Taylor's Translation Iamblichus on the Mysteries of the Egyptians Chaldeans and Assyrians

lAMBLICHUS ON

Cfie ^p0tette0 OF

EGYPTIANS,

THE

AND

CHALDEANS,

TBANSLATED

FBOM

ASSYRIANS.

GREEK

THE

BY

THOMAS

ircpi

TAYLOR.

^"MV.

FLUTABOH.

fteornK euitim.

LONDON:

BERTRAM 77 CHARING

O

D CROSS

B

ROAD,

E W.C.

AND

REEVES 5 WBLUNQTOK

AND

TURNER, STREET,

MDCOOXOV.

STRAND.

L

L,

G-Ji

LSff,f\

HARVARD

CUSSICAi

UKIYEVSmr

0"PART"iHT

ADVERTISEMENT.

translations

various

The Thomas

zealous

more

science, have

occult

and

expensive This

is be

it cannot

been,

they

the the

satisfied world.

It

fervent

and

day The can

possible to

disciple,the

the for

the

antique the

most

dim

sophers philohave

conceive and

a

time

translator, and

age,

when

the

nor

or

totle Arisis it shall

men

them.

reverence

had

interest

possess

with

miss dis-

to

ancient which

to

which

"progress," of

be

desire

philosophy

notions

grow

study

hardly

who

of

that

or

of Socrates, Plato, and

names

never

to

of

longer

no

obtain

can

those

modem

antiquated

as

value.

by

speculations

to

superseded,

possible,even in

power

writings have

his

spiritual needs

believer

the

regret, inasmuch

They

systems

is not

the

their

loss

without-

understand

be

to

value.

without

are

that

affirmed

within

for

scarce

so

collectors

matter

a

likely

are

or

neglected

cease

only

the

by

philosophy

become

now

it is

that

ancient

comparatively wealthy

them. as

of

students

and

of

still in request

Taylor, though

of

originalworks

and

As

expounder

the

of

n

these and of other sages of

Taylordeserves

to be

and

Thomas antiquity,

held in honour

it would

be

a

unknown

his labours remained

and

membrance, re-

misfortune if

because

of the

of his books. It is for this reason that scarcity has been undertaken ; and the presentreprint it is hoped that it will meet with such a measure

of

author.

It

publication may encourage the reof various other works by the same as

success

has

been

publishedat

styleand

handsome

printed in a

moderate

pricein

order that it may be regardedas a desirable addition to the scholar'slibrary, while yet it will not

tax

severelythe

say that this of pages, type,and

necessary to number

reprintis,in

or

additions have

size,

edition, original

first printed in 1821.

was

only

generalget-up,an

almost exact facsimile of the which

of the not

For the rest it is

wealthystudent.

too

means

been

made

No in

tions alteraor

to

text, as it is thoughtthat those original for Taylor's care writingswill preferto

the who have

them

in

Should integrity.

their

it be

however, to continue the series possible, is intended to prefix to a future volume graphy which will contain a bioessay on Taylor,

found it an

of him, and

writings. May, 18d5.

a

criticalestimate of his

INTRODUCTION.

It appears

to

that

me

of persons

of

worth, the lovers of ancient

it is

from

the

prophets the

of the

; and

the

the

contained

doctrines

originated known

to

fix"m

the

of their

the

pillars of

in

which

it,

and

of

some

pillars,were Plato, and

phUosophy

profoundly theological,and

vigour and

of

dogmas

of the

are

conciseness

the

latter, because

sources

ancient

the

derived

ancient

the

mysteries of

lovers

Chaldeans,

Hermaic

by Pythagoras

the

information

Egyptians, and

and

cause invaluable, be-

of the

men

inestimable

religion. To be

replete with

Assyrians,

Hermes

and

present work

of

antiquity

it must

wise

be

tions descrip-

two

are

the

to

philosophy

of these

former

whom

considered

be

must

by

there

; and

elegance

of

others

unfold

religionwith

of diction, and

were

an an

the

able admir-

ble inimita-

conception.

To

VUl

which

also may

be added,

the

colophon of excellence,that it is the most copious, the clearest,and the most fence desatisfactory of genuine ancient theology. extant This theology, the sacred operations taining percalled theurgyare here to which has for the most part,since the developed, destruction of it,been surveyed only in its barbarous nations, or corruptionsamong during the decline and faU of the Roman with polempire,with which, overwhelmed lution, and at lengthtotally it graduallyfell, from what vanished is caUed the poHshed part of the globe. This will be evident to reader from the following the intelligent remarks, which are an epitomeof what has been elsewhere more largelydiscussed by this subject, and which also demonstrate on me of the Chaldeans, Egypthe religion tians, and than

Greeks

to

be

as

no

less scientific

sublime.

In the firstplace, this

theologycelebrates of things as somethe immense thing principle to being itself;as superior even exempt from the whole of things,of which it is nevertheless ineffably the source ; and

ix

does not, it with

fitto enumerate

think therefore, triad*

of

deed beings. Init even apologizesfor givingthe appellation of the most simple of our tions concepto that which is beyond all knowledge and all conception. It denominates this principlehowever, the one and the good; its by the former of these names indicating transcendent and by the latter simplicity, any

or

order

*

elsewhere shown, as I have According to this theology, of immediate in every order of things^ a triad is the progeny Hence triad proceedsimmediately the intelligible a monad. from the ineffable principleof things. Phanes, or intelligible who is the last of the intelligible order,is the intellect^ of which nominated is dea triads monad^ leader,and producing cause V09/T0S time intellectuaL

Kat

L votf/"os^

In like

e.

the

manner

produces immediately from

and at intelligible,

the

same

extremity of this order

itself the

intellectual

triad,

and

who is also the Jupiter. Again^ Jupiter, of the supermundane triad. Demiurgus^ is the monad Apollo^who subsists at the extremity of the supermundane order,produces a triad of liberated Gods. (0coiaTroXvrot.)

Saturn,Rhea^

And of

a

the extremity of the liberated

progeny

of the most the

with in

one

shines

of

all

Chaldean

"V

Plato.

theology.

a

monad

every

is the

is desirous

translation of

of

which

is the

formity perfectcon-

hence

And

oracles,''In

in

world

it is said a

apx"i), I being fully convinced

Produs

on

triad

rulingprinciple**

KOcrfUf^ Xafivti rpias lys ftovas

reader, who this,to my

which

theory,too, science,is

consummate

Chaldean

forth,of

(HavTi yap the

the

This

Gods.

triad of mundane

the monad

order becomes

the

refer of

Theology of

its subsistence

the

as

objectof desire

to all

things desire good.

all

At

beings.

For

the

time, however, it asserts that these

same

than more appellationsareinrealitynothing of the soul,which, standing the parturitions of the adytum in the vestibules as it were of deity, announce nothingpertainingto the ineffable,but only indicate her spontaneous tendencies towards it,and belong rather to the immediate offspringof the first Grod than

to the first itself.

of this most

as

the result

conception of the it ventures when nominate not only to deit,though ineffable,but also to

supreme,

assert

Hence,

venerable

something

things,it considers

of its relation this

as

other

to

preeminently its

that it is the principle ofprindpeculiarity, ristic pies; it being necessary that the characteafter the same property of principle, other things,should not begin manner as

multitude, but should

from one

monad

principleof The

summit,

be collected and

as

a

all

principles.

scientific

which

reasoning from

which

into

is the

this

is the following. Ab dogma is deduced the principle of all things is the one, it is

XI

necessary

that

progressionof beings

the

should

be continued, and

should

intervene

that

either in

vacuum

no

or incorporeal

It is also necessary that natures. corporeal every thingwhich has a natural progression should proceedthrough similitude. In consequence of this, it is likewise that every a

should producingprinciple

and

of the

number

viz. nature, that

a

order with

same

natural

intellectan

intellectual number.

possesses

must

a

its progeny

generates that which

from

if

of

form

far progressions,

For

generating, dissimilars, every

power

deliver its own

to peculiarity

to

itself,

soulyone

number;

generatessimilars priorto

it

rate gene-

psychical{i.e. belonging to soul);

is

whatever

cause

necessary

and

teristic charac-

; and

fore be-

ence gives subsist-

distant

its nature, it must

and

rate sepa-

constitute

sence, thingsproximate to itself accordingto estude. and conjoinedwith it through simili-

It is,therefore,necessary

from

these

ciple imity,the prinof the universe,that this unityshould produce from itself,prior to every thing characterized else,a multitude of natures since premises,

there

is

one

xu

by unity,and thingsallied to other

no

are

According

a

number

its cause;

than

the

most

of all

and these natures

the Gods.

this

theology,therefore, from the immense principleof principles, in which all things causallysubsist,absorbed in superessential and involved light, in unfathomable depths,a beauteous progeny of principles proceed,all largelypartaking all stamped with the of the ineffable, occult characters of deity,all possessing fulness of good. From these an overflowing dazzlingsummits, these ineffable blossoms, lect, intelthese divine propagations, life, being, smd, nature, and hody depend ; monads deified natures prosuspendedfrom unities, ceeding from

to

deities.

too, is the leader extends

from

which, while time

Each of

of these a

series which

itself to the last of it

and things,

proceeds from, at

abides in, and

returns

nads, mo-

the

same

to, its leader.

and all their proprinciples, geny, are finallycentred and rooted by in the first great all-compretheir summits hending Thus all beings proceed one. from, and are comprehended in, the first

And

all these

XIU

being:

all intellects emanate

intellect ; all souls from natures

blossom

from

one

one

from

first

one

first sonl ; all

firstnature

; and

all bodies

proceed from the vital and lumiall nous And, lastly, body of the world. these great monads are comprehended in the first one, from which both they and all their depending series are unfolded into light.Hence this firstone is trulythe unity of unities, the monad of monads, the principle of principles, the God of Gods, one and all things, and yet one priorto all. No objectionsof any weight, no arguments but such as are be can sophistical, urged against this most sublime theory, which is so congenialto the unperverted mind, that it can conceptionsof the human only be treated with ridicule and contempt in degraded, barren, and barbarous ages. Ignorance and impious fraud, however, hitherto those have conspired to defame inestimable

other

works

grand and

*

in which

this and

many

important dogmas

can

of Produs^ togetherwith Works Philosophical those of Plotinus,Porphyiy^lamblichus, Syrianus,Ammoand Simplicius. nius, Damascius, Olympiodorus, "

Viz. The

XIV

alone

be

ancients

found

; and

has been

the

attacked

theology of with

the

all the insane

fury of ecclesiastical zeal,and all the imbecile flashes of mistaken wit, by men whose conceptions the subject, like those on of a man between sleepmg and waking, have been turbid and wild,pJiar^iastic and and vain. confused, preposterous Indeed, that after the great incomprehensible of all,a divine multitude cause in the subsists, cooperatingwith this cause productionand government of the universe, has always been, and is stiU,admitted by all nations and all religions, much however they may differ in their opinionsrespecting of the subordinate and the nature deities, the veneration which is to be paid to them barbarous however the conceptions by man ; and nations this subject of some on be, when compared with those of may others. Hence, says the elegantMaximus Tyrius, ''You will see one according law and

assertion

one

God,

and

in all the earth,that there is

king and father of all things, of God, rulingtogether Gods, sons

the

many with

him.

This the Greek

says, and

XV

Barbarian

the

continent,and

dwells

he who

the unwise.

the wise and far

as

to

near

others/' The

and

some,

of the

the sea,

near

And

to the utmost

as

there also there

ocean,

inhabitant

says, the

if you shores

ceed pro-

of the

Gods, risingvery

are

settingvery

to

near

*

deification, however,

of dead

men,

a^ Gods, formed worshiping men it is considered part of this theology,when according to its genuine purity.

the

and no

instances

Numerous

might

be adduced, but

this purpose,

writingsof goricVerses,t and iSots av

Eva

truth

of this

I shall mention

for

unexceptionablewitnesses, Plato, the Golden Pytha-

as

the

*

of the

the Treatise

of Plutarch

o/AOi/xovov vo/jlov icat Aoyov,on 0"Oi iroXXoi, 0"ov Kai jSoo-tXcvs irarqp^ CIS ravra icat o icai o cAXiyvAeyct, iraiScs, j8a/3irwap)(0VT"s Oet^, Papos Aeya, icat o rjfir^iptarqsKai o daAamos, icai o o-o^s icai cDiccavov o ao'o"f"os. cA^s ra? i^lbvas, rots K2.V eiri rov ic^ica ^eot, "" Dissert. L rots icaTaSvoftcvoi, fA"v avur\ovr"s ay)(ov pjOLXa^ 6"0S

his

yjj

icai

Princ

DiogenesLaertius says of Pythagoras,that he charged not to give equaldegreesof honour to the Gods disciples

and

"

heroes.

Herodotus

(in Euterpe) says

Hercules theyworshiped

That

and deity, and

waa-a

wavTCDV

Edit

t

"v

so

so

two

ways,

to him; theysacrificed

theycelebrated his memory.

and

of

one

the

as

another

Isocrates

Greeks, immortal

an

as

a

Hero,

(Encom.

He-

XVI

Osiris.

Isis and

on

All the works

the honours

between len.)distinguishes

when

he

speaksof

is

where

said^That

it is

thai wMch

yet

nor

from

taken

Triopium^and

of

statue

the

statue

of

of their

some

the Gods,

that

In

them.

observed them

be offered to

and

of time But

other. a

upa

it

in

was

the

festival days in honour

to

be

in

honour

as

deities.

the

of the

The

and

the

whereinsoever

laws

and

Muses,

second

the

confratermty

a

of it

The

first

sacrifices to third

and

which

family; between

them,

between

kept, and

with

of deities,they showed

that

of

keep

to

year

heroes of the

of the

honour

dvti" hy inscription Epicteta^extant in

that of Inscriptions,

established for that purpose to be

0v3e

give heroical honours to inscriptionat Venice, we find three

noble

days appointedevery day

mortal

of a

the

seems

family^and

own

up in his temple at itself by Sirmondus ;

to

to

Atti-

Herodes

to

proper

was

tinction dis-

in the Greek

neither the honour

families particular

of

power

set

Gods,

the

But

she had

Collection

the

Helena.

was

It rots, arap ovSe deouriv opoia. of Herodes^ and hj the testament

Grreek in

of heroes and

wife Regilla,

thinks^which

Salmasius

as

and

Plato,

position,

fiillj expressedthan

more

the

inscription upon cus^

Menelaus

where

no

of this

the truth

indeed, evince

of

difference

by

the

days in honour the

preference given to that there difference lay,

tance dis-

the was

them distinctionacknowledged among appears by this passage of Valerius,in his excellent oration,extant in Dionysius

Halicamass. Gods

Antiq.Rom.

to

worshipedwith call the

Genii

TifMSf the

those, ras the lower

Heathens

lib. ii. p.

witness,whose our

ancestors,

second honours

next

to

/

call, says he, the

altars

and sacrifices;

common

of

696.

temples and

our

family has

after them, I to whom we give S"vre/)as the Gods, (as Celsus calls next

'

irpooTiKovcras rt/Aas, the due honours that belongto dasmons,)From which we take notice, that the

did

not

givingto the lowest

confound

objectthe

all same

degreesof which

divine

worship,

they supposed to

XVll

but

this is

Laws.

maDifest particularly

The

immortal

Golden

Gods

be

from

his

that

the

order

verses

honoured

they

as first,

disposed by law : afterwards the illustrious Heroes, underVuch the appellation are

author

of the

gels comprehends also anand daemons, properlyso called ; and in the last place,the terrestrial daemons, i. e. such good men transcend in virtue as

the

of mankind.

rest

Gods

they

as

Hierocles

daemons

not

excellent to honour

rank

in which

Creator; for

divine

their

with

it

due

to

the Heathens Answer

513;"c.

to

of divine

were a

book

not

to

entitled

also to

honour

may

be,

as

the Gods

according they are placed by is confounding the

worshipwill blame

ings be-

to

the

excuse

for it"

Catholics

no

is thus

Pythagoric

the supreme the celestialdeities, or

if the distinction

as

but

they

actingdirectlycontrary to be

them

nature, and

the human

as

demiurgus and

this is to honour

however

Gods, is their

them

reverence

only superiorto man, and angels. Hence,

not

the

to honour

disposed by law, is,as

are

arranged by

father ; and

to the

But

observes, to

they are

men,

verses

See

God. from

So that

idolatry^

Stillingfleet's

Idolaters^ p. 510,

XVUl

tioned precept. Plutarch too, in his above menand clearly treatise,most forcibly

shows

the

impiety of worshipingmen

as

Gods* ''So

apprehension indeed/' great an Dr. Stillingfleet,t ''had the Heathens

says

of appropriate acts of divine necessity of them have chosen to worship,that some die,rather than to give them to what they of the

did

believe

not

be

to

We

God.

have

a

storyto this purpose in Arrian ander AlexCurtiusJconcerningCallisthenes.

remarkable and

arrivingat

that

degreeof vanityas to desire to have divine worship given him, and the matter being started out of design the courtiers, either by Anaxarchus, among Arrian,

as

or

Cleo the

Sicilian, as

Curtius

of doing it proposed, says ; and the way viz. by incense and prostration;Callis-

vehemently opposed it,a^ that which would confoundthe difference of hwrrmn and thenes

^

in

See the

the extracts Introduction

Theology of t Answer

J

Arrian.

Plutarch,in which

from to

mj

translation of

this is Proclus

shown, on

Plato. to Catholics

de

no

Exped.Alex.

Idolaters. Lond. 1. iv. et Curt

1676. p.

lib. viii.

211

the

XIX

worship,which

inviolable preserved The them. worship of the among Gods had been kept up in temples,with altars, and images, and sacrifices,and such like; and hymns, and prostrations, hut it is hy n^ means fitting says he,for ns either by lifting to confound these things, up to the honours of the Gods, or depressing men the Gods to the honours of men. For if Alexander

divine

had

been

y

would

not

suffer any

royaldignityby the votes of much more justlymay the Gods his

any

man

And

to take

it appears

to usurp

man

their honours

men

disdain

how for

to himself.

by Plutarch,*

that

the

thingfor sent on any embassy to any of them, when the kings of Persia,to prostratethemselves before them, because this was only allowed Greeks

thought it a

among

them

and

;

mean

in divine

base

adoration.

There-

fore,says he, when Pelopidasand Ismenias sent to Artaxerxes, Pelopidasdid nowere thing

unworthy, but Ismenias let fall his ring to the ground, and stoopingfor that, was thought to make his adoration ; which "

Vit. Artaxerx.

iElian. Var.

Hist. lib. i. c. 21. C

XX

altogetheras good a shift as t"e Jesuits advisingthe crucifix to be held in the mandarin's hands while they made their adorations in the Heathen temples in China. also refused Oonon* to make his adoration, to his dJty Isocratest a as disgrace ; and for doing it,because the Persians accuses herein theyshowed that theydespised the Gods rather than men, by prostituting their honours mentions to their princes. Herodotus Sperwas

chies

and

could

Bulis, who

not

with

the

tion greatestviolence be brought to give adorato Xerxes, because it was the law against of their country to givedivine honour to men.X And

nians Maximus" says, ''the Atheput Timagorasto death for doing it; oo strong an apprehensionhad possessedthem, that the manner of worship which they used be preserved sacred to their Gods, should and inviolable." The philosopherSallust Valerius

also,in his Treatise World, says, ''It is suppose

that

and

on

not

the

Gods

and

the

unreasonable

to

unpiety is a speciesof punishment,

that those who

have

had

a

"

Justin, lib. vi.

t Panegyr.

X

Lib. vii

"

know-

Lib. vi. cap. iii.

XXI

ledge of in

will

the Gods, and another

life

yet despisedthem, be deprived of this

knowledge- And it is requisiteto make the punifi^mentof those who have honoured their kings as Gods to consist in being expelled the Gods/'

from When first

the ineffable

God,

which

*

transcendencyof the considered

was

the

as

in the Heathen grand principle religion by the best theologists of all nations,and particularly by its most illustrious promulgators, Orpheus,Pythagoras, and Plato,was the this oblivion was doubtless forgotten, of dead men principalcause being deified rected by the Pagans. Had they properly ditheir attention to this transcendency mense they would have perceivedit to be so imselfto surpass eternity, as infinity,

subsistence, and that these in natures

into *

Kat

yvoKTas n^

are,

deovs,Kat

Cap. xviii.

civai

those

it were,

the a^etav

rovs

Bikyivavra"v

eavra"v

ble venera-

first unfolded

unfathomable

ovk

aireticos.

icara^/M"n;"ravTas, cvXoyov cv

xac V"p4(r0at^

e8ci ti|v

as

light from

KoXaar"Hi9 Se eiSos

yvoNTca^s

(ravraSj

reality belongto which

itself,and

essence

even

rrcp^

jScurcXcas las

iroirfaai

rtav

rovs

pu^

yap icac

dcovs rt/uif}-

$"(av

"Kir"r"iv,

xxu

depthsof that trulymystic UDknown, about which all knowledge is refunded into ignorance. For, as Simpliciusjustlyobserves, that he who ascends to the It is requisite whether principleof things shoidd investigate it is possiblethere can be any thing better than the supposed principle ; and if excellent is found, the something more same inquiryshould again be made respecting ceptions, that, till we arrive at the highestconthan which we have no longerany Nor venerable. should more we stop in "

our

For

ascent

there

till we is

no

find this to be occasion

to

the

fear that

case. our

tial progressionwill be through an unsubstanvoid, by conceivingsomething about which is greater and the first principles more

transcendent

than

their nature.

For

possiblefor our conceptionsto take such a mighty leap as to equal,and much less to pass beyond, the dignityof the of things.''He adds, This, first principles therefore,is one and the best extension [of the soul]to [thehighest]God, and is, as much as possible, irreprehensible ; viz. to know firmly,that by ascribingto him the it is not

''

XXlll

excellences

venerable

most

and

the

we

ceive, con-

can

and

holy

primary and things,we^ ascribe nothing to names him which is suitable to his dignity. It is snflBlcient, however, to procure our pardon attribute to that we can [forthe attempt], him nothing superior/'*Kit is not possible, therefore,to form any ideas equal to the dignity of the immediate of progeny the ineffable, i. e. of the first principles of things,how much less can our conceptions reach

that thrice unknown

reverential *

Kat

TOV

ClVOl

"9r

eiccivov

wv

ovK"Ti

ovSe

most

^^ Ti

yap

darkness, in the

of

language

the

Egyptians,t

Svvo"i avapaivovrafip-cev, KfKVTTOV TqS VTrOT"^"Mn/S O'PXl^ '^^'^"Vp"^,VaXlV olv ccds cis ras cX^w/mv, "woias (V/recv, aKpararas Kai avapaxriv, a'"fivoT"pas ")(Ofuv' firi TTjO-ai tijv cvAajStyreov Kai Kcvefi/3aTco/uiev, p^i^ova rtva piq Tov

tos

"iri

W"ppaivovTaras

ap)(as

w/woro?

ircpc

ap\a^

cvvo^ktcs,

avrtav

Svvarov

iny^ijcrac rqkiKOvrovvrj"qpxi ras twv vapttnaOrivai ^t/motidv ap^iav^ tq o^tji n^voi. TOV

/ua

yap

airratvos.

a"v

icai

ko^

aywyrarOf

aim;

Simplic.in t Of

CIS

first

AcyoiKai

ov

avaTotris

ovopjara

"os

a/otri;, xai ra

vir"pir^ q"$ ^vvaxat

"refivorara,

Kai

irpaypuara

avry

ort jScjSauiis, prfitvavarctfetxa/uiCK oi^tov.

(Tvyyviapifiv^to

Epict

the

Kai

yap

rjpj"T"pas cvvotas,

eyvodfuu aya^wv

irptarovpya,

avari6"vras tiSevai apK"i Sc ly/uv

ir/M"s 0"ov

ov

Enchir.

fii^Scv e^civ

p. 207.

Lond.

principles, says

ckcivcov

1670.

Damascius

vxtprtpov,

8vo.

in

MS.

but celebrated it apxinv, the Egyptianssaid nothing, darkness beyond all intellectual conception^ a thrice

v"pi as un-

a

XXIV

which

is

Heathens,

these?

beyond

even

Had

the

as

they

therefore, considered

ought this transcendencyof the supreme have presumed to Grod,they would never with the divine nature, equalizethe human have worand consequentlywould shiped never Their theology, ever, howmen as Gods. is not

accused

to be

as

the

of

cause

this

of the impiety,but their forgeifulness sublimest of its dogmas, and the confusion with which this oblivion was necessarily attended. But

to the

To present work. with the writings who are conversant some how high he ranks of Porphyry,who know the best of the Platonists,and that among he

was

to return

denominated

his excellence,the

by them, on account of it may seem phiiosopher,

strange that he should have been so in theologicalmysteries, and

ignorantof superiorto he may

the characteristics man,

appear

as

by

his

to have

of the

to epistle

been.

That

skilled unso

beings Anebo he

was

thus unskilful and not, however, in reality known iTQxrav

darkness. vovfTiv^ "ricoTos

Ilpcim^voipyjiv ayvws'ov

rpis

awfivrjK"uriv,

rovro

o-kotos

V7r"p

"iri"fjfrjiu(ovT"s,

XXV

evident

ignorant, is Treatise and

from from

Abstinence

on

hia A"^op^kai irpog ra

his

vonrm,

OT

admirable

Animal

Food,

Auxiliaries to

His apparent ignorance,thereIntelligibles.

of

been

have

fore,must

obtainingA

at the

time

same

also be

must

in

greatlyexcelled not

was

that

have

received.

But

this is admitted, it

observed,that

to lamblichus

that he

perfectand copious proposedinhisEpistle,

otherwise

would

for the purpose

more

solution of thedoubts thanhe

assumed

he

was

inferior

who so science, theological in knowledge of this kind, surpassedby any one, and

he was equaled by few. Hence by all succeedingPlatonists

was

divine,in the

same

the

manner

as

nominated dethe

Plato, "to

marks, Emperor Julian rehe was posteriorin time only,but * not in genius." The difficulties attendingthe translation of this work into English are necessarily great,not only from its sublimityand no-

whom,''

as

acute

"

*

For man^

of

farther see

the

particulars respecting this introduction

Pythagoras^and Platonic Theology.

my

to

my

History of

most

nary extraordi-

translation

of his Life

the

Restoration

of

the

XXVI

I make

the defects of the

also from

velty,but

have, however,

the translation

as

endeavoured

faithful and

nal. origito plete com-

possible; and have oaxxsionally availed myself of the annotations of Gale, because not being able to do so coniinually, for the most part,where cerned, philosophyis conas

he

shows

himself

to be

an

rate, inaccu-

and garruloussmatterer. impertinent,

Google'

THE

OF

EPISTLE

PORPHYRY

TO

THE

EGYPTIAN

to the

Porphyry

I

COMMENCE

the

ANEBO.

Prophet Anebo

friendship

my and

Gods

greeting. towards

philosophic disquisitions,which these

to

And

powers.

Grecian

has

for

belief

their

those

affinity

an

these said

been

philosophers; but,

principles of

the

have

concerning

much

indeed^

from

and

daemons,

good

from

you

the

by

most

the

part, from

derived

are

ticulars par-

conjecture. In that

the there

place, therefore,

first are

Gods.

peculiarities are by

genera, other

of the

;

and

which

their

each

they

whether

distinction

energies, or

of

But

we

I

of

are

must

between

it

is

inquire

the

what

from

separated that

the

is from

them

passive motions,

or B

the

excellent

more

say

granted

from

each cause

their

things

that

consequent,

are

with

arrangement instance, from

the

the

subterranean

of the

aerial?

Gods

different

Gods? said

are

places,and

dwell

the

trial terres-

be

to

aquatic and allotted

are

parts of bodies

the

in

Likewise, how

different Gods

how

And

to

bodies? terrestrial,

to

heavens, theurgists only invoke

some

Gods

of deemons

the Gods ask, why, since [all]

and

for

as,

;

of

arrangement

aerial,and of souls I also

bodies

etherial,but

to

diflferent

their

to

respect

the

reference

with

from

or

cording ac-

though they have circumscription, and infinite, impartible, incomprehensible to

an

power? with

will be

there

How

other, if they

each

of them

union

a

separatedby

the

of parts, and by circumscriptions ^difference of placesand subjectbodies ?

the

are

divisible

How divine

concerns,

to whom are

or theologists,

do

this account, it is

on

if

they

will be

they

tjan

appease

and

procure

still more, the

the

what

cannot

necessitated.

called

are

vain. be

the

divinities,

them;

and

necessities

of

liiat which

allured, nor

How,

of that

announce

with

For

is used?

invocations

of the

anger

reconciliation

Gods, will be

impassive inor

a

vain, which

in

in

passive,

as

language

obscene

wise

are

said,erect phalli

impassive,the

are

the Gods

who

represent the Gods

exhibited, and

But

those

is

compelled,

therefore, are

many

things,in

passive? Invocations, likewise,

as

the

to

only

Gods

to what

"

Gods

Homer

flexible

And

if we

But

the

passive,but

are

daemons

not

ably also, conform-

Gods

e'en

are

certain

of participate psychical,

*

themselves."

the Gods

that

the

that

persons,

but intellects,

pure

made

axe

says,

with

assert

are

that

passive; so

as

them

performed to operations,

sacred

ing daemons, be-

intellect ; in

still

a

greater degree will pure intellects be incapable of

being allured,

sensible

are

not

the

oflFered

are

[in sacred

and

sensitive

But

to it.

rites]are

but the latter

How, but What

the visible

heavens

likewise,are others is

as

to

will

how

the Gods

the

be Gods celestials, of the Gods

some

and

sun

? cent, benefi-

malefic ?

it that

that

mons, dae-

being incorporeal,

? If,however, corporeal

incorporealalone, and

oflfered

separated from

former

the

through

moon,

thingswhich

psychicalessences.

Are, therefore,the Gods

are

the

are

therefore

and purityof intellect,

made

to be

with

unmingled

however, Supplications,

natures.

foreignto

will be

and

have

the

connects

bodies, with the

Gods? "

Gods

Iliad,lib.

x.

v.

493. B2

in

the

incorporeal

is it that

What

the visible and

In

what

from

do

each

What

the invisible Gods

Is it in essence,

is the indication

daemon,

soul

being present?

and

to exhibit

the

of Gods

or

in power,

or

will in

God,

a

angel,or

or

archon,

certain

a

For

Gods

speak boastingly,

of

a

quality,

certain and

daemons, that

So

genera.

all

to

the

genus that

respect be better than

no

or

to

and

excellent

more

of

phantasm

a

to

common

soul, diflFer

?

archangel,or

is

?

daemon, hero, and

a

other ?

in energy

or

visible

invisible Gods, since the with

connected

are

from

daemons distinguishes

of daemons. the

Since divine

ignorance of,and deception about, is

natures

scientific

beneficial,the

ignorance

beautiful

and

will be

indeed, will fill men of

the

good.

[I wish

the truth

[And, *

Gale

contained added

from

be

is

all

with

the

holy

and

former,

the

And

ledge know-

the

evils,through the

through audacity; but to

cause

them

of

therefore,to unfold

you,

a

things honourable

of

light.

erudition, and

latter will

Gods

darkness, but

will be

of them

want

of the

knowledge

impurity,but

and

impiety

every to

me

respectingthese particulars.*] in the

first place,I wish you

has omitted in the

the

to

brackets answer

give ; the

the

originalof

translation

of lamblichus

to

explain

the

sentence

of which

to this

I have

epistle.

to

what distinctly*]

me

divination?

in

in

tumultuous

a

quiescent; takes

then

But

ecstasy, for the body is then

but

do

we

the

place,in

when

as

manner

same

enthusiasm

through

many,

wakeful

so

of the much

sense,

and

state

they

and

of

also

as

and

yet they in,

are

energize not

are

or

then

are

to

even

divine

scious con-

least,not

at

before.

they were

as

Some

state,

a

according to

so

what

apprehend

not

predict future events, inspiration, in

time,

awake.

are

we

that

being, at

not

a

through dreams,

events

asleep;

are

we

frequentlyobtain

we

of future

knowledge when

For

is eflFected

that is which

those

suflfer

who

a

mental

on alienation,energize enthusiastically hearing

cymbals

drums,

or

such

sound,

those

as

inspired,those

who

who

are

and

those

the

Gods.

But

of

mouth

Delphi; from Some "

a

the

also become

translation

as

the

as

priestof Clarius,

being those

seated

who

by imbibing

prophetessesin enthusiastic

at

the

prophesy the

in

at

vapour

Branchidae*

by standing on

originalis omitted by Gale, and the from the text of lamblichus. it is given by me

also the of

of

mother

energizeenthusiastically

some

others as

the

inspired by

cavern,

and

Corybantically

are

possessed by Sabazius,

others, by

water,

Here

who

are

by drinking water, Colophon;

modulated

certain

a

or

characters, as those of what

that

filled from

are

who

spirits.Others,

they

are

doing

divinelyinspired according

are

tastic part; for

others

incantations

certain

and

; others

through water open

air, and

other

of the the

others

phan-

of

the

potions,but

in

and

imagination,

wall, others

a

in

the

to

the

Some

the

in

in

or

sun,

celestial bodies.

art

respects,

compositions:

energize,according

some

scious con-

the

to

tromission in-

indeed, receiving darkness

some,

cooperator, others

a

are

other

in

the

some

also establish

investigationof futurity

through the viscera, through birds, and through the stars. ask

I likewise

what which

it is

it is, and

they

it is not

that

which of

averse

or

daemons,

others

any

future, than

is

diviners,indeed,

foreknowledge of

Gods

possiblefor

quality by

those

know

to

who

and

the

are

futurity. I doubt, therefore,whether

divinityis be

a

of divination,

mode

the

All

obtain

through

events

that

lords

what

distinguished?

assert, that future

concerningthe

so

far subservient

to

to men,

becoming

some

not

as

diviners

to

from

meal.

But, concerning the whether

dubious or

other

some or

a

causes

God,

power,

is

divinations, or

an

of divination,it is

angel,or

a

daemon,

tions, present in manifestacertain

other

sacred

is the

energies,as drawn

are

down

through which

necessities with Or

the

does

things,and of

Or

produced from

externallyderived Hence

the power

from

or

that

that

are

thingsadduced from

small

of

tives? incen-

subsistence

divine

said, that has

which

the

inspiration soul

rates gene-

of

motions

which

this

adduced

are

deemons, through the in

inherent from

the

imaginative perception

an

things

constitute

matter

powers

form

futurity, through

of

kind,

from

? be

it must

think, the passions

soul, and

our

these

imagine

some

mixed

the

is attended.

and

soul, excited

that

powers

[priests] by

you

assert

they, as

certain

a

those

invocation

soul

are

the

is

with

case

them, and

the matter

especially

which

is taken

not

employed

animals.

For about

sleep, when

in

sometimes

thing,we

any

are

we

obtain

ledge know-

a

of the future. But

that

a

passion of

divination, is indicated

the

soul is the

occupied,that fumigationsare

are

and

that

invocations

that not

simple The

and

are

but more

those

senses

introduced,

employed;

are

all men, young,

the

by this, that

of

cause

that

and are

adapted

wise, likemore

to

ecstasy,also,of the reasoningpower

diction. pre-

is

8

the

of divination, as is likewise the mania

cause

which

happens or

in

sober and

a

of the

such

as

the

Nature, likewise,art, and the universe, as if

certain

they were

the parts

each

to

other.

there

is

of some presignification

by others, which

clearlyindicated

works

by

the

is future.

predictingwhat stones

For

bonds, which that

are

to

of

they

those who

about sacred

places

them

render

from

praved being deworthy, though they

so recipients,

as

depraved. Nor are the artificers efficacious images to be despised.For they of the

the motion

can

tell from

with

a

certain star

or

false ; and

are

certain

voke in-

before

observe

true

have

dissolve,open

also

is

tions shut, and change the deliberate inten-

of the

were

herbs, bind

and

a

performed in

the divinities for this purpose, them

of

sympathy

prepared,that

sb

are

the

reference

thingswith

bodies

And

sober

a

of premanifestations

animal, contain

one

mind,

enchantment.

procuredby

of

of

ficially ecstasy,or the imaginationsarti-

and

thingsin

sions suffu-

imaginationsexcited

ambiguous state takes placebetween

an

that which

condition

tion, aberra-

condition, or vigilant

body, or

by diseases,or

mental

diseases,or

the

celestial bodies, and

concurrence or

be

what

star

will be stars,predictions

also whether

performedwill

of

the

thingsthat inanities,or significant

efficacious,though

and drawn

But

down

by

there

are

these

who

some

naturallyfraudulent,omniform, which

and

daemons,

and

that

they

the the

and

through able

not

are

various, Gods

deceased;

thing

which

pears ap-

evil is effected ; for

or

contribute

to

which

of

of the

every

good

and

appearance

souls

these

either

be

to

genus

assumes

there

of dsemons,

is

obedient

that

suppose

a

and

is

images.

is

certain

daemon

divinityor

no

any

thing

to

goods, such as those of the soul, nor to have any knowledge of them, but they abuse, deride, and frequentlyimpede those who are true

strivingto of

virtuous.

be

in pride,and rejoice

Jugglerslikewise many

It very much

indeed

those

by their

were

requisitethat be

just,but Gods,

that

invoke

who

when

worships

they not

are

in

tations expec-

refuse

likewise, do

not

yet, at the lead any

one

same

to

stand to under-

invoked, them,

they

so

him

to

if it

act

Though who

venereal

time, they do

illegal venery.

are

should

them

to act.

hear

as

think

called upon

them, if he is impure from

to

of the

perplexesme

inferiors; and

he

they do unjustly, the

ardour

superiorbeings, when

commanded

they

the

us

they raise.

which

how

sacrifices.

and

vapours

full

likewise

are

fraudulentlyattack

through

ways,

They

not

vokes innexions, confuse re-

10

likewise

[I am

what

or utility

they

Gods, and

who

powers

honoured

are

the

by

gifts

offered.*]

are

also do

Why abstain

from

pollutedby

it

vapours

the

vapours

over presides

dead

is much

casual

employed person,

the

not

that he The

to

Moon,

Gods, in order

speak the

sacred

most

dead

the

or

to

operationsare

bodies?

absurd

more

soul, but to

them;

that the inspector [who requisite sacred rites]ought not to touch a

performed through threats

arisingfrom

be

?

body, though

which

should

allured by especially

are

of animals is it

Why

that they should requisite

animals, lest the Qods

yet the Gods

and

of prophecies interpreters

the

oracles think

and

*

what

on

to those by whom them, but usefully

or

in the

they possess

deed, inperformed,appropriately

are

the

to

the

fices, respect to sacri-

with

power

with

universe, and account

dubious

false

and to

a

the some

For

will burst

the

than

or

does

by

some

sovereignSun one

why,

this, are

terrors,

daemon,

compel

truth?

And

any parted de-

himself,

of the celestial

these not

heavens,

divinities to he or

who

says

unfold

the

paragraphwithin the brackets is omitted in the answer original ; but I have suppliedit from the following of lamblichus to this Epistle. This omission is not noticed by Gale.

11 secrets of

Isis,or pointout the

in the

arcanum

adytum, or stop Bans, or scatter the members of Osiris to Typhon, [orthat he will do something else of the like kind *],does not he who what he neither says this,by thus threatening knows

is able to

nor

extreme?

the

stupid in does it not

possessed with

terrified at

are

Chseremon, who these

what

And

as things,

of

a

such

was

vain

fictions?

And

which

narrations

unfolded into the

above

fear, yet

by

the

Egyptians.

thingsof

the like

compulsivenature.

also is the

What

silly

scribe, writes

sacred

a

disseminated

most

abjectness

such

It is also said,that these, and

kind, are

to be

those who, like very

produce in

children, are and

eflfect, prove himself

of those

meaning

say that

a

certain

lightfrom mire, that

lotus,that he sails in

mystic

divinityis

he is seated a

ship,and

ing changeshis forms every hour, accordthe signsof the zodiac ? For thus, they

that he to

presents himself

say, he

to

the view, and

thus

adapt the peculiarpassion of their ignorantly own imaginationto the God himself. But if asserted symbolically, these things are being I request symbols of the powers of this divinity, an

*

Here

omitted omission

of interpretation likewise the words

in the

is not

original, noticed by are

these

within

added

Gale.

the

from

symbols. For brackets,which

lamblichus

are

; but the

12

it is evident,that if these

all

by

seen

that design of names and why, of such, signification? also is the

What without

that

those

to preferred

barbaric

are

For if he who

the

used.

are

of the

hunlan

words

if he

; nor,

the

use

is not

tian, Egyp-

an

short,any

in

either all these

of enchanters, and

from originating

passions,which

ascribes to frame

a

nature;

or

veils

rumour

ignorantly

we

conceptionsof divinity, contrary

I likewise

wish

unfold

to

you

the

Egyptians conceive

to

its

first cause

other or subsistingwith some or corporeal incorporeal, ; and same

with

the

Demiurgus?

are

from

one

Demiurgus,

Likewise, whether

principle,or

whether of matter, and

the

the or

whether

from

Egyptians of

;

intellect? whether

alone, or

it is the

be

to

intellect,or

above

what

me,

whether

whether

to

of subsistence.

real mode

the

divine

the

are

artificialcontrivances our

be

may

was

Egyptian,or,

language. For

cation, signifi-

is invoked

who

he

For

Egyptian race

does he

the

are

mains conceptionre-

the

whatever

same,

are

own?

our

looks to their

hears them

it is sufficient that

that

be

the God.

intentlysurvey

who

men

passions would

they eclipsed,

he is

of the Sun, when

similar to

are

others ? whether

priorto

or

all many

have

a

things ciples? prinledge know-

primary corporealqualities;

they

admit

matter

to

be

13

unbegotten,or

any in

others,do

indeed, and

mon,

Chsere-

For

generated?

be

to

think

not

there

is

thing else priorto the visible worlds ; but ject, the beginningof their writingson this subthe

admit

of

Egyptians,but called

with

these ;

such

leaders, whose

names

give

rise

as

pletion com-

into

also admit

are

called the

are

to

powerful

found

be

axe

together

sections

horoscopes. They

of what

existence

that

likewise, the

and the

decans, and the

Gods

zodiac, and

to the

of the

Gods

others, except what

no

planets,the

the

of the

existence

in the

with their ministrant offices, calendars,together their of

and and settings, risings

future

likewise

and

urgus,

ing

say that the

those who

what

Osiris and

may

occultations and

diurnal

And, into

in

fables,

the

phases,

and

sun,

hemisphere,or

of the or

into

the the

concern*

sacred

risingsof these,or

of the

course

is asserted

stars

that

saw

is the Demi-

sun

all the

into the

decrements

or

the

what

Isis, and

be resolved

significations

Chaeremon

For

events.

their

into the increments

moon,

or

nocturnal river

into and

[Nile].

short,the Egyptians resolve all things

and nothing into incorporeal and physical, Most

living essences. that motion I know

which

is in

of them our

likewise

power

from

pend sus-

the

of the stars ; and bind all things, though not

how, with the indissoluble bonds

14

of

which necessity, fate with

connect

call fate.

they the

They

also

less, neverthe-

Gods; whom,

theyworship in templesand statues, and other things, as the onlydissolvers of fate. Concerningthe peculiardsemon, it must be inquiredhow

he is

imparted by

and accordingto geniture,

what

the lord of the

of efflux,

kind

life,or power, he descends from him to us ? And also,whether he exists,or does not exist? or

whether

And

the

invention

of the lord of the

genitureis impossible,or possible? For if it is possible he is happy, who having learned the of his

scheme

and knowing nativity, liberated from fate.

dsemon, becomes The

also,of genethliology [orprediction

canons,

from

the

natal

day]are the

incomprehensible.And mathematical

science

is much

there

cannot

dissonance

Chseremon

and

againstit.

But

innumerable

be

in

a

themselves

they

say

that

to on

us

be

?

lord, or than

more

astix"lo-

unattainable, and

this the

I wish still,

peculiardaemon parts in

are

the

written

knowledge

yet

of the

depends.

daemon

Farther

have

is nearly grantedby nativity,

gers

proper

obtained; for

discoveryof

the

this

concerning it, and others

many

and

knowledge of

lords,of the geniture,if there one

his proper

For

rules

to

know

over

some

it appears

whether one

of

the the

to certain persons,

15

dsemons

that

body,

that

so

of the form

another

our

guardian of health,

is the

one

parts of

the

presideover of the

another

body, and

habits,and that there is one corporeal all these. in common dsemon who presides over And again,that one daemon presidesover the of the

body, another

the

over

the intellect; and

another

soul,and

that

of them

some

over

good,

are

but others bad. I a

also dubious

am

happy who

has

of two, but

farther ask, whether

I

latent way

other Gods

? to

I

And

as

of three.

is called upon

opinionsin

possess

what

will

conversant

And,

events.

divine

are

with

certain

a

from

the

it is

site requi-

divine

nation divi-

whether

And

great things from

are

of future who

whether

Moreover, there

which

is

felicity, separate

theurgy? ?

there

dubious

am

devise

not

methods

to

look to human and

does

the other

invocation.

common

a

be

worship being the

one

however, the daemon

all men,

will

twofold

a

the

peculiardsemon;

worship as by

is not

wise intellect.

a

likewise,that there is

see

of the

By

if so, he

part;]and

intellectual

I

this dsemon

part of the soul,[such,for instance,as

certain

the

whether

the casual

soul cumstances cir-

certain other the

tion predic-

perhaps,those

divination,foresee indeed

happen, yet

are

not

on

this account

16

not

I

they foresee future events, but do how to use this knowledge properly.

for

happy; know

that you would wish, therefore,

me

the

the

and path to felicity,

of it consists.

essence

there

verbal

is much we

form

a

of

means

than

by

those

us

[Greeks] cause it, be-

about

who

from human

have

devised

with beingsmore associating if the investigation of man, will be

to

in what

me

For with

contention

is omitted,wisdom subject them

show

of good conjecture

reasonings. But the

point out

cellent ex-

this

professed by

they will only disturb a divine of a fugitive intellectabout the discovery slave, the purchase of land, or, if it should or so in vain ;

as

happen, about marriage,or merchandize. if they do not omit this subject, but assert is most

true

in consequence

things that

yet say nothing things, and worthyof belief about felicity, of emplopng themselves about

are

that

dsemon

this is not

of nature.

Gods who

useless

but difficult,

; in this case,

either with

what

other

about

that is stable

And

theywill or

not

and

the

but

fraudulent;

admitted,the whole men,

kind man-

be conversant

good daemons,

is called

to

with or,

if

will be the invention

fiction of

a

mortal

SambUclms*

^l tje Jlssttties,

on

THE

ANSWER

THE

OF

TO

EPISTLE

OF

THE

TO

PORPHYRY

THE

OF

DOUBTS

CONTAINED

SECTION

Hermes,

God

the

ANEBO,

A

AND

SOLUTION

ABAMMON

PRECEPTOR

IN

I.

CHAR

I.

who

presides

language,

over

formerly very properly considered

was

all

to

the

over

*

The

true

the

science

proves ori

o

manuscript that

the

and

followingtestimony

prefixedto lareov

priests;

of

as

who

power

an

anonjnnous

Greek

of this treatise,which

this work

mon com-

sides pre-

concerning the

was

UpoKXos "/)iAo(ro"/"os

fieyoXovHXianvov

IT.

by

written

Gods

writer,

Gale

lished, pub-

lamblichus

VTrofivrjfmTi^dyv ras

cvvcaSas, Aeyet oft

o

avriypaifxav"is C

:

rov

rrjv

18 is

Hence of

the

and

one

their wisdom

their

to

do well the

to

to

known

them.

conceivingthat

written

was

to

answer

the

I also very

sent epistle

to

shall

to me,

and

mocritus

Eudoxus,

and

these

properly

disciple

my

give you

true

a

it would

becoming, that Pythagoras and

be

powers,

make

to

inquiries.For

your

our

this

doubts theological

your

friends,and

to

inventions

portionof

a

commensurate

to propose

things.

of Hermes.

name

as priests,

doubts

Anebo

the

of participate

God, adapted and

the

of

deity,inscribingall

this

writingswith

own

we If,therefore,

you

dedicated

ancestors

our

whole

in the

same

not

Plato, Deother

many

of

6"(nr""rios"^tv lafio llop"l"vpiov eiTL'ooX'qv, V7roO"(r"(t)S TO olk"iov l3Xi\os' aKoXovOov, viroKpirrjs aXAa V"Tai to AiywTLov rivos A^afjLWVos' KaL Tqs irpofTitytrov Kttl TO TWV "VVOi"l"V a"f"OpL^LKOVy X"^"(l}S KOflfXaTLKOV TT/Day/XOlKttAws KaL KaL TOV "v6ovv, y\a"^vp0Vy TLpoKXov TiKOVy [xapTvp"L

7rpoK"ifi"vrjv Kai

Tov

8ia

Kai

KaL

Kttt

K/otvavTo,

that the

in his Proclus, philosopher

ads of the great who

L^^oprjcavra, i, e.

KaL

Commentary on

the Enne-

sumes prefixedEpistleof Porphjny,and who asof Abamthe person of a certain Egyptianof the name and congruityof the hypothesis. through the affinity

conciseness

and

definiteness of the

and divine nature the efficacious, elegant, that testify

indeed,

was

the

the decision of Proclus

his Gjmmentaries

note

on

the

on

of

fourth

the

Gale, and

Timseus which

chapterof the

followingtranslation.

diction,

of the conceptions,

is just." That

opinionof Proclus,is evident

escapedthe notice a

know

requisiteto

Plotinus, says that it is the divine lamblichus

And, indeed, the

in

It is

the

answers

mon,

and

''

from

a

passage

of Plato, which the reader

this, has

will find in

eighth section

of the

19

ancient Greeks, should

the

from

instruction of their

think

ancients, should those who

are

are

our

temporary, con-

conformably to who

and living,

present discussion

if you

please,conceive

whom

you

those

wish

by

called

are

who

me

no

with

prophet of

better, dismiss

the

direct your

readilyto what

in

or

excite your

writing,or

I think

to what

mind

to

or

false.

is asserted is true

genera

that

we

them.

of the

the

And, in the

from

what

and

according to

some

with

doubts

shall divide

things certain the

order

qualityof shall show

are

sciences

as

whether

survey

place,we

next

what

confused,requirea conversant

the

is said, so

quantityand

theologiesthe For

is still

proposedproblems,in

know

may

this is

whether

the first place,therefore, we

In

it to be

superiorcharacter,

a

attention

to

answer.

for Egyptians,

consideration

inferior

an

an

admit

you

the

do you,

person

you

Or, which

consequence.

speakeris

same

fit to you,

seem

discourses

other

some

that the

; and

the letter returns

sent

Or, if it should

are

who

scribes

frustrated of your

be now

the

myselfto

the

sacred

propriate ap-

thus betake preceptors. I, therefore,

common

but

obtained

the

time, but that you and

of

have

assumed,

they

that

are

are

vestigated. in-

badly

distinction ; others

cause

through which c2

20

and

they subsist, which

we

accordingto

propose draw

apprehended; others,

are

decision

our

thingsrequirefrom

some

of the

being

of the

nature

from

assumed

they are

diflferentsciences.

have

Chaldeans

For

Such, therefore,

things introduce

some

the wise

teach ; and

the

there

jections produce obtians prophets of the Egyp-

are

some

that, adhering

make theory of philosophers, There are conformably to them. the

some,

that from

deserve

not

to

dubitation ; and

be

other

others

from originate

mankind.

of themselves

are

in

a

do

certain

a

the

These

mon com-

things,

variously disposed, each

other.

cussion certain dis-

for the management requisite becoming manner. is

wise like-

now

opinions,which

connected with multiformly Hence, through all these causes, a and

inquiries

mentioned, elicite

conceptionsof therefore,are

of the

men

delivered ; others

from what

to

ment develop-

of discussion, subjects places,and from many

from what

animadversions

the whole

us

trariety, con-

sides ; and

both

on

doctrines.

mystic

certain

a

of them

21

CHAP.

We

deliver to you shall,therefore, of

dogmas

developto

the

our

you

ancients, but which

the

treatise,and

one

of divine propose

from

before, and

from

likewise,as

operationsto

In

the

their

an

accurate

explain,as by

far

aptly,or to common

to discuss

clear.

And

originalKara

ras

translates contra erroneously

in

things, divine

knowledge of them, this is possible to as

alone; but such

words

tentious, con-

absurdity. Such,

shall endeavour and

losophy. phi-

foreign

exhibit

requirethe experienceof

indeed, which

*

ancient

mildly and

their

known perfectly

eflfected

should

shall discuss

^ proceed conformably

conceptions,we

ledge know-

and contradictory

are

in

pillars Pythagorasknew

things as

shall demonstrate

be

whole

constituted

shall assist

we

the

and

thence

which

or inquiries,

shall

ancients

If also you

Plato

such

But

we

the

the

accordingto

which

clearly

particulars

inquiry,we philosophic

any

of Hermes,

way

those

pertainto natures.

it for you,

we

also

writingsof the

infinite

others

peculiar

opinions; collecting

own

comprehended by

were

the

Assyrians;and

things from

some

a

II.

Koivas

communes

cvvotas,

as

which

opiniones.

are

Gale

22

ftill of intellectual with

view

a

of this

indications

may

be mentioned,

you,

and

those

And

with

shall leave

no

by

each

give to such

such

reasoning

a

of these

one

But

demonstration.

to

that which

questions,indeed,

is

[real]

things as we

a

perfect shall

things we

appropriate.And are

as

ducted con-

process,

without

all

in

be

of

essence

respect

of notice

to

you,

the

soul.

possiblefor

it is

resemble

who

known

become

which

by

develop

the

theoryworthy

intellect to

by

shall

of purification

the

to

But

beings.

theory, we

we theological,

such theare as theologically; philosophiurgic,theurgically ; but such as are cal, with you, philoshall,in conjunction we sophically shall

answer

explore. Of extend

to

first causes,

these, also, such we

shall unfold

as

into

light,by followingthem conformablyto first principles.But such as pertainto morals, or to

ends,

we

shall

ethical mode. shall examine

discuss,accordingto fitly

And, in other

appropriately.Let ourselves

to your

a

similar manner,

the we

things methodicallyand us,

therefore,now

inquiries.

betake

23

CHAR

III.

In the first place,therefore, you

it micst

"

say,

Thus to granted that there are GodsJ' speak,however, is not right on this subject. innate knowledge of the Gods For an is coexistent

be

with is

our

superiorto

choice, and

essence

very all

subsists

judgment and

prior to

its proper

to the

and

from

monstration. de-

the beginning

is consub-

and

cause,

the essential

sistent with

deliberate

reason

It is also counited with

ledge this know-

; and

tendency of

the soul

to speak good. If,indeed, it be requisite

the truth,the contact

with

is not divinity

ledge. know-

For

knowledge is in a certain respect [from its object] by otlierness* But separated thing prior to the knowledge, which as one knows

another, is the uniform

is

*

Damascius

irc/^i ap^tnv

as

of

that the

without

to

says, ''that

grant this,as not difference

isting, ex-

that the

tact conknowledge." And, above is Likewise, one knowledge." is intellectual perceptionof the first intelligible

there will not

"

is

Hence, it is not proper

them.

with

suspended from the spontaneous and inseparablefrom which

divinity,and Gods,

connexion

one

any

be

"

with

difference

or

distinction,

ertporriros ft^ oxxn]^^

Et (rvva"fyrj 0)s "Vos irpos cv, fir^Se yvdxris c^ai. Alibi,aSuLKpiTOs rj tov irptarov vorjrov vorj(ris.

wep

yvtacnv.

24

if it

not be

might

granted,nor

admit

to

it

as

ambiguous (forit is alwaysunicallyestablished in energy) are we worthy thus to explore ; nor if

it,as

sufficient

had

we

or

rejectit.

For

we

or

rather

are

filled

that

we

our

is

essence

approve

comprehended in it, by it, and we possess

[or by which in knowing the characterized]

thing

very

are

authorityto

Which

we

are,

Gods. I shall likewise

concerningthe the

say the

excellent

more

I

Gods,

definite

one

from

remove

them

of the

Between

such

the

of

reason

the

as

vice,such class of realms

human

as

partlyfrom generation,

inferior class. But vice. to

heroes.

They

are

And,

that in-

high with purity, those are

that

scend de-

defiled with

These that

purpose

they descend

descend

into

the

necessityby which all to the earth,and

down of

those of an benefiting without beingdefiled with

ing (r\"(riv,L e, accordfrom essential them to distinguish

also called heroes, Kara

in habitude,

denominated

stability in-

greater part of mankind, the

soids subsists.

the benevolent

and

to

wise It is like-

them

heroes^ and

soids are, at times, drawn

partlyfor

on

and regions of mortality,

middled

of

always abide

the souls of the

and

essence,

condition.

souls of essential the

into

always in

indefiniteness

human

souls that

stand to under-

there is

requisiteto separate from *

low that fol-

genera

it is necessary

respectingthese, that them

you,

daemons, heroes, and

mean

souls.'^ For

undefiled

thing to

same

order

in the

PythagoricGolden

the terrestrialheroes.

Verses,they are

25

clination

to

of

side

one

than another,arisingfrom

equilibriumof

the

reasoningprocess. For a thing of of reason foreignfrom the principles rather

and such

tends

the

the power

generation. But excellent

more

this kind

and

and

should

is

to

riety contra-

it is necessary

genera

a

life,

and

secondary natures,

to

thingsas pertainto of

rather

argument

an

be

that hended appre-

uniformly. The

be

assimilated

to

existence

which

thus

also the

an

same,

is

Gods, will

they have

as

always invariablythe

human

soul

is

conjoined

them

ness by knowledge,accordingto a sameof subsistence; by no means pursuing

process, which

essence

opinion, or

all which

all these, but

blameless from

soul received united

from eternity

You,

think, that there is the

divine one

natures

of any

as

thing,rather

than

in opposites,

from

kinds

divine

no

of

natures

similitude

through

however,

seem

knowledge

same

thing elsejand be

another, may same

manner

whatever

knowledge.

the

the Gods, becoming

For

the

is diflferentfrom

of

that

granted as

in dialectic discussions.

usual to do

however,

the

gistic syllo-

intellections which

them.

to

a

originatein time, an

is above

and

the pure

two

the

Hence,

them.

or through conjecture,

to

of

perpetual attendance

the

to

perception,therefore, of

connascent

it is

There

between

is, the

knowledge of that of other

26

is

and things,

separatedfrom

likewise neither

subsists in

in

thus

I

much

in principle

should

who

speak that

or

hear

superiorto

theyare

understand

differences

under

distinguishedby rational

admit

the peculiarities

an

of the more excellent genera^ separated from each other f^' the specific by peculiarities the

same

which

genus,

animal;

of peculiarities one

this

common

you

the

essence

of

whole

genus,

being,definite

a

in

kind,

in

which

is

peculiarity.But

if

in secondary natures, differing and

by

a

to be, apprehend the peculiarity

and

we

receive

compositionfrom somethingcommon, defines

the

essence,

nor equal contradistinction,

indefinite,and

are

opposite qualities,as

neither have

thingswhich nor

thing

IV.

irrational under

and

means

those

in each

are

if you

first

us.

"

which

And

any

respect to your inquiry, what

With

no

soul.

it is necessary

are

CHAP.

by

the

eternity,

concerning the

you

which

begin

from

was

with

us, from

the natures

about

to

say

opposition.It beingnow granted,

but

becoming to be, uniformly consubsistent or

all

certain

as

in

prior

their whole dition simplecon-

itself;in this

case,

27 will be reasonable. conceptionof peculiarities of things,which For these peculiarities

your

have

eternal

an

inquiry,however,

The

entirelyexempt the

imperfectly.For it was first place, to inquirewhat

are

of the

essence

the

in

;

accordingto they

excellent

more

next

thus

the

peculiarities

afterwards,what But,

energy.

stands, with

questionnow

in

necessary,

genera,

; and

power

ceeds pro-

accordingto place, what they are

according to

are

simple, and

subsistence,are

respect

as

your

the peculiarities

to

by which these genera are separated, of energies. you alone speak of the peculiarities Hence you inquireconcerningthe difference in the

last

leave and

but

thingspertainingto them;

uninvestigatedsuch honourable

most

in

things as

place, also, something

is

first,

are

which

them, and

of their difference.

the elements

you

In

the

are same

added

concerning and passivemotions ^'^ which is a '^efficacious

division

of the

by

no

excellent

more

of action and any

one

of them

passion is but their

;

opposites. Hence,

in

from admit

them

action

motions and

in the soul

not

the contrariety inherent

energiesare

without neither

of sucH

passion. a

For

genera.

immutable, and their

the difference

adapted to

means

For

a

strained, unre-

habitude must

kind neither

which self-motion,

in

we

to

mit adarise

as

do

we

consists

28

of the

that it is

conceive

we

that which

and

mover

habitude

therefore,can the

ing possess-

thing,and

endure* that

of peculiarities

the

superior to the distinguishedaccording to genera

motions

not

exempt and suflfering from, itsel" Who, to

from actingon,

and itself,*

another

but

simpleessential

certain

a

from motion, subsisting a

is moved;

soul, should active

be

passive

or

?

That

also which

accidents"

is added

foreignfrom

is

^^

by

you,

these

of

or

genera.

For

composites,and thingswhich exist together with, or in others, or are comprehended by in

others,some

others

daneous, but

there

For

essences.

of them, and

ment

things must

a

more

conceived

be

wholes

merelyexisting ; and

some

certain

coarrangeinterval intervenes.

excellent in

genera,

eivai,

ry

have

as

acceding to

incongruityand

But, in the all

and

afterwards is

be prece-

to

consequent;

others,as

but

essences,

conceived

things are

a

i. e. in

precedane-

separate by themselves, their hypostasis from, or in others ;

subsistence,are

ous

have

and

not

that there is not

so

accidental.

the

At *

read

Hence

the from

characterized

not

For

cavrots

"avrqs

ovcrav

ova-av.

them

of peculiarity

which

is

them

is

accidents.

end, likewise, of your

avrqv

avrqv

thing in

any

in this

inquiry,you

place,it

is necessary

to

29

accordingto

introduce

a

For

question asks,

your

distinction

How

are

essences

hy energies^ hy physicalmotions^ and by

known

accidents f"

very contrary,however, to all

The

place. For

this takes

them.

if

But

motions

energiesand

would

they

diflference which

of the

lords

if

of essences,

constitutive

were

the

'^

nature.

be

is between

generate energies,the

essences

being separate prior to the latter,will and accidents,that impart to motions, energies,

former

which

by

they

diflferfrom

each

to what therefore,subsists contrarily

for the purpose which In

of the

similar

of

them

For if you

[andthe

one

whether

severally many,

rence

souls

is

you

in

a

essentially that these*

admit

inquirewhat the diflfeaccording to peculiarities.

you

apprehend

that each

of these is

one

genus]the whole arrangement of But if, as theologyis confounded.

truth

requires, you admit and ricallydistinguished, one

that their

are

that

they

that

there

are

gene-

is not

in

essential definition, but that

common

those of them those

of daemons, and

one

same

scientific

them

that there is

think

of heroes, and

incorporeal;or are

you

Gods,

manner

liarity pecu-

investigate.

short,whether

genus

pose, sup-

you

discoveringthe

of

now

you

This,

other.

which

are

prior,are

it is inferior,

common

not

boundaries.

exempt from

to possible

And

even

cover dis-

if

30

this

this very thing would stroy depossible, In this way, therefore, their peculiarities. of investigation the object cannot be found*

were

He, however, he who

directs his attention to the

analogous sameness

which

exists in

natures, as, for instance, in the many the

and

Gods,

in ds8mons

again

superior genera

and

heroes,

and, in the last place,in souls, will be able define their

Hence peculiarities.

it is demonstrated

by

what

us

and of the present inquiry,

distinction,and and

in what

the rectitude its

is

[accurate] it is impossible,

manner

it is

manner

to

through this,

what

also in what

of

possible,

for it to subsist.

