Iamblichus — De Mysteriis

Chapter I

1Hermes, the God who presides over language, was formerly very properly considered as common to all priests; and the power who presides over the true science concerning the Gods

2is one and the same in the whole of things. Hence our ancestors dedicated the inventions of their wisdom to this deity, inscribing all their own writings with the name of Hermes. If, therefore, we participate of a portion of this God, adapted and commensurate to our powers, you do well to propose your theological doubts to the priests, as friends, and to make these doubts known to them. I also very properly conceiving that the epistle sent to my disciple snebo was written to me, shall give you a true answer to your inquiries. For it would not be becoming, that Pythagoras and Plato, Democritus and Eudoxus, and many other of

3the ancient Greeks, should have obtained appropriate instruction from the sacred scribes of their, time, but that you who are our contemporary, and think conformably to those ancients, should be frustrated of your wish by those who are now living, and who are called common preceptors. I, therefore, thus betake myself to the present discussion; and do you, if you please, conceive that the same person to whom you sent the letter returns you an answer. Of, if it should seem fit to you, admit it to be me who discourses with you in writing, or some other prophet of the Egyptians, for this is of no consequence. Or, which I think is still better, dismiss the consideration whether the speaker is an inferior or a superior character, but direct your attention to what is said, so as readily to excite your mind to survey whether what is asserted is true or false.

4In the first place, therefore, we shall divide the genera of the proposed problems, in order that we may know the quantity and quality of them. And, in the next place, we shall show from what theologies the doubts are assumed, and according to what sciences they are investigated. For some things that are badly

5they subsist, and are apprehended; others, which we propose according to a certain contrariety, draw our decision on both sides; and some things require from us the whole development of mystic doctrines. Such, therefore, being the nature of the subjects of discussion, they are assumed from many places, and from different sciences. For some things introduce animadversions from what the wise men of the Chaldeans have delivered; others produce objections from what the prophets of the Egyptians teach; and there are some that, adhering to the theory of philosophers, make inquiries conformably to them. There are now likewise some, that from other opinions, which do not deserve to be mentioned, elicite a certain dubitation ; and others originate from the common conceptions of mankind. These things, therefore, are of themselves variously disposed, and are multiformly connected with each other. Hence, through all these causes, a certain discussion is requisite for the management of them in a becoming manner.

Chapter II

6WE shall, therefore, deliver to you the peculiar dogmas of the Assyrians; and also clearly develop to you our own opinions; collecting some things from the infinite writings of the ancients, but others from those particulars which were comprehended by the ancients in one treatise, and pertain to the whole knowledge of divine natures. If also you should propose any philosophic inquiry, we shall discuss it for you, according to the ancient pillars of Hermes, which Plato and Pythagoras knew before, and from thence constituted their philosophy. But such things as exhibit foreign inquiries, or which are contradictory and contentious, we shall assist mildly and aptly, or we shall demonstrate their absurdity. Such, likewise, as proceed conformably * to common conceptions, we shall endeavour to discuss in a way perfectly known and clear. And things, indeed, which require the experience of divine operations to an accurate knowledge of them, we shall explain, as far as this is possible to be effected by words alone; but such as are

7full of intellectual theory, we shall develop with a view to the purification of the soul. But indications of this theory worthy of notice may be mentioned, by which it is possible for you, and those who resemble you, to be conducted by intellect to the essence of [real] beings. And with respect to such things as become known by a reasoning process, we shall leave no one of these without a perfect demonstration. But in all things we shall give to each that which is appropriate. And such questions, indeed, as are theological, we shall answer theologically; such as are theurgic, theurgically ; but such as are philosophical, we shall, in conjunction with you, philosophically explore. Of these, also, such as extend to first causes, we shall unfold into light, by following them conformably to first principles. But such as pertain to morals, or to ends, we shall fitly discuss, according to the ethical mode. And, in a similar manner, we shall examine other things methodically and appropriately. Let us, therefore, now betake ourselves to your inquiries.

Chapter III

8In the first place, therefore, you say, “2 must be granted that there are Gods.” Thus to speak, however, is not right on this subject. For an innate knowledge of the Gods is coexistent with our very essence; and this knowledge is superior to all judgment and deliberate choice, and subsists prior to reason and demonstration. It is also counited from the beginning with its proper cause, and is consubsistent with the essential tendency of the soul to the good. If, indeed, it be requisite to speak the truth, the contact with divinity is not knowledge. For knowledge is in a certain respect separated [from its object] by otherness.* But prior to the knowledge, which as one thing knows another, is the uniform connexion with divinity, and which is suspended from the Gods, is spontaneous and inseparable from them. Hence, it is not proper to grant this, as

9if it might not be granted, nor to admit it as ambiguous (for it is always unically established in energy); nor are we worthy thus to explore it, as if we had sufficient authority to approve -or reject it. For we are comprehended in it, or rather we are filled by it, and we possess that very thing which we are, [or by which our essence is characterized] in knowing the Gods.

10I shall likewise say the same thing to you, concerning the more excellent genera that follow the Gods, I mean demons, heroes, and undefiled souls.* For it is necessary to understand respecting these, that there is always in them one definite reason of essence, and to remove from them the indefiniteness and instability of the human condition. It is likewise requisite to separate from them that in-

11clination to one side of an argument rather than another, arising from the equilibrium of a reasoning process. For a thing of this kind is foreign from the principles of reason and life, and rather tends to secondary natures, and to such things as pertain to the power and contrariety of generation. But it is necessary that the more excellent genera should be apprehended uniformly.

12The connascent perception, therefore, of the perpetual attendance of the Gods, will be assimilated to them. Hence, as they have an existence which is always invariably the same, thus also the human soul is conjoined to them by knowledge, according to a sameness of subsistence; by no means pursuing through conjecture, or opinion, or a syllogistic process, all which originate in time, an essence which is above all these, but through the pure and blameless intellections which the soul received from eternity from the Gods, becoming united to them. You, however, seem to think, that there is the same knowledge of divine natures as of any thing else, and that one thing, rather than another, may be granted from opposites, in the same manner as it is usual to do in dialectic discussions. ‘There is, however, no similitude whatever between the two kinds of knowledge. For the knowledge of divine natures is different from that of other

13things, and is separated from all opposition. It likewise neither subsists in being now granted, or in becoming to be, but was from eternity, uniformly consubsistent with the soul. And thus much I say to you concerning the first principle in us, from which it is necessary those should begin who speak or hear any thing about the natures that are superior to us.

Chapter IV

14WirH respect to your inquiry, “what the peculearities are in each of the more excellent genera, by which they are separated from each other 2?” if you understand by peculiarities the specific differences under the same genus, which are distinguished by opposite qualities, as the rational and irrational under animal; we by no means admit peculiarities of this kind, in things which neither have one common essence, nor an equal contradistinction, nor receive a composition from something common, which is indefinite, and defines the peculiarity. But if you apprehend the peculiarity to be, as in prior and secondary natures, differing in their whole essence and whole genus, a certain simple condition of being, definite in itself; in this case,

15your conception of peculiarities will be reasonable. For these peculiarities of things, which have an eternal subsistence, are simple, and

16of the mover and that which is moved; but we conceive that it is a certain simple essential motion, subsisting from itself,* and not possessing a habitude to another thing, and exempt from acting on, and suffering from, itself. Who, therefore, can endure that the peculiarities of the genera superior to the soul, should be distinguished according to active or passive motions ?

17That also which is added by you, “or of accidents,” is foreign from these genera. For in composites, and things which exist together with, or in others, or are comprehended by others, some things are conceived to be precedaneous, but others consequent; and some as essences, but others, as afterwards acceding to essences. For there is a certain coarrangement of them, and incongruity and interval intervenes. But, in the more excellent genera, all things must be conceived in rw ewa, i, e. an merely existing; and wholes have a precedaneous subsistence, are separate by themselves, and have not their hypostasis from, or in others ; so that there is not any thing in them which is accidental. Hence the peculiarity of them is not characterized from accidents.

18At the end, likewise, of your inquiry, you

19introduce a distinction according to nature. For your question asks, ‘‘ How essences are known by energies, by physical motions, and by accidents?” The very contrary, however, to all this takes place. For if energies and motions were constitutive of essences, they would be the lords of the difference which is between them. But if essences generate energies, the former being separate prior to the latter, will impart to motions, energies, and accidents, that by which they differ from each other. This, therefore, subsists contrarily to what you suppose, for the purpose of discovering the peculiarity which you now investigate.

20In short, whether you think that there is one genus of the Gods, one of demons, and in a similar manner of heroes, and souls essentially incorporeal; or whether you admit that these are severally many, you inquire what the difference of them is according to peculiarities. For if you apprehend that each of these is one {and the same genus] the whole arrangement of scientific theology is confounded. But if, as truth requires, you admit that they are generically distinguished, and that there is not in them one common essential definition, but that those of them which are prior, are exempt from those that are inferior, it is not possible to discover their common boundaries. And even if

21this were possible, this very thing would destroy their peculiarities. In this way, therefore, the object of investigation cannot be found. He, however, he who directs his attention to the analogous sameness which exists in superior natures, as, for instance, in the many genera of the Gods, and again in demons and _ heroes, and, in the last place, in souls, will be able to define their peculiarities. Hence through this, it is demonstrated by us what the rectitude is of the present inquiry, and what its [accurate | distinction, and also in what manner it is impossible, and in what manner it is possible, for it to subsist.

Chapter V

22In the next place, let us direct our attention to the solution of your inquiries. There is, therefore, the good itself which is beyond essence, and there is that good which subsists according to essence; 1 mean the essence which is most ancient and most honourable, and by itself incorporeal. And this is the illustrious peculiarity of the Gods, which exists in all the genera that subsist about them, preserving

23their appropriate distribution and order, and not being divulsed from it, and at the same time being inherent with invariable sameness in all the Gods, and their perpetual attendants. In souls, however, which rule over bodies, and precedaneously pay attention to them, and which, prior to generation, have by themselves a perpetual arrangement, essential good is not present, nor the cause of good, which is prior to essence ; but to these a certain participation * and habit, proceeding from essential good, accedes ; just as we see that the participation of beauty and virtue is very different [in these souls] from that which we behold in men. For the latter is ambiguous, and accedes to composite natures as something adventitious. But the former has an immutable and never failing establishment in souls, and neither itself ever departs from itself, nor can be taken away by any thing else. Such, therefore, being the beginning and end in the divine genera, conceive two media between these extreme boundaries, viz. the order of heroes, which has an arrangement more elevated than that of souls, in power and virtue, in beauty and magnitude, and in all the goods which subsist about souls, and which, though it entirely transcends the

24psychical order, yet, at the same time, is proximately conjoined to it, through the alliance of a similar formed life. But the other medium, which is suspended from the Gods, though it is far inferior to them, is that of deemons, which is not of a primarily operative nature, but is subservient to, and follows the beneficent will of the Gods. It likewise unfolds into energy the invisible good of the Gods, being itself assimilated to it, and gives completion to its fabrications conformably to it. For it renders that which is ineffable in the good of the Gods effable, illuminates that which is formless in forms, and produces into visible reasons [or productive forms] that which in divine good is above all reason. Receiving also a connascent participation of things beautiful, it imparts and transfers it, in unenvying abundance, to the genera posterior to itself. These middle genera, therefore, give completion to the common bond of the Gods and souls, and cause the connexion of them to be indissoluble. They also bind together the one continuity of things from on high as far as to the end; make the communion of wholes to be inseparable; cause all things to have the best, and a commensurate mixture; in a certain respect, equally transmit the progression from more excellent to inferior natures, and the elevation from things posterior

25to such as are prior; insert in more imperfect beings order and measures of the communication which descends from more excellent natures, and of that by which it is received; and make all things to be familiar and coadapted to all, supernally receiving the causes of all these from the Gods.

26You must not, therefore, think that this division is the peculiarity of powers or energies, or of essence; nor assuming it separately, must you survey it in one of these. But by extending it in common through all the genera, you will give perfection to the answer concerning the peculiarities of Gods, demons, and heroes, and also of those in souls which are now the subjects of your inquiry.

27Again, however, according to another mode of considering the subject, it is necessary to ascribe to the Gods the whole of that which is united, of whatever kind it may be; that which is firmly established in itself, and which is the cause of impartible essences; the immoveable, which also is to be considered as the cause of all motion, and which transcends the whole of things, and has nothing in common with them ; and the unmingled and the separate, understood in common in essence, power and energy, and every thing else of this kind. But that which

28is now separated into multitude, and is able to impart itself to other things, and which receives from others bound in itself, and is sufficient in the distributions of partible natures, so as to give completion to them; which also participates of the primarily operative and vivific, having communion with all real and generated beings; receives a commixture from all things, imparts a contemperation to all things from itself, and extends these peculiarities through all the powers, essences, and energies, in itself; all this we shall truly ascribe to souls, by asserting that it is naturally implanted in them.

Chapter VI

29Wuat, therefore, shall we say concerning the media? I think, indeed, that from what has been before said, they will be manifest to every one; for these give completion to the indivisible connexion of the extremes. Nevertheless, it is necessary to be more explicit. I consider, therefore, the demoniacal tribe to be multiplied, but, unitedly, to be comingled, but in an unmingled manner, and to comprehend all other

30things of a subordinate nature, according to the idea of that which is more excellent. But again, the tribe of heroes supernally presides over a more obvious division and multitude, and likewise over motion, commixture, and things allied to these. It also receives gifts of a more excellent nature, concealed as it were inwardly; I mean union, purity, a firm establishment, impartible sameness, and a transcendency above other things. For one of these middle genera is proximate to the first, but the other to the last, of the extremes. But it reasonably follows, according to continuity of alliance, that the medium which begins from the most excellent natures, should proceed to such as are less excellent; but that the medium which primarily produces a contact with the last of things, should also in a certain respect communicate with the natures that transcend it. From these media, also, the completion may be seen of the first and last genera, and this entirely connascent, in a similar manner, in existence, in power, and in energy. As we have, therefore, in these two ways, perfectly completed the division of the four genera, we shall deem it sufficient in the others, to exhibit the extreme peculiarities alone, for the sake of conciseness, and because what remains, 2. é. the comprehension of the media, is in a certain

31respect evident. But the media themselves, as being known from the extremes, we shall omit; making a definition of the extremes in the shortest way, as follows.

Chapter VII

32Or the extremes, therefore, one is supreme, transcendent, and perfect; but the other is last in dignity, deficient, and more imperfect. And the former, indeed, is capable of accomplishing all things at once, uniformly in an instant; but the latter is neither able to effect all things, nor at once, nor suddenly, nor impartibly. The former also generates and governs all things, without being inclined towards them; but the latter is naturally disposed to verge, and be converted to the things which it generates and governs. And the former, indeed, as primordial and cause, precedes all things in power; but the latter, being suspended from the will of the Gods, as from a cause, is from eternity consubsistent with it. The former, likewise, according to one vigorous acme, comprehends the ends of all energies and essences ; but the latter passes from some things to others,

33and proceeds from the imperfect to the perfect. Farther still, to the former that which is highest and that which is incomprehensible pertain, and also that which is better than all measure, and is in such a manner formless, as not to be circumscribed by any form; but the Jatter is: vanquished by inclination, habitude, and propensity ; and is detained by appetites directed to that which is less excellent, and by familiarity with secondary natures. Hence, in the last place, it is formalized by all various measures derived from them. Intellect, therefore, which is the leader and king of all beings, and which is the demiurgic art of the universe, is always present with the Gods with invariable sameness, perfectly, and without indigence, being purely established in itself, according to one energy. But soul participates of a partible and multiform intellect, having its attention directed to the government of the whole. It also providentially attends to inanimate natures, becoming at different times ingenerated in different forms.

34From the same causes, therefore, order and beauty itself are consubsistent with the more excellent genera; or, if some one had rather admit it, the cause of these is consubsistent with them. But with soul, the participation of intellectual order and divine beauty is always present. And with the former, indeed, the

35measure of wholes, or the cause of this, perpetually concurs. But soul is terminated by the divine boundary, and participates of this in a partible manner. To the former, also, empire over all beings, through the power and domination of cause, may be reasonably ascribed. But soul has certain distinct boundaries, as far as to which it is able to have dominion. Such, therefore, being the different peculiarities in the extremes, it will not be difficult to understand what we have now said, and to perceive the middle peculiarities of demons and heroes, which are allied to each of the extremes, possessing a similitude to each, departing from both to the medium, and

Chapter VIII

36Bur neither must we admit that cause of the distinction of these genera which you subjoin, viz. “that i i an arrangement with reference to different bodies ; as, for instance,

37of Gods to etherial bodies, but of daemons to aerial bodwes, and of souls to such as are terrene.” For such an arrangement as this, which resembles that of Socrates to a tribe, when he is a senator, is unworthy of the divine genera, because all of them are essentially unrestrained and free. To which may be added, that it is dreadfully absurd to ascribe to bodies a principal power of giving a specific distinction to the first causes of themselves. For bodies are in servile subjection to these causes, and are ministrant to generation. And farther still, the genera of the more excellent natures are not in bodies, but the former externally rule over the latter. Hence they are not changed in conjunction with bodies. Again, they impart from themselves to bodies every such good as they are able to receive, but they themselves receive nothing from bodies; so that neither will they derive from them certain peculiarities. For if they were as the habits of bodies, or as material forms, or were in some other way corporeal-formed, it would, perhaps, be possible for them to be changed together with the differences of bodies. But if they are separate from bodies, and essentially preexist unmingled with them, what reasonable distinction, produced from bodies, can be transferred to them? ‘To which also may be

38added, that this assertion of yours makes bodies to be more excellent than the divine genera, since the former afford a seat to superior causes, and insert in them peculiarities essentially. He, therefore, who coarranges allotments, distributions, and consociations of governors with the governed, will evidently assign a principal authority to more excellent natures. Jor, because the presiding powers are such [as we have shown them to be], on this account they have such an allotment, and give to it an essential specific distinction, but they are not assimilated to the nature of their receptacles.

39It is necessary, therefore, to admit a thing of this kind in partial souls. For such as is the life which the soul received, prior to its insertion in a human body, and such as the form which it readily exerted ; such also is the organical body which it has suspended from itself, and such the consequent corresponding nature, which receives the more perfect life of the soul. But with respect to more excellent natures, and which, as wholes, comprehend the principle [of parts] in these, inferior are produced in superior natures; bodies, in incorporeal essences ; things fabricated, in the fabricators; and, being circularly comprehended in, are directed and governed by, them. Hence,

40the circulations of the celestial bodies, being primarily inserted in the celestial circulations of the etherial soul, are perpetually inherent in them; and the souls of the worlds [2. e. of the spheres], being extended to their intellect, are perfectly comprehended by it, and are primarily generated in it. Intellect, also, both that which is partial and that which is universal, is in a similar manner comprehended in the genera that are more excellent than intellect. Since, therefore, second are always converted to first natures, and superior are the leaders of inferior essences, as being the paradigms of them, hence essence and form accede to subordinate from superior natures, and things posterior are primarily produced in such as are more excellent; so that order and measure are derived from primary to secondary beings, and the latter possess that which they are from the former. But the contrary must not be admitted, viz. that peculiarities emanate from things less excellent to the natures which precede them.

41Hence, through these things such a corporealformed division as you introduce, is demonstrated to be false. It is, indeed, especially necessary not to propose any thing of this kind; but if this should appear to you to be requisite, yet you must not think, that what is

42false deserves to be discussed. For such a discussion does not exhibit a copiousness of arguments; but he wearies himself in vain, who, proposing things that are false, endeavours afterwards to subvert them, as things that are not true. For how is it possible that an essence, which is of itself incorporeal, and which has nothing in common with the bodies that participate of it, should be distinguished from other things by corporeal qualities? How can that which is not locally present with bodies, be separated by corporeal places? And how can that which is not inclosed by the partible circumscriptions of subjects, be partibly detained by the parts of the world? What, also, is that which can prevent the Gods from being every where? And what can restrain their power from extending as far as to the celestial arch? For to effect this, must be the work of a more powerful cause, which is able to inclose and circumscribe them in certain parts. But truly existing being, and which is essentially incorporeal, is every where, whereever it may wish to be. And that which is divine, and which transcends all things, would (if what you say were admitted] be transcended by the perfection of the whole world, and, as a certain part, would be comprehended by it. Hence, it would be inferior to corporeal magni-

43tude. I do not, however, see after what manner these sensible natures could be produced and specifically distinguished, if there was no divine fabrication, and if no participation of divine forms, extended through the whole world.

44In short, this opinion wholly subverts sacred institutions, and the theurgic communion of the Gods with men; since it exterminates from the earth the presence of the more excellent genera. For it says nothing else than that divine dwell remote from earthly natures, and that this our place of abode is deserted by them. According to this assertion, therefore, neither can we, that are priests, learn any thing from the Gods, nor do you rightly inquire of us, as knowing more than others, since we shall differ in no respect from other men.

45No one, however, of these assertions is sane. For neither are the Gods detained in certain parts of the world, nor are terrene natures destitute of their providential attention. But the divinities are characterized by this, that they are not comprehended by any thing, and that they comprehend all things in themselves. But terrestrial natures possess their existence in the pleromas* of the Gods; and when they become adapted to divine participation, then

46prior to their own proper essence, they immediately possess the Gods, which [latently] preexisted in it.

47Through these things, therefore, we have shown that the whole of this division is false; that the method [employed by you] of investigating peculiarities is irrational; and that to suppose the government of the Gods is fixed in a certain place, is by no means to apprehend the whole essence and power which is in them. It would have been proper, therefore, to have omitted the opposite inquiry made by you, about this distribution of more excellent natures, as not contradicting in any respect true conceptions. Because, however, it is necessary rather to direct the attention to true science, but not to dispute with men, on this account, we also shall adapt the present inquiry to a

Chapter IX

48I coNSIDER you, therefore, as asking, for it is your inquiry, “ Why, since the Gods dwell in the heavens alone, there are invocations by theurgistsof terrestrialand subterranean Gods ?” For

49what you assert in the beginning is not true, that the Gods circumvolve in the heavens alone: since all things are full of them. You also inquire, “‘ How some of the Gods are said to be aerial, and different Gods are allotted different places, and circumscribed portions of bodies, though they possess infinite, impartible, and incomprehensible power? And how, likewise, there will be a union of them with each other, as they are separated by divisible cireumscriptions of parts, and by difference of places and subject bodies?” Of all these, therefore, and an infinite number of other similar questions, one and the best solution will be obtained by surveying the mode of divine allotment.

50A divine nature, therefore, whether it is allotted certain parts of the universe, such as heaven or earth, or sacred cities and regions, or certain groves, or sacred statues, externally * illuminates all these, in the same manner as the sun externally irradiates all things with his rays. Hence, as light comprehends the things which are illuminated by it, thus also the power of the Gods externally comprehends its participants. As, likewise, the solar light is present with the air in an unmingled manner; but this is manifest from no light being left

51in the air, when once that which illuminated it has departed, though heat is still present with it, when that which heated it is entirely withdrawn; thus also the light of the Gods illuminates separately, and being firmly established in itself, wholly proceeds through all beings. Moreover, the light which is the object of sensible perception, is one, continuous, and every where the same, whole; so that it is not possible for any part of it to be separate and cut off from the whole, nor to be inclosed in a circle, nor at any time to depart from its illuminating source. After the same manner, therefore, the whole world being partible, is divided about the one and impartible light of the Gods. But this light is every where one and the same whole, and is impartibly present with all things that are able to participate of it; through an all perfect power fills all things, and by a cer-

52else of this kind can justly be perceived? I think, therefore, that the several participants of the divinities are of such a nature, that some partake of them etherially, others aerially, and others aquatically ; which also, the art of

Chapter X

53AFTER these things, you again subjoin another division for yourself, “in which you separate the essences of the more excellent genera by the difference of passive and impassive.” But neither do I admit this division. For no one of the more excellent genera is passive, nor yet impassive in such a way as to be contradistinguished from that which is passive; nor is naturally adapted to receive passions, but liberated from them through virtue, or some other worthy condition of being. But because they are entirely exempt from the contrariety of action and passion; and because they are not at all adapted to suffer, and have essentially an

54immutable firmness, on this account I place the impassive and the immutable in all the divine genera.

55For consider, if you are willing, the last of divine natures, v2z. a soul purely liberated from bodies. What does such a soul want with the generation which is in pleasure, or the restitution which is in it to a natural condition, since such a soul is above nature, and lives an unbegotten life? Why, also, should it participate of the pain which leads to corruption and dissolves the harmony of the body, since it is beyond all body, and the nature which is divided about body, and is entirely separate from the harmony which descends from the soul into the body? But neither is it in want of the passions which precede sensation: for neither is it detained in body, nor inclosed by it, so as to require corporeal organs, in order to apprehend certain other bodies which are external to these organs. And, in short, being impartible, and abiding in one and the same form, and also being essentially incorporeal, and having no communication with a generated and passive body, it cannot suffer any thing either according to division, or according to a change in quality, nor can have any thing which is allied to any kind of mutation or passion.

56But neither does the [rational] soul, when it

57accedes to body, either itself suffer, or the reasons which it imparts to the body. For these reasons are forms, and being simple and uniform, they receive no perturbation in themselves, and no departure from their proper mode of subsistence. That which remains, therefore [or the participant of the rational soul], becomes the cause of suffering to the composite. Cause, however, is not the same with its effect. Hence, as soul is the first origin of generable and corruptible composite animals, but is itself by itself ingenerable and incorruptible; thus, also, though the participants of the soul suffer, and do not wholly [v. e. truly] possess life and existence, but are complicated with the indefiniteness and diversity of matter, yet the soul is itself by itself immutable, as being essentially more excellent than that which suffers, and not as possessing impassivity, in a certain deliberate choice, which verges both to the impassive and the passive, nor as receiving an adscitious immutability in the participation of habit or power. Since, therefore, we have demonstrated that it is impossible for even the last genus of the more excellent order of beings, vzz. the soul, to participate of suffering, how can it be proper to adapt this participation to demons and heroes, who are perpetual, and the attendants

58of the Gods, and who always invariably preserve the same divine order, and never desert it? For we know this indeed, that passion is something disorderly, confused, and unstable, never having any proper authority of its own, but being devoted to that by which it is detained, and to which it is subservient for the purposes of generation. This, therefore, rather pertains to some other genus, than to that which always exists, and is suspended from the Gods, and which, in conjunction with them, observes the same order, and accomplishes the same period. Hence demons are impassive, and all the more excellent genera which follow them [and the Gods]

Chapter XI

59“ How therefore,” you ask, “are many things performed to them in sacred operations, as if they were passive?” TI reply, that this is asserted through an ignorance of sacerdotal mysticism. For of the things which are perpetually effected in sacred rites, some have a certain arcane cause, and which is more excellent than reason ; others are consecrated from eternity to the

60superior genera, as symbols; others preserve a certain other image, just as nature, which is

61in common, concerning the worship of the undefiled genera, as being appropriately coadapted to the beings that are more excellent than we, and because pure things are introduced to pure, and impassive things to impassive, natures.

62But directing our attention to particulars, we say that the erection of the phalli is a certain sign of prolific power, which, through this, is called forth to the generative energy of the world. On which account, also, many phalli are consecrated in the spring, because then the whole world receives from the Gods the power which is productive of all generation. But I am of opinion, that the obscene language which then takes place, affords an indication of the privation of good about matter, and of the deformity which is in material subjects, prior to their being adorned. For these’being indigent of ornament, by so much the more aspire after it, as they in a greater degree despise their own deformity. Again therefore, they pursue the causes of forms, and of what is beautiful and

63Another reason, also, of these things may be assigned. The powers of the human passions that are in us, when they are entirely restrained, become more vehement; but when they are

64through generation, and of a solution and liberation from its bonds. On this account, also, they are very properly called by Heraclitus remedies, as healing things of a dreadful nature, and saving souls from the calamities with which the realms of generation are replete.

Chapter XII

65You also say, “ that invocations are directed to the Gods as to beings that are passive, so that not only demons are passive, but likewise the Gods.” This, however, is not the case. For the illumination which takes place through invocations, is spontaneously visible and selfperfect; is very remote from all downward

66to be separated from bodies, and to be led round to their eternal and intelligible principle.

67But it is evident, from the effects themselves, that what we now say is the salvation of the soul. For the soul in contemplating blessed ‘spectacles, acquires another life, energizes according to another energy, and is then rightly considered as no longer ranking in the order of man. Frequently, likewise, abandoning her own life, she exchanges it for the most blessed energy of the Gods. If, therefore, the ascent through invocations imparts to the priests purification from passions, a liberation from generation, and a union with a divine principle, how is it possible to connect with it any thing of passion? For an invocation of this kind does not draw down the impassive and pure Gods, to that which is passive and impure; but, on the contrary, it renders us, who have become passive through generation, pure and immutable.

68Neither do the invocations which implore the Gods to incline to us, conjcin the priests to them through passion; but procure for them the communion of an indissoluble connexion, through the friendship which binds all things together. Hence, it does not, as the name seems to imply, incline the intellect of the

69Gods to men; but, according to the decision of truth, renders the will of man adapted to the participation of the Gods, elevates it to them, and coharmonizes the former with the latter, through the most appropriate persuasion. On this account also, such names of the Gods as are adapted to sacred concerns, and other divine symbols, are able, as they are of an anagogic or elevating nature, to connect invocations with the Gods themselves.

