Part 18

2. The ancients, indeed, very properly consecrated a cave to the world, whether assumed collectively, according to the whole of itself, or separately, according to its parts. Hence they considered earth as a symbol of that matter of which the world consists; on which account some thought that matter and earth are the same; through the cave indicating the world, which was generated from matter. For caves are, for the most part, spontaneous productions, and connascent with the earth, being comprehended by one uniform mass of stone; the interior parts of which are concave, but the exterior parts are extended over an indefinite portion of land. And the world being spontaneously produced, [_i.e._ being produced by no external, but from an internal cause,] and being also self-adherent, is allied to matter; which, according to a secret signification, is denominated a stone and a rock, on account of its sluggish and repercussive nature with respect to form: the ancients, at the same time, asserting that matter is infinite through its privation of form. Since, however, it is continually flowing, and is of itself destitute of the supervening investments of form, through which it participates of _morphe_[118], and becomes visible, the flowing waters, darkness, or, as the poet says, obscurity of the cavern, were considered by the ancients as apt symbols of what the world contains, on account of the matter with which it is connected. Through matter, therefore, the world is obscure and dark; but through the connecting power, and orderly distribution of form, from which also it is called _world_, it is beautiful and delightful. Hence it may very properly be denominated a cave; as being lovely, indeed, to him who first enters into it, through its participation of forms, but obscure to him who surveys its foundation, and examines it with an intellectual eye. So that its exterior and superficial parts, indeed, are pleasant, but its interior and profound parts are obscure, [and its very bottom is darkness itself]. Thus also the Persians, mystically signifying the descent of the soul into the sublunary regions, and its regression from it, initiate the mystic [or him who is admitted to the arcane sacred rites] in a place which they denominate a cavern. For, as Eubulus says, Zoroaster was the first who consecrated, in the neighbouring mountains of Persia, a spontaneously produced cave, florid, and having fountains, in honour of Mithra, the maker and father of all things; a cave, according to Zoroaster, bearing a resemblance of the world, which was fabricated by Mithra. But the things contained in the cavern being arranged according to commensurate intervals, were symbols of the mundane elements and climates.

3. After this Zoroaster likewise, it was usual with others to perform the rites pertaining to the mysteries in caverns and dens, whether spontaneously produced, or made by the hands. For, as they established temples, groves, and altars, to the celestial Gods, but to the terrestrial Gods, and to heroes, altars alone, and to the subterranean divinities pits and cells; so to the world they dedicated caves and dens; as likewise to Nymphs[119], on account of the water which trickles, or is diffused in caverns, over which the Naiades, as we shall shortly observe, preside. Not only, however, did the ancients make a cavern, as we have said, to be a symbol of the world, or of a generated and sensible nature; but they also assumed it as a symbol of all invisible powers; because, as caverns are obscure and dark, so the essence of these powers is occult. Hence Saturn fabricated a cavern in the ocean itself, and concealed in it his children. Thus, too, Ceres educated Proserpine, with her Nymphs, in a cave; and many other particulars of this kind may be found in the writings of theologists. But that the ancients dedicated caverns to Nymphs, and especially to the Naiades, who dwell near fountains, and who are called Naiades from the streams over which they preside, is manifest from the hymn to Apollo, in which it is said: “The Nymphs residing in caves shall deduce fountains of intellectual waters to thee, (according to the divine voice of the Muses,) which are the progeny of a terrene spirit. Hence waters, bursting through every river, shall exhibit to mankind perpetual effusions of sweet streams[120].” From hence, as it appears to me, the Pythagoreans, and after them Plato, showed that the world is a cavern and a den. For the powers which are the leaders of souls, thus speak in a verse of Empedocles:

Now at this secret cavern we’re arrived.

And by Plato, in the 7th book of his Republic, it is said, “Behold men as if dwelling in a subterraneous cavern, and in a den-like habitation, whose entrance is widely expanded to the admission of the light through the whole cave.” But when the other person in the Dialogue says, “You adduce an unusual and wonderful similitude,” he replies, “The whole of this image, friend Glauco, must be adapted to what has been before said, assimilating this receptacle, which is visible through the sight, to the habitation of a prison; but the light of the fire which is in it to the power of the sun.”

