The Mystical Hymns of Orpheus - Platonic Philosophy
The Mystical Hymns of Orpheus - Platonic Philosophy
The Mystical Hymns of Orpheus - Platonic Philosophy
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ADDITIONAL NOTES. 181<br />
converted to the jntelligibles which he contains ; and this<br />
his intelligence, Plato in the Phsdrus calls circulation.<br />
Por as that which is moved in a circle is moved about its<br />
own centre, so Heaven energizes about its own intelligible,<br />
according to intellectual circulation. But all the Gods<br />
subsisting in all, and each possessing all energies, one<br />
transcends more in this, and another in a different energy,<br />
and each is particularly characterized according to that in<br />
which it transcends. Thus Jupiter is characterized by<br />
providence, and hence his name is now thus analyzed;<br />
but Saturn by a conversion to himself, whence also he is<br />
injEected counsel, ay~vAop~rrs ; and Heaven by habitude to<br />
things more excellent ; from which also he receives his<br />
appellation. For his giving subsistence to a pure and the<br />
Saturnian intellect represents his energy on the other part.<br />
But as there are many powers in Heaven, such as the connective,<br />
guardian, and convertive, you will find that this<br />
name is appropriately adapted to all these. For the connective<br />
is signified through bounding the intellectual Gods ;<br />
since the connective bounds the multitude which he contains.<br />
<strong>The</strong> power which guards wholes subsists through<br />
the termination and security <strong>of</strong> an intellectual essence.<br />
And the convertive power subsists through converting, seeing,<br />
and intellectually energizing natures, to things on high.<br />
But all these are adapted to Heaven. For there is no fear<br />
that the Gods will be dissipated, and that on this account<br />
they require connective causes ; or that they will sustain<br />
mutation, and that on this account they stand in need <strong>of</strong> the<br />
saving aid <strong>of</strong> guardian causes; but now Socrates at once<br />
manifests all the powers <strong>of</strong> Heaven, through convertive<br />
energy. For this is to behold things on high, to be converted<br />
to them, and through this to be connected and<br />
defended. And it appears to xne that Heaven possesses this<br />
peculiarity according to analogy to the intelligible eternity<br />
and the intelligible wholeness. For Timeus particularly<br />
characterizes eternity by this, viz. by abiding in the one<br />
prior to it, and by being established in the summit <strong>of</strong> intelligible~<br />
; and Socrates says that Heaven surveys things on