Chapter XIII

70Moreover, “the pacifications of anger” will become manifest, if we understand what the anger of the Gods is.* This, therefore, is not, as it appears to be to some, a certain ancient and inveterate rage, but an abandonment of the beneficent care of the Gods, from which we turn ourselves away, withdrawing, as it were,

71from meridian light, hiding ourselves in darkness, and depriving ourselves of the beneficent gift of the Gods. Hence pacification is able to convert us to the participation of divinity and the providential care of the Gods, from which we were divulsed, and to bind together, commensurately, participants and the participated natures. So far, therefore, is pacification from accomplishing its work through passion, that it separates us from the passive and tumultuous abandonment of the Gods.

72But “the oblation of victims,” when some evil is present in places about the earth, procures a remedy for the evil, and secures us from the incursion of any mutation or passion. Hence, whether a thing of this kind is effected through Gods or demons, it invokes these as the expellers of evil, and [our true] saviours, and through them exterminates all the injury which may accede from the calamities. Those powers, also, who avert genesiurgic * and physical punishments, do not expel them through passions. And if some one should think that the suppression of the guardian care of the Gods, introduces a certain spontaneous injury, in this case the persuasion arising from paci-

73fication recalls the benevolence of the more excellent genera, to a providential attention to our affairs, and takes away our privation of good, being itself perfectly pure and immutable.

Chapter XIV

74FaRTHER still, with respect to “ what are called the necessities of the Gods,” the whole truth of this is, that necessities are peculiar to, and subsist in such a way as accords with the nature of, the Gods.* Hence they do not subsist as if they were externally derived, or were the effect of violence, but after such a manner as the good ought to be from necessity, so the Gods entirely exist, and are by no means otherwise disposed. This necessity, therefore, is mingled with beneficent will, and is the friend of love; through an order adapted to the Gods, possesses identity and immutability; and because it is contained in one boundary, abides in this, and never departs from it. Hence,

75through all these particulars, the contrary to what you infer takes place. For it happens that a divine nature is incapable of being allured, is impassive and uncompelled, if there are in reality such powers in theurgy, as we have demonstrated there are.

Chapter XV

76AFTER this, you pass on to another division into contraries, viz. the division of Gods with reference to demons. For you say, “that the Gods are pure intellects ;”” but you propose this opinion as an hypothesis, or you narrate it as a dogma adopted by certain persons. And you infer, “that demons are psychical essences participating of intellect.” Neither, therefore, am I ignorant that this is the opinion of many philosophers; but to you, I do not think it is proper to conceal what appears to me to be the truth. For all such opinions are full of confusion; since they wander from demons to souls, which also participate of intellect ; and from the Gods to an immaterial intellect in energy, which the Gods entirely excel by a priority of nature. Why, therefore, is it re-

77quisite to attribute to them these peculiarities, which are by no means appropriate? And thus much concerning this division, for it would be superfluous to make any further mention of it. But it is requisite that your doubts respecting this distinction should be properly considered, as the discussion of them pertains to the sacerdotal province.

78Farther still, having said “ that pure intellects are mnfleaible, [i. e. not to be changed or altered | and unmingled with sensibles,’ you doubt, “whether wt is requisite to pray to them.” But I think it is necessary to pray to no others than these. For that in us which is divine, intellectual,* and one, or intelligible, if you are willing so to call it, is most clearly excited in prayer; and, when excited, vehemently seeks that which is similar to itself, and becomes copulated to perfection itself. But if it should appear to you to be incredible, that an incorporeal nature can be capable of hearing sounds, and it should be urged by you, that for this purpose the sense of hearing is requisite, that it may apprehend what is said by us in prayer ; you willingly forget the excellency of primary causes, which consists in both knowing and

79comprehending in themselves at once the whole of things. The Gods, therefore, do not receive prayers in themselves, through any corporeal powers or organs, but rather contain in themselves the energies of pious invocations; and especially of such as, through sacred ceremonies, are established in, and united to, the Gods. For then, in reality, a divine nature is present with itself, and does not communicate with the intellectual conceptions in prayer, as different from its own.

80“ Supplications, however,” you say, “ are too foreign to the purity of intellect to be offered to the Gods.” But this is by no means the case. For on this very account, because we fall short of the Gods in power, purity, and every thing else, we shall act in the most opportune manner, by invoking them with the most vehement supplications. For the consciousness of our own nothingness, when we compare ourselves with the Gods, causes us to betake ourselves spontaneously to suppliant prayer. But from supplication, we are in a short time led to the object of supplication, acquire its similitude from intimate converse, and gradually obtain divine perfection, instead of our own imbecility and imperfection.

81If, indeed, it is considered that sacred prayers

82are sent to men from the Gods themselves, that they are certain symbols of the divinities, and that they are only known to the Gods, with whom, in a certain respect, they possess the same power,—how can it any longer be justly apprehended, that a supplication of this kind is sensible, and not divine and intellectual? Or what passion can accede to a thing of this kind, the purity of which the most worthy human

83natures, but as with divine forms, and with the Gods themselves [as Gods, 2. e. as superessential hyparxes]. So that we have sufficiently spoken in opposition to this division.

Chapter XVI

84THE difference which separates ‘‘ Gods from dxmons by the corporeal and incorporeal,” is the next thing that follows in what you have written; this being much more common than the former difference, and yet it is so far from expressing the peculiarities of their essence, that it does not afford a conjectural knowledge of them, nor of any accidents which pertain to them. For neither is it possible from these things to apprehend whether they are animals or not, and whether they are deprived of life, or are not at all in want of it. Farther still, neither is it easy to conjecture how these names are predicated, whether in common, or of many different things. Forif in common, it is absurd that a line and time, God and demons, fire and water, should be under the same incorporeal genus. But if of many things, what reason is there when you speak of the incor-

85poreal, that you should rather manifest by it Gods than points; or when you speak of the corporeal, that you should not be thought to speak of the earth rather than of demons? For neither is this very thing defined, whether Gods and demons have bodies, or are carried in bodies, as in a vehicle, or use them, or comprehend them, or are alone the same * with body. But, perhaps, it is not proper to examine this distinction very minutely. For you do not propose it as your own decision, but you exhibit it as the opinion of others.

Chapter XVII

86WE will exchange, therefore, this division for the doubt which may be adduced by you against the present opinion. ‘ for,” it may be said by you, “‘how, conformably to what we assert, can the sun and moon, and the vissble natures in the heavens, be Gods, 1f the Gods are alone incorporeal?” To this we reply, that the celestial divinities are not comprehended by bodies, but contain bodies in their divine lives and

87energies; that they are not themselves converted to body, but they have a body which is converted to its divine cause; and that body does not impede their intellectual and incorporeal perfection, nor occasion them any molestation by its intervention. Hence it does not require an abundant attention, but follows the divinities spontaneously, and after a certain manner, self-motively, not being in want of manual direction; but, through an anagogic tendency, being itself uniformly coelevated by itself, to the one of the Gods.

88It may also, if requisite, be said that a celestial body is most allied to the incorporeal essence of the Gods. For as the latter is one, so the former is simple; as the latter is impartible, so the former is indivisible ;* and as that is immutable, so this is unchanged in quality. If, likewise, it is admitted that the energies of the Gods are uniform, a celestial body also, has one circulation. ‘To which may be added, that it imitates the sameness of the Gods, by a perpetual motion, which is invariably the same, and which subsists according to one reason

89and one order. It also imitates a divine life, by the life which is connascent with etherial bodies. Hence, this celestial body does not consist of things contrary and different, as is the case with our body; nor does the soul of the celestial Gods coalesce with the body into one animal from two things; but the celestial animals of the Gods are entirely similar and counited, and are throughout wholes, uniform, and incomposite. For things of a more excellent nature are always transcendent in them, after the same manner; and things of an inferior nature are suspended from the dominion of such as are prior, yet so as never to draw down this dominion to themselves. But all these are congregated into one coarrangement and perfection; and, after a certain manner, all things in the celestial Gods are incorporeal, and wholly Gods; because the divine form which is in them predominates, and inserts every where throughout one total essence. Thus, therefore, the visible celestials are all of them Gods, and after a certain manner incorporeal.

Chapter XVIII

90Your next inquiry doubts, “how some of the Gods are beneficent, but others malefic.” This opinion, therefore, is assumed from the predictors of nativities. It is, however, entirely remote from the truth. For all the Gods are good, and invariably the causes of good; and all of them are uniformly convolved to one good, according to the beautiful and good alone. The bodies, likewise, which are subject to them possess immense powers; some of which are firmly established in the divine bodies themselves, but others proceed from them into the nature of the world, and into the world itself, descending in an orderly manner through the whole of generation, and extending without impediment as far as to things which have a partial subsistence.

91With respect to the powers, therefore, which remain in the heavens in the divine bodies themselves, there can be no doubt that all of them are similar. Hence, it remains that we should discuss those powers which are thence transmitted to us, and are mingled with generation. ‘These, therefore, descend with invariable sameness for the salvation of the universe,

92and connectedly contain the whole of generation after the same manner. They are likewise impassive and immutable, though they proceed into that which is mutable and passive. For generation being multiform, and consisting of different things, receives the one of the Gods, and that in them which is without difference, with hostility and partibility, conformably to its own contrariety and division. It also receives that which is impassive, passively ; and, in short, participates of them according to its own proper nature, and not according to their power. As, therefore, that which is generated [or has a subsistence in becoming to be,| participates of being generatively, and body participates of the incorporeal, corporeally; thus, also, the physical and material substances which are in generation, participate of the immaterial aud etherial bodies, which are above nature and generation, in a confused and disorderly manner. Hence they are absurd who attribute colour, figure, and contact to intelligible forms, because the participants of them are things of this kind; as likewise are those who ascribe depravity to the celestial bodies, because their participants sometimes produce evils. For the participation from the first could not be a thing of this kind, unless the recipient had some mutation.

93But if that which is participated is received as in another and different thing, this other thing in terrene natures is evil and disorderly. The participation, therefore, becomes the cause of the abundant difference in secondary natures, and also the commixture of material substances with immaterial effluxions; and besides these, another cause is this, that what is imparted in one way, is received in another by terrestrial substances. Thus, for instance, the efflux of Saturn is constipative, but that of Mars is motive; but the passive genesiurgic receptacle in material substances receives the former according to congelation and refrigeration, but the latter according to an inflammation which transcends mediocrity. Do not, therefore, the corruption and privation of symmetry arise from an aberration which is effective of difference, and which is material and passive? Hence the imbecility of material and terrene places, not being able to receive the genuine power and most pure life of the etherial natures, transfers its own passion to first causes. Just as if some one having a diseased body, and not being able to bear the vivific heat of the sun, should falsely dare to say, in consequence of looking to his own maladies, that the sun is not useful to health or life.

94A certain thing of this kind also may take

95place in the harmony and crasis of the universe : for the same things may be the salvation of the whole, through the perfection of the things inherent and the recipients ; but may be noxious to the parts, through their partible privation of symmetry. In the motion, therefore, of the universe, all the circulations preserve the whole world invariably the same; but some one of the parts is frequently injured by another part, which we see is sometimes the case in a dance.

96Again, therefore, corruptibility and mutability are passions connascent with partial natures. But it is not proper to ascribe these to wholes and first causes, either as if they existed in them, or as if they proceeded to terrestrial substances from them. Hence, through these things it is demonstrated, that neither the celestial Gods, nor their gifts, are effective of evil.

Chapter XIX

97In the next place, therefore, we shall answer your question, “What i is which conjoins the Gods that have a body in the heavens with the incorporeal Gods.” What this is, therefore, is evident from what has been before said. For

98if these Gods, as incorporeal, intelligible, and united, ride in the celestial spheres, they have their principles in the intelligible world, and intellectually perceiving the divine forms of themselves, they govern all heaven according to one infinite energy. And if they are present with the heavens in a separate manner, and lead the perpetual circulations of them by their will alone, they are themselves unmingled with a sensible nature, and exist together with the intelligible Gods.

99It will be better, however, to answer you more particularly, as follows: I say, therefore, that the visible statues of the Gods originate from divine intelligible paradigms, and are generated about them. But being thus generated, they are entirely established in them, and being also extended to,* they possess an image which derives its completion from them. These images likewise fabricate another order ; sublunary natures are in continuity with them, according to one union; and the divine intellectual forms, which are present with the visible bodies of the Gods, exist prior to them in a separate manner. But the unmingled and supercelestial intelligible paradigms of them, abide by themselves in unity, and are at once

100all things, according to the eternal transcendency of themselves.

101There is, therefore, one common indivisible bond of them according to intellectual energies ; and there is also this bond according to the common participations of forms, since there is nothing which intercepts these, nor any thing which comes between them. For indeed, an immaterial and incorporeal essence itself, being neither separated by places, nor by subjects, nor defined by the divisible circumscriptions of parts, immediately concurs, and is connascent with sameness. The progression also, from, and the regression of all things to, the one, and the entire domination of the one, congregates the communion of the mundane Gods with the Gods that preexist in the intelligible world.

102Farther still, the intellectual conversion of secondary to primary natures, and the gift of the same essence and power imparted by the primary to the secondary Gods, connects the synod of them in indissoluble union. For in things of different essences, such as soul and body, and also in those of a dissimilar species, such as material forms, and those which are in any other way separated from each other, the connascent adventitious union is derived from supernal causes, and is lost in

103certain definite periods of time. But by how much the higher we ascend, and elevate ourselves to the sameness both in form and essence, of first natures, and proceed from parts to wholes, by so much the more shall we discover the union which has an eternal existence, and survey the essence, which has @ precedaneous and more principal subsistence, and possesses about, and in itself, difference and multitude.*

104Since, however, the order of all the Gods is profoundly united, and the first and second genera of them, and all the multitude which is spontaneously produced about them, are consubsistent in unity, and also every thing which is in them is one,—hence the beginning, middles, and ends in them are consubsistent according to the one itself; so that in these, it is not proper to inquire, whence the one accedes to all of them. For the very existence in them, whatever it may be, is this onet of their

105nature. And secondary genera, indeed, remain with invariable sameness in the one of such as are primary; but the primary impart from themselves union to the secondary genera, and all of them possess in each other the communion of an indissoluble connexion.

106From this cause, therefore, the perfectly incorporeal Gods are united to the sensible Gods that have bodies. For the visible Gods also are external to bodies, and on this account are in the intelligible world; and the intelligible Gods, through their infinite union, comprehend in themselves the visible Gods; and both are established according to a common union and one energy. In a similar manner, also, this is the illustrious prerogative of the cause and orderly distribution of the Gods, on which account the same union of all the divinities extends from on high, as far as to the end of the divine order. But if this deserves to be doubted, the contrary would be wonderful, viz. that there should not be this union of the visible and intelligible Gods. And thus much concerning the contact with, and establishment of, the sensible in the intelligible Gods.

Chapter XX

107AFTER this, you again resume the same inquiries, of which what has been already said may be considered as a sufficient solution. Since, however, it is necessary, according to the proverb, frequently to speak of and consider things that are beautiful, neither shall we pass over these particulars, as if they had been now sufficiently answered, but by repeatedly discussing them we may, perhaps, obtain from all of them a certain perfect and great scientific good. For you doubt “what it 1s which distinguishes demons from the visible and invisible Gods, since the visible are conjoined with the invisible divinities.” But I, beginning from this as the first thing, shall demonstrate what it is in which they differ. For, because the visible are united to the intelligible Gods, and have the same idea with them, but demons are far distant from them, according to essence, and scarcely adumbrate them through similitude, on this account they are separated from the visible Gods; and they differ from the invisible Gods, according to the difference itself of the invisible.* For demons, indeed, are in-

108visible, and by no means to be apprehended by sense; but the Gods transcend rational knowledge and material intelligence. And, because they are unknown and unapparent to these, they are thus denominated; but are said to be invisible in a way very different from that in which this is asserted of demons. What, therefore, have the invisible Gods, so far as they are invisible, more excellent than the visible Gods? Nothing. For that which is divine, wherever it may be, and whatever allotment it may possess, has the same power and dominion over all the natures that are arranged under it. Moreover, though the invisible Gods should become visible, yet they rule over invisible demons. For neither the place, which is the recipient of divinity, nor a certain part of the world, produces any mutation in the dominion of the Gods. But the whole essence of the Gods remains everywhere the same, indivisible and immutable, which all subordinate beings similarly venerate, in the order assigned them by nature.

109By the assistance also of this reasoning, we may discover another difference between Gods and demons. For both the visible and invisible Gods, indeed, comprehend in themselves the whole government of whatever is contained

110in all heaven and the world, and in the total invisible powers in the universe. But those powers that are allotted a demoniacal prefec-

111these. And thus much concerning this distinction; and we trust, that from the former and the present exposition, the difference between Gods and dwmons will become more known.

Chapter XXI

112‘THE. division, however, of the passwe from the umpassive, which you adopt, may perhaps be rejected by some one, as not adapted to either of the more excellent genera, through the causes which we have before enumerated; and it also deserves to be subverted, because it is inferred that these genera are passive, from what is performed in religious ceremonies. For what sacred institution, what religious cultivation, which is conformable to sacerdotal laws, is effected through passion, or produces a certain completion of passions? Is not each of these legislatively ordained from the first, conformably to the sacred laws of the Gods, and intellectually? Each also imitates both the intelligible and celestial order of the Gods ; and contains the eternal measures of beings, and those admirable signatures which are sent hither from the Demiurgus and father of wholes, by which things of an ineffable nature

113are unfolded into light through arcane symbols, things formless are vanquished by forms, things more excellent than every image are expressed through images, and all things are accomplished through a divine cause alone, which is in so great a degree separated from passions, that reason is not able to come into contact with it.

114This, therefore, is nearly the cause of our aberration to a multitude of conceptions. For men being in reality unable to apprehend the reasons of sacred institutions, but conceiving that they are able, are wholly hurried away by their own human passions, and form a conjecture of divine concerns from things pertaining to themselves. In so doing, however, they err in a twofold respect; because they fall from divine natures; and because, being frustrated of these, they draw them down to human passions. But it is requisite not to apprehend after the same manner, things which are performed both to Gods and men, such as genuflexions, adorations, gifts, and first fruits, but to establish the one apart from the other, conformably to the difference between things more and things less honourable; and to reverence the former, indeed, as divine, but to despise the latter as human, and as performed to men. It is proper, likewise, to consider,

115that the latter produce passions, both in the performer and those to whom they are performed; for they are human and corporealformed ; but to honour the energy of the former in a very high degree, as being performed through immutable admiration, and a venerable condition of mind, because they are referred to the Gods.

Chapter I

116Ir is also necessary to demonstrate to you, in what demons, heroes, and souls differ from each other, and whether this difference is according to essence, or according to power, or according to energy. I say, therefore, that deemons are produced according to the generative and demiurgic powers of the Gods, in the most remote termination of progression, and

117dividuals. But the essence of heroes is vital and rational, and is the leader of souls. And, with respect to the powers of each, those of demons must be defined to be prolific, inspective of nature, and of the bond by which souls are united to bodies. But it is requisite to attribute to heroes vivific powers, which are the leaders of men, and are liberated from generation.

Chapter II

118It follows, therefore, that in the next place we should define the energies of them. And those of demons, indeed, must be surveyed as occupied about the world, and more widely extended in their effects; but those of heroes as less extended, and as converted to the order of souls. Hence, these being thus distinguished, soul succeeds, which proceeds as far as to the end of the divine orders; and, being allotted from these two genera certain portions of powers, is redundant with partible additions, and other prerogatives derived from itself. It also produces at different times different forms and reasons and manners, which originate from different sources; and, according to each part of the world, employs various lives and ideas ; G 2

119becoming connascent with, and likewise receding from, whatever natures it pleases; being assimilated to all things, and at the same time, through difference, being separated from them ; drawing forth reasons allied to real beings and generated natures; and connecting itself with the Gods, according to other harmonies of essences and powers, than those by which demons and heroes are united to the divinities. It likewise possesses the eternity of a similar life and energy in a less degree than demons and heroes; yet, through the beneficent will of the Gods, and the illumination imparted by them, it frequently proceeds higher, and is elevated to a greater, 7. e. to the angelic order; when it no longer remains in the boundaries of soul, but the whole of it is perfected into an angelic soul and an undefiled life. Hence, also, soul appears to comprehend in itself all-various essences and reasons, and forms or species of every kind. If, however, it be requisite to speak the truth, soul is always defined according to one certain thing, but adapting itself to precedaneous causes, it is at different times conjoined to different causes.

120So great, therefore, being the difference between the energies of demons, heroes, and souls throughout, it is no longer proper to doubt, what it is which separates them from

121each other; but they are to be distinguished by the peculiar nature of each. And so far as they are able to form one conjunction, so far the communion of them must be surveyed. For thus it will be possible truly to comprehend and define separately the conception which ought to be formed of them.

Chapter III

122Ler us, however, now proceed to the appearances of the Gods and their perpetual attendants, and show what the difference is in their appearance. For you inquire, “by what indication the presence of a God, or an angel, or an archangel, or a demon, or a certain archon [i. e. ruler |, or a soul, may be known.” In one word, therefore, I conclude that their appearances accord with their essences, powers, and energies. For such as they are, such also do they appear to those that invoke them, and they exhibit energies and ideas consentaneous to themselves, and proper indications of themselves. But that we may descend to particulars, the phasmata, or luminous appearances, of the Gods are uniform; those of dsemons are various ; those of angels are more simple than those of demons, but are subordinate to those

123of the Gods; those of archangels approximate in a greater degree to divine causes; but those of archons, if these powers appear to you to be the cosmocrators,* who govern the sublunary element, will be more various, but adorned in order; but if they are the powers that preside over matter, they will indeed be more various, and more imperfect, than those of the archons [properly so called]; and those of souls will appear to be all-various. And the phasmata, indeed, of the Gods will be seen shining with salutary light; those of archangels will be terrible, and at the same time mild; those of angels will be more mild; those of demons will be dreadful; those of heroes (which you have omitted in your inquiry, but to which we shall give an answer for the sake of truth) are milder than those of demons; but those of archons, if their dominion pertains to the world, produce astonishment, but if they are material, they are noxious and painful to the spectators ; and those of souls are similar to the heroic phasmata, except that they are inferior to them.

124Again, therefore, the phasmata of the Gods are entirely immutable, according to magnitude,

125morphe,* and figure, and according to all things pertaining to them; those of archangels approximate to those of the Gods, but fall short of the sameness of them; those of angels are subordinate to these, but are immutable; and those of demons are at different times seen in a different form, and appear at one time great, but at another small, yet are still recognized to be the phasmata of demons. Moreover, those of such archons as are leaders are immutable; but those of such as are material are multiformly changed; those of heroes are similar to those of demons; and those of souls imitate in no small degree the demoniacal mutation. Farther still, order and quiet pertain to the Gods; but with archangels, there is an efficacy of order and quiet. With angels, the adorned and the tranquil are present, but not unattended with motion. Perturbation and disorder follow the demoniacal phasmata; but spectacles attend the archons, conformable to each of the particulars which we have already mentioned; the material archons, indeed, being borne along tumultuously; but those of a leading characteristic, presenting themselves to the view, firmly established in themselves. The phasmata of heroes are subject to motion and mutation; but those of souls resemble, indeed,

126the heroic, but at the same time are less than these. In addition also to these peculiarities, divine beauty, indeed, shines with an immense splendour as it were, fixes the spectators in

Chapter IV

127PRocEEDING, therefore, to other peculiarities of them, we say, that with the Gods, indeed, there is acuteness and rapidity in the energies, which shine forth with greater celerity than those of intellect itself, though in themselves they are immoveable and stable. With archangels, the celerities are, in a certain respect, mingled with efficacious energies. Those of angels partake of a certain motion, and do not, similarly with archangels, possess a power which is effective by speaking. The operations of demons appear to be more rapid than they are in reality. In the mctions of the heroic phasmata, a certain magnificence presents itself to the view; but in accomplishing what they wish to effect, their energies are not so rapid as those of demons. In the phasmata of archons, the first energies appear to be most excellent and authoritative; but the second have a more abundant representation, yet in actions fall short of the end. And the phasmata of souls are seen to be more moveable, yet are more imbecile, than those of heroes.

128In addition to these things also, the magnitude of the epiphanies [or manifestations] in the Gods, indeed, is so great as sometimes to

129conceal all heaven, the sun and the moon; and the earth itself, as the Gods descend, is no longer able to stand still. When archangels appear, certain parts of the world are moved, and a divided forerunning light precedes them. But they exhibit a magnitude of light commensurate to the magnitude of their domination. The angelic light is less than the archangelic, and more divided, but in demons it is still more divided, and the magnitude of the manifestation is not always equal in them. The manifestation of heroes is still less than that of demons, but exhibits more of an elevated condition. Again, the manifestation of such archons as preside over mundane forms, presents itself to the view as above measure great; but such of them as are distributed about matter, exhibit in their manifestations an abundance of pride and arrogance. Those of souls are not all of them seen to be equal, but appear to be less than those of heroes. And, in short, the magnitude of the manifestation is appropriately present in each of these, according to the magnitude of their powers, and the amplitude of the empire through which they extend themselves, and in which they exercise their authority.

130After these things, therefore, we shall define the reasons of the self-apparent statues [or

131images]. Hence, in the forms of the Gods which are seen by the eyes, the most clear spectacles of truth itself are perceived, which are also accurately splendid, and shine forth with an evolved light. The images of archangels present themselves to the view true and perfect; but those of angels preserve, indeed, the same form, but fail in plenitude of indication. The images of demons are obscure; and those of heroes are seen to be still inferior to these. With respect, also, to archons, the images of such as are mundane, are clear; but of such as are material, obscure. Both, however, are seen to be of an authoritative nature. And the images of souls appear to be of a shadowy form.

132In a similar manner, likewise, we must determine concerning the light of these powers. For the images of the Gods, indeed, are replete with a fulgid light. ‘Those of archangels are full of supernatural light. Those of angels are luminous; but demons present themselves to the view with a turbid fire. The light of heroes is mingled with many things. And, with respect to archons, the light of those that have the government of the world is more pure; but of those that preside over matter, exhibits itself mingled from things of a dissimilar and contrary nature. And the light of souls mani-

133fests itself to be partibly filled with many of the mixtures which exist in generation. Conformably, also, to what has been said, the fire of the Gods, indeed, shines forth with an indivisible and ineffable light, and fills all the profundities of the world, in an empyrean,* but not in a mundane, manner. But the fire of archangels is impartible indeed, but is seen to possess about itself an abundant multitude, either preceding or following after itself. The fire of angels is divided, except that it exhibits itself in the most perfect ideas. That of demons is still more shortly circumscribed by a distribution into parts, is effable, and does not astonish the sight of those that have seen more excellent natures. The fire of heroes has, after a certain manner, the same things as that of demons, but at the same time falls short of the most accurate similitude to it. Moreover, with respect to archons, the fire of those that are of a more elevated order, is more pellucid; but of those that are material, is more dark. And the fire of souls is seen to be much divided and multiform, and is comingled from many of the natures that are in the world. Again, the fire of the Gods appears to be entirely stable.

134That of archangels is tranquil; but that of angels is stably moved. The fire of demons is unstable; but that of heroes is, for the most part, rapidly moved. The fire of those archons that are of the first rank is tranquil; but of those that are of the last order is tumultuous. And the fire of souls is transmuted in a multitude of motions.

Chapter V

135Moreover, that which purifies souls is perfect in the Gods; but in archangels it is anagogic. Angels alone dissolve the bond of generation. Demons draw souls down into nature; but heroes lead them to a providential attention to sensible works. Archons either deliver to them the government of mundane concerns, or the inspection of material natures. And souls, when they become apparent, tend in a certain respect to generation.

136Farther still, consider this, also, that you should attribute everything which is pure and stable in the visible image to the more excellent genera. Hence, you should ascribe to the Gods that which in the image is transcendently splendid, and which is firmly established in itself. That which is splendid, but is estab-

137lished as in another thing, you should give to archangels; but that which remains in another to angels. To all these, therefore, you should oppose, that which is rashly borne along, is unestablished, and filled with foreign natures, the whole of which is adapted to inferior orders.

138These, also, may now be divided according to the difference of commixture. For mundane vapours are mingled with demons, and are unstably borne along, contrary to the motion of the world. Genesiurgic compositions of pneumatic substances are mingled with heroes, about which substances, also, they are moved. The archons of the world remain invariably the same, exhibiting the mundane nature which they possess. But the archons of matter are full of material substances. And souls are filled with an abundance of stains and foreign spirits, together with which, when they become visible, each of these genera presents itself to the view.

