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Porphyry – On Images – fragment 8

November 25, 2009

‘The whole power productive of water they called Oceanus, and named its symbolic figure Tethys. But of the whole, the drinking-water produced is called Achelous; and the sea-water Poseidon; while again that which makes the sea, inasmuch as it is productive, is Amphitrite. Of the sweet waters the particular powers are called Nymphs, and those of the sea-waters Nereids.

Again, the power of fire they called Hephaestus, and have made his image in the form of a man, but put on it a blue cap as a symbol of the revolution of the heavens, because the archetypal and purest form of fire is there. But the fire brought down from heaven to earth is less intense, and wants the strengthening and support which is found in matter: wherefore he is lame, as needing matter to support him.

Also they supposed a power of this kind to belong to the sun and called it Apollo, from the pulsation of his beams. There are also nine Muses singing to his lyre, which are the sublunar sphere, and seven spheres of the planets, and one of the fixed stars. And they crowned him with laurel, partly because the plant is full of fire, and therefore hated by daemons; and partly because it crackles in burning, to represent the god’s prophetic art.

But inasmuch as the sun wards off the evils of the earth, they called him Heracles (from his clashing against the air) in passing from east to west. And they invented fables of his performing twelve labours, as the symbol of the division of the signs of the zodiac in heaven; and they arrayed him with a club and a lion’s skin, the one as an indication of his uneven motion, and the other representative of his strength in “Leo” the sign of the zodiac.

Of the sun’s healing power Asclepius is the symbol, and to him they have given the staff as a sign of the support and rest of the sick, and the serpent is wound round it, as significant of his preservation of body and soul: for the animal is most full of spirit, and shuffles off the weakness of the body. It seems also to have a great faculty for healing: for it found the remedy for giving clear sight, and is said in a legend to know a certain plant which restores life.

But the fiery power of his revolving and circling motion, whereby he ripens the crops, is called Dionysus, not in the same sense as the power which produces the juicy fruits, but either from the sun’s rotation, or from his completing his orbit in the heaven. And whereas he revolves round the cosmical seasons and is the maker of “times and tides,” the sun is on this account called Horus.

Of his power over agriculture, whereon depend the gifts of wealth, the symbol is Pluto. He has, however, equally the power of destroying, on which account they make Sarapis share the temple of Pluto: and the purple tunic they make the symbol of the light that has sunk beneath the earth, and the sceptre broken at the top that of his power below, and the posture of the hand the symbol of his departure into the unseen world.

Cerberus is represented with three heads, because the positions of the sun above the earth are three-rising, midday, and setting.

The moon, conceived according to her brightness, they called Artemis, as it were, “cutting the air.” And Artemis, though herself a virgin, presides over childbirth, because the power of the new moon is helpful to parturition.

What Apollo is to the sun, that Athena is to the moon: for the moon is a symbol of wisdom, and so a kind of Athena.

But, again, the moon is Hecate, the symbol of her varying phases and of her power dependent on the phases. Wherefore her power appears in three forms, having as symbol of the new moon the figure in the white robe and golden sandals, and torches lighted: the basket, which she bears when she has mounted high, is the symbol of the cultivation of the crops, which she makes to grow up according to the increase of her light: and again the symbol of the full moon is the goddess of the brazen sandals.

Or even from the branch of olive one might infer her fiery nature, and from the poppy her productiveness, and the multitude of the souls who find an abode in her as in a city, for the poppy is an emblem of a city. She bears a bow, like Artemis, because of the sharpness of the pangs of labour.

And, again, the Fates are referred to her powers, Clotho to the generative, and Lachesis to the nutritive, and Atropos to the inexorable will of the deity.

Also, the power productive of corn-crops, which is Demeter, they associate with her, as producing power in her. The moon is also a supporter of Kore. They set Dionysus also beside her, both on account of their growth of horns, and because of the region of clouds lying beneath the lower world.

The power of Kronos they perceived to be sluggish and slow and cold, and therefore attributed to him the power of time: and they figure him standing, and grey-headed, to indicate that time is growing old.

The Curetes, attending on Chronos, are symbols of the seasons, because time journeys on through seasons.

Of the Hours, some are the Olympian, belonging to the sun, which also open the gates in the air: and others are earthly, belonging to Demeter, and hold a basket, one symbolic of the flowers of spring, and the other of the wheat-ears of summer.

The power of Ares they perceived to be fiery, and represented it as causing war and bloodshed, and capable both of harm and benefit.

The star of Aphrodite they observed as tending to fecundity, being the cause of desire and offspring, and represented it as a woman because of generation, and as beautiful, because it is also the evening star-

“Hesper, the fairest star that shines in heaven.” [Homer, Iliad 22:318]

And Eros they set by her because of desire. She veils her breasts and other parts, because their power is the source of generation and nourishment. She comes from the sea, a watery element, and warm, and in constant movement, and foaming because of its commotion, whereby they intimate the seminal power.

Hermes is the representative of reason and speech, which both accomplish and interpret all things. The phallic Hermes represents vigour, but also indicates the generative law that pervades all things.

Further, reason is composite: in the sun it is called Hermes; in the moon Hecate; and that which is in the All Hermopan, for the generative and creative reason extends over all things. Hermanubis also is composite, and as it were half Greek, being found among the Egyptians also. Since speech is also connected with the power of love, Eros represents this power: wherefore Eros is represented as the son of Hermes, but as an infant, because of his sudden impulses of desire.

They made Pan the symbol of the universe, and gave him his horns as symbols of sun and moon, and the fawn skin as emblem of the stars in heaven, or of the variety of the universe.’

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