CHAP.

In the next the

solution of your the

and

us

direct

is that

essence;

ancient

I and

good mean

most

And itself incorporeal.

of peculiarity the genera

the

attention to

our

fore, inquiries.There is,there-

which good itself

there to

most

place,let

V.

is

beyond

which the

essence^

subsists according essence

which

honourable, and

is

by

this is the illustrious

Gods, which

that subsist about

exists in

all

them, preserving

-y^

31

their

distribution and order,and appropriate not being divulsed from it, and at the same time beinginherent with invariable sameness in all the Gods, and their perpetual attendants. In

souls,however, which

rule

bodies,

over

and

precedaneously pay attention to them, and have by themselves which, priorto generation, a perpetual arrangement,essential good is not present,nor the cause of good,which is priorto essence ; but to these a certain participation from essential good,acand habit,proceeding cedes that the participation of as we see ; just [in these beauty and virtue is very diflFerent *

from souls]

that which

the latter is natures

we

behold in

For

men.

ambiguous,and accedes to as somethingadventitious.

the former has

an

immutable

and

never

posite com-

But

failing

souls,and neither itselfever be taken away by can nor departsfrom itself, ginning beingthe beany thingelse. Such, therefore, establishment in

two

and end in the divine genera, conceive media between these extreme boundaries,

viz.the order of heroes,which elevated

more'

than

has

that

an

of

ment arrange-

souls,in

power and virtue,in beauty and magnitude, and in all the goodswhich subsist about souls, and

transcends the which, thoughit entirely

*

For "irox"7here,I read /a"tox"7.

32

time, is proxiorder,yet,at the same mately psychical conjoinedto it,through the alliance of a

life. But

similar formed

which

suspendedfrom

is

for inferior not

of

them, is that of daemons, which

to

to, and

unfolds

invisible good of the Gods,

it.

is ineflfable in

effable,illuminates forms, and

will of

the

lated being itself assimi-

For

its fabrications

into

that

it renders

good of

the

Gods

is formless

that which

produces

the

into energy

it,and gives completionto

conformablyto

is

but is subservient

follows the beneficent

It likewise

the Gods.

which

Gods, though it is

the

operativenature, primarily

a

to

the other medium,

visible

in

[or

reasons

productiveforms]that which in divine good all reason. above Receivingalso a connascent

is

it impartsand of thingsbeautiful, participation transfers it, in unenvying abundance, to the to posterior

genera

itself. These

middle

genera,

therefore,give completionto the

common

of the Gods

the connexion

of them

and

to

togetherthe high as far

to to

have

the

mixture

; in

a

They

also bind

continuityof things from

one as

cause

indissoluble.

of wholes

things to the

be

souls,and

bond

the end; be

make

the

inseparable ;

best, and

a

on

nion commucause

all

commensurate

certain respect, equallytransmit

progressionfrom

more

excellent to inferior

natures, and the elevation from

thingsposterior

33

such

to

beings order which

and

insert in

of that

imperfect

more

of the communication

measures

from

descends

and make

prior;

are

as

excellent

more

tures, na-

it is received ; and

by which

all thingsto be familiar and

all,supemally receivingthe

coadaptedto of all these

causes

from the Gods. You

of

or

must

think that this division not, therefore,

is the

of peculiarity

essence

; nor

survey it in

you

it in will the

energies, must separately,

assuming it of these.

one

But

through all

common

or

powers

ing extend-

by

the genera,

you

to the answer give perfection concerning of Gods, daemons, and heroes, peculiarities

and

also of those

of subjects

your

souls which

in

are

the

now

inquiry.

Again, however, accordingto another mode of consideringthe subject, it is necessary to ascribe to the Gods

the whole

united,of whatever is

kind

firmlyestablished

cause

of

which

also is to be

in

it may

considered

all motion, and

which

things,and

nothingin

and the in

common

every

unmingled

and

in essence,

thing else

;

which

is the

immoveable,

the

the

as

transcends

the

is

be ; that which

and itself,

impartibleessences

has

of that which

cause

the whole

of of

with them

common

separate,understood

power

of this kind.

and But D

energy, and that which

;

34

is

impartitselfto from

is able to

separatedinto multitude,and

now

other

others bound

the distributions

which

things,and

and is sufficient in itself,

in of

receives

partiblenatures,

give completion to them;

which

so

also

as

to

pates partici-

of the

primarilyoperativeand vivific, with all real and generated having communion from all things, beings; receives a commixture imparts a contemperationto all thingsfrom and itself,

all the powers, all this

we

these

extends

that it is

trulyascribe

media?

souls,by

;

VI.

shall therefore,

we

say

I think, indeed, that

for these

connexion

concerningthe from

it is necessary

give completionto of the to

be

extremes.

more

the dsemoniacal therefore, to be but, unitedly,

mingled manner,

and

ing assert-

them.

what

before said,theywill be manifest

been one

to

naturally implantedin

CHAP.

What,

in itself; energies,

and

essences,

shall

through peculiarities

to every

the indivisible

Nevertheless,

explicit.I consider, tribe to be multiplied,

comingled,but to

has

in

an

comprehend all

un-

other

35

thingsof

subordinate

a

of that which

idea

over

obvious

more

a

likewise

and

inwardly; I

commixture,

concealed

impartiblesameness, middle

other is

genera

and For

things.

a

alliance,that the

But

such

as

are

continuityof

which

begins from

natures, should

less excellent

primarilyproduces

last of

things,should with

From

may

be

this

entirelyconnascent,

seen

these

have, therefore,in

shall deem the extreme

and

these

two

ways,

we

perfectly

four genera,

we

others,to exhibit

alone, for peculiarities because

As

in energy.

it suflScient in the

and

similar manner,

a

division of the

conciseness, and the

in

completion

last genera,

first and

in existence,in power,

completed the

that transcend

media, also, the

of the

the

certain respect

a

natures

it.

with

contact

a

also in

the

proceed to

but that the medium

;

which

communicate

it reasonably

to

medium

excellent

of these

the first, but the

proximateto

follows, according most

were

dency transcen-

one

other to the last, of the extremes.

the

of gifts it

as

and

lishment, union, purity,a firm estab-

mean

above

But

multitude,

and

It also receives

nature,

the

supemally presides

division

to these.

excellent

more

excellent.

more

motion,

over

thingsallied a

is

tribe of heroes

again,the

accordingto

nature,

the sake of

remains,,i.

what

comprehensionof the media, D

is in 2

a

e.

certain

36

respect evident.

being

as

known

omit; making

a

the shortest way,

But

the

media

from

the

extremes,

definition of the

the

extremes,

shall

we

in

extremes

follows.

as

CHAP.

Op

themselves,

VII.

therefore,one

is supreme,

transcendent,and perfect ; but the other is last in

deficient,and dignity,

imperfect.And the former,indeed, is capableof accomplishing all thingsat once, uniformlyin an instant ; but the

latter is neither

nor

at once,

former without latter

generates and

the

to

primordialand but

all

which

it

things, the

but

and

generates

former, indeed,

the

be

as

precedes all things in latter,being suspended from

cause,

the

the will of the

things,

impartibly.The

governs

things

And

governs.

power;

effect all

to

being inclined towards them ; is naturallydisposed to verge,

converted and

able

suddenly,nor

nor

also

more

Gods,

eternityconsubsistent likewise,accordingto the ends

as

from

with one

of all

but the latter passes from

a

it.

cause,

former,

The

vigorousacme, energiesand some

is from

prehends com-

essences

;

thingsto others,

37

proceedsfrom

and

Farther

to imperfect

the

to the former that which still,

that

and

the

which

also that which

and

is in such

circumscribed

is better than

by

highest

all measure,

formless,as

manner

a

is

incomprehensiblepertain,

is

and

perfect.

to be

not

form; but the latter

any

is

habitude, and provanquished bj^inclination, pensity directed is detained by appetites ; and that

to

which

with last

Hence,

secondarynatures.

place,it

liarity by fami-

is less excellent, and

is formalized

from

derived

is the leader

which

is the

king of

and

demiurgic art of with

always present

all various

sures mea-

therefore, Intellect,

them.

which

by

in the

Gods

the

all the

beings,and universe, is

with

invariable

without and indigence, perfectly, being purelyestablished in itself, accordingto pameness,

one

multiform

and

directed also

of soul participates

But

energy.

intellect,having its attention government of the whole.

the

to

to inanimate

attends providentially

becoming rent

at

times diflferent

It

natures,

ingeneratedin

diflfe-

forms.

From

the

same

excellent

with them.

consubsistent or,

genera;

it, the

cause

But

with

intellectual order and

present.

And

therefore,order and

causes,

beauty itself are admit

partible

a

with

if

of

some

these

with one

the had

more

rather

is consubsistent

soul, the participation of divine

beauty is always the former, indeed, the

38

of

measure

wholes,

But

concurs.

the in

divine a

the

or

soul

boundary, and

is terminated

by

of participates

this

To

partiblemanner.

of this, perpetually

cause

empire over

all

beings,through

domination

of

cause,

But as

far

to

as

the

and

power

cribed. reasonablyas-

be

may

soul has

former, also,

the

certain distinct boundaries,

which

it is able to

have

minion. do-

Such, therefore,being the diflferent in peculiarities

the

difficultto understand

what

and

middle

perceivethe

to

of the

extremes,

from

concordant and

them,

be

to

the

the medium,

to

vdth

each

similitude

communion

Such,

said,

now

allied to

are

connected

measures.

conceived

both

be

not

of peculiarities

possessinga

each, departingfrom

embracing a

have

we

heroes, which

and

dd8mons

it will

extremes,

to

and

comingled it in

priate appro-

therefore,must

of the peculiarities

be first

divine genera.

CHAP.

But

neither

we

of these

distinction viz.

must

"

VIII.

admit genera

that it is

an

bodies to different reference

that

of the

cause

which

you

arrangement ; as^

join, sub-

with

for instance^

39

of

Gods

eiherial

to

aerial

bodies^and

reneJ*

For such

resembles he

is

Socrates

all of them

free.

restrained and

that it is

bodies and

the

ministrant

are

rule

the

over

changed

in

this,which

tribe, when divine

the

be

may

to ascribe

of

added,

to bodies

themselves.

to subjection

farther

excellent

more

former

the

Hence

latter.

conjunctionwith

For

these causes,

generation. And

to

in bodies, but

not

ter^

are

distinction giving a specific

of the

the genera still,

to

un* essentially

which

causes

in servile

are

are

To

of

first

as a

are

absurd dreadfully

principalpower to

to

dcemons as

unworthy of

senator, is

a

such

to

arrangement

of

genera, because

a

of souls

an

that

bodies^hut of

natures

externally

they

not

are

bodies.

Again,

to bodies every they impart from themselves such good as they are able to receive,but they

themselves

receive

that neither will

nothing

some

or

other

as

way

if

they

material

were

certain

the

as or

so

habits in

were

it would, corporeal-formed, to

be

changed

of bodies.

But

separatefrom bodies, and essentially

preexistunmingled

with

them,

distinction,produced from transferred

them

forms,

perhaps,be possiblefor them togetherwith the differences if they are

bodies ;

they derive from

For peculiarities. of bodies,

from

to

them?

To

which

what

able reason-

bodies,can

be

also may

be

40

added, bodies

that be

to

this

of

assertion excellent

more

than

genera, since the former afford

allotments,distributions,and with

the

this account it

give to they are

shown

have

[as we

they have an

essential

such

rior supe-

peculiarities coarranges

of

excellent

more

presidingpowers them to be],on an

allotment,and

but distinction, specific

assimilated

not

to

governed, will evidently

the

For, because

such

are

divine

consociations

to assigna principalauthority natures.

seat

a

therefore, who

essentially.He, governors

the

them

in

insert

and

causes,

makes

yours

to

the

of their

nature

receptacles. to admit therefore,

It is necessary, this kind

in

lifewhich

the soul

human

souls. partial

in

a

it

readilyexerted

body

which

such, the

For

a

such

thingof as

is the

received,priorto its insertion

body, and ;

such

such

as

the form

also is the

which

organical

and suspended from itself, consequent corresponding nature, it has

which

receives

soul.

But

natures, and

the

more

perfectlife

of the

with

excellent respect to more which, as wholes, comprehend

[of parts]in these, inferior are principle poreal producedin superiornatures ; bodies,in incorcators in the fabrifabricated, essences ; things ; and, being circularly comprehendedin,

the

are

directed and

governed by, them.

Hence,

41

the

of the

circulations

in the

primarilyinserted of the

etherial

in them

soul,

perpetuallyinherent of the worlds [i.e. of

are

the

spheres], being

are

perfectly comprehended by it,and is

is in in the

similar that

genera

are

leaders of inferior

digms

of

excellent than intellect.

more

are

excellent

more

beings,and

the

;

primary

latter possess

former.

are

from

not

be admitted, viz. that

from

the

the

form

and

that order

so

from

derived

are

being

para* accede

superior natures, and primarilyproduced in such

are thingsposterior as

the

superiorare

as

essence

always

are

from

subordinate

to

essences,

them, hence

is universal,

comprehended

manner

firstnatures, and

to

marily pri-

are

which

that

Since, therefore, second converted

intellect,

Intellect,also, both

partialand

a

to their

extended

generated in it. that which

being

celestial circulations

souls

the

and

;

celestial bodies,

thingsless

But

to

that

the

and

sure mea-

secondary which they must

contrary

emanate peculiarities to the natures

excellent

which

precedethem. Hence, throughthese thingssuch formed

division to

necessary

kind;

but

be not

as

false. It is, indeed, to

you

any

propose

must

corporeal-

strated introduce, is demon-

you

if this should

requisite, yet

a

appear

not

especially

thing of to

you

this

to

think, that what

be is

42

false deserves discussion

does

exhibit

not

he

arguments; but

discussed.

be

to

afterwards not

which

essence,

which that from can

how

For

true.

has

himself

vain,

things that

as

nothing in

it

with

common

the

bodies

of it, should be distinguished participate ? How other thingsby corporeal qualities that which is not locallypresent with

bodies, be separatedby corporeal places? how

are

possiblethat an and itself incorporeal,

is of

is

in

endeavours false,

are

them,

subvert

to

a

copiousnessof

a

wearies

who, proposingthingsthat

such

For

that which

can

is not

inclosed

And the

by

be partiof subjects, partiblecircumscriptions

bly detained by

parts of the world

the

also,is that which

being

celestial arch ? work

of

a

and

to

restrain

can

far

as

to

the

eflfectthis,must

be

the

extending as

For

powerfulcause,

more

inclose

to

what

And

from

their power

from

prevent the Gods

can

where?

every

What,

?

circumscribe

which

them

in

is able certain

trulyexistingbeing,and which is is every where, whereincorporeal, essentially

parts. But

ever

it may

wish

divine, and which

[ifwhat by a

the

you

say

to

were

certain part, would

that which

And

transcends

of perfection

Hence, it would

be.

all

is

things,would

admitted] be transcended the whole be

world, and,

comprehended by

be inferior to

as

it.

magnicorporeal

43

I do

tude.

not, however,

sensible natures

these

after what

see

could

if distinguished, specifically

and

divine

fabrication,and

divine

forms, extended

if

be

ner man-

produced

there

was

no

of participation

no

through

the

whole

world.

short,this opinionwholly subverts sacred

In

of the

and the theurgiccommunion institutions, with

Gods

men

;

of the

earth the presence

nothing else

For it says

from

remote

place of are

nor

do

others,since

respectfrom other No For

one,

our

ing Accordcan

we,

neither

destitute

shall diflferin

we

the

are

divinities

Gods

world,

of their

no

men.

however, of these assertions is

parts of the the

that this

them.

by

dwell

learn any thing from the Gods, priests, rightlyinquireof us, as knowing you

than

more

and

assertion,therefore,neither

to this

that

that divine

than

is deserted

the

excellent genera.

more

earthlynatures,

abode

from

since it exterminates

nor

detained

in certain

terrene

are

natures

attention. providential characterized

are

sane.

But

by this,that

they are not comprehended by any thing,and that they comprehend all things in themselves. But

terrestrial natures

in the become *

pleromas^of adapted

Vis, In the

to

possess

the Gods divine

or plenitudes,

their existence ; and

when

they

then participation,

of the Gods. totalperfections,

44

priorto their

own

[latently] existed pre-

Gods, which

the

possess

diately they imme-

essence,

proper

in it.

Through shown

these

things,therefore,we

of this division is false;

that the whole

[employedby you]of

that the method

is irrational;and peculiarities the

suppose a

certain

It would

omitted about

government of the Gods

place,is by

the whole

and

essence

have the

been

have

to

means

no

which

power proper,

of

that to

is fixed in

apprehend is in them.

therefore,to have

opposite inquiry made

this distribution

gating investi-

by

excellent

more

you, tures, na-

in any respect true contradicting conceptions. Because, however, it is necessary as

rather to but

not

not

direct the to

disputewith

also shall

we

attention

adapt

certain rational and

the

CONSIDEK

you,

on

true

science,

this account,

present inquiryto

a

apprehension. theological

CHAP.

I

men,

to

IX.

therefore,as asking,for it

is

inquiry, Why^ since the Gods dwell in there are invocations hy theurthe heavens alone, "

your

subterranean gistsofterrestrialand

Gods ?

"

For

45

what

of the Gods different some

aerial^and

not

in the heavens

full of them.

thingsare

How

"

beginning is

circumvolve

that the Gods since all

in the

assert

you

Gods are

true, alone

You

quire, also in-

said

are

:

he

to

allotted different

places,and circumscribed portionsof bodies, comprehensible and inthoughtheypossess infinite, impartible, power

And

?

there how, likewise,

of them with each other,as they are separatedby divisible circumscriptions of of placesand subject parts, and by difference will be

union

a

bodies ?

"

Of all these,therefore, and

of other similar

number

one questions,

best solution will be obtained

infinite

an

the

and

by surveyingthe

of divine allotment.

mode

nature, therefore,whether

divine

A

it is

parts of the universe,such as earth, or sacred cities and regions,

allotted certain heaven

or

certain groves,

or

illuminates the

sun

which

its

irradiates externally

are

of

power

the

same

all

lightcomprehends Gods

the

Without

thingswhich

an

the

his

things

from

solar

unmingled no

light ner man-

being left light

or habitude, proximity,

it illuminates.

as

by it, thus also the externallycomprehends

air in

but this is manifest

i. e.

manner

thingswith

participants.As, likewise,the

; *

as

illuminated

present with

is

sacred statues, externally*

all these, in the

Hence,

rays.

or

alliance to the'

46

in the air,when

departed,though

has

that which

it,when

heat

illuminated it

is still present with

heated

thus also the

;

in

that which

once

it is

lightof

withdrawn entirely

the Gods

nates illumi-

and being firmlyestablished separately, itself, wholly proceeds through all beings.

which Moreover, the light is perception,

where

the same,

for any

part of it from the whole, nor time

at any

nor

the

about the

one

be

to

to

the

world

whole

that it is not

so

sible sen-

possible

separate and

be

same

cut

inclosed in

depart from

to

After

source.

;

objectof

continuous,and every

one,

whole

is the

a

oflF

circle,

its illuminating

manner,

therefore,

being partible,is divided impartible lightof the Gods.

and

this

lightis every where one and the same whole, and is impartibly presentwith all things of it; through an that are able to participate But

all

and by perfectpower fillsall things, causal comprehension, incloses and the whole

where

united

of to

too, all heaven

revolve imitating,

with

which

to are

the world and

to tend

thing to

nates termi-

carried

round

and the world

circular motion,

a

themselves, and

causes

tain cer-

and is every thingsin itself, and conjoinsends to itself,

beginnings.This united

a

lead in

a

the

elements

circle.

all thingsto be in each

to each

other,makes

coalesce with the

are

Hence

other,

the end of

one

beginningof another.

47 as, for

instance, earth with connexion

one

heaven, and

and

duces pro-

of wholes

concord

with wholes. Will

he who not, therefore,

of the

statue

be ashamed itself, of the

Gods, who

introduce

them

disposed. For

habitude

of symmetry, connexion

a

adorning cause

such

be

;

in

a

sections, and

to

as

tions, separa-

if there

is

would

one

ratio,no

no

of

communion

no

either in

and

the

there will

case, a

in

capacityor

is adorned

in the world

sence, es-

certain extension

accordingto interval,nor local comprehension, nor nor partible interception, any other like connascent in the preequalization sence Gods

things which

accordingto in

of it,so

causes

if this be the

found

of the For

to

diflFerentopinion

a

that which

energy, between

neither

united

think, that every

thus

nor

spicuous con-

corporeal-formed circumscriptions?

I, indeed, should he

the

are

among

and

Gods, thus

have

to

this

surveys

essence

homogeneous, a may are

of

are

and

a

certain be

natures].

kindred

power,

respect,of the

certain

thingsas

[with mundane or

nature,

which

species,or

same

or comprehension,

discovered.

entirely exempt

from

are,

But

in

servation, con-

such

all mundane

wholes, what

sition opposing circumstance, or transcription, through all things,or partiblecircumor

local

or comprehension,

any

thing

48

else of this kind

justlybe perceived?

can

think, therefore,that the of the

divinities

and

such

nature, that

a

perceiving,employs adaptations

works

divine

to such

invocations,conformable

CHAP.

X.

things,you again subjoinanother

these

After

division.

into the world.

excellent genera

more

a

distribution of

concerningthe

much

thus

And the

of

are

participants

others aerially, partakeof them etherially, which others aquatically; also, the art of

some

and

several

I

which you separate "m yourself, the essences excellent genera hy the of the more difference ofpassiveand impassive^But neither division

do

for

I admit

this division.

excellent

more

in

genera

such

from

a

is

no

to

which

be

of the

one

passive,nor

as

way

that

For

passive yet im-

guished contradistin-

is

is passive; nor rated but libepassions,

adapted to receive naturally j"x)m them through virtue,or some worthy condition of being. But because are

entirelyexempt

action at all

and

from

passion;and

the

because

and adapted to suflFer,

have

other

they

of contrariety they are not an essentially

49

immutable the

firmness,

this account

on

the

impassive and

I

immutable

in

place

all the

divine genera.

consider,if you

For

the last of willing, purelyliberated from

are

divine natures, viz. a soul What

bodies.

generationwhich tion which such

such

does

is in

is in it to

soul is above

a

a

a

with

soul want

the restitii-

or pleasure,

natural

the

condition,since lives

nature, and

an

un-

begottenlife? Why, also,should it participate of the pain which leads to corruptionand dissolves the all about

body, and

body, and

harmony the

harmony

body?

passionswhich is it detained to

is divided

which

entirelyseparate from from

descends neither

But

it is beyond

body, since

the nature

is

which

of the

precede

soul

the

is it in want sensation

:

the into

of the

for neither

in

body, nor inclosed by it,so as requirecorporealorgans, in order to apprehend certain

other

to these organs.

bodies

which

are

external

And, in short,being impartible,

and also

abidingin one and the same form, and and having being essentially incorporeal,

communication

with

generated and passive suflFerany body, it cannot thing either accordingto division,or accordingto a change in quality,nor have any thing which is can no

allied to any kind

a

of mutation

But neither does the

passion.

or

soul,when [rational] E

it

50

accedes

to

reasons

which

these

reasons

it wee

mode

of

in perturbation

no

from

That

subsistence.

the

body. For being simple and

forms, and departure

no

suffer,or

the

imparts to

uniform, they receive and

itself

either

body,

their

which

selves, themproper

remains,

[or the participantof the rational the cause of suffering to the becomes soul],

therefore

composite. Cause, however, is not with its effect. Hence, as soul is originof generable and

the

same

the

first

composite corruptible

and animals, but is itself by itself ingenerable

thus, also, though incorruptible; of the

suffer,and

soul

[i.e. truly]possess complicatedwith

life and

the

than

as

that which

nor passive,

and suffers, a

both

verges as

in the

certain the

to

more

to to

for impossible excellent

sity diver-

is itself by itself

not

as

excellent

possessing

deliberate

choice,

impassiveand

have

even

order

of

the

demonstrated last genus

beings,viz. the

how can of suffering, participate to adapt this participation

heroes, who

and

are

the

tability receivingan adscitious immuof habit or power. participation

Since, therefore,we it is

soul

participants wholly

existence, but

more being essentially

impassivity,in which

not

indefiniteness

of matter, yet the

immutable,

do

the

are

and perpetual,

that

of the

soul,

it be proper daemons

the

and

attendants

51

of the

the it?

who

Gods, and

divine

same

For

know

we

always invariably preserve order, and

desert

never

this indeed, that

passionis

confused, and unstable, something disorderly, never having any proper authorityof its own, but

being

devoted

and

to

of

purposes

to

which

that

by

which

it is detained,

it is subservient

for the

rather generation. This, therefore,

other genus, than to that pertainsto some which always exists, and is suspended from the

with them, Gods, and which, in conjunction the

observes

period.

same

all the

and them

more

accomplishesthe deemons are impassive,

order, and

same

Hence

excellent genera

which

follow

[and the Gods]

CHAP.

XI.

things therefore,'' you ask, ''are many as ifthey performedto them in sacred operations, I reply,that this is asserted were passivef through an ignoranceof sacerdotal mysticism. effected For of the thingswhich are perpetually ''How

in

sacred

cause,

others

and are

rites,some which

is

more

consecrated

have

a

certain

excellent than

from

arcane reason

eternityto E

2

;

the

52

superior genera, certain other

reasons,

visible formations ; others of honour, of

kind and

some

passions,or

avert

not, however, be a

liberate

certain

on

portionof

happen

to

For

passive.

were

in

or

a

dire

It must

granted,that

or

ployed em-

daemons, as which

essence

an

;

human

our

institutions is

in the service of Gods

they

alliance

us.

this account sacred

some

of those

other

some

which

circumstances

for the

for their end

respect purifyand

certain

adduced

is useful to us,

what

procure

certain

and familiarity

or similitude,

is

expresses

are

have

or

a

nature, which

image, just as

eflfectiveof invisible

sake

others preserve

symbols;

as

if is

is not naturally and incorporeal, by itselfperpetual adapted to receive a certain mutation

from

bodies.

Nor,

even

is

essence

will

it

in especially

requirethe

worship of

this

from itself, and the

should

though we

of

from

which perfection

to

men

since

the

that this

of such

want

aid

kind;

admit

things, a

sacred

it is itself filled

nature

of the

world,

is in

generation; an^, if it be lawful so to speak,priorto being in it receives the self-sufficient, want through the and

wholeness failing

never own

more

proper

plenitude,and

excellent

good.

Let

of the

genera

are

world

because full of

this,therefore,be

a

and all

its the

appropriate

lenitive for

us

53

concerningthe worship of

in common,

filed genera, the

to

and

beings that

But we

are

excellent than

more

things

pure

we,

introduced

are

to

tures. impassivethings to impassive,na-

and

pure,

being appropriately coadapted

as

because

the unde-

attention

directingour

say that the erection

to

of the

particulars,

phalliis

a

tain cer-

sign of prolific power, which, through this, is called forth to the On

world. are

consecrated

whole

in the

place,aflfords an

takes

which

being

about

the power

indication

by

so

subjects, priorto

For these much

the

of the

of the deformity

matter, and

is in material

adorned.

of ornament,

being indigent

more

aspireafter

greaterdegree despise"ieir deformity.Again therefore,they pursue it,as they in

of

causes

a

forms, and

of what

good, recognizingbaseness And

rendered

which

own

the

is beautiful and

from

base

language-

tude, thing itself,viz. turpiaverted, but the knowledge of it is manifest through words, and those

thus, indeed, the is

that

the

productiveof all generation. But I opinion,that the obscene languagewhich

privationof good their

phalli then

spring,because the Gods

of the

is

of

then

also, many

account,

receives from

world

which am

which

generativeenergy

employ is

them

transfer their desire

contraryto baseness.

to

that

54

Another

assigned. The that

also^of these things may

reason,

in us, when

are

become

forth into

passions

restrained, entirely

they are

vehement;

more

called

of the human

powers

when

but

they

graduallyand

energy,

be

are

com-

in being moderately* mensurately, they rejoice

purified, they and

account, in

and

comedy them

cause

purifiedfrom

are

them.

likewise, by certain

violence.

stop

be

to

tractable, On

our

own

In sacred

ceremonies,

spectaclesand

auditions

liberated things base, we become injurywhich happens from the works

Things for the

introduced

of

diminution

*

and

What

is here

of this

sake

the

of

soul, and

our

evils which

asserted

by

from

the

effected

kind, therefore,are adhere

lambliehus

experience,viz. that

confirmed

sions, pas-

moderate, and

more

of

by them.t

this

by surveying tragedy,

passionsof others, we

the

coming hence, be-

rendered

are

vanquishedwithout

are

from

satisfied; and

are gratified,

is

of the to

it

true, perfectly

the

when passions, by But are vanquishedwithout violence. moderately gratified, Gale, not understandingthis,says, Hoc adeo verum est, *'

si

ac

For

a

dixisset,ignem extingues,oleum moderate the

of the passionsdoes gratification

pouring

only applicableto

t See

my

Mysteries.

addendo

of oil them

Dissertation

on

when

on

camino." not

fire ; since this similitude

they

the

are

semble re-

is

indulged. immoderately

Eleusinian

and

Bacchic

55

of

and through generation, from

its bonds.

solution and

ration libe-

this account,

also,

a

On

they are very properlycalled by Heraclitus as healingthingsof a dreadful nature, remedies, and

savingsouls from of

the realms

the calamities with which

generationare replete.

CHAP.

also say,

You

the Gods not

"

XII.

that invocations

directed

are

to

that so beingsthat are passive, only dcemons are passive,hut likewise the

GodsJ^

to

as

This, however, is

the illumination is is perfect;

the

not

case.

For

takes

which

vocations, placethroughinspontaneouslyvisible and self-

very

from

remote

all

downward

vine attraction; proceedsinto visibility through diand

energy our

of

and perfection,

voluntarymotion

as

as

much

passes sur-

the divine will

the

life.

being

chosen good transcends a deliberately Through this will, therefore,the Gods, benevolent

and

propitious, impart

their

in unenvying abundance, light to theurgists

callingupwards their them

a

souls to

union

accustoming them,

while

with

themselves, procuring themselves, and

they are

yet in body,

56

separatedfrom

be

to

round

But

that what

and

be

to

led

ciple. prinintelligible

themselves, evident,from the eflFects

it is

soul.

eternal

their

to

bodies, and

the

For

say is the

now

we

soul

of the

salvation

contemplatingblessed cording acquiresanother life,energizesacspectacles, to another

in

is then

and

energy,

righliy

longerrankingin the order of Frequently,likewise, abandoning her life,she exchangesit for the most blessed

considered man. own

as

no

of the

energy

If,therefore,the

Gods.

ascent

through invocations impartsto the priests purification from passions,a liberation from generation, and is it

how of

a

union

with

possibleto

passion?

For

an

draw

down

Gods, to that

which

does

but,

not

the

on

divine

a

with

connect

it any of

invocation the

principle, thing

this kind

impassive and

is passive and

contrary,it renders

pure

impure ; who

us,

have

passivethrough generation,pure

become

and

immutable. do

Neither the Gods them the

to

the

invocations

incline to

us,

of

an

procure

indissoluble

which through the friendship

together. Hence, seems

to

it does

imply, incline

implore

conjointhe prieststo

through passion; but communion

which

binds

not, the

as

for them

connexion, all the

things name

intellect of the

57 Gods of

to

but, according to the decision

men;

truth, renders

of participation

the

the

latter,through the

as

other

the

also,such sacred

adapted to symbols,are

are

divine

former

with the Gods

the

able, as

it appears

as

and

inveterate

the beneficent turn

*

ea-ovrai

Gale

ourselves

In the

be

to

rage, care

to

what

but

certain

a

some,

the

r"av

of

Gods, from which

we

it were,

withdrawing,as

rrjv fvqviv

will

ancienjt

abandonment

an

'*

**

at

/irjvtSo^ c^iAxurcis which Karajna^wficv,

rtys

^"av

translates as follows erroneously quibusdivinam possit reddi supplicationum, quaUs sit deorum mus, si recte intelligamus^ most

vocations in-

is not, This, therefore,

Kai Siy, icai original^

"av "ra"^ts,

"

anger

understand

we

of the

away,

connect

of

XIII.

is.*

of the Gods

they are

to

pacifications of

manifest, if

bepome anger

"

and

themselves.

CHAP.

Moreover,

the

of the

names

concerns,

anagogicor elevatingnature,

an

with

to

appropriatepersuasion.

most

this account

On

adapted to

man

Gods, elevates it

coharmonizes

them, and

43rQds

will of

the

:

"

Sed

tram

ira."

et ratio

procura-

58

from

and

giftof

to convert

and

Gods.

is able pacification

Hence

of divinity participation

the

to

us

the

which

of the beneficent

deprivingourselves

the

of

care providential

we

ness, in dark-

hiding ourselves light,

meridian

divulsed, and

were

Gods, from

the to

together,

bind

and the particicommensurately,participants pated natures. So far,therefore, is pacification from

accomplishingits

work

through passion,

that

it

from

the

separates

tumultuous

evil is

of the Gods.

abandonment

of victims" when some placesabout the earth,procures

present in

a

for

remedy

through Gods

the

evil,and

thing of

a

expellersof evil,and

and

through them

powers,

may

from

these

if

Those

the calamities.

expel

not

some

suppressionof

the

them

should

one

guardian

through think that of the

care

Gods, introduces

a

in this

persuasionarisingfrom

*

case

the

Fiz. Punishments

as

* and physical genesiurgic

avert

punishments,do passions. And

is effected

this kind

[our true]saviours, exterminates all the injury

accede

also,who

us

passion.

or

daemons, it invokes

or

the

which

secures

of any mutation

the incursion

Hence, whether

the

passive and

^^the oblation

But

from

us

certain

spontaneous injury,

produced by

tion^or the sublunaryregion.

the realms

paci-

of genera-

69

fication recalls the

benevolence

excellent

a

genera, to

and affairs,

our

of

the

more

attention providential

takes

privationof

our

away

to

good, being itself perfectly pure

table. immu-

and

XIV.

CHAP.

what are called with respectto still, the necessities of the Gods/* the whole truth of "

Farther

this

is, that necessities

subsist in such

a

of,the Gods.* if

they

Gods

do

they

good ought

from

be

to

exist,and entirely

no

as

the

or

were

a

manner

as

so necessity,

by

are

subsist

not

violence,but after such

effect of the

Hence

externallyderived,

were

and

accords with the nature

as

way

peculiarto,

are

the

wise other-

means

disposed. This necessity,therefore,is mingled with beneficent will,and is the friend of love

;

possesses

identityand

it is contained in this, and *

concurs

the

boundary, abides

one

by Proclus,

divine

Procl. ^"t^j8ovXi]orcc"

in

departs from

never

It is well observed with

adapted to the Gods, cause immutability;and be-

order

through an

will."

in Tim.

"

Beta

lib. i.

it.

that divine avayK-q

Hence, necessity

crvvrpcx^t ry

60

through what

all these

the contrary to particulars, infer takes place. For it happens

you

that

divine

a

incapable of being

is

nature

if there allured,is impassiveand uncompelled, in

are

have

realitysuch

demonstrated

there

this, you

reference

Gods

are

pure

opinion as

For

intellects ;

"

adopted by

infer, that dsemons

are '*

of intellect participating I

ignorantthat

proper the

conceal

to

truth.

For

and

souls, which from

the

they

in energy, which of priority

nature.

this

propose

it

narrate

as

And

Neither, therefore,

opinionof not

think

to

me

opinions are

wander

many

from

it is

to

be

fall of daemons

of intellect; participate

also Gods

that the

persons.

appears

all such

with

psychicalessences

this is the

what

confusion; since to

you

to you, I do

philosophers ; but

say,

but you

certain

"

am

"

you

or hypothesis,

an

dogma

you

division

another

to

on

pass

daemons.

to

we

XV.

contraries,viz. the division of Gods

into

a

theurgy,as

are.

CHAP.

After

in

powers

to

an

the Gods

Why,

immaterial

intellect

excel by entirely

therefore,is it

a

re-

61

which

by

are

And

appropriate?

means

no

peculiarities,

concerningthis division,for it would

thus much

make

to superfluous

be

these

attribute to them

to quisite

it. But

it is this

requisitethat the

to the sacerdotal

Farther

doubts

your

should

distinction

considered,as

further mention

any

of specting re-

be

properly

of them

pertains

that pure

intellects

discussion

province. "

still, having said

e. not to he changed or infleooible, altered] [i. and doubt, unmingled with sensiblesj^ you But to pray to them" whether it is requisite

are

"*

I think

it is necessary For that in

than these.

and so willing

prayer;

to

one,

to

you

similar

nature

and

can

it should

purpose it may

the

to

be

sense

is

tellectual,* divine,in-

if you intelligible,

clearlyexcited

to

itself,and

itself. to perfection copulated appear

others

no

are

in

excited,vehemently seeks

and, when is

to

which

us

call it,is most

to

that which

or

pray

be be

becomes

if it should

But

incredible,that

an

poreal incor-

capableof hearingsounds,

urged by you, that for this of hearing is requisite, that

apprehend what

is said

by

us

in prayer ;

forgetthe excellencyof primary willingly consists in both which knowing and causes,

you

*

For

vorjTov

here, it is obviously necessary

to read

voepov.

62

in comprehending-

of

things. in

prayers powers

or

The

themselves

at

the whole

once

do Gods, therefore,

not

corporeal

themselves, through any organs,

in themselves

rather contain

but

receive

energiesof pious invocations; and of such as, through sacred ceremonies, especially the

established

are

Gods.

For

in, and

divine then, in reality, a

and present with itself, with

the

to, the

united

does

not

is

nature

communicate

intellectual conceptionsin prayer,

as

differentfrom its own. too are hotoever^" Supplications^ you say, foreignto the purityof intellectto be offeredto "

"

the Gods^ For

But

this is

by

no

this very account, because

on

of the Gods

else,we

in power,

For supplications.

with the

own

when nothingness,

with

the

Gods,

causes

opportune

compare to

betake

ner, man-

vehement

consciousness

us

thing

every

the most

we

case.

fall short

we

and purity,

shall act in the most

by invokingthem

the

means

of

our

ourselves ourselves

to suppliantprayer. But from spontaneously in a short time led to the we are supplication, acquire its similitude objectof supplication, from intimate converse, and gradually obtain divine perfection, instead of our own imbecility and imperfection.

If,indeed,it is considered

that sacred prayers

63

to

sent

are

that

they are that

and

whom, same

from

men

certain

certain

a

power,

^how

"

that apprehended, and sensible,

what the

to the

divinities, Gods, with the

longerbe justly of this kind is supplication

a

intellectual ?

and to

the

a

thingof

this

worthy

most

Or

kind,

human

easilyequal? that

"

however,

say,

the

it any

can

which

cannot

You

themselves,

respect,they possess

accede

passioncan

manners

symbols of

divine

not

purity of

Gods

only known

they are

in

the

the

thingswhich offeredas to

are offeredin supplications sensitive and psychical natures'^ And, indeed, if the offerings consisted of corporealand composite are

alone,

powers

merely subservient assertion would

be

of such

or

to

things as

corporealorgans,

true.

But

as

the

of incorporeal forms,of participate and of them alone. is

simple measures,

more

is to And

be

if a

sons, rea-

aptitude this

or similitude, alliance,

is either

it is sufficient to which

offerings

surveyed according to

certain

present, which

your

certain

the

are

proximate

effect the

or

mote, re-

contact

of

speaking. For there is not which in the smallest degreeis adapted any thing to the Gods, to which the Gods are not immediately not conjoined. present^ and with which theyare The connexion, therefore,of supplications with the

we

are

Gods, is

now

not

as

with sensitive

or

psychical

64

natures, but

forms, and with the

with divine

as

[asGods, i. e. as superessenhave tial hyparxes].So that we sufficiently to this division. spoken in opposition Gods

themselves

CHAP.

The

XVI.

diflFerencewhich

separates

and dasmoiis by the corporeal next

this

thingthat follows in being much

and yet it is difference, the not

what

you

have written

;

the former

than

far from

so

from

is the incorporeal^'

common

more

Gods

"

expressing

of their essence, that it does peculiarities afford a conjectural knowledge of them,

nor

of any

accidents

For

neither

is

pertain to them. from these thingsto it possible which

they are animals or not, they are deprived of life,or are

apprehend whether and not

whether at

of it.

all in want

is it easy

to

how conjecture

predicated,whether differentthings. For that and

a

line and

is there

be

But when

and the

if of many you

names

or

if in common,

under

neither still,

these

in common,

time, God

water, should genus.

reason

Farther

speak

of

are

many

it is absurd

daemons, fire same

poreal incor-

things,what of the incor-

65

poreal,that

manifest

rather

should

you

by

it

points; or when you speak of the that you should not be thought to corporeal, speak of the earth rather than of dsamons? For neither is this very thing defined,whether Gods

than

Gods

and

in

have

daemons

bodies, as in

them,

a

or

vehicle,or

as

your

it as the

proper

minutely.

very

it

propose

not

will

For

opinionof

be

may

can

the

"

you,

the

and

sun

Tnoon^

divinities contain

"

For

TovTo

this not hibit ex-

XVII.

adduced

division for the

by

and

against

you

be

are

said

assert^

the visiblenatures

heavenSybe GodSy if the Gods "

body-

do

you

opinion. "J^or,"it may how^ conformablyto what we

?

but

with

examine

the present

by

prehend com-

or

others.

this exchange,therefore,

which

doubt

*

same

to

carried

are

decision, but you

own

CHAP.

We

or

them,

use

alone the

are

But, perhaps,it is distinction

bodies,

in

corporeal alone in-

To

this

we

are

not

comprehended by bodies,

bodies

in

reply,that their divine

here, it is necessary

to read P

tial the celes-

lives and

ravro*

66

energies; that they but

body,

to

is converted

they have

its divine

to

themselves

not

are

cause

that

and

;

body

poreal impede their intellectual and incoroccasion them lestation nor perfection, any mo-

does

not

Hence by its intervention. attention, but requirean abundant

not

which

body

a

verted con-

the divinities

after

and spontaneously,

it does follows certain

a

of not self-motively, being in want manual direction ; but, through an anagogic tendency,being itself uniformlycoelevated by manner,

to the itself,

of the Gods.

one

be said that also,if requisite,

It may

is

body

of the Gods.

essence

the former is

so

allied

most

so

For

simple;

as

the

to

so

this

is

tial celes-

incorporeal

the latter is one,

as

the latter is impartible,

the former is indivisible ; *

immutable,

a

and

unchanged

that is

as

in

quality.

If,likewise,it is admitted

that the

energiesof

the

celestial

body also,

has

Gods one

are

uniform, a

circulation.

that it imitates

the

motion, perpetual and

*

which

To

which

sameness

which

subsists

is

may

be added,

of the Gods, the invariably

according to

one

by

a

same, reason

lightso pure and simple^that,compared with a terrestrialbody,it may be said of the sun, it cannot to be immaterial ; hence, like the light be

For

as

a

divided,or

celestial

in other

from another.

body

words,

consists of

one

part of

it cannot

be separated

67 and

by

order.

one

It also imitates

the life which

is connascent

life,

divine

a

etherial

with

Hence, this celestial body does

bodies.

not

consist of

is

the

of

as thingscontrary and different, with onr body; nor does the soul

case

the celestial Gods

coalesce with the

from

body

into

things;but the celestial animals of the Gods are. entirelysimilar and counited, and are throughoutwholes,uniform, one

animal

and

lent excelincomposite. For things of a more in them, nature are always transcendent

after the

same

nature

of such down

these

as

two

are

suspended from prior,yet

are

this dominion are

to

so

tJiemselves.

congregated into

wholly Gods;

which

is in

every

where

them

because

to draw

certain are

the

manner,

incorporeal, divine

predominates,and

throughout one

Gods, and

after

a

all

But

total

certain

manner

f2

form inserts

essence.

the visible celestials are Thus, therefore, them

ferior in-

coarrtngement

one

and, after a perfection; all thingsin the celestial Gods

an

the dominion never

as

and

and

things of

and

manner;

all of poreal. incor-

68

CHAP.

Your

inquiry doubts,

next

Gods

XVIII.

opinion, therefore,is from

the

some

from

assumed

of nativities. remote

of the mcdeficJ*This

how

others

hut beneficent^

are

"

the predictors

It is, however,

truth.

all the

For

entirely

Gods

are

the causes of good; good, and invariably all of them are uniformlyconvolved to

good,accordingto

the beautifal and

good

The

bodies, likewise, which

are

them

possess

immense

; some

are

powers

and one

alone.

subjectto of which

selves, firmlyestablished in the divine bodies theminto the but others proceed from them

nature

of the world, and

descending in whole

of

orderlymanner

an

through the extending without

and generation,

impediment

far

as

itself,

into the world

things which

to

as

have

a

subsistence. partial

respect to the powers,

With

the

in

remain

heavens

themselves, there them

similar.

are

should

discuss

transmitted

to

can

in the be

no

doubt

and

powers are

which

bodies

that all of that

are

mingled with

descend These, therefore, sameness

divine

Hence, it remains

those us,

which therefore,

we

thence ration. gene-

with invariable

for the salvation of the

universe,

69

after the

of

is mutable

its

and,

own

in

which

which

is

the

ence, differ-

is without

not

accordingto according to

therefore, that

As,

power.

subsistence

a

which

in

is

becoming

of being generatively, and be,]participates the

thus, also, the substances of the

which

above

nature

those

are

who

Hence

because

things of ascribe

bodies, because

a

confused

they and colour,figure,

forms, intelUgible

of them

generation, participate

in generation,

manner. disorderly

attribute

material

etherial bodies, which

and and

incorporeal,corporeally;

physical and

in

are

immaterial

who

are

of

impassive,passively;

nature, and

proper

body participatesof

to

consisting

one

of them short,participates

generated [or has

and

passive.

and partibility, hostility conformably It also and division. contrariety that

own

their

are

the

diflferentthings,receives

receives

to

and

generationbeing multiform, and

with

its

of generation

wise They are likeimmntable, though they

Gods, and that in them to

whole

manner.

same

impassiveand proceedinto that which For

the

connectedlycontain

and

this

the

kind;

depravityto their

are

surd ab-

contact

participants as

likewise

the

tial celes-

times someparticipants produce evils. For the participation from the first could not be a thing of this had some mutation. kind" unless the recipient

70 is received as participated this other thing in another and different thing, The is evil and disorderly. in terrene natures the cause of becomes therefcM-e, participation, But

if that which

the

abundant

and

also

is

difference in

the

immaterial

these, another one

is

is motive

stances subsides be-

this,that what

is

in another

by

Thus, for instance, the that

but constipative, the

; but

material

in receptacle

is

is received

way,

efflux of Saturn

material

effluxions; and

cause

terrestrial substances.

Mars

of

commixture

with

imparted in

secondarynatures,

of

passive genesiurgic receives

substances

the

former

tion, accordingto congelationand refrigeramation inflambut the latter according to an which

transcends

mediocrity. Do

not,

privationof

metry sym-

therefore,the corruptionand arise from of

aberration

an

and difference,

which

tive is effec-

which

is material

and

of material and the imbecility ? Hence passive terrene places,not being able to receive the genuine power and most pure life of the etherial natures, transfers its Just

causes.

body, heat

and

not

of the sun,

consequence that the A

as

sun

certain

of

if

being

having a

one

some

able

passionto first

own

to

diseased

the

bear

vivific

should

dare to say, in falsely maladies, looking to his own

is not useful to health

thing of

this kind

or

life.

also may

take

71

placein

the

and crasis of the universe

harmony

:

thingsmay be the salvation of the of the things whole, through the perfection

for the

same

inherent and the

recipients ; but

be noxious

may

privation parts, through their partible of the of symmetry. In the motion, therefore,

to

the

universe, all the circulations preserve the whole

invariablythe

world

but

same;

some

injuredby another parts is frequently

the

which

we

the

sometimes

is

see

of

one

part, in

case

a

dance. and bility mutaAgain, therefore,corruptibility with partialnaare tures. passionsconnascent But to

wholes

existed

in

it is not and

terrestrial

if

as

or

the celestial

if

as

these

they

they proceeded

from

substances

through these things it neither

either

first causes,

them,

ascribe

to

proper

is

them.

to

Hence,

demonstrated, that

Gods,

nor

their

are gifts,

of evil. eflFective

CHAP. In

the

next

question,*'What

Gods

that have

a

Gods" incorporeal from

shall

place,therefore,we

your

evident

XIX.

what

it is which

body in What has

the conjoins

the heavens this

been

answer

with the

is is,therefore,

before said.

For

72

if these

Gods,

and intelligible, incorporeal,

as

united, ride in the celestial spheres,they have in the intelligible world, and principles perceivingthe divine forms of intellectually themselves, they govern all heaven according to one And if theyare present infinite energy. their

with

the

in

heavens

a

and

separate manner,

circulations of them by their perpetual will alone, they are themselves unmingledwith sensible nature, and exist togetherwith the a Gods. intelligible lead the

It will

better, however,

be

follows

as particularly,

more

of the

that the visible statues from

:

to

answer

you

I say,

therefore,

Gods

originate

divine

intelligible paradigms, and are But being thus ;; generated about them. generated, they are entirelyestablished in them, and being also extended to,*they possess an

image which These

derives its

images

according to

fabricate another

likewise

sublunarynatures

are

in

union

one

forms, which visible bodies in

of the

*

by

the

; and are

But

themselves

For wpos

avrqv

order ;

continuitywith them, divine

present with the

tellectual in-

the

unmingled and

supercelestial paradigms intelligible abide

them.

Gods, exist priorto them

separate manner.

a

completionfrom

in

in this

unity,and place,I

are

read wf"os

of at

avra.

them, once

73

things,according to the eternal

all

dency of

themselves.

is,therefore,one

There

and

is also

there

this bond

nothing which which

neither

them.

between

immaterial

and

divisible

the

with

firom,and and

one^

The

sameness.

by subjects,

and

the

all

Gods

that

is

connas-

things to,

of the one,

the entire domination the communion

with

itself, being

progressionalso,

regressionof

the

an

circumscriptions

parts, immediately concurs,

cent

is

thing

indeed,

essence incorporeal

by

there

any

For

separatedby places,nor

defined

nor

these, nor intercepts

comes

the

according to

of forms, since participations

common

of

indivisible

common

accordingto intellectual energies;

of them

bond

transcen^

of the mundane the

preexistin

the

gregates con-

Gods

intelligible

world. Farther

the intellectual conversion still,

secondary to primary natures, the

same

and

essence

imparted by

power

primary to the secondary Gods, synod in

of

them

things of

and

body,

each

are

indissoluble

different

and

species,such which

in

material

as

in any

other, the

is derived from

those

other

connascent

of

the

union.

For

a

forms, way

as

soul

dissimilar and

those

separated from

adventitious

supernalcauses,

the

connects

such

essences,

also in

giftof

the

and

of

and

union

is lost in

74

the

much

the of

essence,

first natures,

discover

we

the

existence, and

and

so

union

and

selves our-

form

and from

proceed

much

the

more

which

has

an

shall eternal

which

essence,

has

ence, principalsubsist-

more

about, and

possesses

how

by

elevate in

and

the

survey

precedaneous

a

both

sameness

wholes, by

to

But

time.

ascend, and

higher we

to

parts

periodsof

definite

certain

in

difference itself,

multitude,*

and

Since, however, the order of all the Gods

profoundlyunited, of

genera

them,

the

and

produced spontaneously subsistent in is in them

unity,and

is one, ends

and

to the not

proper

in

The

ducUve

as

it is

the

cording ac-

these,it is accedes

one

existence

very

one

in

t of their

and cdl-pro^ all-receptive,

exhibits (vav^x'l^'^^^ vavTOifivr)^) indication of multitude

and representation

thing which

that in

be, is this

it may

of the one,

nature

the

con-

consubsistent

are

For

are

is

dles, beginning,mid-

inquire,whence

to

them, whatever

*

the

so itself;

one

all of them.

td

also every

them

which

them,

about

hence

"

second

first and

all the multitude

and

is

in itselfa

certain

; for it is all things

priorto all. t For Damascius

the

Gods

are

essentialized in the

For peculiarity.

in every

inteUect ; father bdng the

God same

or^

one;

in the observes, speakingChaldaically,

paternal

there is father,power, as

hypandsimd

as

the

one.

and

75 And

nature.

with

secondarygenera, indeed, remain

invariable

primary;

are

themselves and

but

union

all of them of

From

an

are are

to

are

bodies.

external

established one

munion com-

connexion.

corporeal intherefore,the perfectly united For

to the sensible Gods

the

also

visible Gods this

on

the visible Gods

accordingto In

energy.

illustrious

this is the

a

the

same

extends

from

on

divine

doubted,

the

viz. that

there

the visible and much

Gods.

union

high,as

order.

But

a

account

similar

of

all the

far

as

cause

on

which

divinities

if this deserves

not

be

this

Gods. intelligible

also,

the

to the

be

both union

manner,

of the Gods,

contrary would should

; and

common

prerogativeof

orderlydistribution

account

the

other the

world ; and the intelligiintelligible ble Gods, throughtheir infinite union, comprehend

and

and

as

in the

in themselves are

in each

bodies, and

to

of such

one

primary impart from the secondary genera,

possess

this cause,

have

the

indissoluble

Gods that

in the

sameness

end to

of be

wonderful, union And

of thus

blishment concerning the contact with, and estaof, the sensible in the intelligible

76

CHAP. this,you again

After

of which be

XX.

has been

what

considered

however, it is necessary,

and

if

as particulars,

of them

we

For

good.

you

dcBmons

Godsy since

''what

doubt

from

been

divinities.'* But

are

united

the

same

distant

the

to

from

because

Gods, intelligible

with

idea

what

tinguishes dis-

them

visible in-

this it is

the visible and

them, but daemons

them, according to

scarcelyadumbrate

all

invisible

I, beginning from

they difier. For,

in which

from

tvith the conjoined

the first thing,shall demonstrate

as

now

it is which

the visible and

the visibleare

over

great scientific

perfectand

certain

a

had

things

pass

perhaps,obtain

may,

the proverb,

cussing by repeatedlydis-

but

answered, sufficiently them

they

we

may

Since,

consider

beautiful,neither shall

are

these

alreadysaid

accordingto

to speak of frequently

that

ries, inqui-

same

sufficient solution.

a

as

the

reisiime

are

essence,

have far and

through similitude,

they are separatedfrom the ble Gods; and they difier from the invisi-

this account

on

visible

Gods, accordingto the difierence itself of the *

the

invisible.*

For

daemons, indeed,

Fiz, Accordingto the diflTerence which of Gods invisibility

and

the

are

in-

there is between

of demons. invisibility

77

visible,and

by

by

no

the

but

sense;

knowledge

to be invisible in

Gods?

it may

dominion under should

the

and

For

By

as

the

which

are

is

ment allotand

power

that

neither

But

the

arranged

a

certain part

mutation

in

the whole

immutable, which

visible in-

over

place,which

everywhere the

remains

venerate, beings similarly

by

than

visible,yet they rule

of the Gods.

of the Gods

them

same

world, produces any

dominion

far

so

that

nor recipientof divinity,

the

What,

Moreover, though the invisible Gods

daemons.

of

For

all the natures

become

is the

said

are

be, and whatever

it may

possess, has

over

it.

Gods,

excellent

Nothing.

divine, wherever

; but

of daemons.

invisible

the

to

unapparent

very differentfrom that

way

invisible,more

are

visible

and

this is asserted

have therefore,

they

a

rational

intelligence.And,

thus denominated

these,they are in which

apprehended

transcend

unknown

they are

because

Gods

material

and

be

to

means

the

essence

same,

divisible in-

all subordinate

in the order

assigned

nature.

the

also of this

assistance

may

discover

another

and

daemons.

For

we reasoning,

difference between

both

the

visible and

Gods ble invisi-

Gods, indeed, comprehend in themselves the whole

government of whatever

is contained

78 and

in all heaven

that

universe.

allotted

are

a

world, govern

a

form partible

likewise,in

are,

dsemoniacal

and

essence

certain

a

those

ture, prefec-

portionsof

have

these, and

of

But

divisible

certain distributing the

in the total

world, and

in the

invisible powers powers

the

themselves

They

power.

respect,connascent

of their with, and inseparable from, the subjects

government. But the Gods, though they may ride in bodies,are entirely separatedfrom them. to bodies, attention,therefore, providential producesno diminution in those to whom body

The

is subservient

by

a

for it is

:

excellent

more

and

is not

But

the

the

being

the

of any

cause

a

that

is divine is of

Gods

announce,

but

the

daemons

are

In

receives

of beings; is of

whatever

a

the

nual promptlyemploying ma-

Gods,

powers

it.

rulingnature,

it were, in thingswhich as operation, wish, and intellectually p|erceive, The

from

a

is daemoniacal

which

nature, and

Gods

to

condition.

different orders

the

ministrant may

it,

a

subordinate

more

presidesover but

impediment

to

genesiurgicnature, and about it,necessarily give to

divided

short,that which and

nature, is converted

adhering to

dsemons

connectedlycontained

therefore, are

which not

the mand. com-

liberated

generation; purifiedfrom entirely verge

to

79

these.

and

concerningthis

trust, that from

we

tinction; dis-

former

the

the difference between present exposition,

the

and

much

thus

And

Gods

and

will

daemons

become

more

known.

CHAP.

division,however, of the passivefrom the

The

which impassive^ by some rejected

of

the

adopt,may perhaps be one, as not adapted to either excellent through the genera,

more

which

causes

inferred what

that

is what

you

before enumerated

have

we

it also deserves

For

XXI.

be

to

these

subverted,because

which cultivation,

it is

passive,from religiousceremonies. are

genera

performed in sacred

; and

institution,what is conformable

to

religious sacerdotal

laws, is effected throughpassion,or produces a certain

completion of passions?

from

of these

ordained legislatively conformablyto the sacred laws and the

intellectually?Each contains

and

those

hither

the

eternal

admirable

from

the

wholes, by which

the

of the

also

each

first, Gods,

imitates

both

celestial order of the Gods

and intelligible

and

Is not

of

measures

which signatures

Demiurgus

thingsof

an

and

;

beings, are

sent

father

of

ineffable nature

80

unfolded into

are

thingsformless excellent

more

lightthrougharcane

are

than

through images, througha in

that

all

and

divine

expressed

are

things

are

to

plished accom-

alone,which

cause

able

is not

reason

image

every

degree separatedfrom

great a

so

symbols, vanquishedby forms, things

passions,

into

come

is

contact

with it.

This, therefore,is nearly the aberration

being

men

that

a

in

they

their

of

divine

in

err

a

divine

frustrated

of

In

a

jecture con-

things pertaining

so

because, being

and

these, they draw But

away

doing,however, respect; because they

natures;

passions.

hurried

from

concerns

twofold

fall from

human

wholly

the

conceiving

and form passions,

to themselves.

they

apprehend

to

institutions,but

human

our

conceptions. For

unable reality

able, are

are

own

of

multitude

of sacred

reasons

by

to

of

cause

them

down

to

it is

requisitenot to thingswhich manner,

apprehendafter the same are performedboth to Gods and men, such as and first fruits, adorations,gifts, genuflexions, but to

establish the

one

apart from

conformablyto the difference and thingsless honourable more the

former, indeed,

despisethe latter as human, to

men.

It

is proper,

as

the

between ; and

other,

things to

rence reve-

divine, but

and

as

to

performed

likewise,to consider,

81

that the

latter

performerand for

formed in

a

produce passions,both in those to whom they are

they

are

; but to honour

very

human

the energy

high degree, as

throughimmutable condition

of

and

the formed; per-

corporeal-

of the former

being performed

admiration, and

a

ble venera-

mind, because they are referred

to the Gods.

G

82

SECTION

IL

CHAP. It is also necessary

to

I. demonstrate

what

daemons, heroes, and

each

other, and

according to

whether or

essence,

you, in

to

differ from

souls

difference is

this

according to

power,

I say, therefore,that accordingto energy. daemons are produced accordingto the generative or

termination

remote

most

of the Gods, in the

demiurgicpowers

and

distribution

ultimate

of

into

and progression,

parts. But

heroes

[or produced according to the reasons of life in divine natures; effective principles] and from these, the first and perfect measures

are

of souls receive their termination into

is thus

be

Hence, the

that the

different from essence

of perfective to the

of daemons

and

generatedfrom different causes,

it is also necessary

should

tion distribu-

parts.

Since, however, the nature heroes

and

mundane

of the

essence

that

of daemons

of is

the

one

other.

and effective,

natures, and

pletion gives com-

superintendenceof generatedin-

83

^yiduals.

is vital

of heroes

essence

rational,and is the leader of souls.

and

daemons

of spective^ souls

to

bodies.

attribute to heroes

the

leaders of

to

be

But

it

by which is requisite

vivific powers, and

men,

are

of

inprolific,

of the bond

nature, and

united

are

defined

be

must

And^

of each, those

respect to the powers

with

to

the

But

which

are

liberated from

generation.

