Part 19

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.