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THE

EPISTLE OF PORPHYRY

TO THE

EGYPTIAN ANEBO.

Porphyry to the Prophet Anebo greeting.

I COMMENCE my friendship towards you from the Gods and good daemons, and from those philosophic disquisitions, which have an affinity to these powers. And concerning these particulars indeed, much has been said by the Grecian philosophers ; but, for the most part, the principles of their belief are derived from conjecture.

In the first place, therefore, it is granted that there are Gods. But I inquire what the peculiarities are of each of the more excellent genera, by which they are separated from each other; and whether we must say that the cause of the distinction between them is from their energies, or their passive motions, or from things (1) that are consequent, or from their different arrangement with respect to bodies ; as, for instance, from the arrangement of the Gods with reference to etherial, but of demons to aerial, and of souls to terrestrial, bodies?

I also ask, why, since [all] the Gods dwell in the heavens, theurgists only invoke the terrestrial and subterranean Gods ? Likewise, how some of the Gods are said to be aquatic and aerial? And how different Gods are allotted different places, and the parts of bodies according to circumscription, though they have an infinite, impartible, and incomprehensible power? How there will be a union of them with each other, if they are separated by the divisible circumscriptions of parts, and by the difference of places and subject bodies?

How do theologists, or those who are wise in divine concerns, represent the Gods as passive, to whom on this account, it is said, erect phalli are exhibited, and obscene language is used? But if they are impassive, the invocations of the Gods will be in vain, which announce that they can appease the anger of the divinities, and procure a reconciliation with them ; and still more, what are called the necessities of the Gods, will be in vain. For that which is impassive cannot be allured, nor compelled, nor necessitated. How, therefore, are many (3) things, in sacred operations, performed to them as passive? Invocations, likewise, are made to the Gods as passive; so that not demons only are passive, but the Gods also, conformably to what Homer says,

" And flexible are e'en the Gods themselves."*

But if we assert with certain persons, that the Gods are pure intellects, but that daemons, being psychical, participate of intellect ; in a still greater degree will pure intellects be incapable of being allured, and will be unmingled with sensible natures. Supplications, however, are foreign to the purity of intellect, and therefore are not to be made to it. But the throbs which are offered [in sacred rites] are offered as to sensitive and psychical essences.

Are, therefore, the Gods separated from daemons, through the former being incorporeal, but the latter corporeal? If, however, the Gods are incorporeal alone, how will the sun and moon, and the visible celestials, be Gods?

How, likewise, are some of the Gods beneficent, but others malefic ?

What is it that connects the Gods in the heavens that have bodies, with the incorporeal Gods ?

(4) What is it that distinguishes demons from the visible and invisible Gods, since the visible are connected with the invisible Gods?

In what do a daemon, hero, and soul, differ from each other ? Is it in essence, or in power, or in energy?

What is the indication of a God, or angel, or archangel, or demon, or a certain archon, or soul being present? For to speak boastingly, and to exhibit a phantasm of a certain quality, is common to Gods and daemons, and to all the more excellent genera. So that the genus of Gods will in no respect be better than that of daemons.

Since the ignorance of, and deception about, divine natures is impiety and impurity, but a scientific knowledge of the Gods is holy and beneficial, the ignorance of things honourable and beautiful will be darkness, but the knowledge of them will be light. And the former, indeed, will fill men with all evils, through the want of erudition, and through audacity ; but the latter will be the cause to them of every good. [I wish you, therefore, to unfold to me the truth respecting these particulars.*]

[And, in the first place, I wish you to explain (5) to me distinctly*] what that is which is effected in divination? For we frequently obtain knowledge of future events through dreams, when we are asleep ; not being, at that time, in a tumultuous ecstasy, for the body is then quiescent; but we do not apprehend what then takes place, in the same manner as when we are awake.

But many, through enthusiasm and divine inspiration, predict future events, and are then in so wakeful a state, as even to energize according to sense, and yet they are not conscious of the state they are in, or at least, not so much as they were before.

Some also of those who suffer a mental alienation, energize enthusiastically on hearing cymbals or drums, or a certain modulated sound, such as those who are Corybantically inspired, those who are possessed by Sabazius, and those who are inspired by the mother of the Gods. But some energize enthusiastically by drinking water, as the priest of Clarius, in Colophon ; others, by being seated at the mouth of a cavern, as those who prophesy at Delphi; and others by imbibing the vapour from water, as the prophetesses in Branchidae. Some also become enthusiastic by standing on (6) characters, as those that are filled from the intromission of spirits. Others, who are conscious what they are doing in other respects, are divinely inspired according to the phantastic part; some, indeed, receiving darkness for a cooperator, others certain potions, but others incantations and compositions : and some energize, according to the imagination, through water ; others in a wall, others in the open air, and others in the sun, or in some other of the celestial bodies. Some also establish the art of the investigation of futurity through the viscera, through birds, and through the stars.