139The following, also, will be no small indications to you [of the difference of these powers]. With the Gods matter is immediately consumed. With archangels it is consumed in a short time. With angels there is a solution of, and elevation from, matter. By demons matter is elegantly adorned. With heroes there is a coadaptation to it, in appropriate measures,

140and a skilful providential attention to it. And with respect to archons, those that are the governors of the world are present with matter in a transcendent manner, and in this way unfold themselves into ight. But those that are material, exhibit themselves as entirely replete with matter. With respect to souls, also, those that are pure, present themselves to the view out of matter, but those of a contrary description are seen surrounded with it.

Chapter VI

141Moreover, the gifts arising from the manifestations are not all of them equal, nor have the same fruits. But the presence® of the Gods, indeed, imparts to us health of body, virtue of soul, purity of intellect, and in one word elevates every thing in us to its proper principle. And that, indeed, in us which is cold and destructive it annihilates; that which is hot it increases, and renders more powerful and predominant; and causes all things to accord with soul and intellect. It also emits a light, accompanied with intelligible harmony, and

142exhibits that which is not body as body to the eyes of the soul, through those of the body. The presence of archangels imparts likewise the same things, except that it does not impart them always, nor in all things, nor does it bestow goods which are sufficient, perfect, and incapable of being taken away; nor is their appearance accompanied with a light equal to that of the Gods. The presence of angels imparts divisibly still more partible goods, and the energy through which it becomes visible falls very short of comprehending in itself a perfect light. That of demons renders the

143of angels, is anagogic, and the saviour of the soul, is accompanied with sacred hope, and imparts those goods which sacred hope vindicates to itself. But the vision of other souls draws down to generation, corrupts the fruits of [sacred] hope, and fills the spectators with passions which fix them to body.

Chapter VII

144MorkEovER, in the manifestations there is an indication of the order which the powers that are seen possess. For the Gods are surrounded by either Gods or angels; but archangels have angels either preceding or coarranged with them, or following them behind, or are accompanied by a certain other multitude of angels, who attend on them as guards. Angels exhibit, together with themselves, the peculiar works of the order to which they belong. Good demons permit us to survey, in conjunction with themselves, their own works, and the benefits which they impart; but avenging demons exhibit the species of punishments [which they inflict]; and such other demons as are depraved are surrounded by certain nox-

145a terrestrial and blacker fire; and the celestial a more splendid fire. But in these three boundaries all the genera are distributed according to a triple order of beginning, middle, and end. And the Gods, indeed, exhibit the supreme and most pure causes of this triple order. But the genera of angels depend on those of archangels. The genera of demons appear to be subservient to those of angels ; and in a similar manner to these, the genera of heroes are ministrant. They are not, however, subservient to angels in the same way as demons. Again, the genera of archons, whether they preside over the world or over matter, exhibit the order which is adapted to them. But all the genera of souls present themselves to the view as the last of more excellent natures. Hence, also, they exhibit places in conjunction with themselves; souls of the first rank primary, but those of the second rank secondary, places, and the rest conformably to their arrangement, in each of these three genera.

Chapter VIII

146MorEoVER, with respect to the tenuity and

147subtilty of light, the Gods extend a light so

148subtle that corporeal eyes cannot sustain it, H 2

149but are affected in the same manner as fishes, when they are drawn upward from turbid and

150‘are mundane or terrestrial. They have not, however, a supermundane tenuity, nor even that of the supreme elements. And to the psychical appearances the air is more allied, and, being suspended from them, receives in itself their circumscription.

Chapter IX

151In the last place, the dispositions of the soul of those that invoke the Gods to appear receive, when they become visible, a liberation from the passions, a transcendent perfection, and an energy entirely more excellent, and participate of divine love and an immense joy. But when archangels appear, these dispositions receive a pure condition of being, intellectual contemplation, and an immutable power. When angels appear, they participate of intellectual wisdom and truth, pure virtue, stable knowledge, and a commensurate order. But when demons are seen, they receive the appetite of generation and a desire of nature, together with a wish to accomplish the works of Fate, and a power effective of things of this kind. If heroes are seen, they derive from the vision other such like manners and many impulses, which contribute to the communion of souls. But when

152these dispositions come into contact with archons, mundane or material, motions are excited in conjunction with the soul. And, together with the vision of souls, the spectators

153the goods of the soul, but either those of the body, or goods pertaining to the body. And they impart these when the order of the world permits them. After the same manner, likewise, the manifestation of heroes imparts second and third goods, and regards as its scope the whole terrestrial and mundane polity of souls. With respect to archons, the manifestation of some of these imparts mundane benefits, and all the goods of life; but that of others of an inferior rank imparts not a few of the prerogatives of material natures. And souls, when they appear, procure for those that behold them things which contribute to the benefit of human life. Thus, therefore, we have appropriately defined the gifts of these powers, conformably to the proper order of each; and the particulars in the manifestations about which you inquired, have received a fit reply. And thus much for these questions.

Chapter X

154WHat you introduce, however, for the purpose of obtaining a knowledge of these things, whether it be your own opinion, or whether you have heard it from others, is neither true nor rightly asserted. For you say, “that to speak

155boastingly, and to exhibit an adumbrative phantasm, are common to Gods and demons, and to all the more excellent genera of beings.” But the thing is not as you apprehend it to be. For a God, an angel, and a good demon, instruct men in what their proper essence consists; and never use an addition in their language which transcends their power, or their appropriate good. For truth is coexistent with the Gods, in the same manner as light with the sun. And, at the same time, we say, that divinity is not in want of any beauty or virtue which it is possible to add to him through language. Moreover, angels and demons always receive truth from the Gods, so that they never assert any thing contrary to this, each of them being essentially perfect, nor can they add any thing to it for the sake of commendation. When, therefore, does the deception mentioned by you “of speakingly boastungly” take place. For when a certain error happens in the theurgic art, and not such autoptiec, or selfvisible, images are seen as ought to occur, but others, instead of these, then inferior powers assume the form of the more venerable orders, and pretend to be those whose forms they assume ; and hence arrogant words are uttered by them, and such as exceed the authority which they possess. For, as it appears to me,

156if any fraud germinates from the first principle, much falsehood is derived from the perversion, which it is necessary the priest should learn from the whole order in the phasmata, and by the proper observation of which they are able to confute and reject the fictitious * pretext of these inferior powers, as by no means pertaining to true and good spirits. Nor is it proper to introduce errors in the true judgment of things; for neither in other sciences or arts do we judge of their works from the aberrations which may happen to take placeinthem. You should not, therefore, here characterize things which are scarcely performed with rectitude through ten thousand labours, from the errors which may, through ignorance, befall them ; but rather assert something else of them. For if the works which take place from the appearance of these powers are such as you say, v2. if they are arrogant and false, yet the operations about fire of true spirits are genuine and true. For, as in all other things, such as are principal primarily begin from themselves, and impart to themselves that which they give to others ; as, for instance, in essence, in life, and in motion; thus also the natures which supply all beings with truth, primarily proclaim the truth of

157themselves, and precedaneously unfold the essence of themselves to the spectators. Hence, likewise, they exhibit to theurgists a fire which is of itself visible. For it is not the province of heat to refrigerate, nor of light to darken or conceal any thing; nor with any other nature which essentially performs a certain thing, is a power present of at the same time effecting the contrary. But things which do not possess a [true] nature, and which are contrary to things that exist essentially; these are able to receive contraries, and are adapted to fall into evil.

158We must say the same thing, therefore, concerning phantasms. For if these are not true, but other things are so which have a real existence, thus also in the appearances of spirits, they seem to be such as things which are true beings; at the same time they participate of falsehood and deception, in the same manner as the forms which present themselves to the view in mirrors; and thus vainly attract the mind about things which never take place in any of the more excellent genera. These phantasms, likewise, will consist in deceptive perversions. For that which is an imitation of [real] being, and is an obscure assimilation, and becomes the cause of deception, pertains to no one of the true and clearly existing genera. But the Gods, indeed, and those powers that follow the

159Gods, reveal true images of themselves, but by no means extend phantasms of themselves, such as exist in water, or in mirrors. For on what account should they exhibit these? Shall we say, as bringing with them an indication of their own essence and power? This, however, is by no means the case. For these phantasms become the cause of deception to those that believe in them, and withdraw the spectators from the true knowledge of the Gods. Shall we say, then, that it is because they afford a certain utility to those that behold them? But what advantage can be derived from falsehood? If, therefore, this is not the case, may it not be natural to divinity to extend a phantasm from itself? But how can that which is firmly established in itself, and which is the cause of essence and truth, produce in a foreign seat a certain deceitful imitation of itself? By no means, therefore, does divinity either transform himself into phantasms, nor extend these from himself to other things, but emits, by illumination, true representations of himself, in the true manners of souls. Conformably to this, also, the attendants of the Gods are emulous of the self-visible truth of the Gods. But that which you now say, “that et 1s common to Gods and demons, and the rest of the more excellent genera, to produce fictitious images, and to speak boast-

160ingly of themselves,” confounds all the genera of superior beings in each other, and leaves no difference whatever between them. For thus all things will be common to them, and nothing singularly excellent will be given to transcendent natures. It will, therefore, be more just to ask, in opposition to you, in what will the genus of the Gods be superior to that of demons? ‘These genera, however, have nothing in common, nor is the communion between them phantastic, nor is it fit from such natures as are last, and from the errors which take place in them, to estimate first essences, and the true impressions of forms which are in them. For by thus thinking concerning these essences, we shall think justly, and in a way pleasing to the Gods.

Chapter XI

161In what follows, in which you think that ignorance and deception about these things are impiety and impurity, and in which you exhort us to the true developement of these particulars, is not, indeed, attended with any ambiguity, but is acknowledged by all men. For who will not grant that the science which apprehends real being, is most adapted to a divine cause,

162but that ignorance which is hurried along to nonbeing, since it is most remote from a divine cause, falls off from truly existing forms? Since, however, what is said by you is not sufficient, I will add what is wanting; and because what you assert is rather philosophical and logical, than conformable to the efficacious art of priests, on this account I think it is necessary to say

163synthemata* themselves perform by themselves their proper work, and the ineffable power of the Gods itself knows, by itself, its own images. It does not, however, know them, as if excited by our intelligence; for neither is it natural that things which comprehend should be excited by those that are comprehended, nor perfect by imperfect natures, nor wholes by parts. Hence, neither are divine causes precedaneously called into energy by our intellections ; but it is requisite to consider these, and all the best dispositions of the soul, and also the purity pertaining to us, as certain concauses; the things which properly excite the divine will being divine synthemata themselves. And thus, things pertaining to the Gods, are moved by themselves, and do not receive from any inferior nature a certain principle in themselves of their own proper energy.

164I have, however, been thus prolix, in order that you may not think all the authority of the energy in theurgic operations is in our power, and that you may not suppose the true work of them consists in our conceptions, or the falsehood of them in our deception. For though we may know the peculiarities which are consequent to each genus, yet we may not obtain

Chapter I

165In the first place, therefore, you ask me to explain to you distinctly, “what that 1s which is effected in the foreknowledge of future events ?” Immediately, however, that which you endeavour to learn is impossible. For, according to the meaning of your question, you think that foreknowledge is something which is generated, or subsists in becoming to be, and pertains to things which have a natural subsistence. It is not, however, one of the things which have their existence in becoming to be, nor is it effected after the manner of physical mutation, nor is it invented and devised as something useful for the purposes of life, nor in short, is it a human work, but is divine and supernatural, and is supernally sent to us from the heavens. It is also unbegotten and eternal, and spontaneously has a precedaneous subsistence.

166The greatest remedy, therefore, for all such doubts is this, to know the principle of divina-

167tion, that it neither originates from bodies, nor from the passions about bodies, nor from a certain nature, and the powers about nature, nor from any human apparatus, or the habits pertaining to it. But neither does it originate from a

168that he can assign something accurate concerning divination, he wholly deviates from the truth. But the one right boundary, and the one principle of all these particulars, is by no means to produce without a cause the foreknowledge of futurity, from things which have no prescience in themselves, but to survey from the Gods who contain in themselves the terminations of all the knowledge of beings, divination distributed about the whole world, and about all the natures that are separately contained in it. For such a cause as this is primordial, and is especially most common, containing in itself primarily those things which it gives to its participants, and particularly imparting truth, of which divination is in want; and antecedently comprehending the essence and cause of future events, from which foreknowledge necessarily and incessantly proceeds. Let such a principle as this, therefore, be the origin in common of all divination, from which it is possible to discover scientifically all the species of it; which we shall now unfold, conformably to the questions proposed by you.

Chapter II

169CoNCERNING the divination, therefore, which takes place in sleep, you say as follows: ‘‘ We Frequently obtain through dreams, when we are asleep, a knowledge of future events, not being un an ecstasy, through which we are much agitated, for the body 1s quiet, but we do not apprehend what we see mn the same clear manner as when we are awake.” It is usual, however, for what you here say, to happen in human dreams, and in dreams which are excited by the soul, or by some of our conceptions, or by reason, or by imaginations, or certain diurnal cares. And these, indeed, are sometimes true and sometimes false; and in some things they apprehend reality, but in many deviate from it. But the dreams which are denominated theopemptot, or sent from God, do not subsist after the manner which you mention; but they take place either when sleep is leaving us, and we are beginning to awake, and then we hear a certain voice, which concisely tells us what is to be done; or voices are heard by us, between sleeping and waking, or when we are perfectly awake. And sometimes, indeed, an invisible and incorporeal spirit surrounds the recum-

170bents, so as not to be perceived by the sight, but by a certain other cosensation and intelligence. The entrance of this spirit, also, is accompanied with a noise, and he diffuses himself on all sides without any contact, and effects admirable works conducive to the liberation of the passions of the soul and body. But sometimes a bright and tranquil light shines forth, by which the sight of the eyes is detained, and which occasions them to become closed, though they were before open. The other senses, however, are in a vigilant state, and in a certain respect have a cosensation of the light unfolded by the Gods; and the recumbents hear what the Gods. say, and know, by a consecutive perception, what is then done by them. This, however, is beheld in a still more perfect manner, when the sight perceives, when intellect, being corroborated, follows what is performed, and this is accompanied with the motion of the spectators. Such, therefore, and so many being the differences of these dreams, no one of them is similar to human dreams. But wakefulness,* a detention of the eyes, a

171similar oppression of the head, a condition between sleeping and waking, an instantaneous excitation, or perfect vigilance, are all of them divine indications, and are adapted to the reception of the Gods. They are also sent by the Gods, and a part of divine appearances antecedes according to things of this kind.

172Take away, therefore, from divine dreams, among which also divination is contained, “ the being asleep,’ and also the assertion, “that we do not apprehend what we see in sleep, in the same clear manner as when we are awake.” For the Gods are no less clearly present with us in these dreams than when we are awake. And, if it be requisite to speak the truth, the presence of the Gods, in the former case, is necessarily clearer and more accurate, and produces a more perfect perception than in the latter. Some, therefore, not knowing these indications of prophetic dreams, and conceiving that they have something in common with human dreams, rarely and casually obtain a foreknowledge of futurity, and in consequence of this, reasonably doubt how dreams contain any truth. And this, also, appears to me to disturb you, in con-

173The necessity of this emendation is also evident from what Iamblichus shortly after adds, viz. that we must take anay from divine dreams the being asleep; i.e. the being in a

174sequence of your not knowing the true indications of dreams. It is necessary, however, that, admitting these to be the elements of the true knowledge of dreams, you should attend to the whole of the discussion concerning

Chapter III

175THE wise,* therefore, speak as follows: The soul having a twofold life, one being in conjunction with body, but the other being separate from all body; when we are awake we employ, for the most part, the life which is common with the body, except when we separate ourselves entirely from it by pure intellectual and dianoetic energies. But when we are asleep, we are perfectly liberated, as it were, from certain surrounding bonds, and use a life separated from generation. Hence, this form of life, whether it be intellectual or divine, and whether these two are the same thing, or whether each is peculiarly of itself one thing, is then excited in us, and energizes in a way

176conformable to its nature. Since, therefore, intellect surveys real beings, but the soul contains in itself the reasons of all generated natures, it very properly follows that, according to a cause which comprehends future events, it should have a foreknowledge of them, as arranged in their precedaneous reasons. And it possesses a divination still more perfect than this, when it conjoins the portions of life and intellectual energy to the wholes from which it was separated. For then it is filled from wholes with all scientific knowledge, so as for the most part to attain by its conceptions to the apprehension of every thing which is effected in the world. Indeed, when it is united to the Gods, by a liberated energy of this kind, it then receives the most true plenitudes of intellections, from which it emits the true divination of divine dreams, and derives the most genuine principles of knowledge. But if the soul connects its intellectual and divine part with more excellent natures, then its phantasms will be more pure, whether they are phantasms of the Gods, or of beings essentially incorporeal, or, in short, of things contributing to the truth of intelligibles. If, also, it elevates the reasons of generated natures, contained in it to the Gods, the causes of them, it receives power from them, and a knowledge which

177apprehends what has been, and what will be; it likewise surveys the whole of time, and the _ deeds which are accomplished in time, and is allotted the order of providentially attending to and correcting them in an appropriate manner. And bodies, indeed, that are diseased it heals; but properly disposes such things as subsist among men erroneously and disorderly. It likewise frequently delivers the discoveries of arts, the distributions of justice, and the establishment of legal institutions. Thus in the temple of Esculapius, diseases are healed through divine dreams; and, through the order of nocturnal appearances, the medical art is obtained from sacred dreams. Thus, too, the whole army of Alexander was preserved, which would otherwise have been entirely destroyed in the night, in consequence of Bacchus appearing in sleep, and pointing out a solution of the

178fore, has been said concerning divine divination in sleep is sufficient to show what it is, how it is effected, and what advantage it affords to mankind.

Chapter IV

179AFTERWARDS, also, you say, “‘that many, through enthusiasm and divine wnspiration, predict future events, and that they are then in so wakeful a state, as even to energize according to sense, and yet they are not conscious of the state they are in, or at least, not so much as they were before.” J wish, therefore, here to point out to you the signs by which those who are rightly possessed by the Gods may be known. For they either subject the whole of their life, as a vehicle or instrument to the inspiring Gods; or they exchange the human for the divine life; or they energize with their own proper life about divinity. But they neither energize according to sense, nor are in such a vigilant state as those who have their senses excited from sleep (for neither do they apprehend future events); nor are they moved as those are who energize according to impulse. Nor, again, are they conscious of the state they are in, neither as they were before, nor in any

180other way; nor, in short, do they convert to themselves their own intelligence, or exert any knowledge which is peculiarly their own.

181The greatest indication, however, of the truth of this is the following. Many, through divine inspiration, are not burned when fire is introduced to them, the inspiring influence preventing the fire from touching them. Many, also, though burned, do not apprehend that they are so, because they do not then live an animal life. And some, indeed, though transfixed with spits, do not perceive it; but others that are struck on the shoulders with axes, and others that have their arms cut with knives, are by no means conscious of what is done to them. Their energies, likewise, are not at all human. For inaccessible places become accessible to those that are divinely inspired ; they are thrown into fire, and pass through fire, and over rivers, like the priest in Castabalis, without being injured. But from these things it is demonstrated, that those who energize enthusiastically are not conscious of the state they are in, and that they neither live a human nor an animal life, according to sense or impulse, but that they exchange this for a certain more divine life, by which they are inspired and perfectly possessed.

Chapter V

182THERE are, therefore, many species of divine possession, and divine inspiration is multifariously excited ; whence, also, the signs of it are many and different. For either the Gods are different, by whom we are inspired, and thus produce a different inspiration; or the mode of enthusiasms being various, produces a different afflatus. For either divinity possesses us, Or we give up ourselves wholly to divinity, or we have a common energy with him. And sometimes, indeed, we participate of the last power of divinity, sometimes of his middle, and sometimes of his first power. Sometimes, also, there is a participation only, at other times communion likewise, and sometimes a union of these divine inspirations. Again, either the soul alone enjoys the inspiration, or the soul receives it in conjunction with the body, or it is also participated by the common animal.

183From these things, therefore, the signs of those that are inspired are multiform. For the inspiration is indicated by the motions of the [whole] body, and of certain parts of it, by the perfect rest of the body, by harmonious orders and dances, and by elegant sounds, or the

184contraries of these. Hither the body, likewise, is seen to be elevated, or increased in bulk, or to be borne along sublimely in the air, or the contraries of these, are seen to take place about it. An equability, also, of voice, according to magnitude, or a great variety of voice after* intervals of silence, may be observed. And again, sometimes the sounds have a musical intension and remission, and sometimes they are strained and relaxed after a different manner.

Chapter VI

185Tat, however, which is the greatest thing is this, that he who [appears to] draw down a certain divinity, sees a spirit descending and entering into some one, recognizes its magnitude and quality, and is also mystically persuaded and governed by it. But a species of fire is seen by the recipient, prior to the spirit being received, which sometimes becomes manifest to all the spectators, either when the divinity is descending, or when he is departing. And from this spectacle the greatest truth and power of the God, and especially the order he

186possesses, as likewise about what particulars he is adapted to speak the truth, what the power is which he imparts, and what he is able to effect, become known to the scientific. Those, however, who, without these blessed spectacles, draw down spirits invisibly, are without vision, as if they were in the dark, and know nothing of what they do, except some small signs which become visible through the body of him who is divinely inspired, and certain other things which are manifestly seen, but they are ignorant of all the most important particulars of divine inspiration, which are concealed from them in the invisible. But to return from this digression: if the presence of the fire of the Gods, and a certain ineffable species of light, externally accede to him who is possessed, and if they wholly fill him, have dominion over and circularly comprehend him on all sides, so that he is not able to exert any one proper energy, what sense, or animadversion, or appropriate projection of intellect, can there be in him who receives a divine fire? What human motion, likewise, can then intervene, or what human reception of passion or ecstasy, or of aberration of the phantasy, or of any thing else of the like kind, such as is apprehended by the multitude, can take place? Let such, therefore, be the divine in-

187dications of true inspiration from the Gods, which he who attends to will not wander from a right knowledge concerning it.

Chapter VII

188Ir is not, however, sufficient to learn these things alone, nor will he who only knows these become perfect in divine science. But it is requisite also to know what enthusiasm is, and how it is produced. It is falsely, therefore, supposed to be a motion of dianoia, in conjunction with demoniacal inspiration. For human dianoia is not moved, if it is thus enthusiastically affected ; nor is the inspiration produced by demons, but by the Gods. Neither is enthusiasm simply an ecstasy; for it is a reelevation and transition to a more excellent condition of being. But delirium and ecstasy evince a perversion to that which is worse. Hence, he who is an advocate for the latter, speaks, indeed, of things which happen to those that energize enthusiastically, yet does not teach that which is precedaneous. But this consists in being wholly possessed by divinity, which is afterwards followed by mental alienation. No one, therefore, can justly apprehend that enthusiasm is something pertain-

189ing to the soul, or to some one of its powers, or to intellect or energies, or to corporeal imbecility, or that it cannot subsist without the debility of the body. For neither is the work of divine inspiration human, nor does the whole of it depend on human powers and energies ; but these, indeed, have the relation of a subject, and divinity uses them as instruments. He accomplishes, however, the whole work of divination through himself, and being separated in an unmingled manner from other things, neither the soul nor the body being at all moved, he energizes by himself. Hence, when divinations are rightly effected in the way which I have mentioned, then they subsist without falsehood. But when the soul has been previously disturbed, or is moved in the interim, or the body intervenes, and confounds the divine harmony, then divinations become turbulent and false, and the enthusiasm is no longer true nor genuine.

Chapter VIII

190Ir, therefore, true divination was a solution of the divine part of the soul from the other parts of it, or if it was a separation of intellect, or a certain extension of it; or if it was a vehe-

191mence and extension of energy or passion, or an acuteness and motion of dianoia, or a fervour of intellect; then, since all such like particulars are excited by our soul, enthusiasm might be reasonably supposed to be the offspring of the soul. If, however, the body, on account of certain temperaments, whether they are such as are melancholic, or any other, or, to speak more particularly, on account of heat, or cold, or moisture, or a certain specific quality of these, or the mixture or temperature of these in a certain proportion, or the pneumatic part of the soul, or the more and the less of these; if any one of these is established as the cause of enthusiastic alienation, in this case, the alienation will be a corporeal passion, and will be excited by physical motions. But if its excitation originates from both the soul and the body, so far as these coalesce with each other, a motion of this kind will be common to the animal [produced by the union of the two]. The enthusiastic energy, however, is not the work either of the body or the soul, or of both conjoined. For these do not contain in themselves a certain cause of divine alienation, nor are things of a more excellent nature adapted to be generated by such as are less excellent. But it is necessary to investigate the causes of divine mania. And these are the illumina-

192tions proceeding from the Gods, the spirits imparted by them, and the all perfect domination of divinity, which comprehends indeed every thing in us, but exterminates entirely our own proper consciousness and motion. This divine possession, also, emits words which are not understood by those that utter them ; for they pronounce them, as it is said, with an insane mouth, and are wholly subservient, and entirely yield themselves to the energy of the predominating God. The whole of enthusiasm is a thing of this kind, and is effected by these causes, though this must not be considered as asserted with consummate accuracy.

Chapter IX

193Waat you afterwards say is as follows: “ That some of those who suffer a mental alienation, energize enthusiastically on hearing cymbals or drums, or a certain modulated sound, such as those who are Corybantically inspired, those who are possessed by Sabazius, and those who are inspired by the mother of the Gods,” It is necessary, therefore, to discuss the causes of these things, and to show how they are definitely produced.

194That music, therefore, is of a motive nature,

195and is adapted to excite the affections, and that the melody of pipes produces or heals the disordered passions of the soul, changes the temperaments or dispositions of the body, and by some melodies causes a Bacchic fury, but by others occasions this fury to cease ;* and,

196likewise, how the differences of these accord with the several dispositions of the soul, and

197disciples of Pythagoras. Farther still, the whole Pythagoric school produced, by certain appropriate songs, what they called exartysis, or adaptation; synarmoga, or elegance of manners ; and epaphe, or contact, usefully conducting the dispositions of the soul to passions contrary to those which it before possessed. For when they went to bed, they purified the reasoning power from the perturbations and noises to which it had been exposed during the day, by certain odes and peculiar songs, and by this means procured for themselves tranquil sleep, and few and good dreams. But when they rose from bed, they again liberated themselves from the torpor and heaviness of sleep, by songs of another kind. Sometimes, also, by musical sounds alone, unaccompanied with words, they healed the passions of the soul and certain diseases, enchanting, as they say, in reality. And it is probable that from hence this name epode, i. e. enchantment, came to be generally used. After this manner, therefore, Pythagoras, through music, produced the most beneficial correction of human manners and lives.”’

198Proclus also, in his MS. Commentary on the First Alcibiades of Plato, observes, “that of musical instruments some are repressive, and others motive; some are adapted to rest, and others to motion. The repressive, therefore, are most useful for education, leading our manners into order, repressing the turbulency of youth, and bringing its agitated nature to quietness and temperance. But the motive instruments are adapted to enthusiastic energy ; and hence, in the mysteries and mystic sacrifices, the pipe is useful; for the motive power of it is employed for the purpose of exciting the reasoning power to a divine nature. For here it is requisite that the irrational part should be laid asleep, and the rational excited. Hence those that instruct youth use repressive instruments, but initiators such as are motive. For that which is disciplined is the irrational

199that an unstable and variable melody is adapted to ecstasies, such as are the melodies of Olympus,* and others of the like kind; all these appear to me to be adduced in a way foreign to enthusiasm. For they are physical and human, and the work of our art; but nothing whatever of a divine nature in them presents itself to the view.

200We must rather, therefore, say, that sounds and melodies are appropriately consecrated to the Gods. There is, also, an alliance in these sounds and melodies to the proper orders and powers of the several Gods, to the motions in the universe itself, and to the harmonious sounds which proceed from the motions. Con-

201part ; but it is reason which is initiated, and which energizes enthusiastically.”

202See, likewise, on this subject, Ptolem. Harmonic. lib. iii. cap. 7 and 8, who observes among other things, “that our souls directly sympathize with the energies of melody, recognizing, as it were, their alliance to them—and that at one time the soul is changed to a quiet and repressed condition, but at another to fury and enthusiasm. Tats evepyeiais THs peAwdias TUpTATXELY NUwWY avTLiKpUS Tas Yuyxas, THY TvyYEevelav WOTTEp ET LY LVOO KOVEAS

203et, wore pev ets NOVY-

204formably, therefore, to such like adaptations of melodies to the Gods, the Gods themselves become present. For there is not any thing which intercepts; so that whatever has but a casual sumilttude to, directly participates of, them.

205and heard melodies of such a kind as especially preserve the divine vestigie of harmony, she embraced these, from them recollected divine harmony, and tends and is allied to it, and as much as possible participates of it. Hence the cause of divine divination may, after this manner, be assigned in common.

Chapter X

206Let us, however, discuss what pertains to divination more particularly ; not asserting this, that nature leads each thing to its like; for the enthusiastic energy is not the work of nature; nor again asserting that the temperature of the air, and of that which surrounds us, produces also a different temperature in the body of those that energize enthusiastically; since inspiration, which is the work of the Gods, is not changed by corporeal powers or temperaments. Nor must we say, that the much celebrated inspiration of divinity is adapted to passions and generated natures. For the gift of the proper energy of the Gods to men is impassive and superior to all generation. But since the power of the Corybantes is, in a certain respect, of a guardian and efficacious

207nature,“ and that of Sabazius appropriately pertains to Bacchic inspiration, the purifica-

208tions of souls,* and the solutions of ancient divine anger,t on this account the inspirations of them entirely differ from each other.