CHAP. It

II.

that follows,therefore,

should

their

the

effects;but

these two

genera

redundant

with

different of the

far

as

to the end

powers,

from

is

other

additions, and partible

manners,

sources;

of souls.

soul distinguished,

portionsof

different times and

reasons

tended, ex-

and, being allotted from

certain

derived prerogatives at

less

as

to the order

proceeds as

orders ;

those of

And

of heroes

thus

being

succeeds,which of the divine

more

those

placewe

surveyed as occupied widely extended in

converted

as

these

Hence,

be

world, and

and

the next

energiesof them.

define the

daemons, indeed, must about

in

itself. It also produces different forms

and

originatefrom

which

and, accordingto each

world, employs various lives and g2

part

ideas ;

84

ing with, and likewise reced-

becoming connascent from, whatever to all

assimilated

; being pleases

it

natures

and things,

at the

time,

same

being separatedfrom throughdifference,

them

;

allied to real beings and drawing forth reasons generatednatures ; and connectingitselfwith of the Gods, according to other harmonies and

essences

deemons

and

heroes

It likewise similar life and and

daemons

than

powers,

united

are

in

energy

is elevated

an

ties. divinia

degree than

it

the illumination

frequently proceeds higher, i. e. to the angelic a greater,

to no

longerremains

angelic soul

and

Hence, also, soul appears itselfall-various

parted im-

it

of soul,but the whole into

the

eternityof

less

a

which

by

cent heroes; yet, through the benefi-

by them, order ; when

to

the

possesses

will of the Gods, and

and

those

in the boundaries

of it is an

to

perfected

comprehend

and reasons, and

essences

life.

undefiled

in

forms

speciesof every kind. If, however, it b^ to speak the truth,soul is always defined requisite or

accordingto itselfto times So

one

certain

ing thing,but adapt-

precedaneouscauses,

to conjoined

it is at different

differentcauses.

tween great,therefore,being the difference be-

energiesof deemons, heroes, throughout,it is no longer proper the

souls

doubt, what

it is which

separates them

and to

from

85

each

other; but they are

of each.

by the peculiarnature they are able to form the

communion

For

thus

which

separatelythe

CHAP. Let

however,

us,

of the Gods

For

appearance.

or archangel^

a

the

For

dcBmon, or

their

appear

to

exhibit

such

as

those

themselves, and the the

Gods

that

a

that

an

he known.*'

such

invoke ideas

gies. ener-

also do

they they

and

them,

to

consentaneous

descend

luminous

are

and

of

indications

may

word,

one

appearances

powers,

angelsare

daemons, but

In

their

that

proper we

or

uniform; those

various ; those of those of

cation indi-

angel^or an certain archon [i. e.

they are,

phasmata,or are

difference is in their

essences,

energies and But

conception

inquire, hy what

therefore, I conclude with

hend compre-

of them.

of a God,

or a soul,may ruler'],

accord

surveyed.

"

the presence

far

proceed to the appearances their perpetualattendants,

and

you

as

III.

now

what

show

and

far

so

be

must

be formed

ought to

And

possibletrulyto

define

and

distinguished

so conjunction,

one

of them

it will be

be

to

more

to

selves. them-

lars, particu-

appearances, of daemons

of are

simple than

subordinate

to those

86

of the Gods

;

of

those

archangelsapproximate

greaterdegree to divine causes of archons,if these powers appear

in

; but

those

to you

to be

a

cosmocrators,* who

the

element, will be

they are matter, they

over

various, but

adorned

the powers

that preside

if

in order ; but

will

all-various.

to be

mata, indeed, of the Gods

be

and terrible,

of

angelswill

have

omitted

shall

give an

milder

be

dreadful

than

the

at

; those

to which

but inquiry,

of

those

and

phasmata, except

(which you

.

we

for the sake of truth)are

answer

of souls

those

mild; those

time

of heroes

deemons;

if

that

those the

of

world,

they are material,

painfulto are

but

pertainsto

produce astonishment,but and

seen

mild ; those of daemons

more

in your

noxious

phas-

shining archangelswill

of

same

archons,if their dominion

they are

the

And

will be

salutarylight;those

will be

more

more

will appear

with

be

indeed

than those of the imperfect, so [properly called] ; and those of souls

various,and archons

more

sublunary

the

govern

the

similar

they

to

are

spectators; the

heroic

inferior

to

them.

Again, therefore,the phasmata of the Gods immutable, accordingto magnitude, are entirely *

The. cosmocrators, or

planets.See on

the fourth

the Timseus

of Plato.

governors book

of my

of the

world, are

the

translation of Proclus

87 and accordingto morphe,*and figure,

those of the

to

of the

of them

sameness

subordinate

those of daemons a

different form, and

be the of such

archons

of

those

to

imitate

in

daemons; small

no

mutation.

of efficacy

the

adorned

not

unattended

and

the

degree

quiet. tranquilare

each

of the

mentioned; borne

With

angels,

present, but

but

archons, conformable

to

material

have

we

already

archons, indeed,

along tumultuously;

those

but

leadingcharacteristic, presentingthemselves the

established view, firmly

phasmata mutation *

of heroes ; but

are

in themselves.

subjectto

those of souls

Morphe pertainsto superficies.

and

phasmata;

which particulars the

daemoniacal

Perturbation

disorder follow the daemoniacal the

souls

quiet pertain there is archangels,

with motion.

attend spectacles

of

and

and

the

similar

are

those

;

multi-

are

heroes

and

; but with

order

immutable

are

order still,

Farther

to the Gods an

of

those

formly changed ;

great,

Moreover, those

material

are

in

seen

stillrecognizedto

are

leaders

as

and

;

time

at one

appear

are

as

of such

those

but

different times

of daemons.

phasmata

angelsare

immutable

are

small,yet

but at another

of

; those

at

are

archangelsapproximate

Gods, but fall short

these, but

to

of

those

pertainingto them;

all things

motion

ing be-

of

a

to

The and

resemble,indeed,

the colour, and figure,

magnitudeof

88 at the

the heroic,but these.

time

same

also to these

In addition

beauty,indeed, splendour as it were, divine

less than

are

peculiarities,

shines with

immense

an

fixes the

spectatorsin

divine

astonishment, imparts

a

itself to

ineflEablesymmetry, anjd

is

the view

with

joy, presents

exempt from all other speciesof pulchritude.

But

the

themselves

indeed not

of archangels have spectacles

the blessed

ineffable and

so

of

Those

Gods.

admirable

archangels.But

forms, yet the which

reasons

may

be divided

of them and

of

in

exhibit

The

a

form

And

the

beauty which

a

which

and

more

phasmata of

divided

form.

of archons some

is

than

souls are, these

but

those

in

indeed, reasons

heroes,

are

vanquished by

are

in

common,

I say that

of beauty accordingto participates the

vated. reno-

to define If, however, it be requisite

all of them

and

in

the latter

is fictitious and

circumscribed,and partibly one

beauty in

is adorned

phasmata

in definite reasons,

adorned

heroical

twofold respect. For

a

from

spontaneous, but others,an ruling characteristic;

eleganceof

are

former

define the essence,

fortitude.

exhibits

and

of them

both

partible

a

receive

the deemoniacal

have self-visivespirits, definite

they

are

of the

those

as

angels divide, in

beauty which

the

manner,

greatestbeauty,yet

peculiarnature

its allotment.

which

each

its arrangement, it possesses,

89

CHAP.

IV. other

Proceeding, therefore, to of

them,

say, that with

we

Gods, indeed, the

rapidityin

and

there is acuteness

the

peculiarities energies,

greater celeritythan those of intellect itself, though in themselves which

they

forth with

shine

immoveable

are

stable.

and

the celerities are, with

mingled

in

efficacious

angels partakeof

a

certain

respect, of

energies. Those

certain motion, and

a

angels, arch-

With

do not,

similarlywith

archangels,possess a power is effectiveby speaking. The operations

which

of daemons

the

to

the

certain

phasmata,a

be

to

reality.In

in

are

appear

in

have

a

actions

and

In the

authoritative; but abundant

more

fall short of the

of souls

yet are

more

In addition

of the the

are

heroic

not

so

phasmata of to be

the

most

second

representation, yet in the phasAnd end. mata to be

seen

self it-

accomplishingwhat

archons, the first energiesappear excellent

the

effect,their energiesare

to

those of deemons.

rapidas

of

motions

magnificencepresents

view ; but

they wish

rapid than they

more

more

moveable,

imbecile,than those of heroes.

things also,the magnitude

to these

in epiphanies[or manifestations]

Gods, indeed, is

so

great

as

sometimes

to

90

conceal all heaven, the as itself,

earth

the

longer able

Gods

the

the

appear, certain parts of the world and

a

But

archangels moved,

are

forerunning lightprecedesthem. mensurate they exhibit a magnitude of light comThe

still more

divided,and is

not

manifestation

condition. archons

as

magnitude always equal in the

of heroes

that of daemons, but

such

less than the arch-

divided,but in daemons

more

manifestation

about

such

but

exhibits

appear

of the them.

vated ele-

an

manifestation

as as

above are

of not

are

to

be

pride and

measure

distributed

less than

Those

arrogance.

all of them

seen

those

to be

to

the

magnitude of

amplitudeof extend their

in each

an

of

equal,but

of heroes.

And,

short,the magnitude of the manifestation

present appropriately

of

forms,

mundane

presideover

matter, exhibit in their manifestations

abundance souls

of

more

Again, the

of them

it is

is still less than

presents itself to the view great;

of their domination.

magnitude

angeliclightis

and angelic,

in

no

divided

to the

The

; and

moon

descend, is

still. When

stand

to

and

sun

is

of these, according

their powers,

and

the

empire throughwhich they themselves,and in which they exercise the

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

91

images].Hence, which

an

present themselves

perfect ; but the

and

The

of

those

images

those of heroes

are

to the view

true

and

angelspreserve, indeed,

images of of such

such are

as

are

the

as

are

deemons

be still inferior

to

seen

obscure;

are

mundane,

are

clear ; but

are

ever, Both; how-

material,obscure. be of

to

seen

of

respect,also, to archons, the

With

to these.

And

clear

most

form, but fail in plenitudeof indica*

same

tion.

Gods

which perceived, and shine forth accuratelysplendid, evolved light. The images of archangels

also

with

eyes, the

truth itself

of spectacles are

the

of the

forms

the

by

seen

are

in

images

of

authoritative

an

souls

to

appear

nature.

of

be

a

shadowy form. In

likewise,we

similar manner,

a

termine de-

must

For the

concerningthe lightof these powers. images of the Gods, indeed, are replete

with

fulgidlight. Those

a

full of

archangelsare of

light. Those supernatural

luminous the

of

view

heroes is

;

but with

present themselves

daemons a

turbid

mingled with

angelsare

many

fire.

The

to

lightof

things.And,

with

respect to archons,the lightof those that have the

government of the world

but

of those

that

presideover

is

more

pure;

matter, exhibits

mingled from thingsof a dissimilar and the lightof souls maniAnd contrarynature.

itself

92

filledwith partibly

fests itselfto be which

mixtures

exist in

ineffable

indivisible and of profundities in

in

empyrean,*

an

the fire of

But

manner.

is

indeed, but archangelsis impartible possess

itself

about

an

multitude,

abundant

after itself. precedingor following

fire of

angelsis divided, except that

is still more

sightof

certain

manner,

daemons, but most

by

bution distri-

does

those that have

seen

not more

fire of heroes has, after

the

same

at the

that of

things as

time falls short of the

same

similitude to it.

accurate

a

The

excellent natures. a

it exhibits

parts, is effable,and

astonish the

The

That of daemons

ideas. perfect

shortlycircumscribed

into

to

seen

either

itselfin the most

an

fillsall the

and light,

world,

the

mundane,

a

said,the

has been

indeed, shines forth with

fire of the Gods,

but not

generation. what

Conformably,also,to

of the

many

Moreover, vidth

respectto archons, the fire of those that are of elevated order, is more a more pellucid;but of those that

are

material, is

the

fire of souls

and

multiform,and

the natures

that

fire of the Gods *

For

material

is

are

seen

is

to

dark.

more

be

much

comingledfrom

in the world.

appears

to

be

And divided

many

Again,

of the

stable. entirely

pyrean place,I read efMrvpKos. For the emworld, accordingto the Chaldeans, is above the worlds,and emits a supermundane fireor light

TTupitos in this

93

of

That

angelsis stablymoved.

of the first rank

those that

is

is,for the

archons of

is tumultuous.

the fire of souls is transmuted

And

most

tranquil;but

of the last order

are

of

daemons

fire of those

The

moved. part,rapidly are

fire of

The

that of heroes

is unstable ; but

that

that

archangelsis tranquil;but

in

a

tude multi-

of motions.

CHAP.

in the Gods

lead

heroes

them the

souls

them

the

Archons

generation.

nature;

either

but

deliver to

concerns,

And

material natures.

apparent, tend

they become

anagogic.

attention providential

a

government of mundane

inspectionof

when

into

down

to

works.

sensible

to

of

dissolve the bond

draw

is

archangelsit

in

; but

Angels alone Daemons

souls is perfect purifies

that which

Moreover,

V.

in

a

or

souls, certain

respectto generation. Farther should

still,consider

attribute

everythingwhich

stable in the visible genera. Gods

Hence,

that which

and splendid,

itself. That

this, also, that you

image

you

in the

which

which

to the more

should

is pure

and

excellent

ascribe

to

the

image is transcendently in is firmlyestablished but is estabis splendid,

94

lished

in another

as

should

thing,you

giveto

remains in anotl^^er archangels ; but that which to angels. To all these, therefore, you should is rashly borne along,is oppose, that which unestabhshed, and filled with foreignnatures,

of which

the whole

is

These, also,may

divided

be

now

according

diflference of commixture.

the

to

adapted to inferiororders.

vapours

mingled

are

with

For

dane mun-

daemons, and

tion unstablyborne along,contraryto the moof the world. Genesiurgiccompositions roes, pneumatic substances are mingled with heabout which substances, also, they are

are

of

The

moved.

archons

the same, which matter

are

SQuls are

they

of the world

the exhibiting

full of material

filled with

an

mundane

ture na-

of stains and

abundance

visible,each of these

of

And

substances.

foreignspirits, togetherwith which, when become

variably in-

the archons

But

possess.

remain

they

presents

genera

itselfto the view. The

With

also,will be following, to you [ofthe difference the

Gods

With short time. and is

elevation

matter

is

it archangels

of these

adorned. elegantly

With

tions indica-

powers].

sumed. immediately con-

is consumed

angelsthere from, matter. By

With

small

no

is

a

solution

daemons

heroes

in

a

of,

matter

there

is

coadaptationto it, in appropriatemeasures,

a

95 JEinda skilful proyidential attention to it. with

respect

of the world

governors in

a

archons, those

to

transcendent themselves

and

that

are

With

pure,

are

of

those

are

contrary description

a

VI.

giftsarisingfrom

not

all of them

presence*of

the

of

and soul,purityof intellect,

in

And

every

us

thing in

it

to

us

that,indeed, in

the manifestations

us

one

its proper

which

the

Gods, of

body, virtue word

ele*-

principle.

is cold

annihilates;that which

increases,and

have the

equal,nor

health

indeed, imparts to

vates

to the view

the

fruits. But

same

are

with it.

CHAP.

MoREOVEE,

that

respectto souls,also,those

surrounded

seen

fold un-

entirely replete

as

present themselves

of matter, but

out

in this way

light. But those

material,exhibit themselves with matter.

the

are

present with matter

are

manner,

into

that

And

and

structive de-

is hot

it

powerfuland predominant all things to accord causes ; and with soul and intellect. It also emits a light, accompanied with intelligible harmony, and *

For Trepiovcna

renders

more

here,it is necessary

to read Tapova-ia.

96

exhibits that which

is not

body

of the

The

presence

of

to the

of the

soul, through those

eyes

body

as

body.

archangelsimparts likewise

things, except that it does not impart stow them always,nor in all things, does it benor and goods which are sufficient, perfect, incapableof being taken away; nor is their the

same

appearance

accompanied with

that of the Gods.

The

energy

falls very

through short of

perfectlight.

parts angelsimpartiblegoods, and

which

down

from

That

are

about

of

afflicts with

sense

divine

from the bonds is in other

it excites to

undertakings. The

the

depart

allied to bodies, and

of Fate.

with

The

rate libe-

not

presence

this

of

to that of

peculiarity,

generous

appearance

who

place those

respects similar certain

a

diseases,

and does fire,

daemons, but is attended that

renders

daemons

this terrestrial

hasteningto

heroes

itself

the soul to nature, does not

bodies, and the

detains

visible

it becomes

comprehending in

body, indeed, heavy, draws

of

presence

still more divisibly the

lightequal to

a

and

which

great

is visible

archons, imparts by itself,of the mundane mundane goods,and every thing pertainingto life; but

human extends are

that

material

that of the

benefits,and

terrestrial. Moreover, the are

material such

archons works

as

vision of souls

undefiled,and established in the order

97 and the saviour of the soul, is anagogic, of angels, is

with

accompanied

those

goods which

sacred sacred

hope, and imparts hope vindicates to

itselt But the vision of other souls draws

down

generation, corrupts the fruits of [sacred] hope, and fills the spectators with passions

to

fix them

which

to

body.

CHAP. in

Moreover,

seen

manifestations

the

of the order which

indication are

VII.

For

possess.

them,

or

followingthem by

who

a

attend

them

together with works Good

of the daemons with

the

order

daemons

archangelshave

but

coarranged with

or

behind, or

us

to

are

panied accom-

of

survey, own

they impart; the

that

surrounded

are

themselves,their

exhibit

an

angels, as hibit, guards. Angels exthemselves, the peculiar to which they belong.

permit

benefits which

is

powers

other multitude

certain on

the

the Gods

by either Gods or angels; angels either preceding

there

speciesof

in

junction con-

works, and but

avenging punishments

and such other daemons [which they inflict]; as are depravedare surrounded by certain noxH

98

with

first

[of the

Archons

ordination to

the

whole

also,the

is indicative

form, and

stable

and

of

the

joyfullyfollows

it most

its

elevating

unfolds,by its works, its But

the

soul

which

own

propriate apverges

along with it the signs of punishments,is heavywith material

downward

draws

and

the anomalous

is detained by spirits, exhibits

matter, and

exhibit

aerial genera

are

of

And,

their

in

short, all these orders ; viz. the

proper

exhibit aerial fire ; the terrestrial terrestrial

oracle alludes^which

inhabit

tumults

before itself, genesiurgic

presidingdaemons.

shaU

does

a

order.

These

whole, and

spect re-

purifiedsoul exhibits a fiery a pure and unmingled fire. Then, most inward lightof it is seen, and

leader,and

*

With

and formless soul of the indivisible,

willinglyand

genera

in-

the

it presents species, particular formless fire,extended through

a

undefiled

bonds

a

;

any

universe ; but

form, and

as

world, which

total,one,

an

of matter.

soul,if it ranks

the view

themselves

attract to

confusion

and

belongto

to

rank] exhibit,together

themselves, certain portionsof the world

but other archons

not

beasts.*

fierce wild

and ious, blood-devouring,

daemons, to whom

says,

"

thy vessel/'t.

eomposite temperature

The e,

wild as

of the soul.

the Chaldean

beasts of the

Psellus

earth

explainsit,the

99

a

terrestrial and

a

more

a

most

of

The subservient

ministrant.

order

as

the

is

of souls

the last of

or

and

in

a

be

similar

of heroes

genera

way

daemons.

as

are

exhibit

them.

But

present themselves excellent

Again,

they preside

matter,

over

adapted to

more

to

not, however, subservient

are

same

world

which

genera

angels;

these, the

But

angels. of arch-

appear

of archons, whether

genera the

of

end.

supreme

those

on

of damons

genera

and

tripleorder.

angelsdepend

They

angelsin

over

of this

to those

to

the

according

middle, beginning,

causes

pure

manner

daries in these three boun-

Gods, indeed, exhibit the

the

the genera

to

of

the celestial

distributed

are

genera

order triple

And and

But

splendidfire. all the

to

blacker fire ; and

to

the

all the the view

Hence,

natures.

also, they exhibit places in conjunctionwith themselves; souls

of the

but those of the second and

the rest

in each

first rank

rank

conformablyto

primary, secondary,places,

their

arrangement,

of these three genera.

CHAP. MoEEOVER,

with

VIII.

respect

the Gods of light, subtilty subtle that corporealeyes

to

the

tenuity and

extend

a

cannot

sustain

h2

lightso it,

100

but

affected in the

are

when

theyare

thick

water

air.

For

able to

drawn into

upward

attenuated

who

men

manner

same

from turbid and and

divine

survey

fishes,

as

diaphanous fire

not

are

of it, but breathe, throughthe subtilty

become

languidas

and

deprivedof

are

soon

they perceiveit,

as

the

of their connascent

use

also,emit a lightwhich is spirit.Archangels, intolerable to respiration, is yet their splendour not equallypure with that of the Gods, nor similarly overpowering.The presence of angels so temperature of the air tolerable,

renders the that it.

are theurgists

when

But

capableof being

daemons

them, become

surrounds does

a

received

they unfold

and

attenuated

more

in

; nor

which, being previously the

preoccupiedby

form

the

does the air,which

nor

lightprecedethem,

to

present,the whole

are

air is not at all affected ;

united

of themselves

; nor

air, are

which they surrounded by a certain splendour, diffuses its lighteverywhere. When heroes appear, and

certain

sounds

parts of the earth

are

short,the air does nor

incommensurate

unable

them archons

are

luminous to

heard

not become to to

them more

;

receive

runs

borne, whether

it.

but, in

attenuated,

so as theurgists,

present, an

appearances be

around

moved,

are

to

But

assemblageof round

der ren-

when many

cult them, diffi-

these appearances

101

mundane

are

however, of

that

terrestriaL

or

They

have

not,

supermundane tenuity,nor

a

the

elements.

supreme

And

even

to

the

allied, psychicalappearances the air is more and, being suspended from them, receives in itselftheir

circumscription.

CHAP. In

the

last

of those

IX.

of place,the dispositions

invoke

that

when

they

the

Gods

to

the

soul

appear

ceive, re-

visible,a liberation

become

passions,a transcendent perfection, excellent,and parmore energy entirely ticipate

the

from and

an

of divine But

when

receive

love

and

archangels appear,

a

pure

condition

of

an

immense

these

joy. dispositions

being, intellectual

and an immutable When contemplation, power. of intellectual angelsappear, they participate wisdom

truth, pure

and and

daemons

are

a

commensurate seen,

ledge, virtue,stable knoworder.

they receive

the

But

when

appetiteof

and a desire of nature, together with generation of Fate, and a the works to accomplish a wish If heroes power effectiveof thingsof this kind. are

seen,

like

they derive from

manners

and

many

to the communion

the vision other such

impulses,which of souls.

tribute con-

But when

102

these

into

come dispositions

archonSy mundane

material^ motions

or

conjunctionwith

in

excited

the vision of

togetherwith

with

contact

the

soul.

are

And,

souls,the spectators

genesiurgictendencies and connascent for the sake of paying providential inspections, derive

attention as

bodies, and such other peculiarities

allied to these.

are

In

to

addition

of the Gods rectitude

things,also,the

these

to

impartstruth

of works, and

giftsof

and the

festation manipower,

greatest

goods; but the manifestation of other powers is accompanied by such things as appropriately are

to their several orders.

commensurate

the

manifestation

not

simply about

Thus

of

imparts truth, archangels, all things,but definitely of

certain

times; things; and this not always,but someto all,or every where, nor indefinitely in a certain place, with limitation, to a or

but

certain individual.

impart always but in

a

a

a

power certain

it does not

manner

effective of all

power

without

In like

distinction,nor

things,nor

every

where;

is effective sometimes, and

which

place.

But

the

manifestation

of

angels,in a still greater degree than that of cumscriptions divides,in impartinggood, the cirarchangels, which them

in

more

are

contracted

the manifestation

always

defined

boundaries.

of daemons

does

not

by

Again, impart

103

goods of

the

soul,but either those of the

the

body, or goods pertainingto the body. And they impart these when the order of the world After the

permitsthem.

same

the manifestation of heroes and

third

some

all the

goods of

inferior rank of

imparts not

material

appear,

them

thingswhich

And

giftsof

received

thus much

for these

heard

formably con-

powers,

of each ; and

a

about

fit

the

which

reply. And

X.

introduce, however, for the purpose

a knowledge of obtaining

it be

priately appro-

questions.

CHAP. you

benefit of

have

manifestations

the

have inquired,

have

to the

these

order

behold

that

life. Thus, therefore, we

in particulars

an

souls, when

those

contribute

the

of

few of the prerogatives

a

for

to the proper

of

the

souls.

that of others

natures.

procure

defined

What

polityof

mundane

life ; but

they

you

its scope

respect to archons, the manifestation of of these imparts mundane benefits,and

With

human

impartssecond

goods, and regards as

terrestrial and

whole

wise, like-

manner,

your

asserted. rightly

opinion,or

own

it from

these

whether things, whether

others,is neither

For

"

you

say,

you

true

that to

nor

speak

104

and hoastingly^

exhibit

adumbrative

an

Gods

to

common

are

all the

to

and

dcBmxms^and

excellent genera

more

tasm^ phanto

of heingsJ'But

thingis not as you apprehend it to be. For God, an angel,and a good daemon, instruct

the a

what

in

men

and which

never

their

use

transcends

good.

For

Gods, in the

same

And,

sun.

is divinity which

in

their

their power,

language

their appropriate

or

truth is coexistent manner

the

at not

addition

an

consists;

essence

proper

as

the

lightwith

the

time,

same

of any

in want

with

say, that

we

virtue

beauty or

guage. to add to him through lanpossible Moreover, angelsand daemons always

it is

receive truth from

the

Gods,

so

that

they never

thing contraryto this,each of them nor can perfect, they add any being essentially assert

any

thing to

it for the sake of commendation.

therefore,does

When,

the

tioned deceptionmen"

of speakingly hoastinglytake certain error a place. For when happens in selfthe theurgic or art, and not such autoptic^ as visible, images are seen ought to occur, but by

"

you

of

others, instead assume

and assume

the form

pretend ; and

to

inferior powers

these, then of the be

hence

by them, and such which they possess.

more

those

venerable

forms

whose

arrogant words as

exceed

For,

as

orders, uttered

are

the

they

authority

it appears

to

me.

105

germinatesfrom

if any fraud

from

falsehood is derived

much which from

order

the

perversion,

the

it is necessary the whole

the firstprinciple,

in

priestshould learn the phasmata, and by

the proper observation of which they are able the fictitious * pretext of to confute and reject these inferior powers, and

to true

introduce

to

as

by

no

good spirits.Nor the

in

errors

ing pertain-

means

true

is it proper

judgment

of

things; for neither in other sciences or arts do we judge of their works from the aberrations You which may happen to take placein them. should

not, therefore,here

which

are

through which

scarcelyperformed with

ten

but rather

thousand

something else of

assert

if the works

take

which

of these powers

primarilybegin themselves

as,

in for instance,

*

errors

are

placefrom such

as

them.

For

the appearance you

say, viz.

genuine and true. such as are principal things,

from

to

with

the

are spirits

For, as in all other

thus

rectitude

yet the operations arrogant and false,

fire of true

about

labours,from

things

through ignorance,befall them;

may,

if they are

characterize

themselves, and

that which essence,

they give to in

impart others ;

and in motion life,

;

supply all beings truth, primarilyproclaim the truth of

also the natures

For

which

here, it seems ireirXairqiievriv requisiteto read xcGale also, in his version,in this placehas fictunu wXau-fAcvtiv,

106

unfold precedaneously

themselves,and

of themselves

to the

likewise,they exhibit is of itselfvisible. heat

to

the

sence es-

spectators. Hence,

a fire which theurgists

For it is not

the

provinceof

of lightto darken nor or refrigerate, conceal any thing;nor with any other natmre which essentially performsa certain thing,is a the time effecting power present of at the same contrary. But thingswhich do not possess a [true]nature, and which are contrary to things that exist essentially able to receive ; these are to

adapted to fall into evil. We must cerning thing,therefore,consay the same phantasms. For if these are not true, ence, but other thingsare so which have a real existand contraries,

are

also in the

thus

they seem

be

to

the

beings; at

falsehood and

mirrors; and

about the

same

thingswhich are true of time they participate the

manner

same

present themselves

as

to the view

thus

vainly attract the mind take place in any of never

things which excellent

more

spirits,

as

in deception,

the forms which in

such

of

appearances

genera.

These

phantasms,

likewise,will consist in deceptiveperversions. For

that which

and

is

the

cause

the true

an

is

obscure

of and

an

imitation

of

[real] being,

assimilation,and

deception,pertainsto clearlyexistinggenera.

Pods, indeed, and those

powers

becomes no

one

But

of the

that follow the

107

images of themselves,but by

Gods, reveal

true

means

extend

no

such

as

what

account

we

their is

exist in water,

by

own no

believe

in

the say,

certain what

the

means

the

we

they exhibit

these

withdraw

knowledge

of the

If,therefore,this is

not

divinityto

to

itself? But

how

and itself,

in essence

and

certain

deceitful

which

them

it not

may

is the

truth, produce in

be

a

of

cause

foreignseat

of itself?

imitation

But

?

phantasm from is firmly blished esta-

a

that which

can

Shall

they aflFord a

the case, extend

spectators

from falsehood?

derived

be

that

those

Gods.

those that behold

to utility

of

phantasms

the

then, that it is because

advantage can

natural

indication

deception to

them, and true

Shall

these ?

an

For

case.

of

cause

them

on

power? This, however,

and

essence

become

from

should

For

in mirrors.

or

bringingwith

as

say,

of themselves,

phantasms

By

a

no

does divinity either transform therefore,

means,

himself into himself

to

true manners

phantasms,nor extend these from other things, tion, but emits,by illumina-

of himself,in representations

of souls.

Conformably to this,also,

of the

the attendants

Gods

are

selfvisible truth of the Gods. "

you

now

say,

that it is

emulous But

producefictitious images and ^

of the

that which

to

common

dcBmons,and the rest ofthe more to

the true

Gods

and

excellentgenera^ to

speakboast^

108

inglyof themselves ^^^confounds of

each

superiorbeings in

diflFerence whatever

thingswill be common excellent will singularly It

natures.

to

them.

to

be

For

of the

given

to

will,therefore,be

These in common,

nor

nor phantastic,

Gods

superiorto

is the communion is it fitfrom

from

them,

estimate

the

errors

thus

dent transcen-

just

more

will the

mons? that of dae-

nothing

however, have

genera,

last,and to

be

no

them, and nothing

ask, in oppositionto you, in what

genus

genera

other,and leaves

between

all

all the

them

between

such natures

which

as

are

take

placein

and

the

first essences,

true

of forms which For in them. are impressions by thus thinkingconcerning these essences, shall think justly, and in a way pleasing to we the Gods.

CHAP. In

what

follows,in

XL which

you

think

that

ignoranceand deceptionabout these thingsare impietyand impurity,and in which you exhort

developementof these particulars, with any ambiguity, is not, indeed, attended For who will but is acknowledged by all men. not apprehends grant that the science which real being,is most adapted to a divine cause, us

to the true

109

but

that

ignorancewhich is hurried along to nonbeing,since it is most remote from a divine forms ? Since, cause, fallsoflffrom trulyexisting

however, what I will add

what

is

than conformable this account

on

by you is wanting ; and

is rather

assert

you

is said

it does

not

are

does not

hinder

those

say ticulars. par-

error

follow that, on offered to

are

false. For

a

the ception con-

conjointheurgists

Gods; since, if this

would

to

he deception

things which

of the mind

what

priests,

these

theurgicalabout

impiety,'^ yet

the

of

I think it is necessary

Gods, and divine works, with

what

and logical, philosophical

and For, let '^ignorance

this account,

because

to the eflBcacious art

something more

and

suflBcient,

not

the

were

who

case,

philosophize

from havinga theurgicunion with theoretically, the Gods? this is Now, however, in reality, For the perfecteflBcacy of innot the case. effable works, which are divinelyperformedin and the power a way surpassingall intelligence, of inexplicable symbols,which are known only to the Gods, impart theurgicunion. Hence, lectual do not performthese thingsthrough intelwe

perception ; since,if the

intellectual energy

by when

we

us;

do

neither not

this

of them of which

were

would

the case, be

is true.

parted imFor

the energizeintellectually,

110

synthematd*themselves performby work, and

their proper

by

its own by itself,

not, however, know

It does

them,

images. if excited

as

for neither is it natural intelligence; cited thingswhich comprehend should be exby those that are comprehended,nor perfect by imperfectnatures, nor wholes by parts.

our

that

Hence, neither

ouslycalled but it is

divine

are

into energy

the

precedane-

causes

by

intellections;

our

consider

to requisite

of dispositions

best

these,and all the

soul,and also the purity

pertainingto us, as certain concauses; thingswhich properlyexcite the divine will synthemata themselves.

divine

the

thingspertainingto themselves, and nature

of their

own

I have, that you energy

them

certain

a

are

consists

the ing be-

thus,

moved

from

by

any

ferior in-

themselves

energy. thus all the

in prolix,

not

in

suppose

order

authorityof

theurgicoperationsis may

And

in principle

think

not

Gods, receive

not

however, been

may in

do

proper

that you

and of

of

ineffable power

the

itselfknows,

the Gods

themselves

in the

our

true

the

power, work

the or conceptions, falsehood of them in our deception.For though know the peculiarities which we are sequent conmay to each

"^

t. ^.

The

genus,

our

yet

we

may

not

obtaiji

inexj^cabletheurgicsignsor symbols.

Ill

is in their works.

the truth which

[withdivine natures]is ledge knowledge; yet know-

eflBcacious union not

eflfected without does

not

So

union.

a

possess

that

less, Neverthe-

neither

with

sameness

is divine

this

tained purity ob-

through rightknowledge,as neither is purity of body procuredthrough health; but divine

purity is and is more

which

is in us,

thingto

the end

than

united. transcendently

this, nor

neither

undefiled

more

thing

any and

is

of the

ledge, knowHence

like kind

human, cooperates any

of divine actions.

Accept, therefore,this,which is said indeed but is a suflBcient reply to the incidentally, whole

of your

urgic

art.

pertainto

conceptionconcerningthe

Those the

same

the-

assertions,also, of yours

thing,in

which

you

say,

^*that the science

of the Gods is sacred and and call the ignoranceof things honour^ useful^ able and beautiful darkness^but the knowledge of them light ; and also add, that the ignorance of these thingsfUs men vrith all evils^ through inerudition and audacity^ but the knowledge of them is the cause of all good^ For all these assertions tend to the same thing with the and obtain togetherwith them an preceding, appropriatediscussion. to

omit

them, and

It is necessary, therefore to pass

on

concerning divination,and dissolve them.

to the

quiries in-

concisely

112

IIL

SECTION

CHAP.

I.

the first place, therefore,you

In

ask

to

me

plain ex-

''what that is which is distinctly, in the/orehnowledge offutureevents?" effected to

you

Immediately,however, to

the

to

that

learn

is

that which

impossible. For, according

meaning of

however,

their existence

have

which

is it efiected after the

nor

mutation,

somethinguseful short,is it

in

a

and supernatural, the heavens. and

human is

doubts

and

tains per-

ence. subsist-

things

in

becoming to be, of physical manner and

devised

of

as

life,nor

work, but is divine and

supemallysent

It is also

is generated,

of the

for the purposes

spontaneouslyhas

The

one

is it invented

nor

think

question,you

your

foreknowledgeis somethingwhich subsists in becoming to be, or have a natural to thingswhich It is not,

vour endea-

you

to

us

from

unbegottenand eternal, a

sistence. precedaneous sub-

for all such greatestremedy, therefore, is

this,to know

the

of principle

divina-

113

from bodies, nor tion,that it neither originates from the

the

nature, and from

human

any

about

powers

nature,

the

apparatus, or

a

habits

tain cer-

nor

taining per-

from But neither does it originate

to it.

certain

from

passionsabout bodies, nor

art, externally acquired,about

part of such

thingsas

a

certain to life.

subservient

are

a

authorityof it pertainsto the Gods, and is imparted by them; it is also effected by divine works, or signs; and it possesses

For

the whole

divine

and spectacles,

scientifictheorems.

struments inas subjected mitted transto the giftof foreknowledge from the Gods ; viz. such thingsas pertain

other

All

to

things,however,

the nature

body, and

soul and

our

of the universe, or

natures. particular

But

some

in

the

as subjacent,

such

as

are

places,or

certain

such

as

are

inexistent in

are

thingsare of

order

viously pre-

matter,

thingsof

other

in

the

like kind. If

some

one,

should

causes,

o"Sces,such of

mutations or

the

refer the

he asserts

the

divination

and

human

should

certain other or animal life,

that in

think

other,

as

causes,

or

the

motions, or so

cal physi-

doing

; or

ing if,consider-

these

with

reference to

he

should

somethingmanifest

symmetries of

secondary

to

of bodies,

motions

or passions,

energiesof

reasons,

each

as

however, dismissingprimordial

I

apprehend

114

that

he

assign something accurate

can

cerning con-

dirination,he wholly deviates from the truth.

But

the

principleof

one

of no

all these

produce

to

means

is by particulars,

without

a

from' thingswhich futurity,

distributed

about

natures

in it.

For

such

whole

the that

have

survey fix)m the terminations

a

are cause

world, and

tained conseparately as

this is

mordial, pri-

is

its

and participants,

truth, of which

parting imparticularly

divination

is in want

and

antecedentlycomprehending the

and

cause

of future

events,

from

necessarilyand Let such

a

;

essence

which

knowledge fore-

incessantlyproceeds.

this,therefore, as principle

of all divination, from originin common it is possibleto discover scientifically

be the which all the

speciesof it; which

conformablyto by

knowledge fore-

most taining conespecially common, itselfprimarily those thingswhich it

and

gives to

no

tion knowledge of beings,divina-

all the

in

to

in themselves

contain

of all the

about

the

cause

in themselves,but prescience

the Grods who

the

right boundary, and

one

you.

the

we

shall

now

fold, un-

questions proposed

115

II.

CHAP.

takes

divination,therefore,which

the

CoNCEKNiNG

placein sleep,you

We

**

follows

as

say

:

obtain throughdreams^ when we are frequently a knowledgeoffuture events not being asleep^ in an ecstasy throughwhich we are much agitated, but we do not apprefor the body is quiet^ hend ^

y

what when what and

awaTce^

are

we

you

in the

see

we

here say, to

of our by some or by imaginations, or

these, indeed, '

hend

or

sent

are

from God,

which

you

either when

are

or

sleep is

and

And

and

times some-

from

deviate

appreBut

it

theopemptoi,

do not subsist after the

ner man-

they take place leavingus, and we are

are

and waking,or sleeping awake.

And

cares.

true

denominated

mention;

voices

dreams,

things they

some

but

beginningto awake, and then voice,which conciselytells done;

human

excited

sometimes in

which

the dreams

happen in

in many

but reality,

usual,however, for

It is

certain diurnal

are

false ; and

as

manner

by the soul, or by reason, or conceptions,

which

in dreams

clear

same

hear

we

what

us

heard when

by

us,

we

are

sometimes, indeed, an

incorporealspiritsurrounds I2

the

a

certain

is to

be

between

perfectly invisible recum-

116

bents, so

as

but

certain other

by

a

not

The

be

to

of this

entrance

accompanied with effects admirable

gence. intelli-

and

also, is spirit,

self noise,and he diffuses him-

a

all sides

on

cosensation

sight,

the

perceivedby

without

works

contact, and

any

to the

conducive

ration libe-

of the

passionsof the soul and body. But sometimes a bright and tranquillight shines forth, by which the sightof the eyes is detained,and which

closed, though they were other senses, however, are and

in

the

lightunfolded by a

what

consecutive

; and

say, and

the

the

re-

know,

is then done in

still

a

sightperceives,

this is

the

accompaniedwith

of the spectators. Such, therefore, and

so

many

no

one

differences of these

being the of them

is similar to human

detention wakefulness,''^ a For

vTTvos

lamblichus

produced in tween

when

of

cosensation

Gods

the Gods

The

intellect, being corroborated,follows what

motion

*

the

a

become

state, vigilant

a

This, however, is beheld

and performed,

But

in

to

open.

what perception,

perfect manner,

when is

hear

them.

more

before

certain respect have

a

cumbents

by by

them

occasions

has

here, it

of the

dreams, dreams. eyes,

is necessary to read avirvos. that divine dreams are

before shown

sleep,but

either when

and waking,or sleeping

when

sleepleaves us, we

are

or

a

For not

be

awake. perfectly

117 tween oppressionof the head, a condition besleepingand waking, an instantaneous all of them or are excitation, perfectvigilance, divine indications, and are adapted to the reception

similar

of the the

Gods, and

a

Take

which

clear

the Gods these

also sent

are

by

part of divine appearances

also divination

J' and heingasleep do not apprehend same

They

an-

accordingto thingsof this kind. from divine dreams, therefore, away,

tecedes

among

Gods.

dreams

if it be

than

"

assertion, that

what

see

less

no

are

contained, the

also the

as

manner

is

"

we

when

we

in

in sleep,

are

we

of the Gods, in the former

case,

accurate, and

more

in

us

awake.

requisiteto speak the truth,

clearer and

For

clearlypresent with

when

the

awake"

are

we

And, the

is

sence pre-

sarily neces-

produces

perfectperceptionthan in the latter. Some, therefore,not knowing these indications of propheticdreams, and conceivingthat they

a

more

have

something in

with human

common

rarelyand casuallyobtain and in consequence futurity, doubt

how

The

necessityof

lamblichus

contain

dreams

this,also,appears

a

to

me

to

this emendation

from divine dreams profoundsleep.

the

foreknowledgeof of this,reasonably truth.

any disturb

you, in

is also evident

shortlyafter adds, viz.

dreams,

that

tve

beingasleep;i. e.

must

the

from

And con-

what

take away

being

in

a

118

sequence

of your

of

dreams.

tions

It la necessary,

that,admittingthese

knowledge

true

the

to

of

whole

divination in

of

to

of the

should

attend

discussion

III.

The

wise,* therefore,speak

soul

having a

twofold

with

the

with

common

from

being

are

awake

we

body, except when from it by pure entirely

surrounding bonds, and it be intellectual

virhether these ^ich

whether is then *

excited

we

or

is

rate sepa-

are

we

it were, a

life

this form

divine,and

thing,or of itself one thing, peculiarly

two

is

rate sepa-

tual intellec-

use

separatedfrom generation. Hence, whether of life,

we

when

energies. But

liberated,as perfectly

are

certain

other

junction con-

part, the life which

most

dianoetic

asleep,we

when

The

:

in

being

the

ourselves and

body;

the

follows

as

life,one

body, but

all

employ, for

concerning

sleep.

CHAP.

from

howeyer,

be the elements

dreams, you the

indica*

the true

knowing

not

are

in us, and

the

same

energizesin

a

way

than Xtyova-i 8i there is nothing more original but should the that we sense place; requires 8c oi "ro^" ra^ read Xeyova-i And this emendation is eoa*firmed by the versions of Scutellius and Gale. In the

roBe in this

119

conformable

intellect surveys

a

cause

it should

their

arranged in it possesses

it

to

the wholes

in the world.

from

which

knowledge, so

it

as

for

by

liberated

a

the

of

divine

it is united of this

energy

most

from which

is effected

thing which

every

Indeed, when

receives

it emits

dreams, and

excellent

more

will be

more

and

whether

tellections, in-

tion divina-

the But

most

if the

divine

natures, then pure,

kind, it

the true

derives

its intellectual

soul connects

to the

plenitudesof

true

of knowledge. genuine principles

with

life and

it is filled from

then

For

all scientific

apprehensionof

then

perfectthan

part to attain by its conceptionsto the

the most

Gods,

stillmore

conjoinsthe portionsof

separated. with

And

precedaneous reasons.

intellectual energy

wholes

tains con-

of all

reasons

divination

a

this,when

was

the soul

beings,but

tures, generatednavery properlyfollows that, according which comprehends future events, have a foreknowledgeof them, as

it to

real

itself the

in

Since, therefore,

its nature.

to

its

part

tasms phan-

they

are

phantasmsof the Gods, or of beingsessentially or, in short, of thingscontributing incorporeal, to the truth of intelligibles. If,also,it elevates the

of

reasons

it to the

power

generatednatures,

Gods, the

from

of

causes

them, and

a

contained

in

them, it receives

knowledge

which

120

has

apprehendswhat it likewise surveys

which

deeds

of time, and

the whole

the

accomplishedin time, and is order of providentially attending

them correcting And

will be ;

are

allotted the to and

what

been, and

in

manner. appropriate

an

bodies, indeed, that

heals; but

diseased

are

properlydisposes such

subsist among

it

thingsas

erroneouslyand disorderly.

men

It likewise

delivers the discoveries frequently of arts, the distributions of justice, and the establishment of legal institutions. Thus in the temple of Esculapius, healed diseases are throughdivine dreams ; and, throughthe order of nocturnal from

obtained whole

army

would

sacred

in

night,in

have

been

consequence

art

is

Thus, too, the which preserved, entirely destroyed

was

of Bacchus

sleep,and pointingout

a

ing appear-

solution of the

The

grievous calamities.

most

medical

dreams.

of Alexander

otherwise

in the

the

appearances,

cityAphutis,

likewise, when saved

was

Jupiter

besieged by King Lysander, through a dream sent to him by

Ammon.

rapidlywithdrew immediatelyraised What in which energy

For his the

afterwards, he

army

from

most

thence, and

siege.

occasion,however, is there

to

be

lix pro-

mentioning every particularof things exhibit an happen daily,and which superiorto all language? What, there-

121

fore,has been said concerningdivine divination in

sufficient to

sleep is

it is

and effected,

it is, how

what

show

advantage it affords

what

to

mankind.

CHAP.

IV.

also, you

Afterwards,

throughenthusiasm

say,

^^ihat

many,

inspiration^ dict prefuture events and that theyare then in so accordingto wakefula state^ as even to energize not conscious of the state sense^ and yet theyare not so much as theywere theyare in^or at least, here to point out to I wish, therefore, before.^' those who are rightly you the signsby which and

divine

y

Gods

may

they either subjectthe

whole

vehicle

to

the

possessedby or

instrument

be

known.

of their

the

For

life,as

a

inspiringGods;

for the divine they exchange the human life ; or they energizewith their own proper life about divinity.But they neither energize or

accordingto

sense,

those

who

nor

have

state

as

from

sleep (for neither

future are

events) ;

who

nor

are

their do

they

vigilant

a

excited

senses

they apprehend moved

those

as

energizeaccording to impulse. Nor,

they conscious in, neither as they were again,are

in such

are

of the

state

before,

nor

they are in

any

122

other

their

themselves

exert or intelligence, their own. is peculiarly

any

Many, throughdivine following. when

not burned

are

spiration, in-

fire is introduced

influence preventingthe them, the inspiring

fire from

do

spits,do struck

the

on

their

Their

of

those that

those

who

neither

of

by

no

them.

to

all human.

at

accessible

throughfire,and

from these

to

thrown

rivers,

over

jured. being in-

thingsit is demonstrated,

are energize enthusiastically the state they are in,and that

live

according to sense exchange this for which

not

places become

pass

conscious

they

is done

priestin Castabalis,without But

that

what

divinely inspired; they are

are

into fire,and like the

knives,are

with

are

others

and

axes,

with

that

others

but

with

likewise,are energies, inaccessible

For

cut

arms

life.

animal

an

though transfixed

shoulders

conscious

means

live

perceiveit ;

not

that have

then

not

indeed,

some,

cause so, be-

apprehend that they are

not

they And

Many, also, though

touchingthem.

burned, do

not

to

however, of the truth greatestindication,

of this is the

to

convert

own

knowledge which The

they

in short, do

nor,

way;

a

human or

a

nor

animal

an

impulse,but

certain

more

that

divine

life,

they

life, by

they are inspiredand perfectly possessed.

128

CHAP.

divine

possession,and excited and

are

different,by whom

produce

a

different afflatus. or

or divinity,

of

of the last power

middle, and

a

common

communion of

union

the

wholly

these

of

participate

we

a

his

to

with

energy

of his

sometimes divinity,

sometimes

at other times

and inspired,

ourselves

also, there is

Sometimes,

Gods

or inspiration;

sometimes, indeed,

And

him.

have

we

it

being various, produces For either divinitypossesses

give up

we

either the are

we

different

a

of enthusiasms

us,

also,the signs of

different. For

many

divine

riously multifa-

is inspiration

whence,

;

are

mode

speciesof

therefore,many

TflEKBi are,

thus

V.

first power.

participation only, likewise,and

times some-

divine

inspirations. Again, either the soul alone enjoysthe inspiration, with or the soul receives it in conjunction the body, or it is also participated mon by the coma

animal. From

these

those that

the things,therefore,

signs

of

For the inspiredare multiform. is indicated by the motions of the inspiration are

body, and [whole] rest perfect

and

of the

dances, and

of certain parts of it,by the

body, by harmonious by elegant sounds,

orders or

the

124

of these.

contraries is

bulk,

the

or

to be borne

or

it.

these,

are

increased

And have

a

again,

musical

sometimes

take

great varietyof

a

and

strained

are

served. ob-

be

the

sometimes

intension

they

in

the air, to

seen

after* intervals of silence,may

voice

wise, like-

also,of voice, equability,

An

accordingto magnitude,or

a

body,

alongsublimelyin

of

contraries

place about

elevated,or

be

to

seen

the

Either

sounds

remission, and

and

relaxed

after

different manner.

CHAP.

VI. is the

That, however, which this,that he certain

greatestthingis

[appearsto] draw

who

sees divinity,

down

a

spiritdescendingand

a

recognizesits magnione, enteringinto some tude and quality, and is also mystically persuaded and fire is

seen

governed by by

the

all the

But

a

recipient, priorto

being received,which to

it.

sometimes

speciesof the spirit fest mani-

becomes

spectators,either when

the

when is descending, he is departing. or divinity the greatesttruth and And from this spectacle power *

K.X.

For

of the God, and Kara

ra

the especially

order he

k. A, I fiera^vBiaXafi/Savofieva

read fiera

125

he

is

likewise

as

possesses,

adapted

he

is which

power

the

speak

to

what

about

truth, what

known

become eflfect,

Those,

however, who, without down

of what

know

nothing

small

signs which of him

of particulars

the

divine

from

from

return

blessed

in the

dark, and

visible

them

this

fire of the

throughthe

all the most

important

which inspiration, in the invisible.

: if digression

Gods, and

a

on

and

over

all sides,so

to

the presence

of

certain

inefiable

one

proper

there

fire?

who have him

able to exert

sense,

any

version, animad-

or

of intellect, appropriateprojection be

in

him

human

What

what

intervene, or

human

receives

a

or

of any

is

apprehended by

thing else

of the

of the like the

divine then

receptionof passion

of aberration

ecstasy, or

Let

who

can motion, likewise,

or

place?

is not

what

energy,

or can

circularly comprehend

that he

are

But

speciesof light, externallyaccede to him is possessed, and if they wholly fill him, dominion

some

is

ignorantof

they are

concealed

these

and certain inspired, divinely thingswhich are manifestlyseen,

other but

scientific.

they do, except

become

who

is

are spiritsinvisibly,

vision,as if they were

without

body

to the

the he

what

imparts, and

able to

draw spectacles,

particulars

phantasy,

kind, such

multitude,

can

as

take

such, therefore,be the divine in-

126

of

dications

a

to will not

attends

he who

which

"om inspiration

true

the Gods, from

wander

rightknowledge concerningit

CHAP. It

however, sufficient to

is not,

thingsalone,nor

it is

how

supposed

be

to

a

is enthusiasm

condition

of

is

speaks,indeed,

of

not

but

by the

that

teach

Neiliier

Gods.

to

a

more

delirium that

advocate

which

that

and is

ecstasy worse.

for the latter,

things which

which

which

is

happen

does

being wholly possessedby one,

therefore,can

that enthusiasm

to

precedaneous. But

is afterwards followed No

re-

excellent

energize enthusiastically, yet

this consists in

alienation.

an

inspiration produced

ecstasy; for it is a

transition

Hence, he who those

is the

being. But perversionto

a

junction con-

inspiration. For

nor

simply an

and

of dianoia, in

siastically moved, if it is thus enthu-

dianoia is not

elevation

therefore, falsely,

is

dsemoniacal

by deemons,

it is

is,and

enthusiasm

motion

affected ;

evince

It

produced.

with human

what

these

But

science.

divine

to know

also requisite

learn these

onlyknows

will he who

perfectin

become

VII.

is

vinity, di-

by mental

justlyapprehend somethingpertain-

ing to or

to

the soul,

or

intellect

or

but

depend

neither

the

accomplishes,however,

the

neither

and

energies; of

instruments.

as

the

ject, sub-

a

whole

work

of

through himself,and being separated

unmingled

an

the whole

relation

them

the

is the work

does

nor

powers

divinity uses

divination in

human

on

corporeal

to

subsist without

For

body.

these, indeed, have and

He

energies, or

human, inspiration

of divine of it

the

of its powers,

one

some

that it cannot

or imbecility,

debilityof

to

from

manner

soul

nor

the

other

things,

body being

all

at

Hence, when energizesby himself. divinations are rightly effected in the way I have which mentioned, then they subsist

moved,

he

without been

when

But

previouslydisturbed,

interim, the

falsehood.

or

divine

turbulent

the

longertrue

nor

in the

become

enthusiasm

is

no

genuine.

CHAP.

If, therefore,true the divine

the

has

confounds

and

divinations

then

false,and

soul

is moved

body intervenes,

harmony, and

or

the

VIII.

divination

was

a

solution of

part of the soul from the other parts

of it,or

if it

certain

extension

was

a

or separationof intellect,

of it;

or

if it

was

a

a

vehe*

128

and

mence

and

acuteness

an

of energy

extension

or

or passion,

of dianoia, or

motion

like

of intellect; then, since all such

fervour

a

lars particu-

by our soul,enthusiasm might of be reasonablysupposed to be the offspring the soul. If, however, the body, on account excited

are

of certain as

temperaments, whether they are such melancholic, or any other, or, to speak

are

on particularly,

more

moisture,

or

these, or in

the

certain

a

mixture

one

the

temperature of these

or

the

and

more

pneumatic part

the less of these ;

of these is established

of enthusiastic alienation,in this will be excited

motion

these

as

enthusiastic

The

work

conjoined.For a

are

certain

thingsof

to be

But

a

the

body

if its excitation

soul

the

of the

such

And

the

two].

not

the

soul,or of both

contain

excellent nature

it is necessary

to

in themselves

of divine alienation, nor

cause more

the

and

each other,

however, is or

will be

common

union

do not

these

generatedby

of divine mania.

will be

energy,

either of the

But the

cause

ation case, the alien-

coalesce with

of this kind

[producedby

animal

the

as

passion,and corporeal

a

by physicalmotions. originatesfrom both

body, so far a

heat, or cold,

specificqualityof

proportion,or

of the soul,or if any

certain

a

or

of

account

as

to

are

adapted

less excellent.

the investigate

these

are

causes

the illumina-

129

proceedingfrom impartedby them, and tions

of

our

own

This divine

understood

are

not

for

they pronounce

insane

mouth, and

them

it is said,with

as

this must

the energy

to

God. The predominating is a thingof this kind, and

though

utter

which ;

an

whollysubservient,and

are

entirelyyieldthemselves

causes,

words

by those that them,

motion.

and

also,emits possession,

indeed

entirely

exterminates

consciousness

proper

spirits

tion perfectdomina-

comprehends

but

us,

the

Gods,

the all

divinity,which

thing in

every

the

of the

of enthusiasm

whole

is eflfectedby these not

asserted with consummate

be

considered

as

accuracy.

CHAP.

IX.

That afterwards say is as follows r those who suffer mental alienation^ a

What

**^

you

of on energize enthusiastically heming cymbals or some

drums,

or

those who who are

a

certain modulated

sounds such

as

inspired^those Coryhantically are possessedhy Sahazius,and those who It is inspired hy the mother of the Gods."

necessary, these

That

are

therefore,to discuss the

things,and produced

to

show

how

is of music^ therefore^

causes

they motive

a K

are

of finitely de-

nature^

130

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

and

"

in his Life of

said,that a

Pythagoras/' sajs lamUichus, that father of philosophy^ (chap,xxv.)''it is e. Doric] through the spondaic[i. song of the deeds of

"Among once

piper he extinguishedthe

who

had

of

rage

intended

feastingby night,and

been

lad,

Tauromenlui

a

to

bum

the vestibule of his mistress,in consequence of seeing her flamed coming from the house of his rival. For the lad was inand

excited

[tothis

hj attempt]

rash

Phrygian rapidly s uppressed. song But Pythagoras,as he was astronomizing,happened to with the Phrygianpiper at an unseasonable time of meet night,and persuaded him to change his Phrygian for a spondaicsong ; through which the fury of the lad being he returned home in an immediatelyrepressed, orderly a

; which, however, Pythagorasmost

littlebefore this he could not be in the

though a

manner,

least restrained,nor and

even

When

a

any

Pythagoraswhen

admonition he met

;

him.

youth,also,rushed with a drawn sword on host of Empedodes, because, being a judge,

eertain

Anchilus,the he had

would, in short,bear

insulted stupidly

condemned publicly

have slain him of the

as

a

his father to death, and

would

homicide, Empedocles changed the

youth,by singing to

his

lyre that

verse

tention in-

of

Homer,

Nepenthe,without gall,o*er every Oblivion

And

thus snatched

spreads. his host Anchilus

youth from the crime of the youth from that time

homicide. became

ill

Odybs.

from

death, and the

It is also

the most

Ub. 4.

related,that

celebrated of the

131

likewise,liow the differences of these accord of dispositions

several

the

with

the soul, and

the whole Pythagoric of Pythagoras.Farther stilly disciples school produced^ hy certain appropriatesongs^ what they called exarhftU, or adaptation ; nfnarmogOf or eleganceof or contact^ usefully manners oonductingthe epaphe, ; and of the soul to passions dispositions contraryto those which it before possessed.For when theywent to bed, theypurified and noises the reasoningpower from the perturbations to which it had been exposedduring the day,by certain odes and peculiarsongs, and by this means procured for But themselves tranquil sleep,and few and good dreams. when they rose firom bed, theyagain liberated themselves from the torporand heaviness of sleep, by songs of another kind. panied Sometimes, also,by musical sounds alone,unaccomwith words, they healed the passions of the soul and certain diseases, as they say, in reality.And it enchanting, ment, is probablethat from hence this name i. ". enchantepoie, used. fore, thereAfter this manner, to be generally came ficial Pythagoras, through music, produced the most benecorrection

of human

Proclus also,in his MS.

lives."

and

manners

Commentary

biades of Plato, observes, ''that of musical some

are

and others motive repressive,

to rest, and are

most

others to motion.

The

First Alci-

the

on

instruments

adapted therefore, repressive, ; some

useful for education,leadingour

are

into

manners

the turbulencyof youth,and bringingits order,repressing

agitatednature

to

quietness and

But

temperance.

the

are adaptedto enthusiastic energy ; and the pipe is hence, in the mysteries and mystic sacrifices,

motive

instruments

useful ; for the motive of

power

of it is

employed for the

excitingthe reasoning power

to

a

divine

pose pur-

nature.

For here it is requisite that the irrational part should be laid

a^eep,and the rational excited. Hence those that instruct youth use repressiveinstruments, but initiators such as are motive.

For

that which

is

is the disciplined

E2

irrational

132

that

unstable and

an

ecstasies,such

to

to

appear

enthusiasm.

to

of the like kind

to be

me

adduced

For

human, and the work of

whatever

divine

a

melody is adapted of

the melodies

are

as

others

and

variable

in

they of

a

are

art

our

all these

;

foreign

way

physicaland ; but nothing

in them

nature

pus,* Olym-

presents

itself to the view. We

rather,therefore,say, that sounds

must

and

melodies

the

Gods.

consecrated appropriately

are

There

alliance in these

is,also,an

melodies

the proper

sounds

and

powers

of the several Gods,

the

itself,and

universe

sounds

which

it is reason

is

and

orders

the motions

to

the

to

proceedfrom

which

part; but

to

to

in

harmonious Con-

the motions.

and which energizes initiated,

"

enthusiastically. this

on See, likewise,

8, who

cap. 7 and souls

ycuiis

it were,

things,''that

energies of

their alliance to them

melody,

and

"

our

that at

the soul is

avyy"V"iav

wnr"p

et, irore

eTriyivoHTKOvcras

wore TpeirerOai, KaravoXriv And, in the last place,see

Kttft

liov.

the

lib. iii.

Harmonic,

other

dition, changed to a quiet and repressedconand but at another to fury enthusiasm. Tats cvcp(rvfiirfurxeivrifuavavriKpv^ ras \^X^^"'^^ Tqs /uXySias

time

lav

among

directlysympathize with

as recognizing,

one

Ptolem. subject,

observes

Se

cts

oi^pov

fuv Kai

"is

lycrvx*

cvOva-Laar"

Plato in his lo,and

totle Aris-

in his Politics. *

Produs

Olympus

[uXfj

were

CK^ariKo.

in

Polit. p. 365, says, ''that the melodies the

causes

of

ecstasy."Ta

rov

of

OXv/mtov

133

therefore,to formably, melodies

Gods, the

the

to

which

so intercepts;

of adaptations themselves

Gods

there

is not

any

thing

that whatever

has

hut

present. For

become

like

such

a

casual similitvde tOydirectly of,them. participates

perfectpossession,likewise, immediately takes place,and a plenitude of a more cellent exA

and

essence

the soul

and and

are

in each

of inspiration

the

from

adapted

divine

participatedby

cause melodies; but be-

the

Gods

harmony,

it in

is not is

but

to

the

several

must inspiration

or

of the

by

excess,

or

derived

be called For

from

us

redundance

an

it is not

certain

a

; but

it

But

ease, dis-

the whole

supemally

are

from the Gods.

Neither

is it proper

consists primarily enthusiasm

alone.

and

Gods.

means

no

and participation of principle

to

it is

appropriate measures.

orders

primarilyimplantedin

to

originally

this account

ablation,purgation,or medicine.

thus

rated sepa-

ing also,it is excited and restrained accord-

Hence

this

body

the

allied to it, on

and

that the

other, and sympathize,

copassivewith

are

Not

power.

It is

of

to

say

harmony

would

and

that

the

rythm.

soul For

adapted to the soul to deny this,and better,therefore, be

that the soul,before she gave herself body, was an auditor of divine harmony;

assert

that

hence, when

she

proceeded into body,

134 and

of such

heard melodies

these, from

embraced

especially harmony, she

vestigieof

the divine

preserve

kind

a

as

recollected divine

them

harmony, and tends and is allied to it,and of it much as possible Hence participates of divine divination may,

cause

be

assignedin

divination

also

of that which

the work

the

of nature

surrounds

us,

produces

the

body of

since energizeenthusiastically; which

is the work

of the

changed by corporealpowers Nor

must

we

;

temperature of the

different temperature in

those that

not

is not

energy

that again asserting

a

pertains to

this, particularly ; not asserting leads each thingto its like ; for the

enthusiastic

air, and

what

more

that nature

nor

ner, man-

X.

however, discuss

us,

the

conunon.

