CHAPTER XVII.
It remains therefore, that we should pass to the discussion of Adrastia, Socrates indicating that she possesses her kingdom in this place. For that which defines the measures of a blameless life to souls from the vision of these intelligible goods, is certainly there allotted its first evolution into light. For the elevating cause, being secondary to the objects of desire, may be able to raise both itself and other things to the supercelestial place, through conversion. But that which defines and measures the fruits of the vision of the intelligible to souls, since it has its hyparxis in the intelligible, imparts by illumination beatitude to them from thence. It is established therefore, as I have said, in that place. But it rules over all the divine laws uniformly, from on high, as far as to the last of things. It likewise binds to the one sacred law of itself, all the sacred laws, viz. the intellectual, the supermundane, and the mundane. Whether therefore, there are certain Saturnian laws, as Socrates in the Gorgies indicates there are, when he says, “The law therefore which was in the time of Saturn is now also among the Gods;” or whether there are Jovian laws, as the Athenian guest asserts there are, when he says, “But justice follows Jupiter, which is the avenger of those that desert the divine law;” or whether there are fatal laws, as Timæus teaches there are, when he says, “That the demiurgus announced to souls the laws of fate;”—of all these the sacred law of Adrastia is connective according to one intelligible simplicity, and at the same time imparts existence to all of them, and the measures of power. And if it be requisite to relate my own opinion, the inevitable guardian power of this triad, and the immutable comprehension of order pervading every where, presubsist in this goddess. For these three deities not only unfold and collect all things, but they are also guardians according to the Oracle of the works of the father, and of one intelligible intellect.
This guardian power therefore, the sacred law of Adrastia indicates, which nothing is able to escape. For with respect to the laws of Fate, not only the Gods are superior to them, but also partial souls, when they live according to intellect, and give themselves up to the light of providence. And the Saturnian Gods are essentially exempt from the Jovian laws, and the connective and perfective Gods from the Saturnian laws; but all things are obedient to the sacred law of Adrastia, and all the distributions of the Gods, and all measures and guardianships subsist on account of this. By Orpheus also, she is said to guard the demiurgus of the universe, and receiving brazen drumsticks, and a drum made from the skin of a goat, to produce so loud a sound as to convert all the Gods to herself. And Socrates imitating this fabulous sound which extends a certain proclamation[224] 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.