209says, is analogous to the Curetes in the intellectual order. If, however, you are willing to speak conformably to Pla-

210With respect, however, to the mother of the Gods, you, indeed, seem to think that those

211through the ancient indignation of the Gods, in consequence of former guilt, mania when it takes place, predicting what they stand in need of, discovers a liberation from such evils by flying to prayer and the worship of the Gods. Hence, obtaining by this means purifications and the advantages of initiation, it renders him who possesses it free from disasters both for the present and future time, by discovering to him who is properly insane, and possessed by divinity, a solution of the present evils.” And the Platonic Hermias beautifully unfolds the meaning of this ancient indignation of the Gods, through former guilt, as follows: “Offences which have been committed for a great length of a time, are more difficult to be washed away, and a liberation from them can alone be effected by the telestic art ; but those that have been committed for a shorter time are more easily cured. Thus, also, we see in the medical art, that maladies which have existed but for a little time, ifthey are paid attention to at their commencement, are easily remedied, but that when they are of long standing, they are more difficultly healed. For the evil in this case becomes as it were natural and confirmed by habit, and resembles an indurated ulcer. A similar thing to this, therefore, takes place in guilty conduct. Hence, if he who has committed an injury, immediately repents, and acknowledges his guilt to him whom he has injured, he dissolves the injury, and renders himself no longer obnoxious to justice. But when same one dissolves an injury committed by his father, by restoring, for instance, land which he had unjustly taken, he then makes himself to be unobnoxious to justice, and lightens and benefits the soul of his father. These things, however, the telestic art more swiftly remedies. Moreover, if it should happen that the whole race of some one successively use land which had originally been plundered, in this case, the injury in the first place be-

212who are possessed by the Goddess are males ; for, conformably to this, you denominate them Metrizantes. But the thing is not truly so. For those who are precedaneously inspired by the mother of the Gods are women; but the males that are thus inspired are very few in number, and such as are more effeminate.

213comes immanifest, and on this account is more difficult to be cured ; and, in the next place, time causes the evil to become as it were natural. Hence the Gods frequently predict to men that they should go to such or such places, and that an apology should be made to this man, who was never known to them, and that he should be appeased, in order that thus they may obtain a remedy and be liberated from their difficulties, and that the punishments inflicted on them by the Furies may cease. The Gods, however, predict, not for the purpose of taking away punishment, but in order that justice may be done, and that we may be amended. The telestic art, therefore, renders him better who possesses the mania which it imparts, and through him saves also many others. Thus, for instance, it is related of one who was cutting down an oak, and though he was called on by a Nymph not to cut it down, yet persisted in felling it, that he was punished for so doing by the avenging Furies, that he was in want of necessary food, and that if at any time he met with it, it was immediately taken from him, till one who possessed the telestic art told him to raise an altar and sacrifice to this Nymph, for thus he would be liberated from his calamities. Another person, likewise, who had slain his mother, was freed from the punishment inflicted on him by the Furies by migrating to another country, conformably to the mandate of divinity, and there fixing his abode.”

214This enthusiasm, however, has a vivific and replenishing power,” on which account, also, it in a remarkable degree differs from all other mania.

215Proceeding, therefore, in this way, in what remains of the present discussion, and fitly distinguishing the inspirations of the Nymphs, or of Pan, and the other differences of them, according to the powers of the Gods, we shall separate them conformably to their appropriate peculiarities ; and we shall also be able to explain through what cause they leap and dwell in mountains, why some of them appear to be bound, and why they are worshiped through sacrifices. All these, likewise, we shall ascribe to divine causes, as containing in themselves all the authority of these particulars ; but we shall not say that either a certain collected redundancy of body or soul requires to be purified, or that the periods of the seasons are the causes of such like passions, or that the reception of the similar, and the ablation of the dissimilar, bring with them a certain

216remedy for an excess of this kind. For all such like particulars are corporeal-formed, and are entirely separated from a divine and intellectual life. But each thing energizes conformably to its nature; so that the spirits which are excited by the Gods, and which produce in men Bacchic inspiration, expel every other human and physical motion; and it is not proper to assimilate their energies to those which are usually exerted after our manner; but it is fit to refer them to perfectly different and primordial divine causes. One species, therefore, of divine inspiration is of this kind, and is after this manner produced.

Chapter XI

217ANOTHER species of divine divination which is much celebrated, most manifest and manifold, is that of oracles, about which you say as follows: ‘“‘ There are some who drink water, as the priest of Clarius, in Colophon ;* but others are seated at the mouth [ofa cavern], as those who prophesy at Delphi; and others wmbibe the vapour from water, as the prophetesses in

218Brandchide.”* You have, therefore, made mention of these three oracles by name, not that there are only these, for there are many more which you have omitted, but as these are more celebrated than the rest, and, at the same time, because through these you may be sufficiently instructed in the mode of divination sent to men from the Gods, hence, as it appears to me, you were satisfied with these. We, therefore, likewise shall discuss these three, omitting to speak about the many other oracles that exist.

219It is acknowledged then by all men, that the oracle in Colophon gives its answers through the medium of water. For there is a fountain in a subterranean dwelling from which the prophetess drinks; and on certain established nights, after many sacred rites have been previously performed, and she has drank of the fountain, she delivers oracles, but is not visible to those that are present. That this water, therefore, is prophetic, is from hence manifest. But how it becomes so, this, according to the proverb, is not for every man to know. For it appears as if a certain prophetic spirit pervaded through the water. This is not, however, in reality the case. For a divine nature does not

220pervade through its participants in this manner, according to interval and division, but comprehends as it were externally, and illuminates the fountain,* and fills it from itself with a prophetic power. For the inspiration which the water affords is not the whole of that which proceeds from a divine power, but the water itself only prepares us, and purifies our luciform spirit,} so that we may be able to receive the divinity ; while, in the mean time, there is a presence of divinity prior to this, and illuminating from on high. And this, indeed, is not absent from any one, who through aptitude is capable of being united to it. But this divine illumination is immediately present, and uses the prophetess as an instrument; she neither being any longer mistress of herself, nor capable of attending to what she says, nor perceiving where she is. Hence, after prediction, she is scarcely able to recover herself. And before she drinks the water, she abstains from food for a whole day and night; and retiring to certain sacred places, inaccessible to the

221multitude, begins to receive in them the enthusiastic energy. Through her departure, therefore, and separation from human concerns, she renders herself pure, and by this means adapted to the reception of divinity: and from hence she possesses the inspiration of the God, shining into the pure seat of her soul, becomes full of an unrestrained afflatus, and receives the divine presence in a perfect manner, and without any impediment.

222But the prophetess in Delphi, whether she gives oracles to mankind through an attenuated and fiery spirit, bursting from the mouth of the cavern, or whether being seated in the adytum on a brazen tripod, or on a stool with four feet. she becomes sacred to the God; whichsoever of these is the case, she entirely gives herself up to a divine spirit, and is illuminated with a ray of divine fire. And when, indeed, fire ascending from the mouth of the cavern circularly invests her in collected abundance, she becomes filled from it with a divine splendour. But when she places herself on the seat of the God, she becomes coadapted to his stable prophetic power: and from both these preparatory operations she becomes wholly possessed by the God. And then, indeed, he is present with and illuminates her in a separate manner, and is different from the fire, the spirit, the

223proper seat, and, in short, from all the visible apparatus of the place, whether physical or sacred.

224The prophetic woman too in Brandchide, whether she holds in her hand a wand,* which was at first received from some God, and becomes filled with a divine splendour, or whether seated on an axis, she predicts future events, or dips her feet or the border of her garment in the water, or receives the God by imbibing the vapour of the water; by all these she becomes adapted to partake externally t of the God.

225But the multitude of sacrifices, the sacred law of the whole sanctimony, and such other things as are performed in a divine manner, prior to the prophetic inspiration, vz. the baths of the prophetess, her fasting for three whole days, her retiring into the adyta, and there receiving a divine light, and rejoicing for a considerable time—all these evince that the God is entreated by prayer to approach, that

226he becomes externally present, and that the prophetess, before she comes to her accustomed place, is inspired in a wonderful manner; and that, in the spirit which rises from the fountain, another more ancient God, who is separate from the place, shines forth to the view, and who is also the cause of the place, of the country, and of the whole divination.

Chapter XII

227Ir appears, therefore, that the divination of oracles accords with all the hypotheses which we have before adduced concerning prediction. For if a power of this kind was inseparable from the nature of places, and of the bodies which are the subjects of it, or proceeded * according to a motion defined by number, it would not be able to foreknow, with invariable sameness, things which exist every where and always. But being separate and liberated from places and things which are measured by the numbers of time, and also from those which are detained in place, it is equally present with all things wherever they may be, and subsists simultaneously with all the natures that are pro-

228duced according to time. It likewise comprehends in one the truth of all things, through its separate and transcendent essence.

229Hence, if this is rightly asserted by us, the prophetic power of the Gods is not partibly comprehended by any place, or partible human body, nor by the soul, which is detained in one certain species of divisible natures; but being separate and indivisible, it is wholly every where present with the natures which are capable of receiving it. It likewise externally illuminates and fills all things, pervades through all the elements, comprehends earth and air, fire and water, and leaves nothing destitute of itself, neither animals nor any of the productions of nature, but imparts from itself a certain portion of foreknowledge, to some things in a greater, and to others in a less, degree. Moreover, existing itself prior to all things, by its own separate nature, it becomes sufficient to fill all things, so far as each is able to partake of it.

Chapter XIII

230Let us, therefore, now direct our attention to another species of divination, which is not public, but of a private nature, concerning

231which you say, “that some become enthusiastic by standing on characters, as those that are filled from the intromission of spirits.” ‘This species, therefore, through those who badly use it, cannot easily be comprehended in one definition. But it is obvious and superficial, and known to many, and employs a falsehood and deception which are not to be endured; nor is it at all attended with the presence of a certain divinity, but it produces a certain motion of the soul, which is adverse to the Gods, and attracts from them an obscure and adumbrative representation, which, through the evanescent nature of its power, is usually disturbed by dsemoniacal depraved spirits. That, however, which is truly a representation of the Gods, is in other respects genuine and pure, immutable and true, and is inaccessible to, and unimpeded by, spirits of a contrary nature. For, as darkness is not adapted to sustain the splendour of the glittering light of the sun, but suddenly becomes totally invisible, entirely recedes, and immediately vanishes; thus, also, when the power cf the Gods, which fills all things with good, abundantly shines forth, no place is left for the tumult of evil spirits, nor can it present itself to the view; but, as if it was nothing, it departs into nonentity, not being able to be at all moved, when more excellent natures are pre- L2.

232sent, or to disturb * such natures in their illuminations.

233Since, therefore, these differ so greatly, I shall not use any other indications, in order to distinguish them, than those which are adduced by you. For when you say, ‘‘some standing on characters,” you seem to signify nothing else than the cause of all the evils pertaining to these things. For there are some who, neglecting the whole business of the telesiurgic theory, both concerning the invoking [priest] and the inspector (erorrys), and also despising the order of religion, and the most holy endurance of labours for a long time, and rejecting the sacred laws and ordinances, and other religious ceremonies, think that the standing on characters is alone sufficient, and that by doing

234a divine nature ; the same mode, as it appears to me, takes place in the speculation of wholes.”

235That mitred sophist, Warburton, as I have elsewhere called him, from not understanding the former part of this latter extract from Proclus, ridiculously translates the words ToAvedert Kat ToAVpopphots Tov Dewy rpoPeBAnpevors yevercy, “multiform shapes and species, that prefigure the first generation of the Gods.”” See his Divine Legation of Moses, book ii. p. 152, 8vo. a work replete with distorted conceptions and inaccurate translations. And yet, as great a sophist as Warburton was, and notwithstanding the work I have just mentioned abounds with false opinions, and such as are of the most pernicious kind, yet he is compelled by truth to acknowledge, in book ii. p. 172, “that the wisest and best men in the Pagan world are unanimous in this, that the mysteries were instituted pure, and proposed the noblest end by the worthiest means.” But this by the way.

236this for one hour, they can cause a certain spirit to enter; though how is it possible that any thing beautiful or perfect can be effected by these? Or how, by ephemeral works, can a contact be produced with the eternal and true essence of the Gods in sacred deeds? Through these things, therefore, it appears that such like rash men entirely err, and that they do not deserve to be ranked among diviners.

Chapter XIV

237CoNCERNING another kind of divination, also, you say as follows: ‘‘ Others who are conscious what they are doimg in other respects, are divinely wmspired according to the phantastic part, some indeed receiving darkness for a cooperator, others certain potions, but others in cantateons and compositions, And some energize according to the wmagination through water,” others in a wall, others un the open air,

238and others in the light of the sun, or some other celestial body.” The whole, however, of this kind of divination of which you now speak, since it is multiform, may be comprehended in one power, which may be called the eduction of light.* But this illuminates with divine light the etherial and luciform vehiclet with which the soul is surrounded, from which divine visions occupy our phantastic power, these visions being excited by the will of the Gods. For the whole life of the soul and all the powers that are in it, being in subjection to the Gods, are moved in such a way as the Gods, the leaders of the soul, please.

239Tpaypatos ovk eAaGev nuas. t.e. “There was a sacred woman who possessed in a wonderful manner a divinely gifted nature. For pouring pure water into a certain glass cup, she saw in the water that was within the cup the luminous appearances of future events, and from the view of these she entirely predicted what would happen. But of this experiment we also are not ignorant.”

240And this takes place in a twofold manner, either from the Gods being present with the soul, or imparting to the soul from themselves a certain forerunning light; but, according to each of these modes, the divine presence and the illumination have a separate subsistence. The attentive power, therefore, and dianoia * of the soul, are conscious of what is effected, since the divine light does not come into contact with these; but the phantastic part is divinely inspired, because it is not excited to the modes of imaginations by itself, but by the Gods, the phantasy being then entirely changed from human custom.

241Since, however, a contrary is receptive of a contrary, according to a mutation and departure from itself, and that which is allied to another thing, and familiar t with it through similitude, is capable of receiving it, hence the illuminators

242receive darkness as a cooperator, and employ in illuminating the light of the sun, or of the moon, or, in short, of the air.

243Sometimes, likewise, they use collocations of such things as are adapted to the Gods that are about to descend, or they employ incantations or compositions, and these appropriately prepared for the reception, presence, and manifestation of the Gods. And again, sometimes they introduce light through water, because this being diaphanous, is aptly disposed to the reception of light. But at other times, they cause light to shine forth on a wall, having previously prepared the wall for the reception of light in the best manner by the sacred descriptions of characters; and, at the same time, they fix the light in a certain solid place, so that it may not be widely diffused.

244Many other modes, also, of introducing light might be mentioned; but all of them may be referred to one mode, that of irradiation, whereever it may be effected, and through whatever instruments the Gods may illuminate. Since, therefore, this illumination accedes externally, and has every thing which it possesses subservient to the will and intelligence alone of the Gods, and as the greatest thing pertaining to it, possesses a sacred irradiating light, either supernally derived from ether, or from the aur,

245or the moon, or the sun, or from some other celestial sphere,—this being the case, it is evident from all these particulars, that such a mode of divination as this is unrestrained, primordial, and worthy of the Gods.

Chapter XV

246Let us, therefore, pass on to the mode of divination which is effected through human art, and which possesses much of conjecture and opinion. But concerning this you say as follows : “‘ Some also establish the art of the investigation of futurity through the viscera, through birds, and through the stars.”” And there are, indeed, many other arts of this kind, but the above are sufficient to exhibit the whole artificial species of divination. Universally, therefore, this art employs certain divine signs, which derive their completion from the Gods, according to various modes. But from divine portents, according to an alliance of things to the signs which are exhibited, art in a certain respect decides, and from certain probabilities conjecturally predicts. The Gods, therefore, produce the signs, either through nature, which is subservient both generally and particularly to the generation of effects; or through genesiurgic

247demons, who presiding over the elements of the universe, partial bodies, and every thing contained in the world, conduct with facility the phenomena, conformably to the will of the Gods. But these signs symbolically premanifest the decrees of divinity and of futurity, as Heraclitus says, ‘“‘neither speaking nor concealing, but signifying ;” * because they express the mode of fabrication through premanifestation. As, therefore, the Gods generate all things through formst, in a similar manner they signify all things through signs, impressed as it were by a seal (da cwOquaTwv). Perhaps, likewise, they render by this mean our intelligence more acute. And thus much has been said by us in common concerning the whole of this kind of human art.

Chapter XVI

248DESCENDING, however, to particulars, the soul of animals, the demon who presides over them, the air, the motion of the air, and the circulation of the heavens, variously change the vis-

249cera,* conformably to the will of the Gods. But an indication that they are so changed is this, that they are frequently found without a heart,t or deprived of the most principal parts, without which it is not at all possible for animals to be supplied with life. With respect to birds, likewise, the impulse of their proper soul moves them, and also the damon who presides over animals; and, together with these, the revolution of the air, and the power of the heavens which descends into the air, accord with the will of the Gods, and consentaneously lead the birds to what the Gods ordained from the first. Of this the greatest indication is, that birds frequently precipitate themselves to the earth, and destroy themselves, which it is

250not natural for any thing to do; but this is something supernatural, so that it is some other thing which produces these effects through birds.

251Moreover, the lations of the stars approximate to the eternal circulations of the heavens, not only locally, but also in powers, and the irradiations of light. But these are moved conformably to the mandates of the celestial Gods. For the most pure, agile, and supreme part of the air, is adapted to be enkindled [t. e. is most inflammable], so that when the Gods assent, it is immediately set on fire. And if some one thinks that certain effluxions of the celestial bodies are imparted to the air, his opinion will not be discordant with what is frequently effected by the divine art. The union, also, and sympathy of the universe, and the simultaneous motion of the most remote parts, as if they were near, and belonged to one animal, cause these signs to be sent from the Gods to men in the most luminous manner, primarily, indeed, through the heavens, but afterwards through the air.

252From all that has been said, therefore, this becomes manifest, that the Gods, employing

253nature, and of every thing in the world which is willingly obedient to them, they being the primordial leaders of all these, and transmitting the motion which descends from them wherever they please. Hence, they being separate from all things, and liberated from all habitude and coarrangement with things in generation, lead all that generation and nature contains, according to their own proper will. This explanation, therefore, of divination accords with the doctrine of the fabricative energy and providence of the Gods. For it does not draw down the intellect of more excellent natures to sublunary concerns and to us, but this intellect being established in itself, converts to itself signs and the whole of divination, and discovers that these proceed from it.

Chapter XVII

254In the next place you inquire “concerning the mode of divination, what it ts, and what the quality ws by which it ts distinguished,’ which we have already explained, both generally and particularly. But you, in the first place, represent diviners as asserting, ‘that all of them obtain a foreknowledge of future events through Gods or demons, and that tt 1s not possible for

255any others to know that which is future, than those who are the lords of futurity.” Afterwards you doubt, “whether dwinity is so far subservient to men, as not to be averse to some becoming diiners from meal.” You do not, however, properly apprehend the abundance of the power of the Gods, their transcendent goodness, and the cause which comprehends all things, when you denominate their providential care and defence of us subserviency. And, besides this, you are ignorant of the mode of divine energy, that it is not drawn down and converted to us, but that it has a separate precedency, and gives itself, indeed, to its participants, yet neither departs from itself, nor becomes diminished, nor is ministrant to those that receive it; but, on the contrary, uses all things as subservient to itself. The present doubt also appears to me to be erroneous in another respect, for supposing the works of the Gods to be like those of men, it inquires how they are effected. For because we are converted to our works, and sometimes adhere to the passions of the things which we providentially attend to, on this account you badly conjecture that the power of the Gods is subservient to the natures which are governed by them. But this power is never drawn down to its participants either in the production of

256the worlds, or in the providential inspection of the realms of generation, or in predicting concerning it. For it imparts to all things good, and renders all things similar to itself. It likewise benefits the subjects of its government most abundantly, and without envy, and by how much the more it abides in itself, by so much the more it is filled with its own proper perfection. And it does not itself, indeed, become any thing belonging to its participants, but it causes the things which receive it to partake of its peculiarities, and preserves them in an all-perfect manner. It also abides at the same time perfectly in itself, and comprehends them at once in itself, but is neither vanquished nor comprehended by any one of them. In vain, therefore, are men disturbed by a suspicion of this kind. For divinity is not divided together with the above mentioned modes of divination, but produces all of them impartibly. Nor does he effect different things at a different time, in a distributed manner, but produces all of them according to one energy, collectively and at once. Nor is he detained about signs, being comprehended in, or divided about, them ; but contains them in himself, and in one order, and comprehends them in unity, and produces them from himself, according to one invariable will.

257If, also, the power of the Gods proceeds in premanifestation as far as to things inanimate, such as pebble stones, rods,* pieces of wood, stones, corn, or wheat, this very thing is most admirable in the presignification of divine prophesy ; because it imparts soul to things inanimate, motion to things immoveable, and makes all things to be clear and known, to partake of reason, and to be defined by the measures of intellection, though possessing no portion of reason from themselves. Another divine miracle

258also divinity appears to me to exhibit through signs in these things. For, as he sometimes makes some stupid man to speak wisely, through which it becomes manifest to every one, that this is not a certain human but a divine work; thus, also, he reveals through things which are deprived of knowledge, conceptions which precede all knowledge. And, at the same time, he declares to men that the signs which are exhibited are worthy of belief, and that they are superior to nature, from which he is exempt. Thus he makes things to be known which are naturally unknown, and things which are without knowledge gnostic. Through them, also, he inserts in us wisdom, and through every thing which is in the world excites our intellect to the truth of real beings, of things which are in generation, and of future events. From these things, therefore, I think it is manifest, that the mode of divination is perfectly contrary to what you suspected it to be. For it is of a ruling and primordial nature, of an unrestrained power, and transcendent nature, comprehending in itself all things, but not being comprehended by any thing, nor enclosed by its participants. For it ascends into, and rules over, all things simultaneously, and without circumscription, and collectively signifies future events. Hence, from what has

259been said, you may easily dissolve these vulgar doubts, which disturb most men, and may in a becoming manner elevate yourself to the intellectual, divine, and irreprehensible presignification of the Gods from all things. Through this, therefore, we have evinced, that divinity is not drawn down to the signs employed by divination.

Chapter XVIII

260ANOTHER contest, however, awaits us, not less than that in which we have been before engaged, and which you immediately announce, concerning the causes of divination, “whether a God, an angel, or a demon, or some other power, ws present in manifestations, or divinations, or certain other sacred energies.” But our reply to your question is simply this, that it is not possible for any thing to be performed in a manner adapted to sacred concerns in divine works, without the presence of some one of the more excellent natures, as inspecting and giving completion to the sacred energy. And where the felicitous operations are perfect, sufficient to themselves, and unindigent, of these the Gods are the leaders. But where they are media, and in a small degree fall short M 2

261of the extremes, they have angels as the powers that perfect and unfold them into light. And it is the province of demons to effect those operations which rank as the last. But the right performance of actions which are effected in a divine manner, is entirely to be ascribed to some one of the more excellent natures. For since it is not possible to speak rightly about the Gods without the Gods, much less can any one perform works which are of an equal dignity with divinity, and obtain the foreknowledge of every thing without [the inspiring influence of] the Gods. For the human race is imbecile, and of small estimation, sees but a little, and possesses a connascent nothingness ; and the only remedy of its inherent errof, perturbation, and unstable mutation, is its participation, as much as possible, of a certain portion of divine light. But he who excludes this, does the same thing as those who attempt to produce soul from things inanimate, or to generate intellect from things unintelligent. For without the cooperation of a cause, he constitutes divine works from things which are not divine.

262Let it be granted, therefore, that a God, a demon, or an angel, gives completion to more excellent works, yet we must not on this account admit what you adduce as a thing acknow-

263ledged, “that they affect these things, in consequence of being drawn through us by the necessities with which invocation 1s attended.” For divinity is superior to necessity, and this is likewise the case with all the choir of more excellent natures that is suspended from him. Nor is he alone exempt from the necessity which is introduced by men, but also from that which comprehends in itself the world; because it is not the province of an immaterial nature, and which does not receive any adventitious order, to be subservient to any necessity introduced from any thing else. And in the next place, invocation, and the things performed by a scientific operator, accede and are conjoined to more excellent natures through similitude and alliance, and do not accomplish their energies through violence. Hence, the effects which are seen to take place in diviners, do not happen as you think, from the scientific theurgist being passively affected; nor is divination thus effected through necessity, passion preoccupying the predictor; for these things are foreign from, and incongruous to, the essence of more excellent natures.

Chapter XIX

264But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument,* nor does he who invokes operate through him who prophesies; for to assert these things is impious. And it is much more true to say, that God is all things, is able to effect all things, and that he fills all things with himself, and is alone worthy of sedulous attention,t esteem, the energy of reason, and

265felicitous honour; that which is human being vile, of no account, and ludicrous, when compared with that which is divine. Hence I laugh, when I hear it said, that divinity is spontaneously present with certain persons or things,

266For progressions are conformable to the characteristics of the natures from which they proceed. Hence the cooperating energy of his first progeny is necessary to the evolution of things into effable, essential, and distinct subsistence. The supreme God, therefore, is, as Tamblichus justly observes, alone worthy of sedulous attention, esteem, the energy of reason, and. felicitous honour ; but this is not to the exclusion of paying appropriate attention and honour to other powers that are subordinate to him, who largely participate of his divinity, and are more or less allied to him. For in reverencing and paying attention to these appropriately, we also attend to and reverence him. For that which we sedulously attend to, honour, and esteem in them, is that alone which is of a deified nature, and is therefore a portion, as it were, of the ineffable principle of all things.

267Gale, from not understanding this, exclaims, “if these things are true, (vz. that God is alone worthy of sedulous attention, &c.) as they are, indeed, most true, to what purpose, O Iamblichus, is that mighty study and labour about demons and other spirits?’’ But the answer to this, by regarding what has been above said, is easy. For mighty study and labour about these intermediate powers is necessary, in order to our union with their ineffable cause. For as we are but the dregs of the rational nature, and the first principle of things is something so transcendent as to be even beyond essence, it is impossible that we should be united to him without media ; wz. without the Gods, and their perpetual attendants, who are on this account the true saviours of souls, For in a union with the supreme deity our true salvation consists,

268either through the period of generation, or through other causes. For thus that which is unbegotten will no longer be more excellent, if it is led by the period of generation; nor will it be primarily the cause of all things, if it is coarranged with certain things, according to other causes. ‘These assertions, therefore, are unworthy of the conceptions which we should frame of the Gods, and foreign from the works which are effected in theurgy.* But an investigation of this kind suffers the same thing as the multitude suffer, about the fabrication of the universe and providence. For not being able to learn what the mode is in which these are effected, and refusing to ascribe human cares and reasonings to the Gods, they wholly abolish the providential and fabricative energy of divinity. As, therefore, we are accustomed to answer these, that the divine mode of production and providential inspection is very different from that which is human, and which it is not proper wholly to reject through

269ignorance, as if it had not from the first any subsistence; thus, also, it may be justly contended against you, that all prediction, and the performance of divine works, are the works of the Gods, as they are not effected through other and these human causes, but through such as are alone known to the Gods.

Chapter XX

270OmitTInG, therefore, these things, we may reasonably adduce a second cause, assigned by you, of the above mentioned particulars: viz. ‘‘that the soul says and imagines these things, and that they are the passions of it, excited from small incentives.” Neither, however, does nature possess these passions, nor does reason admit them. For every thing which is generated is generated from a certain cause, and that which is of a kindred nature derives its completion from a kindred nature. But a divine work is neither casual, for a thing of this kind is without a cause, and is not entirely arranged, nor is it produced by a human cause. For this is a thing foreign and subordinate; but that which is more perfect cannot be produced from the imperfect. All works,

271therefore, which have a similitude to divinity germinate from a divine cause. For the human soul is contained by one form, and is on all sides darkened by body, which he who denominates the river of Negligence, or the water of Oblivion, or ignorance and delirium,® or a

272bond through passions,* or the privation of life, or some other evil, will not by such appellations sufficiently express its turpitude. How, therefore, is it possible that the soul, which is detained by so many evils, can ever become sufficient to an energy of this kind? It is, indeed, by no means reasonable to suppose that she can. For if at any time we appear to be capable of effecting this, it is alone through participating of, and being illuminated by, the Gods, that we enjoy the divine energy. Hence the soul does not participate of divine works, so far as she possesses her own proper virtue and wisdom ; though if works of this kind pertained to the soul, every soul would perform them, or that soul alone which possessed its proper perfection. Now, however, neither of these is sufficiently prepared for this purpose ; but even the perfect soul is imperfect as with reference to divine energy. The theurgic energy,

Chapter XXI

273Is, therefore, what you add in the third place more true; viz. “that there is a certain mixed form of hypostasis, consisting of our soul and divine inspiration externally derived?” Consider this then more accurately, lest we should be deceived by it, being impeded by its plausibility. For wherever one thing is effected from two, this one thing is wholly of a similar species, nature, and essence. ‘Thus the elements which concur in the same thing, produce one certain thing from many, and many souls coalesce in one total soul. ‘That, however, which is perfectly exempt, can never become one

274with that which departs from itself;* so that neither will there be one certain form of hypos-

275tasis with the soul and divine inspiration. For if divinity is unmingled, the soul will not be mingled with it; and if he is immutable, he will not be changed through a concretion into that which is common, from the simplicity of his subsistence. Some, therefore, prior to us, were of opinion that certain small sparks excite in us divine forms. It is impossible, however, that these sparks, whether they are physical, or in some other way corporeal-formed, should be transferred from things of a casual nature to things which are divine. But in what is now asserted by you, the soul is said to be a concause of the divine comixture; and it is evident, this being admitted, that the soul becomes of an equal dignity with the Gods, that it gives a certain part to them and receives a part from them, and that it also affords a measure to natures more excellent than itself, and is itself bounded by them. That likewise follows which is asserted by some, and is most dire, that the Gods precedaneously subsisting in the order of elements, are inherent in their

276For thus the mortal nature participates of intellect, but the intellectual part of death, and the whole, as Plato observes in the Laws, becomes a prodigy composed of the mortal and theimmortal, of the intellectual and that which isdeprived of intellect. For this physical law which binds the soul to the body is the death of the immortal life, but vivifies the mortal body.”