CHAR Let

after this

as

spiration, in-

Gods, is ments. tempera-

or

say, that,the much

brated cele-

of divinityis adapted to inspiration For the gift passionsand generated natures. of the

proper

of the

enei^

impassiveand superiorto since the power

of the

certain respect,of

a

all

Gods

ta

men

is

generation. But

Corybantesis, in

guardian and

a

efficacious

135

nature,* and

The

of the

nature

follows

as

''To

what

Tlieol. lib. vi cap. IS. to the add the theorypertaining the

rulingdivinities

appropriately

the order to which

and Coiybantes,

unfolded

they belong,is

Sabazius

the purificainspiration,

Bacchic

pertainsto *

that of

[t.

been

said

unpolluted* the

among

c

by Produs,

has

Gods

in Plat.

shall

we

among

divinitiesthat subsist

immediatelyafter the intellectual Gods]. For Plato gives us an opportunityof mentioning these^ since

also it is

sist necessaxy that the rulers and leaders of wholes should subthe intellectual make kings^though they analogousto

with division, and a separaconjunction tion into parts. For as they imitate the paternalgenerative and convertive powers oi the intellectual kings, thus also it is necessary that they should receive the immutable nads moand in themselves,accordingto the rulingpeculiarity, of establish over their own a secondarycauses progressions And characteristic the indeed, guardian mystic tradition, of Orpheus makes of these more mention clearly.But and by what is perPlato beingpersuadedby the mysteries, formed in them, indicates concerningthese unpolluted Gods. their progressionin

in the

And

Laws, indeed, he

the pipe by the and

tumultuous

in the

on

of the inflation of

throne,which

a

Corybanticmysteries; justas

in other

performed dialogueshe is

of the armed the Curetic order,speaking

mentions

the Curetes. dance

us

which represses every inordinate Corybantes, But in the Euthydemus,he makes motion.

of the collocation

mention

reminds

For

the

round into

Demiurgus

lightfrom

therefore,the

said to surround

are

of

Rhea.

first Curetic order

wholes, when In

he

and was

to folded un-

the intellectual Gods,

is allotted its

hypostasis.

Corybantes,which precedes Core and guardsher on all sides, as the theology [fe, Proserpine], But

the

the Curetes

sportsof

of the

order

.

*

These

Gods

are

called

because they are wipoUuted,

the

canses

of

and is that puritp. For every God begins his own energy from hiniself^ which his effects are primarily secondarily.

136

souls,*and

of

tions divine

of them says^ is

the Curetes

analogousto are

custom, because

in immutability *

into the

say that than

to

Kopov,

our

from

also preserve in their prostability gressions

whole

to

this account

says in the Core

called

they were

koron, is every

where

cant signifi-

Cratylus ; since,also,

was

no

otherwise

nominated de-

unpollutedlife. But, in to this order, she producestwofold with her father,but conjunction from herself,imitatingin this

purityand

guardiantriads,one in other herself by and

respectthe

intellectual order.

and undefiled,

mistress

of her alliance

consequence

the

worlds,on

Socrates

purity,as

may

order

and their generations,

Corybantes. For you

in the

tonic willingto speak conformablyto Plathese divinities presideover purity,

the Curetic

preserve

of

of ancient

solutions

this account the inspirations on anger.t from each other. diflfer entirely

If,however, you and

the

an

[Rhea]who

vivific Goddess

constitutes the

first Curetes." *

Servius,in commenting

on

the

vannus ''Mystica

lacchi"

observes, that the sacred rites of Bacchus Virgil, tained perof souls, liberi patrissacra ad to the purification pertinebant."And elsewhere he purgationem animarum ''Animse acre ventilantur,quod erat in sacris Liberi says, purgationisgenus." Euripidesalso,in Bacchis,exclaims,

of

"

12 fjuiKap o?is

Kai Ev

rcAeras evSaifjuav

Oetav

diaxr"V"rai^^Vy opeari.paK^evtav

OariouTi.KaOapfwis, t.

e,

"

of the

t

"

blessed and

happy he, who

knowing the mysteries and purifies his soul,celebrating Gods, sanctifies his life, orgiesin the mountains, with holypurifications."

O

In the

Phsedrus)to *

For

greatestdiseases which

certain

and

labours

persons

are

here, it is necessary irc/uo^oct

(saysPlato in the sometimes subject

to read

x/xM^ott.

137 With

respect,however,

Gods, you, indeed,

to the to

seem

mother

think

of the

that those

throughthe ancient indignation of the Gods, in consequence when mania what it takes place, offormerguilt, predicting stand need in discovers liberation from such evils a of, they to prayer and the worshipof the Gods. by flying Hence, this the and means obtainingby purifications advantagesof it renders him who initiation,

both who

for the

possesses

it free from

disasters

to present and ftiture time, by discovering

him

a solution properlyinsane,and possessed by divinity, evils." And the Platonic Hermias beautiftdly present unfolds the meaning of this ancient indignation of the Gods, through former guilt,as follows: ''Offences which have for a great lengthof a time,are more been committed difficult

is

of the

to be washed

by the

effected

for we

see

but for

away,

a

and

liberation from

telestic art ; but those

shorter time

in the medical a

a

are

more

which

paidattention

alone be

can

that have

cured. easily

art, that maladies

littletime, if they are

them

been

mitted com-

Thus, also, have

existed

to at their

mencement, com-

remedied, but that when they are of easily healed. For the difficultly long standing,they are more evil in this case becomes it were natural and confirmed as by resembles ulcer. indurated A similar thing an habit,and takes conduct. in to this,therefore, Hence, if place guilty he who has committed an injury, immediatelyrepents, and he has injured, he dissolves acknowledgeshis guiltto him whom the injury, and renders himself no longerobnoxious dissolves an to justice.But when one some mitted injurycomfor instance, land which by his father,by restoring, he then himself to be unobmakes he had unjustly taken, and lightens and benefits the soul of his noxious to justice, father. These things, however, the telestic art more swiftly remedies. Moreover, if it should happen that the whole land which had originally of some use race one successively in this case, the injury been plundered, in the firstplacebeare

138

possessedby the Goddess are males ; them for,conformablyto this,you denominate But the thing is not truly so. Metrizantes. For those who are precedaneously inspiredby who

are

the

of the

mother

males

that

thus

are

and

number,

Gods

such

immanifest^and

comes

be cured

it

as

that

naturaL

were

that

men

an

apologyshould them,

to

this account

place^time

he should

the evil to become

causes

frequently predict such places, and

or

be

difficult to

more

to this man,

be made

that

and

is

go to such

in

effeminate.

the Gods

Hence

few

very

more

are

they should

to

known

as

the next

and^ in

;

on

inspiredare

the

but

women;

are

who

never

was

appeased,in order

remedy and be liberated from and that the punishmentsinflictedon them their difficulties, The Gods, however, predict, not by the Furies may cease. for the purpose of takingaway punishment,but in order that The justicemay be done, and that we may be amended. that thus

they may

obtain

a

which

mania

others.

Thus,

cutting down

Nymph

not

that he

was

that

he

was

time

he met

one

and

from

who

imparts,and oak, and

with

it,it was

mother, was Furies

was

of

one

who

called

was

on

food,and

telestic art told him

Nymph,

to raise

for thus he would

Another

person,

freed from the

an

altar

be liberated

likewise,who

had

punishment inflictedon

formably by migrating to another country,conof divinity, and there fixinghis

to the mandate

abode."

he

also many

saves

that if at any immediatelytaken from him, till

"^ necessary

in want

possessedthe

the

though

possesses the

by a in felling it down, yet persisted to cut it, punishedfor so doing by the avenging Furies, an

his calamities.

by

through

him

for instance,it is related

sacrifice to this

slain his him

it

better who

him

telestic art, therefore, renders

139

enthusiasm, however, has

This

power,*on replenishing it in

which

account, also,

degree differs from

remarkable

a

vivific and

a

all other

mania. this way,

in Proceeding,therefore,

of the

remains

present discussion,and

of the inspirations distinguishing

of Pan, and

or

accordingto separatethem

of the

the powers

shall

explain through what in

be

to

bound, and

through

why

sacrifices.

All

shall ascribe to divine themselves

all the

; but

be

to

the

axe

tion of the

This

causes

receptionof

that the

"

they

and

appear

these

say that either

of such

lars particua

soul

or

periodsof like

certain

requires the

sons sea-

passions,or

similar,and

Rhea, the mother

we

containingin

dissimilar, bring with them

is because

to

worshiped

are

as

causes,

the

able

be

these, likewise,

that the

or purified,

appropriate

of them

some

redundancy of body

collected

shall

we

they leap

authorityof

shall not

we

also

cause

mountains, why

Nymphs,

Gods,

their

conformablyto we

the

fitly

differences of them,

other

the

peculiarities ; and dwell

in what

of the

the abla* a

certain

Gods,

is

a

vivificGoddess, TheoL

lib.

v.

Saturn]with

being filled indeed (saysProclus"in Plat. from the father priorto her [i. e. from c. xi.) and prolific the intelligible power, but filling

who Demiurgus [Jupiter], with

vivificabundance.

derives his existence

from

her^

140

remedy for

this kind.

of

excess

all

For

and are corporeal-formed, particulars

such like are

an

tellectual entirelyseparatedfrom a divine and inlife. But each thing energizesconformably that the spirits to its nature ; so

which

produce every

excited

are

in

it is not

human

proper

those which

are

inspiration, expel

assimilate

their

and

energiesto

usuallyexerted after refer them

it is fit to

; but

which

physicalmotion;

and

to

and

Gods,

Bacchic

men

other

the

by

to

our

ner man-

perfectly

One primordial divine causes. species,therefore,of divine inspirationis of this kind, and is after this manner produced.

different and

CHAP.

speciesof

Another much

divine

of

follows

"

:

oracles, about There

are

divination which

manifest and

celebrated, most

is that

XI.

some

which

who

you

is

manifold, as

say

drink water,

as

Colophon; * hut others seated at the mouth [ofa cavern^,as those prophesy at Delphi; and others imbibe in vapour from water, as the prophetesses

the priestof Clarius,in are

who the *

ad See, concerning this oracle^Scholiastes Apollonii librum^et Tacitus ii. Annal. 5^

i.

141

BrandchidcB.^'

*

of these

mention

there

more

which

more

celebrated

are

have

you

to

from

me,

you

there

are

in

the

of

mode

many

these

as

be

may

you

not

name,

the rest,and, at the

than

instructed

by

omitted, but

through these

time, because

men

oracles

three

only these, for

that

sent to

have, therefore,made

You

are

same

ciently suffi-

divination

the Gods,

were

hence, as it appears satisfied with these. We,

therefore,likewise

shall

omittingto speak about

discuss

the many

these

three,

other oracles

that exist. It is oracle

acknowledgedthen by in Colophon gives its of

the medium in

a

For

water.

subterranean

all men,

that the

answers

through

there is

dwelling from

a

fountain

which

the

prophetessdrinks; and on certain established after many sacred rites have been prenights, viously she of and drank has the performed, but h fountain,she delivers oracles,^ that

those

to

are

presemt*^ That

not visible

thia water,

is prophetic^ is from hence manifest. therefore, But how it becomes so, this,accordingto the

proverb,is not appears

as

for every

if a certain

through the water. For the case. reality *

This

1. xiv. and

oracle is mentioned

by

Ammian.

to know.

man

For it

spirit pervaded prophetic This a

is not,

divine

however; in

nature

does not

by Herodotus, 1.i.,by S^raboy

Marcell. lib. xxix.

142

in this manner, pervade throughits participants

interval and

accordingto as

the

it were

fillsit from For

propheticpower.

divine power,

a

itselfonly prepares

us,

that so spirit,t

may

we

of

from absent from

the

but

high.

the

time, there is

mean

a

nating illumi-

this,indeed, is not

And who

one,

any

water

luciform

our purifies

divinitypriorto this, and on

a

of that which

be able to receive

the

divinity;while^ in presence

and

itself with

which inspiration

the

affords is not the whole

proceedsfrom

prehends com-

illuminates

and externally,

fountain,^and

the water

division,but

throughaptitudeis

capableof being united to it* But this divine illumination is immediatelypresent, and uses the prophetess as instrument; she neither an being any longermistress of herself,nor capable of attendingto what she says, nor perceiving where is

she is*

scarcelyable she

food for

drinks a

certain

to

*

to

herself.

recover

the

whole

water, she

which

in the aboye

is called

vestment, see luciform Proclus

on

abstains

fore be-

from

and

See Plutarch in his treatise De

this luciform

And

night; and retiring places,inaccessible to the

day

sacred

t See Plutarch and

she Hence, after prediction,

Oraculorum.

Defectu

mentioned

treatise.

or vehicle,which spirit^

is

cerning Con-

immortal^

* by OlympiodorusavyociSes x*'"'**''*

my the Timasus.

Translation of the fifth book

of

143

multitude, begins to receive in them

Through her from human separation

herself pure,

renders

she

adapted to she

hence

: and from receptionof divinity of the God, possesses the inspiration

without

seat of her

the pure

in

presence

any

soul,becomes

and afflatus,

unrestrained

an

divine

the

means

the

shininginto full of

concerns,

by this

and

thusiastic en-

departure,

energy.

therefore,and

the

receives

perfectmanner,

a

and

impediment.

prophetessin Delphi,whether she givesoracles to mankind throughan attenuated the

But

burstingfrom the mouth of the fieryspirit, or whether being seated in the adytum cavern,

and

on

brazen

or tripod,

becomes

sacred

a

she

of these up to ray

a

is the divine

the

invests her

But when

when,

And

it with

a

divine on

coadapted to

pheticpower : and from operationsshe becomes the

God.

with

and

and

is different from

And

a

cavern

cularly cir-

in collected abundance, she

placesherself

God, she becomes

with

indeed, fire

of the

mouth

filled from she

; whichsoever

is illuminated

and spirit,

ascending from

God

four feet,

givesherself entirely

she

fire.

stool with

a

the

to

case,

of divine

becomes

on

both

the seat of the his stable pro-

these

preparatory

wholly possessed by

then, indeed, he

illuminates

splendour.

her in

is present

separatemanner, the fire,the spirit, the a

144

seat, and, in short,from all the visible

proper

apparatus of the

place, whether

physicalor

sacred. The

propheticwoman she holds

whether

filledwith seated

in her hand

the water,

adaptedto law

water

of the whole

of the

by imbibingthe

;

the sacred sacrifices,

of

retiringinto

the

light,and

considerable

time

all these

is entreated It

Ilresiafi had

magi,

prayer

says, that

for rejoicing evince

the

an

a

the

that

approach,that

to

prophesiedto

Abaris

sceptre,and

there

carry The

arrow.

Egyptian

and

a

wand.

liast Scho-

Scythian

of those in Europe,prophesiedwith also many And Eustathius on the Odyssey,p. 1657, observes,

that there

is

a

papSoK deiotisTLva t

by

whole

three

and

wands. "

a

Nieander

on

"

usual for those who

was

manner,

adyta,and

divine

"

other

viz. the baths propheticinspiration,

receivinga God

divine

a

her fasting for prophetess,

days, her

such

sanctimony,and

performedin

are

the

priorto

whether

of her garment in

the border

multitude

the

thingsas

splendour,or

by all these she becomes t of the God. partakeexternally

vapour of the

But

comes be-

God, and

receives the God

or

which

predictsfuture events,

axis, she

an

on

wand,^

a

some

divine

a

dipsher feet or

or

from

firstreceived

at

was

in Brandchidse,

too

That

cyw-^Sy

or

certain

magic

in

divine

wands,"

esse

in

/layeiav.

is,to partakeof to habitude,

any

an

which illumination,

thingmateriaL

has

n"

145

he

becomes

externally present, and that the before she comes to her accustomed prophetess, place,is inspiredin a wonderful manner ; and rises from

that, in the spiritwhich another from who

and

the

is also the

For the

is separate the

to

view,

place,of

the

divination.

XII.

therefore,that

the

divination

of

all the

hypotheseswhich have before adduced concerningprediction. if a power of this kind was from inseparable of places, and of the bodies which nature of it,or proceeded according the subjects

oracles accords we

of the

cause

CHAP. appears,

forth

place,shines

country,and of the whole

It

God, who

ancient

more

tain, foun-

the

with

*

are

to

a

defined

motion

be able to

foreknow, with invariable

things which But and

exist

every

are

measured

by

place,it

wherever

*

is

equallypresent be, and

they

may

with

all the

For rjTpoiova-a here, it

natures

seems

not

sameness,

and

liberated

being separate and

thingswhich

where

of time, and also from those which in

it would

by number,

always.

from

places

the numbers are

with

detained all

things

subsists

taneously simul-

that

pro-

are

necessary to read 17 irpo

lova-a,

L

146

duced

in its

likewise

It

time.

according to

prehends com-

the truth of all things, through

one

separateand transcendent

essence.

Hence, if this is rightlyasserted by

the

us,

propheticpower of the Gods is not partibly comprehended by any place,or partiblehuman by

body, nor

the

soul,which

speciesof

certain

separate and

divisible natures

of

receivingit and

; but

which

natures

fills all

fire and

water, and

leaves

neither animals itself,

nor

of the

any

to portionof foreknowledge,

greater,and to others in a Moreover, existingitself prior to a

so things,

ble capa-

far

as

air,

and

each

of

tions produc-

itself

a

tain cer-

things less,degree. all things, by some

separate nature, it becomes

to fillall

are

nothing destitute

imparts from

of nature, but

own

being

minates illuexternally things,pervades through

elements, comprehends earth

its

one

It likewise

all the

in

in

indivisible,it is wholly every

present with the

where

is detained

sufficient

is able to partake

of it.

OHAP. Let

us,

therefore,now

XIIL direct

our

attention

to

speciesof divination,which is not public,but of a privatenature, concerning another

147

that

"

which

you

say,

become enthusiastic

some

bystandingon characters^as those that are filled from the intromission of spirits"This species, not therefore, through those who badlyuse it"caneasilybe comprehended in one definition. and known to But it is obvious and superficial, many, and employs a falsehood and deception which

it

which from

endured

be

a

certain

producesa

certain motion

is adverse

to

them

an

the

is

of the

soul,

attracts

adumbrative

which, throughthe of its power,

divinity,

Gods, and

and

obscure

is it at all

; nor

of

with the presence

attended but

to

not

are

sentation, repre-

evanescent

usuallydisturbed

by

nature

daamonia-

depraved spirits.That, however, which of the Gods, is in other is trulya representation cal

respectsgenuine and

is inaccessible to, and

and of

pure, immutable

a

adaptedto sustain ing light of the

the sun,

as

darkness

vanishes; thus, also,when fillsall

Gods, which

abundantlyshines forth,no tumult of evil spirits, nor to

the

view ; but,

into

as

if it

more

diately imme-

the

power

thingswith good, placeis leftfor

can was

it

nothing,it

parts de-

to be at all

excellent natures l2

the

present itself

not being able nonentity,

moved^, when

is not

splendourof the glitter* but suddenly becomes

totallyinvisible,entirelyrecedes,,and of the

true,

unimpeded by,spirits

For"

contrary nature*

and

aire

pre^

148

sent, or to disturb

*

Proclus,in

*

his MS.

such

minations. in their illu-

natures

Commentary

the

on

First Aldbi-

ades of Plato,observes," that in the mysteriessome the more the appearance imperfectdaemons assmnes that is

of

one

of

one

and draws down to himself souls that perfect, them from the Grods. and separates are not yet purified, e, in the EleuHence, in the most holyof the mysteries[t. more

mysteries], priorto certain [who is invoked],

the manifest presence

sinian

to the

daemons

terrene

those that view, disturbing

are

selves present themdivulsinitiated,

ing them from undefiled good,and excitingthem On

this account

not

to behold

by

them,

till we

is

It is not

e.

For

guarded by they say,

these

daemons

fuv

tillyour

body

the reason,

alluringsouls,alwaysdraw

them

the

says, wrrr"p Tqv

us

parted im-

tcA-ctcov awayova-i,

mysteries. Conformablyto this,also,Proclus

away

them

they add

a"i tfrv)(as deXyovrts

the powers

(rtaiuireXco'dci?.

pXeweivirpiv And

to matter.

order oracles]

Chaldean

should behold

initiation.

ras

from

"r"

proper you

purified by Ort

t.

are

the mysteries. For

Ov yap yjyrik"ivovs t. e.

[inthe

the Gods

of the God

cv

rats

tcov

in

TcXertov aytcorarai?

Plat. Theol.

^(urirovs

p. 7, ftv^as,

B^iav irponav Kai iro\vfiop"l"oiS irpiartjvfroX.v"iSecn,

pfPkrjiJi^vois y"V"a'iv

awavr^v,

cio-tovras

TeA-erat?'jr""f"payfuvovs, avrqv tqv Oeiav

Kai 8c,aicA.iv"t$, rais eXkajx^iv aK/oaK^vco?

Oeiov rov jcat "yKoXfl"if""rdai, fJMtev) yvftviras ("asav CKetvo* avrov rcuv rov /iCTaAa^)3av"tv, ot/iai rponrov Kai "v tq $"(api^ As in the most oXcDv.i. e. holy of the mysteries,they say, ''

that the mysticsat first meet

shaped genera

[t.e.

with the multiform

with evil

which daemons],

and are

many

hurled

enteringthe interior partsof guardedby the mystic rites,they temple,unmoved, and genuinelyreceive in their bosom divine illumination,

forth before the Gods, but the

on

and

divested of their garments, as

theywould

of say, participate

M9

dijBFerso

Since, therefore,these shall not

use

other indications,in order

any

them, distinguish

by

For

you.

than those which

when

else than

the

these

to

to

seem

of all the

cause

For

things.

to

adduced

are

standing signifynothing evils pertaining

say, ^^sofne

you

characters/' you

on

I greatly,

there

are

who,

some

the whole business of the telesiurgic neglecting theory,both concerningthe invoking[priest] and the inspector(exoxTjyy), and also despising the order of religion, and the most holy endurance of labours for a long time, and rejecting the

laws

sacred

ordinances,and

and

ceremonies, think characters is alone

a

divine nature

placein the That called latter

ligious re-

that the

and sufficient,

; the same

other

mode^

standingon that by doing

it appears

as

to me,

takes

of wholes." speculation

mitred

Warburton, as I have elsewhere sophist, him, from not imderstandingthe former part of this translates the words extract from Proclus,ridiculously

"multiform

that prefigure the firstgeneshapesand species, ration See his Divine Legation of Moses, 152, 8vo. a work repletewith distorted conceptions

of the Gods." book

ii.p. and

inaccurate

sophistas Warburton have justmentioned

translations. was,

and

abounds

And

yet, as

great

the notwithstanding with

work

false opinions,and

a

I

such

kind, yet he is compelledby pernicious book ii.p. 172, "that the wisest truth to acknowledge,in and best men in this, that in the Pagan world are unanimous instituted pure, and proposedthe noblest the mysterieswere as

are

end

of the most

by the

worthiest means."

But this

by the

way.

150

this for

hour, they

one

a

cause

can

certain

that though how is it possible be effected any thing beautiful or perfectcan Or how, by ephemeralworks, can by these? to spirit

a

enter

be

contact

true

;

produced of

essence

Through

these

that such

like

they

do

Gods

the

eternal

the in

sacred

and

deeds?

things,therefore, it appears that rash men entirely err, and deserve

not

with

to

be

ranked

among

diviners.

CHAP.

you

say

as

follows

"

:

of divination,also,

kind

another

Concerning

XIV.

Others

who

are

conscious

they are doing in other respects, are divinelyinspiredaccordingto the phantastic indeed receiving darkness for a copart, some hut others in operator others certain potions, what

^

And some ener^ compositions. gize according to the imagination through cantations and

water,

^

others in

a

wall,others in

the open

air,

accordingto the imaginationthrough be illustrated by the followingextract from water, may Damascius (apud Photium) : Tvvq upa Ocofioipov t^onxra vBw/j (fyvfriv Trap^XoyoTanyv. iroTqpuf yap ey^"sxra aKpai."f"V"^ "

rivi

This

TO)V

divination

vakivdiv, "(opa

i^xwfiaratu)v avta o\^eu)S

Kara

rov

v8aTOS

""ro/jt"va)V Tpaypxirtav, awcp

Kai

ctcro)

tov

irorqpiov

awo irpovXeyev

co-eo-^atTravrcos. c/ieXXcv

rf 8e weipa

ra

Tiys rot

151

light of the

and others in the

celestial body." The kind

multiform,may

since it is one

whole, however, of this of which

of divination

which

power,

soul

the

divine

visions

these visions Gods.

called the

being excited by

the powers

that

the Gods,

are

the

life of the

in

are

from

which

phantasticpower,

our

whole

divine

vehicle t with

luciform

occupy

eduction

with

surrounded,

is

the

For

now

illuminates

light But this lightthe etherial and which

speak, comprehended in you

be

be

may

*

of

other

some

or

sun^

will of the soul and

all

to it,being in subjection

moved

in

such

a

the

as

way

Gods, the leaders of the soul,please. irpayfiaros who woman

possessedin For

giftednature. cup, she

rjfia^, i,e, ''There

cXadev

ovk

appearances

wonderful

pouring pure that

in the water

saw

a

of future

was

was

manner

into

water

within

events, and

a

divinely certain glass a

a

nous the cup the lumifrom the view of

predictedwhat would happen. entirely experiment we also are not ignorant"

these she this * "

"The

Platonists,"says

assert iiiat lightis

spreadunder

rapidlyseized,without such

an

Socrates

a

Plotinus.

mental

as

that

Timeus

alienation

the

on

vol. ii. of my

who

possess

experience periods,

the

phantastic power

translation of Proclus to my

on

the

translation

the Soul ; and the long extract fW"m Dreams, in vol. ii.of my Proclus on Euclid. on

is

lightof the moon."

of Plato,p. 407 ; the Introduction

of Aristotle sius

certain

others,at

in which t Concerningthis vehicle,

resides,see

and substancesi,

fell to the lot of

which

But

about

But of

(ad Nazianzenum)

divine

difficulty, by some

any

excellent nature and

Psellos

sacred

Syne-

152

this takes

And

either from

the

placein

Gods

twofold

a

being present

manner,

with

the

soul,or impartingto the soul from themselves

forerunning light ; but, accordingto

certain

a

of these modes, the

each

illumination

the The

attentive

of the

divine

and therefore,

conscious

of what

lightdoes

not

these ; but

with

and

presence

separate subsistence.

a

povrer,

soul, are

since the

have

divine

the

*

dianoia

is eflfected, into

come

tact con-

phantasticpart

because it is not excited divinelyinspired, of imaginations but by the modes by itself,

is to

the

Gods, the phantasybeing then entirely changed from

human

custom.

Since, however,

contrary is receptiveof

a

contrary,accordingto

mutation

a

departure

is allied to another

and that which itself,

from

and

a

thing,and familiar t with it throughsimilitude, is capableof receiving it,hence the illuminators *

t. e.

The

discursive

energy

of

reason.

t Proclus in Plat. Polit. having observed the

he

Phaedrus,when and

poetically adoptssuch

the poets,and says that it is not with

insane

an

them,

adds

"

e. with \i,

that

an

an

a

mouth inspired]

receptionof

phantasyto symbolicnarration." rqv oiKcion^s, rj Tpoevrpeiri^ova'a

p. 396.

Tqv

to abstain from

alliance to the daemoniacal genus, preparing

the soul for the

"avaKivei

that Socrates in

ner, divinely inspiredmanas are names employed by for who speaks one possible

speaksin

eis ifxivrao-Lav

rqv

rov

divine H

excites the light, irpos BaLfioviov ycvos

Ouov "^(otos vapova-uav,

(mfxPoX.iK'qv airayyeXiav,

153

darkness

receive

cooperator,and

a

as

the lightof illuminating

in

of the

or

short,of the air.

or, in

moon,

the sun,

employ

likewise, they

Sometimes,

use

collocations

adaptedto the Gods that tions about to descend, or they employ incantaand these appropriately or compositions,

of such are

thingsas

are

prepared for the reception, presence, of the

and

festation mani-

And

again,sometimes they introduce light through water, because this being diaphanous,is aptlydisposedto the receptionof light. But at other times, they cause lightto shine forth on a wall, having prepared the wall for the reception previously of

lightin

Gods.

the best

by

manner

the

of characters ; and, at the

they fix

that it may

Many

be

not

mentioned

referred to it may

instruments

one

a

certain

solid

time,

so t)lace,

;

also,of introducing light but

all of them

may

be

wheremode, that of irradiation,

be

the

and effected, Gods

may

therefore,this illumination

through whatever illuminate. accedes

Since,

externally,

vient thing which it possesses subseralone of the to the will and intelligence to Gods, and as the greatestthing pertaining it, possesses a sacred irradiating light,either supemallyderived from ether,or from the aii:, and

has

same

scriptions de-

widely diffused.

other modes,

might be ever

lightin

the

sacred

every

154

T)r

the

the

or

moon,

sphere,"this

celestial

of divination

mode

this is

as

therefore,pass

us,

which

and

possesses

case,

it is such

a

unrestrained,primordial,

XV. on

is effected

which

other

the Gods.

CHAP. Let

some

that particulars,

worthy of

and

the

being

from all these

evident

from

or

sun,

much

to the

of divination

mode

art, through human of conjecture and

opinion.But concerningthis you

say

follows

as

:

of the investigation throughbirds,and throughthe viscera^ offuturity throughthe stars.'' And there are, indeed, many *'

Some

also establish the art

other arts of this to

exhibit

the

certain

divine

completionfrom to

an

But

and

the

from

art

artificialspeciesof

signs,which divine

things to

in

certain

cient suffi-

art

derive

ploys em-

their

Grods,accordingto various

from

alliance of

exhibited,

whole

are

therefore,this Universally,

divinatioiL

modes.

kind, but the above

a

portents,according the

certain

signswhich

are

respect decides,

conjecttirally probabilities

predicts. The Gods, therefore,produce the vient signs,either through nature, which is subserboth

generallyand

generation of effects; or

to particularly

the

through genesiurgip

155

.

presidingover the universe, partialbodies, and

deemons, who

elements

the

every

world, conduct

in the

contained

of

thing

facility

with

pheenomena,conformablyto the will of the Gods. But these signssymbolically premanifest the decrees of divinity and of futurity, as Heraclitus cealing, speaking nor consays, "neither * because they express but signifying ; the mode of fabrication through premanifesta-

the

"

As, therefore,the

tion.

Gods

generate all

things through forms t, in a similar manner all thingsthrough signs, they signify impressed it were as arvvQrifiarwv). Perhaps, by a seal {Sia likewise,they render by this said

by

in

us

this kind

of animals, the daemon

of the

*

These

words

For

ctKovwv

been

whole

the particulars,

to

who

presidesover

of the air, and

the

heavens, variously change

in his treatise De

t

has

of

XVI.

however,

the air,the motion

much

art.

CHAP.

Descending,

gence intelli-

our

concerningthe

common

of human

thus

And

acute.

more

mean

of Heraclitus Defectu

are

also

Oracnlorum.

here, I read etScov.

soul

them, tion circulathe

vis-

quoted by Plutarch

156

cera,* conformablyto the will of the But

that

indication

an

they are

Gods.

changed is

so

found without a frequently or deprived of the most heart,t parts, principal

this,that they are

it is not

which

without animals

life. With

suppliedwith

to be

possiblefor

all

at

respect

birds, likewise,the impulse of their proper who soul moves them, and also the daemon

to

animals

over presides

;

the revolution of the which

heavens

that birds the

*

greatestindication

destroythemselves, which

lib. viii. observes, that

believed in the indications

t The

:

and

the

Strabo,lib. xvii. asserts the said to be

auspiceswere

in the liver. This

was

the

the head

was

the animals

to

very

through thing.

when pestiferous

with

case

same

is,

it is

Italians

of future events

when heart in the entrails, or

no

from

ordained

themselves frequentlyprecipitate

Herodian,

the viscera

consentaneously

the Gods

this the

earth,and

much

was

Of

first.

air, accord

the

into

Gods, and

lead the birds to what

of the

air,and the power

descends

with the will of the

the

and, togetherwith these,

there

wanting that

were

he was slain. The by Caesar on the day also Caius when he was same Marius, thing happened to when at But Pertinax Utica. was sacrificing sacrificing, in which

sacrificed

both

the

heart

whence

his death

after.

In

the

the liver of the victim

and was

and

was

Livy,Plinyand

unfortunate found

Marcellus

battle with

to be without

Valerius Maximus

wanting,

happened shortly

sacrifices, likewise,which

prior to the the liver

which predicted,

were

a

the

formed per-

nians, Carthagi-

head, as Plutarch:

relate.^

157 for any

natural

not

thing

that so something supernatural, which

thing

produces

this is

do; but

to

it is

effects

these

other

some

through

birds.

Moreover, the lations of the

mate approxi-

stars

to the eternal circulations of the

but only locally,

not

of

irradiations

also in powers,

light.

these

But

heavens, and

are

the

moved

,

conformablyto

the

mandates

of

Gods.

most

pure,

and agile,

For

the

part of the

air, is adapted

is most

Gods

assent, it is

if some

celestial bodies

opinion will

the

fire. And

on

that certain effluxions of the

imparted

are

be

not

supreme

that when

immediatelyset

thinks

one

celestial

enkindled

be

to

so inflammable],

[i.e.

the

the

to

discordant

with

air, his what

is

frequentlyeffected by the divine art. The union, also,and sympathy of the universe,and the

motion

simultaneous

of the

most

remote

and belonged to near, parts, as if they were these signsto be sent from one animal, cause the Gods

to

luminous

in the most

men

indeed, through primarily, afterwards throughthe air. From becomes

aid

men

been

; and

as

that

of daemons

but

Gods, employing

media, send

they also

and

heavens,

said, therefore,this

manifest, that the instruments

many to

all that has

the

manner,

use

souls, and

indications

the ministrant the

whole

of

158

of every

nature, and

the world which

thing in

obedient to them, they being the willingly leaders of all these,and transmitting primordial is

which

the motion

descends

from them

wherever

theyplease. Hence, theybeing separatefrom^all and things,

liberated from all habitude

and

co-

lead all arrangement with thingsin generation, that to

and generation

their

own

contains, according

nature

proper

will.

This

therefore,of divination accords

explanation^ with

of the fabricativeenergy and of the Gods. For ft does not draw intellect of

and

concerns

excellent natures

more

to

ug"

but

whole

these

of divination,and

down

the

sublunary being

itselfsignsand discovers

that

proceedjfrom it.

CHAP. In

to

trine doc-

providence

this intellect

established in itself, converts the

to

the

the next

XVII.

the placeyou inquire''concerning

vJiai it is^and what the of divination, which qualityis hy which it is distinguished^^ have alreadyexplained, both generally we and But you, in the first place,reparticularly. present mode

diviners

obtain Gods

a

or

asserting, that

all

of them foreknowledge offutureevents through dcBmons^and that it is not possible for aa

"

159

otJiersto Tcnow that t4;hichis fiUure,than

any

those who

the lords

are

doubt,

you

subservient

wards of futurity!'Afterwhethe^^ divinity is so far

**

to meny

not

as

to

he

hecoming diviners from, mealy however, properlyapprehend of the

of the power

the

goodness,and

things,when

all

care

And, besides of divine and

You the

do

abundance

which

cause

comprehends

denominate

their

providential and defence of us subserviency. this,you are ignorantof the mode to

that

it is

drawn

not

but that it has

us,

down

separate

a

indeed, to precedency,and givesitself,

departs from

yet neither

diminished, nor

becomes

tlwd; receive it ; hut,

things

also appears another respect,for doubt

Gods

they

verted to the

our

attend

that conjecture to

them. to

its

of

But

the

to"

be

because

we

this account cf the

the natures

which

this power

either participants

is

are

never

in the

of the

inquireshow

sometimes

the power

in

works

it

men,

present

erroneous

things which an

all

contrary,uses

supposingthe

works, and

passionsof

to

me

effected. For

are

itself, nor

itself. The

to

be like those

to

the

on

to

its participants,

is ministrant to those

subservient

as

not,

Gods, their transcendent

you

energy,

converted

to some

averse

are

eon-

adhere we

you

Gods

to

dentially provibadly is subservient

governed by drawn

down

productionof

160

the

of

the realms

and

it

all

renders

likewise benefits

imparts to

the

much

how

the

much

all

without

it abides

more

thingsgood,

perfection.And

it does

not

thing belongingto

and

envy,

by

itself, by

in

it is filled with

more

any

cerning predictingcon-

things similar to itself It of its government the subjects

abundantly, and

most

in

or generation,

For

it

inspectionof providential

in the

worlds, or

its

own

so

proper

come itself, indeed, be-

its

participants,

things which receive it to and preserves them partakeof its peculiarities, It also abides at the in an all-perfect manner. in itself, and comprehends time perfectly same in itself, but is neither vanquished them at once of them. In nor comprehended by any one it

but

the

causes

vain, therefore,are of this kind.

togetherwith

the

disturbed

men

For above

by

is not divinity mentioned

does he effect different

time, in of them and

at

distributed

a

manner,

according to once.

Nor

one

being comprehendedin, or but contains and them

them

in

a

different

collectively about

signs,

divided about, them

himself,and

of

produces all

energy,

is he detained

divided

impartibly.

thingsat but

picion sus-

modes

divination,but producesall of them Nor

a

in

one

;

order,

comprehends them in unity,and produces invariable from himself,accordingto one

will.

IGl

of the Gods

If,also,the power

far as premanifestation

thingsinanimate,

to

as

proceeds in

pebble stones, rods,*pieces of wood, or wheat, this very thingis most stones, com, of divine proadmirable in the presignification phesy such

as

it

because

;

motion

imparts soul

things immoveable,

to

known,

all thingsto be clear and and

reason,

defined

be

to

mate, thingsinani-

to

from themselves.

*

Gale

ancient which

observes of

mode

in Scholiast,

this appears

that

and divination^

comprehended

is

Another

portion of

Nicandri

under

divine miracle

not

the term

Theriaca, says,

have

to

does

"

of

measures

intellection, though possessingno reason

makes

partakeof

to

the

by

and

been

a

very

differ from

that

Hence

the

wood. that

the

Magi

and

Scythianspredictedfrom the wood of the tamarisk. For in placesthey predictfrom rods. And that Dinon, in many the first book of his third Syntaxis,observes, "that the Median The Scholiast wise likediviners predictfrom rods." the testimony of Metrodorus, who

adds

says, "that

the

in plant,and that the Egyptians, crowned the solemnityof Jupiter, with the tamarisk, were and also the Magi among the Medes." He adds, "that Apollo also ordained that prophetsshould predictfrom this tamarisk has a plant,and that in Lesbos he wears crown,

tamarisk

is

often been this he

a

seen

was

ancient

most

thus

called

from when as

a

the

every

omen,

fivpiKaiov,

the

to the fire made

but if they made

about

occurs

if the a

leaves

noise, it a

none, M

was

here

elsewhere.

prediction

of the

bed

of

Muricaion,

Scholiast

in lib. Lv. and

where

laurel pertains. For

committed

good

the Lesbians

by Herodotus,

this,also, what

To

by

tamarisk]."What

[from fjLvpLKV], the says, is confirmed

that in consequence

adorned, and

laurel

considered one.

162 to exhibit through divinity appears to me signs in these things. For, as he sometimes

also

makes

stupid

some

through which work;

certain human

a

thus" also, he

which

which

that

exhibited

are

they

is

every

a

divine

reveals

time, he declares to

same

but

to

through things are deprivedof knowledge,conceptions precede all knowledge* And, at the

which

he

manifest

it becomes

that this is not

one,

speak wisely,

to

man

are

Thus

which

he

makes

which be

thingsto

naturally unknown,

are

signs

worthy of belief,and

superiorta nature, from

exempt.

known

are

that the

men

and

thingswhich are without knowledge gnostic. Through them, also,he inserts in us wisdom, is in the world and through every thing which excites our intellectto the truth of real beings, of

thingswhich From

events.

it is

these

of

and of future generation,

things,therefore,I

For it is of an

nature,

a

to

what

think

of divination

manifest, that the mode

perfectly contrary be.

in

are

you

suspectedit

is to

rulingand primordial nature,

unrestrained

power,

comprehendingin

and

transcendent

itselfall things, but

being comprehended by any thingsnor enclosed by its participants.For it ascends

not

into, and

rules over,

all

thingssimultaneously, and without circumscription, and collectively future events. Hence, from what has signifies

163

easilydissolve

said,you may

been

disturb most

doubts, which

and

meu^

vulgar in

may

a

elevate

tellectual, yourselfto the indivine,and irreprehensible presignithe Gods from all things. Through

becoming

manner

fication of

this;, therefore, we drawn

not

these

is evinced,that divinity

have

down

the

to

signs employed by

divination.

CHAP.

contest,^however, awaits

Another

that in which

than

XVIII.

which

and

our

replyto a

of divination, wheilier "

dcsmon, or

a

other

some

questionis simplythis, that

possiblefor

any

thingto sacred

adapted to

works, without

of the and

And

your

manner

divine one

gaged, en-

is present in manifestations, tions, divinaor certain other sacred energies.'* But or

it is not in

before

been

immediatelyannounce,

you

concerningthe causes a Gody an angel^or power,

have

we

less

not

us"

more

the

in

presence

of

as

some

ing inspect-

the sacred energy.

the felicitousoperations are

sufficient to these the

performed

concerns

excellent natures,

givingcompletionto

where

be

themselves, and

Gods

are

theyare media, and

the in

a

perfect, unindigent,of

leaders. small M

But

where

degreefallshort 2

164

of the extremes,

theyhave angelsas unfold them

perfectand

that

province of

it is the

daemons

rank

operationswhich

into

actions which

in

is

divine

to

some

For

of

one

since

the

effected ascribed

be

excellent

natures.

possibleto speak rightly

without

Gods

the

But

are

to entirely

more

it is not

the

about

manner,

effect those

last.

rightperformanceof a

light. And

to

the

as

the powers

the Gods, much

less

perform works which are of an knowledge with divinity, and obtain the foreequal dignity of every thingwithout [theinspiring can

any

one

of] the

influence is

Gods.

and possesses little, the

race

of its inherent

unstable

but

a

nothingness ;

connascent

a

only remedy and

the human

of small estimation, sees

imbecile,and

and

For

error, perturbation,

mutation, is its participation,

of a certain possible, portionof divine light. But he who excludes this,does the same thingas those who attempt to produce soul from things inanimate, or to generate intellect from things unintelligent. as

For

without

much

the

constitutes divine not

as

cooperationof a cause, works from thingswhich

he are

divine. Let

granted,therefore,that

it be

daemon, excellent

or

an

God,

angel,givescompletionto

works, yet

admit

a

what

you

we

not

must

adduce

as

a

on

a

more

this

count ac-

thingacknow-

165

these things^ in consequence ledged, that theyaffect sities of beingdrawn throughus by the neces"

invocation is attended."

with which

divinityis superiorto

necessity,and

likewise the

all the

excellent Nor

that

natures

is he

which

with

case

alone

by

nature, and

does

from

a

and their

natures

alliance, and

energiesthrough

effectswhich do not

excellent

more

are

happen

as

seen

you

to

do

cause be-

immaterial

an

titious adven-

necessity in

And

and

the

are

joined con-

litude through siminot accomplish

violence. take

that

thingsperformed

the

scientific operator, accede to

him.

world;

to any

thing else.

invocation,and place,

next

by

any

more

necessity

receive any

order, to be subservient introduced

of

but also from

itself the

not

this is

from

the

province of

the

which

from

men,

in

comprehends it is not

suspended

exempt

is introduced

which

is

choir

For

Hence,

the

placein diviners,

think, from the scientific

nation affected;nor is divitheurgistbeing passively thus effected through necessity, passion

preoccupyingthe predictor;for these things sence are foreignfrom, and incongruous to, the esof

more

excellent natures.

166

XIX.

CHAP. But

neither does

more

excellent

middle

the

subsist

natures

operate through him these

certain

a

invokes

who

prophesies;for

who

thingsis impious.

true to say, that God

more

as

he

does

instrument,* nor

assert

of [ofthe energies]

cause

to

it is much

And

things,is able

is all

effect all

to

things,and that he fillsall things himself,and is alone worthy of sedulous

with

t esteem, the energy attention, *

mistaken has totally Gele, in his translation^

of the him

of reason,

fieaov "^i o KaXtov,

so.

TO

T(ov

animum

sacerdotem

norum,

causam."

:

"

Sed

instrumentum

esse

neque

dicendum

intermedium

divi-

essetanquam efficientem also,of this mistake,he erroneously

veroinvocantem

In consequence,

that lamblichus

conceives

t God

ing mean-

this

thus translates

he

This

est fatidicum

the

place^and it is not unusual with For the original is aXX^ ovSt cos n opyavov ^ecnrtfovTos Kp"LTTOV(ov tttTtov, icttt Spa 8ia Tov

in original

do

to

and

dissents from

himself.

is all

and is able to effect all thingscausally, does produce all things,yet not by things. He himself alone,but in conjunction with those divine powers which continually germinate, as it were, from him, as from Not that he is in want of these powers root. to a perennial of his productiveenergy, but the imiverse the efficacy quires relikewise

their

in cooperation,

of its various

must

be Gods.

to the distinct subsistence

partsand different forms.

of the first cause, his immediate

order

if it be lawful

energy But

must as

all thingsproceedfrom

be

so

For

the

essence

to speak,is fiiU of

and deific,

and ineffably

deity,

his first progeny

he is ineffable and him

as

superessential, superessentially.

167

felicitous honour; that which

vile, of

that

with

laugh,when

which

is divine.

I hear it said, that

For

from which

is spondivinity taneously

things into

The

to the

theyproceed.

I

things,

or

characteristics of

Hence

the

ing cooperat-

of his first progeny

energy of

conformable

progressionsare

pared com-

Hence

present with certain persons

the natures

being

when ludicrous,

account, and

no

is human

Is necessary to the evolution essential^and distinct subsistence. efiable^

God, therefore, is,as

supreme

lamblichus

serves, justlyob-

alone

worthyof 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 that subordinate are to him, who powers largely participate of his divinity, and are less allied him. For in more to or we reverencingand paying attention to these appropriately, also attend

to and

attend which

is of

a

him.

reverence

to, honour, and nature, deified

For that which in

esteem

and

them,

is therefore

a

we

lously sedu-

is that alone

portion,as

it

of the ineffable

of all things. principle not understandingthis,exclaims, "if these that God is alone worthy of sedulous thingsare true, (viz, attention, "c.)as they are, indeed, most true, to what purpose, O lamblichus,is that mighty study and labour about daemons and other spirits But the answer ? to this, by regardingwhat has been above said,is easy. For mighty sary, studyand labour about these intermediate powers is neceswere,

Gale, from

"

in order as

we

are

but

to

the

our

with

union

their ineffable

of thingsis something so transcendent principle even beyond essence, it is impossiblethat we

united their

without

media

; viz. without

perpetualattendants,who

saviours our

to him

true

of souls.

For

in

a

salvation consists.

union

are

on

with

For

cause.

dregsof the rational nature, and

the

the first as

to be

should

Gods,

this account

the supreme

be and

the true

deity

168

either

through the period of generation,or

.throughother

For

causes.

thus

that which

is

if excellent, unbegottenwill no longerbe more will it is led by the period of generation ; nor it be primarily the cause of all things,if it is coarranged with certain things,according to other

unworthy

assertions,therefore,are

These

causes.

of the

conceptionswhich

foreignfrom the works vestigation theurgy.^^But an in-

of the Gods, and

frame which

effected in

are

suffers the

of this kind

suffer,about

multitude

the

as

of the universe

able to learn what these human

the mode

effected,and

are

the

thing

same

fabrication

providence. For

and

should

we

not

ing be-

is in which ascribe

refusingto

reasoningsto the Gods, they and fabricative wholly abolish the providential are tomed accuswe energy of divinity.As, therefore, cares

to

of

and

these, that the divine mode

answer

productionand different from

very which *

it is not

For these

inspectionis providential that which

proper

is

human, and

wholly to reject through

conceptionsand these

works

teach

us,

that in

reality approachto divinity, we, through sacred operations, does not draw near but that divinity Hence Proclus to us. in Alcibiad. "V rats Kai "v rais icA.iyo'co't, avroipuuLS wpocTLevai TTWS

i. e,

Tjfxiv "

to ^"tov,rffMov "f"aiV"raL

In invocations

in a seen, divinity, us, though it is we

certain

that

are

err

CTravarctvo/xcvwv

of the Gods, and when

respect,appears extended

avro,

they clearly to approachto

to him."

are

169

if it had

ignorance,as

from

not

subsistence; thus, also, it may that all

againstyou,

performanceof the

Gods,

and

these

they are

as

human

alone known

are

to the Gods.

the

things,and excited from

above

does

cause,

and

a

nature

ever, Neither, how-

these

possess

passions,nor

For

them.

its

that which

divine work

For

is of

completionfrom is without

is it

this is

; but

a

that which

produced from

a

the

a a

is neither

arranged,nor

be

imagines these passionsof it,

incentives."

admit

of this kind

cause.

the

they are

particulars:

a

certain

kindred

nature

kindred

nature.

casual, for

cause,

thing

every

generatedis generatedfrom

is

derives

and

may

assigned

cause,

mentioned

says

small

reason

which

But

that

things, we

second

a

viz. ''that the soul

does

XX.

therefore, these

of

you,

throughother through such as

but

causes,

reasonably adduce by

of

works

the

are

the

effected

not

CHAP.

Omitting,

tended justlycon-

be

and prediction,

works,

divine

the first any

and

a

thing

is not

produced by

a

tirely en-

human

thing foreignand

ordinate sub-

cannot perfect imperfect.All works.

is

more

170 have

therefore,which

germinatefrom soul

a

sides darkened

that

which

he

says, that

all

on

who

minates deno-

the

water

delirium,*or

a

words, after havingobserved

these

on

is

Negligence,or

ignorance and

Gale, in his note

Porphyry

form, and

one

divinity

to

For the human

cause.

by body,

Oblivion, or *

by

river of

the of

divine

is contained

similitude

a

and

foUy attend the soul in its lapseinto body ; and that, according into body, to Servius, the soul,when it begins to descend of follyand drinks oblivion,quotes also Irenseus (lib.ii. c. 59)" who makes the followingstupid remark : Souls ignorance, darkness,

"

entering into

they enter ingress.

this life

bodies, from

into

But

soul also is

whence

the

who

this,O Plato,since your if you rememlier the daemon, requisitethat

entrance, it is likewise

you

reply,that a and enlightenedby philosophy, like that of soul purified Plato,is able to recognisemany thingspertainingto its prewhile in the present body, in conseexistent state, even quence from of partially emerging corporealdarkness and oblivion ; but that it is not capableof knowing every thing till it is perfectly liberated from the deliriiun of distinctly, the body. And Gale, no less sillily, adds, respondebunt know

should

the rest."

this

is above

know

For

?

of oblivion,before

the daemon

do you

body

in

now

the cup, and

[itis said]drink

To

this it is easy

to

"

Platonici haec omnia quae circumferebatur non

knew Erus

biberat. all these

t.

e,

*'

cognovisse Platonem de Ere Armenio, qui The

Platonists

thingsfrom

did

For Plato did not obtain

historical narration,but

degree the cathartic and

from

not

Lethes

aquam

that

answer

the narration

who [inthe Republic]

Lethe."

will

narratione,

ex

Plato

of the Armenian

drink

of the water

of

this knowledge from

possessingin

a

any transcendent

theoretic virtues,and

enthusiastically (oraccordingto

a

from

gizing ener-

divinely inspired

energy)through the latter of these virtues.

171

life,or

other

some

eril,will

therefore,is detained

it

by

by she

For

can.

reasonable

if at any

to

time

this, it is capableof effecting

of, and being participating Gods, that the

soul does far

so

and

she

as

wisdom to

them,

or

proper these is but

enjoythe

we

even

;

the that

not

suppose

alone

that to

be

through by, the

illuminated

divine

Hence

energy.

of participate

divine

works,

her

proper

virtue

possesses

own

of this kind

though if works soul, every

soul

soul

which

alone

tained per-

would

perform possessedits

however, neither

perfection.Now,

sufficiently prepared for the

deed, It is,in-

appear

we

is

become

ever

of this kind ?

energy

means

no

evils,can

many

an

turpitude. How, the soul, which

possiblethat

so

sufficient to

not

its

sufficiently express

privationof lations by such appel-

the

or through passions,*

bond

perfectsoul

is

reference to divine energy.

this purpose

imperfectas

The

of ;

with

theurgicenergy,

*

Agreeably to this.Porphyrysays in his K"f"opimi irpos Karah^irai Auxiliaries to or ra Intelligibles, ^XV vorjra, vpos TO (Tdifjua, rrj "7n"*^po"f"rj tq wpo^ ra vaOrjra air' avrov, And ^X"*?^^^^ "avrrjv "v r"f (rtofjMTi, i. e. ''The soul is bound to the body,by a conversion to the passionsarising from

her union

with

it."

And,

*'

the

herself in

soul binds

body/' Philolaus also says, that the ancient theologists and prophets asserted,(os Bui rtvas ^^^ r^ rifnapta^ Kai Kadairep"v (rapxiTi tovt(^ r^Bawrai^ "ro)/xaTt "rw"(evKraif that the soul is conjoinedto the body on account of certain the

a

"

and punishments,

that it is buried in it as in

a

sepulchre."

172 is a differentthing,and the felicitous therefore,

accomplishment of divine works is imparted not the by the Gods alone. For if this were would not, in case, the worship of the Gods but divine goods might be short,be requisite, present with

stupid,it

and

insane

are

ourselves,without

hypothesisof

an

a affording

which

cause

of the

accomplishmentof

what Is, therefore, true ; viz.

**

is proper to

kind,

this

deserves

CHAP.

more

the

nions religion.If, therefore,these opi-

exercise of

abandon

from

us

to

as

be

not tioned men-

divine works.

XXI.

you

add

in the third

that there is

a

place

certain mixed

form of hypostasis^ consisting of our

soul and

divine inspiration derived f^ Consider externally lest we should be accurately, deceived by it, being impeded by its plausibility. For wherever one thing is effected from two, this one thing is whollyof a similar this then

more

nature, and species, which

concur

certain

in the

same

Thus

the elements

thing,produce one

thing from

in is

essence.

one

souls coand many alesce many, total soul. That, however, which

perfectly exempt,

irgr-^ryatftes

can

never

become

one

173 with

that which

neither will there *

can

departs from itself;*so that be one certain form of hypos-

that the nature This assertion, nev^r

become

with

one

opposed by Grale^who and body, and yet the than,the shows clearly

the not

and inspiration

exempt

granted him

in

has

a

understand

what

it.

But

our

soul

:

lamblichus

between as

a

tain cer-

partakesof body,and is

it

certain alliance with

from

less excellent

adducingthis instance,he

soul

transcends

manner

is departsfrom itself, is composed of soul

being a medium partible essence^ so far

partible essence, perfectly exempt

divine

But

that he does not

and impartible

is perfectly exempt

says that man latter is far inferior to, and

former.

For the human

says.

which

that which

this is not the

for the former in

a

case

with

perfectly

the latter. Let it,therefore, be

that,as Psellus

ducts hypostaticimion conone or h)rpostasis," yet such a union take placebetween two things, never can one of which has no habitude,proximity, alliance to the other. or led into this mistake by not properly Gale was attendingto which the words perfectly exempt,to vavr^hos e^-Qprifievov, But here employed by lamblichus. such mistakes are are usual with Gale, from his inaccurate and ramblingmanner of thinking. He likewise forgot, at the time he was writing

different essences

notes

on

natures

lamblichus,that he

school,and

not

a

says,

was

'^

to

the master

of

a

grammar

philosopher.

also,of their what^has been said,the absurdity, opinion is immediatelyobvious, who fancy that the divine be mingled and united with the mortal nature. essence can it would benefit and For if such a union were possible, and degrade the former. Just as exalt the latter,but injure of the rational soul with the body (asProclus in the union observes in Tim. p. 339), the former,by vergbeautifully ing k indles indeed in the body,but to a material life, a light darkness in and herself situated becomes by giving life to ; intellect [inas both herself and her own the body,destroys great a degreeas these are capableof receivingdestruction]^ From

"

174 tasis with the soul and if

divine

For inspiration.

divinityia unmingled,the

soul will not

be

mingled with it; and if he is immutable^ he will not be changed through a concretion into from the simplicity of that which is common, his subsistence. of

were

in

opinionthat

divine forms.

us

to therefore,priolr

Some,

certain small

It is

us,

sparksexcite

however, impossible,

that these

whether they are physical, sparks,, other way corporeal-formed, should in some transferred from thingsof a casual nature thingswhich are divine. But in what is

or

be to

asserted

now

by

of the

concause

you, the divine

soul is said to be

comixture; and

a

it is

comes evident, this being admitted^ that the soul beof it

gives a

and

the Gods, that

certain part to them

part'from measure

equal dignitywith

an

them, and

to natures

is itself bounded

follows which

in the order

that it also excellent

more

by

is asserted

dire,that the Gods of

by

receives

a

affords

a

than itself

That

some,

and

likewise is

most

subsisting precedaneously inherent in their

o{ intellect^ but participates

the

the whole^ as

Plato observes

a.prodigy composed of

the m""rtal and

intellectual part of death,and in tlie Laws,,becomes

them.

elements, are

For thus the mortal nature

and

the immortal,of the intellectual and that which intellect.

For this

body is the body."

death of the immortal

physk"llaw which

of isdeprived

binds the soul to the

but vivifiesthe mortal life,

175

there

and effects,

time, which

mixture

a

will contain

thingpro"

the

according in itself.

Gods

likewise,is this comingled form of

What,

?

[souland it will externally derived], For if it is both

thing consistingof two, and if it is

a

sistence sub-

divine not

spiration in-

be

one

certain composite,

a

things. But

two

something different from both,eternal

as

will

will in

no

in Here

mutable, and

be

generation.*And from

For he says,

lamblichus.

divine

respect differ from

again Gale,

imus^ ubi

but

from

coacervation

natures

*

certain

a

from

in time, and

duced to

will be

"

not

sed

nee

stances physical subit is absurd

as

understanding, opposes hoc

sequitur. S.

Max-

; haec

dedarat

hypostaticamuni"Niein

natures

cerinquit, in corpore et anima. Una ex utroque confit hyposnuntur tasis in se naturam composita. Servat autem perfectam ^la^topoM utriusque sc corporiset anims, icat n^i' rovn^v i, e, k"u ra k"u tSuAfiara, "urvfiff"vpra atrvfi^vpTOv ajjvyyyra. '*

But neither does this follow.

S. Maximits,where

he

folds un-

in the union, says these thingsare perceired hypostatic soul and body. One composite h3rpostasis is producedfrom But this hypostasis both. preserves in itselfthe p^ect

of each, and

nature

likewise the differoice of these unmin-

the peculiarities unmingledand unconfused." This gled,axid hypostaticunion, however, as we hare before observed, and the aoul, divine inspiration take placebetween cannot because

Gale

the former

is

perfectly exempt from

adds, ''Qu"ro

autem

afAffMw? Opinor, ^y^iv Non

"icile evincet

transiens

by

both.

dei

eirtyvotai?

actio."

I think

i. e.

et

the latter.

velit lamblichus

quid ^lov rrjjv "^a"^cK esse

''I a^

aiSiov what

the soul and divine

ti,

per

twurvouLV.

utpote

lamblichus

quae sit means^

inqnraiion external^

176

that

admit

to

eternal

an

through generation,it suppose

that any

natures

can

Neither, therefore,

or supposition

as

as

one

two.

CHAP.

XXII.

''that the soul generates therefore,

say,

the power

any

besides this,it is also

it is considered

whether paradoxical,

to

consists of eternal

thingwhich

reasonable; and

You

absurd

opinion concerning divination by

is this means

produced

is still more

dissolved.

be

is

nature

which has

imaginative perception through motions of this kindy or of futurity^ derived.

But

he

an

will not

that

easilyprove

is inspiration

somethingeternal^because it is a transient energy of Grod." Gale is right that lamblichus in his conjecture, by the word both in this place, the soul and divine inspiration means ternally exderived ; for it but when he adds, that

can

of

admit

other

no

meaning

;

be

something because it is a transient he shows eternal, energy of divinity, he be is himself to bad a theologist as as a philosopher. For God being an eternal, rather a superetemalnature, or his energieshave nothingto do with time and its transitive but are stably simultaneous ; so that transition progressions, inspirationcannot

but in the does not exist in his inspiring influence, of it,these it is as

justas

it would

because

beingof absurd

a

to

temporaland call any

be to say that the

it shines

opaque, substances.

mutable

energy

of

recipients

nature.

Hence

transient, divinity

lightof the

sun

through diaphanous,but

is transient, not

through ^

177

thingswhich wre adduced from matter constitute daemons throughthe powers that are inherent in them, and especially thingsadduced from the matter which is taken from animals" that the

It appears asserted

ta

by

reference

however, that what

me,

exhibits

you the

to

For

theurgicenergy. is

themselves.

soul, and

which

is detained

and Or

In the

can

body,

by

how

can

the

have

their very

is it that

who

condition

of

For

to

his

being

thus

thing of

will have

constituted.

is attended

with

of

out

vided di-

are

a

And

corporeal poreal cor-

it to coalesce

causes a

sence, es-

bodies, though from

them liberating

daemon, who

a

become

subsistence, again collects the

thing?

be

partible

in bodies?

being

dissolution,and one

a

which

about, be separatedfrom

they

these

to

separate

powers

prior buted distri-

are

energiesof in

terior pos-

exist

addition

themselves

be

are

which

more

prior

are

daemons

powers

bodies.

things,also,how

soul?

is

things which For

the

to

about

soul

generable

another, which

from

produced

to

be

to

this, is that thingswhich

dire than

to

daemons

corruptible.And

will be

absurdityin it,and

presentsitself to the view,

this, that it makes

and

with illegality theologyand the

of

one

is the firstthat

which

now

dire

a

whole

is

existence

an

This

certain

this kind

in

will

prior

wise, assertion,likecommon

N

doubts.

178 F6r

how

divination

6an

be

from

produced

divining poweir I And how i^oul be generated from thingswhich can lure sottlt And, in abort,how can things without which are more be the progeny of such perfect as are more imperfect? The mode" likewise,

thingswhidh

of

have

no

productionappears

For

it is

to

impossiblethat

produced throughthe

be

to

me

impossible. should

essence

be

of the soul, and

motions

throughthe powers which are in bodies. For from things which "without essence, it is ar" that essence should be generated. impossible receiv Whence, also,does the imagination, ing from a certain thing a diviningpower, cotae propheticof futurity?For We do that any

benot

of the

thingswhich are sown through generation possess any thing more see

than what

one

is

cause.

imparted to

But,

will imagination addition Unless

some

presideover

in

the

it.

daemons in

a

should

one

the

matter

not

has

which

is

existence.

no

that

say,

lent excel-

more

deemons

is derived

this matter

According are

its firstgenerating

certain

from that which

presidingdaemon

towards

by

present instance,the

receive

animals,and that when the

it

is

from

adduced,

moved sympathetically to

this opinion,therefore,

generatedfrom

bodies; but precedingand

priorto bodies, they

are

the powers

having an moved

in

ence existcon-

179 them.

fonnityto that not

dsemons

Let

power,

province of

a

is detained

which

body; but, on which

power

we

as

subvert these.

begin to

about any

opinion.