I likewise ask concerning the mode of divination, what it is, and what the quality by which it is distinguished ? All diviners, indeed, assert, that they obtain a foreknowledge of future events through Gods or daemons, and that it is not possible for any others to know that which is future, than those who are the lords of futurity. I doubt, therefore, whether divinity is so far subservient to men, as not to be averse to some becoming diviners from meal.

But, concerning the causes of divination, it is dubious whether a God, an angel, or a daemon, or sonic other power, is present in manifestations, or divinations, or certain other sacred (7) energies, as is the case with those powers that are drawn down through you [priests] by the necessities with which invocation is attended.

Or does the soul assert and imagine these things, and are they, as some think, the passions of the soul, excited from small incentives?

Or is a certain mixed form of subsistence produced from our soul, and divine inspiration externally derived?

Hence it must be said, that the soul generates the power which has an imaginative perception of futurity, through motions of this kind, or that the things which are adduced from matter constitute daemons, through the powers that are inherent in them, and especially things adduced from the matter which is taken from animals.

For in sleep, when we are not employed about any thing, we sometimes obtain a knowledge of the future.

But that a passion of the soul is the cause of divination, is indicated by this, that the senses are occupied, that fumigations are introduced, and that invocations are employed ; and likewise, that not all men, but those that are more simple and young, are more adapted to prediction.

The ecstasy, also, of the reasoning power is (8) the cause of divination, as is likewise the mania which happens in diseases, or mental aberration, or a sober and vigilant condition, or suffusions of the body, or the imaginations excited by diseases, or an ambiguous state of mind, such as that which takes place between a sober condition and ecstasy, or the imaginations artificially procured by enchantment.

Nature, likewise, art, and the sympathy of things in the universe, as if they were the parts of one animal, contain premanifestations of certain things with reference to each other. And bodies are so prepared, that there is a presignification of some by others, which is clearly indicated by the works performed in predicting what is future. For those who invoke the divinities for this purpose, have about them stones and herbs, bind certain sacred bonds, which they also dissolve, open places that are shut, and change the deliberate intentions of the recipients, so as from being depraved to render them worthy, though they were before depraved. Nor are the artificers of efficacious images to be despised. For they observe the motion of the celestial bodies, and can tell from the concurrence of what star with a certain star or stars, predictions will be true or false ; and also whether the things that are performed will be inanities, or significant (9) and efficacious, though no divinity or daemon is drawn down by these images.

But there are some who suppose that there is a certain obedient genus of daemons, which is naturally fraudulent, omniform, and various, and which assumes the appearance of Gods and daemons, and the souls of the deceased ; and that through these every thing which appears to be either good or evil is effected ; for they are not able to contribute any thing to true goods, such as those of the soul, nor to have any knowledge of them, but they abuse, deride, and frequently impede those who are striving to be virtuous. They are likewise full of pride, and rejoice in vapours and sacrifices.

Jugglers likewise fraudulently attack us in many ways, through the ardour of the expectations which they raise.

It very much indeed perplexes me to understand how superior beings, when invoked, are commanded by those that invoke them, as if they were their inferiors ; and they think it requisite that he who worships them should be just, but when they are called upon to act unjustly, they do not refuse so to act. Though the Gods, likewise, do not hear him who invokes them, if he is impure from venereal connexions, yet, at the same time, they do not refuse to lead any one to illegal venery.

(10) [I am likewise dubious with respect to sacrifices, what utility or power they possess in the universe, and with the Gods, and on what account they are performed, appropriately indeed, to the powers who are honoured by them, but usefully to those by whom the gifts are offered.*]

Why also do the interpreters of prophecies and oracles think it requisite that they should abstain from animals, lest the Gods should be polluted by the vapours arising from them ; and yet the Gods are especially allured by the vapours of animals?

Why is it requisite that the inspector [who presides over sacred rites] ought not to touch a dead body, though most sacred operations are performed through dead bodies? And why, which is much more absurd than this, are threats employed and false terrors, by any casual person, not to a daemon, or some departed soul, but to the sovereign Sun himself, or to the Moon, or some one of the celestial Gods, in order to compel these divinities to speak the truth? For does not he who says that he will burst the heavens, or unfold the (11)secrets of Isis, or point out the arcanum in the adytum, or stop Baris, or scatter the members of Osiris to Typhon, [or that he will do something else of the like kind *], does not he who says this, by thus threatening what he neither knows nor is able to effect, prove himself to be stupid in the extreme? And what abjectness does it not produce in those who, like very silly children, are possessed with such vain fear, and are terrified at such fictions ? And yet Chaeremon, who was a sacred scribe, writes these things, as disseminated by the Egyptians. It is also said, that these, and things of the like kind, are of a most compulsive nature.

