CHAPTER XXXV.

After the mundane Gods, the scientific order of discussion requires that we should consider divine souls, and the triple genera of natures more excellent than man, viz. angels, dæmons, and heroes. Previous, however, to this, that I may as much as possible unfold to the reader the whole of the Platonic theory about the Gods, I shall present him with a development of the nature of certain other divinities mentioned by Plato; and which, owing to the loss of the seventh book of Proclus, and of other theological works of the most genuine Platonists, cannot at this remote and barren period be scientifically classed.

In the first place, then, I shall present the reader with what Plato says in the Phædrus of Boreas and Orithya, the Centaurs, Chimæras, Gorgons, Pegasuses, Typhons, Achelous, and the Nymphs, accompanied with the elucidations of Ammonius Hermeas. “Phædr. Inform me, Socrates, whether this is not the place in which Boreas is reported to have ravished Orithya from Ilissus. Soc. It is reported so indeed. Phædr. Was it not just here then? for the brooks hereabouts appear to be grateful to the view, pure and transparent, and very well adapted to the sports of virgins. Soc. It was not, but two or three stadia lower down, where we meet with the temple of Diana, and in that very place there is a certain altar sacred to Boreas. Phædr. I did not perfectly know this. But tell me by Jupiter, Socrates, are you persuaded that this fabulous narration is true? Soc. If I should not believe in it, as is the case with the wise, I should not be absurd: and afterwards, speaking sophistically, I should say that the wind Boreas hurled from the neighbouring rocks Orithya, sporting with Pharmacia; and that she dying in consequence of this, was said to have been ravished by Boreas, or from the hill of Mars. There is also another report, that she was not ravished from this place, but from that. But for my own part, Phædrus, I consider interpretations of this kind as pleasant enough, but at the same time, as the province of a man vehemently curious and laborious, and not entirely happy; and this for no other reason, than because after such an explanation, it is necessary for him to correct the shape of the Centaurs, and Chimæra. And besides this, a crowd of Gorgons and Pegasuses will pour upon him for an exposition of this kind, and of certain other prodigious natures, immense both in multitude and novelty. All which, if any one, not believing in their literal meaning, should draw to a probable sense, employing for this purpose a certain rustic wisdom, he will stand in need of most abundant leisure. With respect to myself, indeed, I have not leisure for such an undertaking; and this because I am not yet able, according to the Delphic precept, to know myself. But it appears to me to be ridiculous, while I am yet ignorant of this, to speculate things foreign from the knowledge of myself. Hence, bidding farewell to these, and being persuaded in the opinion which I have just now mentioned respecting them, I do not contemplate these, but myself, considering whether I am not a wild beast, possessing more folds than Typhon, and far more raging and fierce; or whether I am a more mild and simple animal, naturally participating of a certain divine and modest condition. But are we not, my friend, in the midst of our discourse arrived at our destined seat? And is not yonder the oak to which you were to lead us? Phædr. That indeed is it. Soc. By Juno, a beautiful retreat. For the plane-tree very widely spreads its shady branches, and is remarkably tall; and the height and opacity of the willow, are perfectly beautiful, being now in the vigour of its vegetation, and, on this account, filling all the place with the most agreeable odour. Add too, that a most pleasant fountain of extreme cool water flows under the plane-tree, as may be inferred from its effect on our feet, and which appears to be sacred to certain Nymphs, and to Achelous, from the virgins and statues with which it is adorned.”

On this very beautiful passage, Hermes comments as follows: The Athenians established a temple of Rural Diana, because this Goddess is the inspective guardian of every thing rural, and represses every thing rustic and uncultivated. But the altars and temples of the Gods signify their allotments; as you may also call this mundane body, or apparent solar orb, the altar and temple of the sun, and of the soul of the sun.

With respect to the fable, a two-fold solution may be given of it; one from history, more ethical, but the other transferring us 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, is as follows, and does not entirely subvert the former: for divine fables often employ transactions and histories in subserviency to the discipline of wholes. They say, 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 co-extended 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. But 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 proceed into the apparent.

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 proairetic, 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.

According to some, however, Socrates in what he here says about Orithya and Boreas does not admit the explanation of fables. But it is evident that he frequently does admit and employ fables. Now, indeed, he blames those explanations which make fables to be nothing more than certain histories, and unfold them into material causes, airs, and earth, and winds, which do not revert to true beings, nor harmonize with divine concerns. Hence, Socrates now says, If unfolding this fable I should recur to physical causes, and should assert that the wind Boreas, blowing vehemently, hurled Orithya as she was playing from the rock, and thus dying she was said to have been ravished by Boreas,--should I not speak absurdly? For this explanation which is adopted by the wise, viz. by those who are employed in physical speculations, is meagre and conjectural; since it does not recur to true beings, but to natures, and winds, airs and vortices, as he also says in the Phædo. He rejects, therefore, these naturalists, and those who thus explain this fable, as falling into the indefinite and infinite, and not recurring to soul, intellect, and the Gods. But when Socrates says that he considers such interpretations as the province of a man very curious and laborious, and not entirely happy, these words indicate the being conversant with things sensible and material. And the Centaurs, Chimæras, Gorgons, and Pegasuses, are powers which preside over a material nature, and the region about the earth.

When Socrates also says, that he is not yet able to know himself, his meaning may be, either that he does not yet know himself as pure soul itself, but that as being in body he knows himself; or that he does not yet know himself, as he is known by divinity. For if ever any man knew himself, this was certainly the case with Socrates.

When likewise he says, “I do not contemplate these, but myself;” this is because he who knows himself knows all things. For in consequence of the soul being παμμορφον αγαλμα an omniform image, he beholds all things in himself. But by Typhon here we must understand that power which presides over the confused and disordered in the universe, or in other words over the last procession of things. The term manifold, therefore, in this place, must not be applied to the God Typhon, but to that over which he presides, as being in its own nature moved in a confused, disordered, and manifold manner. For it is usual with fables to refer the properties of the objects of providential care to the providing powers themselves.

Farther still, Socrates mentions Juno, as generating and adorning the beauty of the mundane fabrication; and hence she is said to have received the Cestus from Venus. But Achelous is the deity who presides over the much-honoured power of water. For by this mighty river, the God who is the inspective guardian of potable water is manifested. And Nymphs are Goddesses who preside over regeneration, and are ministrant to Bacchus the offspring of Semele. But this Bacchus supplies the regeneration of the whole sensible world.

I shall only add, that Nymphs according to Servius on the first Æneid are distributed into three classes. But Nymphs belonging to mountains are called Oreades; to woods, Dryades; those that are born with woods, Hamadryades; those that belong to fountains, Napæ, or Naiades; and those that belong to the sea, Nereides.