. To this Orithya, then, the God was so very propitious, that he sent the north wind for the safety of the country; and besides this, he is said to have assisted the Athenians in their naval battles. Orithya, therefore, becoming enthusiastic, being possessed by her proper God Boreas, and no longer energizing as a human being (for animals cease to energize according to their own peculiarities, when possessed by superior causes), died under the inspiring influence, and thus was said to have been ravished by Boreas. And this is the more ethical explanation of the fable.

“But the second, which transfers the narration to wholes, and does not entirely subvert the former, is the following: for divine fables often employ transactions and histories, in subserviency, to the discipline of wholes. It is said then, that Erectheus is the God that rules over the three elements, air, water, and earth. Sometimes, however, he is considered as alone the ruler of the earth, and sometimes as the presiding deity of Attica alone. Of this deity Orithya is the daughter; and she is the prolific power of the Earth, which is indeed coextended with the word _Erectheus_, as the unfolding of the name signifies. For it is _the prolific power of the Earth, flourishing and restored, according to the seasons_. But Boreas is the providence of the Gods, supernally illuminating secondary natures. For the providence of the Gods in the world is signified by Boreas, because this divinity blows from lofty places. And the elevating power of the Gods is signified by the south wind, because this wind blows from low to lofty places; and besides this, _things situated towards the south are more divine_. The providence of the Gods, therefore, causes the prolific power of the Earth, or of the Attic land, to _ascend_, and become visible.

“Orithya also may be said to be a soul aspiring after things above, from ορουω and θειω, according to the Attic custom of adding a letter at the end of a word, which letter is here an “ω.” Such a soul, therefore, is ravished by Boreas supernally blowing. But if Orithya was hurled from a precipice, this also is appropriate, for such a soul dies a philosophic, not receiving a physical death, and abandons a life pertaining to her own deliberate choice, at the same time that she lives a physical life. And philosophy, according to Socrates in the Phædo, is nothing else than a meditation of death.”

[133] In the original, ιστασαν ουν και συμβολον της μεσημβριας και του νοτου, επι τῃ θυρῃ, μεσημβριαζοντος του θεου, which Holstenius translates most erroneously as follows: “Austrum igitur meridiei symbolum statuunt; cum deus meridiano tempore ostio immineat.”

[134] Iliad, lib. xi. v. 579.

[135] Iliad, lib. viii. v. 395.

[136] Iliad, lib. viii. v. 393.

[137] The souls of the suitors are said by Homer, in the 24th book of the Odyssey (v. 11), to have passed, in their descent to the region of spirits, beyond _the people of dreams_.

[138] Hence, the southern have always been more favourable to genius, than the northern parts of the earth.

[139] In the original, τοξευει; but instead of it, I read πορευει.

[140] See my translation of the 10th book of his Republic.

[141] Iliad, xxiv. v. 528.

[142] The passage in the Gorgias of Plato, to which Porphyry here alludes, is as follows:—“Soc. But, indeed, as you also say, life is a grievous thing. For I should not wonder if Euripides spoke the truth when he says: ‘Who knows whether to live is not to die, and to die is not to live?’ And we, perhaps, are in reality dead. For I have heard from one of the wise, that we are now dead; and that the body is our sepulchre; but that the part of the soul in which the desires are contained, is of such a nature that it can be persuaded, and hurled upwards and downwards. Hence a certain elegant man, perhaps a Sicilian, or an Italian, denominated, mythologizing, this part of the soul a tub, by a derivation from the probable and the persuasive; and, likewise, he called those that are stupid, or deprived of intellect, uninitiated. He farther said, that the intemperate and uncovered nature of that part of the soul in which the desires are contained, was like a pierced tub, through its insatiable greediness.”

What is here said by Plato is beautifully unfolded by Olymipiodorus, in his MS. Commentary on the Gorgias, as follows:—“Euripides (in Phryxo) says, that to live is to die, and to die to live. For the soul coming hither, as she imparts life to the body, so she partakes [through this] of a certain privation of life; but this is an evil. When separated, therefore, from the body, she lives in reality: for she dies here, through participating a privation of life, because the body becomes the source of evils. And hence it is necessary to subdue the body.

“But the meaning of the Pythagoric fable, which is here introduced by Plato, is this: We are said to be dead, because, as we have before observed, we partake of a privation of life. The sepulchre which we carry about with us is, as Plato himself explains it, the body. But Hades is the unapparent, because we are situated in obscurity, the soul being in a state of servitude to the body. The tubs are the desires; whether they are so called from our hastening to fill them, as if they were tubs, or from desire persuading us that it is beautiful. The initiated, therefore, _i.e._ those that have a perfect knowledge, pour into the entire tub: for these have their tub full; or, in other words, have perfect virtue. But the uninitiated, viz. those that possess nothing perfect, have perforated tubs. For those that are in a state of servitude to desire always wish to fill it, and are more inflamed; and on this account they have perforated tubs, as being never full. But the sieve is the rational soul mingled with the irrational. For the [rational] soul is called a circle, because it seeks itself, and is itself sought; finds itself, and is itself found. But the irrational soul imitates a right line, since it does not revert to itself like a circle. So far, therefore, as the sieve is circular, it is an image of the rational soul; but, as it is placed under the right lines formed from the holes, it is assumed for the irrational soul. Right lines, therefore, are in the middle of the cavities. Hence, by the sieve, Plato signifies the rational in subjection to the irrational soul. But the water is the flux of nature: for, as Heraclitus says, _moisture is the death of the soul_.”

In this extract the intelligent reader will easily perceive that the occult signification of the _tubs_ is more scientifically unfolded by Olympiodorus than by Porphyry.

[143] In the original, και τας μεν, θεοις τε και τοις αγαθοις προσηκουσας. But after αγαθοις, I have no doubt we should insert δαιμοσι.

[144] Phorcys is one among the ennead of Gods who, according to Plato in the Timæus, fabricate generation. Of this deity, Proclus observes, “that as the Jupiter in this ennead causes the unapparent divisions and separation of forms made by Saturn to become apparent, and as Rhea calls them forth into motion and generation; so Phorcys inserts them in matter, produces sensible natures, and adorns the visible essence, in order that there may not only be divisions of productive principles [or forms] in natures and in souls, and in intellectual essences prior to these; _but likewise in sensibles. For this is the peculiarity of fabrication._”

[145] “The anger of the Gods,” says Proclus, “is not an indication of any passion in them, but demonstrates our inaptitude to participate of their illuminations.”

AUXILIARIES TO THE PERCEPTION OF INTELLIGIBLE NATURES.