What also is the meaning of those mystic narrations which say that a certain divinity is unfolded into light from mire, that he is seated above the lotus, that he sails in a ship, and that he changes his forms every hour, according to the signs of the zodiac ? For thus, they say, he presents himself to the view, and thus ignorantly adapt the peculiar passion of their own imagination to the God himself. But if these things are asserted symbolically, being symbols of the powers of this divinity, I request an interpretation of these symbols. For (12) it is evident, that if these are similar to passions of the Sun, when he is eclipsed, they would be seen by all men who intently survey the God.

What also is the design of names that are without signification? and why, of such, are those that are barbaric preferred to our own? For if he who hears them looks to their signification, it is sufficient that the conception remains the same, whatever the words may be that are used. For he who is invoked is not of the Egyptian race ; nor, if he was an Egyptian, does he use the Egyptian, or, in short, any human language. For either all these are the artificial contrivances of enchanters, and veils originating from our passions, which rumour ascribes to a divine nature ; or we ignorantly frame conceptions of divinity, contrary to its real mode of subsistence.

I likewise wish you to unfold to me, what the Egyptians conceive the first cause to be ; whether intellect, or above intellect? whether alone, or subsisting with some other or others ? whether incorporeal, or corporeal ; and whether it is the same with the Demiurgus, or prior to the Demiurgus ? Likewise, whether all things are from one principle, or from many principles? whether the Egyptians have a knowledge of matter, or of primary corporeal qualities ; and whether they admit matter to be (13) unbegotten, or to be generated? For Chaeremon, indeed, and others, do not think there is any thing else prior to the visible worlds ; but in the beginning of their writings on this subject, admit the existence of the Gods of the Egyptians, but of no others, except what are called the planets, the Gods that give completion to the zodiac, and such as rise together with these ; and likewise, the sections into decans, and the horoscopes. They also admit the existence of what are called the powerful leaders, whose names are to be found in the calendars, together with their ministrant offices, their risings and settings, and their significations of future events. For Chaeremon saw that what those who say that the sun is the Demiurgus, and likewise what is asserted concerning Osiris and Isis, and all the sacred fables, may be resolved into the stars and the phases, occultations and risings of these, or into the increments or decrements of the moon, or into the course of the sun, or the nocturnal and diurnal hemisphere, or into the river [Nile]. And, in short, the Egyptians resolve all things into physical, and nothing into incorporeal and living essences. Most of them likewise suspend that which is in our power from the motion of the stars ; and bind all things, though I know not how, with the indissoluble bonds (14) of necessity, which they call fate. They also connect fate with the Gods ; whom, nevertheless, they worship in temples and statues, and other things, as the only dissolvers of fate.

Concerning the peculiar daemon, it must be inquired how he is imparted by the lord of the geniture, and according to what kind of efflux, or life, or power, he descends from him to us? And also, whether he exists, or does not exist? And whether the invention of the lord of the geniture is impossible, or possible? For if it is possible he is happy, who having learned the scheme of his nativity, and knowing his proper daemon, becomes liberated from fate.

The canons, also, of genethliology [or prediction from the natal day] are innumerable and incomprehensible. And the knowledge of this mathematical science cannot be obtained ; for there is much dissonance concerning it, and Choeremon and many others have written against it. But the discovery of the lord, or lords, of the geniture, if there are more than one in a nativity, is nearly granted by astrologers themselves to be unattainable, and yet they say that on this the knowledge of the proper daemon depends.

Farther still, I wish to know whether the peculiar daemon rules over some one of the parts in us? For it appears to certain persons, (15) that daemons preside over the parts of our body, so that one is the guardian of health, another of the form of the body, and another of the corporeal habits, and that there is one daemon who presides in common over all these. And again, that one daemon presides over the body, another over the soul, and another over the intellect; and that some of them are good, but others bad.

I am also dubious whether this daemon is not a certain part of the soul, [such, for instance, as the intellectual part;] and if so, lie will be happy who has wise intellect.

I see likewise, that there is a twofold worship of the peculiar daemon ; the one being the worship as of two, but the other as of three. By all men, however, the daemon is called upon by a common invocation.

