DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.43363#0292
: ? PLUTARCH’S Treatise of
represent the Moon; those statues, in which ihe is figu-
red with horns, being made in imitation of the crescent,
as that black habit, in which ihe hands attired, is deswn-
ed to denote those occultations and deprivations of light
into which ihe falls in her persuit of the Sun. So again,
the same inssuence which the Moon is thought to have
in all affairs of Love, being generally invoked as the
arbitressof them, is by Eudoxus ascribed to IJis—Nor
indeed,muss it be owned, are the arguments which they
bring in support of this opinion destitute of all proba-
bility ; but as to those, who would make lypho to be
the Sun, their hypothesis does not deserve our least
attention — but ’tis now time that we return to our
own explication of the fable
53. Isis therefore, according to our system, is the
feminine part of nature, or that property of nature
which renders her a fit subjed for the produdion of all
other beings: for which reason it is that Plato calls her
the Nurfe, and all-receiver, and that ihe is vulgarly
termed Myrionymus, or the Goddess with ten thoujdnd
Names 5 denoting hereby that capability, with which
siae is endued, of receiving, and of being converted into
all manner of forms and specieses, which it ihall please
the supreme Reason to impress upon her. She has more-
over an inbred love towards the firfl: and supreme cause
of all things, that is, towards the good Principle, which
Ihe perpetually longs after, and is in pursuit of; as on
the other hand, ihe ihuns and rejeds as much as posiible
all commerce with the evil one. For though ihe be the
receptacle, or common matter for both these to operate
upon, yet of her self does always incline to the Better
represent the Moon; those statues, in which ihe is figu-
red with horns, being made in imitation of the crescent,
as that black habit, in which ihe hands attired, is deswn-
ed to denote those occultations and deprivations of light
into which ihe falls in her persuit of the Sun. So again,
the same inssuence which the Moon is thought to have
in all affairs of Love, being generally invoked as the
arbitressof them, is by Eudoxus ascribed to IJis—Nor
indeed,muss it be owned, are the arguments which they
bring in support of this opinion destitute of all proba-
bility ; but as to those, who would make lypho to be
the Sun, their hypothesis does not deserve our least
attention — but ’tis now time that we return to our
own explication of the fable
53. Isis therefore, according to our system, is the
feminine part of nature, or that property of nature
which renders her a fit subjed for the produdion of all
other beings: for which reason it is that Plato calls her
the Nurfe, and all-receiver, and that ihe is vulgarly
termed Myrionymus, or the Goddess with ten thoujdnd
Names 5 denoting hereby that capability, with which
siae is endued, of receiving, and of being converted into
all manner of forms and specieses, which it ihall please
the supreme Reason to impress upon her. She has more-
over an inbred love towards the firfl: and supreme cause
of all things, that is, towards the good Principle, which
Ihe perpetually longs after, and is in pursuit of; as on
the other hand, ihe ihuns and rejeds as much as posiible
all commerce with the evil one. For though ihe be the
receptacle, or common matter for both these to operate
upon, yet of her self does always incline to the Better