XXIII. after this adduced,

are

the mode

about

they proceed,endeavour it.

We

And,

shall,therefore, the first

in

dissolve the former

place,

of these

ployed deep^when we are not emsometimes obtain a we thing^ future" Not that the cause

knowledgeof

the

of divination

is derived

for in

is

both

from

in us, and

that which

derived, if these externally the works

ternally: ex-

which is

two

sequent con-

have

with each other,

coarrangement and connexion case

and

us

of thingsthe principle

subsists definitely

in this

placeand

"jPor in

doubts.

a

certain

a

indeed, doubt first,

both

shall

in

which

of divination,but

discuss

material

contrary,this pertainsto a is liberated from all these. Such,

animadversions

entirelyto

knowledge fore-

the

CHAP.

at

thing some-

the

copassiveand

the corrections of this

are therefore,

The

there will be

manner

of futurity is premanifestation

and the

I do

sympathetic, yet

respectingfuturity.For

true

not

thus

are

after what

see

it,however, be admitted,

of the two n2

are

definitely

180

and effected,

from

follow

them when

But

things which

the

the

their

independent of

is

cause

the preexistsby itself,

external to which

from

dreams

does

works, but

our

it shows itself, from

defined

is not

on

depends on things entirelyconcur

not

forth

frequentlyshines

that divination is

externally

the Gods, that it possesses and

power,

that it

an

dependent in-

folds benevolentlyun-

when it pleases, and in such a futurity it pleases. These as things,therefore,

should

have

an

of this kind.

answer

CHAP. In what

passionof of it,what and

subvert entirely

the soul is admitted wise

soul, which

according to

is in

to be

how

futurity ; but

the

sane

and

an

stable un-

knowledge? stable forethe

stable condition

viz. those

dianoetic,should

be

that the soul which

and disorderly

a

cause

possiblethat

its better powers,

intellectual and

according to

is it

if

For

will attribute to

man

a

to unfold

it.

and stupidthing orderly Or

of

XXIV.

follows,while you endeavour

divination, you

are

and

us,

Now, therefore,since the truth

us.

is in

derived

way

end

of us, but the whole

account

with

suspended precedaneouscauses. are

tumultuous

that

rant ignosuffers mo-

181

tions, should future ? to

have

knowledge of

a

has

For what

theoryof beings? impediment to the more

an

contained

in the world

passions,in this

intellection of

constituted

through passions,through their

were

case

similitude,would them.

true

rather

therefore,if the things still,

Farther

things?

is it not

And

is

itselfadapted

passionin

the

what

have

alliance

certain

a

to

if

But

sons they are produced through reathrough forms,there will be another

and

foreknowledgeof them, which is liberated from all passion.Again,passionalone perceives that which

but which

do not

Let

are

you

consider

arguments

your

tends

say ; for it is

phantasm

which fumigations

to not

the

to

the

^^

But

no

the

ance alli-

an

of the

soul

not

cite ex-

the

reasoningpower,

the

recipient;for they

and God

all men,

senses

contrary

^^the invocations'* do

unknown perfectly

"

excited.

not

of inspiration corporealpassionsin

that

the

have introduced^'

are

the

known

to

^^ihe

indication that

an

is then

but divinity,

spectator. And

alone

is

affected. being passively

therefore occupied^'

to

ence; subsist-

a

foreknow

to

support of this opinion. That

human

But

Hence,

yet exist.

however,

us,

to what

are

has

now

foreknowledgeapprehends things

different from

in

which

is present, and

arcane,

whom

and

or

are

they invoke.

hut those that

are

more

182

simpleand

that

manifests

prepared for

more

are

young

the

such

adapted to

tion" divina-

these

more

as

reception of

are

the

externally

however, you that

enthusiasm

from

these

same

it follows

For

influx of it, in the

the

the

as

this

In

trulyconjecture

not

passion.

a

signs,that

manner

derived.

is

do

dications, in-

these

acceding and inspiring spirit.From

is externally inspiration, way, therefore,these things

subsist.

CHAP. which

That

from

XXV.

follows a

the

in

alienation of mind

divine

ecstasy of the reasoningpower to

the

a

condition,and

worse

of divination

cause

in diseases."

black and

dogs.

For,

as

It is necessary, to divide

and other

we

to

furywhich

the

leads

fills us

to

with

human

leads "

it

that

happens conjecture,

redundancy of of intoxication,

happens from

mad

ginning, therefore,from the be-

worse

two

one species,

condition

stupidityand

imparts goods which than

the

an

which

may

ecstasyinto a

to

absurdlysays,

bile,to the aberrations to

of which

which

is the mania

it assimilates enthusiasm the

scends place,de-

next

are

temperance.

of

being,

folly;but more

One

the

able honour-

species

183

also deviates material the

motion

a

;

which

cause

and coufiised, disorderly, but the other givesitselfto

to

rules

bution orderlydistri-

the

over

of

thingsin the world. And the one, indeed, as being deprived of knowledge,wanders from wisdom; but the other conjoins with

that

natures

The

immutable.

the

The

is above

is

one

from

entirelyseparates us but the other connects

from

wander decline

from

last evils of

other

what

delirium

assertion

so

zauch

For

a

asm is enthusi-

in what

excited ever

by be

and perfection

does not

And

the

body? Or produced from

excellent

more

power?

In

the

through

of spiration in-

of the

salvation

depraved enthusiasm

but place through imbecility, is

to

the

to

body? Is not a derivation but divine perfectcorruption,

the

of

with it.

of the

this kind

which

ment, allot-

melancholy,or intoxication,or

predictioncan

diseases

"^1 ?

divine

things primary ai;idgood to

the

And

as proposed hypothesis,

? insanity

similar any

the

it a

us

your

down

draws

one

the other elevates

Why, therefore,does

the

but preternatural,

The

nature.

soul, but

one

wisdom,

our

likewise,is unstable,but the other is

one,

other

all

transcend

take

enthusiasm a

plenitude

short, the latter being quiescent,

accordingto

its

own

gives itself to

proper be

used

life and

by

telligence, in-

another

184

fpower

but the superiorto itself]; gies, fonner,energizing accordingto its proper enerwhich

is

these

renders

This, therefore,is

of other

the works excellent

others,thus also their energiesdo of any

those

of

speak from

other

divine

divine

and ^'sobriety

such

diseases

su"fusions,and

as

have

what

other?

Nor

divine

the two

in

again,must

such ambiguous state,** placebetween a sober

of the

imaginations. each

with

common

"an

compare

you that

as

by

body, cited imaginationsex-

the

by diseases,with For

human

similar to it. But

the

compare

to vigilance'*

consider

not

must

natures, you

means

you

if you

perversions.And

and vigilance as sobriety no

resemble

not

mania, immediatelyremove

sacred

a

all

Hence, when

nature.

it all human

ascribe

the

as

from

exempt

are

genera

of

degree]

For

beings.

most

works

all the

diflfer[ina transcendent

divine natures

more

lent. turbu-

diflferencethe

a

manifest of all others,because

from

and

depraved

most

condition

takes

which of mind

and

ecstasy,with sacred visions of the Gods, which are

you

defined

by

compare

Gods

with

by neither

one

truth of the

must

of the

imaginationsartificially cured pro-

enchantment.

the

neither

manifest surveys

the most the

But

energy.

energy,

nor

thingsthat

For the are

the

latter have

essence, seen,

nor

the

but extend

185

far

phantasms, as

mere

to

as

appearances

only. All

such

doubts

adduced

are

from

of

ness

as

the

them,

discuss them

any

the

it

further,because

introduced, tentiously

and

tend

not

sider con-

unappropriate-

think

do not

we

do

and

present hypothesis.

shown

have

we

purpose,

contraries,we

to

pertinent to

as

the

foreignto

contraries

Hence,

these, however, which

as

requisiteto

they are

with

not

con-

cal philosophi-

investigation.

CHAP. There

are

other

many

also, which

XXVI. contentious

be

may

innovations

subjectof

the

wonder.

justlybe astonished at the of opinions produced by admitting contrariety

But

one

some

may

either that the

whole

the appearances or

passion or have

of divination of which

alone, but

it is with

that

they

truth

has

those

the

boldness

to

subsists in

chanters, enmere

real existence

no

who

disease, since

is with

are

thing

every utter

incited

is

;

by

which

fraudulently

of truth, or what principle of intelligence, either smaller or er, auxiliary greatasserted.

can

For what

there be in those who

It is necessar}', however, not

are

thus

insane ?

to receive truth

of

186

such

kind

a

that which

as

be

may

fortuitous ;

for this,it is said,may

happen to

those that

rashlyborne

Nor

such

admitted

as

along. that which

when patients,

and

mologous kind

is

the

tions of animals.

divine,

peculiar,or nature.

But

the

lished

in energy

truth with

and

senses

of

this

imagina*

superior to

or

agents

for truth

;

this truth has

Hence

be

concordantlyho*

are

other

present with

truth

subsists between

they

each

with

must

are

nothing common

of divination is estab-*

invariable

sameness,

has

knowledge of beings present with it, of things. with the essence and is connascent It likewise employs stable reasons, and fectly, perknows all things. aptly,and definitely

the whole

is adapted to divination. truth, therefore,

This

Hence, it is very far from being ral

such prescience,

is inherent in rain.

For

some

certain animals certain

are

parts and

the

moved

sympathy,

of the

acuteness

of

a

universe; or certain sense,

they antecedentlyperceivethings which in about

the

air, before

when

conjunctionwith

in

powers

when, throughthe

certain natU'-

preperceptionwhich animals of earthquakesand as

arises from

this

a

they

accede

to

pen happlaces

the earth.

If,therefore,these assertions are true, though we we

from

derive obtain

a

nature

impressionsby

or knowledge of things,

come

which into

187 it is not proper to consider futurity, an impressionof this kind as prophetic it is, indeed, similar to foreknowledge ; but this knowledge,yet fallsshort of it in stability

with

contact

and

truth, is but

conversant not

always,happens,and

the truth in

but certain,

Hence, if there is future

the

in the

divine

the

future

are

not

things.

foresees

which discipline

a

art, this does

not

all pertain

foreknowledge.For

it

conjectures

by certain signs,and

these

such

always credible,nor

of which

hends appre-

in all

not

quently, fre-

arts, as, for instance,in the

medical

or piloting

to

that which

with

they

are

them

with

vine

providence,a

the

invariable

as

such

have

But

stable

that with

signs,connected

sameness.

as

with

di*

of

the

knowledge

future

precedes; [and this is attended with] immutable feith suspended from causes ; an

an

indissoluble and

a

comprehensionof

perpetually abidingand

all

thingsin

invariable

all ;

ledge know-

of all thingsas present and definite.

CHAP.

Moreover, that

neither

XXVII. is

art, and

it sufficient to the

assert,

sympathy of things in the universe, as if theywere the parts of one animal, contain premanifestations of certain **

nature

y

188

thingswith referenceto

which

vestigeof

divulsed less

degree; But

exhibits

in all

83

speciesof from

proceedfrom certain

it into

it fit to

judgment

of it.

and that

still

the

which is to

deceitful

blances, resem-

from

remote

more

adduce

But

mutation

if there

these in

forming a

form

divine

or

cies spe-

ing apprehended accordimmutable

truth;

at diflferently rejectedas unstable

subsists

be

If, therefore, unadapted to the Gods. which is trulydivination is a thing of this

kind, i. blush

as

the

must

nor

generation. Nor,

and intelligible

diflFerenttimes

the

to

of these is such

one

of divination is to be

the

manifest

more

divination ;

are

is reality,

and

or

false and

other

which

one

good

racterized unmingled form of it be chathe many phantasms which

divine, and

to

any

divinity ; thus,likewise,

predictionshines forth

divine

divine

of

thingsthe image

Nevertheless,no

one,

greater

a

for possible

certain obscure

thingsa

view.

in prediction,

since it is not

similitude of

a

image of

are

divine

tion. destitute of divine divinaperfectly

thing to be

the

that

nor

so

are

cation

in all

other ;

prepared^that there is apresignifiof some by others.'* For these things, exhibit a certain are seen, very clearly

bodies

or

each

to

e.

is

a

work, who

divine

ascribe it to

its eflfects without

nature, which

reason

and

would

not

produces

as intellect,

if

189

elaborated

nature

apparatus, and

thingsin

in

us

certain

a

this

inserted

prophetic

aptitudein

greaterbut in others in

a

For

in those

thingsin

auxiliaries from

less degree?

a

which

in the

nature

some

men

ceive re-

attainment

of their proper

aptitudesof which

in these,also,certain perfection, nature precede; but in thingsin work

human

no

in these eflFected], to

And

us.

neither does the end

when

arrangement, it is a

natural

certain

there

pertain

which

good,

nature, has

our

not

possiblein should

excellence

of prepared subject which

certain

a

than

ancient

more

proposed [to be

is

it.

For

prior

a

this

that

case

the

become

in those

is

thingsof imperfect

in these perfections, preparationsare ingenerated;but both these the habits of men are [andnot of Gods]. Hence, of those thingswhich are not present with us, far

so

as

are

we

from a

natural

some

way

seed

one,

men,

are

nature.

in

us

however,

there will not

be

There

therefore,

is not,

of divine should

assert, that there is

a

in

a

prediction. If a

general

more

certain human

of this there will be

a

certain

the Gods, it is not

proper

nation, divi-

physical

preparation. But with respect to that and divination, may be trulydenominated to pertains

parative pre-

to

which which think

For both ingraftedby nature. other things, and also the indefinite, according that

this

is

190

to the more

and

Hence

this.

which this account,

the

it is

the attendants

less,are

separatedfrom

divine

on

nation, divi-

abides in stable boundaries.

On

to also,it is requisite strenuously

againsthim from us. originates

contend

who

asserts that divination

You

likewise adduce

indications of this from what predicting

the works

is future.

For

clear

performedin

you

say,

"

that

[thedivinitiesfor the purposes have about them stones and herbs, of divination^ hind certain sacred bonds, which theyalso dissolve, open placesthat are shut,and changethe deliberate intentions^ to so as of the recipients, render them worthy,though they Tvere before therefore, depraved" All these particulars, accedes externally* that the inspiration signify It is requisite, however, not only to preassume those who

invoke

this,but also to define what divine

originis,which For if this is not know of not

and

produces divine done,

a

tion. divina-

shall not

we

viously pre-

its

quence is,in consepeculiarity ter, to it its proper characattributing

adapting this

to

this,indeed, has been

And us

what

of inspiration

the

littlebefore.

it

as

a

certain seal.

done by accurately

191

CHAP.

XXVIII.

however,

YoxT adduce,

despised,"tAe images.''But I should be

to

admitted

by the

true

should

any

one

for of

images,and

things?

effected an

obscure

but in

no

from the firstto the last

we

know

not

the

appear

so?

Other

that accede,

kind, have

phantasmsonly

is true, and

respect are

of this kind

that all things

of this

subsistence, are

X)" tiiat which

were

the

adumbration

an

if these

wonder of

one

descend

Or do

by

a

who theurgists For why forms of the Gods. exchangetrulyexistingbeings

any

survey

thing by no means of efficacious artificers

as

to be

good, things,also,

along in

borne

are

a

condition of being ; but obtain nothing flowing But this is manifest or genuine, or perfect,

from

evident

for not Nor

the

but divinity,

are

can

material

By

uniform

of them. and

matter, which What

telligible inis

fore, good, there-

-

from

it?

production:

geiminate from matter, and from the and corporealformed powers which

its subsistence men

from

for this purpose.

Or

than

from

but

in bodies?

are

their

is the maker

man

they produced essences,

assumed

of

mode

is not human

themselves,who what

kind

that which

art,

more

derives imbecile

impartexistence

of art,likewise,is this

to

image

192

fashioned 1 For itis said,indeed,to be fashioned

by demiurgic art

this is eflfectiveof true

but

;

and not of certain

essences,

art image-producing

from the seminal neither does

is distant

by productionof

it preserve

fabrication.

with divine

Hence

images.

val great inter-

a

realities. Besides,

certain

a

the

analogy

For

divinitydoes not through the celestial

fabricate all

either things, physicalmotions, or through a partial matter, or through powers thus divided ; but he produces the worlds

will,and by conceptions,

forms, and

supermundane however, the in

soul.

is said

elaborate

to

But

since

there

are

as

so

certain

one

is

portionbeing

through

to do.

infinite powers

not

For

in the

of all the powers

again,of

inherent

and

images,

thing does

it appears

But

physical

them

the

celestial Gods, the last genus in them

of

maker

The

revolvingstars. realitysubsist

eternal

through an

material im-

in

this power

sons spermaticrea-

[or productivepowers],and priorto these reasons

another

being established in immoveable essentiallyprecedes generation. portionbeing inherent in sensible

visible motions effluxions and whole

and

has qualities,

visible order of

rules

in

dominion

things.

therefore,in all these terrestrialmanifest

and

powers,

This

over

tures, na-

But and

celestial over

the

last power, the

circum-

generationin placesabout

193 the

earth.

other

Many

instance, the medical which

power,

has

and

as

this

gymnastic,nse

dominion

for

visible generation,

over

the

of the effluxions sent qualities heavens employ it, and likewise all

and

from

the

such

arts

in their

as

with nature. art

*

arts, however,

And

attracts

moreover,

certain very

a

portionfrom

operationscommunicate the

image-making obscure genesiurgic

the celestial effluxions.

Such, therefore,as the truth is,such also it is

unfold

to requisite

it to others. of

said, then, that the maker which

inherent in them,

are

be

images neither

the celestial circulations, nor

uses

*

It must

nor

the powers those

powers

of

skilled in

ought to be opinionthat physicians astronomy. And Galen derides those physicians

who

that

Hippocrateswas

astronomy is necessary to their art entitled Si quis sit Medicus emidem esse

deny

treatise

phum.

And

See his

philosoIngenio

in lib. viii.cap. ^0, of his treatise De

he Sanitatis^

calls physicians that

homicides.

But

ignorantof astronomy by astronomy here, both Hippocratesand are

called astrology. now Galenintendedtosignifywhatis Roger Bacon also,in his Epistleto Pope Clement, says, Opera "

quae

fiunt hie

inferius,variantur

secundum

diversitatem

coelestium constellationum,ut opera medicinse et alkimise." which i. e, works "The are performed in these inferior realms

are

varied

constellations, as,

accordingto

Galen

that great truth,physicians

present age

numerous

!

of diversity

for instance, the works

alchemy." If,however, as how

the

must

are

says, and

the

of medicine doubtless

ignorantof this

the medical

celestial

homicides

are

and with cides, homi-

be of the

194

naturallyestablished about them into conto come tact short, is it possible

"which nor,

are

in

them.

with

But

and artificially,

he

himself applies theurgically, which openlyproceed from the last

about

of them,

the nature

part of the universe.

receive

the

formed trans-

energies,and of material

from separated

They

from transposition, which

the powers

The

natures. partial

natural

partial

"

capableof being changed and at different times. differently

things to others, of like

these

For

are

likewise

compositionof

in

of such tude multi-

a

only entirely

not

are

powers,

some are

however, variety,

the

not

to the last effluxions

I think, being mingledwith effluxions,

matter,

;

but also from fabrication,

divine

For

production.

produces her

nature

works

at once, and and collectively, all thingsby simpleand incomaccomplishes

proper

positeenergies. Hence

it remains

;mixture of this kind, about celestial which

are

by

CHAP.

Why,

the last and

effluxion,and

moved

a

about

is better

the

a

com-

fest mani-

things

celestial nature, is artificial.

XXIX.

does the maker therefore,

effects these

that

of

images,who

things,desert himself,though

than

these

images, and

consists

he

of

195

thingsof

excellent nature, and

more

a

idols,which

in inanimate

alone representation harmony, and which and

in

are

with inspired

are

of life, contain is

confide the

renovated

a

multiform, externally

diurnal? reality

Shall

say that

we

somethinggenuineand true is inherent in them Nothing,however, which is fashioned by human is

art

that

genuine

and

is very far from

This

energy

of their

whole

will say,

you

uniformityof

and simplicity in the

But

pure.

being the

?

dominate pre-

composition. For

case.

the

idol, accordingto its visible composition,is

mingled from Shall

say then, that

we

power For

a

all-various and

thing of

this kind

and places, and which

certain pure

is manifest in them

multitude many

a

contraryqualities.

of

which

have

By

possesses

titious adven-

an

from

itselfto be imbecile

shows

if these

But

fect per-

means.

no

collected efiiuxions^

evanescent. we

?

and

enumerated,

are

lars, particufound

not

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 to

take

the

For

case.

with which

much are

these

idols

extinguished

are

greater rapiditythan seen

formed

in mirrors.

by

For

the

they

the accession

from

exhalingvapours; is mingledwith,and fumigation

but

of

images are

mediately im-

tions fumiga-

when

the

diffused through, 02

196

the whole

air,then

the idol is likewise

dissolved,and for the

remain

to

of

the

think

from

an

fictions about

which

to

if

the

to

in which

attention

they pay

to

simple.

idols

Gods, the absurditywill be

were

neither

to

in never

be effable deeds.

by words,

For

illuminates

certain

a

a

the

arising

they

great,as

so

nor

And if

as

But

lar simi-

are

they confide.

these

of

images

evil

this,these idol-makers

images

be

than

the

will be

sions? delu-

they are

nothing more

passive matter,

lover

a

to

the

attention to them

in addition

them

of these

of

time.

useless

if the makers

busily employed, are formations

is

For

value. that

who

man

to these

1, indeed, do not

know

portion of

smallest

truth, pay attention

any

naturallyadapted

is not

Why, therefore,should

diately imme-

be

to

divine

soul of this

dured en-

dour splen-

cause kind, be-

it is not which have

are

those

adaptedto be impartedto things entirelyrepugnant to it; neither

things which

phantasms a place for

are

detained

by

dark

lusive reception. This deof phantasms,will formation, therefore,

be

conversant

remote

with

its

shadows, which

from the truth.

are

very

197

CHAP. You

however,

say,

"

XXX.

that the makers

of images

of the celestialbodies,and can concurrence of what star, with a

observe the motion tellfrom the certain

false;

star

and

or

vnll be stars,predictions

or

also whether the

will be caciotcsJ' But on

true

thingsthat are performed and effior significant inanities, neither

will these

this account, possess any

phantasms,

thingdivine.

For

the last of the

thingswhich are in generation with the celestial moved in conjunction are with the effluxions and are copassive courses, which descend from the heavenly bodies. Moreover, if any one considers these thingsaccurately, he

will find that

contraryto what it

is here

they demonstrate For

asserted.

that things which possible

are

the

how

in every

is spect re-

and which mutable, and this with facility, turned ail-variously

are

by

external

motions,

or or inefficacious, prophetic, at different times effective, or or significant, so

as

to

become

should contain in themselves,by ticipation, different, parhowever small,of divine any portion,

then, are

power?

What

inherent

in matter

By

no

means:

for

generate demons;

the no

but

the powers

elements

which

of daemons?

partialsensible much

more

are

are

bodies

these

198

generatedand guarded by able to

man

any

as by a machine, fashion,

of daemons

forms

;

rather fashioned as

but,

neither is

of sensibles ;

from the elements the

contrary, this multitude

is

Hence, neither will it have

sensibles

stable

itself more

excellent

dignityand

power,

which

than

it

the

idols

of daemons

nature

them

that of idols another.

cient, an-

being

is

one

order of

The

in

the permanency Unless

daemons,

appellationof

rightlyemploying an For

more

able to receive.

denominate

indeed, you

natures.

sensibles,both

imparts to

they are

rated gene-

itself;but

than

But

simple,and

composite

more

fex

since,on

energizesuniformlyabout or

so

body.

multitude

certain dasmoniacal

a

certain

by them,

sensible

a

is

contrary,he is

the

on

fabricated

and

of participates

he

Neither

daemons.

not

this kind.

thing,and wise, each, like-

is very diflferent. Moreover, the leader of idols is different from And "

say,

that

tdolsJ*

this,also, you God

or

dcemon

admit.

is dravm

For

or

of the

you

down

of foreknowledge

hy of

a

what

destitute of divinity future,if it is entirely

and what but

mons. great leader of dae-

What, therefore,will be the worth deed,

sacred is

no

the

a

daemon

?

the nature

by

no

means

So that it is

to know requisite

is of this

wonder-workingart,

to

confide in it.

use

or

X99

CHAP.

XXXI.

Again, therefore,still worse of explanation the

as

than

which operations,

sacred

of divination, "

cause

this is the

assigns

certain genus

a

of

dasmons,which is naturally fraudulent^omniand which assumes the appearform,and various^ ance

of Gods deceased."

this, what

prophetsof Such

dsemonSfand

Gods

art, and

vice, and

every

that

darkness to

When

passion. which

theurgistsin

manners,

their

and from

atheistical

those

who

are

it were,

good

is

the

the all

evil,and

at the

from

same

before

manner nor

as

is it able

smallest

degree,

lightevery virtue,obtain become orderlyand elegant liberated

every and

from

passions,

disorderlymotion, unholy

themselves to

alone

this

actions,are

purifiedfrom

leap,as

the

these, also,

lightis present;

receive from

worthy

from

amputate

dsemoniacal, vanishes

when

disturb

who

in

these

excellent natures, in the

more

in

by purified

axe

from

that impart their light, time

you,

associate with

alone

those

sacerdotal

same

heard

once

to

trulydivinities,are

are

as

with

and

men,

the

the Chaldeans.

giversof good;

the

I

of

the souls

shall,therefore,relate

I

to

answer

and

conduct.

and flagitious,

thingsof

a

divine nature

and But who in

200

an

the

these,through

and disorderly manner, illegal

of imbecility

indigenceof

inherent the

with

associate

their proper

able to

not

are

power,

through

or

energy,

Because, likewise,

Gods.

they are excluded, through certain defilements, from an association with pure spirits, come they bewith

connected from

with

them

rendered

are

filled are spirits, kind of inspiration,

evil

the worst

depraved

and

unholy, become

and repletewith intemperatepleasures, of vice, are

kind to

foreign

manners

similar to

Gods, and, in short,become

the

depraved daemons,

the

of

emulous

whom

with

every

they are

These, therefore,being full of

connascent.

passionsand vice,attract to themselves,through excited by and are alliance,depraved spirits, them

to

of

every kind

in wickedness

increased

iniquity.They by

are

also

other, like

each

a

the beginningto the end, and conjoining similarly making an equalcompensation.Hence

circle

which

deeds

which in

a

the nefarious offences of impiety,

are are

into sacred

introduced

disorderlymanner,

and

confusedlyperformed by themselves it seems,

to

such

cause

one

which

those

works, and

divinityto

at

be

who one

are

works also betake

time,

as

stead present in-

of another, and daemons

instead of

to the Gods

again,introduce depraved Gods, whom they call equal

such (avrideovg) "

deeds

as

these you

201

should

adduce

never

sacerdotal

in

divination.

to evil than

discourse

a

For that

to

is

good which

degree hostile

of the

with

conversant

and

the

Gods;

daemons

trary con-

good.

in the

most

tion cultivareligious

thus, also, those

of

causes

to the

more

is not

are As, therefore,the sacrilegious

eminent

concerning

who

who

are

fraudulent,

are

intemperance,are

edly undoubt-

theurgists.For from these and when they every depraved spiritdeparts, subverted. are Every vice, present,is entirely too, and every passion,are by these perfectly of good is amputated: for a pure participation present with the pure, and they are supemally hostile

filled with

to

suffer therefore, nor

these

are

from

truth

impediment

no

from evil

spirits, goods

disturbed by theurgists the enjoyment of exhalations, or flattery,

pride,or or

Nor

These,

fire.

obstacles to the

spirits any

of their souls.

divine

a

are

violence ;

any

but

all

these,

as

if

yield and recede, without by lightning, or being able to approach touchingthe theurgist, struck

to

this genus

Hence

them.

undefiled

sacerdotal;and

and

This, also, does not, me,

may

or

any other

preferit

to

as a

as an

you

has

an

is

say it

is

trulydivine. does, require

arbiter,in order that I

multitude

but it is itselfexempt from and

of divination

eternal

all

of other

things;

things,is

natural, super-

neither preexistence,

202

certain

receivinga

opposition,nor

certain

a

has a prearrangement in which transcendency, things,because it is of itself liberated, many to and uniformly precedes all things. And this it is is

that requisite

genuinelover

a

wholly;

by

this

obtained

in

and divinations,

fire,which as

the end

of all

opinionof

is

effected deserve

not

to

you think

be

mentioned

truth from

are

the the

telligible in-

preestablished of every

in vain adduce that divination

evil daemon,

an

At concerningthe Gods. they are ignorantof

from

be

foreknowledge,and

those who

by

to theurgists

to

ought to

operation. Hence theurgic the

fect per-

through both these,

afforded

will be

ascent

who

one

self givehimirreprehensible

mean

virtue in souls; and an

every

of the Gods, should

since

truth will be

you, and

since in same

these

do

speculations wise, time, like-

means

of distinguishing

falsehood,because they are

beginning nourished in darkness, and of knowing the principles wholly incapable the

from

which we

these

are

shall terminate

the mode

produced. Here, our

of divination.

discussion

fore, there-

ing concern-

203

SECTION

IV.

CHAP. Let

us

then, in the

I.

place,consider

next

opposing arguments, what

they

reason

of

consequence it is

little more

we

great labour

that

and

what

should

we

cuss dis-

abundantly,in

should

you

what,

endiire

if

are,

speakingfreelyand

that requisite

to, and

And

possess.

things a

some

they

thd

leisure,

at

promptly attend For

say. should

it is

sary neces-

bestowed

be

on

they

should

accurately exploredfor a long time, them perfectly. Do you, intend to know

if you

the

and greatestdisciplines,

that

be

the

conformably to the

propose

doubt, and

arguments

I will

answer

fore, there-

present hypothesis, which you.

occasion

the

Say then, ''it

perior perplexesme to understand how suwhen invoked,are commanded by beings, their inthose that invoke them, as if theywere feriors^ But I will unfold to you the whole

very

much

division,which the powers will be

able

that

is

worthy

are

of

invoked

to clearly

regard,concerning ; from

define what

which is

you

possible

204

of your in the subjects impossible, For the Gods, indeed, and the investigation. excellent than we, through that are more natures and

what

is

of what

the wish

envying and

those

to

those

that

lently good, benevo-

worthy, such

are

being delighted

but

men,

they have begotten,nourished,

that

the middle

But

what

They

also

justworks, but impede

such

it is fit to to

and the

as

abstain.

there

genus

of

daemons,*which only

presidesover it is the

away

of

the second

work

one

provinceof

a

sword

Alcibiad.

are

of

more

a

is

more now

material.

to

others.

judgment, through an

As

daemons

therefore,

cut, and

Prior,there are

more

rational nature, and

speakingsare

suffer

to

irrational

of these

alone.

unjust; unjustly injureor

to

most

power,

daemons^ the first of which

lamblichus and

done

is without

each

Accordingto Proclus,in

orders

have

one

arrangement by which

which

are

these

cause

is,likewise,another

is allotted

and

they

one,

thingsas they

same

But

*

as

property of others,or basely to

destroy some the

give assistance

to take

endeavour

many

form in-

These

fi'om what

be done, and

ought to

the

are

genera

inspectiveguardians of judgment. us

un-

an

them, commiserating the

fit for

are

instructed.

and

fulness of

of sacerdotal

labours with

beautiful,and from

exuberant

impart things as

is

are

to

do

three

intellectual, the thirdsof

more various,

tional, irra-

205

which

kind

in the

distributed

are

to

this,thus also of the spirits

than

nothingelse

ing universe,accord-

partiblenecessityof

the

the

they

the

For

phsenomena. as

every

from

is known

Charonean*

from

called, emit

are

which spirit,

certain

a

one

divides,but another collects,thingswhich

generated. This, however,

are

nature,

is able

to

cles, spira-

themselves

corrupt promiscuously

falls into them.

thing that

of certain invisible spirits, each Thus, therefore, different

is allotted

a

adapted to

do that which

things which

course

and

turns

alone

is

it is ordained

therefore,who

He, natural

power,

to perform.

from

contribute

their to the

and orderlymanner, mately illegitiperformsa certain thing,in this case receives the injuryarisingfrom that which he uses badly. This, however, pertainsto another universe

mode "

in

an

of discussion. Charonea

river Meander

is

country of

a

; and

Asia

in it there

on Minor^ bordering

the

which exhale a spiracles Pliny,there are placesof this

foul odour.

are

According to kind in Italy, in the country of Puteoli, In Puzzulo. now the middle of in in the counAmsanctus, also,a place try Italy, of the Sanmites, there were sulphureouswaters, the that theykilled allwho of which were so steams pestilential, came

enim

them.

near

? Non

quibuset

Hence

Cicero,in lib.i. De Divin.

videmus, quam

mortifera

pinis,et in Asia

sint varia terrarum

qusedam pars

Plutonia."

"

genera

est, ut et Amsancti

Quid ? Ex

in Hir-

206

CHAP. BxTT

sometimes

we

see

II.

that take

placewhich

For it proposed to be considered. commanded are [todo this happens that spirits or that]who do not use a reason of their own, of judgment Nor and have not the principle For our dianoia does this occur irrationally. naturallypossessingthe power of reasoning about and judging of thingsas they are, and is comprehendingin itselfmany powers of life, is

now

accustomed

to

and spirits,

such

one

alone.

energy

excellent

more

attract to

to

in which to

as

derive their

from particulars

partsof thingsin things which

the whole

it commands

And

more

extend

themselves

another

one

our

excellent than

we

ing irrationalthey are inferior to

are, us.

to

the whole

tellectual thing is inbut dianoia],

physical,then

or

these irrational spirits, so far as more

them

ing [suchas our reasonperfectthan pure and

[asis the case with is wholly inanimate

wholes,are

tribute con-

the world

Thus, for instance,if

And

world,

certain frequently

world.

*

as

it endeavours

contained,thingswhich

wholes.*

power] are

from perfection

Hence, it invokes these

inferior natures, because

as

irrational

most

natures, because

are

we

the

command

theycontribute to thoughthroughbe^

207 that

which

proceedsto a less extent has than that which is more more principal power extended, though the former falls far short the latter in

magnitude these

For may all

and

also,another things,

indeed,

which

preserves

nature

in the universe ; hut

corroborated is

reason

assigned,and which is as follows : operationsthe priestsustains theurgical character; one,

to

order

divine

by

conjoinedto

elevated

the

in a

and

man,

our

other,which

is

signs,and throughthese excellent

more

as

possessedby the

of

of domination.

multitude

be

twofold

a

natures, and

is

their order

duction, by an elegantcircumdeservedlycapable of being

this is

with the external form of the Gods.

surrounded

Conformably,therefore,to a difference of this kind, the priestvery properly invokes,as more excellent natures, the powers

universe, and

far

so

again,he

arcane .through

as

he

who

from the

derived invokes

is

these powers,

commands

he, in symbols,

a

a

man

;

because

certain

respect,

is invested with the sacred form of the Gods.

CHAP.

III.

Dissolving, however, the doubts more

true,

we

think

superiornatures,

to

it take

in

a

way

still

in invoking requisite,

away

the

evocations

208 which

to be

appear

works, which if the

For

and

union, in

order

known

operations, operationsmay be truly

these

transcend

to men,

to them

of sacerdotal

bonds

divine,and may

the

ourselves

thingsthat

mandates

directed

But

forth

the

and

energy

that

in

common,

and

invariable which

does

the way

that divine

superior, works

are

in or discrepance, through contrariety, in which generatednatures are usually

produced; but asserts that every such accomplishedthrough sameness, rightly and

This

light

which

suppose

sameness,

impart,and

of solution,therefore,is far

effected

thing fire

mode

not

his

are

of divine

able to receive, its

are

nor

to

energizes self-energetic,

through all things with both through the natures those

draw

we

transfer one

we

and voluntarily,

being self-invoked

priest

from thingsseparated

to

as

adapted

of the

distant;

are

in which

others.

which

in

manner

him, in the way shines

will be

will the invocations

; nor

resemble

from

work

action

common

every

human

no

of

connexion

certain indissoluble

that

ship, friend-

of concordant

communion

the

are

given with great earnestness.

are

a

to men,

as

performanceof

the

in

mandates

also the

and

directed to them

consent.

Hence, if we

other that which that which

invokes

is

union,

separatefrom each

and

commands

work

that which and

is invoked,

that which

is

209

that which

commanded, is less

is

shall,in

excellent,we

that which

and

more a

certain

respect,

of generationsto the contrariety unbegottengoods of the Gods. But if we despise

transfer the

all such earth-bom

who

varietywhich

of

is in the realms

the firsthypothegeneration, sis verted, questionswill be immediatelysub-

of these so

the

transcend

is

honourable,

simple,as being'more

to the powers

an

which

that

ascribe

nature, and and

common

should, as of

it is justwe

as things,

that

reasonable

no

doubt

concerning

will be left.

them

CHAP. What

shall

then

we

IV.

concerningthe

say

next

why the powers who are invoked think it requisite that he who worships hut theywhen called upon to them should hejust^ do not refuseso to act ? act unjustly To this I reply,that I am dubious with respect to what of opinionthat and am you call actingjustly, inquiryto this,viz.

"

"

what

appears

to

to be

us

of justice does not Gods.

For

we,

brief,direct and

to this

which

our

also appear

lookingto attention

momentary

it subsists.

to be

is most

thingspresent,

to

the

to the

so

that which

life,and

But

definition

accurate

an

the

powers

manner

that

in are

210 to superior

and

the whole

know

us

all its former

certain

a

from the prayer of those that invoke

but looking to justice,

offences committed

by souls in former perceivingthink that

lives;* which

not

men

they unjustlyfall they suffer.

into

the

CHAP.

the

common

very

calamities

which

V.

multitude,also,are

The in

punishment them, they

inflictit without

do not

the

soul,

lives ; and, in consequence

this,if they inflict

of

life of the

accustomed

to

doubt

thing concerning

same

viz.why certain persons are afflicted providence, as undeservedly, they have not done any thing unjustlyprior to their being thus afflicted. For neither here is it possibleto understand what [perfectly] how

the soul is, and

offences it has committed

many

life,

its whole

in former

suffersfrom its former and whether it now lives, guilt. In this life,also,many unjustactions concealed from

are

known *

to the

See the

human

knowledge,but

Gods, since neither is the

are

same

of providence in this respectmost admirably justice the of i n his first treatises on by Plotinus^

defended

Providence, which Plotinus translated

w

treatise

by

me,

forms

one

of the five books

in 8vo. 1794?.

of

211

of

justiceproposedto them as to men. For men, to be the soul's indeed, define justice performanceof its own proper business,*and the distribution of desert,conformablyto the established laws, and the prevailing polity. But the Gods, looking to the whole orderly scope

of the

arrangement

of souls of what actions jxist what

is

unable, in

are

and

the

is it

What

alliance of

very

transcendent

Gods

?

For

wonderful, if we arrive at the

of

perfectjudgment

most

a

is different from

things,to

most

serviency sub-

judgment judgment of

the

Gods

Nor

the

to

Gods, form

also

and thingby itself,

whole

the

the

just. Hence

us.

natures. to each

to

with

it is with

world, and

more

preme sucellent ex-

hinders, but

that

with conjunction in a souls,justice may in

be

manner

if a communion

decreed

of the

by

the

nature

same

they are in and when they bodies,producesa certain identical

souls,both when

in are

of

out

connexion

and

order with

common

the world, it is likewise

the life of

that

necessary

a

ment fulfil-

justiceshould be requiredby wholes, the magnitude of the unwhen just especially of

and

deeds

antecedentlycommitted

soul transcends

*

the

infliction of

one

original, t";v iBiav rYjs V^X^s avrovpayiaVf which translates propnum animee officiwn, inadequately

In the

Gale very

by one punish-

P

2

212

due to the offences. But if any

ment

other

add

definitions^ through which

show

that what

in

way

a

known be

is

justsubsists

different from

by

should

one

us, from

mentioned

design will

sufficient for the

alone

are

it is

however, the before-

me,

canons

which

also bur

these

facilitated. For

in

can

the Gods

with

that

he

of

manifestingthe universal genus, and which comprehendsevery thing pertaining to the medicinal vine punishmentsinflicted by dijustice. purpose

CHAP. In

order,therefore,that from

arguments

we

which

contend

may

is

contrary

asserted,viz. that

performedin the

of these

causes

For those that the

and do

Gods

againstthe objection

certain

causes

And these

causes,

will what

to

grant, if we

not

are

is

good

are

possess

of if

to

the

are

accused

as

of

causes

good ;

good essentially. They

are

it is not

be

That

immediatelymanifest.

is

guiltydeeds we

have

unjust things are

nothing,therefore,that

other

we

this business of invocations.

Gods, however,

of

abundance

an

adduced,

now

please,the

you

the

VI.

not

proper

unjust. Hence

must

able to

gated. be investito

discover

throw

away

213

the true

conception respectingthe Gods, of the doubts

account

on

whether

these

nor

unjust

and how they are effected, performed, to depart from notions concerning the Gods which are trulyclear. For it is much better to acknowledge the insufficiency of our power to explainhow unjustactions are perpetrated, than to admit any thingimpossible and false deeds

are

respectingthe Gods ; since all the Greeks Barbarians trulyopine the contrary to be case

with

divine

After

natures.

and the

this manner,

these particulars therefore,the truth respecting subsists*.

CHAP.

it is necessary

Moreover,

evils* sometimes

whence how form

of what

and

many

of them

if what

images

we

they are.

generationof

my

Evil,at the

and

translation end

of my

Theology of Plato.

causes

to

show

For

various

the

evils.

the

assume

good daemons,

tribe,about evil-producing

abundant See

arise,and

evil daemons, who

and

the

add

little before said, concerning

a

of Gods

*

kind

to

simple; but, being various,

is not

is the leader of the For

VII.

of Proclus

on

the

pearance ap-

is true, an which

Subsistence

translation of his six books

on

a

of the

214

usuallyhappens,will

contrarietyof this kind from

hence

he

caitse

assumes

ing to

the divine genus

what

is

;

hut he is suhservient to

unjust,because he is depraved. The thing,likewise,that is said of good and

same

evil may

of the true

asserted

be

As, therefore,in divinations the

predictionsto detect

this

another

to

Gods

falsehood

any

daemons

to

Gods

daemons

as

are

what

unjust and

always subsists

the

never

with

And

invariable

but

such

at

more

itself,and

sameness, ; but

that which

in peculiarity

daemoniacal

thingsof but perhaps

that

subsist ;

wonderful.

the most

dissension,about

all wonderful should

tains per-

discordant, and

is

contrary,that this should be

alone

that, indeed,

with

accords

is the

same,

case, would

;

of

unjust,

be

to

are

daemons

good base.

and

opposing nature very

just

which itself,

it is not

refer

naturallydepraved,perpetrate

degree of

eminent

the

to

we

viz. that

cause,

excellent natures

more

is hostile

which

and

consents

to

when

we predictions

of

the

ascribed

which

attribute true

we

thus, also,in thingsjustand

;

is

the false.

and

alone, but

in

genus

beautiful and

the

an

evil dosmon

cm

should he just^heworshipper the appearance of one helong-

his

requiresthat

For

to flow.

appear

not

be

the

215

VIIL

CHAP. We

beginning from

however,

may,

the

demonstrate hypothesis,

universe

in

neither

are

but

power,

the

that

admit

must

much

as

sluggishnor and

also is the power

our

the of

concerns

magnitude, by

which

so

is present with

greater. Each, likewise,by itself is

them

ble capa-

different things,and produces effecting

of

certain different

energies. They thingsmuch more effecting

of

each other.

besides

And

productionextends partly from powers,

and

also capable

are

numerous

on

form this,a certain multito

parts from wholes

sympathy, through

partlyfrom

the

similitude

aptitudeof

;

of the

patient. If,therefore,certain evils destructions happen to parts, they are

agent and

to the

salutaryand good as and the harmony of they from

introduce not

a

being

wholes, or from

a

third

place,from

reference

with

able

to

bear

wholes

to

the universe, but

necessary

to

parts

corruption,either the

energiesof

certain other commixture

temperament of their the

of

destitute

they excel

as

We

thing.

same

corporealparts

beauty, perfection,

much

another

the

own

imbecility, or,

and in the

privationof symmetry

partsto each other.

in

216

CHAR

body

the

After

IX*

of the universe, also,many-

by thingsare generated

of similars, and

the concord

dissimilars,effect not

a

of it. For

the nature

few

the

of contrariety

things. Farther thingsinto the

the assemblageof many still, animal of the universe,and the powers in one of the world, whatever the number and quality in short, one be, effect, thing in may account of the wholes and another in parts, on them

of parts. Thus, imbecility

divided the

love,and friendship,

for instance,

contention which

sist sub-

in energy in the universe,become passions natures in the partial by which they are participated. Those

things,likewise,that

in forms preestablished the nature material

of

in

reasons

pure

of wholes, participate

a

certain

of morpheain and privation indigence,

thingswhich thingswhich wholes

and

are

are

to a part. And according are conjoinedto each other in in parts. Hence separated partible

subsist

.

natures, which with

of wholes participate matter, degeneratefrom

in

junction con-

them

in

and also from what is beautiful and things, in order perfect.But some partsare corrupted,

all

that wholes

^

may

be

preservedin

a

condition

217 conformable

time wholes

same

remain

CHAP. shall

employ the

a

X.

what therefore, collect,

conclusions.

these

impassiveto

of this kind.

molestation

Wb

likewise,

Sometimes,

nature.

compressedand weighed down, though

partsare at the

to

the

For

physicalor

universe,

happens from

if certain

invocators

corporealpowers*

involuntarygiftof

an

of

energy

[fromthese powers],and which is without vice, this gift takes place. He, likewise, who uses [sometimes]pervertsit to thingsof a contrary the gift, And nature, and to base purposes. indeed, is moved contrarily togetherwith the tude through similipassions,and sympathetically ; but

he

who

the

uses

draws deliberately to what

is evil and

throughthe But case

if

should

certain

*

some

are one

most

the

indeed, gift,

harmony

universe

operate co-

of the world.

understandingthis iniquitouslyendeavour the

to

remote

one

portionsof

is imparted,

it,contraryto justice, And

base.

things which

causes

thing which

to

to to

other

be

the

draw

parts,

See cap. 40, 41, 42, of Eunead iv. lib. iv. of Plotinus, from which the doctrine of this chapteris derived.

218

these

of transgression

things that neither

bodies

and

beautiful

are

this is

base, but

the

and

men,

the order in the world, pervert

that

and

these very natures

and

from

the

be

to

appears

accomplished by proceed

Hence

legal.

effect what

the Gods

do

of the evil that

cause

audacity of

the

but

ensues;

the

not

parts are

natures

them;

do

nor

bodies

impart improbity from themselves,as it is thought they do ; but they send their proper effluxions to placesabout the earth, for the salvation of wholes, and

those

who

their

receive

them

commixture

and

is

a

given to

which

it

by

and transfer perversion,

different from

purpose

imparted.

was

them

transmute

nature

is not

the

all these

From

cause

for

that

therefore,it is demonstrated divine

what

ticulars, par-

that

of evils and

a

just un-

deeds.

CHAP.

Moreover, doubt, not

*'

hear

how

inquire,and

you

it

XI,

comes

him who

to pass

at

same

invokes them, if he is

thingsfrom

what

time

that the Gods

from venereal connexions ; hut,at they do not refuseto lead any ven"ryr You have, indeed, a of these

the

the one

same

to

do

impure time,

illegal

clear solution

has been

before said;

219

if

done

they are

effected

are

another

according to

excellent

more

cause

contrary to [hnman] laws, but than

laws.

things of this kind mundane harmony and

that

and

order if it

Or

pens hap-

conformable

are

friendship, yet produce a conflict in parts through a certain of good, sympathy. Or if the communication which is beautifully imparted,is pervertedby the

to

those that receive it to the

XII.

CHAP. is

It

necessary,

however,

and thingsparticularly, and

what

is

one

animal

to

show

to

discuss how

that the

; and

whole

The

"

mixture,

hasten

"is

"v

irav

rovre

deed, are, in-

through to

each

spontaneouslydraws

to

"v,

TfAowTOs,ovSfv

ovTw

Kai

cos

woppdi

TOTTov

the the

iv. lib. iv.

Eunead

fwov cv

the

other.*

however, and

Agreeablyto this,Plotinus,also,in

cap. 32, says, Kai

nature

collective power,

of

cause

one

site, requi-

universe

parts in it

separated by places,but possessionof

sist, they sub-

that the

understand

these

It is

they possess.

reason

to therefore,

contrary.

fwov T" (t)s

ovroSy

fifj ryyvs

''This t. e. "f"va'"i, "rvfi'7raO"iv ry animal. But being an animal universe is one, and is as one and completely one effecting thing,nothingin it is so distant of the one to the nature in placeas not to be near animal, of its S3maipathy with the whole of itself." account on "vat

tov

evos

(Iwovwpos

ro

220

minglingwith each other. But it is for this spontaneous attraction to possible

partsto also

a

excited

be

fit. The

extended

and

by

art

itself to the

good, and

source

the

of

symmetry

retains

the

and

things that

both

preserves such

as

ciple prin-

becoming

are

in the

But

be.

is

inserts,by union,

; and

existence,and

in

plenitude;has

of love, which principle

the indissoluble

to

of

world,

whole

harmonicallyprocuring communion,

consent, and

are

is

itself, therefore^of this mixture

cause

extending from power

than

more

from

parts,through their separation other and from wholes, and

each

because, from

their

own

nature,

proper

they

imperfect,indigent,and imbecile, their is accompanied with pasmutual connection sion; are

a

are appetite

connascent

*

This

art is

account^ from Dcemons doubt

a

is here

said

empty

name,

this art

very

extracts

Greek

rare

the

by lamblichus,and but possesses to be

this

from

Art

a

the

manuscript of

Dogmas of

acceptableto the

seems

inherent.

other than magic, of which

no

to according

not, be

of them, desire and

in most

by which,

there-

following

Psellus,On

the Greeks, will, I

reader,as shows

*

it illustrates what

that

magic

is not

an

real power,

though at present Fidnus publishedsome

lost totally

manuscript in

Latin

;

but Gale

does

not

had it in his possession.H yoo^Tfia " c^-i 'r^yyq "vvAov9 ictti \Oovi.ov% BaLfJLOvas "f"avTa(rio"rK(nrova'a

appear to have Tis

v"pi

TOis

T0V9

eiroTTTttis

avayoixra, KOvs"

Kai

Ttt

TOVTwv

S"

"iB"i}\a, Kai

rovs

ftcv ioairep

"^ aSov

KaKOir*v^j/oOtv tovtovs Karayovcra, "iSia\a arra rtav tois v^tyiycrt Oefapois "/"avra(r/Aara

rovs

Kai

221

fore, perceivingthis innate

Kai

TOVTWV.

/A"V pCV/WtTa

TOIS

Be

thus

distributed

and

by nature,

desire

planted im-

about

"K"l6"V KVfAaiVOVTa

TlVtt

it

CITO-

av""r"ts Beo-fiiav

icai Kai rpvfJMS, ^(aptras caraySe ras Kai roiavras fivva/uis, ycAXerat. ocr/juuriicai CTraycrai Se t* X/^f"* '''^^^ EXXt;o-tv firaxryuaxnv,tj fmyeia woXvSvvafiov rois (jyvqa-f

eSoJc. ix"piSa yovv

ctvai

errn^fiYjs. avt^vcvotxra

(jxixriv co-^an^v

ravnjv twv

yap

viro

njv

rrys upariKrjs

TravTwv o-cXiyn^v Xeyfa woiorryra,

SwafiivKai Be TravToSaTrwv "^vTto)V, tovtwv /upeScov, ^okov, ^oi)("i(avKai twv "vr"v0"v airXios eiveiv, icat T(i"v jSoraviav, Kai KafyiTiov,Atdcov, T" Kai vavTOs Bwafxiv,eirrevdev apa irfKLyfiaros, viro^ao'iv Ttt ayakfiarat" v^jyi^a-iv eavrrjs "pya("Tai, vyctas irepivovqvavroBaira' Kai voa-oiroia "/iiTtica, Kai (ryripjaTa vouirai aeroi BpaKovres, piwrifMi ovprfqpjaTa erepa, Kai ficv, Kai "" viro^co-is' Kai avTots atXovpoi kvvcs, xai Trpos vyciav (rvfipoXa. vrjKoseis rag KopaK"s aypvTTvqriKa Krfpos Be Kai Be iroXr T(DV "f"avTa("i irapaXap,pavovrai, fxopKav ODfJLwXxureis Kai cirt tovXaKis,Kai TTVpos ovpavvov "v6oo-"is, BiafxeiBuiHri Be Tcov avawrovrai, ayaX/Aara'irvpC avTOfiaT(^ XafxiraBes i, e. "Goeteia, or witchcraft, is a certain art respecting

TT^v

T"

ovirav

material become

terrestrial daemons^ whose

and

it draws

down

it leads up,

from

on

as

it were

high ; and

the eyes of some,

indeed,it pours

draw

incantations.

thing of forms the

And

from

some

Hades, but these,too, such as

exuberant

streams

are

of

of

phanbefore

; but to

and bonds, delicacies,

down, too, powers

to

others

certain

causes therefore, the before spectators.And

others it promises freedom

They

it causes

from

species. This art,

evil

tastic imagesto appear

and

images

of this art. visible to the spectators

these daemons

an

Kai ffAxriv^

Kai

vours. fa-

of this kind

by songs the But magic, Greeks, is a accordingto

For they say that this powerfulnature. last part of the sacerdotal science. Magic,indeed,

a

very

investigatesthe nature, power, and qualityof every thing sublunary;viz,of the elements,and their parts,of animals, all various plants of stones,and herbs : and and their fruits,

222

(artitself also being multiformlydistributed attracts and derives it about nature), variously as

through a

in itself is

which

Hence

channel

orderlyand arrangedinto

privationof order, and and the which

end

in

each

the

is beautiful

deformity.But particularthing,

with union, it transfers

is connascent

plenitude,which

indecorous

another

fillsthat which with

commensurate

venerable

it transfers that

is

to an

and power of eveiy thing. short,it exploresthe essence From it producesits effects. And it forms hence,therefore, all various figures, and statues which procure health,makes in

thingswhich become the instruments of disease. It asserts, too, that eaglesand dragonscontribute to health ; but that to which, are cats, dogs,and crows symbols of vigilance, of certain But for contribute. the therefore, fashioning they and clayare used. Often, too, celestial fire is parts wax made and to appear throughmagic ; and then statues laugh, enkindled." lamps are spontaneously This curious passage throws light the following extract on from the firstbook of the Metaphorsis of Apuleius: Magico susurranime, amnes agilesreverti,mare pigrum colligari, lunam s olem inanimes ventos inhiberi, despumari, expirare, diem toUi,noctem teneri" Stellas evelli, i.,e,"By magical back to their incantation rapidrivers may be made to run winds become the sea be congealed, destitute of fountains, "

the spirit,

sun

be held back in his course,

to scatter

her

foam, the

day be

taken

be inferred from cause

and

away,

nightbe

be forced

moon

their orbits,the For it may

detained."

that witches formerly were Psellus,

the appearance

of all this to take of Psellus

be observed, that this MS.

part of his treatise On Gaulminus

from

stars be torn

the

the

; for it

never

the

place. On

able to

It must

Dcenums

forms

also no

Energyof Dasmons, publishedby

was

published.

223

assemblageof

different

passion.

common

from

It likewise

which itself,

generationof it does

thingsaccording to

impartsa nnadapted to the

is

what

is

a

matter

whole

beautful,either because

receive it, or because it entirely transfers it to other things. It also mingles different physical it manages many powers, which for the purposes of generait pleases as tion. not

Hence the

apparatus of

kind

certain

a

universallyshown,

venereal

a

proceeds from from

not

have

we

daemoniacal

CHAP.

causes

;

how

possess from

a

art, and divine

or

cessity. ne-

XIII.

therefore, also

Consider,

of this

connexion

certain human

a

that

stone

themselves

another

a

herb

a

or

nature

of

genus

frequently

comiptive,or

For this again collective of generatednatures. is not onlythe case with these,but this physical power

is also

which things, a

in

those who

reasoningprocess,

works

and

to

able to infer

perhaps

nature

to

greater

transfer

more

by

the

excellent

daemons]. acknowledged that the

Gods, angels,and

Now,

therefore,it is

tribe

of

evil

not

are

will

energiesof

beings [i.e.

and

greater natures

daemons

has

a

very

extended

224

thingsas

why

is it wonderful

should

separatedfrom

every

the

an

the^one peculiarities

what

by

or

For

these?

as

distinguisha good from

able to

evil daemon,

tribe of this kind

a

works

effect such

is not

man

that

in

Hence,

the earth.

subsist about

such

and affairs,

human

in generation^

in

power

those, who

Hence

other.

is

perceivethe difference between the two, absurdlyreason concerningthe cause able to

not

are

of

them, and refer this

to

nature

the dsemoniacal

and

of

certain powers

in

things,whether

body,

but

placesof generation in spirit ; this,indeed, separatesthe distance means,

cause

from

of

men

turbid

a

will be

a

excellent

in

thingsthere

subservient

venereal are

many

to

in soul

the

By

no

divine,or any desires illegal For

causes.

humid

the greatest

natures.

is

the

opinion,but

true

concerns.

other

a

about and

thingsat

therefore,is that which

good daemon,

such

wanders

of these

more

assumed

left the testaceous

has

body, or

terrestrial

and

are

superior If,also,

order.

soul partial

a

order to effect these is detained

to genera

cause

of these

225

SECTION

V.

CHAP. The

mentioned

doubt

is,as I may both

common

I

say,

by

an

I.

by

in the next

you

inquirywhich

the learned

the

and

place,

is made

in

unlearned,

or concerning sacrifices,what' utility and ivith the theypossess in the universe^ ''

mean

power

Gods, and

on

what

theyare performed,

account

indeed to the powers who are appropriately honoured by them^ but usefully to those by whom the gifts are offered!^In the same place,also, preters viz. ^'that the interanother objection occurs, and oracles oughtto abstain ofprophecies from animals, lest the Gods should be polluted from them. For this is by the vapours arising

contrary

to

the

allured by the especially

CHAP. The

hostile

that

are

now

the Gods

assertion,that

are

of animals.'^

vapours

II.

therefore,in opposition,

proposed,may

be

the

things

easilydissolved

by demonstrating the dignityof wholes Q

with

226

respect

parts, and

to

recollection Gods

the

above

that the

*

But

men.

soul,which

all the

over

by recaUing to your exempt transcendencyof the what

ranks

as

I

whole, presides

a

body,*

mundane

is this,

mean

and

that

the

lamblichus

(apud Stob. Eelog.Phys. p. 114), KOiv(ovia \frv)((tov says, Ovx ^ avrq c^i irauriav vpos ra fnayMra, aX,X rj fjL"vokri"ixnr"p UXtaTivtjf 8ok"i, vpofrtov eavry ro imfia Hence

cavr|y,aXX

"')("i"V

vn*

rat Tiav

avrov,

ai

ovk

avny

8" fi"pL^ai Trpoa'"p\ovTai

(riaitariav yty voKrai. of all souls with

whole

irpoo'euri T(f (nafiarij ovSc 7r"pi"\"'

There

"

t. e.

rois

the

is not

Kai

ciapMri, same

bodies ; but the soul which

munion com-

ranks

as

also

approachingto appeared to Plotinus), but does not itself approachto contains body in itself, itself, body,nor is comprehended by it. Partible souls,however, a

accede

(asit

to

bodies, and give themselves

Conformablyto this

to them."

up

Porph3ny also,in his

K^pyuan vpos is perfectessence converted to its own natures are led ; but all perfect progeny back to the causes as by which they were generated,even far as to the mundane body. For this body,beingperfect, ra

vorjra, No.

is elevated

SO, says, "No

to the mundane

through this

is

and intellect, therefore,extend things,

from each.

that which But

the

is

and

soul which

moved. circularly

is elevated to

All

whole

But

is

and intellectual,

the soul of this

intellect to that which themselves

to

body

is first.

this,beginning

of last,accordingto the peculiar ability

reduction

to

that which

is first is either

these are Hence not only said to proximateor remote. but also to enjoyhim as far as they are aspireafter divinity, But in partial able. natures, and which are able to verge to to their progeny a conversion things, belongs. Hence many is in these guilt, in these disgraceful perfidy, found. Matter, therefore,defiles these,because they decline to it,at the selves time that they possess the power of convertingthemsame to

a

divine nature."

227

celestial Gods

body,

celestial from

ascend, as into neither

thence, nor with

receiving any

impediment

any

But

vehicle,into

a

to

is noxious

body

in their intellections.

in

respects. If, therefore, some

soul,it will also be

OUT

that if a

the universe, and to the a

similar to

may

not

know

generation; how

and

of

in

is

verted con-

in generation,

to

answer

who

he

to

soul of

of the Gods

the power

manner

the

to

doubt

a

bond

a

partialsoul

account

on

reply,that

one

men,

body

is

body

bond

a

these

perceiving

one

if the

that following,

the

munion com-

both

this,should nevertheless introduce such as

injury

partialsoul, the

a

a

thus

is

verted con-

this every

doubts

does

superiorbeingstranscend

much

parts. Since, therefore,the

wholes

objections pertainto thingsdifferent from each other,they do not produceany ambiguity.

CHAP.

Here,

therefore,the

sufficient. For bodies

which in

rates

in

us

us

once

III.

with

heaviness

with

the

us

united

were

and

wise like-

enjoyment of to

presses soul, im-

defilement,ingene-

and produces many voluptuousness,

other diseases in the soul. and

reasoning is

same

mundane

a^d

But

total

with

causes,

Q2

the Gods, this is

by

228

no

the

means

which

the exhalation

For

case.

divine

from

animals

ascends

after

that

it is comprehended by, as sacrificed,

axe

and

a

comprehend,the Gods,

does not

is also connected

with

the

and

the

conjoinwholes

not

of this

consequence and

them

manner

coadaptthem

and

is that which

for which with

you

any

so

is in itself,

to

but

does

itself.

to

IV.

greatlydisturbs

so

you, and

strenuouslycontend, attended

I mean difficulty,

worship the lest the

vapours

Gods

Gods

arisingfrom

from

bodies

restrain

not

do not should them.

from

abstinence

understood. animals,* if it is rightly who

it

does

universe, but Gods

CHAP. Nor

as

ings coadapted to superiorbe-

total causes,

to

and

For those

mals, abstain from ani-

defiled

be For

what

the

by

tion exhala-

approach those who,

can

fore be-

into contact thingmaterial can come their power, intangibly amputate matter? of the Gods is it the power only that

any with Nor

abolishes all bodies,and *

lamblichus w"pi

Animal

them

here alludes to the excellent

rris

Tft)v

"/t^x^v

Food, from which

several admirable

causes

extracts

prefixedto my

work in

one

airox"7S, On

to

vanish,

phyry, treatise of Por-

Abstinence

from

the

Englishreader will find of the Introductory tations Disser-

translation of Proclus

on

Euclid.

