Note 100 — ON ABSTINENCE FROM ANIMAL FOOD. BOOK THE FOURTH.

Proclus, however, in his Scholia on the Cratylus of Plato, gives a much more theological account of the derivation of the name of Proserpine, as follows:—“Socrates now delivers these three vivific monads in a consequent order, viz. Ceres, Juno, Proserpine; calling the first the mother, the second the sister, and the third the daughter of the Demiurgus [Jupiter]. All of them, however, are partakers of the whole of fabrication; the first in an exempt manner, and intellectually; the second in a fontal manner, and, at the same time, in a way adapted to a principle [αρχικως]; and the third in a manner adapted to a principle and a leader [αρχικως και ηγεμονικως].

“Of these Goddesses the last is allotted triple powers, and impartibly and uniformly comprehends three monads of Gods. But she is called Core [κορη] through the purity of her essence, and her undefiled transcendency in her generations. She also possesses a first, middle, and last empire; and according to her summit, indeed, she is called Diana by Orpheus; but, according to her middle, Proserpine; and according to the extremity of the order, Minerva. Likewise, according to an essence transcending the other powers of this triple vivific order, the dominion of Hecate is established; but according to a middle power, and which is generative of wholes, that of soul; and, according to intellectual conversion, that of Virtue⁠[A]. Ceres, therefore, subsisting on high, and among the supermundane Gods, uniformly extends this triple order of divinities; and, together with Jupiter, generates Bacchus, who impartibly presides over partible fabrication. But beneath, in conjunction with Pluto, she is particularly beheld according to the middle characteristic: for it is this which, proceeding every where, imparts vivification to the last of things. Hence she is called Proserpine, because she especially associates with Pluto, and, together with him, distributes in an orderly manner the extremities of the universe. And, according to her extremities, indeed, she is said to be a virgin, and to remain undefiled; but, according to her middle, to be conjoined with Hades, and to beget the Furies in the subterranean regions. She, therefore, is also called Ceres, but after another manner than the supermundane and ruling Ceres. For the one is the connective unity of the three vivific principles; but the other is the middle of them, in herself possessing the peculiarities of the extremes. Hence, in the Proserpine conjoined with Pluto, you will find the peculiarities of Hecate and Minerva; but these extremes subsist in her occultly, while the peculiarity of the middle shines forth, and that which is characteristic of ruling soul, which in the supermundane Ceres was of a ruling⁠[B] nature, but here subsists according to a mundane peculiarity.”

Proclus farther observes, “that Proserpine is denominated either through judging of forms, and separating them from each other, thus obscurely signifying the subversion of slaughter⁠[C], (δια το κρινειν τα ειδη, και χωριζειν αλληλων ως του φονου την αναιρεσιν αινιττομενον,) or through separating souls perfectly from bodies, through a conversion to things on high, which is the most fortunate slaughter and death to such as are worthy of it. (ἢ δια το χωριζειν τας ψυχας τελεως εκ των σωματων δια της προς τα ανω επιστροφης, οπερ εστιν ευτυχεστατος φονος και θανατος τοις αξιουμενοις ταυτου.) But the name φερεφαττα, Pherephatta, is adapted to Proserpine, according to a contact with generation; but according to wisdom and counsel, to Minerva. At the same time, however, all the appellations by which she is distinguished, are adapted to the perfection of soul. On this account, also, she is called Proserpine, and not by the names of the extremes; since that which was ravished by Pluto, is this middle deity; the extremes at the same time being firmly established in themselves; according to which Ceres is said to remain a virgin.”

[A] Proclus says this conformably to the theology of the Chaldeans; for, according to that theology, the first monad of the vivific triad is Hecate, the second Soul, and the third Virtue.

[B] That is, of a supermundane nature; for the ruling are the supermundane Gods.

[C] Proclus here alludes to the war which subsists among forms through their union with matter, and which Proserpine subverts by separating them from each other.