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 herself. And Socrates imitating this fabulous sound which extends a certain proclamation to all things, in a similar manner produces the sacred law of Adrastia to all souls. For he says, “This is the sacred law of Adrastia, that whatever soul has perceived any thing of truth, shall be free from harm till another period,” all but expressing the Orphic sound through this proclamation, and uttering this as a certain hymn of Adrastia. For in the first place indeed, he calls it θεσμος, a sacred law, and not νομος, a law, as he does the Saturnian and Jovian laws. For θεσμος is connected with deity, and pertains more to intelligibles [than to the intellectuals]; but νομος indicating intellectual distribution, is adapted to the intellectual fathers. And in the second place, he speaks of it in the singular and not in the plural number, as Timæus does of the fatal laws. In the third place therefore, he extends it to all the genera of souls, and evinces that it is the common measure of their happy and blessed life, and the true guard of those souls that are able to abide on high free from all passivity. For such is the meaning of the words, “And the soul that is able to do this always, shall always be free from harm.” This sacred law therefore, comprehends all the undefiled life of divine souls, and the temporal blessedness of partial souls. And it guards the former indeed intelligibly, but measures the latter by the vision of intelligible goods. And thus much concerning Adrastia.

CHAPTER XVIII.
respect to what remains therefore, we shall summarily say, that the supercelestial place is the first triad of the intelligible and at the same time intellectual Gods, possessing three peculiarities, the unfolding into