277effects, and there will be a certain thing produced in time, and from a mixture according to time, which will contain the Gods in itself. What, likewise, is this comingled form of subsistence? For if it is both [soul and divine inspiration externally derived], it will not be one thing consisting of two, but a certain composite, and a coacervation from two things. But if it is as something different from both, eternal natures will be mutable, and divine natures will in no respect differ from physical substances in generation.* And as it is absurd

278to admit that an eternal nature is produced through generation, it is still more absurd to suppose that any thing which consists of eternal natures can be dissolved. Neither, therefore, is this opinion concerning divination by any means reasonable; and besides this, it is also paradoxical, whether it is considered as one supposition or as two.

Chapter XXII

279You say, therefore, “that the soul generates the power which has an imaginative perception of futurity, through motions of this kind, or

280derived. But he will not easily prove that inspiration is something eternal, because it is a transient energy of God.” Gale is right in his conjecture, that Iamblichus by the word both in this place, means the soul and divine inspiration externally derived ; for it can admit of no other meaning ; but when he adds, that inspiration cannot be something eternal, because it isa transient energy of divinity, he shows himself to be as bad a theologist as he is a philosopher. For God being an eternal, or rather a supereternal nature, his energies have nothing to do with time and its transitive progressions, but are stably simultaneous ; so that transition does not exist in his inspiring influence, but in the recipients of it, these being of a temporal and mutable nature. Hence it is just as absurd to call any energy of divinity transient, as it would be to say that the light of the sun is transient, because it shines through diaphanous, but not through

281that the things which are adduced from matter constitute demons through the powers that are inherent in them, and especially things adduced from the matter which is taken from animals.” It appears to me, however, that what is now asserted by you exhibits a dire illegality with reference to the whole of theology and the theurgic energy. For one absurdity in it, and which is the first that presents itself to the view, is this, that it makes deemons to be generable and corruptible. And another, which is more dire than this, is that things which are prior will be produced from things which are posterior to themselves. For dsmons exist prior to soul, and to the powers which are distributed about bodies. In addition to these things, also, how can the energies of a partible soul which is detained in body, become essence, and be by themselves separate out of soul? Or how can the powers which are divided about, be separated from bodies, though they have their very being in bodies? And who is it that liberating them from a corporeal condition of subsistence, again collects the corporeal dissolution, and causes it to coalesce in one thing? For thus a thing of this kind will be a demon, who will have an existence prior to his being constituted. ‘This assertion, likewise, is attended with certain common doubts.

282For how can divination be produced from things which have no divining power? And how can soul be generated from things which are without soul? And, in short, how can things which are more perfect be the progeny of such as are more imperfect? The mode, likewise, of production appears to me to be impossible. For it is impossible that essence should be produced through the motions of the soul, and through the powers which are in bodies. For from things which are without essence, it is impossible that essence should be generated. Whence, also, does the imagination, receiv ing from a certain thing a divining power, become prophetic of futurity? For we do not see that any one of the things which are sown through generation possess any thing more than what is imparted to it by its first generating cause. But, in the present instance, the imagination will receive a certain more excellent addition from that which has no existence. Unless some one should say, that daemons preside over the matter which is derived from animals, and that when this matter is adduced, the presiding demon is sympathetically moved towards it. According to this opinion, therefore, demons are not generated from the powers in bodies; but preceding and having an existence prior to bodies, they are moved in con-

283formity to them. Let it, however, be admitted, that demons are thus sympathetic, yet I do not see after what manner there will be something true respecting futurity. For the foreknowledge and premanifestation of futurity is not the province of a copassive and material power, which is detained in a certain place and body; but, on the contrary, this pertains to a power which is liberated from all these. Such, therefore, are the corrections of this opinion.

Chapter XXIII

284THE animadversions which are after this adduced, at first, indeed, doubt about the mode of divination, but as they proceed, endeavour entirely to subvert it. We shall, therefore, discuss both these. And, in the first place, we shall begin to dissolve the former of these doubts. “ for in sleep, when we are not employed about any thing, we sometimes obtain a knowledge of the future.” Not that the cause of divination is derived both from us and externally: for in things the principle of which definitely subsists in us, and that which is consequent is externally derived, if these two have a coarrangement and connexion with each other, in this case the works of the two are definitely N 2

285effected, and the things which are suspended from them follow their precedaneous causes. But when the cause is independent of us, and preexists by itself, the end is not defined on account of us, but the whole depends on things external to us. Now, therefore, since the truth which is in dreams does not entirely concur with our works, but frequently shines forth from itself, it shows that divination is externally derived from the Gods, that it possesses an independent power, and that it benevolently unfolds futurity when it pleases, and in such a way as it pleases. These things, therefore, should have an answer of this kind.

Chapter XXIV

286In what follows, while you endeavour to unfold divination, you entirely subvert it. For if a passion of the soul is admitted to be the cause of it, what wise man will attribute to an unstable and stupid thing orderly and stable foreknowledge? Or how is it possible that the soul, which is in a sane and stable condition according to its better powers, vz. those that are intellectual and dianoetic, should be ignorant of futurity; but that the soul which suffers according to disorderly and tumultuous mo-

287tions, should have a knowledge of what is future? For what has passion in itself adapted to the theory of beings? And is it not rather an impediment to the more true intellection of things? Farther still, therefore, if the things contained in the world were constituted through passions, in this case passions, through their similitude, would have a certain alliance to them. But if they are produced through reasons and through forms, there will be another foreknowledge of them, which is liberated from all passion. Again, passion alone perceives that which is present, and which now has a subsistence; but foreknowledge apprehends things which do not yet exist. Hence, to foreknow is different from being passively affected.

288Let us, however, consider your arguments in support of this opinion. That “the senses are occupied,” therefore tends to the contrary to what you say; for it is an indication that no human phantasm is then excited. But “ the fumigations which are introduced,” have an alliance to divinity, but not to the soul of the spectator. And “the invocations’ do not excite the inspiration of the reasoning power, or corporeal passions in the recipient; for they are perfectly unknown and arcane, and are alone known to the God whom they invoke. But that “not all men, but those that are more

289sumple and young are more adapted to divination,” manifests that such as these are more prepared for the reception of the externally acceding and inspiring spirit. From these indications, however, you do not truly conjecture that enthusiasm is a passion. For it follows from these signs, that the influx of it, in the same manner as the inspiration, is externally derived. In this way, therefore, these things subsist.

Chapter XXV

290Tuat which follows in the next place, descends from a divine alienation of mind to an ecstasy of the reasoning power which leads it to a worse condition, and absurdly says, “that the cause of divination rs the mania which happens in diseases.” For, as we may conjecture, it assimilates enthusiasm to the redundancy of the black bile, to the aberrations of intoxication, and to the fury which happens from mad dogs. It is necessary, therefore, from the beginning, to divide ecstasy into two species, one of which leads to a worse condition of being, and fills us with stupidity and folly; but the other imparts goods which are more honourable than human temperance. One species

291also deviates to a disorderly, confused, and material motion; but the other gives itself to the cause which rules over the orderly distribution of things in the world. And the one, indeed, as being deprived of knowledge, wanders from wisdom; but the other conjoins with natures that transcend all our wisdom. The one, likewise, is unstable, but the other is immutable. The one is preternatural, but the other is above nature. ‘The one draws down the soul, but the other elevates it. And the one entirely separates us from a divine allotment, but the other connects us with it.

292Why, therefore, does your assertion so much wander from the proposed hypothesis, as to decline from things primary and good to the last evils of insanity? For in what is enthusiasm similar to melancholy, or intoxication, or any other delirium excited by the body? Or what prediction can ever be produced from diseases of the body? Is not a derivation of this kind a perfect corruption, but divine inspiration the perfection and salvation of the soul? And does not depraved enthusiasm take place through imbecility, but the enthusiasm which is more excellent through a plenitude of power? In short, the latter being quiescent, according to its own proper life and intelligence, gives itself to be used by another

293[power which is superior to itself]; but the former, energizing according to its proper energies, renders these most depraved and turbulent. This, therefore, is a difference the most manifest of all others, because all the works of divine natures differ [in a transcendent degree | from the works of other beings. For as the more excellent genera are exempt from all others, thus also their energies do not resemble those of any other nature. Hence, when you

294mere phantasms, as far as to appearances only.

295All such doubts as these, however, which are adduced foreign to the purpose, and tend from contraries to contraries, we do not consider as pertinent to the present hypothesis. Hence, as we have shown the unappropriateness of them, we do not think it requisite to discuss them any further, because they are contentiously introduced, and not with philosophical investigation.

Chapter XXVI

296THERE are many other contentious innovations ‘also, which may be the subject of wonder. But some one may justly be astonished at the contrariety of opinions produced by admitting either that the truth of divination is with enchanters, the whole of which subsists in mere appearances alone, but has no real existence ; or that it is with those who are incited by passion or disease, since every thing which they have the boldness to utter is fraudulently asserted. For what principle of truth, or what auxiliary of intelligence, either smaller or greater, can there be in those who are thus insane? It is necessary, however, not to receive truth of

297such a kind as that which may be fortuitous; for this, it is said, may happen to those that are rashly borne along. Nor must such truth be admitted as that which subsists between agents and patients, when they are concordantly homologous with each other; for truth of this kind is present with the senses and imaginations of animals. Hence this truth has nothing peculiar, or divine, or superior to common nature. But the truth of divination is established in energy with invariable sameness, has the whole knowledge of beings present with it, and is connascent with the essence of things. It likewise employs stable reasons, and _ perfectly, aptly, and definitely knows all things. This truth, therefore, is adapted to divination. Hence, it is very far from being a certain natural prescience, such as the preperception which is inherent in some animals of earthquakes and rain. For this arises from sympathy, when certain animals are moved in conjunction with certain parts and powers of the universe; or when, through the acuteness of a certain sense, they antecedently perceive things which happen in the air, before they accede to places

298contact with futurity, it is not proper to consider an impression of this kind as prophetic foreknowledge; but it is, indeed, similar to this knowledge, yet falls short of it in stability and truth, is conversant with that which frequently, but not always, happens, and apprehends the truth in certain, but not in all things. Hence, if there is a discipline which foresees the future in the arts, as, for instance, in the piloting or medical art, this does not all pertain to divine foreknowledge. For it conjectures the future by certain signs, and these such as are not always credible, nor such as have that of which they are the signs, connected with them with invariable sameness. But with divine providence, a stable knowledge of the future precedes; [and this is attended with] an immutable faith suspended from causes; an indissoluble comprehension of all things in all; and a perpetually abiding and invariable knowledge of all things as present and definite.

Chapter XXVII

299MoREOVER, neither is it sufficient to assert, “that nature, art, and the sympathy of things in the unwerse, as if they were the parts of one

300things with reference to each other, nor that bodies are so prepared, that there is a presignification of some by others.” For these things, which are very clearly seen, exhibit a certain divulsed vestige of divine prediction, in a greater or less degree; since it is not possible for any thing to be perfectly destitute of divine divination. But as in all things the image of good exhibits a similitude of divinity; thus, likewise, in all things a certain obscure or more manifest image of divine prediction shines forth to the view. Nevertheless, no one of these is such as the divine species of divination ; nor must the one, divine, and unmingled form of it be characterized from the many phantasms which proceed from it into generation. Nor, if there are certain other false and deceitful resemblances, which are still more remote from reality, is it fit to adduce these in forming a _ judgment of it. But the divine form or species of divination is to be apprehended according to one intelligible and immutable truth ; and the mutation which subsists differently at different times is to be rejected as unstable and unadapted to the Gods. If, therefore, that which is truly divination is a thing of this kind, 7. e. is a divine work, who would not blush to ascribe it to nature, which produces its effects without reason and intellect, as if

301nature elaborated in us a certain prophetic apparatus, and inserted this aptitude in some things in a greater but in others in a less deeree? For in those things in which men receive auxiliaries from nature in the attainment of their proper perfection, in these, also, certain aptitudes of nature precede; but in things in which no human work is proposed [to be effected], in these neither does the end pertain to us. And when a certain good, which is more ancient than our nature, has a prior arrangement, it is not possible in this case that a certain natural excellence should become the prepared subject of it. For in those things of which there are perfections, in these imperfect preparations are ingenerated; but both these are the habits of men [and not of Gods]. Hence, of those things which are not present with us, so far as we are men, there will not be a preparative from nature. There is not, therefore, a natural seed in us of divine prediction. If some one, however, should in a more general way assert, that there is a certain human divination, of this there will be a certain physical preparation. But with respect to that which may be truly denominated divination, and which pertains to the Gods, it is not proper to think that this is ingrafted by nature. Jor both other things, and also the indefinite, according

302to the more and the less, are the attendants on this. Hence it is separated from divine divination, which abides in stable boundaries. On this account, also, it is requisite strenuously to contend against him who asserts that divination originates from us. You likewise adduce clear indications of this from the works performed in predicting what is future. For you say, “ that those who invoke [the divinities for the purposes of divination | have about them stones and herbs, bind certain sacred bonds, which they also dissolve, open places that are shut, and change the deliberate intentions of the recipients, so as to render them worthy, though they were before depraved.” All these particulars, therefore, signify that the inspiration accedes externally. It is requisite, however, not only to preassume this, but also to define what the inspiration of divine origin is, which produces divine divination. For if this is not done, we shall not previously know what its peculiarity is, in consequence of not attributing to it its proper character, and adapting this to it as a certain seal. And this, indeed, has been accurately done by us a little before.

Chapter XXVIII

303You adduce, however, as a thing by no means to be despised, “the artoficers of efficacious images.’ But I should wonder if these were admitted by any one of the theurgists who survey the true forms of the Gods. For why should any one exchange truly existing beings for images, and descend from the first to the last of things? Or do we not know that all things effected by an adumbration of this kind, have an obscure subsistence, are the phantasms only of that which is true, and appear to be good, but in no respect are so? Other things, also, of this kind that accede, are borne along in a flowing condition of being; but obtain nothing genuine, or perfect, or manifest. But this is evident from the mode of their production: for not divinity, but man is the maker of them. Nor are they produced from uniform and intelligible essences, but from matter, which is assumed for this purpose. What good, therefore, can germinate from matter, and from the material and corporeal -formed powers which are in bodies? Or is not that which derives its subsistence from human art, more imbecile than men themselves, who impart existence to it? By what kind of art, likewise, is this image

304fashioned? For it is said, indeed, to be fashioned by demiurgic art; but this is effective of true essences, and not of certain images. Hence the image-producing art is distant by a great interval from the seminal production of realities. Besides, neither does it preserve a certain analogy with divine fabrication. For divinity does not fabricate all things, either through the celestial physical motions, or through a partial matter, or through powers thus divided; but he produces the worlds by conceptions, will, and immaterial forms, and through an eternal and supermundane soul, ‘The maker of images, however, is said to elaborate them through the revolving stars. But the thing does not in reality subsist so as it appears to do. For since there are certain infinite powers in the celestial Gods, the last genus of all the powers in them is physical. But again, of this power one portion being inherent in spermatic reasons [or productive powers], and prior to these reasons being established in immoveable na-

305the earth. Many other arts, however, as for instance, the medical* and gymnastic, use this power, which has dominion over visible generation, and the qualities of the effluxions sent from the heavens employ it, and likewise all such arts as in their operations communicate with nature. And moreover, the image-making art attracts a certain very obscure genesiurgic portion from the celestial effluxions.

306Such, therefore, as the truth is, such also it is requisite to unfold it to others. It must be said, then, that the maker of images neither uses the celestial circulations, nor the powers which are inherent in them, nor those powers

307which are naturally established about them ; nor, in short, is it possible to come into contact with them. But he artificially, and not theurgically, applies himself to the last effluxions which openly proceed from the nature of them, about the last part of the universe. For these effluxions, I think, being mingled with a partial matter, are capable of being changed and transformed differently at different times. They likewise receive the transposition, from some things to others, of the powers which are in partial natures. The variety, however, of such like energies, and the composition of a multitude of material powers, are not only entirely separated from divine fabrication, but also from natural production. For nature produces her proper works collectively, and at once, and accomplishes all things by simple and incomposite energies. Hence it remains that a commixture of this kind, about the last and manifest celestial effluxion, and about the things which are moved by a celestial nature, is artificial.

Chapter XXIX

308Way, therefore, does the maker of images, who effects these things, desert himself, though he is better than these images, and consists of

309things of a more excellent nature, and confide in inanimate idols, which are inspired with the representation alone of life, contain a renovated harmony, and which is externally multiform, and are in reality diurnal? Shall we say that something genuine and true is inherent in them ? Nothing, however, which is fashioned by human art is genuine and pure. But you will say, that simplicity and uniformity of energy predominate in the whole of their composition. This is very far from being the case. For the idol, according to its visible composition, is mingled from all-various and contrary qualities. Shall we say then, that a certain pure and perfect power is manifest in them? By no means. For a thing of this kind possesses an adventitious multitude of effluxions, collected from many places, and which shows itself to be imbecile and evanescent. But if these particulars, which we have enumerated, are not found to take place in images, is stability present with them, as it is said to be [by the patrons of these images]? By no means, likewise, is this the case. For these idols are extinguished with much greater rapidity than the images which are seen in mirrors. For they are immediately formed by the accession of fumigations from exhaling vapours; but when the fumigation is mingled with, and diffused through,

310the whole air, then the idol is likewise immediately dissolved, and is not naturally adapted to remain for the smallest portion of time. Why, therefore, should the man who is a lover of truth, pay attention to these useless delusions? I, indeed, do not think them to be of any value. For if the makers of these images know that the fictions about which they are busily employed, are nothing more than the formations of passive matter, the evil arising from an attention to them will be simple. But in addition to this, these idol-makers are similar to the images in which they confide. And if they pay attention to these idols as if they were Gods, the absurdity will be so great, as neither to be effable by words, nor to be endured in deeds. For a certain divine splendour never illuminates a soul of this kind, because it is not adapted to be imparted to things which are entirely repugnant to it; neither have those things which are detained by dark phantasms a place for its reception. This delusive formation, therefore, of phantasms, will be conversant with shadows, which are very remote from the truth.

Chapter XXX

311You say, however, “that the makers of images observe the motion of the celestral bodies, and can tell from the concurrence of what star, with a certain star or stars, predictions will be true or JSalse; and also whether the things that are performed will be vnanities, or significant and efficacious.” But neither will these phantasms, on this account, possess any thing divine. For the last of the things which are in generation are moved in conjunction with the celestial courses, and are copassive with the effluxions which descend from the heavenly bodies. Moreover, if any one considers these things accurately, he will find that they demonstrate the contrary to what is here asserted. For how is it possible that things which are in every respect mutable, and this with facility, and which are all-variously turned by external motions, so as to become inefficacious, or prophetic; or significant, or effective, or at different times different, should contain in themselves, by participation, any portion, however small, of divine power? What then, are the powers which are inherent in matter the elements of demons? By no means: for no partial sensible bodies generate demons; but much more are these

312generated and guarded by demons. Neither is any man able to fashion, as by a machine, certain forms of demons; but, on the contrary, he is rather fashioned and fabricated by them, so far as he participates of a sensible body. But neither is a certain dsemoniacal multitude generated from the elements of sensibles; since, on the contrary, this multitude is simple, and

Chapter XXXI

313AGaINn, therefore, still worse than this is the explanation of sacred operations, which assigns as the cause of divination, ‘a certain genus of demons, which is naturally fraudulent, omniform, and various, and which assumes the uppearance of Gods and demons, and the souls of the deceased.” 1 shall, therefore, relate to you, in answer to this, what I once heard from the prophets of the Chaldeans.

314Such Gods as are truly divinities, are alone the givers of good; alone associate with good men, and with those that are purified by the sacerdotal art, and from these amputate all vice, and every passion. When these, also, impart their hght, that which is evil, and at the same time dezmoniacal, vanishes from before more excellent natures, in the same manner as darkness when light is present; nor is it able to disturb theurgists in the smallest degree, who receive from this light every virtue, obtain worthy manners, become orderly and elegant in their actions, are liberated from passions, and purified from every disorderly motion, and from atheistical and unholy conduct. But those who are themselves flagitious, and who leap, as it were, to things of a divine nature in

315an illegal and disorderly manner, these, through the imbecility of their proper energy, or through indigence of inherent power, are not able to associate with the Gods. Because, likewise, they are excluded, through certain defilements, from an association with pure spirits, they become connected with evil spirits, are filled from them with the worst kind of inspiration, are rendered depraved and unholy, become replete with intemperate pleasures, and every kind of vice, are emulous of manners foreign to the Gods, and, in short, become similar to the depraved demons, with whom they are connascent. These, therefore, being full of passions and vice, attract to themselves, through alliance, depraved spirits, and are excited by them to every kind of iniquity. They are also increased in wickedness by each other, like a circle conjoining the beginning to the end, and similarly making an equal compensation. Hence deeds which are the nefarious offences of impiety, which are introduced into sacred works in a disorderly manner, and which are also confusedly performed by those who betake themselves to such works, and at one time, as it seems, cause one divinity to be present instead of another, and again, introduce depraved demons instead of Gods, whom they call equal to the Gods (avr:feovs)—such deeds as these you

316should never adduce in a discourse concerning sacerdotal divination. For good is more contrary to evil than to that which is not good. As, therefore, the sacrilegious are in the most eminent degree hostile to the religious cultivation of the Gods; thus, also, those who are conversant with demons who are fraudulent, and the causes of intemperance, are undoubtedly hostile to theurgists. For from these every depraved spirit departs, and when they are present, is entirely subverted. Every vice, too, and every passion, are by these perfectly amputated: for a pure participation of good is present with the pure, and they are supernally filled with truth from a divine fire. These, therefore, suffer no impediment from evil spirits, nor are these spirits any obstacles to the goods of their souls. Nor are theurgists disturbed by pride, or flattery, or the enjoyment of exhalations, or any violence; but all these, as if struck by lightning, yield and recede, without touching the theurgist, or being able to approach to them. Hence this genus of divination is undefiled and sacerdotal, and is truly divine. This, also, does not, as you say it does, require me, or any other as an arbiter, in order that I may prefer it to a multitude of other things ; but it is itself exempt from all things, is supernatural, and has an eternal preexistence, neither

317receiving a certain opposition, nor a certain transcendency, which has a prearrangement in many things, because it is of itself liberated, and uniformly precedes all things. And to this it is requisite that you, and every one who is a genuine lover of the Gods, should give himself wholly ; since by this mean irreprehensible truth will be obtained in divinations, and perfect virtue in souls; and through both these, an ascent will be afforded to theurgists to intelligible fire, which ought to be preestablished as the end of all foreknowledge, and of every theurgic operation. Hence you in vain adduce the opinion of those who think that divination is effected by an evil demon, since these do not deserve to be mentioned in speculations concerning the Gods. At the same time, likewise, they are ignorant of the means of distinguishing truth from falsehood, because they are from the beginning nourished in darkness, and are wholly incapable of knowing the principles from which these are produced. Here, therefore, we shall terminate our discussion concerning the mode of divination.

Chapter I

318Let us then, in the next place, consider the opposing arguments, what they are, and what reason they possess. And if we should discuss some things a little more abundantly, in consequence of speaking freely and at leisure, it is requisite that you should promptly attend to, and endure what, we say. For it is necessary that great labour should be bestowed on the greatest disciplines, and that they should be accurately explored for a long time, if you intend to know them perfectly. Do you, therefore, conformably to the present hypothesis, propose the arguments which occasion the doubt, and I will answer you. Say then, “zt very much perplexes me to understand how supertor beings, when invoked, are commanded by those that invoke them, as if they were their inferiors.” But I will unfold to you the whole division, which is worthy of regard, concerning the powers that are invoked; from which you will be able clearly to define what is possible

319and what is impossible, in the subjects of your investigation. For the Gods, indeed, and the natures that are more excellent than we, through the wish of what is beautiful, and from an unenvying and exuberant fulness of good, benevolently impart to those that are worthy, such things as are fit for them, commiserating the labours of sacerdotal men, but being delighted with those that they have begotten, nourished, and instructed. But the middle genera are the inspective guardians of judgment. ‘These inform us what ought to be done, and from what it is fit to abstain. They also give assistance to just works, but impede such as are unjust; and as many endeavour to take away unjustly the property of others, or basely to injure or destroy some one, they cause these to suffer the same things as they have done to others. But there is, likewise, another most irrational genus of demons,” which is without judgment, and is allotted only one power, through an arrangement by which each of these demons presides over one work alone. As therefore, it is the province of a sword to cut, and to do

320nothing else than this, thus also of the spirits which are distributed in the universe, according to the partible necessity of nature, one kind divides, but another collects, things which are generated. This, however, is known from the phenomena. For the Charonean* spiracles, as they are called, emit from themselves a certain spirit, which is able to corrupt promiscuously every thing ‘that falls into them. Thus, therefore, of certain invisible spirits, each is allotted a different power, and is alone adapted to do that which it is ordained to perform. He, therefore, who turns from their natural course things which contribute to the universe in an orderly manner, and illegitimately performs a certain thing, in this case receives the injury arising from that which he uses badly. ‘This, however, pertains to another mode of discussion.

Chapter II

321Bur we sometimes see that take place which is now proposed to be considered. For it happens that spirits are commanded [to do this or that] who do not use a reason of their own, and have not the principle of judgment. Nor does this occur irrationally. For our dianoia naturally possessing the power of reasoning about and judging of things as they are, and comprehending in itself many powers of life, is accustomed to command the most irrational spirits, and such as derive their perfection from one energy alone. Hence, it invokes these as

322that which proceeds to a less extent has a more principal power than that which is more extended, though the former falls far short of the latter in magnitude and multitude of domination. Jor these things, also, another reason may be assigned, and which is as follows: in all theurgical operations the priest sustains a twofold character; one, indeed, as man, and which preserves the order possessed by our nature in the universe; but the other, which is corroborated by divine signs, and through these is conjoined to more excellent natures, and is elevated to their order by an elegant circumduction, this is deservedly capable of being surrounded with the external form of the Gods. Conformably, therefore, to a difference of this kind, the priest very properly invokes, as more excellent natures, the powers derived from the universe, so far as he who invokes is a man; and again, he commands these powers, because through arcane symbols, he, in a certain respect, is invested with the sacred form of the Gods.

Chapter III

323DissoLVinG, however, the doubts in a way still more true, we think it requisite, in invoking superior natures, to take away the evocations

324which appear to be directed to them as to men, and also the mandates in the performance of works, which are given with great earnestness. For if the communion of concordant friendship, and a certain indissoluble connexion of union, are the bonds of sacerdotal operations, in order that these operations may be truly divine, and may transcend every common action known to men, no human work will be adapted to them ; nor will the invocations of the priest resemble the manner in which we draw to ourselves things that are distant; nor are his mandates directed as to things separated from him, in the way in which we transfer one thing from others. But the energy of divine fire shines forth voluntarily, and in common, and being self-invoked and self-energetic, energizes through all things with invariable sameness, both through the natures which impart, and those that are able to receive, its light. This mode of solution, therefore, is far superior, which does not suppose that divine works are effected through contrariety, or discrepance, in the way in which generated natures are usually produced ; but asserts that every such work is

325commanded, that which is more and that which is less excellent, we shall, in a certain respect, transfer the contrariety of generations to the unbegotten goods of the Gods. But if we despise all such things, as it is just we should, as of an earth-born nature, and ascribe that which is common and simple, as being more honourable, to the powers who transcend the variety which is in the realms of generation, the first hypothesis of these questions will be immediately subverted, so that no reasonable doubt concerning them will be left.