229

them;

approximation to

without

any

celestial

body, also,is unmingled with elements

material

;

itself any

thing

portionof

itself to

which

is not

a

down

and circulating

short,produce in it

in

other

any that

from

is liberated

all mutation, is

to, and

from

either without

any

circle.

a

contrariety,

entirely pure

have

it is not

any

the former

upwards

the

A

body, as

Tim. lib.iii.contains characterized

by

and

be

is

downwards,

or

mingled

power

the

of

latter.

entirely separated

shown beautifully

the summits

or

exhalation

with

of all the

vivific unbuming fire;

is vitalized extension.

it is

possiblethat

that any

former,therefore,are

celestial

dency ten-

is convolved

of nature

communion

should

a

of diflferentpowers

celestial bodies, or

with

because

into

ail-variously changed, and

either

moved

should

are

middle,

tendency, or

consist

motions, which are

the

Hence,

bodies, which

*

acknowledged

the

any

As

it is

of being transmuted possibility free from thingelse,and is perfectly

from

in

body, or,

defilement,or

is void of all

body

the earth

the earth, either

to

certain

a

any

foreignnature.

a

immaterial

For

passion?

etherial

an

impart

five stadia from

again flows

into

terrestrial vapour,

any

elevated

a

all the

it receive nor

thingsof

therefore,can

nourish

does

nor

extraneous,

How,

before it

*

but

so

by

Proclus

elements,but

in is

that,in short,it

230

from the latter, they will

not

are

celestial bodies

For

them.

Gods

being unbegotten,

defiled

be

How,

therefore,can

such

like vapours,

by

I may

suddenly,as

say, at

the who

stroke,amputate

one

ascendingfrom

the vapours

from

mutation

capableof receivingany

generatednatures.

thingin

eflFectany

not

all matter

and

material bodies ?

This, therefore,it is

[viz.that they can

Gods

it is much

but

this kind

nature.

For

a

requisiteto

think

foreignto

and

things which

also material have

are

kindred

and

by vapours];

be defiled

more

thingsof

fit to suspect of the

not

us

to

our

divided, and

are

natures, with

certain communion

that

able to

are

other

each

in

but things which are acting and suffering; and such as are different, essentially entirely

transcendent, and

which

employ

these

cannot

act

and

powers,

thing from

each

other.

produced by thingswhich and

from

by

receive any

or

on

fore, defilement,there-

natures, Mis

by

material

a

are

But

material

essences nor

themselves

likewise,can

how

capable of being can

who

possess the

those

body ;

defiled

by

beings be defiled

neither the power

passionsof

who divinity,

on

should be

these it is necessary those

nature in

material

detained

are

who purified matter.

The

other natures

has

have

of

a

ble divisi-

receiving

matter?

nothingin

How, com-

231

with

mon

in consequence

us,

existingsuperiorto human or by my passions, by

of

antecedently be polimbecility, luted of any

those

other

man? of

Neither the Gods

these,therefore,at all pertainsto

rial being filled with matebodies ; (forthere is nothing,in short,of this kind with them, nor are they defiled by our ruptible), stains,since they are entirelypure and incor; neither

if

nor

of bodies

vapours

our

there which

earth ; for these vapours the

and

essence

certain

are are

emitted

are

most

of the

power

material the

about

from

remote

Gods.

Hence

of contrariety is subverted hypothesis

the whole if no

For how, part of it pertainsto the Gods. that which is not possess in itself in short,can a

certain

contest

[with any thing]?

in

You

vain, therefore,suspect things of this kind

to

absurd,and you adduce doubts unworthy of the Gods, since they cannot be reasonably

be

appliedeven ever

exhalation any

one

For

men.

permit himself of vapours,

of the

himself suflFer

and

since

by

the

less would

These

man

things,

shortlyafter.

But

is, through many contrariety

solutions,subverted,we we

allured

much

to be thus allured.

this

passion,

excellent than

beingsmore

however, will be discussed now,

to be

who

man

no

is free from

intellect,and

possesses would

good

to

shall here

have to say about the firstdoubt.

finish what

232

CHAP. Your

inquiryis

next

is

and

V. of

greater consequence,

concerningthings of

therefore,shall I

How,

greater nature.

a

and able, briefly

be

to a question to giveyou an answer sufficiently, which is extremely difficult, and requiresa

? Nevertheless I vnXL answer long explanation in alacrity.I will also it,and without failing endeavour

to

indicated

and

to

as

follows].It

by the

for the

as

Gods.

For

goods

these

same

by

bestowed

no

transcendency of

the

them

as

exempt

causes.

sake

means

Gods

sake certain

also

thingsare by

mankind,

the

on

but

of

as

manner

for

from the

are

for the

goods imparted to

remuneration

a

fold un-

site requi-

offered

be

assumed

and

men,

I will

means

no

yet for the

nor

venerable

more

by

benefactors;nor

Gods;

fruits, or

is

alone, in the

returningthanks

concisely

concerning sacrifices

dogma

my

of honour honour

have

you

sacrifices should

that sake

what

But tacitly signified.

you

[whichis

we

follow

and

us

of

us

first

giftsof by the to

common

common

of

polity

preserve

the order

the of

233

CHAP.

viz. their the greatestthing in sacrifices,

But

and

efficacious power, so

VI.

beneficial

very

neither nor

without

that

from

liberated

why especially they

of rain, than

consequence

these, I

emancipationfrom all indicated adduce.

by

Hence

them, because

performedin

soul, or

these

one a

at

as

you of

justlyapprove

should

the works their

approve and

secondaryway,

nity. dig-

of them as

ancient, and

primary,more

an

not

are

of they assigna cause sacrificesunadapted to

only in

from

the

tribute con-

as

of sacrifices

can

one

if some

And it will be

no

greater

such

generation;

such modes

much

mean

of purification

the

to

famine,

seasonable

obtain

things of

nor

are

we

nor pestilence,

of fruits,nor sterility

showers

them

are

pended sus-

able vener-

causes.

VII.

CHAP. discussion

The should

show

are

from

the

therefore it is

what

effective of

Gods,

the

requires that

through

things,and

which

are

we

fices sacri-

suspended

precedaneouscauses

of

234

eflFects.If then

we

of similar powers,

patientin

the

aptitudeof

universe,as in

excites

csirtingmost should

we

one

"eeording to

sameness

if

the

in

near

this, we

say

something of

agent to the animal, e^mf

thingsmost should

is true, and

what

demonstrate For

placedin

the the

mode

remote

thus which

:

assert sarily neces-

should

we

of their subsistence.

of the Gods

essence

and

nature

true

sympathy,

one

accompanies sacrifices, yet not

ries, contra-

possessingone and the sam^ 4ife,covariable with inadapted similars,fiervading

where

M3ui

of

the dissension

or

certain

a

or

communion

the

that

say

is not

so necessities, physical

in

or by by physicalpassions, which the powers extend through all nature; of these,itis defined by itself, but independently with them, neither having nothing in common as

to

be

coexcited

accordingto nor

any

essence,

according to

same

as assigning,

absurdities the

causes

VIII. likewise of what

either certain numbers sacrifices, "

us,

power,

thing else.

CHAP. The

nor

happen

from

is effected by

that

are

with

such, for instance,as assuming the number

235

crocodile,*as

the

sixtyin

physicalreasons,

or

the

as

and

powers

of animals, for instance, of the *

The

than

number

"

Isis," says Gale, "is die

Isis when

the

in the crocodile

And

moon.

dog

a

Anim. colour

attended Osiris.

seeking her husband diiigeiitly

ws

;

dogt, the

For

sun.

sits on

+

less manifest

no

sun gies ener-

accordingto Aristotle (inHist. crocodile bringsforth sixtyeggs of a white them for sixtydays.

in the

lib. V.)the and

sixtyis

the

adapted to

seeks the sun, and therefore th"t perpetually nities, sagaciousanimal,the dog,accords with Isis. In the solemalso,of Isis,dogs preceded the procession."After others besides Gale, who have not penetrated this manner the depths of the philosophyand theologyof Plato, would doubtless explainwhat is fabulously said of Isis. In reality, But

the

moon

however, Isis is not the

but

moon,

of the divinities that

one

revolve in the lunar

who,

sphereas an attendant language,is one of the

modem

in

planet. For, as to

I have

shown

from

translation of the

my

on

the moon,

and

satellites of that

Proclus,in the

Timaeus

of

duction Intro-

Plato,every

planetarysphere is an oXorqSfor a part of the universe i. e. rankingas a whole, and is hamng a total subsistence^ with a number surrounded of satellitesanalogousto the choir of the fixed stars. leaders of which

are

after these,daemons these

the

Of

likewise,the satellites,

these

the planets,

firstin order

are

Gods

;

revolve in lucid orbicular bodies ; and

followed

See by partialsouls, such as ours. Proclus in Tim, p. 275 and p. 279. This theory,as I have elsewhere observed, is the grand key to the theologyand m3rthologyof the ancients,as it shows at one view why the are

same

God

Gods

; which

is

so

often celebrated with

induced

Macrobius

the

to think

names

of other

that allthe Gods

than different powers of the sun. were The nothingmore reader will find abundant of what is confirmation an English here said in the fourth book mentioned

admirable

work

of my

translation of the above

of Proclus.

236 the

and cynocephalus,* to the

common as

*

;

t, these being forms, such

material

or

animals

in sacred

seen

are

moon

weasel

|; accordingto

''The

Egyptians,"says HorapoUo, lib. L "wishing to because this animal the moon, paint a cynocephalus, signify is variously the the affected by moon." of course t In the original fivyakrj. This word," says Gale, '' "

viz. as variously,

written is also

and fivydkrjy fivyakri,

for translated, variously

araneus."

Plutarch,in the

it is either raUus,

fourth

book

is

fivyakrj.It

of his

or

mus

Symposiacs,

of opinion that Quest. 5, says, ''that the Egyptianswere darkness was and that the latter was produced priorto light, in the fifth

from mice

generation,at further still, they assert

And

moon.

weasel diminishes in the

I

With

It

these

that

the

of the

new

liver of the

of the moon."

wane

Egyptiansmany animals were sacred ; for the which the following admirable apologyis made of Isis and

in his treatise

animals

some

of them

them

of both.

worshipedthe use

and

that

:

speak of the

should

we

the as benefit,

the eggs of Thessalians

Osiris

of utility and of their syi^ibolical to man, meaning; of of of but these one partaking only, many It is evident,therefore, that the Egyptians ox, the sheep,and the ichneumon, on account

remains

now

of their

time

the

worshipof by Plutarch "

the

Lemnians

and caterpillars

did

larks,for

breakingthem

storks,because,as their

land

covering dis-

; and the

dance produced abun-

of serpents,the storks

destroyedall of them as soon as ever theyappeared. Hence, also,they enacted a law,that whokilled a stork should be banished. But the Egyptians the asp, the weasel,and the beetle, in consequence of observingin them certain dark resemblances of the power For at of the Gods, like that of the sun in dropsof water. honoured

present,many

by

of

of the

and

that the weasel

engenders mouth, being thus an by [orthe productiveprincigenerationof reason ple

the ear, and

image

believe

assert

bringsforth

things].But

the

genus

the

of beetles has

no

female ;

237

and

all the males

earth, which

roll about^

sun

appears

of the heavens, in consequence

They

also assimilated

from

old

honoured

by

considered

have been

by

onlyanimal

beingthe

of

asp

to

a

was

the

to east.

that is without

crocodile

; but is said to

resemblance

a

west

that

being exempt motions, unassisted by

Nor

as

contraryto

star, as

probablecause

a

them

with

forward;justas

move

moving from

ease.

without

them

body ;

pieceof spheriele

a

direction

a

performingits

agilityand

with

organs,

as

and

age,

the

of the

thrustingit backwards

revolve in

to

into

they themselves

while their hind feet^ the

their sperm

emit

they

forms

all the

the colours, and

of

divinity, For the

tongue.

a

unindigentof voice,and proceedingthrough and accompaniedwith* justice, conducts mortal a silent path, affairsaccording to it. They also say it is theonlyanimalliving has that in water the sightof its eyes covered with a thin and

divine

is

reason

transparentfilm,which descends from he

sees

without

being seen, But

the first God.

which

in whatever

his

forehead,so

is likewise the

placethe

case

that

with

female crocodile

layher eggs, this may with certaintybe ccmduded to be the boundary of the increase of the Nile. For not being able to laytheir eggs in the water, and fearing to laythem far from it, they have such an accurate presensationof that benefit of the the river in its futurity, though theyenjoy and hatching, access, duringthe time of their laying yet they their untouched and the water. dry by They eggs preserve of days in hatching also laysixty number eggs, are the same those and that the lived are them live them, longest among number firstof which the is the measures justso many years, who those with the conversant are employed by heavenly may

bodies. *'

Moreover, of those animals

indeed killing men

the

use

honoured

for both

before

of medical

evacuation, in consequence

that she is after this *

were

spoken of the dog. But the ibis, all deadlyreptiles, the firstthat taught was

have

we

reasons,

that

Instead of

jcat

manner

I read Sciri}},

washed /cat

and

of observing

purified by

^era ffucijr.

238

or

thing else pertainingto

any

of

the bodies

herself. Those

to the

laws

tion, lustra-

also,that are most attentive priests, when of sacred rites, theyconsecrate water for fetch it from that placewhere the ibishad been

ing drink-

unwholesome near come ; for she will neither drink nor infected water; but with the distance of her feet from each

or

other and her billshe makes the still,

varietyand

representsthe

white ''We

of her black

of the Gods. ears.

Thus

lord of all

of Venus that

at

"lis,to show

keepingat

home

like

such

in Crete there

and

hear of

that

no

was

one.*

Minerva,and

Egyptians

both also,

a

For it is fitthat he who

thingsshould a dragonby the statue placed

and

if the

wonder

since the Greeks similitudes,

picturesand statues, employ many

Jupiterwithout

wings about the

she is gibbous.

when

moon

ought not, however, to

love such slender their

Farther equilateral triangle.

an

mixture

blances resem-

statue

of

is the ruler

Phidias a

in

also

snail by that

virginsrequire guard,and a

silence become

married

women.

Neptune is a symbol of the third region the sea possesses, havingan arrangement after the heavens and the air. Hence, also, theythus denominated Amphitriteand the Tritons. The Pythagoreans, adorned with numbers and the likewise, figures of the Gods. For they called the equilateral appellations from the sumMinerva Coryphagenes, or begotten mit, triangle, because it is divided by three perpenand Tritogeneia diculars drawn from the three angles. But theycalled the one Apollo, beingpersuadedto this by the obvious meaning of multitude] of the word Apollo[whichsignifies a privation of the monad minated and by the simplicity f. The duad theydenothe strife and audacity, and triad justice.For and beinginjured are two extremes since injuring subsisting has and defect, to excess throughequality, justice, according But

the trident of

of the world, which

a

situation in the middle. *

t.

e.

But what

is called the

tetractys,

Should be perfectly ImpartiaL

which is nonsense, as in the original, t Instead of ScrXorarocf yuonfahos,

it

is necessary to read,as in the above translation, arXoriTrcn^f iMva^o%.

239

animals, or of other thingswhich beingthe and

the

compositionof

numbers, collected

odd most

their greatestoath, reported^

is

as

the four first even into

is formed

For this number

the world.

denominated

was

from

36, was,

number

offered ;

are

and

sum.*

one

the four first

If,therefore,the

did not think it proper philosophers

approvedof the

despiseany occult

to

of a divine nature signification

neglector when theyperceivedit even in thingswhich are inanimate that they,in a stillgreater and incorporeal, it appears to me depending on manners degree,venerated those peculiarities had which they saw in such natures as dued ensense, and were and ethical habits. We with soul,with passion, must those honour these who but not embrace, therefore, things, those who reverence throughthese,as throughmost divinity clear mirrors,and which are produced by nature, in a becoming conceivingthem

manner, art of the God

Butweought cellentthan

by

whom

to think that

that

one

to be the instruments

all thingsare

beingcanbemore

inanimate

no

the

or

adorned. perpetually ex-

insensible thana

isanimated,noran

sitive sen-

not even thoughsome one should collect together being, all the goldand emeralds in the universe. For the divinity is not ingenerated ness smootheither in colours,or figures, or such but neither ever did,nor are naturally thingsas ; of allotment have to an more adapted participate life, ignoble

than that of dead sees, and

of

has the

Heraditus is

of principle

an

stone, which

decay,but This

Hence

are

in

a

how

the

than in similar

both

then I consider

For 2 + 4 + 6 + 8=20;

lives and

and itself, its

a

as

itselfand

tainly cer-

which, the universe sented reprecopper

suffer corruptionand

manner

all sense

and

the best defence

of animals

ledge know-

being,has

is not worse divinity the workmanships of

naturally deprivedof

given of the adoration *

from

motion

says, considers

governed.

which

the nature

portionof that wisdom

efflux and

in these animals

and

But

thingsappropriateand foreignto

derived as

bodies.

by

the

and 1 + 8 + 5 + 7=16

ness. conscious-

that

can

Egyptians." ; and

20 + 16=86.

be

240

certain member,

or

a

or

other

thingsof

about the from

and

excited

; nor,

bodies, and

thing is

not

from

relation

of

that

eflfected; and

of efficacy and the

*

was

The

nature.

takes

and

concause,

without

thus it is

place

which

as a

suspended

precedaneouscauses.

IX.

It is better,therefore, to

to

a

as

CHAP.

the

co-

becoming quiescenttogetherwith

it follows sacrifices, the

sidered con-

by matter,

If,therefore,any thing of this kind

having

such,

they are

detained in

For

as

them, these things also existingabout in

as

strated demon-

not

are

But

involved physically

as

veyed sur-

sacrifices.

Gods

physicalcauses

are

considered

are

in eflScacy

sacrifices.

by

cock ; *

a

which

supernaturalcauses

excited as

and

they

thingsthe

to be to be

if

nature,

these

like kind

the

of the

causes

the heart of

as

The

a

sacrifices

habitude

assignas

which

believed chemic

the signifies

was

sacred to

to be the

additional notes, what

cock, in his treatise

On

sun

is said

fabricators

therefore its heart

of divination in sacrifices.

instrument

of the

liarity, fami-

generators to the

Apollo,and

Olympiodorussays, essence

binds

of

cause

and friendship

things fabricated,and cock

the

"

that

and

by Magic.

the cock

moon.*'

Proclus

obscurely See, in

the

concerning the

241

thingsgenerated. Hence when, this common take a certain animal, we principle preceding, or germinates in the earth, any thing which and which genuinelyand purely preserves the will of its maker; then, througha thingof this the demiurgic move kind, we appropriately which

cause, manner.

as

some,

But

these

the

dsemoniacal

one still,

heing

the

leader

in

of

conjunctionby the

adapted to which

venerahle

and

ther farcause

causes

are

perfectsacrifice.

a

in

a

divine

these ; and

these; all the

thing, likewise,is

Each

having

others, as

hut

ancient

most

and

many,

causes,

heing arranged ahove

causes,

undefiled

an

heing

causes

proximate arrangement;

moved

it in

presidesover

a

kindred

manner

sacrifice, accordingto the order

it is allotted.

if any

But

sacrifice is

it proceeds to a certain extent, but imperfect, is not capableof proceeding any further. Hence of

are

many

offered to

opinion that

good daemons,

of the

sacrifices

many

Gods, and many

terrestrial powers

of daemons

to

to

to

are

the last powers

the mundane or

be

Gods.

or

These

things,therefore,as being a part of sacrifices, asserted ; but they do not comnot prehend are falsely the and every

all the

whole

of the

power

goods it contains,which

thingdivine. R

of sacrifice, extend

to

242

CHAP.

X.

all these assertions ;

We, however, admit

indeed, being coexcited

essences,

cal physiin

as

one

sympathy,as and following respectbeingsubjects,

animal, accordingto aptitudeor in another and

being

subservient

of sacrifices; but divine

mundane

to

to the

cacy of the effi-

cause

dsemons, and

powers,

terrene

liarized being primarilyfami-

order; nevertheless,we

our

or

must

and leadingcause of perfect of sacrifices is to be conjoinedto the efficacy But demiurgic and the most perfectpowers. since these comprehend in themselves all the say, that the most

causes

of

of it

causes

with

we sacrifice,

at

are

is impartedto utility sometimes through

various nations, or extended

coexcited all these

the whole cities and

together a

of

; generation people,or all

than these ; but at other times an

individual,these

with

an

unenvyitigand

unaccompanied benefits with

an

common

more circumscriptions

or

houses,

good

once

from

And

these.

say that all the effective

or

less

through

causes

exuberant

impart will,

with

their passion; conferring impassiveintellect, according

at adaptationand alliance; one friendship time which the same connectedlycontains all

to

243

things,producingthis

bond

certain

through a

inefiiEible communion. these

For and

of the Gods, than

be the case"

allured

much

are

viz.

what

For

if daemons

body, which

certain

suspect to

especially the sacrifices

are

by the vapours produced in

of animals^

and

essence

you

that the Gods

**

true,

more

characteristic of the

more

power

a

assertions

are

invested

with

think is nourished

some

yet this body is immutable by sacrifices, impassive,luciform and unindigent; so

and

that

neither does any thingflow from it,nor is it in of any influx externally introduced. And waat if

should

one

some

influx,,yet since the in it have

from

exhalations this kind what

world

never

terrene

and

fillthe placeof mjensurately as

that neither nor

there

should

excess.

and

which

animals

on

of of

all sides,

should

equallyand

?

com-

the effluxions, so at any

time

dominate, pre-

not may

of daemons, and

this invariably

verse Demiurgus of the uninutriment, provided abundant be easily obtained,for all the

For

same.

has

tained con-

be produced,but that deficiency tude be a perfect equalityand simili-

of the bodies the

air

there be of sacrifices to daemons

neither do the influxions

But

the

is this

abiindance failing places,an efflux

being equallydiffused can

use

a

that there

admit

the

in the earth and

the sea, but has made r2

244

nor

of what

abundance to

daemons

of offering

other

this

that if we

dolence, throughinpretext,should neglect

of

food, and

of incommensuration

therefore,do the

subvert

make

us

class

of

with

whole

be

seen

it may earth.

shall

we

in the visible also be For

much For

nourished

by

the heavens

the

are

nourished

this becomes

their

impossiblethat causes

of

we

in

causes.

should

their nutriment

we

should

tial celes-

eminently

For soul,indeed,

causes.

are

and

by

most

by

nature

similar

a

soul.

manner

If, therefore,it is be

the

daemons, it is, for the

impossiblethat

by but

terrestrial

things

that

this,indeed, may

perfectedby intellect;but other

ceives thing re-

every

generationsof things;

surveyed in But

the

be

more

from perfection

and

manifest in invisible

And

Why,

of these assertions

generated. And

was

natures.

is

pate partici-

things,so as to to be in a better and more powerful supply daemons beings? For if we

nutriment it

would

of

order

of their existence.

which

of daemons

disorder.

and

the authors

not

nutriment,

causes

is adscititious and

kind, the bodies

in want

be

so

;

native

but given dailyrequisite, which

men

us

some

or

would

is

nutriment

procuredby an

of it ;

to be in want to us beingssuperior has he impartedto other animals a

the

be

primordial

same

the

reason, causes

of

245

CHAP. It appears

respect. For it is ignomant sacrifices

of offering

that the

of

power

in

to the

does

from

should

that the matter

would

there

thus

it to its

the matter

is enkindled

which

you

amputate

us

to

similar

and

to

site requientire ;

abundant

all

now

consumed,

is

and

tenuity of

fire ;

of the contrary

the heavens

by Ficinus, in than

manner

same

all solid and

fire which

render

us

assimilate whatever

Gods, in the

the

the

For

likewise

It is well observed

Plotin. ''that

and

throughfire,and

matter

fire^ assimilates *

vapours he

more

a

ration. gene-

superiorbeings [i.e. impassive,and they are delighted

assert.

impassive. They is in

be

purityand

the

into

daemons]are to

the

be pure

is itself a clear indication

what

to

and

matter

But participants.

efilux from

changed

fire,hut

allured deemons, it would

matter

since

to

enjoyment of

if the

For

that it elevates

immaterial

downwards

tend

not

destroyingthe

; and

matter

and divine, celestial,

to

has

greater degree; that it hut is not itself to itself,

a

assimilates this matter assimilated

through fire

and

consuming

of them

matter

also,that the present question

me,

in another

errs

the

to

XI.

resistingsublib. i. Eunead.

is enkindled

other

as

by

us

is

ii.

more

terrestrial substances.

246 luminous

to

stances

they elevate

And

and

fire elevates to

as

the

sacrifices and througli

us

sacrifice fire to the fireof the manner

bodies*

attenuated

and gravitating

Gods, in the

same

fire,and draws

ward up-

substances resisting

to

divine and celestialnatures.

CHAP.

XII.

For, in short,the vehicle daemons

to

the

neither

elements,

known

to

us.

therefore,can

^

What

is subservient

of matter,

consists of any

nor

which

other

of the bodies

perfectsupply

there be from

one

of

nor

essence

food,

of

to

other an-

Or what [specifically different]? ment enjoy? to foreign accede from foreign natures can

There

cannot

Gods

by

the

Hence

much

more,

as

the

lightningdivide matter,

fire of

separate from

and

But

be any.

it

thingswhich

are

essen-

of lights which is something incorpoparticipates real, is the most is as it were vital,is powerfulof all things^ without being itself moved, divides all things, perpetually all absorbs and divided, thingsin itself, avoids any foreign when mixture the fuel of it is consumed, it suddenly : and lastly, it

fliesback where *

again

to

which the celestial fire,

is every

latent."

For this vehicle is luciform,and consists of pure, immaterial, unbuming, and vivific fire. See the fifthbook of my

translation of Proclus

on

the Timaeus.

247

tiallyimmaterial, but

which

are

and

render

them

bound

from

by it, and

vanquished

also the

being passive;thus

impassive fire that is

imitatingthe energy of divine destroysevery thingwhich is material in

with

purifiesthe

causes

and

bonds

of the

communion

liberates* bonds

the

which

fices, sacri-

oflfered,

axe

of matter, and

them, throughpurityof nature, adapted

renders the

things

from

liberates them

to

fire,

us,

us

after the

Gods.

same

It likewise from

manner

the

of

assimilates us to the Gods, generation, to be us adapted to their friendship,

conducts

material nature

our

to

terial imma-

an

essence.

*

Proclus

art, or "

the

in Tim. art which

that,as the

concerning the

lib. v. observes

telestie

operates through mysticceremonies,

teach,it obliterates throughdivine fire

oracles

all the stains

Sia rov producedby generation."H TcXc^tiny "k ois a"^v4^ct ras Ki^A,t6as, nys yevco-co)? airoo-as

Qeiov irvpos Ttt Xoyia 6i8ou7#c"i.Hence T"fiirvpi yap mortal who

another

Chaldean oracle says, Seodev Pporos cfiTrcAouras ijxios c^ct,i, e. ''The fire will have

approachesto

Hercules, as

we

also learn

from

a

lightfrom

nity." divi-

Proclus,was

an

For he example of this telestie purification. 8ta TcAc^iKiys Ttav Kai KaOypajjievos, a\pavriay X^Vf TcXctas erv\" Polit. p. 382. L e,

cts ''

rovs

Oeovs

Hercules

says, UpaKXrfs KapTnav

aTro/caTa^ourcws,

pjerwT'

in

Plat.

being purified through the

of undefiled fruits, telestie art, and participating obtained

perfectrestoration

to the Gods."

a

248

CHAP.

absurd

in their

which speciesof sacrifice,

of each

this

because requires,

is

intelligent may

this from what

to

thingmay

one

and

many,

from what

has been

think that these both explained, the manner

the to

consider

reasoningpower is omitted

what And

I, indeed,

been

sufficiently

respectsand

attention the

in

a

because

becoming

Gods.

Because,

perhapsappear to others to be not manifest, and sufficiently

incredible, and of veracity

his

thingshave

purityof

the

plish accom-

alreadysaid,and

discussed.

in other

however, it may the

extend

explanationpays to

be able to

has been

quiry, in-

time, everyone

same

know easily

may

another

pertainsto

because, at the

and

the

of sacrifices

distinct consideration

peculiarand

from

sacrifices,

placetrue conceptions cussion disthem; omittingthe particular

about

who

the

manner

opinionsconcerning

shall introduce

we

this

therefore, in

Subverting, common

XIII.

it may

be

as suspected,

discursive energy these

thingsa

of reason, little

to add arguments and, if possible,

than those which

have

been

more

more

adduced.

not

citing ex-

I wish

fully; evident

249

XIV.

CHAP. We this

with

connected

say, that of the

first place, therefore,we

material, indeed,

the

themselves, and

in

matter

immaterial

those

are

from, and

exempt

the

accordingto

to

otherwise

effected.

far

so

that

"have dominion

the immaterial

material

The

Hence

thingswhich happen the

For

with

thus

we

shall be

about

who He, therefore,

adapted to them, and to the which they are allotted,should, as a

they

tion corrup-

in a worshipthese theurgically,

materia], employ

ter, mat-

percussion, division,percussion,re-

of all material bodies. to

Gods,

with

it.

:

will not

Gods

mutation, generation,and

wishes

But,

to requisite

certain communion

over as

perfectly

are

the material Gods

they presideover

as

matter, such

a

it; but

adorn

sacrific art, it is

for the ascent

have therefore,

hend compre-

transcend, matter.

from begin sacred operations

be

that

those

are

Gods And

material,but others immaterial

are

some

In the

of the Gods.

the order

we

law of sacrifices is

that the sacred

demonstrate

the

of

begin,however, the elucidation if manner, subjectin the best possible shall

material

them, and worshipthem

to

in

dominion

they

are

of

mode

wholly led

ner man-

an

a

worship. familiarity allied and

250

Dead bodies, therefore, appropriatemanner. of aniand thingsdeprivedof life, the slaying mals,

consumption of victims,and,

the

and

short, the

of

mutation

the

offered,pertainto these but

they preside. For though they are

is

selves, them-

by

not

of the matter

account

on

which

matter

Gods,

in

which

over

in the most

degree separatefrom it,yet at the same they are presentwith it. And though they

eminent time

comprehend yet they

coexistent

are

governors;

them.

use

not

Hence,

Gods,

it.

to

it is

material the im-

through

to them

adapted to

most

those

to

foreignto

offer matter

but this is sacrifices,

subservient

are

unadapted

not

are

power,

Things that foreignfrom their

with

things which

and

instruments,

that

immaterial

an

governed,also,are

are

as

in

matter

all the

material Gods*

CHAP. Let

then, in the

us

attention to that which been

before

XV.

place,direct

next

accords with

said, and

our

of become

being. For there is a wholly soul,are out of

sublimelyrevolve all the immaterial

on

with

what

our

has

twofold

dition con-

time when

we

the

body, and

with high,in conjunction

Gods.

And

there

is also

a

251

when

time

body,

detained

are

there will be

and

from

pure

pertainsto

all

souls.

filledwith bodies, and and

nature,

is

neither pure We

speciesof to

the

thingof souls

to

liberated from

sacrifices; who

men

Heraclitus

man,

this mode

all

a

to

or

of mankind

material

is

fold two-

are

kind, indeed,pertaining

one

rarely happens

says,

easilyto

; but the other

adapted to

are

generation.

to

one

few

be numbered

kind, beingmaterial

and consisting in corporeal-formed,

and

is

which, purified, entirely

are

certain

a

other

which

admit, therefore,that there

must

as

But

every

adapted

nor

a

of

generation,and

undefiled

of

are

worship. For simple,incorporeal,

indeed, will be

mode,

and

Again, therefore,

nature.

twofold mode

a

the testaceous

in

by matter,

-formed corporeal

one

bound

are

we

souls that

tion, muta-

stilldetained

are

body. Hence, to cities and people not peding fate and the imyet liberated from genesiurgic by

the

of bodies, if such

communion sacrifice

as

will wander For

good. the what

this latter is not both

they

former,and is

in

one

sacrifice with reference

material

and

able

to

they will

the

of

same

receive not

offer

wise, time, like-

performs the sacrificing

reference to

be

latter

to the

appropriate.At

every

with

will not

mode

permitted,they

immaterial

from

a

what

to what

he

he

is not.

is, and It is

not not

252

that the sacrificeshould therefore,

proper,

the proper is oflfered. The me

coadapts the that

thing will

same

concerningthe

powers

of him

measure

are

connexion

by

scend tran-

whom

it

also be said

by

which

appropriately who worship and the men nexion worshiped. For this con-

requiresthat

of

mode

a

worship should

adapted to itself; viz. an immaterial of worship immaterially connexion, a mode

be chosen

poreal by pure incormingled,and purelyconjoining selves to themincorporealnatures powers, connexion, a a corporeal-formed ; but which dies, mode depends on bocorporeal-formed that preand is mingledwith the essences side bodies.

over

CHAP.

still, therefore,we

Fakther to

XVI.

what

add

follows; that

something

to

the

must

Gods

as, for

instance, when

it from

ancient

and heaviness

good.

of the necessary

who to use

are

the

in-

good dsemons, of the body ;

we [by sacrifices] purify

stains,or

fillit with

disdain

frequently perform

we

of body, and spective guardians

for the sake

not

liberate it from

health, or

remove

eases, dis-

from it

torpor,or procure for it any other In this case, therefore,we evidently and

253

ourselves

busy

not

must

with

the

body

in

an

intellectual and

For the manner. incorporeal of modes adapted to participate thingswhich are ; but, obtaining

is not

body

of this kind allied to

it is meliorated itself,

bodies.

The

rites of

for necessarily,

a

and

purifiedby

therefore,will sacrifices, of this

purpose

kind, be

poreal-formed cor-

partlycuttingoff what is superfluous partlysupplyingus with that of in want ; and partly leadinginto order such thingsin us as are

;

in

which

us; are

we

and

symmetry

immoderately disturbed. in

engage

adapted these or

to

to

grant

the

wants

such

are

operations,entreatingsuperior

sacred

beings

pertainto

as

of

Gods

are

all

thing

any

provinceof

thingsto

body we

in

And

health,

procure

for

from

the

XVII. derive

we

respect

mortal]life? Nothing the

the

entirelyexempt

generation,with or

life.

human

are

body.

therefore, shall who

things as

thingswhich

CHAP.

What,

such

us

preserve

those

the sake of the

ferquently

also

We

those

meddle

to

else

from

dance abunor sterility,

pertainingto [the

whatever. who

with

all human

are

For

it is not

liberated from

giftsof

this kind.

254 But

if

say that the

should

one

some

perfectly

terial comprehend in themselves the maGods, and that through this they also contain in themselres their giftsaccordingto

immaterial

one

such

first cause;

"om

giftsdescend say

the

that

of divine

abundance

an

immaterial

the

however^ be

not,

will also say, that

one

of this

in consequence

must

a

grantedto Gods

immaterial

our

life. For

is not

the actions

administration

an

of

is accomplishedwith a partible, of its care], conversion [to the subjects

entirelyseparate from bodies, of

a receiving

Will

which to

is

of this kind

generation;

and

and

incommensurate which

that subsist

not

undefiled

nation. domi-

mode

be most

that

[with our

priate appro-

to human

capableof producing a and dition of things,

of

heres ad-

which

is the

concerns]. But

employs bodies,and

degree allied

of

transcendent perfectly

through bodies, is

temperament

is incapable

incorporeal? For

of sacrificeis

mode

and

mingled with bodies, and

immaterial entirely

the mode

pure and

not, therefore,that

sacrifice in works

and

these

bestow

aflfairsis

certain

pure

such

to

one

any

with by proximatelyinterfering gifts

of human

It

Gods.

the powers

in the most

affairs. It is also

certain prosperous

impartingsymmetry

to the mortal

nent emi-

race.

con^

and

255

AeooBDiNG

to

CHAP.

XVIII.

another

division,therefore,the

[orthe grent mass]

herd

numerous

arranged under nature, powers,

is

looks downward

of

is

men

governed by physical

to the works

of nature,

givescompletionto the administration of Fate, and

it belongs to Fate, because thingspertaining to the order of it, and always employs

to

such

practical reasoningabout subsist

as a

certain

But there are accordingto nature. few who, by employing a certain of

supernatural power from

indeed

Others

to

and

a

and

some

indeed

life which

is

liberated

are

which For

a

are

the media

thingswhich pure

subsist between

intellect.

equallyfollow

tween be-

And

both

of

nature a

mingled from both ; and others from thingssubordinate,and betake

themselves

This

to

intellect; others embrace

immaculate

an

conducted

are

again,who

these, tend nature

these,

removed

unmingled intellect;and these, time, become superiorto physical

same

powers.

intellect, are

nature, but

separate and at the

alone particulars

to

such

as

are

more

lent. excel-

division, therefore,being made, that follows will most

those

who

are

take place. manifestly

governed by

the

nature

of

256 the

lived

universe,who the

employ embrace

the

and

to

and

should

of

powers of

mode

a

conformablyto this,and

the habits of bodies, of

motions, the mutations and

other

other

pertainsto

sacrifice.

to intellect

and

nature, these should

theurgy the of

of this middle both

For

nature.

manner,

formably con-

from

the

of

bonds

parts of

incorporealmode

those who

are

the media

tween be-

labour

of

modes one

of

life,either by

bracing em-

piety,or

of the modes

separating [and adhering

both these modes other],or receiving

the foundation

other

live

who

to the life of intellect,

alone, and

condition

themselves from

arrive

those

But

in the differently piety,conformablyto the differences

paths of

to the

proper

part of it which

in that

exercise in all the

these, should

bodies,

these,both in

with

intellectual and

worship. And

appropriate

thingsin generation,

liberated

are

by nature,

and qualities,

things connected

parts of pietyand

nature,

of matter,

the powers

places,air,matter, and

moved

are

for this purpose

choose

should

worshipadapted to that

bodies

these

nature,

at

way,

of

thingsof

without

a

these

honourable

more

they

never

things supereminent. Or, they

should

labour in the

thus, in

as

a

in

can some

becoming

pathsof sancity.

257

CHAP. this

On

however, subject,

have and

a

ministrant

divine, and

genesiurgicsoul

are

the

media

extremes

nature, I

soul and

only

from

t

between

a

communion

When,

participation

In the

to

cord con-

a

binds

Aeyw original,

Be rr]s deiaq

that

me

Kai

should

we

translation,Acyo)Se

rrjs

t These

media

consist

and rulers,

ap\ai, or the former the

latter above

icat

are

called

'''^ *^"-^

the

"l"va-"ms^

denominated

or aTroXvroi,

denominated

the celestial Gods.

of my

it appears

yevea-iovpyov.

in consequence supercelestial,

media, the sixth book

Theology of

also

But

read, conformablyto

detas, ^XV^ re

"^v(r"a)9,

Kai

of the order of Gods

of those

of which

t" tfrv^ris

yeveaiovpyov.

here

aXA' ovxi fJLOVOv Tqs Tr"piKO(riiiov

and

unimpeded

an

good, or according to

less

aXAf ovx* TT^s 7r"piKoa-ixiovre above

other,

each

togetherboth the extremes. therefore,we worship the Gods who

which

*

afford to

these, and

accordingto an exuberant greater good, or according to

receptionof

mean

others

And

with

are

mundane

a

nature.'^

and

either of

others

But

them.

not

ject sub-

nature

ever whenfabrications,

their

to

and

the

and powers

essences

soul and [a genesiurgic]

they wish to use entirely separate from from

lowing there is also the fol-

Of divine

division. some

XIX.

liberated ;

supermundane, of

mediately existingim-

See, concerning these

translation

Plata S

of Proclus

on

the

258

soul and

reignover these

to

bodies

oflfer to

which

works

and

contribute

of nature

government. those

uniform, then essentially them

as

them,

to

But when who

Gods

to requisite

liberated honours.

the fruits of virtue and

perfectand be.

may

it is

all

are rate vene-

tellectual in-

Hence,

are gifts adapted to these,and things life,together pertain to an incorporeal

which with

with

and

For

nature.

subservient

honour

to

foreignto

not

physicalpowers,

are

to their

undertake

we

them

governed by

are

the

nature, it is

total

Moreover,

media, and who

middle

the leaders of

are

with

separatedfrom elevated

such these

both

or,

in

the

a

such

short,such

as

a

be

munication comas

pertainto

are

more

in

one

the medium.

XX.

from impelled,therefore, viz. from

goods of

giftswill

or

give completionto

CHAP.

subsist

have

as

;

and inferiors,

natures;

of the modes

Being

twofold

sometimes

soul there

who

Gods

the

nature, sometimes

adapted,and

of the

goods

to

ever what-

wisdom, and

world

and

another the

ciple, prin-

mundane

Gods, from the arrangement of the four elements in the

world,and the association of the elements

measures, accordingto [appropriate]

and

also

259

from

centres,

shall have

we

in the

are

perfected by if

from

the

the

case,

the world

if

For

parts in

as

total powers

that

in

are

portionof it is not

life and

the mundane

and

receive ; if

nature to

proper

it,

pass

orders.

yond be-

We

that in each part of the admit, therefore,

must

there is this visible

world

also

are

to the

produced by it,and primarily

certain

a

this be

ascent

consist of its elements, and

we

it

easy

about

contained

world, are

the universe, are

and

an

bodies

pietyrespectingsacrifices.

of the

truth we

orderlycirculation of

the

tributes religiondisextends

thus

similars,and

high, throughwholes,

on

divided

are

of

the law

Hence

similars to from

which

incorporeal powers,

bodies.

about

that there

body, and

far

as

to the

as

last of to

things; assigning,indeed, incorporeals but bodies to bodies, and this incorporeals, the

commensuratelyto however,

things,he, indeed, in

Gods

will transcend

being united But

power. with

common

made

both

the Gods

that which

bodies

by

a

to

all

thing common

men

and

one

be

to those s

person

who 2

of the

promulgated

ought

; nor

matter;

the end

at to

the

supermundane

a

happens to

office,ought not

rarest

worship of

the

and late,and difficulty

sacerdotal as

to

is the

which

of all

If,

each.

of participate

theurgistshould

some

supermundane Gods,

the

of

nature

it to are

com-

be

260

nor mencing theurgicoperations,

have

made

these, after

a

attention to

sanctity.

manner,

CHAP.

the

divine

them

such

the

priorto as

powers

procession; *

every Grod

presubjacentto the

who

he

that

powers

Proclus

the

on

pertainsto

of the Gods, all

Gods

are

earth,precede them

to the

these

which

appearance

are

when

moved, and

will acknowledge

wards ought not to be exercised toor imperfectly.Hence, partially

natures

since

piety

lovers of

are

of theurgictruth contemplation

this, that

*

XXL

therefore,that all who

I THINK, the

corporeal-formed

a

pay

For

it

proficiencyin

middle

a

who

those

to

there is

does

which

them

about as

in

adapted

First Alcibiades

observes,

innumerable

to

solemn

a

to

that about

"

multitude

them,

of daemons,

with their leaders. appellations when theyare called by the names that these are delighted because they express in themselves Apollo or Jupiter, of their leading Gods." In characteristic peculiarity

who

same

most

have

the

same

admirable

holyof

priorto

the

scend de-

distribute to all

not

is

an

are

And of

the the

commentary, also,he says, ''that in the e, in the Eleusinian mysteries[i, mysteries],

the appearance

terrestrialdaemons

of

the divinity,

present themselves

incursions to the

the souls of the spectatorsfrom imdefiled

of certain

view, alluring

good

to matter."

261

and

does

manner,

honour

not

will

each

the

Gods.

all of them, propitiates and such acceptablegifts, of

his

remain

entire

adapted

power

and

secure

in

a

receptacleof

consist of

mingled,as which

is

to the

utmost

and perfect

choir.

divine whether

should sanctity

certain few

a

the

to

case,

of

Since

is it

sary neces-

simple,

be

things,or

that it

all-harmonic, and

and

say, from

I may

the

in

each

them, will always

to

the

multiform

be

who

offers to are

as

he

But

and

manner

proper

that the mode

should

destitute of

pletion irreprehensible, givingcom-

this,therefore,is the and

appropriate

an

and departimperfect,

of participation

the

in

every

tained thing con-

If, indeed, the

world?

invoked, and

is excited

in

power

the

formance per-

of sacred rites,was

simple,the mode be simple. But necessarily

of sacrifice should

of powers

if the multitude the Gods

when

descend

which

and

excited

are

moved,

are

is not

comprehended by any one, except theurgistsalone,who accuratelyknow this through

to be

experiencein sacred operations ; if this be the case, they alone are capableof knowing what the

is perfection

also know

that the

things,subverts

just as

in

of the sacrific

the

art ; and

omission, though of whole

harmony, from

work

the

of

they a

few

religion ;

burstingof

one

262

chord, the whole

visible

As, therefore,in the descents

of the

sustained

by

*

"

It is

that

changed,

or

place,but

is

confused,divine of him

the indolence

is effected."

sentence,

Epictetus, or change

who

this dissolves the

does

Qoirepyap

eav

"i

tcov

to this, Servius,in Conformably

koyov

tov

cAXctwct

Aoycov

einywerai

rov

^oLxeia to

cTrtyiverat

rj

take

does not

illumination

Xjoyova"[)"X'QS, rj vTraXXa^Sy ovk 0"uov "py"av Kai ovT(o TcoK "t6o$, ^ (rvyK"')(yrai^ ovk vin/AXaKTat, akka Kai kafxtpiSf "^v8apoiTqv TOV TTOUOVVTO^ paOvjxia, t

a

also

longerremains, thus also is or thing is deficient,

no

words, if any

or

of what

power

letters from

of the sentence

divine works

of the

one

some

observed by Simplicius on beautifully

them, the form in

leave

injury is

unhonoured,t thus

genera

if you take away

as

manifest

a

who

those

excellent

more

Gods,

commensurate.* in-

and

dissonant

becomes

n, rj d^iov cA-

rov

rf

ytvo/Acvwv

Svvafitv rj

his Annotations

the

on

words

Diique,deaequeomnes in the

sixth book

ad

ipsum

sacrum,

omnia generaliter

spoken after to ancient

whom

it

the

CEneus

was

sacris

fiebat

more

erat

necesse

invocabantur." of the

manner

t.

e,

invocari, ''This

is

pontiffs, by whom, according

all the to the sacrifice, necessary to invoke invoked in general." And in his Annotations

the seventh

offered

but Diana, who for the

quod

numina

pontificum, Deos, post speciales ''

observes,

after the appropriateGods rites,in all sacrifices,

divinities were on

in omnibus

ritu veteri

per quos quos

of the iEneid

"

a

of the iEneid he informs

us, ''that

king

sacrifice of first fruits to all the divinities

beingenraged sent

neglect]."With

respectto

a

boar

[asa punishment

this anger,

however, of

263

invisible

the

in

it is sacrifices,

them, and

not

to requisite

the

leaves

not

some

he

the whole the

and

one

not, in

of them

is allotted.

of

one

them

one doing,as some receivingthe Gods,

CHAP.

at

of the whole and

one

the

same

founds con-

of

may

think, imperfectly

but

verting entirelysub-

religion.

XXIL

be

of the sacrific art one

who

he

piety,and divulses orderlydistribution of it;

whole

[itmay

But

unhonoured,

so

then

accordingto

of

work

all the ceremonies

What

of

one

another, but it is entirely each

honour

in

Gods

honour

to

proper

honour

which

order

of the

appearances

said],does recur

the most

to

multitude time

the

not

mit sum-

pal princi-

of Gods, and

worship

the

many

principlesthat are [rootedand in it ? Entirely concentred] so, but this happens and

essences

at the latest

period,and

to

be satisfiedif it takes

must

of life is

a

very

few, and

placewhen

the

we sun

setting.Our present discussion,how-

with Proclus,''that the it is necesary to observe of the Gods does not refer any passionto them, but indicates

Diana, anger

O ya.p twv of them." to participate inaptitude aXka xo^05,ovK "ts "K"tvas avair"/Air"tri iraOoSy rrjv our

d"av

264

does

ever,

for

laws

ordain

not

of this

man

a

to all law;* kind; for he is superior

are a

such

law

promulgatesa

that of which

as

it

but

we

of in want to those who are speaking, certain divine legislation.t It says, therefore, now

that from

the world

as

has

orders, thus many the consummation

that

coarrangement

one

also it is necessary of sacrifices, being

and entire,should failing

never

the

whole

order

of

and perfect,

is

natures.

multiform,and all-

from

is united

also necessary that imitate its omniform

excellent

more

If,however, the world

to conjoined

be

orders,it is

many

operationsshould varietythroughthe whole of the powers which they employ. Hence, in similar manner, since the thingswhich sura round should

*

it is all-various,

are

us

be

sacred

connected

Plotinus

was

man

a

lamblichus probably,

with

read with

a

alludes in what

Proclus,in connected

:

with

Theol.

he

now

This

because legislation,

Platon.

divine

causes

says.

but it is doubtless

Gale, Oea-fxov tivos.

certain divine

the

we

of this description, to whom, most

t In the original Bvfwvrivos to

fit that

not

lib. iv. p.

I have

we

are

requisite

translated

informed

by is Oea-fios intelligibles ;

206, ''that

deity,and pertainsmore

to

unfolds intellectual distribution, but that voixos,which is O the intellectualfathers." to adapted (rvfifrkeyap dea-fjLo^ Kcrai

T"^

rrjv voepav

rots voiyrois' o 8c vo/xos fjLakXov c"r* oiKeios rots Siavo/jwyv, e/Ac^tvwv voe/)04Sirar-

Ktti tfcy,

wpoarr)K"i

paa-i.

^

-^ -

^ "

I

11

M\m\i^^mt

265

that

them, from

presideover

which

they

should

contain.

Nor

a

part

that

is it proper

we

primordial

the

imperfectlyto

ascend

certain

of them.

causes

CHAP. The

XXIII.

therefore,of sanctityin

mode,

various

sacred

operationspartly purifiesand partly of the things that are in us one some perfects or

about to

the

one

all

that divine

which

are

all

human

to them

over, More-

us.

tions prepara-

conspirein

all

It will not

sacred

great be amiss, also,to

the

in order following, comprehension of these things.

of power

An

exuberance

the

highestcauses,

this power

to friendly

of perfection the perfectand

as particulars

to the accurate

it

then the

benefits of sacrifice. such

and

causes,

operationsimparts add

But

superiorto

are

assimilated

the same,

it

error.

and

stores re-

others

order; but

mortal-formed

when

and

and

thingsfamiliar

natures

it

things,indeed,

some

symmetry from

liberates renders

And

us.

is

and

transcends

at

all

always present with the

same

things,it

time is

that

equally

presentwith all with unimpeded energy. Hence, conformablyto this,the firstilluminate the last of

and things,

immaterial

are

present vidth

ma-

266

terial natures

immaterially.Nor

considered

any

by

that there is For

one

wonderful, if

as

of

demiurgus

wholes, receives

in adapted to itself,

of receptacle

the

order

Gods.

say

perfection

a

its

to

we

father and

the

being generatedby

matter

it be

divine matter.'^

and

certain pure

a

should

the

At

the

becoming

time

same

excellent beings from nothing prevents more being able to impart their lightto subordinate

Neither, therefore,is

natures.

from

such

that

so

of participation

the

matter not

the

For, since it is

unadapted should

natures

of divine

earth

the

communion,

be

means

no

thus

having

discovered

menid.

it is necessary

that,as

beginfrom

fabrication does not

matter, priorto that which evanescent

form,and

being,there which

is beheld

in

the

is

ceives re-

one

formless,and is in

lamblichus

speaking.

Damascius

now

the

same

a

in

Par-

bodies,

likewise in

which certain

has

an

respect

boundaryand permanency." and

is

pecu-

and

imperfect; so

be the pure

is from

the

souls,natures,

case,

priate appro-

Comment,

MS.

is that which

in

the

be

to

will This,therefore,

matter

also

in common,

''Perhaps/'says Proclus,in ''

tute desti-

portionfrom it,sufficient of the Gods. The theurgic participation

conformablyto receptacles, *

and

receptionof that terrestrial requisite

art, therefore,perceivingthis and

;

certain divine

a

for the

by

causes

to the

boniform, is Gods.

better

rated sepa-

perfect, pure,

is

as

matter

divine matter

order whence

form

also

of which says, that

is derived.

267 of liarity

of the

each

connects Gods, it frequently

togetherstones, herbs, animals,aromatics, and

of the like kind all

these, it produces For

that

alone

the

But

that

Gods.

which

is

accord

with

adapted

in the a

by

to requisite a

certain

whom

kind

it is

sacred

operations

can

a

obtained

pation partici-

by places

in it,unless

is first established.

persuaded by

arcane

is impartedby

matter

the

with

connascent

imparted. Hence, sacrifice of

excites the Gods

to

does

matter

a

those it not

of this

present themselves

to

view, immediatelycalls forth the participation of

and

to

Gods, throughblessed visions. This matter,

follow that

the

he

able

cation Gods, the dedi-

that dwell

men

chosen

be

being

as

otherwise

no

therefore,is doubtless

by

the

of this kind

that assertions^ the

them,

to

ceptacle. re-

foreignfrom

is to

superiorbeings be

foundation

is

matter

statues, and

earth, or

It is also

which

pure

despiseall

to

proper

edifices of the

the

of sacrifices. For of

entire and

an

stances sub-

afterwards,from

; and

it is not

matter, but

of

deiform

and sacred, perfect,

other

them, receives them

unfolds perfectly

them

when into

they accede,

? light

268

CHAR The

XXIV.

things also

same

learned

be

may

from

the distribution of the Gods from

and each

this,and

accordingto places; over partibledominion

the

allotments, greater or it is

evident,that

how

seen

many

less,superiorbeingsare different orders.

their

assignedaccording t6 For

be

particular thing,it may

the

to

who

Gods

preside

places,the things produced by offered in sacrifice most appropriately

certain

over

them

are

that what

; and most

For

adapted to always to

the

pertainsto

governed is

sacrificed to the governors.

be

makers

their

particularly grateful;and

works

own

those

to

are

who

marily pri-

produce certain things,such things are tain primarilyacceptable.Whether, therefore,ceranimals, of the

beings,at an

earth, are and

one

of their

plants,or

or

the

as

some

kind, if they are

this

with

impartto

the

the

of the

Gods

and

animals

us

Some fully care-

of those familiarity

Gods

; and

by remaining entire,preserve between

are

and

with the Gods.

preserved,increase such

time, they participate

same

indivisible communion

that retain them

tions produc-

governed by superior

inspeotivecare,

things,therefore,of

other

any

men.

in

these the

are

munion com-

Of this kind

Egypt, and

man.

269

who

is

when

consecrated, produce

familiarity ; and alliance

the

impartedby

the

is the

their

derived

the Gods

was

leader of it, who

is thus

and

certain

allotted

to

is,

which

is

And each

said

be

that

invoked

by a angels.

of

divinityis

our

the our

the

by sacrifices, tude multi-

numerous

Under

wise, him, like-

presiding power,

is

nation

of

presidingpower peculiar

is

accordingto a

customs

the invention

common

allotted dominion the earth.

good

authoritythrough

is surrounded

of Gods a

sis analy-

alliance

human

however,

conceptions. Now, who

an

XXV.

it might legalinstitutions,

and

by

it.

If, therefore,these thingswere

worship of

as

perfectthis

more

CHAP.

alone, and

manifest

more

the first elements, eflfect

perfectalways

more

a

such

are

things,

some

sacredlyadapted to superior

more

For

causes.

these

of principle

into the an

But

everywhere sacred.

temple.

Of

each

the

sacrifices,

performed to the Gods, the inspective guardianis a God ; but an angel,of those which are performed to angels; and a daemon, of such as are performedto daemons. also, which

After the

are

same

manner,

also,in other

sacred

270

the presiding minion operations, power is allotteddoover each,in a way alliedto his proper offersacrifices to we genus. When, therefore, the Gods, accompanied Gods, by the presiding who givecompletion then to sacred operations, to at the same time,it is necessary in sacrifices venerate the sacred law of divine sanctity ; and at the same time,also,we oughtto be under the Gods who as confident,, sacrificing We ought, wise, likeare the rulersof such works. to be very

any

a

should offer

from, the giftunworthyof, or foreign we And, as the last admonition,

Gods. in

lest we cautious,

entirely perfect, pay

manner

should

attention to

all that surrounds us, and to the Gods, angels, and daemons that are distributed according to

genera in the universe. And similar manner,

an

in a aU these, sacrifice should acceptable

be offered; for thus alone in over

a

way it.

to

can sanctity

worthyof the

CHAP.

be preserved

Gods who preside

XXVI.

Since,however,prayers are not the smallest fices, a very great] [buton the contrary partof sacrito them, and givecompletion especially these the through

whole

of them operation

is

corroborated and effected; and since,besides

271

this, theyaflForda and

producean with the

to discuss

common

to religion, utility

indissolubleand sacred

munion com-

Gods, it will not be improper

few

concerning particulars prayer. For thisis of itself a thing worthyto be known, the science concernand renders more ing perfect the Gods. I say, therefore, that the first of prayer is collective ; and that it is species a

ledge also the leader of contact with,and a knowis the The second species of,divinity. bond

forth, of concordant communion,calling the gifts imparted priorto,the energy of speech, the whole by the Gods, and perfecting of our operations conpriorto our intellectualceptions. the third and most perfect And of prayer is the seal of ineffable union species with the divinities, in whom

it establishesall

of prayer; and thus the power and authority the soul to repose in the Gods, as in a causes never failing port. But from these three terms, in which all the divine

measures

are

contained,

adoration not onlyconciliates to us suppliant the friendship of the Gods, but supernally tends exto us three fruits, beingas it were three of gold.* The first of these Hesperian apples "

This particular of goldis added the apples respecting from the version of Scutellius, who appears to have translated thiswork from a more than that perfect manuscript which was used by Gale.

272 the second, to a comto illumination; pertains munion of operation; but throughthe energy of the third, receive a perfect we of plenitude divinef re. And sometimes, indeed,supplication like a precursor preparing the precedes; But way before the sacrificeappears. times it intercedesas a mediator; and

some sonie-

the end of sacrificing. No accomplishes however,in sacred concerns, can operation,

times

without the intervention of prayer. the continualexerciseof prayernourishes Lastly, succeed

and renders the vigourof our intellect, of the soul far more for capacious receptacles the

the communications of the Gods.

It likewise

which opens to men the peneis the divine Jcey, tralia of the Gods ; accustoms us to the splendid rivers of

in a short time supernal light; inmost recesses, and disposes them our perfects

for the ineflfable embrace

and

contact of the

Gods ; and does not desisttillit raisesus to and silently the summit of all. It alsogradually

of our soul,by upward the manners them of every thing to a divine divesting foreign of nature,and clothes us with the perfections Besides this,it produces dissoluble inthe Gods. an communion and friendship vinity, with dinourishes a divine love,and inflames the divine partof the soul. Whatever is of an it nature in the soul, opposingand contrary draws

273 and purifies whatever is prone ; expels expiates and retains any thingof the dregs to generation, in itsetherialand splendid of mortality ; spirit the a goodhope and faith concerning perfects of divine light; and, in one word, reception renders those by whom it is employedthe

familiarsand domestics of the Gods.

then, are

If such, of prayer,and such the advantages

its connexion with

does it not appear sacrifice,

is from hence that the end of sacrifice with

the

Demiurgusof

a

junction con-

the world?

the benefit of prayer is of the same extent urgic with the goodwhich is conferred by the demiAnd

causes

the

from hence the

how it possesses

the Gods.

race

of prayer appears; likewise efficaciousand unific;and

power it becomes

how

of mortals.

Again, and replenishing anagogicy perfective,

on

a

bond

common

And, in the third and

by imparted it lastplace,

be conceived from hence how prayer may easily corroborate and confer and sacrificemutually on

each other

divine

a

sacred and

perfect power

in

concerns.

Hence,since

it appears that there is

a

fect per-

and cooperation of the sacerdotal conspiration with itself, and that the parts discipline

of it

are

more

connascent

than those of any

one animal,beingentirely conjoined through

274 connexion ; thisbeingthe case, it is not

by any

this concord,nor to proper to neglect of its parts and reject others; but admit some

means

it is fitthat allof them should be exercised in

a

similarmanner,

and that those should be fected perall of them who wish to be through

to the Gods. genuinely conjoined

These

cannot subsistotherwise. therefore,

things

275

VI.

SECTION

CHAP.

I.

It is now, however,time forme to pass on to the next doubt which you propose,viz. Why itis "

that the inspector over requisite [whopresides sacred rites'] oughtnot to touch a dead body, are thoughmost sacred operations performed dead bodies? that through Again,therefore, "

we

our

dissolvethis doubt,we shall direct attentionto this apparentopposition; for

may

reality any, but these things subsist contrarily. For if the

there is not in alone

seem

to

laws of sacred ritesordered that the

same

dead

bodies should not be touched and should be

touched,this would be

thingcontraryto

a

itself But if theyorder that some should be abstained from

dead bodies

but that impure, otherswhich are consecrated should be touched, thisis not attended with any contrariety. ther Faras

it is not lawful still,

to touch human

bodies when the soul has leftthem,since a

tain cer-

of divine or representation vestige, image, 2

T

276 lifeis extinguished in the bodyby death. But

longerunholyto touch other dead because theydid not [whenliving] bodies, ticipate parit is

no

of

divine life. To other

a more

Gods,

pure from matter, our not dead bodies is adapted ; but to those touching

who therefore, Gods who

are

and over animals, preside

connected with

are

mately proxi-

them,invocationthrough

animals is

made. According to this, properly takes place. no therefore, contrariety

CHAP.

II.

this doubt may be another manner, also, who are tained dissolved. For in men, indeed, de-

After

lifeproduce a certain stain; because that which is not alive inserts a certain defilement in that in matter, bodies

in the which is living,

of deprived

same

manner

as

the impure

in thatwhich is pure, and thatwhich is in in that which is in habit;and also privation because that which is dead

a certain produces to a througha physical pollution, aptitude in consequence of having worse condition, possessed the power of dying.But a dead body cannot produce any defilement in a dsemon and does not rewho is perfectly ceive incorporeal, For it is necessary that any corruption.

277 he should transcend

of any participate

not

from it. And the

a

corruptible body,and of corruption representation

thus much

in

to

answer

of the doubt. contrariety

CHAP.

III.

