The Mystical Hymns of Orpheus - Platonic Philosophy

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174 ADDITIONAL NOTES. Heaven derives from Night the dominion over wholes ; and Bacchus, who is the last king of the Gods, receives the kingdom from Jupiter. For the father (Jupiter) establishes him in the royal throne, puts into his hand the sceptre, and makes him the king of all the mundane Gods. " Hear me, ye Gods, I place over you a king." says Jupiter to the junior Gods. But Saturn alone perfectly deprives Heaven of the kingdom, and concedes dominion to Jupiter, cutting and being cut off, as the fable says. Plato therefore seeing this succession, which in Saturn is called by theologists insolent (u~ptarr~~), thought it worth while to mention the appearance of insolence in the name; that from this he mighb evince the name is adapted to the God, and that it'bears an image of the insolence which is ascribed to him in fables. At the same time he teaches us to refer mythical devices to the truth concerning the Gods, and the apparent absurdity which they contain to scientific conceptions. The g~eat, when ascribed to the Gods, must not be considered as belonging to interval, but ss subsisting intellectually, and according to the power of cause, but not according to partible transcendency. But why does Plato now call Saturn Giavoia, the dianoetic part of the soul ? May we not say, that it is because he looks to the multitude of intellectual conceptions in him, the orders of intelligibles, and the evolution of forms which he contains ; since also in the Timaeus, he represents the demiurgic intellect as reasoning, and making the world, dianoetically energizing: and this in consequence of looking to his partible and divided intellections, according to which he fabricates not only wholes, but parts. When Saturn, however, is called intellect, Jupiter has the order of the dianoetic part : and when again, Saturn is called the dianoetic part, we must say that he is so called according to analogy with reference to a certain other intellect of a higher order. Whether therefore you are willing to speak of intelligible and occnlt
ADDITIONAL NOTES. 175 intellect, or of that which unfolds into light (EK#~YTO~IKOS vous), or of that which connectedly contains (auvs~~i~os vavs), or of that which imparts perfection16 (reX~aiovpyos vovs), Saturn will be as the dianoetic part to all these. For he produces united intellection into multitude, and fills himself wholly with excited intelligibles. Whence also he is said to be the leader of the Titannic race, and the source of all-various separation and diversifying power. And perhaps Plato here primarily delivers twofold interpretations of the name of the Titans, which Iamblicus and Ame- lius afterwards adopted. For the one interprets this name from the Titans extending their powers to all things; but the other from something inseetile (rapa TO rc aropov), because the division and separation of wholes into parts receives its beginning from the Titans. Socrates therefore now indicates both these interpretations, by asserting of the king of the Titans that he is a certain great dianoetic power. For the term great is a symbol of power pervading to all things ; but the term a certain, of power proceeding to the most partial natures. The name Saturn is now triply analysed; of which the first asserting this God to be the plenitude of intellectual good, and to be the satiety of a divine intellect, from its conveying an image of the satiety and repletion which are reprobated by the many, is ejected as insolent. The second also, which exhibits the imperfect and the puerile, is in like manner rejected. But the third, which celebrates this God as full of purity, and as the leader of undefiled intelligence, and an undeviating life, is approved. For king Saturn is intellect, and the supplier of all intellectual life ; but he is an intelligible exempt from coordination with sensibles, immaterial and separate, and converted to himself. He likewise converts his progeny, and after producing them 15 Of these intellects the first is Phanen, the second Heaven, the third Earth, and the fourth the Subcelestial Arch, which is celebrated in the Ph~drus, viz. vovs VO~TOS o Gavqs, e~$avropi~os vovs o Oupavos, UVYEKTLKOS vous rl yq, rchea~oupyoc 6e VGVS 7 vrr'ovpavbos a$cs.
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THE MYSTICAL HYMNS OF ORPHEUS.
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ADVERTISEMENT. IN the ' Advertiseme
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INTRODUCTION. THE Grecian theology,
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INTRODUCTION, ix age, possessed a d
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INTRODUCTION. xi ineffable evolutio
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INTRODUCTION. xiii highest things a
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INTRODUCTION. XV simply considered,
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INTRODUCTION, xvii the God himself.