Chapter IV

326Waar then shall we say concerning the next inquiry to this, viz. “why the powers who are mvoked think it requisite that he who worships them should be just, but they when called upon to act unjustly do not refuse sotoact?” To this I reply, that I am dubious with respect to what you call acting justly, and am of opinion that what appears to us to be an accurate definition of justice does not also appear to be so to the Gods. For we, looking to that which is most brief, direct our attention to things present, and to this momentary life, and the manner in which it subsists. But the powers that are

327superior to us know the whole life of the soul, and all its former lives; and, in consequence of this, if they inflict a certain punishment from the prayer of those that invoke them, they do not inflict it without justice, but looking to the offences committed by souls in former lives;* which men not perceiving think that they unjustly fall into the calamities which they suffer.

Chapter V

328THE multitude, also, are accustomed to doubt in common the very same thing concerning providence, vz. why certain persons are afflicted undeservedly, as they have not done any thing unjustly prior to their being thus afflicted. For neither here is it possible to understand [perfectly] what the soul is, and its whole life, how many offences it has committed in former lives, and whether it now suffers from its former guilt. In this life, also, many unjust actions are concealed from human knowledge, but are known to the Gods, since neither is the same

329scope of justice proposed to them as to men. For men, indeed, define justice to be the soul’s performance of its own proper business,* and the distribution of desert, conformably to the established laws, and the prevailing polity. But the Gods, looking to the whole orderly arrangement of the world, and to the subserviency of souls to the Gods, form a judgment of what is just. Hence the judgment of just actions with the Gods is different from what it is with us. Nor is it wonderful, if we are unable, in most things, to arrive at the supreme and most perfect judgment of more excellent natures. What also hinders, but that to each thing by itself, and in conjunction with the whole alliance of souls, justice may in a very transcendent manner be decreed by the Gods? For if a communion of the same nature in souls, both when they are in and when they are out of bodies, produces a certain identical connexion and common order with the life of the world, it is likewise necessary that a fulfilment of justice should be required by wholes, and especially when the magnitude of the unjust deeds antecedently committed by one soul transcends the infliction of one punish-

330ment due to the offences. But if any one should add other definitions, through which he can show that what is just subsists with the Gods in a way different from that in which it is known by us, from these also our design will be facilitated. For me, however, the beforementioned canons are alone sufficient for the purpose of manifesting the universal genus, and which comprehends every thing pertaining to the medicinal punishments inflicted by divine justice.

Chapter VI

331In order, therefore, that from an abundance of arguments we may contend against the objection which is now adduced, we will grant, if you please, the contrary to what we have asserted, viz. that certain unjust things are performed in this business of invocations. That the Gods, however, are not to be accused as the causes of these is immediately manifest. For those that are good are the causes of good ; and the Gods possess good essentially. They do nothing, therefore, that is unjust. Hence other causes of guilty deeds must be investigated. And if we are not able to discover these causes, it is not proper to throw away

332the true conception respecting the Gods, nor on account of the doubts whether these unjust deeds are performed, and how they are effected, to depart from notions concerning the Gods which are truly clear. For it is much better to acknowledge the insufficiency of our power to explain how unjust actions are perpetrated, than to admit any thing impossible and false respecting the Gods; since all the Greeks and Barbarians truly opine the contrary to be the case with divine natures. After this manner, therefore, the truth respecting these particulars subsists.

Chapter VII

333MorEoVER, it is necessary to add the causes whence evils* sometimes arise, and to show how many and of what kind they are. For the form of them is not simple; but, being various, is the leader of the generation of various evils. For if what we a little before said, concerning images and evil demons, who assume the appearance of Gods and good demons, is true, an abundant evil-producing tribe, about which a

334contrariety of this kind usually happens, will from hence appear to flow. or an evil demon requires that his worshipper should be just, because he assumes the appearance of one belonging to the divine genus; but he is subservient to what is unjust, because he is depraved. The same thing, likewise, that is said of good and evil may be asserted of the true and the false. As, therefore, in divinations we attribute true predictions to the Gods alone, but when we detect any falsehood in predictions we refer this to another genus of cause, viz. that of demons; thus, also, in things just and unjust, the beautiful and the just are to be alone ascribed to Gods and good demons; but such deemons as are naturally depraved, perpetrate what is unjust and base. And that, indeed, which consents and accords with itself, and

Chapter VIII

335We may, however, beginning from another hypothesis, demonstrate the same thing. We must admit that the corporeal parts of the universe are neither sluggish nor destitute of power, but as much as they excel our concerns in perfection, beauty, and magnitude, by so much also is the power which is present with them greater. ach, likewise, by itself is capable of effecting different things, and produces certain different energies. ‘They are also capable of effecting things much more numerous on each other. And besides this, a certain multiform production extends to parts from wholes; partly from sympathy, through similitude of powers, and partly from the aptitude of the agent to the patient. If, therefore, certain evils and destructions happen to parts, they are salutary and good as with reference to wholes and the harmony of the universe, but to parts they introduce a necessary corruption, either from not being able to bear the energies of wholes, or from a certain other commixture and temperament of their own imbecility, or, in the third place, from the privation of symmetry in the parts to each other.

Chapter IX

336A¥rTER the body of the universe, also, many things are generated by the nature of it. For the concord of similars, and the contrariety of dissimilars, effect not a few things. Farther still, the assemblage of many things into the one animal of the universe, and the powers in the world, whatever the number and quality of them may be, effect, in short, one thing in wholes and another in parts, on account of the divided imbecility of parts. Thus, for instance, the friendship, love, and contention which subsist in energy in the universe, become passions in the partial natures by which they are participated. Those things, likewise, that are preestablished in forms and pure reasons in the nature of wholes, participate of a certain material indigence, and privation of morphe, in things which subsist according to a part. And things which are conjoined to each other in wholes are separated in parts. Hence partible natures, which participate of wholes in conjunction with matter, degenerate from them in all things, and also from what is beautiful and perfect. But some parts are corrupted, in order that wholes may be preserved in a condition

337conformable to nature. Sometimes, likewise, parts are compressed and weighed down, though at the same time wholes remain impassive to a molestation of this kind.

Chapter X

338WE shall collect, therefore, what happens from these conclusions. For if certain invocators employ the physical or corporeal powers* of the universe, an involuntary gift of energy {from these powers], and which is without vice, takes place. He, likewise, who uses this gift [sometimes] perverts it to things of a contrary nature, and to base purposes. And the gift, indeed, is moved contrarily together with the passions, and sympathetically through similitude; but he who uses the thing which is imparted, deliberately draws it, contrary to justice, to what is evil and base. And the gift, indeed, causes things which are most remote to cooperate through the one harmony of the world. But if some one understanding this to be the case should iniquitously endeavour to draw certain portions of the universe to other parts,

339these parts are not the cause of the evil that ensues; but the audacity of men, and the transgression of the order in the world, pervert things that are beautiful and legal. Hence neither do the Gods effect what appears to be base, but this is accomplished by the natures and bodies that proceed from them; nor do these very natures and bodies impart improbity from themselves, as it is thought they do; but they send their proper effluxions to places about the earth, for the salvation of wholes, and those who receive them transmute them by their commixture and perversion, and transfer what is given to a purpose different from that for which it was imparted. From all these particulars, therefore, it is demonstrated that a divine nature is not the cause of evils and unjust deeds.

Chapter XI

340MoREOVER, you inquire, and at the same time doubt, “how at comes to pass that the Gods do not hear him who invokes them, if he is impure from venereal connextons ; but, at the same tume, they do not refuse to lead any one to legal venery.” You have, indeed, a clear solution of these things from what has been before said ;

341if they are done contrary to [human] laws, but are effected according to another order and cause more excellent than laws. Or if it happens that things of this kind are conformable to the mundane harmony and friendship, yet produce a conflict in parts through a certain sympathy. Or if the communication of good, which is beautifully imparted, is perverted by those that receive it to the contrary.

Chapter XII

342Ir is necessary, however, to discuss these things particularly, and to show how they subsist, and what reason they possess. It is requisite, therefore, to understand that the universe is one animal; and that the parts in it are, indeed, separated by places, but through the possession of one nature hasten to each other.* The whole collective power, however, and the cause of mixture, spontaneously draws the

343parts to a mingling with each other. But it is also possible for this spontaneous attraction to be excited and extended by art more than is fit. The cause itself, therefore, of this mixture extending from itself to the whole world, is good, and the source of plenitude; has the power of harmonically procuring communion, consent, and symmetry; and inserts, by union, the indissoluble principle of love, which principle retains and preserves both things that are in existence, and such as are becoming to be. But in the parts, through their separation from each other and from wholes, and because, from their own proper nature, they are imperfect, indigent, and imbecile, their mutual connection is accompanied with passion; by which, in most of them, desire and a connascent appetite are inherent. Art * there-

344fore, perceiving this innate desire thus implanted by nature, and distributed about it

345TOUVUTWY. KAL TOLS peseV PEVPLATA TiLVa exesOey KULGQLVOVTG eT E-

346(art itself also being multiformly distributed about nature), variously attracts and derives it as through a channel. Hence it transfers that which in itself is orderly and arranged into the privation of order, and fills that which is beautiful and commensurate with deformity. But the venerable end in each particular thing, which is connascent with union, it transfers to another indecorous plenitude, which is an

347in short, it explores the essence and power of every thing. From hence, therefore, it produces its effects. And it forms statues which procure health, makes all various figures, and things which become the instruments of disease. It asserts, too, that eagles and dragons contribute to health ; but that cats, dogs, and crows are symbols of vigilance, to which, therefore, they contribute. But for the fashioning of certain parts wax and clay are used. Often, too, celestial fire is made to appear through magic ; and then statues laugh, and

348assemblage of different things according to a common passion. It likewise imparts a matter from itself, which is unadapted to the whole generation of what is beautful, either because it does not entirely receive it, or because it transfers it to other things. It also mingles many different physical powers, which it manages as it pleases for the purposes of generation. Hence we have universally shown, that the apparatus of a venereal connexion of this kind proceeds from a certain human art, and not from a certain demoniacal or divine necessity.

Chapter XIII

349ConstpER, therefore, also another genus of causes; how a stone or a herb frequently possess from themselves a nature corruptive, or again collective of generated natures. For this is not only the case with these, but this physical power is also in greater natures and greater things, which those who are not able to infer by a reasoning process, will perhaps transfer the works and energies of nature to more excellent beings [¢. e. to Gods, angels, and demons |, Now, therefore, it is acknowledged that the tribe of evil demons has a very extended

350power in generation, in human affairs, and in such things as subsist about the earth. Hence, why is it wonderful that a tribe of this kind should effect such works as these? For every man is not able to distinguish a good from an evil demon, or by what peculiarities the one is separated from the other. Hence those, who are not able to perceive the difference between the two, absurdly reason concerning the cause of them, and refer this cause to genera superior to nature and the demoniacal order. If, also, certain powers of a partial soul are assumed in order to effect these things, whether such a soul is detained in body, or has left the testaceous and terrestrial body, but wanders about the places of generation in a turbid and humid spirit ; this, indeed, will be a true opinion, but separates the cause of these things at the greatest distance from more excellent natures. By no means, therefore, is that which is divine, or any good dzmon, subservient to the illegal desires of men in venereal concerns. For of these things there are many other causes.

Chapter I

351THE doubt mentioned by you in the next place, is, as I may say, an inquiry which is made in common both by the learned and the unlearned, I mean concerning sacrifices, “what utility or power they possess in the universe, and with the Gods, and on what account they are performed, appropriately indeed to the powers who are honoured by them, but usefully to those by whom the gifts are offered.” In the same place, also, another objection occurs, viz. ‘that the interpreters of prophecies and oracles ought to abstain from animals, lest the Gods should be polluted by the vapours arising from them. For this is contrary to the assertion, that the Gods are especially allured by the vapours of animals.”

Chapter II

352THE hostile opposition, therefore, in the things

353that are now proposed, may be easily dissolved

354by demonstrating the dignity of wholes with

355respect to parts, and by recalling to your recollection the exempt transcendency of the Gods above men. But what I mean is this, that the soul, which ranks as a whole, presides over all the mundane body,* and that the

356celestial Gods ascend, as into a vehicle, into a celestial body, neither receiving any injury from thence, nor any impediment in their intellections. But to a partial soul, the communion with body is noxious in both these respects. If, therefore, some one perceiving this, should nevertheless introduce such a doubt as the following, that if the body is a bond to our soul, it will also be a bond to the soul of the universe, and that if a partial soul is converted to the body on account of generation, in a similar manner the power of the Gods is converted to generation ; in answer to this every one may reply, that he who thus doubts does not know how much superior beings transcend men, and wholes parts. Since, therefore, the objections pertain to things different from each other, they do not produce any ambiguity.

Chapter III

357Here, therefore, the same reasoning is likewise sufficient. For with us the enjoyment of bodies which once were united to soul, impresses in us heaviness and defilement, ingenerates in us voluptuousness, and produces many other diseases in the soul. But with the Gods, and with mundane and total causes, this is by

358no means the case. For the exhalation which ascends after a divine manner from animals that are sacrificed, as it is comprehended by, and does not comprehend, the Gods, and as it is also connected with the universe, but does not conjoin wholes and the Gods to itself, is in consequence of this coadapted to superior beings and to total causes, but does not restrain them and coadapt them to itself.

Chapter IV

359Nor is that which so greatly disturbs you, and for which you so strenuously contend, attended with any difficulty, I mean abstinence from animals,* if it is rightly understood. For those who worship the Gods do not abstain from animals, lest the Gods should be defiled by the vapours arising from them. For what exhalation from bodies can approach those who, before any thing material can come into contact with their power, intangibly amputate matter ? Nor is it the power of the Gods only that abolishes all bodies, and causes them to vanish,

360without any approximation to them; but a celestial body, also, is unmingled with all the material elements ;* nor does it receive into itself any thing extraneous, nor impart any portion of itself to things of a foreign nature. How, therefore, can any terrestrial vapour, which is not elevated five stadia from the earth before it again flows down to the earth, either nourish a circulating and immaterial body, or, in short, produce in it a certain defilement, or any other passion? For it is acknowledged that an etherial body is void of all contrariety, is liberated from all mutation, is entirely pure from the possibility of being transmuted into any thing else, and is perfectly free from a tendency to, and from the middle, because it is either without any tendency, or is convolved in a circle. Hence, it is not possible that bodies, which consist of different powers and motions, which are all-variously changed, and are moved either upwards or downwards, should have any communion of nature or power with celestial bodies, or that any exhalation of the former should be mingled with the latter. As the former, therefore, are entirely separated

361from the latter, they will not effect any thing in them. For celestial bodies being unbegotten, are not capable of receiving any mutation from generated natures. How, therefore, can the Gods be defiled by such like vapours, who suddenly, as I may say, at one stroke, amputate the vapours ascending from all matter and

362mon with us, in consequence of antecedently existing superior to human imbecility, be polluted by my passions, or by those of any other man ?

363Neither of these, therefore, at all pertains to the Gods; neither our being filled with material bodies ; (for there is nothing, in short, of this kind with them, nor are they defiled by our stains, since they are entirely pure and incorruptible), nor if there are certain material vapours of bodies which are emitted about the earth ; for these vapours are most remote from the essence and power of the Gods. Hence the whole hypothesis of contrariety is subverted if no part of it pertains to the Gods. For how, in short, can that which is not possess in itself a certain contest [with any thing]? You in vain, therefore, suspect things of this kind to be absurd, and you adduce doubts unworthy of the Gods, since they cannot be reasonably applied even to good men. For no man who possesses intellect, and is free from passion, would ever permit himself to be allured by the exhalation of vapours, and much less would any one of the beings more excellent than man suffer himself to be thus allured. ‘These things, however, will be discussed shortly after. But now, since this contrariety is, through many solutions, subverted, we shall here finish what we have to say about the first doubt.

Chapter V

364Your next inquiry is of greater consequence, and is concerning things of a greater nature. How, therefore, shall I be able, briefly, and sufficiently, to give you an answer to a question which is extremely difficult, and requires a long explanation? Nevertheless I will answer it, and without failing in alacrity. I will also endeavour to follow what you have concisely indicated and tacitly signified. But I will unfold to you my dogma concerning sacrifices [which is as follows]. It is by no means requisite that sacrifices should be offered for the sake of honour alone, in the same manner as we honour benefactors; nor for the sake of returning thanks for the goods imparted to us by the Gods; nor yet for the sake of first fruits, or as a remuneration by certain gifts of more venerable goods bestowed on us by the Gods. For these things are also common to men, and are assumed from the common polity of mankind, but by no means preserve the transcendency of the Gods and the order of them as exempt causes.

Chapter VI

365But the greatest thing in sacrifices, viz. their efficacious power, and why especially they are so very beneficial that without them we are neither liberated from pestilence, nor famine, nor sterility of fruits, nor obtain seasonable showers of rain, nor things of much greater consequence than these, I mean such as contribute to the purification of the soul, or an emancipation from generation; these are not at all indicated by such modes of sacrifices as you adduce. Hence no one can justly approve of them, because they assign a cause of the works performed in sacrifices unadapted to their dignity. And if some one should approve of them it will be only in a secondary way, and as suspended from primary, more ancient, and venerable causes.

Chapter VII

366THe discussion therefore requires that we should show what it is through which sacrifices are effective of things, and are suspended from the Gods, the precedaneous causes of

367effects. If then we say that the communion of similar powers, or the dissension of contraries, or a certain aptitude of the agent to the patient in the universe, as in one animal, every where possessing one and the same life, coexcites adapted similars, pervading with invariable sameness according to one sympathy, and existing most near in things most remote: if we should say this, we should thus assert something of what is true, and which necessarily accompanies sacrifices, yet we should not demonstrate the true mode of their subsistence. For the essence of the Gods is not placed in nature and in physical necessities, so as to be coexcited by physical passions, or by the powers which extend through all nature; but independently of these, it is defined by itself, having nothing in common with them, neither according to essence, nor according to power, nor any thing else.

Chapter VIII

368Tue same absurdities likewise happen from assigning, as the causes of what is effected by sacrifices, either certain numbers that are with us, such, for instance, as assuming the number

369sixty in the crocodile,* as adapted to the sun ; or physical reasons, as the powers and energies of animals, for instance, of the dogt, the

370cynocephalus,* and the weaselt, these being common to the moon; or material forms, such as are seen in sacred animals{; according to

371the colours, and all the forms of the body;

372and all the males emit their sperm into a sphericle piece of earth, which they roll about, thrusting it backwards with their hind feet, while they themselves move forward; just as the sun appears to revolve in a direction contrary to that of the heavens, in consequence of moving from west to east. They also assimilated the asp to a star, as being exempt from old age, and performing its motions, unassisted by organs, with agility and ease. Nor was the crocodile honoured by them without a probable cause ; but is said to have been considered by them as a resemblance of divinity, as being the only animal] that is without a tongue. For the divine reason is unindigent of voice, and proceeding through a silent path,and accompanied with* justice, conducts mortal affairs according to it. Theyalso sayitis the only animalliving in water that has the sight of its eyes covered with a thin and transparent film, which descends from his forehead, so that he sees without being seen, which is likewise the case with the first God. But in whatever place the female crocodile may lay her eggs, this may with certainty be concluded to be the boundary of the increase of the Nile. For not being able to lay their eggs in the water, and fearing to lay them far from it, they have such an accurate presensation of futurity, that though they enjoy the benefit of the river in its access, during the time of their laying and hatching, yet they preserve their eggs dry and untouched by the water. They also lay sixty eggs, are the same number of days in hatching them, and those that are the longest lived among them live just so many years, which number is the first of the measures employed by those who are conversant with the heavenly bodies.

373“Moreover, of those animals that were honoured for both reasons, we have before spoken of the dog. But the ibis, killing indeed all deadly reptiles, was the first that taught men the use of medical evacuation, in consequence of observing that she is after this manner washed and purified by

374or any thing else pertaining to the bodies of

375herself. Those priests, also, that are most attentive to the laws of sacred rites, when they consecrate water for lustration, fetch it from that place where the ibis had been drinking; for she will neither drink nor come near unwholesome or infected water; but with the distance of her feet from each other and her bill she makes an equilateral triangle. Farther still, the variety and mixture of her black wings about the white represents the moon when she is gibbous.

376“We ought not, however, to wonder if the Egyptians love such slender similitudes, since the Greeks also, both in their pictures and statues, employ many such like resemblances of the Gods. Thus in Crete there was a statue of Jupiter without ears. For it is fit that he who is the ruler and lord of all things should hear no one.* Phidias also placed a dragon by the statue of Minerva, and a snail by that of Venus at Elis, to show that virgins require a guard, and that keeping at home and silence become married women. But the trident of Neptune is a symbol of the third region of the world, which the sea possesses, having an arrangement after the heavens and the air. Hence, also, they thus denominated Amphitrite and the Tritons. The Pythagoreans, likewise, adorned numbers and figures with the appellations of the Gods. For they called the equilateral triangle, Minerva Coryphagenes, or begotten from the summit, and Tritogeneia because it is divided by three perpendiculars drawn from the three angles. But they called the one Apollo, being persuaded to this by the obvious meaning of the word Apollo [which signifies a privation of multitude] and by the simplicity of the monad +. The duad they denominated strife and audacity, and the triad justice. For since injuring and being injured are two extremes subsisting according to excess and defect, justice, through equality, has a situation in the middle. But what is called the tetractys,

377animals, or of other things which are offered ;

378being the number 36, was, as is reported, their greatest oath, and was denominated the world. For this number is formed from the composition of the four first even and the four first odd numbers, collected into one sum.* If, therefore, the most approved of the philosophers did not think it proper to neglect or despise any occult signification of a divine nature when they perceived it even in things which are inanimate and incorporeal, it appears to me that they, ina still greater degree, venerated those peculiarities depending on manners which they saw in such natures as had sense, and were endued with soul, with passion, and ethical habits. We must embrace, therefore, not those who honour these things, but those who reverence divinity through these, as through most clear mirrors, and which are produced by nature, in a becoming manner, conceiving them tobe the instruments orthe art of the God by whom all things are perpetually adorned. But we ought to think that noinanimate being can be more excellentthan one that isanimated, noran insensible thanasensitive being, not even thoughsome oneshould collect together all the gold and emeralds in the universe. For the divinity is not ingenerated either in colours, or figures, or smoothness ; but such things as neither ever did, nor are naturally adapted to participate of life, have an allotment more ignoble than that of dead bodies. But the nature which lives and sees, and has the principle of motion from itself, and a knowledge of things appropriate and foreign to its being, has certainly derived an efflux and portion of that wisdom which, as Heraclitus says, considers how both itself and the universe is governed. Hence the divinity is not worse represented in these animals than in the workmanships of copper and stone, which in a similar manner suffer corruption and decay, but are naturally deprived of all sense and consciousness. This then I consider as the best defence that can be given of the adoration of animals by the Egyptians.”

379or a certain member, as the heart of a cock ; * or other things of the like kind which are surveyed about nature, if they are considered as the causes of the efficacy in sacrifices. For from these things the Gods are not demonstrated to be supernatural causes; nor, as such, to be excited by sacrifices. But they are considered as physical causes detained by matter, and as physically involved in bodies, and coexcited and becoming quiescent together with them, these things also existing about nature. If, therefore, any thing of this kind takes place in sacrifices, it follows as a concause, and as having the relation of that without which a thing is not effected; and thus it is suspended from precedaneous causes.

Chapter IX

380Ir is better, therefore, to assign as the cause of the efficacy of sacrifices friendship and familiarity, and a habitude which binds fabricators to the things fabricated, and generators to the

381things generated. Hence when, this common principle preceding, we take a certain animal, or any thing which germinates in the earth, and which genuinely and purely preserves the will of its maker; then, through a thing of this kind, we appropriately move the demiurgic cause, which presides over it in an undefiled manner. But these causes being many, and some, as the deemoniacal causes, having a proximate arrangement; but others, as divine causes, being arranged above these; and farther still, one most ancient and venerable cause being the leader of these; all the causes are moved in conjunction by a perfect sacrifice. Kach thing, likewise, is in a kindred manner adapted to the sacrifice, according to the order which it is allotted. But if any sacrifice is imperfect, it proceeds to a certain extent, but is not capable of proceeding any further. Hence many are of opinion that sacrifices are to be offered to good demons, many to the last powers of the Gods, and many to the mundane or terrestrial powers of demons or Gods. These things, therefore, as being a part of sacrifices, are not falsely asserted; but they do not comprehend the whole of the power of sacrifice, and all the goods it contains, which extend to every thing divine.

Chapter X

382We, however, admit all these assertions ; physical essences, indeed, being coexcited as in one animal, according to aptitude or sympathy, as in another respect being subjects, and following and being subservient to the cause of the efficacy of sacrifices; but demons, and terrene or mundane divine powers, being primarily familiarized to our order; nevertheless, we must say, that the most perfect and leading cause of the efficacy of sacrifices is to be conjoined to demiurgic and the most perfect powers. But since these comprehend in themselves all the causes of sacrifice, we say that all the effective causes of it are at once coexcited together with these. And from all these a common utility is imparted to the whole of generation ; sometimes through cities and people, or all various nations, or circumscriptions more or less extended than these ; but at other times through houses, or an individual, these causes impart good with an unenvying and exuberant will, unaccompanied with passion; conferring their benefits with an impassive intellect, according to adaptation and alliance; one friendship at the same time which connectedly contains all

383things, producing this bond through a certain ineffable communion.

384For these assertions are much more true, and more characteristic of the essence and power of the Gods, than what you suspect to be the case, viz. ‘“‘that the Gods are especially allured by the vapours produced in the sacrifices of animals.” For if demons are invested with a certain body, which some think is nourished by sacrifices, yet this body is immutable and impassive, luciform and unindigent; so that neither does any thing flow from it, nor is it in want of any influx externally introduced. And if some one should admit that there is this influx, yet since the world and the air contained in it have a never failing abundance of exhalations from terrene places, an efflux of this kind being equally diffused on all sides, what use can there be of sacrifices to demons? But neither do the influxions equally and commensurately fill the place of the effluxions, so as that neither excess should at any time predominate, nor deficiency be produced, but that there should be a perfect equality and similitude of the bodies of demons, and this invariably the same. For the Demiurgus of the universe has not provided abundant nutriment, and which may be easily obtained, for all the animals in the earth and the sea, but has made

385the beings superior to us to be in want of it; nor has he imparted to other animals a native abundance of what is daily requisite, but given to demons nutriment which is adscititious and procured by us men; so that if we through indolence, or some other pretext, should neglect an offering of this kind, the bodies of deemons would be in want of food, and would participate of incommensuration and disorder. Why, therefore, do not the authors of these assertions subvert the whole order of things, so as to make us to be in a better and more powerful class of beings? For if we supply demons with nutriment, we shall much more be the causes of their existence. For every thing receives nutriment and perfection from that by which it was generated. And this, indeed, may be seen in the visible generations of things; but it may also be surveyed in the heavens and the earth. For terrestrial are nourished by celestial natures. But this becomes most eminently manifest in invisible causes. For soul, indeed, is perfected by intellect; but nature by soul. And other things are in a similar manner nourished by their causes. If, therefore, it is impossible that we should be the primordial causes of demons, it is, for the same reason, impossible that we should be the causes of their nutriment.

Chapter XI

386Ir appears to me, also, that the present question errs in another respect. For it is ignornant that the offering of sacrifices through fire has the power of consuming and destroying the matter of them in a greater degree; that it assimilates this matter to itself, but is not itself assimilated to the matter; and that it elevates to divine, celestial, and immaterial fire, but does not tend downwards to matter and generation. For if the enjoyment of the vapours from matter allured demons, it would be requisite that the matter should be pure and entire ; since thus there would be a more abundant efflux from it to its participants. But now all the matter is enkindled and consumed, and is changed into the purity and tenuity of fire; which is itself a clear indication of the contrary to what you assert. For superior beings [2. e. deemons| are impassive, and they are delighted to amputate matter through fire, and render us impassive. They likewise assimilate whatever is in us to the Gods, in the same manner as fire* assimilates all solid and resisting sub-

387stances to luminous and attenuated bodies. And they elevate us through sacrifices and the sacrifice fire to the fire of the Gods, in the same manner as fire elevates to fire, and draws upward gravitating and resisting substances to divine and celestial natures.

Chapter XII

388For, in short, the vehicle * which is subservient to demons neither consists of matter, nor of the elements, nor of any other of the bodies known to us. What perfect supply of food, therefore, can there be from one essence to another [specifically different]? Or what enjoyment can accede from foreign to foreign natures ? There cannot be any. But much more, as the Gods by the fire of lightning divide matter, and separate from it things which are essen-

389Hence it participates of light, which is something incorporeal, is the most powerful of all things, is as it were vital, is perpetually moved, divides all things, without being itself divided, absorbs all things in itself, and avoids any foreign mixture : and lastly, when the fuel of it is consumed, it suddenly flies back again to the celestial fire, which is every where latent.”

390tially immaterial, but which are vanquished and bound by it, and render them impassive from being passive; thus also the fire that is with us, imitating the energy of divine fire, destroys every thing which is material in sacrifices, purifies the things which are offered, liberates them from the bonds of matter, and renders them, through purity of nature, adapted to the communion of the Gods. It likewise liberates * us after the same manner from the bonds of generation, assimilates us to the Gods, causes us to be adapted to their friendship, and conducts our material nature to an immaterial essence.

