Again, Vesta, in the Orphic hymns, is the same with the mother of the Gods; and the mother of the Gods is celebrated as "always governing rivers and every sea m ; which perfectly agrees with the appellations given both to Love and Proteus.
Again, among the various epithets ascribed to the duad, or number two, are, Phanes, Nature, Justice, Rhea, p.
95 Diana, Cupid, Venus, Fate, Death, &c.
Now Phanes, in the Orphic hymns, is the same with Protogonus; and Nature is called πρωτογενία, or first-born, and δίκη, or Justice, as also πεπρωμενή, or Fate.
Likewise Rhea is denominated ϑύγατερ πολυμορφυ Πωτογονοίο, or daughter, of much formed Protogonus; and in the same hymn the reader will find other epithets, which agree with the appellation given to Nature.
Again, both Nature and Diana are called ὠκυλοχεία, or swiftly bringing forth; and Love as well as Nature is called or two-fold.
In like manner Rhea and Venus agree, for he says of Venus πάντα γὰρ ἐκ σιθεν ἐσὶν, for all things are from thee; and of Rhea, Μήτηρ μέν τε θεῶν ἠδὲ θνητῶν ἀνθρώπων, or mother of Gods and mortal men.
After which he expressly says that earth and heaven, the sea and the air, proceed from her p.
96 divinity.
Besides this, he celebrates Venus as governing the three Fates; ϗαμπ ηρατέεισ τρισσῶν μοιρῶν.
And lastly he says of Love, after representing that Deity as invested with the keys of all things thou alone rulest the governments of all these n ; which he likewise affirms of Death in the same words.
And thus much for the duad.
The triad, or number three, they denominated Juno, Latona, Thetis, Hecate or Diana, Pluto, Tritogenia or Minerva, &c.
Now Latona and Thetis, are each of them called in these initiations, κυανόπεπλ# ( ) or dark-veiled; and Minerva and the Moon, who is the same with Diana, θῆλωσ ϗαμπ ἂρσην, female and male.
The tetrad p.
97 or number four, they denominated Hercules, Vulcan, Mercury, Bacchus two-mothered, Bassarius, key-keeper of nature, Masculine, Feminine, the World, (which in these initiations is the same with Pan) Harmony, justice.
Now Onomacritus calls Hercules and Vulcan, Καρτεροχειρ, or strong-handed; and he celebrates Hercules and Mercury as "having an almighty heart." ϖατκρατες ἦτορ ἔχῶν.
And so of the rest.
The pentad or number of five they called Nature, Pallas, Immortal, Providence, Nemesis, Venus, Justice, &c.
Themes
◆Aeonscosmology
Divine archetypal beings or eternal attributes dwelling within the Pleroma, often arranged in male-female syzygies.
Abstract principles like Nature, Justice, and Fate are treated as divine entities or epithets within the numerical groupings.
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
Providence is explicitly listed as one of the names associated with the pentad or number five.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The text mentions that earth, heaven, sea, and air 'proceed from her divinity,' suggesting a flow of creation from a divine source.
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
[auto] The passage extensively details the correspondence between numbers (Monad through Decad) and specific divine epithets and deities as a core theological structure.