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Porphyry on the Cave of the Nymphs
This brief volume contains Robert Lamberton's translation of Porphyry's essay "On the Cave of the Nymphs" with an introductory essay and notes. It also contains a supplementary translation of Plotinus' "On Suicide".
66 pages, Paperback
First published January 1, 1917
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About the author
Porphyry
161books75followersPorphyry's parents were Phoenician, and he was born in Tyre. His parents named him Malchus ("king") but his teacher in Athens, Cassius Longinus, gave him the name Porphyrius ("clad in purple"), possibly a reference to his Phoenician heritage, or a punning allusion to his name and the color of royal robes.
Porphyry of Tyre (Greek: Πορφύριος, Porphyrios, AD c. 234–c. 305) was a Neoplatonic philosopher who was born in Tyre. He edited and published the Enneads, the only collection of the work of his teacher Plotinus. He also wrote many works himself on a wide variety of topics. His Isagoge, or Introduction, is an introduction to logic and philosophy,and in Latin translation it was the standard textbook on logic throughout the Middle Ages. In addition, through several of his works, most notably Philosophy from Oracles and Against the Christians, he was involved in a controversy with a number of early Christians, and his commentary on Euclid's Elements was used as a source by Pappus of Alexandria. (Wikipedia)
Porphyry of Tyre (Greek: Πορφύριος, Porphyrios, AD c. 234–c. 305) was a Neoplatonic philosopher who was born in Tyre. He edited and published the Enneads, the only collection of the work of his teacher Plotinus. He also wrote many works himself on a wide variety of topics. His Isagoge, or Introduction, is an introduction to logic and philosophy,and in Latin translation it was the standard textbook on logic throughout the Middle Ages. In addition, through several of his works, most notably Philosophy from Oracles and Against the Christians, he was involved in a controversy with a number of early Christians, and his commentary on Euclid's Elements was used as a source by Pappus of Alexandria. (Wikipedia)
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Displaying 1 - 8 of 8 reviews
December 22, 2017
A nice short book by Porphyry in which he discusses the nature of a cave described by Homer and how it works as an allegory to reality itself and the relationship between humans and gods. It's a good neoplatonic pagan theological work. The most interesting bit is the discussion on the ascent and descent of the soul as relating to the Cancer-Capricorn axis. Good insights on the nature of Saturn as both an astrological symbol and a god. It helped bridge the gap between me a Porphyry since I had some doubts I would like him. Iamblichus is very critical of him so I assumed he would be too rational. I now realise this was a mistake and there are some points in which I tend to agree more with Porphyry than Iamblichus theologically (e.g. the stances on sacred language.
I love Thomas Taylor but I do have a problem with his interpretation of the soul. The statement he makes about the divine soul forgetting life after death contradicts some most of my personal experience with the sacred but also many writings on the soul by classical authors. I do like the example of Hercules' soul that is at the same time in Hades and the Olympus (I believe Porphyry took that from Plotinus).
My problem with the soul forgetting life is that cosmology becomes a kind of washing machine in which the soul constantly suffers from amnesia, forgetting its spiritual life upon incarnating and forgetting its material life when dying.
I love Thomas Taylor but I do have a problem with his interpretation of the soul. The statement he makes about the divine soul forgetting life after death contradicts some most of my personal experience with the sacred but also many writings on the soul by classical authors. I do like the example of Hercules' soul that is at the same time in Hades and the Olympus (I believe Porphyry took that from Plotinus).
My problem with the soul forgetting life is that cosmology becomes a kind of washing machine in which the soul constantly suffers from amnesia, forgetting its spiritual life upon incarnating and forgetting its material life when dying.
October 7, 2022
Short but extremely evocative. Porphyry gives us a Neoplatonic and esoteric reading of the passage in Homer's Odyssey about the Cave of the Nymphs. The passage for Porphyry is about the material cosmos, the movement of souls as they cycle through rebirth, the knitting together of flesh and blood, the noetic world's supremacy over the material, and many other things. Fascinating both for the dreamlike images it calls to mind, and as a window into ancient allegorical exegesis.
December 9, 2014
with the best commentary and editorial apparatus i've ever read.
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June 27, 2018(different translation, Arethusa Monograph edition)
April 12, 2025
Interesting commentary.
"For the ancients thought that these souls are incumbent on water which is inspired by divinity, as Numenius says, who adds, that on this account, a prophet asserts, that the Spirit of God moved on the waters."
Very important : "For, in consequence of nature originating from diversity, the ancients everywhere 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."
"Caves, therefore, in the most remote periods of antiquity were consecrated to the Gods, before temples were erected to them."
"It must not, however, be thought that interpretations of this kind are forced, and nothing more than the conjectures of ingenious men; but when we consider the great wisdom of antiquity and how much Homer excelled in intellectual prudence, and in an accurate knowledge of every virtue, it must not be denied that he has obscurely indicated the images of things of a more divine nature in the fiction of a fable. For it would not have been possible to devise the whole of this hypothesis unless the figment had been transferred (to an appropriate meaning) from certain established truths. But reserving the discussion of this for another treatise, we shall here finish our explanation of the present Cave of the Nymphs."
"The Egyptians likewise, on this account, represent all daemons and also the sun, and, in short, all the planets (note 6), not standing on anything solid, but on a sailing vessel"
"the vine, the gift of God ; since the fruit of the vine is brought to a proper maturity by
the celestial fire of the sun."
"According to Pythagoras, also, the people of dreams (note 19). 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."