Chapter XIII

391SUBVERTING, therefore, in this manner the common absurd opinions concerning sacrifices, we shall introduce in their place true conceptions about them; omitting the particular discussion of each species of sacrifice, which the peculiar and distinct consideration of sacrifices requires, because this pertains to another inquiry, and because, at the same time, every one who is intelligent may be able to accomplish this from what has been already said, and from one thing may extend his reasoning power to many, and may easily know what is omitted from what has been discussed. And I, indeed, think that these things have been sufficiently explained, both in other respects and because the explanation pays attention in a becoming manner to the purity of the Gods. Because, however, it may perhaps appear to others to be incredible, and not sufficiently manifest, and the veracity of it may be suspected, as not exciting the discursive energy of reason, I wish to consider these things a little more fully; and, if possible, to add arguments more evident than those which have been adduced.

Chapter XIV

392WE shall begin, however, the elucidation of this subject in the best possible manner, if we demonstrate that the sacred law of sacrifices is connected with the order of the Gods. In the first place, therefore, we say, that of the Gods some are material, but others immaterial. And the material, indeed, are those that comprehend matter in themselves, and adorn it; but the immaterial are those that are perfectly exempt from, and transcend, matter. But, according to the sacrific art, it is requisite to begin sacred operations from the material Gods: for the ascent to the immaterial Gods will not otherwise be effected. The material Gods, therefore, have a certain communion with matter, so far as they preside over it. Hence they have dominion over things which happen about matter, such as the division, percussion, re-

Chapter XV

393Ler us then, in the next place, direct our attention to that which accords with what has been before said, and with our twofold condition of being. For there is a time when we become wholly soul, are out of the body, and sublimely revolve on high, in conjunction with all the immaterial Gods. And there is also a

394time when we are bound in the testaceous body, are detained by matter, and are of a corporeal-formed nature. Again, therefore, there will be a twofold mode of worship. For one mode, indeed, will be simple, incorporeal, and pure from all generation, and this mode pertains to undefiled souls. But the other is filled with bodies, and every thing of a material nature, and is adapted to souls which are neither pure nor liberated from all generation. We must admit, therefore, that there are twofold species of sacrifices; one kind, indeed, pertaining to men who are entirely purified, which, as Heraclitus says, rarely happens to one man, or to a certain easily to be numbered few of mankind ; but the other kind, being material and corporeal-formed, and consisting in mutation, is adapted to souls that are still detained by the body. Hence, to cities and people not yet liberated from genesiurgic fate and the impeding communion of bodies, if such a mode of sacrifice as this latter is not permitted, they will wander both from immaterial and material good. For they will not be able to receive the former, and to the latter they will not offer what is appropriate. At the same time, likewise, every one in sacrificing performs the sacrifice with reference to what he is, and not with reference to what he is not. It is not

395proper, therefore, that the sacrifice should transcend the proper measure of him by whom it is offered. The same thing will also be said by me concerning the connexion which approprtiately coadapts the men who worship and the powers that are worshiped. For this connexion requires that a mode of worship should be chosen adapted to itself; vz. an immaterial connexion, a mode of worship immaterially mingled, and purely conjoining by pure incorporeal powers, incorporeal natures to themselves; but a corporeal-formed connexion, a corporeal-formed mode which depends on bodies, and is mingled with the essences that preside over bodies.

Chapter XVI

396Fartuer still, therefore, we must not disdain to add what follows; that we frequently perform something to the Gods who are the inspective guardians of body, and to good demons, for the sake of the necessary use of the body ; as, for instance, when [by sacrifices] we purify it from ancient stains, or liberate it from diseases, and fill it with health, or remove from it heaviness and torpor, or procure for it any other good. In this case, therefore, we evidently

397must not busy ourselves with the body in an intellectual and incorporeal manner. For the body is not adapted to participate of modes of this kind; but, obtaining things which are allied to itself, it is meliorated and purified by bodies. The rites of sacrifices, therefore, will necessarily, for a purpose of this kind, be corporeal-formed ; partly cutting off what is superfluous in us; partly supplying us with that of which we are in want; and partly leading into symmetry and order such things in us as are immoderately disturbed. We also ferquently

Chapter XVII

398Wuat, therefore, shall we derive from the Gods who are entirely exempt from all human generation, with respect to sterility, or abundance or any thing else pertaining to [the mortal] life? Nothing whatever. For it is not the province of those who are liberated from all things to meddle with gifts of this kind.

399But if some one should say that the perfectly immaterial comprehend in themselves the material Gods, and that through this they also contain in themselves their gifts according to one first cause; such a one will also say, that in consequence of this an abundance of divine gifts descend from the immaterial Gods. It must not, however, be granted to any one to say that the immaterial Gods bestow these gifts by proximately interfering with the actions of human life. For such an administration of our affairs is partible, is accomplished with a certain conversion [to the subjects of its care], is not entirely separate from bodies, and is incapable of receiving a pure and undefiled domination. Will not, therefore, that mode of sacrifice in works of this kind be most appropriate which is mingled with bodies, and adheres to generation; and not that which is entirely immaterial and incorporeal? For the ure mode of sacrifice is perfectly transcendent and incommensurate [with our concerns]. But the mode which employs bodies, and the powers that subsist through bodies, is in the most eminent degree allied to human affairs. It is also capable of producing a certain prosperous condition of things, and of imparting symmetry and temperament to the mortal race.

Chapter XVIII

400AccorDING to another division, therefore, the numerous herd [or the great mass] of men is arranged under nature, is governed by physical powers, looks downward to the works of nature, gives completion to the administration of Fate, and to things pertaining to Fate, because it belongs to the order of it, and always employs

401the universe, who lived conformably to this, and employ the powers of nature, these should embrace a mode of worship adapted to nature, and to the bodies that are moved by nature, and should choose for this purpose appropriate places, air, matter, the powers of matter, bodies, and the habits of bodies, qualities, and proper motions, the mutations of things in generation, and other things connected with these, both in other parts of piety and in that part of it which pertains to sacrifice. But those who live conformably to intellect alone, and to the life of intellect, and are liberated from the bonds of nature, these should exercise in all the parts of theurgy the intellectual and incorporeal mode of worship. And those who are the media between these, should labour differently in the paths of piety, conformably to the differences of this middle condition of life, either by embracing both modes of piety, or separating themselves from one of the modes [and adhering to the other], or receiving both these modes as the foundation of things of a more honourable nature. For without these they never can arrive at things supereminent. Or, in some other way, they should thus, in a becoming manner, labour in the paths of sancity.

Chapter XIX

402On this subject, however, there is also the following division. Of divine essences and powers some have [a genesiurgic] soul and nature subject and ministrant to their fabrications, whenever they wish to use them. But others are entirely separate from soul and nature, I mean from a divine, and not only from a mundane and genesiurgic soul and nature.* And others , are the mediat between these, and afford to the extremes a communion with each other, either according to an exuberant participation of greater good, or according to an unimpeded reception of less good, or according to a concord which binds together both the extremes. When, therefore, we worship the Gods who

403reign over soul and nature, it is not foreign to these to offer to them physical powers, and bodies which are governed by nature. For all the works of nature are subservient to them, and contribute to their government. But when we undertake to honour those Gods who are essentially uniform, then it is requisite to venerate them with liberated honours. Hence, intellectual gifts are adapted to these, and things which pertain to an incorporeal life, together with the fruits of virtue and wisdom, and whatever perfect and total goods of the soul there may be. Moreover, to the Gods who subsist as media, and who are the leaders of goods of a middle nature, sometimes twofold gifts will be adapted, and sometimes such as have a communication with both these; or such as are separated from inferiors, and pertain to more elevated natures; or, in short, such as in one of the modes give completion to the medium.

Chapter XX

404Beinc impelled, therefore, from another principle, viz. from the world and the mundane Gods, from the arrangement of the four elements in the world, and the association of the elements according to [appropriate] measures, and also

405from the orderly circulation of bodies about centres, we shall have an easy ascent to the truth of the piety respecting sacrifices. For if we are in the world, are contained as parts in the universe, are primarily produced by it, and perfected by the total powers that are in it, and if we consist of its elements, and receive from it a certain portion of life and nature; if this be the case, it is not proper to pass beyond the world and the mundane orders. We must admit, therefore, that in each part of the world there is this visible body, and that there are also incorporeal powers, which are divided about bodies. Hence the law of religion distributes similars to similars, and thus extends from on high, through wholes, as far as to the last of things; assigning, indeed, incorporeals to incorporeals, but bodies to bodies, and this commensurately to the nature of each. If, however, some theurgist should participate of the supermundane Gods, which is the rarest of all things, he, indeed, in the worship of the Gods will transcend both bodies and matter ; being united to the Gods by a supermundane power. But that which happens to one person with difficulty and late, and at the end of the sacerdotal office, ought not to be promulgated as common to all men; nor ought it to be made a thing common to those who are com-

406mencing theurgic operations, nor to those who have made a middle proficiency in it. For these, after a manner, pay a corporeal-formed

Chapter XXI

407I THINK, therefore, that all who are lovers of the contemplation of theurgic truth will acknowledge this, that the piety which pertains to divine natures ought not to be exercised towards them partially or imperfectly. Hence, since prior to the appearance of the Gods, all such powers as are presubjacent to them are moved, and when the Gods are about to descend to the earth, precede them as in a solemn procession ;* he who does not distribute to all these powers that which is adapted to them,

408and does not honour each in an appropriate manner, will depart imperfect, and destitute of the participation of the Gods. But he who propitiates all of them, and offers to each acceptable gifts, and such as are to the utmost of his power adapted to them, will always remain secure and irreprehensible, giving completion in a proper manner to the perfect and entire receptacle of the divine choir. Since this, therefore, is the case, whether is it necessary that the mode of sanctity should be simple, and consist of a certain few things, or that it should be multiform and all-harmonic, and mingled, as I may say, from every thing contained in the world? If, indeed, the power which is invoked, and is excited in the performance of sacred rites, was simple, the mode of sacrifice should necessarily be simple. But if the multitude of powers which are excited when the Gods descend and are moved, is not to be comprehended by any one, except theurgists alone, who accurately know this through experience in sacred operations; if this be the case, they alone are capable of knowing what the perfection is of the sacrific art; and they also know that the omission, though of a few things, subverts the whole work of religion ; just as in harmony, from the bursting of one

409chord, the whole becomes dissonant and incommensurate.* As, therefore, in the visible descents of the Gods, a manifest injury is sustained by those who leave some one of the more excellent genera unhonoured,t thus also

410in the invisible appearances of the Gods in sacrifices, it is not proper to honour one of them, and not honour another, but it is entirely requisite to honour each of them according to the order which he is allotted. But he who leaves some one of them unhonoured, confounds the whole work of piety, and divulses the one and whole orderly distribution of it; not, in so doing, as some one may think, imperfectly receiving the Gods, but entirely subverting all the ceremonies of religion.

Chapter XXII

411Wat then [it may be said], does not the summit of the sacrific art recur to the most principal one of the whole multitude of Gods, and at one and the same time worship the many essences and principles that are [rooted and concentred|init? Entirely so, but this happens at the latest period, and to a very few, and we must be satisfied if it takes place when the sun of life is setting. Our present discussion, how-

412Diana, it is necesary to observe with Proclus, “that the anger of the Gods does not refer any passion to them, but indicates our inaptitude to participate of them.” O yap tev

413ever, does not ordain laws fora man of this kind; for he is superior to all law;* but it promulgates a law such as that of which we are now speaking, to those who are in want of a certain divine legislation.t It says, therefore, that as the world has one coarrangement from many orders, thus also it is necessary that the consummation of sacrifices, being never failing and entire, should be conjoined to the whole order of more excellent natures. If, however, the world is multiform, and allperfect, and is united from many orders, it is also necessary that sacred operations should imitate its omniform variety through the whole of the powers which they employ. Hence, in a similar manner, since the things which surround us are all-various, it is not fit that we should be connected with the divine causes

414that preside over them, from a certain part which they contain. Nor is it proper that we should ascend imperfectly to the primordial causes of them.

Chapter XXIII

415THE various mode, therefore, of sanctity in

416terial natures immaterially. Nor should it be considered by any one as wonderful, if we say that there is a certain pure and divine matter.* For matter being generated by the father and demiurgus of wholes, receives a_ perfection adapted to itself, in order to its becoming the receptacle of the Gods. At the same time

417liarity of each of the Gods, it frequently con-

Chapter XXIV

418THE same things also may be learned from the distribution of the Gods according to places; and from this, and the partible dominion over each particular thing, it may be seen how many allotments, greater or less, superior beings are assigned according to their different orders. For it is evident, that to the Gods who preside over certain places, the things produced by them are most appropriately offered in sacrifice ; and that what pertains to the governed is most adapted to be sacrificed to the governors. For always to makers their own works are particularly grateful; and to those who primarily produce certain things, such things are primarily acceptable. Whether, therefore, certain animals, or plants, or any other productions of the earth, are governed by superior beings, at one and the same time, they participate of their inspective care, and impart to us an indivisible communion with the Gods. Some things, therefore, of this kind, if they are carefully preserved, increase the familiarity of those that retain them with the Gods; and these are such as by remaining entire, preserve the communion between Gods and men. Of this kind are some of the animals in Egypt, and man,

419who is everywhere sacred. But some things, when consecrated, produce a more manifest familiarity ; and these are such as by an analysis into the principle of the first elements, effect an alliance more sacredly adapted to superior causes. For the more perfect this alliance is, ° the more perfect always is the good which is imparted by it.

Chapter XXV

420Ir, therefore, these things were human customs alone, and derived their authority through our legal institutions, it might be said that the worship of the Gods was the invention of our conceptions. Now, however, divinity is the leader of it, who is thus invoked by sacrifices, and who is surrounded by a numerous multitude of Gods and angels. Under him, likewise, a certain common presiding power, is allotted dominion according to each nation of the earth. And a peculiar presiding power is allotted to each temple. Of the sacrifices, also, which are performed to the Gods, the inspective guardian is a God; but an angel, of those which are performed to angels; and a deemon, of such as are performed to demons. After the same manner, also, in other sacred

421operations, the presiding power is allotted dominion over each, in a way allied to his proper genus. When, therefore, we offer sacrifices to the Gods, accompanied by the presiding Gods, who give completion to sacred operations, then at the same time, if is necessary in sacrifices to venerate the sacred law of divine sanctity ; and at the same time, also, we ought to be confident, as sacrificing under the Gods who are the rulers of such works. We ought, likewise, to be very cautious, lest we should offer any gift unworthy of, or foreign from, the Gods. And, as the last admonition, we should in a manner entirely perfect, pay attention to all that surrounds us, and to the Gods, angels, and demons that are distributed according to genera in the universe. And to all these, ina similar manner, an acceptable sacrifice should be offered ; for thus alone sanctity can be preserved in a way worthy of the Gods who preside over it.

Chapter XXVI

422Since, however, prayers are not the smallest [but on the contrary a very great] part of sacrifices, especially give completion to them, and through these the whole operation of them is corroborated and effected; and since, besides

423this, they afford a common utility to religion, and produce an indissoluble and sacred communion with the Gods, it will not be improper to discuss a few particulars concerning prayer. For this is of itself a thing worthy to be known, and renders more perfect the science concerning the Gods. I say, therefore, that the first species of prayer is collectzve; and that it is also the leader of contact with, and a knowledge of, divinity. The second species 1s the

424pertains to Wlumenation ; the second, to a commumon of operation; but through the energy of the third, we receive a perfect plenitude of

425expiates and purifies; expels whatever is prone to generation, and retains any thing of the dregs of mortality in its etherial and splendid spirit; perfects a good hope and faith concerning the reception of divine light; and, in one word, renders those by whom it is employed the familiars and domestics of the Gods. If such, then, are the advantages of prayer, and such its connexion with sacrifice, does it not appear from hence that the end of sacrifice is a conjunction with the Demiurgus of the world? And the benefit of prayer is of the same extent with the good which is conferred by the demiurgic causes on the race of mortals. Again, from hence the anagogic, perfective, and replenishing power of prayer appears; likewise how it becomes efficacious and unific; and how it possesses a common bond imparted by the Gods. And, in the third and last place, it may easily be conceived from hence how prayer and sacrifice mutually corroborate and confer on each other a sacred and perfect power in divine concerns.

426Hence, since it appears that there is a perfect conspiration and cooperation of the sacerdotal discipline with itself, and that the parts of it are more connascent than those of any animal, being entirely conjoined through one

427connexion; this being the case, it is not by any means proper to neglect this concord, nor to admit some of its parts and reject others; but it is fit that all of them should be exercised in a similar manner, and that those should be perfected through all of them who wish to be genuinely conjoined to the Gods. These things therefore, cannot subsist otherwise.

Chapter I

428IT is now, however, time for me to pass on to the next doubt which you propose, viz. “ Why it ts requisite that the inspector [who presides over sacred rites| ought not to touch a dead body,

429life is extinguished in the body by death. But it is no longer unholy to touch other dead bodies, because they did not [when living] participate of a more divine life. To other Gods, therefore, who are pure from matter, our not touching dead bodies is adapted; but to those Gods who preside over animals, and are proximately connected with them, invocation through animals is properly made. According to this, therefore, no contrariety takes place.

Chapter II

430AFTER another manner, also, this doubt may be dissolved. For in men, indeed, who are detained in matter, bodies deprived of life produce a certain stain; because that which is not alive inserts a certain defilement in that which is living, in the same manner as the impure in that which is pure, and that which is in privation in that which is in habit; and also because that which is dead produces a certain pollution, through a physical aptitude to a worse condition, in consequence of having possessed the power of dying. But a dead body cannot produce any defilement in a demon who is perfectly incorporeal, and does not receive any corruption. For it is necessary that

431he should transcend a corruptible body, and not participate of any representation of corruption from it. And thus much in answer to the contrariety of the doubt.

Chapter III

432In the next place we shall explain how divination is effected through sacred animals, such, for instance, as hawks. We must never say, therefore, that the Gods accede through bodies that are thus procured, being employed. For they do not preside over animals, either partibly, or proximately, or materially, or with a certain habitude towards them. But to demons and these such as are very much divided, to different orders of whom different animals are allotted, and who proximately exercise a government of this kind, and do not obtain their proper dominion in a way perfectly independent and immaterial, such a contact with the organs of divination must be ascribed. Or, if some one is willing so to admit, a seat must be attributed to them, through which we may be able to associate with and employ them. It is necessary, therefore, to think that this seat should be pure from bodies. For there can be no communion whatever between the pure

433and its contrary; but it is reasonable to admit that this seat is conjoined with men, through the soul of animals. For this soul has a certain alliance to men, through homogeneity of life ; but it is allied to deemons, because, being liberated from body, it has in a certain respect a separate subsistence. Hence, being a medium between both, it is subservient to its presiding demon, but announces to those who are yet detained in body that which its prefect commands. And it imparts to both these a common bond with each other.

Chapter IV

434Iv is necessary, however, to think that the soul which uses divination of this kind, not only becomes an auditor of the prediction, but also contributes in no small degree from itself to the consummation of it, and of what pertains to its operations. For this soul is coexcited and cooperates, and at the same time foreknows, through a certain necessary sympathy. Such a mode, therefore, of divination as this is entirely different from the divine and true mode, being alone able to predict respecting small and diurnal concerns, viz. respecting such as being placed in a divided nature, are borne

435along about generation, and which impart motions from themselves to those things that are able to receive them, and produce multiform passions in things which are naturally adapted to be copassive. Perfect foreknowledge, however, can never be effected through passion. For that which is itself especially immutable, immaterial, and entirely pure, is accustomed to apprehend the future; but that which is mingled with the most irrational and dark nature of a corporeal-formed and material essence is filled with abundant ignorance. An artificial apparatus, therefore, of this kind does not deserve to be called divination; nor is it proper to bestow much attention upon it, nor to believe in any other person who uses it, as if it possessed in itself a certain clear and known indication of truth. And thus much concerning divination of this kind.

Chapter V

436Let us, therefore, now discuss another species of doubts, the cause of which is occult, and which, as you say, is accompanied with ‘“ volent threats.” But it is variously divided about the multitude of threats. ‘‘ Mor it threatens either to burst the heavens, or to unfold the

437secrets of Isis, or to point out the arcanum in the adytum,* or to stop Baris, or to scatier the members of Osiris to Typhon, or to do something else of the like kind.” Men do not, however, as you think, threaten by such words as these the sun or the moon, or any of the celestial Gods; for if they did, more dire absurdities would ensue than those which you lament. But, as we before observed, there is a certain venus of powers in the world which is partible, inconsiderate, and most irrational, and which receives reason from another, and is obedient to it; neither itself employing a proper intelligence, nor distinguishing what is true and false, or what is possible or impossible. A genus, therefore, of this kind, when threatenings are extended, is immediately coexcited and astonished, because, as it appears to me, it is naturally adapted to be led by representations, and to allure other things, through an astounded and unstable phantasy.

Chapter VI

438THESE things also admit of another explanation of the following kind. The theurgist, through the power of arcane signatures, commands mundane natures, no longer as man, nor as employing a human soul; but as existing superior to them in the order of the Gods, he makes use of greater mandates than pertain to himself, so far as he is human. ‘This, however, does not take place as if he effected every thing which he vehemently threatens to accomplish; but he teaches us by such a use of words the magnitude and quality of the power which he possesses through a union with the Gods, and which he obtains from the knowledge of arcane symbols. This, likewise, may be said, that the demons who are distributed according to parts, and who guard the parts of the universe, pay so much attention to the parts over which they preside, that they cannot endure a word contrary [to the safety of these], but they preserve the permanency of mundane natures immutable. They preserve this permanency, therefore, in an unchanged condition, because the order of the Gods remains invariably the same. Hence they cannot endure even to hear that threatened in which the aerial and terrestrial demons have their existence.

Chapter VII

439Or this thing may likewise be explained as follows: Demons preside with a guardian power over arcane mysteries, and this in so remarkable a degree, because the orderly distribution of things in the universe is primarily contained in demons. For the parts of the universe remain in order, because the beneficent power of Osiris continues sacred and undefiled, and is not mingled with any opposing error and perturbation. The life of all things likewise remains pure and incorruptible, because the occult vivific beauties of the productive principles in Isis do not descend into body which is born along,” and is the object of sight. But all things continue immoveable and perpetual, because the course of the sun is never stopped. And all things remain perfect and entire, because the arcana in the adytum f are never disclosed. Hence, in those particulars in which the whole of things possesses its safety, I mean in arcana being always preserved occult, and in the ineffable essence of the Gods, never receiving a contrary condition; in these, terrestrial demons cannot endure, even

440in words, to hear that they subsist otherwise than they do, or that they become profaned ; and on this account threatening language has a certain power when employed against them. No one, however, threatens the Gods, nor is such a mode of invocation addressed to them. Hence with the Chaldeans, by whom words used to the Gods alone are preserved distinct and pure, no threats are employed. But the

Chapter I

441‘HE doubts also that follow in the next place require for their solution the assistance of the same divinely-wise Muse. But I am desirous, previous to this, to unfold to you the peculiarity of the theology of the Egyptians. For they, imitating the nature of the universe, and the fabricative energy of the Gods, exhibit certain images through symbols of mystic, occult, and invisible intellections; just as na-

Chapter I

442Tear, therefore, the intellectual interpretation of symbols, according to the conceptions of the Egyptians; at the same time removing from your imagination and your ears the image of things symbolical, but elevating yourself to intellectual truth. By ‘“mzre,” therefore, understand every thing corporeal-formed and material; or that which is nutritive and prolific; or such as the material species of nature is, which is borne along in conjunction with the unstable flux of matter; or a thing of such a kind as that which the river of generation receives, and which subsides together with it; or the primordial cause of the elements, and of all the powers distributed about the elements, and which must be antecedently conceived to exist analogous to a foundation. Being, therefore, a thing of this kind, the God who is the cause of generation, of all nature, and of all the powers in the elements, as transcending these, and as being immaterial, incorporeal, and supernatural, unbegotten and impartible, wholly derived from himself, and concealed in himself,—this God precedes all things, and comprehends all things in himself. And because, indeed, he comprehends all things, and imparts himself to all

443mundane natures, he is from these unfolded

444governs the world. As, therefore, the pilot being separate from the ship presides over the rudder of it, thus the sun having a separate subsistence, governs the helm of the whole world. And as the pilot directs all things from the stern, giving from himself a small principle of motion to the vessel; thus, also, by a much greater priority, the God indivisibly imparts supernally from the first principles of nature, the primordial causes of motions. These particulars, therefore, and still more than these, are indicated by the God sailing in a ship.

Chapter III

445SINCE, however, every part of the heavens, every sign of the zodiac,* all the motion of the heavens, every period of time according to which the world is moved, and all things contained in the wholes of the universe, receive the powers which descend from the sun, some of which are complicated with these wholes, but others transcend a commixture with them, the symbolical mode of signification represents these also, indicating “that the sun ws diverstfied according to the signs of the zodiac, and that every hour he changes his form.” At the same time, also, it indicates his immutable, stable, never failing, and at once collected communication of good to the whole world. But since the recipients of the impartible gift of the God are variously affected towards it, and receive multiform powers from the sun, according to their peculiar motions, hence the symbolical doctrine evinces through the multitude of the gifts, that the God is one, and exhibits his one power through multiform powers. Hence, likewise, it says that he is one and the

446same, but that the vicissitudes of his form, and his configurations, must be admitted to exist in the recipients. On this account it asserts “that he is changed every hour, according to the signs of the zodiac,” in consequence of these being variously changed about the God, according to the many modes by which they receive him. The Egyptians use prayers to the sun, conformable to these assertions, not only in visions which are seen by the bodily eyes, but also in their more common supplications, all which have such a meaning as this, and are offered to the God conformably to a symbolic and mystic doctrine of this kind. Hence it would not be reasonable in any one to undertake a defence of them.

Chapter IV

447But the inquiries which follow in the next place, require a more abundant doctrine, in order to their elucidation. At the same time, however, it is necessary to discuss the truth concerning them with brevity. For you inquire “what efficacy there is in names that are not significant.” * They are not, however, as

448you think, without signification; but let them be indeed unknown to us (though some of them are known to us, the explications of which we receive from the Gods), yet to the Gods all of them are significant, though not according to an effable mode; nor in such a way as that which is significant and indicative with men through imaginations; but either intellectually, conformably to the divine intellect which is in us; or ineffably, and in a way more excellent and simple, and conformably to the intellect which is united to the Gods. It is requisite, therefore, to take away all conceptions derived by an abstraction from sensibles, and all logical evolutions from divine names ;* and likewise the connascent physical

449similitudes of language to things which exist in nature. But the intellectual and divine

450fully thus observes concerning the divine name of the world. “ As of statues established by the telestic art, some things pertaining to them are manifest, but others are inwardly concealed, being symbolical of the presence of the Gods, and which are only known to the mystic artists themselves ; after the same manner, the world being a statue of the intelligible, and perfected by the father, has indeed some things which are visible indications of its divinity ; but others, which are the invisible impressions of the participation of being received by it from the father, who gave it perfection, in order that through these it may be eternally rooted in real being. Heaven, indeed, and the world are names significant of the powers in the universe ; the latter, so far as it proceeds from the intelligible ; but the former, so far as it is converted to it. It is, however, necessary to know that the divine name of its abiding power, and which is a symbol of the impression of the Demiurgus, according to which it does not proceed out of being, is ineffable and arcane, and known only to the Gods themselves. For there are names adapted to every order of things; those, indeed, thatare adapted to divine natures being divine, to the objects of dianoia being dianoetic, and to the objects of opinion doxastic. This also Plato says in the Cratylus, where he embraces what is asserted by Homer on this subject, who admits that names of the same things are with the Gods different from those that subsist in the opinions of men,

451Xanthus by God, by men Scamander call’d Trap xx, v. 74.

452And, Which the Gods Chalcis, men Cymindis call. Iuiap xiv. v. 291. And in a similar manner in many other names. For as the knowledge of the Gods is different from that of partial souls,

453symbolical character of divine similitude must be admitted to have a subsistence in names. And, moreover, though it should be unknown to us, yet this very circumstance is that which is most venerable in it, for it is too excellent to be divided into knowledge. But in those

454thus also the names of the one are different from those of the other ; since divine names unfold the whole essence of the things named, but those of men only partially come into contact with them. Plato, therefore, knowing that this preexisted in the world, omits the divine and ineffable name itself, which is different from the apparent name, and with the greatest caution introduces it as a symbol of the divine impression which the world contains. For the words, “or whatever other appellation” and “it may receive,” are a latent hymn of the mundane name, as ineffable, and as allotted a divine essence, in order that it may be coordinate to what is signified by it. Hence, also, divine mundane names are delivered by Theurgists; some of which are called by them ineffable, but others effable ; and some being significant of the invisible powers in the world, but others of the visible elements from which it derives its completion. Through these causes, therefore, as hypotheses, the mundane form, the demiurgic cause and paradigm, and the apparent and unapparent name of the world are delivered. And the former name, indeed, is dyadic, but the latter monadic. For the words “‘ whatever other’’ are significant of oneness. You may also consider the ineffable name of the universe as significant of its abiding in the father ; but the name world, as indicative of its progression ; and heaven of its conversion. But through the three, you have the final cause, on account of which it is full of good; abiding ineffably, proceeding perfectly, and converting itself to the good as the antecedent object of desire.”