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INTRODUCTION. xix which this theolo
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INTRODUCTION. xxi the intelligible
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INTRODUCTION. xxiii causally perman
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ISTRODUCTION. xxv tion of which all
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INTRODUCTION. xxvii venerable excel
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INTRODUCTION. xxix by any other mod
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INTRODUCTION. xxxi others about the
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INTRODUCTION. xxxiii of celestial G
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INTRODUCTION. xxxv mysteries, or ha
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INTRODUCTION. xxxvii Farther still,
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INTRODUCTION. xxxix he says, " that
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ISTRODUCTION. xl i jection of the D
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INTRODUCTION. xliii opinion, that i
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INTRODUCTION. xlv as from a perenni
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INTRODUCTION. xlvii himself ; night
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INTRODUCTIOK. xlix So great indeed
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INTRODUCTION. li bians; and on this
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INTRODUCTION. liii With respect to
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that such a pursuit must be a great
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THE LEARN, 0 Musaeus, from my sacre
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OF ORPHEUS. Saturn and Rhea, and gr
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End and Beginning (greatest this to
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OF ORPHEUS. 9 Guard of the race, en
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OF ORPHEUS. I I Hear, blessed Venus
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OF ORPHEUS. Dissolving anxious care
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OF ORPHEUS. By Fate's decree you co
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OF ORPHEUS. TO ETHER. THE FUMIGATIO
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Ericapous, celebrated pow'l; Ineffa
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OF ORPHEUS. v I I. TO THE STARS. TH
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OF ORPHEUS. Agile and vig'rous, ven
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OF ORPHEUS. With stars surrounded,
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OF ORPHEUS. Mother of ages, fruit-p
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OF ORPHEUS. THE FUMIGATION FROM ARO
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OF ORPHEUS. Pure ornament of all th
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Ol? ORPHEUS. Thron'd on a circling
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OF ORPHEUS. 35 Thee, shepherds, str
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OF ORPHEUS. XI I. TO HERCULES. HEAR
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OF ORPHEUS. Thy mighty head support
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XIV. THE FUMIGATION FROM AROMATLCS.
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OF ORPHEUS, 43 Thou joy'st in mount
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OF ORPHETJS. 45 Mother of Gods and
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OF ORPHEUS. Ev'n Nature trembles at
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OF ORPHEUS. 49 Propitious hear my p
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XVII. THE FUMIGATION FROM MYRRH. HE
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OF ORPHEUS, 53 Thy throne is fix'd
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The sea all-shining, and each beast
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OF ORPHEUS. XXI. TO THE CLOUDS. THE
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XXIII. THE FUMIGATION FROM MYREH. 0
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OF ORPHEUS. xxv. TO PROTEUS 49. PRO
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OF ORPHEUS. XXVII. TO THE MOTHER OF
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OF OEPHEUS. 65 With winged feet 'ti
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Whose holy form in budding fruits w
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OF ORPHEUS. XXXI. TO THE CURETES. A
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OF ORPHEUS. Gymnastic virgin of ter
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OF ORPHEUS, Hear me, 0 Goddess, whe
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OF ORPHEUS. XXXIII. TO VICTORY. THE
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OF ORPHEUS. 77 Rural, light-bearer,
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OF ORPHEUS. 79 The world's wide bou
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OF ORPHEUS. 81 Now the last string
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OF ORPHEUS. All Nature's tribes to
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OF ORPHEUS, She in Ortygia's honour
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OF ORPIIEUS. TO THE TITANS. THE FUM
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OF ORPI-IEUS. XXXVIII. TO THE CURET
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OF ORPHEUS. XXXIX. TO CORYBAS 75. T
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OF ORPHEUS. In verdure flourishing,
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XLII. TO MISA. THE FURTIGATION FROM
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OF ORPHEUS. 97 All-colour'd Seasons
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OF ORPHEUS. X LV. TO DIONYSIUS BASS
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OF ORPHEUS, XLVII. TO BACCHUS PERIC
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OF ORPHEUS. Blest Phrygian God, the
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OF ORPHEUS. A HYMN, HEAR me, Jove's
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OF ORPHEUS. 107 With Pan exulting o
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OF ORPHEUS, 109 Liknitan Bacchus, p
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OF ORPHEUS. LIII. TO AMPHIETUS BACC
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OF ORPI-IEUS. TO VENUS. A HYMN. HEA
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OF ORPHEUS, LVI. TO ADONIS. THE FUM
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OF ORPHEUS. LVIII. THE FUMIGATION F
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OF ORPHEUS, Of all that Ceres' fert
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OF ORPHEUS. LIX. TO THE FATES. THE
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Page 181 and 182: OF OORPHEUS. LXII. TO JUSTICE. THE
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Page 187 and 188: OF ORPHEUS. 131 Strong, lenient God
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Page 197 and 198: OF ORPHEUS. LXXIII. TO THE DIIEMON1
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Page 209 and 210: OF ORPHEUS. 153 Hence every river,
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Page 215 and 216: OF ORPHEUS. LXXXV. TO SLEEP. THE FU
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Page 222 and 223: 166 ADDITIONAL NOTES. been partaker
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Page 256 and 257: 200 ADDITIONAL NOTES. vov), or thro
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Page 260 and 261: 204 ADDITIONAL NOTES. world, and ci
Page 263 and 264: List of Books PUBLISHED BY BERTRAM
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