Note 123 — ON THE CAVE OF THE NYMPHS, IN THE THIRTEENTH BOOK OF THE ODYSSEY.

The theological meaning of this Orphic fiction is beautifully unfolded by Proclus, as follows:—“Orpheus says that the vivific cause of partible natures [i.e. Proserpine], while she remained on high, weaving the order of celestials, was a nymph, as being undefiled; and in consequence of this connected with Jupiter, and abiding in her appropriate manners; but that, proceeding from her proper habitation, she left her webs unfinished, was ravished; having been ravished, was married; and that being married she generated, in order that she might animate things which have an adventitious life. For the unfinished state of her webs indicates, I think, that the universe is imperfect or unfinished, as far as to perpetual animals [i.e. The universe would be imperfect if nothing inferior to the celestial Gods was produced]. Hence Plato says, that the one Demiurgus calls on the many Demiurgi to weave together the mortal and immortal natures; after a manner reminding us, that the addition of the mortal genera is the perfection of the textorial life of the universe, and also exciting our recollection of the divine Orphic fable, and affording us interpretative causes of the unfinished webs of Proserpine.”—See vol. ii. p. 356, of my translation of Proclus on the Timæus.

The unfinished webs of Proserpine are also alluded to by Claudian, in his poem De Raptu Proserpinæ, in the following verse:

I only add, that, by ancient theologists, the shuttle was considered as a signature of separating, a cup of vivific, a sceptre of ruling, and a key of guardian power.