455names which we can scientifically analyze,* we possess a knowledge of the whole divine essence, power, and order, comprehended in the name. And farther still, we preserve in the soul collectively the mystic and arcane image of the Gods, and through this we elevate the soul to the Gods, and when elevated conjoin it as much as possible with them. But you ask, “ Why, of significant names, we prefer such as are Barbaric to our own?” Of this, also, there is a mystic reason. For because the Gods have shown that the whole dialect of sacred nations, such as those of the Egyptians and Assyrians, is adapted to sacred concerns ; on this account we ought to think it necessary that our conference with the Gods should be in a language allied to them. Because, likewise, such a mode of speech is the first and most ancient. And especially because those who first learned the names of the Gods, having mingled them with their own proper tongue, delivered them to us, that we might always preserve immoveable the sacred law of tradition, in a language peculiar and adapted to them.

456For if any other thing pertains to the Gods, it is evident that the eternal and immutable must be allied to them.

Chapter V

457You object, however, “that he who hears words looks to their signification, so that it rs sufficvent the conception remains the same, whatever the words may be that are used.” But the thing is not such as you suspect it to be. For if names subsisted through compact* it would be of no consequence whether some were used instead of others. But if they are suspended from the nature of things, those names which are more adapted to it will also be more dear to the Gods. From this, therefore, it is evident that the language of sacred nations is very reasonably preferred to that of other men. To which may be added, that names do not entirely preserve the same meaning when translated into another language; but there are certain idioms

458in each nation which cannot be signified by language to another nation. And, in the next place, though it should be possible to translate them, yet they no longer preserve the same power when translated. Barbarous names, likewise, have much emphasis, great conciseness, and participate of less ambiguity, variety, and multitude. Hence, on all these accounts, they are adapted to more excellent natures. Take away, therefore, entirely those suspicions of yours which fall off from the truth, viz. “if he who is invoked is erther an Egyptian or uses the Egyptian language.” But rather think that as the Egyptians were the first of men* who

459were allotted the participation of the Gods, the Gods when invoked rejoice in the Egyptian rites. Again, however, if all these were the fraudulent devices of enchanters, how is it possible that things which are in the most eminent degree united to the Gods, which also conjoin us with them, and have powers all but equal to those of superior beings, should be phantastic devices, though without them no sacred operation can be effected? But neither “do these veils [by which arcana are concealed | originate from our passions, which rumour as-

460TloAAas kate Powvixes odovs pakapwv edancay, Agovpiot, Avdoire, kar EBpatwy (lege Xaddawyv) yevos

461i.e. “ The path by which to deity we climb,

462cribes to a divine nature.” For beginning, not from our passions, but, on the contrary, from things allied to the Gods, we make use of words adapted to them. ‘‘ Nor do we frame conceptions of a divine nature, contrary to its real mode of subsistence.” But conformably to the nature which it possesses, and to the truth concerning it, which those obtained who first established the laws of sacred religion, we persevere in our conceptions of divinity. For of any thing else in relignous legal institutions 1s adapted to the Gods, this must certainly be emmutability. And it is necessary that ancient prayers,* like sacred asyla, should be preserved mvariably the same, neither taking any thing From them, nor adding any thing to them which is elsewhere derwed. For this is nearly the cause at present that both names and prayers have lost their efficacy, because they are continually changed through the innovation and illegality of the Greeks. For the Greeks are naturally studious of novelty, and are carried about

463every where by their volatility; neither possessing any stability themselves, nor preserving what they have received from others; but rapidly relinquishing this, they transform every thing through an unstable desire of discovering something new. But the Barbarians are stable in their manners, and firmly continue to employ the same words. Hence they are dear to the Gods, and proffer words which are grateful to them; but which it is not lawful for any man by any means to change. And thus much we have said in answer to you concerning names, which though they are inexplicable, and are called Barbaric, yet are adapted to sacred concerns.

Chapter I

464Leavine, therefore, these particulars, you wish in the next place that I would unfold to you ‘What the Egyptians concewe the first cause to be, whether intellect, or above intellect ; whether alone, or subsisting with some other or others; whether incorporeal, or corporeal ; and whether it is the same with the Demiurgus, or is prior to the Demiurgus ? Lnkewise, whether all things are from one principle, or from many principles; whether they have a knowledge of matter,or of primary corporeal qualities ; and whether they admit matter to be unbegotten, or to be generated?” I, therefore, will in the first place relate to you the cause why in the books of the ancient writers of sacred concerns many and various opinions concerning these things are circulated, and also why among those that are still living, and are renowned for their wisdom, the opinion on this subject is not simple and one. I say then, that as there are

465many essences, and these differing from each other, the all-various multitude of the principles of these, and which have different orders, were delivered by different ancient priests, As Seleucus* narrates, therefore, Hermes described the principles that rank as wholes in two myriads t of books; or, as we are informed by Manetho{, he perfectly unfolded these principles in three myriads six thousand five hundred and twenty five volumes. But diffe-

Chapter II

466Prior to truly existing beings and total principles [or principles that rank as wholes], there is one God, prior to [that deity who is generally believed to be] the first God and king,* immoveable, and abiding in the solitude of his own unity. For neither is the intelligible connected with him, nor any thing else; but he is established as the paradigm of the God who is the father of himself, is self begotten, is father alone, and is truly good. For he is something even greater and prior to this, is the fountain of all things, and the root of the first intelligible forms. But from this one deity, the God who is sufficient to himself, unfolds himself into light. For this divinity, also, is the principle and God of Gods, a monad from the one, prior to essence, and the principle of essence. For from him entity and essence are derived; and hence, also, he is denominated the principle of intelligibles. These, therefore, are the most ancient principles of all things, which Hermes

467arranges prior to the etherial, empyrean, and celestial Gods. He likewise delivered to us the history of the empyrean Gods in one hundred books; of the etherial in an equal number ; and of the celestial in a thousand books.

Chapter III

468ACCORDING to another order, however, he arranges the God Lmeph* prior to, and as the leader of, the celestial Gods. And he says that this God is an intellect, itself intellectually perceiving itself, and converting intellections to itself. But prior to this, he arranges the impartible one, which he says is the first paradigm, and which he denominates zcton. In this, also, is contained that which is first intellective, and the first intelligible, and which is to be worshiped through silence alone. Besides these, also, other leaders preside over the fabrication of visible natures. For the demiurgic intellect, who is the curator of truth and wisdom, descending into generation, and leading the power of occult reasons into light, is called in

469the Egyptian tongue Amon; but in consequence of perfecting all things with veracity and artificially, he is called Ptha. The Greeks, however, assume Ptha for Vulcan, solely directing their attention to the artificial peculiarity of the God. So far, also, as he is effective of good he is called Osiris; and he has other appellations through other powers and energies. With the Egyptians, therefore, there is another domination of the whole elements in generation, and of the powers contained in them; four of these powers being male and four female, which they attribute to the sun. And there is, likewise, another government of the whole of nature about generation, which they assign to the moon.* But dividing the heavens into two, or four, or twelve, or six-andthirty parts, or the doubles of these, they give to the parts a greater or, less number of rulers. And over all these they place one ruler, who transcends all the rest. Thus, therefore, the doctrine of the Egyptians concerning principles, proceeding from on high as far as to the last of things, begins from one principle, and descends to a multitude which is governed by this one; and every where an indefinite nature

470is under the dominion of a certain definite measure, and of the supreme unical cause of all things. But God produced matter by dividing materiality from essentiality;* and this being vital, the Demiurgus receiving, fabricated from it the simple and impassive spheres. But he distributed in an orderly manner the last of it into generable and corruptible bodies.

Chapter IV

471THESE things, therefore, having been accurately discussed, the solution of the doubts which you have met with in certain books will be manifest. or the books which are circulated under the name of Hermes contain Hermarc opinions, though they frequently employ the language of the philosophers. for they were translated from the Egyptian tongue by men who were not un-

472skilled in philosophy. But Cheeremon,* and any others who have at all discussed the first causes of mundane natures, have unfolded the last rulers of these. And such as have written concerning the planets, the zodiac, the decans, horoscopes, and what are called powerful and leading planets, these have unfolded the partible distributions of the rulers. The particulars, also, contained in the Calendars comprehend a certain very small part of the Hermaic arrangements. And the causes of such things as pertain to the phases or occulations of the stars, or to the increments and decrements of the moon, are assigned by the Egyptians the last of all. The Egyptians, likewise, do not say that all things are physical. For they separate the life of the soul and the intellectual life from nature, not only in the universe, but also in us. And admitting intellect and reason to subsist by themselves, they say that generated essences were thus fabricated. They likewise arrange the Demiurgus as the primary father of things in generation; and they acknowledge the ex-

473istence of a vital power, prior to the heavens, and subsisting in the heavens. They also establish a pure intellect above the world, and one impartible intellect in the whole world, and another which is distributed into all the spheres. And these things they do not survey by mere reason alone, but through the sacerdotal theurgy, they announce that they are able to ascend to more elevated and universal essences, and to those that are established above Fate, viz. to God and the Demiurgus ; neither employing matter, nor assuming any other thing besides, except the observation of a suitable time.

Chapter V

474and the same prophet also delivered the name of God, which pervades through the whole world.* But there are, likewise, many other coarrangements of the same things; so that you do not appear to me to act rightly in referring all things with the Egyptians to physical causes. For there are, according to them, many principles and many essences; and also supermundane powers, which they worship through sacerdotal sanctimony. To me, therefore, these things appear to afford common auxiliaries to the solution of all the remaining

475greatest city is Sais, from which also King Amasis derived his origin. The city has a presiding divinity, whose name is, in the Egyptian tongue, Neith, but in the Greek Athena, or Minerva.” It is singular that Gale, who is not deficient in philology, though but a smatterer in philosophy, should have omitted to remark in his notes this passage of Plato.

476inquiries. But since it is necessary not to leave any one of them uninvestigated, we shall add them to these problems, and examine them on all sides, in order that we may see where there is any thing futile in your opinions.

Chapter VI

477You say, therefore, “that according to many of the Egyptians, that which 1s wn our power depends on the motion of the stars.” What the truth, however, is respecting this, it is necessary to unfold to you from the Hermaic conceptions. For man, as these writings say, has two souls. And one, indeed, is derived from the first intelligible, and participates of the power of the Demiurgus; but the other is imparted from the circulation of the celestial bodies, to which the soul that sees God returns. These things, therefore, thus subsisting, the soul that descends to us from the worlds follows the periods of the worlds; but that which is intelligibly present from the intelligible, transcends the genesiurgic motion, and through this a liberation from fate, and the ascent to the intelligible Gods, are effected. Such theurgy, likewise, as leads to an unbegotten nature is perfected conformably to a life of this kind.

Chapter VII

478HENcE that of which you are dubious is not true, ‘‘that all things are bound with the indissoluble bonds of Necessity,’ which we cali Fate. For the soul has a proper principle of circumduction to the intelligible, and of a separation from generated natures; and also of a contact with real being, and that which is divine. ‘Nor must we ascribe fate to the Gods, whom we worship in temples and statues, as the dissolvers of fate.” For the Gods, indeed, dissolve fate; but the last natures which proceed from them, and are complicated with the generation of the world and with body, give completion to fate. Hence we very properly worship the Gods with all possible sanctity, and the observance of all religious rites, in order that they may liberate us from the evils impending from fate, as they alone rule over necessity through intellectual persuasion. But neither are all things comprehended* in the nature of fate, but there is another principle of the soul, which is superior to all nature and generation, and through which we are capable of being united to the Gods, of transcending

479the mundane order, and of participating eternal life, and the energy of the supercelestial Gods. Through this principle, therefore, we are able to liberate ourselves from fate. For when the more excellent parts of us energize, and the soul is elevated to natures better than itself,* then it is entirely separated from things which detain it in generation, departs from subordinate natures, exchanges the present for another life, and gives itself to another order of things, entirely abandoning the former order with which it was connected.

Chapter VIII

480Wuat then, is it not possible for a man to liberate himself [from fate] through the Gods that revolve in the heavens, and to consider the same as the leaders of fate, and yet as

481those that bind our lives with indissoluble bonds? Perhaps nothing prevents this from being the case. For if the Gods comprehend in themselves many essences and powers, there are also in them other immense differences and contrarieties. Moreover, this also may be said, that in each of the Gods, though such as are visible, there are certain intelligible principles through which a liberation to souls from mundane generation is effected. But if some one leaves only two genera of Gods, viz. the mundane and supermundane, the liberation to souls will be effected through the supermundane Gods. These things, therefore, are more accurately discussed in our treatise Concerning the Gods, in which it is shown who are the anagogic Gods, and according to what kind of powers they are so; how they liberate from fate, and through what sacred regressions ; and what the order is of mundane nature, and how the most perfect intellectual energy rules over this. So that what you add from Homer, ‘that the Gods are flexible,” it is not holy to assert. For the works of the sacred ceremonies of religion have long since been defined by pure and intellectual laws. Subordinate natures, also, are liberated through a greater order and power ; and when we abandon inferior natures, we are transferred into a more excellent allot-

482ment. ‘This, however, is not effected contrary to any original sacred law, so as to cause the Gods to be changed, through a sacred operation being afterwards performed ; but from the first divinity sent souls hither, in order that they might again return to him. Neither, therefore, is any mutation produced through a reascent of this kind, nor do the descents and ascents of souls oppose each other. For as generation and this universe are suspended from an intellectual essence; thus, also, in the orderly distribution of souls, the liberation from generation accords with the care employed by them about generation.

Chapter I

483LET us now, therefore, to the utmost of our power, endeavour to discuss the manifold doubt concerning the peculiar demon, and which also is subject to various objections. Since, however, to speak summarily, the consideration of the peculiar demon is twofold, the one being theurgic, but the other artificial; and the one drawing this damon down from supernal causes, but the other from the visible periods in generation; and the one making no use whatever of the calculation of nativities, but the other meddling with methods of this kind; and the one worshiping this demon in a way more universal and supernatural, but the other partibly conformable to nature; this being the case, you appear to me to have absurdly transferred a more perfect sacred operation to one that is human, and in this to have exercised your inquiries.

Chapter II

484In the next place, here also you appear to me to have cut off only a certain small part of the

485of the manner in which he subsists, contributes nothing to his essence and the cause of his existence. For in things which belong to the empire of nature, such as are generated in the universe have a proper stability of their own essence, though we should be ignorant how they are produced. In this way, therefore, we reply in common to your doubts. But directing our attention particularly to the subjects of your inquiry, we shall endeavour to give you solutions of them.

Chapter III

486You say, then, “that he is happy who having learned the scheme of hts nativity, and knowing his proper demon, is thus liberated from fate.” To me, however, you appear to assert these things in a way neither consonant to themselves nor to truth. For if our proper demon is distributed to us from the scheme of our nativity, and from thence we are able to discover him, how can we be liberated from fate, through a knowledge of the demon imparted to us by fate? But if, as you say, we are truly liberated from necessity through this demon, how is he allotted to us by fate? Thus, therefore, what is now said by you opposes what you before

487asserted; and is also discordant with truth. For the proper demon of every one does not entirely accede from the scheme of the peculiar nativity; but his origin is more ancient than this, which we shall hereafter discuss. To which may be added, that if the descending demon was to be alone surveyed from hence, he will not be happy who obtains the knowledge of his genesiurgic demon. And who would [willingly] receive this demon as his leader to a liberation from fate, if he was given to him for this purpose, that he might accomplish the distributions of fate? Farther still, this appears to me to be only a certain and the last part of the theory pertaining to this demon ; and that the whole theory of his essence is omitted by a method of this kind. But these things, indeed, though they are falsely asserted, yet at the same time are not utterly foreign from the purpose. The doubts, however, adduced by you in the next place, concerning “the enumeration of the canons and the genethlialogical science,” as they are inscrutable, are not attended with any ambiguity in the present discussion. or whether these arts are known or are incomprehensible, yet, at the same time, the efflux from the stars distributes to us the demon, whether we know it or not. But divine divination is able to teach us concern-

488ing the stars, in a way which is most true, and [when we are in possession of this] we are not entirely in want of the enumeration of canons, or of the divining art.

Chapter IV

489Iv, however, it be necessary, dismissing these particulars, to speak what appears to me to be the truth, you do not rightly infer ‘that a knowledge of this mathematical science* cannot be obtained, because there is much dissonance concerning it, or because Cheremon, or some other, has written against it.” For if this reason were admitted, all things will be incomprehensible. For all sciences have ten thousand controvertists, and the doubts with which they are attended are innumerable. As, therefore, we are accustomed to say in opposition to the contentious, that contraries in things that are true are naturally discordant, and that it is not falsities alone that are hostile to each other; thus, also, we say respecting this mathematical science, that it is indeed true; but that those who wander from the scope of it, being ignorant of the truth, contradict it. This, however

490happens not in this science alone, but likewise in all the sciences, which are imparted by the Gods to men. For time always proceeding the divine mode of knowledge becomes evan- - escent, through being frequently mingled and contaminated with much of what is mortal. This divine mode is indeed [in astrology also], and a certain clear indication of truth, though it is but small, is at the same time preserved in it. For it places before our eyes manifest signs of the mensuration of the divine periods, when it predicts the eclipses of the sun and moon, and the concursions* of the moon with the fixed stars, and when the experience of the sight is seen to accord with the prediction. Moreover, the observations of the celestial bodies through the whole of time,t both by the Chaldeans and by us, testify that this science ts true. Indications, also, more known than these might be adduced, if the present discussion was precedaneously about these particulars. But

491as they are superfluous, and do not pertain to the knowledge of the peculiar demon, I shall, as it is fit so to do, omit them, and pass on to things more appropriate than these.

Chapter V

492You say then, in your epistle, “that the discovery of the lord or lords of the genture, if there are more than one in a nativity, can scarcely be obtained, and by astrologers themselves ts confessed to be unattainable; and yet they say that the peculiar demon is from thence to be known.” But how can astrologers confess that the knowledge of the lord of the geniture is not to be obtained by them, when they deliver clear methods for the discovery of it, and teach us rules by which we may discover the doubts ; some, indeed, giving us five,* others more and others less than five rules? Omitting this, however, let us direct our attention to a thing of greater consequence, viz. the accidents per-

Chapter VI

493Ir, however, it be requisite to unfold to you the truth concerning the peculiar deemon, we must say that he is not distributed to us from one part of the heavens, or from some one of the visible elements; but that from the whole world, the all various life contained in it, and the all various body through which the soul

Chapter VII

494From these things, therefore, it is easy to answer your next question. For the peculiar dzemon does not rule over one of the parts in us, but, in short, over all the parts at once, and extends to every principle within us, in the same manner as he was distributed to us from the total orders in the universe. For that which it appears to you proper to add as an indication “that demons preside over the paris of our body, so that one is the guardian of health, another of the form of the body, and another of the corporeal habits, and that there 1s one demon who presides in common over all these ;” this you should consider as an argument that there is one demon who is the guardian and governor of every thing that is in us. You must not, therefore, distribute one demon to the body, but another to the soul, and another to intellect.: for it is absurd that the animal should be one, but the demon that presides over it multiform. For every where the natures that

495govern are more simple than the natures that are governed. And it will be still more absurd if the many demons that rule over the parts are not connascent, but separated from each other. But you also make contrariety among them. For you speak as if “some of them were good, but others bad.” ‘vil demons, however, have no where a ruling allotment, nor are they oppositely divided to such as are good with

Chapter VIII

496AFTERWARDS, abandoning these particulars, you pass on to the opinion of philosophy. But you subvert the whole hypothesis concerning the peculiar demon. For if [as you say] “ this daemon 1s a part of the soul,” such, for instance, as the intellectual part, ‘and he is happy who 1s im possession of a wise intellect,” there will no longer be any other more excellent or dgzemoniacal order, presiding over, as transcending the human soul. But certain parts of the soul, or a certain divided power, will have dominion over many of the forms of life that are in us; and will rule over these, not connascently, but as naturally exempt, and as transcending the whole of our composition. Y 2

Chapter IX

497AFTER this, therefore, you also mention another

498God, who is the lord of demons; who from the first defined to every one his peculiar demon ; and who, in sacred operations, unfolds to every one his proper demon, according to his own proper will. For always in the theurgic order secondary are invoked through ptimary natures. Among demons, therefore, one common leader of the cosmocrators about generation sends to each of us his peculiar deemon. Hence, when the peculiar demon is present with each of us, he then unfolds the worship which is proper to be paid to him and his name, and likewise delivers the proper mode of invoking him.

Chapter X

499Anp this order is adapted to demons; one part of it being allied to those that are invoked; another being derived from more ancient causes; and the third part effecting a common completion from both the others. Do not, therefore, assimilate divine invocations to such as are human, nor those that are ineffable to those that are effable; nor compare those that are prior to every boundary, and every indefinite mode, to those that are defined by men, or to indefinite actions. For our concerns have no-

500thing in common with theirs, whose whole genus and whole order transcend and govern the whole of our essence and nature. But here, especially, the greatest errors happen to men, when from human imbecility they infer any thing concerning the domination of demons, and from things which are small, of no worth, and distributed into parts, form a conjecture of great, excellent, and perfect natures. And thus much in answer to you concerning the peculiar demon, in addition to what has been before said.

Chapter I

501Ir now remains, in the last place, that we should speak concerning felicity, about which you make various inquiries, first of all proposing objections, afterwards doubting, and then interrogating. Adducing, therefore, all that is said by you, we shall answer it appropriately. You inquire, then, ‘‘ whether there 1s not some other latent way to felicity.” But how, in that path which recedes from the Gods, is it probable there can be an ascent to felicity? For if the essence and perfection of all good are comprehended in the Gods, and the first and ancient power of them is with us priests, and if by those who similarly adhere to more excellent natures, and genuinely obtain a union with them, the beginning and end of all good is earnestly pursued; if this be the case, here the contemplation of truth, and the possession

502of intellectual science are to be found.* And a knowledge of the Gods is accompanied with a conversion to, and the knowledge of, ourselves.

Chapter II

503HENCE you in vain doubt, ‘‘ that et is not proper to look to human opinions.” For what leisure can he have whose intellect is directed to the Gods to look downward to the praises of men ? Nor do you rightly doubt in what follows, viz. “that the soul devises great things from casual curcumstances.” For what principle of fictions can there be in truly existing beings? Is it not the phantastic power in us which is the maker of images? But the phantasy is never excited when the intellectual life energizes perfectly. And is not truth essentially coexistent with the Gods? Is it not, likewise, concordantly established in intelligibles? It is in vain, therefore, that things of this kind are disseminated by you and others. But neither do those

504things for which certain futile and arrogant men calumniate the worshipers of the Gods, the like to which have been asserted by you, at all pertain to true theology and theurgy. And if certain things of this kind germinate in the sciences of divine concerns, as in other arts evil arts blossom forth; these are doubtless more contrary to such sciences than to any thing else. For evil is more hostile to good than to that which is not good.

Chapter III

505I wisu, in the next place, to reply to such assertions as calumniate divine prediction. For you compare with it ‘‘certain other methods which are conversant with the prediction of future events.” ‘To me, however, it does not appear to be any thing honourable if a certain natural aptitude is ingenerated in us to the indication of the future, just as in animals there is a foreknowledge of earthquakes, or winds, or tempests. For an innate presage of this kind is the consequence of acuteness of sensation, or sympathy, or some other conjoint motion of the physical powers, and is not attended with any thing venerable and supernatural. Nor if some one, by human reasoning,

506or artificial observation, conjectures from signs those things of which the signs are indicative (as physicians foreknow that a fever will take place from the systole and torpor of the pulse), neither does he appear to me to possess any thing honourable and good. For he conjectures after a human manner, and concludes from our reasoning power about things which are acknowledged to be effected naturally, and forms a judgment not very remote from the corporeal-formed order. Hence, if there is in us a certain natural presentiment of the future, in the same manner as in all other animals, this power is clearly seen to energize; this presentiment does not in reality possess any thing which is most blessed. For what is there among the things which are implanted in us by nature in the realms of generation that is a

Chapter IV

507Divine divination, therefore, which is conjoined with the Gods, alone truly imparts to us a divine life; since it participates of [divin< | foreknowledge, and divine intellections, and renders us in reality divine. It likewise causes us to be genuine participants of the good, be-

508cause the most blessed intellectual perception of the Gods is filled with all good. Hence those who possess this divination “do not,” as you conjecture, “foresee future events, and are nevertheless unhappy.” For all divine foreknowledge is boniform. Nor “do they foresee, wndeed, what is future, but do not know how to use this knowledge properly.” For, together with the foreknowledge, they receive the beautiful itself, and true and appropriate order: and utility is also present with it. For the Gods, in conjunction with it, deliver a transcendent power of defence against the inconveniences which accede from nature. And when it is necessary to exercise virtue, and the ignorance of future events contributes to this, then the Gods conceal what will be for the sake of rendering the soul better. But when the ignorance of what is future does not at all contribute to this, and foreknowledge is advantageous to souls, for the sake of their salvation and reascent [to divinity], then the Gods insert the foreknowledge which pertains to divination in the penetralia of the essences of souls.

Chapter V

509But why am I prolix about these particulars? For I have abundantly shown, in what has been before said, the transcendency of divine above human divination. It is better, therefore, in compliance with your request, “to point out to you the way to felicity, and show you in what the essence of it is placed.” For from this the truth will be discovered, and at the same time all the doubts may be easily dissolved. I say, therefore, that the more divine* intelligible man, who was formerly united to the Gods by the vision of them, afterwards entered into another soul, which is coadapted to the human form, and through this became fettered with the bonds of necessity and fate. Hence it is requisite to consider how he may be liberated from these bonds. There is, therefore, no other dissoluteon of them than the knowledge of the Gods. For to know scientifically the good is the idea of felicity ; just as the oblivion of good, and deception about evil, happen to be the idea of evil. The former, therefore, is present with divinity; but the latter, which is an inferior destiny, is inseparable from the mortal nature.

510And the former, indeed, measures the essences of intelligibles* by sacred ways; but the latter, abandoning principles, gives itself up to the measurement of the idea of body. The former is a knowledge of the father; but the latter is a departure from him, and an oblivion of the God who is a superessential father, and sufficient to himself. The former, likewise, preserves the true life of the soul, and leads it back to its father; but the Jatter draws down the generation-rulingt man, as far as to that which is never permanent, but is always flowing. You must understand, therefore, that this is the first path to felicity, affording to souls an intellectual plenitude of divine union. But the sacerdotal and theurgic gift of felicity is called, indeed, the gate to the Demiurgus of wholes, or the seat, or palace, of the good. In the first place, likewise, it possesses a power of purifying the soul, much more perfect than the power which purifies the body; afterwards it causes a coaptation of the reasoning power to the participation and vision of the

511good, and a liberation from every thing of a contrary nature; and, in the last place, produces a union with the Gods, who are the givers of every good.

Chapter VI

512MoREOVER, after it has conjoined the soul to the several parts of the universe, and to the total divine powers which pass through it; then it leads the soul to, and deposits it in, the whole Demiurgus, and causes it to be independent of all matter, and to be counited with the eternal reason alone. But my meaning is, that it peculiarly connects the soul with the self-begotten and self-moved God, and with the all-sustaining, intellectual, and all-adorning powers of the God, and likewise with that power of him which elevates to truth, and with his self-perfect, effective, and other demiurgic powers ; so that the theurgic soul becomes perfectly established in the energies and demiurgic intellections of these powers. Then, also, it inserts the soul in the whole demiurgic God. And this is the end with the Egyptians of the sacerdotal elevation of the soul to divinity.

Chapter VII

513WirH respect to the good, likewise, they conceive that one kind is divine, and this is the God who is prior to the intelligible; but that the other is human, and is a union with the former. And these two kinds of good Bitys has unfolded from the Hermaic books. ‘This part, therefore, is not, as you suspect, omitted by the Egyptians, but is divinely delivered by them. Nor do “theurgists disturb the divine intellect about trifling concerns ;” but they consult it about things which pertain to the purification, liberation, and salvation of the soul. Neither do they studiously employ themselves in things which are indeed difficult, yet useless to mankind; but, on the contrary, they direct their attention to things which are of all others most beneficial to the soul. Nor, in the last place, are “they deceived by a certain fraudulent demon,” who, having vanquished a fallacious and deemoniacal nature, ascend to an intelligible and divine essence.

Chapter VIII

514Anp thus we have answered, to the utmost of our ability, your inquiries concerning divination and theurgy. It remains, therefore, at the end of this discussion, that I should beseech the Gods to afford me an immutable guard of true conceptions, to insert in me truth eternally, and to supply me abundantly with the participation of more perfect conceptions of the Gods, in which the most blessed end of our good is posited, and the confirmation of our concordant friendship with each other.