Part 18

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.

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.”