4. That theologists therefore considered caverns as symbols of the world, and of mundane powers, is, through this, manifest. And it has been already observed by us, that they also considered a cave as a symbol of the intelligible essence; being impelled to do so by different and not the same conceptions. For they were of opinion, that a cave is a symbol of the sensible world, because caverns are dark, stony, and humid; and they asserted, that the world is a thing of this kind, through the matter of which it consists, and through its repercussive and flowing nature. But they thought it to be a symbol of the intelligible world, because that world is invisible to sensible perception, and possesses a firm and stable essence. Thus, also, partial powers are unapparent, and especially those which are inherent in matter. For they formed these symbols, from surveying the spontaneous production of caves, and their nocturnal, dark, and stony nature; and not entirely, as some suspect, from directing their attention to the figure of a cavern. For every cave is not spherical, as is evident from this Homeric cave with a twofold entrance. But since a cavern has a twofold similitude, the present cave must not be assumed as an image of the intelligible, but of the sensible essence. For in consequence of containing perpetually-flowing streams of water, it will not be a symbol of an intelligible hypostasis, but of a material essence. On this account also, it is sacred to Nymphs, not the mountain, _or rural[121] Nymphs_, or others of the like kind, but to the Naiades, who are thus denominated from streams of water. For we peculiarly call the Naiades, and the powers that preside over waters, Nymphs; and this term, also, is commonly applied to all souls descending into generation. For the ancients thought that these souls are incumbent on water which is inspired by divinity, as Numenius says, who adds, that on this account, a prophet asserts, that the Spirit of God moved on the waters. The Egyptians likewise, on this account, represent all dæmons, and also the sun, and, in short, all the planets[122], not standing on any thing solid, but on a sailing vessel; for souls descending into generation fly to moisture. Hence, also, Heraclitus says, “that moisture appears delightful and not deadly to souls;” but the lapse into generation is delightful to them. And in another place [speaking of unembodied souls], he says, “We live their death, and we die their life.” Hence the poet calls those that are in generation _humid_, because they have souls which are _profoundly_ steeped in moisture. On this account, such souls delight in blood and humid seed; but water is the nutriment of the souls of plants. Some likewise are of opinion, that the bodies in the air, and in the heavens, are nourished by vapours from fountains and rivers, and other exhalations. But the Stoics assert, that the sun is nourished by the exhalation from the sea; the moon from the vapours of fountains and rivers; and the stars from the exhalation of the earth. Hence, according to them, the sun is an intellectual composition formed from the sea; the moon from river waters; and the stars from terrene exhalations.

5. It is necessary, therefore, that souls, whether they are corporeal or incorporeal, while they attract to themselves body, and especially such as are about to be bound to blood and moist bodies, should verge to humidity, and be corporalized, in consequence of being drenched in moisture. Hence the souls of the dead are evocated by the effusion of bile and blood; and souls that are lovers of body, by attracting a moist spirit, condense this humid vehicle like a cloud. For moisture condensed in the air constitutes a cloud. But the pneumatic vehicle being condensed in these souls, becomes visible through an excess of moisture. And among the number of these we must reckon those apparitions of images, which, from a spirit coloured by the influence of imagination, present themselves to mankind. But pure souls are averse from generation; so that, as Heraclitus says, “_a dry soul is the wisest_.” Hence, here also, the spirit becomes moist and more aqueous through the desire of coition, the soul thus attracting a humid vapour from verging to generation. Souls, therefore, proceeding into generation, are the Nymphs called Naiades. Hence it is usual to call those that are married Nymphs, as being conjoined to generation, and to pour water into baths from fountains, or rivers, or perpetual rills.

6. This world, then, is sacred and pleasant to souls who have now proceeded into nature, and to natal dæmons, though it is essentially dark and _obscure_; [ηεροειδης], from which some have suspected that souls also are of an _obscure_ nature, [αερωδως,] and essentially consist of air. Hence a cavern, which is both pleasant and dark, will be appropriately consecrated to souls on the earth, conformably to its similitude to the world; in which, as in the greatest of all temples, souls reside. To the Nymphs likewise, who preside over waters, a cavern, in which there are perpetually flowing streams, is adapted. Let, therefore, this present cavern be consecrated to souls, and, among the more partial powers, to nymphs, that preside over streams and fountains, and who, on this account, are called _fontal_ and _Naiades_. What, therefore, are the different symbols, some of which are adapted to souls, but others to the aquatic powers, in order that we may apprehend that this cavern is consecrated in common to both? Let the stony bowls, then, and the amphoræ, be symbols of the aquatic Nymphs. For these are, indeed, the symbols of Bacchus, but their composition is fictile, _i.e._ consists of baked earth; and these are friendly to the vine, the gift of the God; since the fruit of the vine is brought to a proper maturity by the celestial fire of the sun. But the stony bowls and amphoræ, are in the most eminent degree adapted to the Nymphs who preside over the water that flows from rocks. And to souls that descend into generation, and are occupied in corporeal energies, what symbol can be more appropriate than those instruments pertaining to weaving? Hence, also, the poet ventures to say, “that on these the Nymphs weave purple webs, admirable to the view.” For the formation of the flesh is on and about the bones, which in the bodies of animals resemble stones. Hence these instruments of weaving consist of stone, and not of any other matter. But the purple webs will evidently be the flesh which is woven from the blood. For purple woollen garments are tinged from blood; and wool is dyed from animal juice. The generation of flesh, also, is through and from blood. Add, too, that the body is a garment with which the soul is invested, a thing wonderful to the sight, whether this refers to the composition of the soul, or contributes to the colligation of the soul [to the whole of a visible essence]. Thus, also, Proserpine, who is the inspective guardian of every thing produced from seed, is represented by Orpheus as weaving a web[123]; and the heavens are called by the ancients a veil, in consequence of being, as it were, the vestment of the celestial Gods.