In the next

nation how diviplacewe shall explain is effectedthrough sacred animals, such,

for instance, as hawks. that the therefore, that

are

theydo bly,or

Gods

We

must

never

say, accede through bodies

thus

procured, beingemployed.For either partinot preside over animals, with a or or proximately, materially,

certainhabitude towards them. and these such

as

are

But to daemons

very much

differentorders of whom

to divided,

differentanimals

are

and who proximately exercise a governallotted, ment of this kind,and do not obtain their proper dominion in a way and immaterial, such organs of divination must is willing one so to some

perfectly dent indepena

contact with the

be ascribed.

admit,a

which attributedto them, through able to associatewith and

Or, if

seat must we

may

employthem.

be be

It is

to think that this seat necessary, therefore, should be pure from bodies. For there can be no communion whatever between the pure

278 and its contrary ; but it is reasonableto admit that this seat is

with conjoined

through

men,

the soul of animals. For thissoul has

a

certain

of life; aUiance to men, through homogeneity rated but itis alliedto daemons,because, beinglibefrom

body,it has

in

a

certain respect a

subsistence. Hence, beinga medium separate between both,it is subservient to its presiding to those who are yet daemon,but announces detained in And

mands. combody that which its prefect it imparts to both these a common

bond with each other.

CHAP.

IV.

It is necessary, however, to think that the soul which uses divination of this kind,not only becomes

auditor of the

but also prediction, contributes in no small degreefrom itselfto the consummation of it,and of what pertains For this soul is coexcited to its operations. and

an

and cooperates, a through

Such

a

at the

same

certain necessary

time

knows, fore-

sympathy.

of divination as this mode, therefore,

differentfrom the divine and true entirely mode, beingalone able to predict respecting and diurnal small such concerns, viz.respecting in a divided nature,are borne as being placed

is

279 and which impart motions alongabout generation, from themselves to those things that are able to receive them, and producemultiform which are naturally in things passions adapted Perfect foreknowledge, ever, howto be copassive. be effected through can never passion. For that which is itselfespecially immutable, and entirely immaterial, pure, is accustomed to apprehend the future;but that which is mingledwith the most irrationaland dark and material nature of a corporeal-formed is filledwith abundant ignorance. An essence

of thiskind does artificial therefore, apparatus, 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

in possessed

known

itselfa

certain clear and

indication of truth. And

thus much

divinationof this kind. concerning

CHAP.

V.

Let us,

discuss another species now therefore, of doubts, the cause of which is occult, and lent with '^viowhich,as you say, is accompanied threats" But it is variously divided about

the multitude of threats. ^^For it threatens either to hurst the heavens, or

to

unfoldthe

280

in out the arcanum to point or ofIsis, the adytum*or to stopBaris,or to scatter the members ofOsiristo Typhon, or to do something else of the likekind.'' Men do not, however, secrets

as

you the sun

think,threaten by such

words

as

these

the moon, or any of the celestial dire absurdities Gods; for if they did,more would ensue than those which you lament. or

But,as

we

before observed, there is

a

certain

genus of powers in the world which is partible, and which and most irrational, inconsiderate,

receivesreason to it ;

from another,and is obedient

gence, neitheritselfemploying a proper intelli-

what is true and distinguishing A genus, or impossible. or what ispossible false, of this kind,when threatenings are therefore, coexcited and astonished, extended,is immediately nor

because,as it appears

to me,

it is naturally

be led

and by representations, to allme other things, throughan astounded and unstable phantasy.

adaptedto

*

The

of Gale,that for yj in this ro ev Aj8v8y conjecture read should I we is, have no doubt, place, ijto "v aSvr^, For of order the isdenominated right. highest intelligibles informed by Proclus in are as we by Orpheusthe adytum, the Tim. the in is meant arcanum By adytum,therefore, the deity of the intelligible who subsists at the extremity order (t. e. Phanes) ; and of whom it is said in the Chaldean that and in he remains in the paternal Oracles, profundity, the adytum, to the god-nourished silence." near **

J

281

CHAP.

VI.

alsoadmit of another explanation things of the following kind. The theurgist, through commands the power of arcane signatures, mundane natures,no longeras man, nor as soul ; but as existing a human employing rior supeThese

use

to them in the order of the

Gods,he makes

mandates than of greater far as he is human. so

self, to himpertain This,however,

placeas if he eflfectedevery which he vehemently threatensto accomplish; thing of but he teaches us by such a use of the power words the magnitude and quality which he possesses through a union with the Gods, and which he obtainsfrom the knowledge of arcane symbols.This, likewise, may be does not take

said,that the daemons who universe,pay

partsover endure but

a

so

much

attention to the

that theycannot theypreside, of these], [tothe safety contrary

which word

theypreserve the

natures

distributedaccording

and who guardthe partsof parts,

to

the

are

permanency

of mundane

They preserve this permanency, in an therefore, unchanged condition,

immutable.

bly because the order of the Gods remains invaria-

the to

same.

Hence

theycannot

endure

even

hear that threatened in which the aerialand

daemons have theirexistence. terrestrial

282

CHAP. Or

this

VII.

likewise be

as explained follows: Daemons presidewith a guardian and this in so arcane mysteries, power over distribution because the orderly remarkable a degree, in the universe is primarily of things

thingmay

the partsof the universe remain in order,because the beneficent contained in daemons.

For

power of Osiris continues sacred and unand is not mingled with any opposing defiled, error

and

The perturbation.

lifeof all things

likewise remains pure and incorruptible, cause bethe occult vivificbeauties of the productive in Isis do not descend into body principles and is the objectof which is bom along,* sight.But allthingscontinue immoveable and of the sun is because the course perpetual, remain perfect never stopped.And all things because the arcana in the adytumt and entire, disclosed. Hence, in those particunever axe lars in which the whole of things possesses its I mean in arcana beingalways safety, preserved

of the occult,and in the inefiable essence condition; in a contrary Gods, never receiving daemons cannot endure,even these,terrestrial *

For

CIS

TO

I read Kai "f"aivo[i"vov op(0[i"vov a-tofia,

ci9 to

K. T. A. "t""pOfJ^OV

t Here

too for

I read oSvry. Aj8v3y

rfiMiL

283 in

words,to hear that theysubsist otherwise

than

that

; theybecome profaned has a and on this account threatening language certain power when employedagainstthem.

No

theydo, or

one,

such

a

however, threatens the Gods, mode

nor

is

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

Egyptians, minglingdsemoniacal words with divine signatures, sometimes employ threats. You have, to these doubts, an answer therefore, concise indeed, freefrom but I think sufficiently error.

284

SECTION

CHAP. The

VIL

I.

doubts also that follow in the next

place

for theirsolutionthe assistance of the require Muse. But I am desirous, same divinely-wise to unfold to you the pecuto this, previous liarity of the Egyptians. For of the theology and the nature of the universe, they, imitating the fabricativeenergy of the Gods, exhibit certain images throughsymbolsof mystic, and occult,

invisibleintellections as ; just

ture, na-

expresses invisible visible powers] [orproductive through

aftera certain manner, reasons

forms. But the fabricativeenergy of the Gods visible delineatesthe truth of forms,through that perceiving images.Hence the Egyptians, in the similitudeto rejoice and thus wishingto them of inferiorbeings, the greatest fillthe latterwith good,through imitationof the former, possible very properly exhibit a mode of theologizing adaptedto the doctrineconcealed in the symbols. mystic

allsuperior natures

Goo^e

285

CHAP.

II.

the intellectual Hear, therefore, interpretation of symbols, to the according

of the conceptions time removing at the same from Egyptians; and your ears the image of your imagination but elevating tellectual to insymbolical, things yourself truth. By *'mtVe," stand undertherefore, and material corporeal-formed every thing ; or thatwhich is nutritive and prolific ; or such as the materialspecies of nature is,which is borne along in conjunction with the unstable flux of matter; or a thingof such a kind as that which the river of generation and receives, which subsides together with it; or the primordial cause

of the elements,and of all the

and powers distributed about the elements, conceived to exist which must be antecedently to a foundation. Being, a therefore, analogous of this kind,the God who is the cause of thing of allnature,and of allthe powers generation, and as as transcending these, in]the elements, and supernatural, incorporeal, beingimmaterial, derived from and impartible, wholly unbegotten and concealed in himself,this God himself, and comprehends allthings allthings, precedes "

in himself. And

because,indeed,he comprehends

all things, and

impartshimself

to all

286

natures, he is from these unfolded into light. Because,however,he transcends mundane

and is all things,

himself

by

above expanded

himself to them, on this account he presents and the view as separate, exempt,elevated,

expandedby

himself above

the powers and

elements in the world. The the testifies likewise,

following symbol, truth of this. For by

above the lotiis,'' dency a transcensitting and strength which by no means come into contact with the mire,are obscurely fied, signi-

the God

"

and and also indicate his intellectual

empire.For the lotusisseen

to be

every

pyrean em-

to thingbelonging

viz.both the form circular,

of the leaves and the fruit; and circulationis which alone alliedto the motion of intellect, with invariablesameness, in one order, energizes to one reason. But the God is and according established by himself, and above a dominion and energy of this kind,venerable and holy, which in himself, and abiding superexpanded, When his being seated is intended to signify. in a the God, also, is represented as sailing it exhibits to us the power which ship,''* "

*

to tMs^Martianus Capella in lib.ii also, Conformably of the sun, says, ''Ibi PhUoL "c. speaking De Nuptiis naturae diversa cupiditate totius cursus quandamnavim, moderantem,cunct^ue flammarum congestione plenissimam,

et beatis circumactam

merdbus

Cui conspicatur.

287

the governs the world. As, therefore, from the shippresides over beingseparate

pilot the

rudder of

it,thus the sun havinga separate subsistence, governs the helm of the whole

world.

pilotdirects all things from the stem, giving from himself a small of motion to the vessel;thus,also, principle the God indivisibly priority, by a much greater from the first principles impartssupemally of motions. of nature,the primordial causes and stillmore These particulars, therefore, than these,are indicated by the God sailing in a ship. nautse

And

as

the

septem^germanitamen, suiquesimiles prsesidebant

in prora felisforma in prora. Praesidebat For these in extimo." c rocodili arbore, and the crocodilewere the lion, Martianus

adds,"In

eadem

leonis in depicta^

the cat, animals,

sacredto the sun. peculiarly fons vero rate, quidemlucis

fluoribus manans,intotiusmundi setherese, arcanisque fundebatur."

f. e.

"

In the

same

with of etheriallight flowing

shipthere was

lumina

fountain

a

streams,which were pouredinto all the luminariesof the world." Porphyry, " in his treatise De Antro N3rmph. likewise, says, that the arcane

the sun and all daemons not placed Egyptians but raised on solid or stable, any thing

with

vessel."

connected a

sailing

288

CHAP.

III.

Since,however, every part of the heavens, allthe motion of the signof the zodiac,* heavens,every periodof time accordingto which the world is moved, and all things contained every

in the wholes of the

receive universe,

the powers which descend from the sun, some of which are complicated with these wholes, but others transcend

commixture

a

with them,

mode of signification symbolical represents that the sun is diverstthese also, indicating and to the signs Jiedaccording of the zodiac, hisform.''At the that every hour he changes the

"

same

time, also,it indicates his immutable,

and at once collected failing, communication of good to the whole world. But since the recipients of the impartible gift of the God are variously affectedtowards it, never stable,

and receive multiform powers from the sun, to their peculiar motions,hence the according doctrine evinces throughthe multitude symbolical of the gifts, that the God is one, and exhibits his one power through multiform powers. it says that he is one and the Hence, likewise, *

In the

which irav fwStov, original

translatesanimaliaomnia.

Gale

erroneously

289 same,

of his form,and but that the yicissitiides

must be admitted to exist configurations, in the recipients. On this account it asserts **that he is changedevery hour, according in consequence to the signsof the zodiac," of these beingvariously changedabout the to the many modes by which God, according use theyreceivehim. The Egyptians prayers

his

not the sun, conformableto these assertions, onlyin visions which are seen by the bodily

to

eyes, but also in their more all which have such and

are

offeredto the God

supplications, meaningas this, to a conformably

common a

and mysticdoctrine symbolic

of this kind.

Hence it would not be reasonable in any to undertake a defence of them.

CHAP.

one

IV.

which follow in the next inquiries in a more abundant doctrine, place, require order to their elucidation, (itthe same time,

But

the

however,it is necessary to discuss the truth For you inthem with brevity. quire concerning what efficacy thereisin names that are not significant.'** They are not, however,as "

*

Of thiskind are the following in Alexand.Tral*names Jian.lib,ii.Mcv,0/ocv, Za,Zwv,0c,Aov, Mo/), ^op,Tcv^, U

290 ; but letthem signification of to us (though some of them are known to us, the explications which we receive from the Gods), yet to the Gods all of them are significant, thoughnot to an effablemode; nor in such a according and indicative way as that which is significant but either with men throughimaginations; lect to the divine intelconformably intellectually, and in a way which is in us ; or ineffably, and simple, and conformably to more excellent

without you think, be indeed unknown

the intellectwhich is united to the Gods.

It

ceptions to take away all contherefore, requisite, derived by an abstractionfrom senand all logical evolutions from divine sibles, * and likewise the connascent physical names ;

is

L Xpi,Fc Zc,12v,

e. Meu, Tkreu, Mor, Phor,Teux,Za, On. ander AlexChri, The, Zan, Lou, Ge,Ze, By these names

Trallianussays,the sun becomes fixedin the heavens. adds,'' Againbehold the greatname lo^, law), (lege

He

L e. lao,Azuph, Zuon, BalV,Xomdic, Zvcuv, A(v"f", 6/5evJ,

Threux,BdSn, Chook." Among the Latins,also,Cato, there Varro,and Marcellus de Medicamentis Empiricis, of these names ; the power and efficacy Gale it testified are which, observes, though is byhistory, the reason of theiroperation. not easy to explain

of examples

are

as

*

words of Plato in commenting on the following Proclus, of his vol. L of translation Timaeus, (see my p. 228, nominated vis."Let, therefore, this universe be deCommentary), or theworld, or whatever other by Us allheaven,

in the

it may appellation

be

to receive," beautiespecially adapted

291

similitudesof in nature*

which to things language

But

exist

the intellectualand divine

thus observeseonceming the divinename of the world. fully ''As of statues establishedby the telestic art^some things to them but others ar^ inwardly are manifest^ pertaining of the presence of the Gods, concealed^ being.symbolical and which are only known to the mystic artiststhemselves ; afterthe same manner, the world being telligible, a statue of the inthe h as and perfected indeed some father, by which its but of visible indications are things divinity; which are the invisible of the participaothers, tion impressions of being who gave itperreceivedbyitfrom the father, fection, these it may be eternally in order that through rooted in real being.Heaven, indeed,and thervorldare

of the powers in the universe ; the latter, significant faras itproceeds from the intelligible so ; but the former, far as it is converted to it. It is,however, to necessaiy know that thedivinename of its abiding power, and which names so

of the Demiurgus, according symbolof the impression is ineffable to which it does not proceed and out of being, For and Gods the known themselves. there arcane, onlyto to every order of things are names indeed, ; those, adapted thatare adapted to divinenatures being to the objects divine, of opinion 6f dianoia beingdianoetic, and to the objects doxastic. This also Plato says in the Cratylus, where he thissubject, who embraces what is assertedby Homer on admits that names of the same things are with the Gods is a

different from those that subsistin the X"Dt1inB by Grod, by men

of men, opinions

Scamander oall'd Iliad .XX.

".

74.

And, Which the Gods Chalcis, men

call. Cymindis Iliad xiv.v. 291.

For as the in many other names. thatof different from of the Gods is souls, partial knowledge And in

a

similarmanner

u2

292 must chaxacterof divinesimilitude symbolical

be admitted to have

a

subsistencein

names.

it should be unknown And, moreover, though

yetthisvery circumstanceis that which foritistoo excellent in it, to ismost venerable

to us,

be divided into

But knowledge.

in those

thusalsothenames ofthe one are different fromthoseofthe other; sincedivinenames unfoldthe whole essence ofthe tact come intoconnamed^butthoseofmen only things partially with them. Plato, thatthis therefore, knowing existed prein the world, omits the divineand ineffable name which isdifferent from the apparent itself, name, and with the greatest cautionintroduces itas a s3rmbol ofthedivine '* which the or contains. the world For words, impression and ''itmay receive"are a whateverotherappellation" latenth3rmn of the mundane name, as ineffable, and as allotted in it orderthat be coordinate a divine essence, may to what is signified divinemundane by it. Hence,also, of which are names are deliveredby Theurgists; some but otherseffable calledbythem ineffable, ; and some being oftheinvisible but othersof significant powersin theworld, derivesits the visible elementsfrom which it completion. thesecauses,therefore, as h3rpotheses,the mundane Through and the apparent the demiurgic cause and paradigm, form, oftheworld are delivered.And the and unapparent name but the lattermonadic former name, indeed, is dyadic, of oneness. For the words "whateverother"are significant name ofthe universeas You may alsoconsidertheineffable of itsabiding in the father ; but the name world, significant and heavenofitsconversion. ofitsprogression as indicative ; But through the three, cause, on account you have thefinal of which it isfullof good ; abiding ineffably, proceeding and converting itself to thegood as theantecedent perfectly, ofdesire." object

V

293

which

analyze/ scientifically of the whole divine we possessa knowledge in essence, power, and order, comprehended

names

we

can

And fartherstill, the name. we preservein the mystic the soul collectively and arcane of the Gods,and through thiswe elevate image the soul to the Gods,and when elevatedconjoin with them. But it as much as possible names^ we prefer you ask, Why;ofsignijicomt such as are Barbaric to our own f " Of this^ "

there is a mystic reason. also,

For because

of the Gods have shown thatthe whole dialect such as thoseof the Egyptians sacrednations, is adapted and Assyrians, to sacred concerns; to thinkitnecessary on thisaccount we ought that our conferencewith the Gods.should be in a language alliedto them. Because, like* and is the first wise,such a mode of speech because those most ancient. And especially who first learnedthe names ofthe Gods, having their them with own mingled proper tongue, deUvered them to us, that we mightalways immoveablethesacredlaw of tradition, preserve and adapted in a language to them. peculiar notes at the end of vol.v. of my See the additional where fully of Plato, translation many ofthesenames are beautiunfoldedfrom the MS. Scholiaof Procluson the *

Cratylus.

294 it to the Grods, For if any otherthing pertains and immutable must is evidentthatthe eternal be allied to them.

CHAP.

V.

** thathe who hea/rs You object, words however, looksto theirsignification, so thatitissufficient the conception remains the same, whatever the words may he thatare used^^ But the thing is not such as you suspect itto be. For ifnames * subsisted itwould be of no through compact consequence whether some were used instead of others.But if they from the are suspended those names which are more nature of things, to it will also be more dear to the adapted Gods. From this, itis evidentthat therefore, of sacrednationsis very reason* the language to thatof othermen. To which ably preferred do not entirely that names may be added, serve preinto the same meaning when translated

but thereare certain anotherlanguage; idioms notes at the end of voL v. of my See the additional of of Plato, and alsothe notes to my translation translation in which the readerwiD finda Aristotle de Interpretati"me, of reconditeinformation concerning names^ ftom treasury Produs and Ammonius. *

'

2!

in each nation which to another na language thoughit should place, them, yet theyno Ion

when

power

translate

have much likewise, nessy and

e

of participate

and multitude. Hence

theyare adaptedto

i

Take away, therefore, e of yours which falloflf he who isinvoked is eit) the Egyptian language.^ the

as

*

were Egyptians

Most historians givethe ]

tians. And

in lib.I Lucian,

said to be the ofthe Gods,and a 1 conception are Egyptians

i alsothe first were ^They names." Aiyvimot vpfuroi a Kai vovrivXajSetv ipa "ur"ur0ai' to thj cyvoxrav. Conformably quoted by Ensebios, says that that disclosedbyinfinite actic

Gods.

This oracleis as foUoi

Aartnrq yap o3o$, fuucapon XoXko^ois

ra

wptara Bi

5e wjoxt^v ArpaiTiroi

a^w

As ir/oorroi fuponav ear a Oi TO KaXoV WlVOVT"S vBi

Izedby

296

of the Gods, allottedthe participatioii in the Sgjrpthe Gods when invoked rejoice tian rites.Again, however,if allthese ^were how is it the fraudulentdevicesof enchanters, which are in the most that things possible eminent degree unitedto the Gods,which also us with them,and have powers all but conjoin should be equalto those of superior beings, devices, phantastic thoughwithout them no be effected 1 But neither sacredoperation can "* do theseveils [bywhich arcana are canoecded] which rumour cwfromour passionsj originate mrere

IloXXasKai

oBovsiMojcaptav ^oiviiccs c"nyorav,

Kai Av8o"T", ^ppauav AoKrvpiof, (lege XaXBauav) ycvo?

avSpfov, we dimb. pathby which to deity Is arduous, sublime ineffiible, ; lough, which we pass And the strong through massy gates, In our first course, are bound with chainsofbrass. birth Those men the first who of "g3rptian Drank the fidrwater of Nilotic earth. Disclosedbyactionsinfinite thisroad. And many paths to God Phcynicians show'd. This road th'Ass3rrians to out view, pointed And thisthe Lydians and Chaldeansknew." " i.e. The

'

For EPpawvin thisoracleI read XoASauov, because I have no doubt thateitherAristobulus the Jew,ivell known the writings forinterpolating of the Heathens, or thewicked as he iscalled havefiraradu Eusebms, Julian, bythe Emperor substituted theformerword forthe latter. lently

i

S97 x"rihes to from

our

a

divinenature

but, passions,

thingsallied to the G words adapted to them, ofa divine conceptions real mode ofsubsistence: the nature which it poss" it,which th" concerning establishedthe laws oi persevere in

our

concept

elsein religi ifany thing adaptedto the Gods,i And itis immutability.

prayers*likesacred asy the same, net invariably a from them,nor adding

iselsewherederived. Fo:

presentthat both

at

nai

becaue losttheir efficacy, the changedthrough

in]

of the Greeks. For the studious of

ai novelty,

*

of thiskind are Prayers in Tim. p. 65,when speaks

su

he

is that which is offeredforthe and originatingfirom pestilence^

such

as

we

have fvritien m

ot

("vxai),avorpoirais Xoi/iiKi"} eiTi

ocas Se koi AvcT/UDV*

cv rots

upoi\

Izedby

298 ; neither everywhere bytheirvolatility ing possessnor themselves^ stability preserving what theyhave receivedfrom others; but this, theytransform every relinquishing rapidly desireof discovering an unstable through thing But the Barbariansare stable new. something in theirmanners, and firmly continueto employ the same words. Hence they are dear to the words which are grateful Gods, and proffer

any

to

them; but which it is not lawfulfor

man

byany means

to

And change.

any

thus much

have said in answer to you concerning names, which though theyare inexplicable, we

and

are

calledBarbaric, yet are

sacredconcerns.

\

L

adaptedto

2S

SECTIO:

CHAl thes Leaving,therefore, in the next "

placethat '. What the Egyptians c

he; whether intellec whether alone^or suhsu or others;whether incoi to

and whetheritis the sam or

isprior to theDemiurg

allthings are

fromone p whether they principles; matter.orofprimaryco admit matt whether they ? to he generated I,the relateto you the a place "

of the ancient writersof and various opinions co are are

and also circulated,

stillliving, and

ar"

oi wisdom, the opinion

and simple

one.

I say

ized by

300

from each many essences, and these differing the all-various multitudeof the princiother, ples of these, and which have different orders, different were deliveredby ancient priests, As Seleucus*narrates, scribed Hernaes detherefore, the principles that rank as wholes in two myriads t ofbooks ; or, as we are informed he perfectly unfolded ttiese by Manetho|, in three myriads six thousand five principles hundred and twentyfive volumes. But different ancient writersdifferently the explained of essences. It is necessary, partial principles to discoverthe truth however, by investigation about allthese principles, and concisely to unfold itto you as much as possible. And,in the first hear concerning that which is the place, first of your inquiry* subject in lib. ii.De Abstinentia, mentions Seleucus PorphyTyj the theologistj and Suldassays thatSeleucusthe Alexandrian the Gods, wrote 100 books concerning *

t

These books (pi^koi) were most

more probably nothing'

such as the treatises than shortdiscoursesj are which now as written by Hermes, and which, are circulated as lainbliehus informsus, contain Hermaic doctrines.

a

in Egypt, a scribeof the Adyta I A great priest, bybirtJt of of Heliopolis, as he relates and an inhabitant Sebanite,

himself.

301

CHAP Pbior to

truly existing that ciples [orprinciples is one God, prior to [that believed to be]the first i and abiding moveable, own unity.For neither nected with

him,nor

an]

establishedas the

paradi is the fatherof himself, and is truly alone, good, and prior even 1 greater and the roo of allthings, forms. But from this o] is sufficient to

For light.

himself,

this divinity

and God of Gods,a

moi

to essence, and the

prii

from him

and esi entity he is denon: hence,also, These,th intelligibles. of all ancient principles *

In the original^ icat fl-pcDTOs

which Gale translates^ eti prior But the additionof solein his and false: forh junappropriate much superior t ingof a deity

Izedby

302 to the etherial, arrangesprior empyrean, and Gods. He likewisedelivered to us celestial dred hunof the empyrean Gods in one the history in an equalnumbooks; of the etherial ber in a thousandbooks. ; and ofthe celestial

CHAP. III. According to another order,however, he to,and as the arranges the God Emeph*prior leaderof,the celestialGods. And he says itself that thisGod is an intellect " intellectually intellectioiis and converting to itself, perceiving itself.But

he to this, prior

partible arrangesthe imone, which he says is the firstparadigm^

atidwhich he denominates EictOfi^In is containedthat which is firstintellective, this, alsoj and the first and which is to intelligible, silencealone. Besides through worshiped otherleaderspreside the fabrication over also, these, of visiblenatures^ For the demiurgic be

who isthecuratoroftruthand wisdom, intellect, and leading the into generation, descending is calledin power of occultreasons into light, *

For H^^^ herCj Gale conjectures that we shouldread Kneph Kvrj"fi Kneph: forPlutarchsaysthat the unbegotten of reneration vtSi" celebratedwith an extraordinary degree Thebana by the Egyptian

SOS

in but quence conseEgyptian tongue Amon; of perfectingall things with veracity he is called Ptha, The Greeks, artificially,

the

and

however,

their attention the

God.

called

is

another

of

generation,and of

;

four

female, which

And

there

heavens

two,

into

the parts

a

all the

transcends

of

doctrine

the

this

*

one

Hence

to ;

and

the

they give of rulers.

ples, Egyptians concerning princi-

every

moon

six-and-

they place one ruler,who rest Thus, therefore,the

on

high

where

is said

by

is

to the

governed by

indefinite nature

Proclus

"l"vcr"b}s ayakfm, the self-visible statue

as

and principle,

one

an

far

as

which

multitude

a

dividingthe

of these,

things,begins from

descends

of

generation, which

less number

or

sun.

government

But

doubles

in

and

the

to

four, or twelve, or

proceeding from last of

attribute

moon.*

greater

all these

over

male

is in

contained

being

powers

about

or

the

thirtyparts,or

gies. ener-

elements

powers

they

the

to

And

the

of nature

they assign

to

whole

is, likewise, another

whole

other

has and

powers

the

these

them

the

other

of

domination

four

he

and

of

effective

is

Egjrptians,therefore, there

the

With

he

as

Osiris ;

appellationsthrough

ing solelydirect-

of artificial peculiarity

to the

far, also,

So

he

good

for Vulcan,

Ptha

assume

or

to

be

avroTirov

image of

nature.

rqs

304

is under the dominion of a certaindefinite of measure, and of the supreme unicalcause viding matter by diBut God produced allthings. * and this from essentiality ; materiality fabricated the Demiurgus vital, receiving, being But and impassive fromitthe simple spheres. manner the last of in an orderly he distributed bodies. and corruptible itintogenerable

CHAR These

IV.

been accurately therefore, things, having

the solutionof the doubtswhich you discussed, have met with in certainbooks willbe manifest. which circulated For thebooks are under

ofHermes contain Hermaic opinionsj the language they employ of frequently though thephilosophers : forthey were translated from who the Egyptian men were not untonguehy the r^me

Proclusin Tim, p. 111,citeswhat is heresaidss the and alsocitesforitthe authority of the Egyptians, doctrine his words are^ koll /iijvKai -tjrwv of lamblichus.But *

o

yt

TOi

^tiO?lafjLpXL)^o"s ort teat Ep/tijs tK i'^of3ffjtr"V TiyS

t. e. oixrtOTijTos TJjvvXoTTjTa ^apay"(r$ak ^ovXcrat doctrineof the the asserts the over same Egyptians

"

More^

things

matter. For the divinelamblichus that relates concerning

Hermes alsoproduces matter from

essentiality,"

"

305

in

skilled

philosophy.

others

any

who

have

of mundane

causes

the

And

what

the

to

or

of all. that

the

all

And

not

only in

the in

Demiurgus

This

is most

Porphyry,in an

accurate

rara

as

say

the

and

of the

do

ra

essences

"

conversant

to be

with

who a

things the

ex-

is said

by

lover of truth, the Stoic

W AiyvTrriovs rots

arrange

father of

Chaeremon

us.

subsist

likewise

primary

evre a/"/oij3ovs,

say

to

generated

They

Kar

not

also in

reason

Abstinentia,

fi"v

last

they separate

they acknowledge

very

the

intellectual life from

that

probably the

writer, and

icai

stars,

Egyptians

intellect and

lib. iv. De

Totavra

XaXrjOovs T"

the

fabricated.

generation; *

of the

the universe, but

by themselves, they thus

tain per-

physical. For

soul and

admitting

were

things as

Egyptians,likewise,

things are

the life of the nature,

the

a

ments. arrange-

decrements

and

assigned by

particulars,

Hermaic

occulations

or

ble parti-

comprehend

of such

causes

phases

The

the

written

the

The

Calendars

increments

are

moon,

first

powerful and

unfolded

have

part of the

small

the

called

are

in the

also, contained

to

have

as

of the rulers.

distributions

And

the

planets,the zodiac, the decans,

leading planets,these

very

such

and

unfolded

natures, have

horoscopes,and

certain

all discussed

at

last rulers of these.

concerning

Chseremon,*

But

losophy." phi-

avBpos ^i-

StcdiVcoi? TpayfiariKw^

"l"iXocro"fyrj"ravTOS ficfiafyrvprjficva, X

306 istenceof a vitalpower^ prior to the heavens, and subsisting the heavensin Theyalso establish a pure intellect above the world, and intellect in the whole world, one impartible and another which is distributed intoallthe And thesethings do not survey spheres. they the sacerdotal but through by mere reason alone, that they are theurgy, theyannounce able to ascend to more elevatedand universal essences^ and to those that are established viz.to God and the Demiurgus above Fate, ; neitheremploying matter,nor assuming any otherthing theobservation of a besides, except suitable time.

CHAP.

V.

This delfieand anagogic indeed, pathHermes, of but the narrated, Bitys, prophetKingAmfounditin the adyta mon,^explained it, having of Saistin Egypt, writtenin hieroglyphics; *

of This was theninthking in thetwenty-sixth dynasty

theS^bm

kings*

is mentionedby Platoin the Timseus, who t Thiscity Cntias represents as sayingthatthereisa certainregion of Egypt, about the summit of which the calledDelta^ and in which there is a streams of the Nile are divided^ called SaiticaL"He adds,of thisprovince the province "

"

307 and

the

of

God,

prophet also

same

which

world.*

pervades through there

But

do

not

all

the to

appear

there

are,

principlesand

many

supermundane through

auxiliaries to the

origin. The

cityhas

essences;

and

also

they worship To

afford

to

fore, there-

me,

common

remaining

also

which a

ferring re-

them,

to

of all the

solution

that

so

according

which

appear

greatest cityis Sais^from

other

rightlyin

act

sanctimony.

things

whole

Egyptians to physical

many

powers,

sacerdotal

these

his

to

me

the

For

name

the

things;

same

things with

causes.

the

likewise, many

are,

of

coarrangements you

delivered

derived King Amasis whose name presidingdivinity^

is,in the

Egyptian tongue, Neith, but in the Greek Athena, Minerva." It is singularthat Gale, who is not deficient shoidd in philosophy, philology, though but a smatterer

or

in

have

to remark

omitted

*

Proclus,in MS.

in his notes

Comment,

oracles,which

Chaldean

in Alcibiad.

*'

There

is

a

worlds." another

of these

AWa

transmittingname And

"^LV

in his MS.

e.

"

There

leapinginto

is

of the

one

"V

which

aTTCipOi?

leapsinto

finite the in-

he quotes Cratyl.

oracles,viz, ovvofia

a

8*

TO

Scholia in

(refxvov aKOLfirfri^

tvOfma-KOV^ Koor/JiOis Kpaiirvqv L

cites

of Plato.

says,

TTOpdfllOV OVVOfJM Koor/iOiS evdpdHTKOV, i, e.

this passage

venerable

the worlds

name

Sia

with

through the

"'/"o"/"aAiyyi,

warpos

cvtinyv.

revolution, sleepless rapidreproofsof the

a

father."

x2

But inquiries. leaveany one o add them to the in all sides, on there is any thii

You say,therefc

the Egyptians,

pendson

the n

truth, however, sary to unfold For ceptions.

souls. An the firstintelli power of the D two

from the parted to which dies, These things, soul that desce lows the is

periods intelligibly

transcendsthe { this a liberatio] the

intelligible

" urgy,likewise, con is perfected

I

309

CHAP.

Hence

that 'Hhat

true,

of which all

the

For

circumduction

contact "

whom

hound

is not

with

soul

has

a

with

real

Nor

must

of

and intelligible,

being,

and

ascribe

we

call

we

principleof

proper

and

generated natures;

in-

the

of Necessity" which

to the

from

dubious

are

you

things are

dissoluble bonds Fate.

VII.

a

ration sepa-

of

also

that

which

fate

to

is divine.

Gods,

the

worship in templesand statues, as dissolvers offate" the Gods, indeed, For we

fate ; but from

them, and of the

the

Gods

they

that

may

from

Hence

with

soul, which

generation, and of

all

fate,

being *

united

For

cxerai

the

is

possiblesanctity,and

us

from

the

alone

they

the

in this

is another

pending evils imrule

in

we

Gods,

of

read

over

But the

principleof

all nature

which

place^I

order

persuasion.

superior to

through to

ration gene-

ship properly wor-

things comprehended* there

solve dis-

proceed

religiousrites,in

as

the

pletion body, give com-

intellectual

of fate,but

nature

the

all

are

all

with

very

we

liberate

necessitythrough neither

with

and

of

observance

which

complicated

are

world

fate.

to

the

the last natures

a

are

and

capable

transcending

ir"pi"\"Tai,

310

eternal and of participating the mundane order, Gods. and the energy of the supercelestial life, able are this principle, we therefore, Through to liberate from fate. For when the ourselves and the of us energize, excellentparts more soulis elevatedto natures betterthan itself,* from things which then itis entirely separated from subordinate detain it in generation, departs for another the present natures, exchanges and gives itself to another order of life, the former order entirely abandoning things, with which itwas

connected.

CHAP. What

VIII.

for a then,is it not possible

man

to

himself[from liberate the Gods fate] through and to consider that revolvein the heavens, as the leadersof fate, the same and yet as *

of thispart, in his translation has entirely taken misGale, oflamblichus^ the meaning which he frequently does

For the words of lamblichusare, orav in other places. tcdv cv "rira jScAriova

Kai

ra

yap Kp"iTrova

"V"pyyj rifiiv vpos ^"^^*^" versionof Gale is " quando " avayeraiairnys fj^X*? et ad suiportionem enim parsnostri melioroperari incipiat,

anima." For ra Kpeirrova isnot the meliorem recolligatur betterpart ofthesoul; but when the betterparts ofthe soul and the soulis then intimately convertedto itself, energize, this elevated to conversionis natures. through superior

311

those

that

bonds

?

being

the

bind

are

if the

For

case.

other

Moreover,

that

of

are

visible,there

which

through mundane

only

mundane souls

and

will

two

Gods^

and

they

powers

fate,and

the

most

the

Gods

For

the

works

liberated

are

; and

through we

a

a

kind

holy

to

by

over

''that assert.

of pure

natures,

greater

and

how

Homer,

defined

more

of

from

rules

ceremonies

abandon

into

ana-

regressions;

is not

Subordinate

laws.

the

liberate

from

sacred been

Concerning are

energy

to

more

nature, and

add

you

since

transferred

viz. the

dane supermun-

what

they

sacred

of the

when

some

liberation

the

to

is of mundane

long

intellectual

we

what

flexible,"it

are

the

who

perfectintellectual

have

power

how

;

So that what

this.

are

it is shown

so

through

the order

what

of Gods,

according

are

if

But

treatise

our

as

from

souls

to

through

in

in which

gogic Gods,

such

said,

things,therefore,are

These

accuratelydiscussed the

though

effected.

genera

effected

Gods.

be

ples princiintelligible

supermundane,

be

and

also may

liberation

a

generation is

leaves

one

this

certain

are

there

powers, differences

Gods,

the

from

this

comprehend

and

immense

contrarieties. each

Gods

essences

many

also in them

in

indissoluble

with

nothing prevents

Perhaps

in themselves

lives

our

order

ligion re-

and

also, and

inferior natures, excellent

allot-

312 effectedcontrar)^ the to any original sacredlaw,so as to cause Gods to be changed, a sacredoperation through afterwards ; but from the first being performed in order that they seat souls hither, divinity thereforej returnto him. Neither, might again is any mutation produced a re ascent through ofthiskind, nor do thedescents and ascents of ment-

is not This, however,

soulsoppose each other. For

\

1 '^ "

generation from an intellectual and thisuniverseare suspended tribution disthe in also, essence; thus^ orderly of souls, theliberation from generation accordswith the care employed bythem about generationas

313

SECTION

IX.

CHAP.

Let

endeavour

power,

concerning is

therefore,

now,

us

the

the

and

the

objections. Since,

ever, how-

the

and

a

from

to

periods no

daemon

to

human,

that

is

your

inquiries.

and

in

this

a

this

in generation

the

kind

the

have

perfect sacred

one

whatever

use

in

nature; me

the

supernal causes,

of this

this

being

one

artificial ; and

nativities, but

to

appear more

twofold, the

making of

consideration

the

supernatural,but

conformable you

and

visible

methods

with

worshiping

universal

is

one

doubt

also

down

calculation

meddling

manifold

our

which

other

from

other

;

case,

the

of

utmost

peculiardaemon,

this daemon

the

bly

discuss

peculiar daemon

drawing

one

the

various

theurgic, but

of

to

speak summarily,

to

but

to

the

subject to

of the

I.

;

the

and

more

way

other

parti-

being

the

ferred absurdly trans-

operation to

other

have

to

one

exercised

314

CHAP.

II.

here alsoyou appear to me place, a certainsmallpart of the to have cut offonly dsemon. the peculiar discussionconcerning For sinceitis usual with thosewho artificially

In the next

invokethisdeeinon in from the decans, manner from the an orderly of influxes, from the signs of the dispensators the sun and moon, from the the stars, zodiac, ments, and lesserbear,from the whole elegreater this being and from the world, the case, in assuming one, and you do not act rightly viz.the lord thatthe smallestpartof allthese, and makingyour inquiries of the geniture, about this alone. Here,likewise, againfrom to be considered, of the things one proposed ^'how thelordofthe geniture you inquire gives and according the peculiar to what dcemon, kind ofefflux, or life, or power, itdescendsto him^ You alsospeak the upfront concerning of nativities, and ask '^whether calculation in itor not ; " and likewise thereisany reality the invention of the lord of the concerning whetheritisimpossible to hefound, geniture, In what respect, do or possible.*^ however, these things to the domination of the pertain daemon ? For itisevident thatour knowledge about nature operate

*^

to

315

of the

nothing

he

in which

manner

to

existence.

his

essence

For

in

universe

have

a

should

they

produced.

we

attention

our

of your

shall endeavour

to

a

distributed

him, how

now

give you

But

of the you

daemon say,

said

us

by by

fate?

you

able

are

we

necessitythrough to

scheme

he liberated

if,as

having knowing

we

from fater

to

proper

our

the

thence

we

knowledge

allotted is

can

if

from

us

from

and

from

subjects

these

assert

to

appear

you

For

to

liberated

neither consonant

way

truth.

fate ?

ing direct-

HI.

is thus

dwmon,

thingsin

a

But

and of his nativity,

however,

to

how

therefore,we

way,

the

the scheme

me,

nor

own

ignorant

then, ''that he is happy who

his proper To

their

of them.

say,

learned

the

doubts.

your

CHAP. You

generated in

particularlyto

inquiry,we

solutions

the

be

this

In

to

common

to

belong

of stability

proper

though

reply in

are

as

of his

cause

which

things

essence, are

the

and

of nature, such

empire

subsists, contributes

themselves daemon

of

is tivity, na-

our

discover

to

from fate^through imparted are

to

us

by

trulyliberated

this daemon, how

is he

Thus, therefore,what

opposes

what

you

before

316 and is also discordant with truth. asserted; For the proper daemon of every one does not accede from the scheme of the peculiar entirely but his origin is more nativity;

ancient than

shall hereafterdiscuss. To which may be added,that if the descending from lience, daemon was to be alone surveyed ledge he willnot be happywho obtains the knowwho of his genesiurgic daemon. And would [willingly] receive this daemon as his from fate, ifhe was given leaderto a liberation to him forthispurpose,thathe might plish accomof fate? Farther still, the distributions and the a certain thisappears to me to be only lastpart ofthe theory to thisdaemon ; pertaining is of his essence and that the whole theory

this,which

we

omitted by a method of this kind. But these

asserted, indeed, things, theyare falsely though time at the are not same foreign yet utterly from the purpose. The doubts, duced however,adconcerning by you in the next place, theenumeration ofthecanons and thegeneth"

are as they are inscrutable, science,*^ lialogical in the present not attended with any ambiguity

discussion.For whether these arts are known or

are

at the same incomprehensible, yet,

time,

to us the the effluxfrom the stars distributes daemon,whether we know it or not. But divine divinationis able to teach us concern^

317

ing

the

and

[when

not

stars, in

a

entirelyin

of

want

of the

or

canons,

it be

dismissing

necessary,

the

rightlyinfer

do not

obtained^ because

has

written

all

admitted,

were

we

attended

are

that

science, that wander

the

*

say

contraries

that

thus, also, we

of

to

say

from

in

truth, contradict

Viz. The

science

of

reason

thousand which

they

opposition to in

things that that

and

true;

the scope

cerning con-

hensible. incompre-

ten

the are

it is not

each

to

respectingthis

it is indeed

he

As, therefore,

hostile

are

ledge know-

other,

some

this

with

doubts

naturallydiscordant,

falsities alone

who

have

be

cannot

be

innumerable.

accustomed

are

contentious, true

are

if

will

things

the

and controvertists,

or

For

all sciences

For

are

it"

a

dissonance

Chwremon,

against

"^

these to

me

that

"

science

there is much

because

to

appears

this mathematical

it,or

of

IV.

what

of

are

enumeration

the

to speak particulars,

truth, you

true,

diviningart

CHAP.

If, however,

is most

possession of this]we

in

are

we

which

way

other;

mathematical

but

that

those

of it,being ignorant it.

This, however

nativities. calculating

318

I

4

I

1 1

/]

but likewise not in thissciencealone, happens which are imparted in allthe sciences, by the For time always Gods to men. proceeding becomes evanthe divine mode of knowledge escent, beingfrequently through mingledand

contaminatedwith much of what is mortal. This divine mode is indeed [in also], astrology of truth, and a certainclear indication though is at the same time preserved in itisbut small, before our eyes manifest it. For it places of the mensuration of the divineperiods, signs the eclipses of the sun and when it predicts of the moon with moon, and the concursions* of the the fixed stars, and when the experience is seen to accord with the prediction. sight bodies theobservations Moreover^ ofthecelestial the whole oftime^\ both by the Chaldeans through and byus, testify thatthisscience is true. more known than thesemight Indications, also, be adduced,if the presentdiscussionwas about these particulars. But precedaneously *

^.

and settings. joint risings of 300,000years; and a period t t. e. Through i.e. The

ProcL in vations Tim. lib. iv.p. 277,informsus thatthe Chaldeanshad obserofthe starswhich embraced whole mundane periods. What Procluslikewiseassertsof the Chaldeansisconfirmed who saysthatthey byCiceroin hisfirstbook on Divination, had recordsof the stars forthe space of 370,000 years ; and Bibl.lib. xi.p. 118,who saysthattheir byDiodorusSiculus, observationscomprehended the spaceof 473,000 years.

319

they

as

the

superfluous,and

are

it is fit

as

of the

knowledge

them,

appropriatethan

things more

then,

say

of there

are

than

mie

be obtained, and

the

in

how

of the

rules

by

which

some,

indeed, giving us than

less

however, let

us

the

We

thence

we

in their

their proper

proper

five direct

has

rules?

See

likewise

it has

a

us

doubts; and

more

to

star

a

thing

in their

lord of the

receives proper

naries the lumi-

house,

triangle." He

and contact, effluxion,

Ptolemsum,

per-

is the lord of

of the

star

proper

in

clear

accidents

conditions

Porphyry

be

Omitting this,

viz. the

in the

to

teach

the

attention

boundaries,

ledge know-

the

five,^ others

our

Bve

altitude,and

adds, ''and if besides

be knoum"

is not

discover

may

is confessed

deliver

they

nativityin the horoscope; viz, if that

'tion."

that

say/'says Hephestion^ ''that

geniture,which

to

discovery of it, and

of greater consequence, "

scarcely

yet they say that

geniture

when

them,

for the

*

and

;

of the

lord

by

geniture,if

can nativity,

a

is from

methods

others

the

confess astrologers

can

obtained

of

the discovery

themselves by astrologers

peculiardcemon

But

lords

be unattainable

to

that

epistle,

your or

to

on

pass

these.

"

in

the lord

more

and

shall,

I

V.

CHAP. You

pertain to

not

peculiardaemon,

do, omit

to

so

do

in

also

configura-

p. 191.

320 to these. For if itis possible the dsemon discoverthe lord of the geniture, by him willbe known ; but if this imparted

to both taining

shallbe ignorant isunattainable, we knowledge to this of the lord of the geniture according he will have and yet, nevertheless, hypothesis, and also the daemon imparted an existence, by him.

covery What therefore but thatthe dishinders,

of him may be difficult through tion predicand the sacred from nativity, yetthrough there may be a great or theurgy, divination, ject? abundance of scientific on this subknowledge In short, parted the daemon is not alone imbut there by the lord of the geniture, * of itmore universal are many other principles than this. And fartherstill, a method of this kind introducesa certainartificial and human dsemon. the peculiar disquisition concerning thing Hence,in these doubts of yours there is nosane.

*

receivedhis birth daemon at the hourofhis did nor ; proper theyascend order obtain to of it. For they in a knowledge any higher, alone consideredthe horoscope. See Porphyry apudStoand Hermes in Revolut. iv. 201, baeum, p. cap. to the Egyptians According every one

321

CHAR

If,however,itbe requisit truth

the concerning

peci

say that he is not distril partof the heavens,or f visible

elements;but

t

world,the allvariouslife the all various descends

into

body thn generatioi

is distributed to portion to a pecu us, according is estab! therefore, daemon,

before the soul descends when

the soul has recei^

the daemon

immediately to soul, givescompletion to bodywhen it descends, the

common

animal of

and imparts life, peculiar and of all our thoughts such things as he perform he continues to ^ ob sacerdotaltheurgy, we

and lect,

and spective guardian

lea

then the daemon

either ]

governmentto

more

a

e:

led by

322 to his to him,as contributing subjected or

him

as

in

some

guardianship, otherway is ministrantto

to hislord.

CHAP. From

these

answer

your

VII.

it is easy to therefore, things, For the peculiar next question.

daemon does not rule over

of the partsin in short, over allthe parts at once, and us, but, extends to every principle within us, in the distributedto us from as he was manner same the totalorders in the universe. For that one

which itappears to you proper to add

as

an

dication in-

thatdcBmonspreside over thepartsof istheguardian our body, so thatone o^health, anotheroftheformofthebody, and anotherof thecorporeal and thatthereisone dcsmon habits, who presides in common over allthese ; thisyou should consider as an argument thatthere is "

"

one

daemon who is the

and governor guardian

of every thing that is in

us.

You

must

not,

distributeone daemon to the body, therefore, tellect and another to inbut another to the soul,

foritis absurd thatthe animal should be one, but the daemon that presides over it multiform. For every where the natures that :

J

323

simple than

more

are

govern

if the

other.

But

them.

For

good, hut have

had''

others

oppositelydivided equal authorityand

Evil

such

to

you

to

on

pass

the

is

a

is in

any

acal order, human a

But

divided

many

of the

will rule

and as

other

certain

over

For

if

[as you say]

over

of

our

he is

excellent

more

this

"

such, for instance,

happy

wise intellect''there

who

will

no

daemoni-

or

transcendingthe

as

certain

parts of the soul, or

power,

will

forms

and

have

of life that

these, not

naturallyexempt,

whole

with

good

hypothesis concerning

presidingover,

soul.

they

are

nor

are

as

part of the soul"

possession of a

longer be

were

dsamons, however,

the intellectual part, '* and

as

of them

some

VIII.

whole

peculiardaemon.

doemon

each

abandoning these particulars, the opinion of philosophy. But

the

subvert

you

parts

power.

CHAP.

Afterwards,

"

rulingallotment,

a

the

over

contrarietyamong

if

speak as

you

where

no

also make

you

absurd

separated from

but

connascent,

that

natures

still more

that rule

daemons

many

not

are

it will be

And

governed.

are

the

dominion are

in

us

;

but connascently,

transcendingthe

as

composition. Y

2

324

CHAK After

IX.

this, therefore, you alsomention another

the peculiar dBemon, disquisition concerning "cs worshiping which represents some two,hut d(Bmons this The whole kind" otherstkree^ of **

For it is a of this, however,is erroneous. falsemode of proceeding to dividethe causes over that preside us, and not referthem to one ; sincethiswanders from the union which has dominion over all things. The opinion, this daemon into which distributes likewise, of body, and the government draws down body, his dominationto a certainmost minute part So that what necessity is thereforthosewho to directtheirattention embrace thisopinion of them the first to sacredoperations, principle of each of beingfutile?There is,therefore, us one peculiar dcemon ; but itisnot presiding to properto thinkthatthisdeemon is common thathe is common, but is allmen ; nor again^ with each individual.For present peculiarly and difference of to species division, according matter,do not receivethe communion and of things sameness essentially incorporealthen is the dcBmoninvoiced Why [you say] peculiar bya common mode byallmen f Because the invocationof him is effected one through *'

'*

.1

325 who from God, who is the lordof daemons; the firstdefinedto every one his peculiar unfolds d^mon ; and who,in sacredoperations, to to every one his proper daemon, according his own proper will. For always in the theinvoked through are urgicorder secondary natures. Among daemons, therefore, primary

leaderof the cosmocrators about sends to each of us his peculiar generation one

common

daemon is daemon. Hence,when the peculiar with each of us, he then unfoldsthe present which is proper to be paid to him and worship his name, and likewisedeliversthe proper mode of invoking him.

CHAP.

X.

this order is adapted to daemons ; one alliedto thosethatare invoked; partof itbeing derivedfrom more ancientcauses ; anotherbeing and the third parteffecting a common pletion comfore, from both the others. Do not, theredivine invocationsto such as assimilate to those nor those thatare ineffable are human, that are effable ; nor compare thosethat are and every indefinite to every boundary, prior mode,to thosethatare definedby men, or to indefinite have noactions.For our concerns And

326 in thing

i0*

with theirs, whose whole genua and whole order transcendand govern thewhole ofour essence and nature. But here, the greatest errors happen to men, especially, when from human imbecility infer any they the domination of dsemonSj thing concerning and from things which are small, of no worth, of and distributed intoparts, form a conjecture and perfect natures- And thus excellent, great, much in answer the peculiar to you concerning in additionto what has been before dsemon, said. common

32

SECTIi

CHA] It

now

remains,in

th

should

speakconcerning you make various inquir afterwan ing objections, Adducin) interrogating. said by you, we shall a You inquire, then,''wh other latentway to felict pathwhich recedes fron ble there can the

essence

be

and

an

ascc

perfectic

the Gods^ cient power of them is by those who similarly

in prehended

lent natures, and with

genu

them, the beginnic

; if earnestly pursued of tri the contemplation

is

izedby

328 of intellectual scienceare to be found.* And with a knowledge of the Gods is accompanied a conversionto,and the knowledge selves. of,our-

CHAP. II. Hence you in vaindoubt,thatitisnot proper to lookto human opinions'' For what leisure can he have whose intellect is directedto the to of men ? look downward to the praises Gods viz. Nor do you rightly doubt in what follows, '*

I

thatthesouldevises fromcasual greatthings For what principle of fictions circumstances'' can therebe in truly ? Is itnot existing beings the phantastic power in us which is the maker ? But thephantasy of images is never excited when the intellectual energizes life perfectly. with And is not truth essentially coexistent the Gods? Is it not,likewise, concordantly fore, therein intelligibles ? Itisin vain, established of thiskind are disseminated thatthings by you and others.But neitherdo those **

In the original evravOa ira/X5* "qovv Kai rjrrjsaXrjSeias But instead of rjrrjs vocpas rjrrjsvoepaseiri^rjfirfs. I read which appears to me to be defective, ij aTTi^rjfxrjs, *

Kai Oea^

329

for which things

certain futileand

arrogant

of the Gods, calumniatethe worshipers the like to which have been assertedby you, men

at all pertain to true

And

and theurgy. theology in of thiskind germinate if certainthings

the sciencesof divine concerns,

as

in otherarts

evil arts blossom forth; these are doubtless more to such sciences than to any contrary else. For evilis more hostileto good thing than to thatwhich is not good.

CHAP.

III.

I WISH, in the next place, to reply to such assertions as calumniatedivineprediction. For

othermethods you compare with it ''certain which

are

conversant

with theprediction of

events*'To me, however, it does not future honourable if a certain appear to be any thing is ingenerated in us to the indication naturalaptitude of the future, as in animals there just of earthquakes, is a foreknowledge or winds, or

For tempests.

an

innate presage of this

kind is the consequence of acuteness of sensation, other conjoint some or or sympathy, motion of the

physical powers, and is not venerableand superattendedwith any thing natural. Nor ifsome one, byhuman reasoning,

*

Digntifedby

330

from signs artificial observation, conjectures indicative those things of which the signs are foreknow that a feverwilltake (asphysicians from the systole and torpor ofthe pulse), place neitherdoes he appear to me to possessany thinghonourable and good.For he conjectures aftera human manner, and concludes from our reasoning which power about things end are acknowledged to be effected naturally, forms a judgment not very remote from the order. Hence,if there is in corporeal-formed of the future, us a certainnaturalpresentiment in the same manner this as in allotheranimals, or

%f r

) \

.

j k

*

seen power is clearly sentiment does not in

; this preenergize reality possessany thing

which is most blessed. For what is there which are implanted in us among the things thatisa by nature in the realmsof generation and eternalgood ? genuine, perfect,

CHAP.

|" i( : f'f

u

to

IV.

Divine divination, which is contherefore, to with the Gods,alone truly joined imparts us a divinelife of [divine] ; sinceit participates and divine intellections, and foreknowledge, rendersus in reality divine. Itlikewisecauses beof thegood^ us to be genuine participants

331

the

cause

of

the

those

blessed

most

Gods

filled

is

who

nevertheless

^^

all

For

noty^ and

events,

aU

as

are

ledge foreknow-

divine

'^do

Nor

Hence

do

"

divination

^

unhappy

perception

good.

foresee future

boniform.

is

with

this

possess

conjecture,

you

intellectual

deed, in-

they foresee ^

is

what

this

use

with

knowledge

itself, and

utility is in

with

power

of

which

accede

from

to

exercise

of

future

Gods

conceal

of

to

the in

reascent

will

is

this,

future

and

souls, for

be

does

when not

sake

which of the

of

is

their

pertains essences

of

tribute con-

tageous advan-

salvation

Gods to

dering ren-

rance igno-

all

at

the

is

the

of

the

foreknowledge the

then

sake

the

it

ignorance

this,

to

[to divinity], then

penetralia

when the

and

But

Gods,

inconveniences And

for

and

:

transcendent

a

the

virtue,

better.

foreknowledge the

it, deliver

tiful beau-

the

For

nature.

what

what

to

order

it.

to

together

appropriate

contributes

soul

For,

the

against

events

the

and

defence

how

receive

they

with

present

conjunction

necessary

and

true

also

know

not

properly'^

foreknowledge,

the

do

hut

future,

insert

divination

souls.

832

CHAP. V. about these particulars! prolix For I have abundantly shown,in what has been before said, the transcendency of divine above BoT

I

why am

human

in divination. It is better, therefore^

with compliance

"

your

request,to

pointout

and show you in ivhat felicity, ofitis placed"For from this the

to you the may to

tlie essence

time and at the same truth willbe discovered, allthe doubts may be easily dissolved- I say, that therefore, man,

who

was

the visionof

the

divine*

intelligible united to the Gods by formerly more

entered into them,afterwards

other an-

to the human soul,which is coadapted

and through thisbecame fettered with form,

the

bonds of necessity and fate. Hence itis requisite to consider how he may be liberatedfrom

thesebonds. ThereiSj tion no otherdissolutherefore^

ofthem than theknowledge oftheGods, For the goodis the idea of to know scientifically ception and deas the oblivionof good, ; just felicity about evil, happento be the idea of is presentwith former, therefore, which is an inferior j but the latter, divinity evil. The

from the is inseparable destiny, *

mortal nature-

For $"iiiTQ^ I read Bturr^pos* here,

33

the former, indeed,

And

of intelligibles* by sacre"

abandoning principles, j of the idea

measurement

knowledgeof the ft from him, i departure

is a a

who

God

is

a

superesse cient to himself. The the true lifeof

serves

but back to its father; the

t generation-rulingt

which is never

ing. You

permane undei

must

this is the firstpath t-

souls an

intellectual plei

But the sacerdotaland 1 is

indeed,the g called, of wholes,or the seat.

likewii In the firstplace,

of

the soul, m purifying the power which puri wards it

causes

power to the *

In the

a

participat

by a strai original,

serted here instead of true

t

reading.The t. e.

coapt

t"v

v"w

version of

Man, consideredas

a

the irrational life; forthisma:

of generation.

fed by

334

liberationfrom every thingof a nature ; and, in the lastplace, contrary duces pro-

and good, 4

.

a

a

union with the

Gods, who

are

the

of every good. givers

CHAP.

VI.

the soul Moreover,afterit has conjoined of the the severalparts

and universe,

to

to the

totaldivine powers which pass then it leads the soul to,and the whole Demiurgus, and causes

throughit; it in, deposits it to be independent

of all matter,and to be counited ing with the eternalreason alone. But my meanthatitpeculiarly connects the soul with is, and self-movedGod, and with the self-begotten the all-sustaining, and allintellectual, adorning of the and likewise with that God, powers and with power of him which elevatesto truth, his self-perfect, and other demiurgic eflFective, soulbecomes perfectly powers ; so that the theurgic establishedin the energies and demiurgic intellections it of these powers. Then, also,

God. insertsthe soul in the whole demiurgic And thisisthe end with the Egyptians of the sacerdotal elevation of the soul to

divinity.

335

CHAP.

With

that

the

to

respect

who

is

prior

the

other

is

human,

the

by

Nor

is

about

intellect

it about

things

to

mankind;

place,

"

are

dcBmon" and

daemoniacal divine

but

divine

the

of

contrary, are

soul.

Nor,

by

having

a

cation, purifisoul.

themselves useless

they of in

certain

ascend

sult con-

the

direct

all others the

last

lent fraudu-

vanquished

nature,

by

they

to

employ

which

essence.

omitted

difficult, yet

deceived

who,

and

the

This

the

salvation

the

on

to

they

pertain

things

to

beneficial

most

"

;

indeed

are

Bitys

delivered

disturb

studiously

but,

attention

their

divinely

which

the

good

suspect,

gists

and

they

which

in

is

that

books.

you

the

is

with

of

trifling concerns things

do

as

but

ceive con-

this

union

a

Hermaic

not,

liberation, Neither

and

kinds

two

^'theur

do

is

the

they

intelligible; but

and

Egyptians,

them.

the

to

from

part, therefore,

divine,

is

these

And

unfolded

has

good, likewise,

kind

one

God

former.

VII.

a

to

cious fallaan

telligib in-

336

CHAP. VIII. And thuswe have answered, to the utmost of divination our ability, your inquiries concerning It remains, at the end and theui^. therefore, that I shouldbeseech the of this discussion, of true Gods to aflfbrd me an immutableguard and in me trutheternally, to insert conceptions, to supply with the participation me abundantly of more perfect of the Gods, in conceptions most blessedend of our goodis which the and the confirmation of our concordant posited, witheachother. friendship

ADDITIONAL

Page

Aneho.

9-

also

the

in

Porphyry

second

book

Animals,

informs

Egyptian

priest, who,

priest

whom

to

Gale

as

Porphjrry

he

was

with

conjectures,

that

the

a

certain the

diction, indeed, whom

to

person

this

theless, great prophet, who, neverhowever, a priest. This,

very be

to

from

probably

is

The

and

Plotinus,

Abstinence

on

writes.

a

said

of

familiar

was

now

denotes

is afterwards

Life

Treatise

Gale

as

his

in

his

that

addressed

is

of

us

observes,

Epistle

NOTES,

is

For by Apuleius in thing novel or incongruous. lib. xi. the be prois said to Metamorph. Egyptian Zaclas pheta primarius et sacerdos, a chiefprophet and priest. not

any

Page

Hermes

9"

God

the

who

The is

two Egyptians celebrated here signifiedby lamblichus.

invention, and

hence which

search, He

light. will

in

or

father

and

the

to

celestial

mortal

leading

abode, He

oppressed. of

end divine

P.

which

and

is likewise

is

a

the

genuine

invention

into

G)mment.

the

is

inspective

hence the

in

the

as

hmnas, Palflestrae

or

;

of

the

as

of

lyristXvpaios among because the disciplines, is referred

discourse over

different

oblivion

cause be-

;

from

essence

herds

with

supplier

species

every of

of

this

souls, and.

which

they

are

of recollection, the

intellectual

apprehension

of

natures."