"For the ancients thought that these souls are incumbent on water which is inspired by divinity, as Numenius says, who adds, that on this account, a prophet asserts, that the Spirit of God moved on the waters."
Very important : "For, in consequence of nature originating from diversity, the ancients everywhere 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."
"Caves, therefore, in the most remote periods of antiquity were consecrated to the Gods, before temples were erected to them."
"It must not, however, be thought that interpretations of this kind are forced, and nothing more than the conjectures of ingenious men; but when we consider the great wisdom of antiquity and how much Homer excelled in intellectual prudence, and in an accurate knowledge of every virtue, it must not be denied that he has obscurely indicated the images of things of a more divine nature in the fiction of a fable. For it would not have been possible to devise the whole of this hypothesis unless the figment had been transferred (to an appropriate meaning) from certain established truths. But reserving the discussion of this for another treatise, we shall here finish our explanation of the present Cave of the Nymphs."
"The Egyptians likewise, on this account, represent all daemons and also the sun, and, in short, all the planets (note 6), not standing on anything solid, but on a sailing vessel"
"the vine, the gift of God ; since the fruit of the vine is brought to a proper maturity by
the celestial fire of the sun."
"According to Pythagoras, also, the people of dreams (note 19). 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."
December 22, 2024
“Gli antichi consacravano davvero opportunamente antri e caverne al cosmo, considerato nella sua totalità o nelle sue parti, poiché facevano della terra il simbolo della materia di cui il cosmo è costituito (per questo motivo alcuni identificavano terra e materia) e d'altra parte gli antri rappresentavano per loro il cosmo che si forma dalla materia. …]
Poiché la materia è fluida, priva in sé della forma che la modella e le conferisce apparenza, gli antichi, come simboli delle qualità insite nel cosmo in virtù di essa, accolsero l'acqua che sgorga e trasuda dagli antri, la tenebrosità e, come dice il poeta, l'oscurità.
…] consacrarono antri e caverne al cosmo e anche alle Ninfe, in virtù delle acque che stillano o sgorgano dagli antri, alle quali presiedono le Ninfe Naiadi, come mostreremo tra poco.
Consideravano l'antro simbolo non solo, come si è detto, del cosmo, cioè del generato e del sensibile, ma l'oscurità degli antri li indusse a vedervi il simbolo anche di tutte le potenze invisibili, la cui essenza appunto non è percepibile allo sguardo.
Così Crono si prepara un antro nell'Oceano e lì nasconde i suoi figli; anche Demetra alleva Kore in un antro tra le Ninfe.
Consacravano antri alle Ninfe, soprattutto alle
Naiadi, che presiedono alle fonti e prendono il nome Naiadi dalle acque da cui sgorgano le correnti, lo dimostra anche l'inno ad Apollo.
…]
Poiché la natura ha origine dalla diversità, ovunque l'entrata a due porte ne è simbolo. Il cammino, infatti, può avvenire o attraverso l'in tellegibile o attraverso il sensibile; e quello attra verso il sensibile o attraverso la sfera delle stelle fisse o attraverso i pianeti, e ancora, o attraverso un cammino immortale o mortale. C'è un centro sopra la terra e uno sotto terra, uno a oriente e uno a occidente, la sinistra e la destra, la notte
e il giorno; e per questo è «armonia e tensione di contrari.�
Poiché la materia è fluida, priva in sé della forma che la modella e le conferisce apparenza, gli antichi, come simboli delle qualità insite nel cosmo in virtù di essa, accolsero l'acqua che sgorga e trasuda dagli antri, la tenebrosità e, come dice il poeta, l'oscurità.
…] consacrarono antri e caverne al cosmo e anche alle Ninfe, in virtù delle acque che stillano o sgorgano dagli antri, alle quali presiedono le Ninfe Naiadi, come mostreremo tra poco.
Consideravano l'antro simbolo non solo, come si è detto, del cosmo, cioè del generato e del sensibile, ma l'oscurità degli antri li indusse a vedervi il simbolo anche di tutte le potenze invisibili, la cui essenza appunto non è percepibile allo sguardo.
Così Crono si prepara un antro nell'Oceano e lì nasconde i suoi figli; anche Demetra alleva Kore in un antro tra le Ninfe.
Consacravano antri alle Ninfe, soprattutto alle
Naiadi, che presiedono alle fonti e prendono il nome Naiadi dalle acque da cui sgorgano le correnti, lo dimostra anche l'inno ad Apollo.
…]
Poiché la natura ha origine dalla diversità, ovunque l'entrata a due porte ne è simbolo. Il cammino, infatti, può avvenire o attraverso l'in tellegibile o attraverso il sensibile; e quello attra verso il sensibile o attraverso la sfera delle stelle fisse o attraverso i pianeti, e ancora, o attraverso un cammino immortale o mortale. C'è un centro sopra la terra e uno sotto terra, uno a oriente e uno a occidente, la sinistra e la destra, la notte
e il giorno; e per questo è «armonia e tensione di contrari.�
October 18, 2023
"Caves, therefore, in the most remote periods of antiquity were consecrated to the gods, before temples were erected to them."
September 17, 2015
The impetus for reading this book was which takes a brief portion of this text as a jumping-off spot for understanding Mithraism. It was good that I read the Mithras book first, for without it, I never would have understood the astrological references in Porphyry's text. With that understanding, On The Cave Of The Nymphs becomes a cool little commentary, and the notes by Lamberton are very helpful.
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