7. Why, therefore, are the amphoræ said not to be filled with water, but with honey-combs? For in these Homer says the bees deposit their honey. But this is evident from the word τιθαιβωσσειν, which signifies τιθεναι την βοσιν; _i.e._ to deposit aliment. And honey is the nutriment of bees. Theologists, also, have made honey subservient to many and different symbols, because it consists of many powers; since it is both cathartic and preservative. Hence, through honey, bodies are preserved from putrefaction, and inveterate ulcers are purified. Farther still, it is also sweet to the taste, and is collected by bees, who are ox-begotten, from flowers. When, therefore, those who are initiated in the Leontic sacred rites, pour honey instead of water on their hands; they are ordered [by the initiator] to have their hands pure from every thing productive of molestation, and from every thing noxious and detestable. Other initiators [into the same mysteries] employ fire, which is of a cathartic nature, as an appropriate purification. And they likewise purify the tongue from all the defilement of evil with honey. But the Persians, when they offer honey to the guardian of fruits, consider it as the symbol of a preserving and defending power. Hence some persons have thought that the nectar and ambrosia[124], which the poet pours into the nostrils of the dead, for the purpose of preventing putrefaction, is honey; since honey is the food of the Gods. On this account, also, the same poet somewhere calls nectar ερυθρον; for such is the colour of honey, [viz. it is a deep yellow]. But whether or not honey is to be taken for nectar, we shall elsewhere more accurately examine. In Orpheus, likewise, Saturn is ensnared by Jupiter through honey. For Saturn, being filled with honey, is intoxicated, his senses are darkened, as if from the effects of wine, and he sleeps; just as Porus, in the Banquet of Plato, is filled with nectar; for wine was not (says he) yet known. The Goddess Night, too, in Orpheus, advises Jupiter to make use of honey as an artifice. For she says to him—

When stretch’d beneath the lofty oaks you view Saturn, with honey by the bees produc’d, Sunk in ebriety[125], fast bind the God.

This, therefore, takes place, and Saturn being bound, is castrated in the same manner as Heaven; the theologist obscurely signifying by this, that divine natures become through pleasure bound, and drawn down into the realms of generation; and also that, when dissolved in pleasure, they emit certain seminal powers. Hence Saturn castrates Heaven, when descending to earth, through a desire of coition[126]. But the sweetness of honey signifies, with theologists, the same thing as the pleasure arising from copulation, by which Saturn, being ensnared, was castrated. For Saturn, and his sphere, are the first of the orbs that move contrary to the course of Cœlum, or the heavens. Certain powers, however, descend both from Heaven [or the inerratic sphere] and the planets. But Saturn receives the powers of Heaven, and Jupiter the powers of Saturn. Since, therefore, honey is assumed in purgations, and as an antidote to putrefaction, and is indicative of the pleasure which draws souls downward to generation; it is a symbol well adapted to aquatic Nymphs, on account of the unputrescent nature of the waters over which they preside, their purifying power, and their co-operation with generation. For water co-operates in the work of generation. On this account the bees are said, by the poet, to deposit their honey in bowls and amphoræ; the bowls being a symbol of fountains, and therefore a bowl is placed near to Mithra, instead of a fountain; but the amphoræ are symbols of the vessels with which we draw water from fountains. And fountains and streams are adapted to aquatic Nymphs, and still more so to the Nymphs that are souls, which the ancients peculiarly called bees, as the efficient causes of sweetness. Hence Sophocles does not speak unappropriately when he says of souls—

In swarms while wandering, from the dead, A humming sound is heard.

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.