The

10.

according prior

sleep

Maia

MS.

in

intelligible

an

the

governing

the

dispersing

to

us

of

source

accomphshes

deity

reasoning, and presides, therefore,

He

of

son

Proclus

; and

is the

leads

he

geometry,

God.

erudition,

this

is honoured

of which

souls, by unfolding the

on

this

"that

constellations

of

this

mathesis

too

he

hence

invention

the

be

to

and gpnnastic exercises; of Mercury, were placed

statues

music,

said

deity

implied by Maia,

observes,

of

guardian

is

This

language.

over

former

the

Hermes,

Jupiter ; and of Jupiter.

messenger

Alcibiad.

carved

is

bestows

of his

angel

he

presides

to

to

the

ancient Amm.

deluge

pillars of

Marcellinus, in

certain

lib. xxii.

caverns,

pillars,,

These

Hermes,

were

which

concealed were

called

338 Thebes. The not farfrom the Eg3rptian springes, avpiyyes, and his interpretathesepillars, secondHermes interpreted tion formed many volumes, as lamblichusinforms us in Sectionviii. of thiswork. These pillars are mentioned by in Laertiusin hisLife of Democritus ; by Dio Chiysostom Orat.49 ; by AchillesTatiuson Aratus; and by others of the ancients.

beyond

which is P. 15. There is, thegooditself therefore, to essence,and thereis that goodwhich subsistsaccording There are threeordersof good essence. ; viz.that which is and superessential ;thatwhich isimparticipaimparticipable and particibleand essential ; and thatwhich is essential the is Of thelast such as our nature contains; these, pable. ; and that which goodwhich ranksamong formsis essential} is beyond is superessential. Or we say that the essence in i n be subsists which us considered as a habit, good may in a subject ; the next to this consequenceof subsisting ranks as essence, and a partof essence, I mean thegood which ranks among forms; and the good which is beyond to the nor a part.With respect essence, isneithera habit, be it must which subsists to also, accordingessence, good, guishing alone distinthatsince forms are twofold, some observed, the essences of the things fashionedby form,but and the genus of essence, same otherstheirperfections, and man, and every and the form ofanimal, different, horse, ofthiskind, to essence and subjects ; thing givedistinction and in but the form of thegood, and the just, the beautiful, and likemanner the form of virtue, of health, strength, similar the o f of a re a nature, perfective beings everything is the leader, to which they : and of some, essence belong but of othersthegood.For,as Plato says,every thing

theone, must necessarily of essence ; and except participate whateverpreserves, to,or defendsany being, perfection gives the one must be good.Hence,since thesetwo are leaders, subsistenceto things, and the otherof offormswhich give such as are the sources of theirperfection ; itis necessary thatone of theseshouldbe subordinate to theother; I mean thatthegood which isallotted a coordination among forms to thatare the sources of perfection, shouldbe subordinate ranks which subsistence whence essence, among causes, is being, Forit ifthegood and a certainbeing. originates, the thesame with, iseither or different which from, essence, Eleanguest or stranger in the Sophista ofPlatoshows to be the genus of being.And ifthegoodis the same with

399

essence^ not

are

from

absurditymust

an

the

it must

of

consequence

must

be is

well-being something different of all forms.

forms, the good

But if

which

will

ranks be

not

good, under which this and possesses being, and which the other genera of being, But

every is the

medium, which is suspended from the is far iitferior to them, is that of dcemons.

the other

Gods, though it In addition

the

intelligibles ; but this

reigns over

arranged,which

15.

in

essence,

asserted of that

leader of P.

being and

is

posteriorto their genus,

is

superessential good which form

for

the genus

than

ancient

forms, and

among

being

essence

more

are

genera

:

good necessarily participateof

same.

essence,

ensue

if the

But

to

by lamblichus

is said in this work

what

daemons, the

followinginformation

cerning con-

them

about

from

Olympiodorus,in his MS. Scholia on the Phsedo of Plato, is well worthy the attention reader : of the philosophical the Since there are in imiverse things which subsist and different there are also natures at since times, differently which are unities, it is conjoinedwith the superessential "

that there should

necessary

at different differently

but

which

is

The

middle

certain

a

is immutable

does

but is not

[which superessential

mundane

The

Gods.

highestof these

of the Gods, and The next

is called

of deemons. which The The

is

There

its

deity].

are,

placed under

subsists

also, the

accordingto

unific and

subsists

divine

accordingto deity,and is called

from

suspended

an

worse,

conjoined

is the characteristic of

whole

one

and

depart from

not

of this genus is dsemoniacal. different genera of daemons : for they are

the

subsists

deity,nor

indeed,

which

genus,

times, according to better

and always perfect,

virtue ; and

proper with the

be

immediatelysuspended from

is neither

the

genus intellect

intellectual.

third subsists

according to soul,and is called rational. fourth,according to nature, and is denominated cal physiThe

fifth accordingto

formed.

And

denominated another

the sixth material."

body, which is called corporealaccording to matter, and this is Ol3anpiodorusadds, ''or after

of these are celestial, said,that some others etherial,others aerial,others aquatic,others and others subterranean. With terrestrial, respect to this that it is evident it is derived from the parts of division also,

the

manner

universe.

aerial governors,

it may

But

be

irrational deemons

originatefKum

whence, also,the Chaldean

He/H"avtkarrjpakwiov

r" \d"ivuau

z

2

Kai

Oracle

vypw^

the

says,

340 t. e.

and aquatic oftheaerial, thecharioteer terrestrial, being "

to thatorder however, daemons, belong dogs.Our guardian

ofdaemonswhich is arranged under the Gods that preside over the ascent and descentof souls. For a more copious in account of daemons see the notes on the FirstAlcibiades of Plato. vol.L of my translation P. 22.

One and thebestsolution willbe obtained bysur

themode of allotment. ^divine veying

.

bly in which divineallotments subsistis admiraThe manner unfoldedby Proclusin Tim. p. 43,as follows: " Since, we to a divisionof the universe into two parts, according allotmentsinto the celestial and sublunary, have distributed therecan be no doubt what the former are, and whether of subsistence.But the sameness they possessan invariable of admiration, are deservedly allotments a subject sublimary For since or not. whether they are said to be perpetual and flowing, in generation are continually allthings changing rulersofthem be how can the allotmentsofthe providential said to be perpetual in generation } For things are not But iftheirallotmentsare not perpetual, how is perpetual. to suppose that divinegovernment can subsist itpossible times } For an allotmentisneither at different a differently so that sublunary certain separate energy of the Grods, we natures changing, mightsay that it is exempt,and nor is it thatwhich is governed remains immutable, alone, would followfrom admitting that an so that no absurdity allotmentisin a flowing and is conversant with condition, allvarious mutations; but it is a providential inspection, of divinity over sublunary cerns. conand unrestrainedgovernment Such beingthe doubtswith which thissubject is the following culty. attended, appears to be a solutionof the diffi-

thatit isnot properto consideraU We must say,then, and generation the natures that are in generation, as itself, of things alone consisting mutable and flowing, but that and which is immutable in these, thereisalso something to remain perpetually For the the same. naturally adapted all the which receivesand comprehends interval in itself and which has an arrangement ofthe world, through parts "

isimmoveable, allbodies, lest, moved,itshouldrequire being and thusshouldproceed from one receptacle anotherplace, ad infinitum. of The etherialvehicles, to another, also, divinesouls, with which they and are invested, circularly which imitate the livesin the heavens, have a perpetual

341 essence^ and are eternally susp souls themselves, beingfullof pn

ing a circularmotion, accordin| revolution of the celestial orbs, of the elen the wholeness (okorqs)

sistence, thoughthe partsare all it is necessary that every form i in order thatthe un never-failing,

from that, beinggenerated

an

im

Bm immoveable in its essence. or rather itis thatwhich it is saic

form, ofone all-peffect potion "

And

here

we

may

see

the

o

For the inter moveable according to every k vehiclesof divine soulsalone recei ; for such a motion as this i place tialmutation. And the wholene in its partsthe other motions immutable. Th remains perfectly which proximately dividethe inte tribute likewisethe heavens thei

nature

of bodies.

"

i sublunary regionare primarily,

which are in the interval of th( theymake a distributionaccordh of souls. And, in the third place to the total; the same, according allotmentsof the Gods,therefoi at differen theysubsistdifferently in tl theirsubsistence proximately do the illumi] "How, therefore, to these } How are the dissolutio And how is the same at dif place fluenceof different ? Ma] spirits allotme the Gods have perpetual to divine numbers, simi according

the partsof the heavens, as

earth a of aptitude, theyparticipate

the fi^ bodies, through heavenly illu this divine ; produce aptitude excellen more with these present partsof the ei effectedby nature herselfas a if" in each of the illumine pressions

a power imparting

o1 theyspontaneously participate

)y

842 on theGods^ nature inserts in such of them as depend parts Times too ofthedivinities. different are different, images t"is to which in producing according aptitude, cooperate of otherthings, are governed ; the propertemperature also, in short, theairlikewise ; and, bywhich we are everything

to the increaseand diminutionof surroundedcontributes to a concurrence thisaptitude. When,therefore, conformably of thesemany causes,an aptitude to the participation in some one ofthenatures which oftheGrodsisingenerated to be changed, folded then a certaindivinity is unare disposed to was intolight, concealed which, this, through prior his the inaptitude of the recipients; indeed, possessing, allotment the and extending eternally, always appropriate from the of himself, to illuminations similarly participation but not natures, sun, being participated bysublunary alwi|,ys of theirinaptitude in consequence to such participation. For as with respect soulssuch as ours, which at to partial some timesembrace different ofthem,indeed, different lives, accommodatedto theirappropriate chooselives Gods,but to othersforeign oblivion of the divinities lives, through with respect to sacredplaces, whom they also, ; thus, belong are adapted to the power which therereceivesits some but others order. froma different are suspended allotment, And on thisaccount, as theAthenianguest in Plato says, but othersmore unfortunate. are more some fortunate, places

''Thedivinelamblichus, doubtshow the Gods however, saidto be allotted certainplaces to definite according Minervaissaid to have times, as,by Platoin the Timaeus, wards allotted the guardianship of Athens, and afterbeen first of Sais. For iftheirallotment commenced froma certain itwillalsoat a certaintime cease. For eveiy time, which is measuredby time is of thiskind. And thing are was the place which at a certaintime they farther still, or withouta presiding to this allotment, allotted, deity prior ofotherGods ? For ifitwas was itunderthegovernment withouta presiding how is itto be admittedthata deity, of certainpart of the universewas once entirely destitute ? How can any place remain without theguardiandivinity ship to ? And ifany place of superior issufficient beings ofitself, how doesitafterwards thepreservation become the be of some one of the Gods ? But ifitshould allotment thatitisafterwards underthegovernment of another said, thisalsoisabsurd. God,of whom itbecomes theallotment, ForthesecondGod doesnot divulse thegovemmentandallotare

ric

843 of the former^ nor

do the G deemoni Such beingthe doubts on this si that the allotmentsof th" sayings but thatthe participa: unchanged^ the beneficentinfluen deed^enjoy but at another are dejnived of it the mutaiionsmeasured by time,i callthe birthday quentfy oftheGod ment

of each other^ nor places

P. 23. Which alsothe aH of This art of divineworks is called goras was initiatedamong the Si by lamblichus in his Life of that of that work.) P my translation this art^as may be seen in the in his MS. treatise on ] Psellus^ before observed, "that magic fo sacerdotalscience ; in which plat thatkind of itwhich is dei means that theurgy was employed by th I have fully ries, provedin my t and Bacchic Mysteries.* This th as the magic of Zoroaster, same Alcibiadessays,consistedin the which passage the following acco was, I have no doubt,originall; For the MS. Commentary of PrI thisdialogue, does not extend to it ; and thisDissertation Thei on

published by Ficii afterhis Excerpta, from t diately that th it seems highly probable Ficinus translatedhis Excerpta^ in

Latin,was

than thatwhich has been preserv thisaccount of the th" containing " In the same manner as lovei that beautywhich is apparent which is divine;so the ancient sidered that there is a certain i natural things and o to each other, all i and discoveredthat powers, *

See the second editionof thiswork

BMophleteer.

)y

344 and fabricated a sacredsciencefrom thismutual S3rmpathy in such as Thus r ecognised things similarity.they supreme in the supreme: in the and the subordinate are subordinate^ in a causal celestial terrene properties subsisting regions, but and in and celestial earth celestial manner ; properties, For how shall to a terrene condition. we account according calledheliotropes, on the thatis, attendants forthoseplants of its with the revolution sun, movingin correspondence or attendantson orb,but selenitropes,

the moon,

in turning

to her motion ? It is becauseallthings conformity but orders; pray,and hymnthe leadersof theirrespective and othersrationally; in a natural, some some intellectually, exact

and othersafter a sensible, Hence the simflower, manner. dance towardsthe in a circular as faras it is able, moves made by its sun ;so thatifany one couldhearthe pulsation in the air, he would perceive circuit by something composed in honour of itsking, is suchas a plant a sound ofthiskind, may behold the sun and moon but according in the earth, to a terrene quality; and stones,and all plants, but in the celestial regions,

of framing. too,we Hence,, capable

tial lifeaccording to a celesan intellectual animals, possessing this the ancients, contemplated having occult for of applied S3nnpathythings, purposes, of which, and terrene natures,by means both celestial a certainsimilitude, through theydeduced divine virtues similitudeitself into thisinferior isa abode. For,indeed, of binding in union and consent. cause sufficient together things of paper is heated, and afterwards Thus,ifa piece it does not touchthe fire, a the near placed lamp, though be and will will theflame descend inflamed, suddenly paper from the superior to the inferior parts.This heatedpaper we to supemay compare to a certainrelationof inferiors riors and its the the to t o ; approximation lamp, opportune to time, use of things and matter. But the according place, of fireinto the paper, aptly the preprocession represents sence of divinelight to that nature which iscapable of its the inflammationof the papermay be Lastly, reception. of mortals, and to theillumination to the deification compared ofmaterialnatures, which are afterwardscarriedupwards, liketheenkindledpaper,from a certainparticipation of divineseed. " of the sun, foldsits the lotus, beforethe rising Again, leavesinto itself, but gradually them on itsrising: expands them in to the sun's ascent to the unfol^g proportion zenith; but as gradually them as thatluminary contracting nature.

mutual

Now

845

descends and

the west

to

than

men

of their

motion

of

than

Thus

of the

those

Lastly,the

motion. and

full of divine

plenitude of such

celestial

essences

gradually,in lowest.

has

;

For

as

*

golden

in

rays,

eye of to the pupilof an

of the

pupil. Thus, the

to

the

manner,

moon

every

descent,

from

of

So that all

terrestrial natures order

of the

e,

congress

its colour.

receiving

celestial of super-

but celestial,

are

while

its

likewise

helioselenus, t.

images by

natures;

pation partici-

of itself, follows the lunar

called a

the

plants,which

figuresimilar

a

change

beautiful

a

of

the

things proceeds highest to the

collected into one are particuliurs ing, things,are afterwards dilated in descendunder their various being distributed

whatever

the order

above

the

called the

stone

the middle

it

by

figuresimilar

a

stone

those luminaries, which the

the

imitates, after

moon,

thingsare

expansion

certain

visible in

sun-stone,

; but

has

of the sim,

or

the

sun

and

but vestige of life,

a

eye, and a ray shines from too, the lunar stone, which when homed, by a certain

sun

only

supernallightis not

nothing more stones. particular heaven,

this imitation

lips. But

possess

imitates

the

plantsby

of its leaves^ appears no less to honour by the gesture of their eyelids,and

contraction

sun^

this

Hence

of

souls

various

rulingdivinities. ''

as

In the

cocks, which

lions and

nature, of how much

place,there

next

are

solar

many

participate,according to their

divinity ; whence inferiors yield to superiors in though they do not peld in magnitude and said, that a reverenced, by a

cock

it is

from

matter

or

For

the solar virtue will be

were,

with

Sim,

when

thus

accords

he bends

when solar

which

natures

*

t. f .

it were,

as

shall find that the presence of with a cock than with a lion.

are

appear

in forms

daemons

with

before

them, placed order, suddenly disappear; and a

power.

feared, and,

of this kind, shape,yet present themselves sensible form. wit^ shape,in some

connected

Sometimes, too, there cock

Hence

from

angels sometimes who, though they are without are

order,

same

consideringthat the cock, as it hymns, applauds and calls to the rising his course to us from the antipodes;and

evident certain

we

more

that solar to us, who

much

is very

the

of which lion ; the reason cannot we assign from the contemplationalone of a sense, but

supernalorder. This

it is wonderful

solar

certain

a

animals, such

is

have

Of Dfttures

an

inferior

which

are

not

rank

a

leonine

unless

front,who

they

are

this because in

connected

the

same

with

body.

of

a

those order

?

346

f

reverence always

theirsuperiors as many^ on behold; just ofdivinemen, are accustomed, fix"m thevery ingtheimages to be fearful of perpetrating base. view, any thing "In fine, some turn round correspondent to the thii4;s

'.

I ;

\

^ **

revolutions of the sun, as the plants which we havem"iand othersaftera manner as imitatethe solar tioned, rays, and the date; some thefiery thepalm nature of thesun,as thelaurel we ; and othersa different indeed, For, property. thatthe properties which are collected inthe may perceive to subsequent natureseonsun, are everywhere distributed in a solarorder, stituted that is, to angels, souls, daemons, and stones. Hence the authorsof the animals, plants, ancient priesthood the discoveredfrom things apparent ofsuperior some things worship powers,whilethey mingled and purified indeed others. Theymingled many things substances becausetheysaw that some simple together, su"Sa divine not taken singly) possessed property (though cientto call of w down thatparticular which theyere power, gether, toof many things Hence,bythe mingling participants. influx ;and bythe theyattractedupon us a supernal an of one thing from many, theyproduced composition to that one which isabovemany ;and composed assimilation in statues from the mixture of varioussubstancesconspiring and consent. Besides c ollected this, sympathy compothey siteodours, a muibya divineart,intoone, comprehending titudeof powers,and symbolizing ofa dirine withthe unity thatdivision eachofthese, essence ; considering debilitates of butthatmingling them together restoresthem to theidea theirexemplar. " toa But sometimes one herb, or one stone, issufficient the Thus a thistle divine, issufficient to procure operation. sudden appearanceof some superior power ; but a laurel, raccinum (ora thorny kind of sprig), the land and sea as a the coral, the diamond, and the jasper, onion, operate The heartofa mole issubservient to divination, safeguard. Hence the but sulphur and marine water to purification. of ancient priests, by the mutual relationand sympathy to each other, collected theirvirtuesinto one, but things them by repugnancy and antipathy; exp^ed purifying when itwas requisite and bitumen, and sprinkwithsulphur ling with marine water. For sulphur from the purifies, of itsodour; but marine water on accountofits sharpness in the worship Besidesthis, of the Gods, fiery portion. to and other substances congruous theyofferedanimals, of theirnature ; and received, in the first the place, powers

"

\j 4

I "^

I

1

f ,

"

I

)

I !

I

\ .

1

I

^

I

847 daemons, and

by

proximate

as

to natural

these natural substances

those

sence

they

to which powers proceeded from daemons

the Gods

and

substances convoked

they

operations;

into their pre*

Afterwards

they approached. to the powers

and

energies of

indeed, from daemoniacal partly, instruction, but partlyby their own industry, interpretingappropriatesjrmand of the Grods. And bols, ascendingtoaproperintelligence natural aside substances and their operations, lapng lastly, themselves received the into communionand they fellowship ;

of the Gods." The

Julian

"mperor

from

followingextract preservedby CynL

alludes to this his

To

theurgicalart,

in

the

Arguments againstthe Christians, ^cwv

avOpayirovs a"^wcvovKai "V oXiyois yiverai, Kai fievov irvevfJMy (TwaviaKis fuu wavra ovr" avBpa tovtov ovre ev vavri /o^Stov, furao-x^tv ovSe Kai to ovkovv cttcAittcv, vap' "E/Spaiois Kaip"p. ravrju to cis tovto Kat irap*AiyvTTTtois ra avro^aiveraijSc o-cofcTat. Se "iKovra '^^^^ '^*^^ o ^tXavv"pio8oLs" ^vri "XF^^P^ ypoviov Zevs Opuyjros "vvo"yo-as, 0)S av rjfidivSeawoTrjs#ca" irarrjp pfq 6cOeovs aTro^cpqOtoiiev ffavravcuri rovs KOivtavias Trjs vpos B(oK"V rjfiiv Bia Xp"Las

Tft)V

uptav

"k

but

in

of this, nor

p6rq6"iav,i. e,

aTroxpdxrav arrives to men

few.

a

at

Nor

from

is it easy

This

time.

every

cis

en-urK"\[/Lv, v"f"rjs

tc^vcuv

"^fi"vrrjv which

exists

yap

the

Trpos

For

"

Gods

is rare,

for every man has ceased

to

Tas

the inspiration and

partake

among

the

preservedto the present time among the "g3rptians. Spontaneous oracles,also,are seen to peld to philanthropiclord temporal periods. This, however, our and father Jupiterunderstanding, that we tirely might not be enhas of with the communion (rods, deprived given us which observation sacred have at hand we arts,by through For the cause sufficient assistance." why, at stated times, Hebrews,

sacred notes

is it

nor

arts, oracles,and translation

to my

inspirationfail,see of lamblichus's

the additional

Life of

P3rthagora8.

pariicipantof the rational soul becomes the translation of to the composite.See cause of suffering my of Plotinus the Impassivity on Incorporeal Natures, in which this is beautifullyand profoundly demonstrated. Produs, also,in Tim. lib. v. p. S40, admirablyobserves, that P. 24*. The

the motion sense,

that

we

these.

are

of the nutritive the

margin of

For a

as

and

the

percussionsof

of the perturbation of the

not fancythat

must "

causes

powet,

the soul suffers any

if,"says he,

river should

behold

"

some

the

one

soul ; but

thing through

standing

on

the

image and form of him-

selfin the floating streMn,he indeed willpreseiTehishct allmJI ; but the stream, moved, being variously onchangefl the image, so that at different timesit willappearto change him cliB'erent, and divulsed and a nd erect, oblique perhaps suppose too,thatsuch a one, through to the spectacle, should thinkthatit of thisdistortion^ in consequence "was himselfthat suffered shooM hisshadow in the water, and thus thinkings surveying After be afflicted and disturbed, astonishedand impeded. the same manner, the soul beholding the imageof herself in bodyj borne along in the riverof generation^ and variously and at different inward passions times,through disposed but thinks entemal impulses, is indeed herselfimpassive, her thatshe suffers ; and being of,and mistaking ignorant cootinuoiis. Let

us

beingunaccustomed

is disturbed, and perplexed/* herself, imagefor, astonished,

P. 35, Since, the order of allthe Gods u prohowever, whatever united.-" -For the foundltf very exvtence in ihem^ it7na^be, isthe one oftheirtiatare^ The Gods are self-perfect so feras unities, superessential subsistenceof every theyare Gods* For the principal in is according to the summit of its essence, and this thing the Gods is ike one, through which theyare profoundly united to each otherand to the one itself, or the ineffable unfolded of things, from which they are ineffably principle each other, into light. this of with union them Concerning mentary Proclus admirably 'in his MS, Comobserves as follows, on the Parraenidesof Plato. " All theseunities and their and are profoundly are in, unitedtOjeach other, union isfargreater than thecommunion and sameness which subsistin beings. For in thelatterthereisindeeda mutual and a participamixture offorms, and friendship, similitude^ tion a of each other ; but the union of the Gods,as being aJid union of unities, is much more ineffable, uniform, transcendent: forhere altare in all, which does not take * and their an" i n forms or ideas ; place purity, unmingled the in a manner the characteristic of each, far surpassing ana in ideas, diveniity preservestheirnatures un confused,

theirpeculiar distinguishes powers. Hence,some oft"*^ of are

are

and others more universal,

more

them

some particular;

characterised sion, by permanency, othersbyprogresand othersby conversion, Some,aga^ or regression* natuit* othersanagogic, or of an elevating generative, are

.

*

allare ^OT in these,

in

btituot ench,

allin ftU*

349

and

others

demiurgic

characteristics

fective,

Indeed

there

from

directingour ties, which

much

possess

tion, in like we

varietyin their

manner

of

For

its nature,

alone ; and

of these essence,

from

divin: powen

apprehen

sensible

inspec

essence incorporeal the something unmingled unities, and of superessential

each.

suspended and or intelligible, tual

an

partici

are

of

tinction of the first and from

ye

varietyof

the

know

to

characteristics

union

As, therefore, we

incorporealessences from

enabled

are

ai

distinct.

visible bodies

wholes.

of

are

as

all,and

in

knowledge of their natures by which they

to the

attention

difference

and

others

respect to the visible Gods, we say tha of the sun, and another of the eartl

dignityamong

the

separate

the

soul

one

so

;

connective, pei

such

that all

difierec

are

this

obtain

we

For, with

is

and

time

same

characteristics

pated.

viz. the

Gods^

these

posteriorto

is at the

"

different

of

demiurgic, assimilative,and

celebrated each

there universally^

; and

at the

each

which

unity has

is either

same

th

multitud

a

alone intelligible intelle"

intellectual;or

time

dii

this last is either

participated,or not pai ticipated; and this again,is either supermundane, or mui And dane. thus far does the progression of the unitic extend." Shortly after he adds, As trees by their ei "

tremities

rooted

are

the

in

earthlyin every

part,in the

rooted

summits

by their

more

this most

on

translation

my

P.

same

and

For

of all

important

of the

through divine

manner

in the one, and its imconfused with union

through

one,

earth,

each the

Hence which

God

every

Proclus

thus

ai ai

unityan itself/*Se

is

one

a

subjectsin the

in all other

as

natures

notes

t

Parmenides.

such things, primarilybeginfrom themselves,Spc, 50.

this

begins his demonstrates

of

own

as

energy

Prop.

in

principa

are

from 131

himsel

of his El"

For every God first exhibits th Theology, with secondary natures of his presence in hin peculiarity self;because he imparts himself to other thingsalso accorc exuberant plenitude. For neither is d" ing to his own For ever ficiency adapted to the Gods, nor fulness alone. and not being itself perfect, it j thingdeficient is imperfect, impossibleit should make another thing to be perfect. Bv

ments

'*

that which

prepared the nature other

is full is alone to

sufficient

communicate.

which

thingsthe

fillsother communications

to

itself,and

is not

yc

It is necessary, therefore,tha things,and which extends t

of itself, should

be supei

350 or eznbenuitfy fiiDLHcBee^ifai plennj, horn witii tlie^oodiHndi ft " itwlf ihiagB it M embei juit^ fiJL A]idiftiiisbetiiec"e,alibitMtK, Harff iliiAii fr"f""ili"t"j Kahm^iirKtiin th^p^i^nliarily """!""" itwOl extend to tfaemthe wnmuniffKWi rf mum tyU-tarj goodnem,

an

P. 59' I^is nqmnU alsoto kmm wkat umikmiuumit,md horna isprodmceiL and oftbe different The ioHaming aooount of enthosasm, fipom kinds of mmia mentioned by Plato in tiienuBdras, firom of Henneas cm that dialogue, the Sdicrfia is extiacted notes to n^ tianslatianof Pkodns on the the additional and is giren for the sake ai tlie in tins place Tbostas, who that translation not Platonic have Eng^h reader, may in his possession, as a vahiableadditionto what is here siid by lambUchus cm tinssobjecrt ''SincePlato here deliven Ibor kinds of mania,bj and possession which I mean or inspuRstion enthusiasm, the pr^etie, from the Gods,vis. the mn^cal, the telestic, and the amatoiy, we most of eacrh, to thediscnssian preyious and show what first about to enthosiasm, speak partofthe of sool theenthosiastie each whether part pertains; energy it possessesthisenergy ; ^aU enthusiasmis from the Gods; it and in what part of thesoulitisingenerated ; or whether subsists in something elsemore exceHent than scMiLWhere, called enthusiasm and primarily then,doesthatwhich is properly and what isit? Of therational soulthere subsist, but the otheropimmL are two parts, one of which isdianoia, issaidto be the lowest, ofdianoia, one part however, Again, and isproperly of itisthe highest, but anotherpart dianoia, of it, to whichthe which issaidto be theintellect according tellect inscmlespecially becomes intellectual, and which some call above this, in capacity. There isalsoanotherthing to ike and most allied which isthe summit ofthewhole soul, likewise and well all which always wishes to one, things, to do itself up to the Gods,and is readily disposed gives ofthe whateverthey issaidto he theone This, tcx), {dease. bears the imageof the superessential soul, cme, and unites thussobthewhole souL But thatthesethings necessarily its we soulderives : The raticmal sist, may learnas follows tellect infrom existencefrom allthe causes prior L e, to itself, forit and the Gods. But it subsists alsofrom itself: from the itsel" So "r, therefore, as it subsists perfects and it possesses theone, which unites allitspowers, Gods,

351

all the

of itself^and

multitude is the

and itself, Gods.

united

to which

But

them.

to

all the

makes

It likewise

boniform^ according and

conjoinsthem to the goods imparted by

i

first recipientof the

of the

essence

far

to

intellc

according to which or intuitions^ m apprehends forms^ by simple projections^ and which the intellect is to not discursively conjoined ; it possesses

an

itself.

above

And

the dianoetic and

intellectual

it subsists from

as

t

with the Go"

it is connected

so

soul

it possess itself^ generates scienc

it constitutes

as

whichit

accordingto

power^

and theorems^ energizes discursively^

certain

that it constitutes propositions. from evident its imparting pe is to itself^

subsistence

leads itself to fection to itself;since that which and more imparts to itself well-being,will much For

itself existence.

well-being is

being. If,therefore, the it will much itself,

to

which

that

is

soul

imparts that which

impart

more

that

which

is at another

in

time

a

relaxed

and

illuminated

likewise, becoming life of the soul is illuminated, and one,

irrational

the

transmitted

impart

the

part, and

as

far

the

to

as

of the

thj

is great

is less.

Hen"

properly,and trulyenthusiasm primarily,

Gods, is effected according to this one above dianoia, and above the intellect

one

perfectio

greater thing

a

the is

collec

For

from

conclusions

gives

far

so

nature^

fro:

soul,whi"

of the soul ; whic dormant Th state.

[by the Gods],all

also

tl

intellect, dianoia,as

resemblance

of enthusiasm

itself.

body

Other

enthusiasms, therefore, are produced about oth" soul,* certain daemons parts excitingthem,t or tt of dsemon Grods also,though not without the intervention dianoia For is said to energize enthusiastically, when it dis "

the

of

sciences

covers

and

in

very short space of tim* other men. lik" C^inion,

in

greater degree than

a

the

wise, and discover stance, another

theorems

and

as

phantasy,are said thus to energize when the and accomplish admirable woiks, such, forii

arts, Phidias

in

a

effected

another

art,

as

in

the formation

also

of statues, an says % of him wl:

Homer

the belt of Hercules, that he neither did nor wou] such another.' artificially produce Anger, likewise,is sai made

*

Tiff

'

By

unaccountable

an

^n/xt*

b^^

the mistake

mistake is not

"

here

rw

noticed

awftaros

is inserted instead

by the German

editor

oi the

Scholia.

t And read

in consequence

avro.

:::Odyss. xi. 612.

of this

mistake,for

avro

in this

place,we

mu

352 when in battleit eneigizes energize enthusiastically, supematurally.

to

his q"ar, braadidiiiig

Like Man, when

be

ngedL*

But ifsome reason

to desire, should eat of thatwhich one, yielding and through this should unexpectedly come beforbids, in this instance, well, you may say that desirealso,

siasm so thatenthuenergized enthusiastically, though obscurely; ofthe sooL is likewise about theotherparts produced is when so called, Enthusiasm, however, properly

thisone

is excitedto the Gods, of the soul, which isabove intellect, and is from thence inspired. But at different times itis of itself, about the aptitudes different Gods; possessed by is and ismore or lesspossessed when intellector dianoia what when we inquire thatwhich is moved. As,therefore, but defineit, is,we do not always philosophy accurately from an improper matics use of the word,callmathefrequently,

I 1

and science; we do the like or physics philosophy he alsowith respect it should to enthusiasm. For though the which isexcited, the phantasy we are accustomedto call thusiasm those who ascribeenexcitationenthusiasm. Moreover, perament temof bodies, to the temperatures or the excellent or the of the air, ofexhalations, or the ascendency of times and places, or the agency of the bodies aptitudes that revolvein the heavens, ratherof the cooperating speak and material causes of the thing than of the causes ofit so called.You have, forthe producing therefore, properly the Gods ; for the materialcause^ the cause of enthusiasm,

soulitself, or the external bols symenthusiastically energizing of the Godsabout ; fortheformalcause, the inspiration theone of the soul; and forthe finalcause, good. " wish tiiesoulwhat is If,however,the Grods always cally enthusiastiwhy does not the soul always good, energize ? May we not say, that the Grods indeed always thatthe wish the soulwhat isgood, but they are alsowilling and that the soul, order of the universe should prevail, on to enthusiasm^ causes,isnot always adapted ? which account it does not always energize enthusiastically But some say thatthe telesticart extendsas faras to the

through many

region.If,therefore, sublunary theymean that no one in the and celestial natures energizes superlunary absurd. is what assert region, theyevidently sublunary

of the

*

niad

XV.

605.

353 if they

But

able to

not

energizeabove

of souls

all the allotments be

there

as

moon^

if there

; but

true

the Telestes,or mystic operators^are the lunar sphere^we say^ that if

that

mean

whole

this being elsewhere),

through above

its

energize above

sun,

the

it will be

case,

For

moon. a

this the soul is also able to

what tended ex-

very

impart to

of time, when assisted by the Gods a space For the soul can the telestic art. never energize short

allotment, but

own

energizeto the

can

of the soul

Thus, for instance, if the allotment be the soul would to philosophy, choose

the

the soul for

thingsimparts to

periodof time, itself for

the

of the

others of Saturn, since the Demiurof them into the earth,others into the

some

of

order

of souls above

the attendants

are

will

assertion

and

for the soul to possible the

also allotments

(forsome

are

others of the moon, gus disseminated and others moon,

are

their sublunary^

are

extent was

as

of it.

far

as

able, though it should not other life, to energizein that

but some philosophic also said to be life somewhat There are philosophically. have shown thus we certain supermimdane souls. And how the soul energizesenthusiastically.

how

But

May

a

not

we

certain

of which

characters

through

enthusiastic

energy?

statue a being inanimate, does not but the telestic art,purifying divinity,

these

the statue and

means,

consists,and

placinground

symbols,in the firstplacerenders and

animated, ; and,

the world

certain

life from

this,it

prepares

the

statue

through

which

it

nature,

an

say, that

itself energize about the matter

said to have

statues

are

be

to

For

the

next

illuminated

always delivers

it,

it to receive

causes

in the

it

a

place,after by

a

divine

oracles,as long as

it has been properlyadapted. afterwards rendered perfectby the telestic art, remains till with becomes it a propheticpower] entirely [endued divine illumination but who he the to receives unadapted ; inspiringinfluence of the Gods receives it only at certain of this is,that the times, and not always. But the cause soul,when filled with deity,energizesabout it. Hence, in it is

statue, when

of energizingabove its own it becomes power, consequence and similar to the souls of For it would be a God, weary.

the stars, if it did not to its

the

become

weary.

remains participations,

inaptitudeof again, de twvo,

the statue, conformably Hence illuminated. But

unless it entirely proceedsinto privation, and animated the perfected by mystic We have that shown, therefore, thusiasm, ensufficiently operator. properlyso called,is efiected about the one of the soul,and that it is an illuminatibn of divinity. is

it

Ax A

354 In the next place^ letus discuss the wder and theuse of the four manias,and show why the philosopher makes mention of thesealone. Is it because there are no other than these, sufficient forhis purpose? or because thesewere That thereare, therefore, and divine other inspirations many manias Plato himselfindicatesas he proceeds, to and prior he makes mention of the inspiration from the Nymphs. this, But thereare also inspirations from Tan,from the mother of the Gods,and from the Coiybantes, which are elsewhere he alone delivers mentioned by Plato. Here,however, thesefourmanias ; in the first because thesealcmeare place, in the attsdnmentofitsproperapocatassufficient to the soul, shallafterwards show ; and in the next place, as we tasis, because he deliversthe proximate of ascent to the steps souL For thegifts of the Gods to allbeings are many and But now he deliversto us theenergies incomprehensible. of the Gods which are extended to souls. He delivers, these four manias, not as if one of them was not however, and especially to lead back the soul the amatory, sufficient, "

^

L

If! ^ '

i

fl ' '^

to itspristine ; but at felicity are

t I

1

1 j ^

^ ^ 1 ^ j

I

the present

seriesand

regular

of the soul, orderly perfection it is possible unfolded. As,therefore, forthe tyrannic

of them,and gradation

the

to become aristocratic, when suddenly life, through changed,

and a divineallotment, strenuous promptitude employing but the gradual ascent is frqma t3n:annic to a democratic, and from thisto

and at lastto

an

afterwards to a timocratic, life, oligarchic

but the descentand lapse aristocratic life, about to the soul being are vice versa; thus also here, and be restoredto its formerfelicity, is in the first ascend, vnth the musicalmania, withthe afterwards possessed place with then with the prophetic, telestic, and,in the lastplace, the amatory mania. These inspirations, however, conspire and are in want of, each other ; so abundant istheir with, * mania; conununion. For the telestic theprophetic requires the latter to the since t interprets pertaining many things former. And again, the the prophetic telestic requires mania. For the telestic and establishes mania perfects the prophetic oracular Fartherstill, uses the predictions. and musical For I mania. as poetic prophets, may say, the musical uses the speakin verse. And again, always mania spontaneously, as Plato says. But what prophetic occasionis thereto speakabout the amatory and musical *

an

it is necessary For fjLovaiKTji to read fiiwTiKiii. here,

+ And for /MPTiKrivread /Mtn-iKri,

355 ? For nearlythe same persons exercise both these, for sequence instance, Sappho, Anacreon, and the like,in conas, able without of these not subsist each to being

manias

other.

But

kind

every

have

to

appears

you applied himself

of,and

to, each

adhering

to

effected how

see

may

all

other.

tributes con-

to enthusiasm

be

can

inspiration. And

amatory want

enthusiasm

no

the amatory mania

it is subservient

these,since

for

:

that

evident

it is very

to all

of

without

Orpheus

these, as being

For

in

learn that he

we

and most telestic, prophetic,and was excited by Apollo ; and besides this,that he was most poetic,on which most

was

account

he

likewise

was

have

is said to most

amatory,

Musseus, extending

to him

the

been he

as

divine

of

son

himself

Calliope. He acknowledges to

goods, and rendering him

he appears to have been possessedwith all For there the manias, and this by a necessary consequence. and alliance with each abundant is an union, conspiration,

perfect.Hence

these manias, other, of the Gods who presideover the Muses, Bacchus, Apollo,and Love. It remains, therefore,that we should unfold the "

of each of the manias, are

perfectionto of

them,

and

observing that previously

originatefrom

internal,and it,

are

of

kind

one

which preserve of another. The

the

soul

vis. of

nature

those which

and itself,

; but the external the outward man,

give energies and

our

four

external, however, are Let us consider, therefore,in the first place,the internal,and which alone and let us see what they effect originatefrom the soul itself, this may soul. In order, likewise, that become in the manifest, and also their arrangement, let us survey from on high,the descent, as Plato says, and defluxion of the wings the beginning,therefore,and at first, the of the soul. From soul was united to the Gods, and its unity to their one. nature,

are

the

analogous to

But

afterwards

descended

into

four internal

the soul

manias.

departing from this divine union no longerpossessedreal beings apprehended and surveyedthem

and intellect,

and in one, but unitedly, of its intellect. contacts and, as it were, by simple projections, from and In the next intellect, place,departing

descending real and

reasoning and dianoia, it no longer apprehended but intuitions, syllogistically beings by simple

into

proceedingfrom transitively,

one

thingto another, from

conclusions.

Afterwards, abandoning true propositionsto it descended into reasoning,and the dissolvingpeculiarity, and filled with much irrationality generation,and became

perturbation.It

is necessary,

therefore,that A

A

2

it should

recur

356 its proper principles and again return to the placefrom whence To this ascent and apocatastasis^however, it came.

to

four manias

these

leads disturbed

contribute.

S3rmphon3rand

to

of the

nature

to indefiniteness away tumult But abundant

perfectand

be

musical the

harmony^

the telestic mania

musical

filledwith the soul to

causes

ally. prepares it to energize intellectuand realone harmonizes mania presses

that the intellectual part of it may by descending into the realms of

thing broken

and

hurried

were

the parts of the soul ; but the telestic of it to energize,and prepares it to become

whole

deed, in-

mania,

agitatedand

parts of the soul, which and inaptitude^and were

entire, and

the

For

the

And

relaxed.

And

the

causes

entire,so

energize. For the soul, generation, resembles a the

circle

of the

or

same,

the hitellectual part of it,is fettered ; but the circle of the the doxastic fractures and or different, part, sustains many the

turnings. Hence,

accordingto

the whole

energizes partially,and not itself. The tion, Dionysiacal inspira-

soul of

therefore,after the parts of the soul renders

it

whole

of

and perfect,

it to

causes

are

coharmonized,

energize according to the

the ApoUoniBut intellectually* acal mania converts all the multipliedpowers, coexcites and the whole of the soul,to the one of it. Hence Apollois tothecne. denominated the soul from multitude as elevating and itself,

to live

and

remaining mania, the amatory, receiving the soul telligible united, conjoins this one of the soul to the Gods, and to inbeauty. As the givers,therefore,of these manias And

the

transcendentlyunited,

are

also

and

other, the gifts with, communicate

in each

are

this account

participateof, and each other,, and the recipient, which is the soul, possessesan adaptationto all the gifts. ITiis,therefore,is the order,and of these are the energies and powers within the soul itself, on

these

four manias. let

''But

and

also

us

consider

their

deeds

of divine

and

men,

their virtues

our through these, to discipline

the inward

manias

noxious,

preserves

banishing an sane,

makes

insane

coharmonize

entire,and the

soul

our

and

life

and

life,in the

expellingevery thing

mania,

The

what

they outwardly effect about us. to speak in verse, us mania, therefore, causes be moved and to sing in metre, rythmically, man,

energies on

external

musical

to act and

and the

splendid

; and, pursuits same

manner

as

soul. But the telestic our foreign,contaminating, and innoxious, and and

perfect

diabolical

phantasy,causes

us

to be

perfect, justas the internal telestic mania to be peHect and entire. Again,the p*^

35y pheticmania

into

contracts

time, and sees, the ^ture,and

in

as

one

the extension

present

one

all

now,

the existing time.

Hence

and

o infinity the things, past it predicts wha

as be, which it sees present to itself. It causes manner therefore,to pass through life in an irreprehensible

will

justas

the internal

all the

multipliedand

propheticmania

young

to us, and

persons

and

powers

many

the one, in onier that it may served and connected. But

in

elevatei

lives of the soul

greater degree

a

the amatory them

causes

and

contracts

us

mania

to become

be

t"

pre

convert!

our

friends

being instructive of youth, and leadingthem from sensibh beauty to our psychicalbeauty,and from this sending then the interna to intelligible manner as beauty ; in the same conjoinsthe one of the soul to the Gods. amatory mania All the above

"

to the

prudent

theless,there

and

is

above*

say has in For

of the

superioi

energiesof the soul.

which

is coordinate a

certain

with

respect

certain

the middle

accordingto reasons

we

it.

temperate mania

a

which

and

manias, therefore,are

mentioned

inspirationsare and also according to

soul, conformably

to

which

Never

ance, temper-

a

tive preroga-

produced the

doxasti"

artists

effed

beyond expectation things,and discover f or in medicine, and Hercules in th" Asclepius, instance, theorems

certain as

practict life." Afterwards, in commenting mania

the

from

Muses,

on

what

Plato says of the the infinite

viz. ''that it adorns

deeds

of the ancients," Hermeas observes, ''that the inward energy in the soul of the poetic mania, by applyingitself tc natures, imparts to subordinate superior and intelligible

harmony and order ; but that the external divinely inspiredpoetry celebrates the deeds of the ancients, and in both its contemporaries and posterity,extending structs

natures

its

energies every where." the

without

But

mania divinely-inspired

" that he whc says, of the Muses expects t(

Plato

poet, will,by thus fancpng, become anid his poetry will be vanquished and self imperfect,

become

a

divine

him cealed con-

of mania.' is the progeny by poetry which th( Hermeas adds, " For what similitude is there between anc poetry of Chserilus and Callimachus,and that of Homer the

Pindar *

For

?

vwo

For

the

divinely-inspired poets, as

here, it is neoesgary

to read

being fillet

vwtp,

editor of these Scholia,instead of wpaxriKUf which is th and whichhe foundin the manuscript,absnrdl; true reading in this place, See my transla a pugilist. Bubstitntes for it irvKTiicjh *" if Herooles was tion of the Dissertation of Maximus Tyrius,on the Practic and Theoreti

t The

Life.

German

358 from

the Moses,

all that

of the

always

invc^te

For

fbUer

they say."

a

the

see

notes

to them

extend

admirable

most

acoount

of the difl^nrentspeciesof

poeticmanbi^ and

Produs,

and

th^m, and

the tenth

on.

poetxy by Bepoblic,in

the

boc^c^

of Plato, and also the Introdncticm translation my translation of the Rhetoric, Poetic,and Niccmiachean

to my Ethics

of Aristotle.

what

From

the

is here

reader intelligent

poets, whose that

which

works

by Hermeas

said

ea^y see

will

have

that

of the

ncme

transmitted

been

enthusiasm^

about

to

us,

Roman

possessed

primarily,properly,and trulyenthusiasm, or minated that highestspeciesof it in which the one of the soul is illutranscendent divine and nature, through by a similitude is united to it. As to Virgil,indeed, the prince of these poets, (thoughhe invokes the Muse in the beginning of the ."neid, yet his invocation of her is but a partialand secondarything. For he only calls on her to unfold to hini of such remarkable that involved a man the causes pietyas ."neas

in

is

so

misfortunes

many

mihi

Mosa^

:

causa

ftc

memora,

genius,he begins his poem soliciting supernalinspiration, his

And, confidingin

Arma^ vimmqae To

which

the

Muse,

added,

be

may

the

resembles

that ego

ftc

cano,

this et

placing himself

tneus

rex

at the

being filled from

thence "(nr"T"

before

Wolsey.

gates of the Muses, exclaim,

it were,

as

of

Hermeas

the contrary, divinely-inspired poets, as

knock,

out with-

own

well and

On serves, ob-

thus

fjuoiMoixrou

wv

And,

Mi^vtvoctSc

Sea

"

And,

AvSpa

fioi

"W"jr"

Moixrou

to them, they disposethe whole being always extended of what they afterwards say as derived firom their inspiring influence. With an too, peculiarto the Romans, arrogance * a people who, as a certain Greek poet says, were

For

Beyond He

himself,

associates

Muses,

as

their

in

measure

his

fourth

Eclogue, with

equal:

Stoelides Musse, panlo *

proud.

Vid.

in 01ympiod"nr.

maj""a Aristot

canamus.

Meteor.

the

355 Which

reminds

that he would and

fancyingthat

he

divinities. that

pose

to the

as

empire,

alone

poets

JupiterCapitol of

equal dignityi have

that

lived

be ridiculous

it would

they possessedthis highestenthusiasm,

believe in fileexistence

not

of the

from

sources

i

to

the;

as

whence

genuinely derived.

P. 67. The or

And

fall of the Roman

the

with, and

intimate

Calij of C

the statues

between

privatelywith

confer was

relates of

Suetonius

place himself

Pollux, and

these

of what

me

of the

power

rational

soul.

of the

attentive power

which

soul

This

is that

primarilyappreh

For the rational soul not the operations of the senses. has intellect dianoetic in capacity,the will, power,

choice, but another

which is called power, interpretersof Aristotle,as well as

Greek

the

wpoa-eKTLKov,

This

attentive.

perceiveswhatever

power

is transacted

in

by the best o: by lamblichi investigates

; and says, I ur An( I desire.

man

I

stand, think, I opine, I am angry, rational soul passes throug of this the attentive short, part the rational,irrational,vegetable,or physicalpowers, therefore, it is requisiteit should pass through all t and s it will also proceed through the senses, powers, I which for of hear is that it the peculiarity see, ; aj if it is the attei hends energies thus to speak. Hence power

which

hends

the

which

nature

also is

man

one.

if

those

should

if you

part

one

perceive

this

indivisible

be

of it should

things,it is

therefore,that the

necessary,

P.

For

things should

all

apprehends

another

these,and as

which aj says these things,it is this power thai of sensibles ; for it is necessary energy

just,as

attentive

apprel

Aiistotle /

thing, and

i

one,

power

that, should

b(

thing. the

74. For

human

soul is

on

all sides

darketie

body, which he who denominates the river of Negligem wiU the water not by such appelL of Oblivion, "c. its of gei sufficiently turpitude,''The whole express well human Proclus in the as tion, as body," says lib. V.

p. 339, impetuous, and Plato

"may

unstable

calls the whole

in which

the meadow

be

of Ate

hating world,

as

the

flux.

a

river, through

Thus

also in the

genesiurgicnature-

contained,

are

called

; the

its

i

Repi

the river of L"

says. Oblivion voracityof matter, and the ]

as

Grods

Empedocles say ; and

the

winding

sti

360 under which many are drawn down, as theChaldean oracles

assert," P. 105, But thereare a certain m Jewwho bt/ emplaning certainsupernatural r^noeedJnffm are power of inteiled, "c. The classto which thesefew belong is beaatinature, in the beginning unfolded of ws^ by Plotinusj J as folio ftilly his Treatise and real Being, "Since on Intellect, Ideas, allmen from theirbirthemploy to intellect^ and sense prior first are necessarily conversant with sensibles^ some ceeding proas the these no farther, bfe, considering passthrough first and lastof thingSj and apprehending thatwhateveris and whatever Is pleasant is painful among these is evil, it sufficient to pursuetheone arulavoid good; thusthinking the othen Those, to a too,among them who pretend share of reason than others, esteem this to be greater to more heavy similar in a manner wisdom, beingaffected from theearth, and being who collecting birdSj many things withthe weight, are unableto fly on high, oppressed though theyhave receivedwingsforthispnrpose from nature. elevatedfrom things suhBut others are io a small degree the more excellent ofthe soulrecalling tbeia ordinatej part to a more worthy from pleasure As they ever, are, howpursuit. and as not possessing unableto look on high, any elsewhich can aiford them rest, betakethemselves, thing they withthe name of virtue, to actionsand the together at first of things from which they voured endeaelection inferior, to raisethemselves, in vain. In the third though class istherace ofdivinemen, who,through a niore excel* lentpower,and with piercing perceive eyes,acutely nal superraisethemselves to thevisionof which they above Light, as the cloudsand darkness, it were, of thislowerworld, and thereabiding in tliese of despise regions everything deUgh tedwiththe place which is no otherwise sense ; being derings and properly theirown, than he who after truly many wanisat length restored See my to hislawful country," translation of thewholeofthistreatise.

understand cor^ P. 117. By mire, therefore, ever^thing In and inateriaL Matter," poreal-forvied says Simplicius book of Aristotle's hisCommentary on the first Physics, withrespect isnothing elseth^mthemutation ofsensibles, and carrieddownto intelligibles, from thence, wards deviating Those things, which are the to non- being. indeed, "

"

of sensibles distributed are irrational, properties corporeal,

361 parts^ and

into

passing into bulk and divulsion^through an progression into generation^visi.into matter ; for

ultimate

Hence, also,the always trulythe last sediment. Egyptians call the dregs of the first life,which they symbolically is

matter

denominate And

mire.

being

water, matter,

the

it were,

is, as

matter

as

it

acertain

were

receptacleof

rated genenatures, not subsisting as any definite form, but as the state or condition of subsistence ; just as and the immaterial, true the impartible, being, things of and

sensible

of

this

kind, are the constitution forms, indeed, subsistingboth in the former

but

viz. in the

and

in the latter

intelligibles, immaterially;

impartiblyand truly,but in the other partitributed is in sensibles disshadowy. Hence every form accordingto material interval."

bly and

P.

in sensibles

and materially,

; all

nature intelligible

an

one

Greeks,

the

Through

120,

and

innovation

the

of illegality

and says, that through this innovation both names and prayers have at present lost their illegality, centuries efficacy.For during his time, and for some prior

lamblichus

of the Greeks ing, was religion rapidlydeclintheir and of he here which volatility, through novelty the Emperor Julian, in the fragments of complains. Hence his treatise against the Christians,preservedby Ciryl, says, speaking of the Christians, If any one wishes to consider to

it,the genuine

"

the truth

will find that your impiety consists and and the indolence confusion audacity,

respectingyou, he

of the

Judaic

is

of

evils.

beautiful,but the worst, you have fabricated a web of the Hebrews, Hence, from the innovation

have

seized

from

our

most

blasphemy towards religionyou have cast excellent

more

"vpvj(r"i vqv TT/s irapa

fX"V7)v.

to KaivoTOfuas 8c rqs irap

atro

o/AOv irpos mjriKov^

P.

every

the love of

airacrav

ro

ovri

KaXXi^ov

eipyacrao'de.

pXaxr^yAW Yjfiiv

rrjv Kpcirrova

aA,Xa

to

Airo fuv

rifMafievovs

xeipov ovv

tij?

Oeovs rfpTra-

ro 6prqa'K"i,ai [jl"V cvAajSesT"

^vctv,

kow

twv

rrarpnav

aya-

awoA-eXoMTttTc.

122.

"c.

and

to

reverence

you

; but

paternal man, eOeXjoi "i aXrjOes ris "ricoir"tv, yap virep v/juuv "K T" ao-cjSeiav, lov"iiVc^s roXfirj^ vfierepav -nys "6v"a'iv Kai rois aBia"fH"pias ^(ySatorrjTO^ crvyKei-

"^ afi"f}OLV yap

E^pauav

Gods

venerable

aside

than

cXxtxravTcs,ira/)v"^vicaica"v arare*

the

not

To

institutes."

Kai

For

heathens.

nature

deriving from both,

that

which

of the

Prior Of

to

the two

trulyexistingbeings,and most

ancient

total

of all principles

principles, things

362 mentkmed in thisch^ter, as celelvated by Hennes,the first to theome oorresponds

oi Plato^ and the second to itself the summit of the inteUi^ or snperessential b^ng, hamgUself, unfolded triad; which two principles are beantifblly gible

by Produs

in the second and thirdbooks of his treatiseon

of Plato. the Theol"^y P. 122. He arramges ike God Emeph to,and as the prior the celestial Gods. Btd prior leaderof, to thishe ammges amd the impartible ome, which he sa^s is theJirst paradigm, "

which he denominatesEicton. It appears to me that the who former of these two divinities isthe same with Saturn, orderof Gods ; and thatthe isthe summit ofthe intellectual of Plato, the Phanes of latter is the animal itself or who subsistsat the extremity of the intelligible Orpheus, triad. For the Gvod Enephissaid by lamblichusto be an and converting intellect tellections initself, intellectually perceiving of and these are the characteristics to itself; Saturn. And the CkkL Eicton is said to be the first digm, paraand thisis alsoassertedof Phanes.

P. 123. For the books which are of Hermes,contain Hemudc

vnder the circulated

though they opinions, the language : forth^ ofthe philosophers frequently employ translated were fromthe Egyptian bymen who were tongue in philosophy. A few onlyof these books flatunskilled name

ciently extant,but what is here said by lamblichussufficontain and that their the they proves authenticity, of Hermes. doctrines ever, howTheyhave doubtless, genuine been occasionally by some of the early interpolated are

now

not Christians, though

and that mitred

to that extent which modem

critics,

Warburton, sophist suppose.

the decans. P. 123. And such as have writtenconcerning' mentioned in the preceding The twelve parts, into chapter, dividethe heavens, which theEgyptians are thetwelvesigns ofthezodiac But thethirty-six are the twelvehouses parts dividedinto threeotherportions, which they of the planets, sul"in his Quadripartite, calldecans. Ptolemy, however, verts thisdoctrine of the Egyptians. these Concerning ad Manilium, Kircher n. parte see Scaliger decans, Oedipi, and Salmasiusde Annis climactericis.Gralealsogives the to thedecans, extract from Hermes relative which following and which he derivedfrom had not been beforepublished, a MS. copy of Stobseusin the possession of Vossius^

363

^afUV

0)

T"ICVOV, ovv

"vvorqarov

kvkXov

iravros

Kas

avTOvs

rmv irpot^axrdai Kai

v"yq(rov

(o"nr"p

"tvat

TO

"ro)fi Se r

vtto

"r)(rffw.

Scicavovs, Tera^Saitovs /i""ro (Tfafiaros rovrov kvkXov rov "f}vX ((aSiaKov, vorja-iofievit)"rn-"p"i

ovras

ovT"

avro

ttXaVTWV

TWV

kvk\o"i8"s

A^

rov

Tov

ITipUKTlKOV

rqpovvTas

Tar, on

o)

a'n-aOcis "uriv

aXX ov^ avaTToStfotxriv,

evra^iav.

iravrwv o)v

aAAoi

ot

K"akvofi"V CKcn'O rjXiov

rov (Jxaros

rov

"Tt

iraxrxovo'i

a^"p"s

ovre Spofiov^^pt^bvcrtv,

firjvairo aXXoi ot

auve

(ravra

airavruiv

Koa-fK^ twv

Tr\v

"7r")(Ofi"voi rov

yap

"v

cXevScpoiSc ov7 Tt /cat eirurKOTTOi aKpi/SeLS VTrcpavo) iravrtav, oxrirep "l"vXaK"s ro irav, TravTos, ircpte^ovtai rt^ vv)(6rjfji^p"fi ";(OiKrt irp We i. e, say, O son, that tl rjfias TTjv fieyi^rjv Svvafiiv, the is body [of universe] comprehensiveof all things. Coi rat,

air^p

'n'(w\ov"riv

a^epcs.

"

ceive, therefore,this But

under

to be

the circle of this the media

arranged,as

of

were

body

of the whole

These, likewise,must over

it

as

the

a

circular form.

decans thirty-six

circle of the zodiac.

be understood

"

to

ai "

preside guardiai as

the world, connecting and containing a preservingthe established order of all thing

thing in

every

and

things

Farther

still,understand, O

Tat,

these

that

decai

impassive to the things which the other stars suffe neither being detained, do they stop their course, n" being impeded do they recede, nor are they,like the oth" are

For

Bi with a veil by the lightof the sun. as stars, concealed all being liberated above things,theycomprehend the un verse

as

the

guardians and

Nycthemeron

[orthe

possess, with

respect

P.

Gods

So

125. are

that

flexible"it

Se are a-prerrroi. in Iliad ix. v. 493. But assert

the Gods

according

to

the

are

nightand day]. They the greatest power."

us,

what

Homer

to

of

space to

you

is not t"

/cat

when

add

from Homer,

holyto ^"ot

assert.

avrot,

lamblichus

he flexible,

literal

inspectorsof it,in

accurate

means

and

of

words to

"

be foun ho] hoi

; divin this,that those wh to

in consequence

avenging

daemons

; when

receive

of this

th wei

afterwart

guiltthrough prayers and sacr of this kind apply a remedy t through their vices, again become partakersof the goodness of th Gods. So that divine flexibility is a resumption of the pai divine and of light goodnessby those who throug ticipation before deprivedof it. inaptitudewere they

obtain

fices,and

pardon of

are

tl

of the words signification

of the Gods, and

subjectto the power

The

ah

that

says, it is not that it is not

than flexibility nothingmore indicating before unadapted through depravitywere

illuminations

"

tli

their

methods

364 the partsof our body. over P. ISO. Daemons preside of his Ten Doubts conceming Proclusin the fragments vol.of his in the eighth Providence, byFabricius preserved ''That the Gods,with an Bibliotheca Grseca, observes, extendtheirprovidence to allthings, exempttranscendency, but thatdaemons, theirsuperessential subsistence, dividing of different tributing disherdsof animals, receivethe guardiansliip the providence of the Gods,as Plato says,as faras to the most ultimatedivision.Hence some of them preside and others over men, others over lionsor other animals, over more some are the inspec; and still plants partially, and othersof tive guardians ofthe eye, othersofthe heart, " all of Grods, are full theliver."He adds, however, things, of their some whom exert providential inmiediately^ energies daemons as media: not thatthe Gods are but othersthrough of being but thatultimate to allthings, present incapable Hence arethemselvesunabletoparticipateprimarynatures." who is itmust be saidthat thereis one principal deemon, and governor of every thing thatisin us,and the guardian over our many daemons subordinateto him,who preside

parts. P. 134. Hence itis requisite to consider horvhe may he of the soul liberated fromthesebonds, " The one salvation " tended herself," says Proclus in Tim. lib.v. p. 330, which is exand liberates the which h erfrom the Demiurgus, by and an infrom abundant wanderings, of generation, efficacious circle and a isher return to the intellectud. form, life, from everything which naturally adheresto us from flight which is For it is necessary that the soul, generation. should lay hurledlikeseed into the realms of generation, aside the stubbleand bark, as it were, which she obtained from being disseminated into thesefluctuating realms; and herselffrom everything thatpurifying she circumjacent, and fruit, flower shouldbecome an intellectual in delighting and insteadofdoxastic an intellectual life, nutriment, pursuing of same^ the uniformand simple energy of the period motion of the ness, insteadof the abundantly wandering which is characterized difference. For she contains by period and twofoldpowers. And ofher eachofthesecircles, but the otherthe contrary is saidin horsesone isgood, [as And one of these leads her to generation, the Phaedrus]. but the otherfrom generation to true being. The one also leadsherround the genesiurgic, but theotherround theintellectual ofthesame and the similar For theperiod circle. elevates and an intelligible and to the to intellect, nature^

365

first and

ing

to

the

which

form

universal

form, when

tial

something to

the

she

as

her

habit,

of

whole which

soul

according says.

rates,

to

alliance

an

tc

irrational

na

governing opinion to intel

life from

happy

a

life those

; which

sense

much

the

wandei

that

of

circle

virtue,

of

since

souls;

material

natures,

generation it to

invested.

different

For

;

souls

in

on

possible

initi

are

this

cuts

and

the the

earth

off^and

into

they proceed

into

bulk. this

THE

soul

our

vehemently leads

the

vehicles

and

For

body

END.

I

ol

adhere intel

it to

with

from

whicl

the

terrestrial

how, without

from

to

callec

be

must

and

receive

case

purified,as

soul

descending

this gross

for

passions which

vehicles, aerial, aquatic,

last enter

alone

therefore,

the

be

when

sameness,

separates

leave

this

must

more

is, however,

the

to

causes

could

mii

there:

Dismissing,

generation, and extending

Cathartic

salvation

at

pa

her

the

of sameness, It souls.

divine

and

with

and Proserj mysteries of Bacchus the allotmer obtain, together with may if But of evil. cessation sphere, and a [celestial] necessarily lives well, when living according to

circle

from

of

the

is

likewise

with

reason,

regions

Orpheus in that they

the

and

becc

of belon,

instead

according to laying aside the

tli

is the

and

body,

conjunction

in

that

these, also,

generation.

circularlyled

be

the

about

pray

her

part by

of

w"

And

as

subsists

generation,

irrational

by

which

connects

will

of

last

individual,

an

lives

citizen

a

governs

the

ace

the whole

soul, just

middle

The

vehicle, first

to

is that

themselves.

the

falls into

she

when

this habit

Gods

the

to

of life in

universe.

But

being winged

belonging

universal,

she

soul

assimilated

becoming the

habit.

excellent

most

immaterial

elen

;

and

a

med

spiri

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does

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