643 _De Anima_ 419 A; Aristotle there says that light is the actualisation or positive determination of the transparent medium. Julian echoes the whole passage. 644 Mind, νοῦς, is here identified with Helios; cf. Macrobius, _Saturnalia_ 1. 19. 9. Sol mundi mens est, “the sun is the mind of the universe”; Iamblichus, _Protrepticus_ 21, 115; Ammianus Marcellinus, 21. 1. 11. 645 Julian echoes Plato, _Republic_ 507, 508. 646 cf. 146 D. 647 _i.e._ the stationary positions and the direct and retrograde movements of the planets. 648 157 C. 649 αὐτοῦ Hertlein suggests, ἑαυτοῦ MSS. 650 144 A, B, 149 C. 651 _Cratylus_ 403 B. 652 _Phaedo_ 83 D. 653 ἔκγονον MSS, ἔγγονον V, Hertlein. 654 δὲ τίς ἂν ἄλλος Hertlein suggests, δέ τις ἂν εἴη MSS. 655 _Iliad_ 8. 480; _Odyssey_ 1. 8. 656 _Odyssey_ 12. 383. 657 This oracular verse is quoted as Orphic by Macrobius, _Saturnalia_ 1. 18. 18; but Julian, no doubt following Iamblichus, substitutes Serapis for Dionysus at the end of the verse. The worship of Serapis in the Graeco‐Roman world began with the foundation of a Serapeum by Ptolemy Soter at Alexandria. Serapis was identified with Osiris, the Egyptian counterpart of Dionysus. 658 _Phaedo_ 80 D; in _Cratylus_ 403 Plato discusses, though not seriously, the etymology of the word “Hades.” 659 Ἁΐδης, “Unseen.” 660 _Theogony_ 371; cf. Pindar, _Isthmian_ 4. 1. 661 Hyperion means “he that walks above.” 662 They had devoured the oxen of the sun; _Odyssey_ 12. 352 foll. 663 _Iliad_ 8. 24; Zeus utters this threat against the gods if they should aid either the Trojans or the Greeks. 664 _Iliad_ 18. 239. 665 _Iliad_ 21. 6. 666 Julian now describes the substance or essential nature, οὐσία, of Helios, 137 D‐142 B. 667 _i.e._ The sun, moon and planets; the orbits of the planets are complicated by their direct and retrograde movements. 668 cf. 133 D. 669 τὰ τελευταῖα Hertlein suggests, τελευταῖα MSS. 670 Julian defines the ways in which Helios possesses μεσότης, or middleness; he is mediator and connecting link as well as locally midway between the two worlds and the centre of the intellectual gods; see Introduction, p. 350. 671 cf. Empedocles, _fr._ 18; 122, 2; 17, 19 Diels. 672 τὰ Hertlein suggests, ταῦτα MSS. 673 Plato, _Timaeus_ 33 A. 674 cf. 139 C; _Oration_ 5. 165 C, 166 D, 170 C. 675 τὰς Hertlein suggests. 676 cf. 167 D. In _Timaeus_ 58 A it is the revolution of the whole which by constriction compresses all matter together, but Julian had that passage in mind. In Empedocles it is the Titan, Aether, _i.e._ the Fifth Substance, that “binds the globe.” _fr._ 38 Diels.