I farther ask, whether there is a certain other latent way to felicity, separate from the Gods? And I am dubious whether it is requisite to look to human opinions in divine divination and theurgy? And whether the soul does not devise great things from casual circumstances? Moreover, there are certain other methods which are conversant with the prediction of future events. And, perhaps, those who possess divine divination, foresee indeed what will happen, yet are not on this account (16) happy ; for they foresee future events, but do not know how to use this knowledge properly. I wish, therefore, that you would point out to me the path to felicity, and show me in what the essence of it consists. For with us [Greeks] there is much verbal contention about it, because we form a conjecture of good from human reasonings. But by those who have devised the means of associating with beings more excellent than man, if the investigation of this subject is omitted, wisdom will be professed by them in vain ; as they will only disturb a divine intellect about the discovery of a fugitive slave, or the purchase of land, or, if it should so happen, about marriage, or merchandize. And if they do not omit this subject, but assert what is most true about other things, yet say nothing that is stable and worthy of belief about felicity, in consequence of employing themselves about things that are difficult, but useless to mankind ; in this case, they will not be conversant either with Gods or good daemons, but with that daemon who is called fraudulent ; or, if this is not admitted, the whole will be the invention of men, and the fiction of a mortal nature.

* (pg. 16) The following testimony of an anonymous Greek writer, prefixed to the manuscript of this treatise, which Gale published, proves that this work was written by Iamblichus: Ιστεον οτι ο φιλοσοφος Προκλος υπομνηματιζων τας του μεγολου Πλωτινου εννεαδας, λεγυει οτι ο αντιγραφων εις την προκειμενην του Πορφυριου επισολην, α θεσπεσιος εσιν Ιαμβλιχος˙ και δια το της υποθεσεως οικειον και ακαλουον, υποκρινεται προσωπον Αιγψπτιου τινος Αβαμωνος˙ αλλα και το της λεξεως κομματικον και αφορισικον, και το των εννοιων πραγματικον, και γλαφυρον, και ενθουν, μαρτψρει τον Προκλον καλως και κριναντα, και ισορησαντα. i. e. "It is requisite to know that the philosopher Proclus, in his Commentary on the Enneads of the great Plotinus, says that it is the divine Iamblichus who answers the prefixed Epistle of Porphyry, and who assumes the person of a certain Egyptian of the name of Abammon, through the affinity and congruity of the hypothesis. And, indeed, the conciseness and definiteness of the diction, and the efficacious, elegant, and divine nature of the conceptions, testify that the decision of Proclus is just." That this, indeed, was the opinion of Proclus, is evident from a passage in his Commentaries on the Timaeus of Plato, which has escaped the notice of Gale, and which the reader will find in a note on the fourth chapter of the eighth section of the following translation.

WE shall, therefore, deliver to you the peculiar dogmas of the Assyrians ; and also clearly develop to you our own opinions; collecting some things from the infinite writings of the ancients, but others from those particulars which were comprehended by the ancients in one treatise, and pertain to the whole knowledge of divine natures. If also you should propose any philosophic inquiry, we shall discuss it for you, according to the ancient pillars of Hermes, which Plato and Pythagoras knew before, and from thence constituted their philosophy. But such things as exhibit foreign inquiries, or which are contradictory and contentious, we shall assist mildly and aptly, or we shall demonstrate their absurdity. Such, likewise, as proceed conformably* to common conceptions, we shall endeavour to discuss in a way perfectly known and clear. And things, indeed, which require the experience of divine operations to an accurate knowledge of them, we shall explain, as far as this is possible to be effected by words alone; but such as are (22) full of intellectual theory, we shall develop with a view to the purification of the soul. But indications of this theory worthy of notice may be mentioned, by which it is possible for you, and those who resemble you, to be conducted by intellect to the essence of [real] beings. And with respect to such things as become known by a reasoning process, we shall leave no one of these without a perfect demonstration. But in all things we shall give to each that which is appropriate. And such questions, indeed, as are theological, we shall answer theologically ; such as are theurgic, theurgically ; but such as are philosophical, we shall, in conjunction with you, philosophically explore. Of these, also, such as extend to first causes, we shall unfold into light, by following them conformably to first principles. But such as pertain to morals, or to ends, we shall fitly discuss, according to the ethical mode. And, in a similar manner, we shall examine other things methodically and appropriately. Let us, therefore, now betake ourselves to your inquiries.

* (pg. 21) In the original κατα τας κοινας εννοισασ, which Gales erroneously translates contra communes opiniones.

IΝ the first place, therefore, you say, "it must be granted that there are Gods." Thus to speak, however, is not right on this subject. For an innate knowledge of the Gods is coexistent with our very essence ; and this knowledge is superior to all judgment and deliberate choice, and subsists prior to reason and demonstration. It is also counited from the beginning with its proper cause, and is consubsistent with the essential tendency of the soul to the good. If, indeed, it be requisite to speak the truth, the contact with divinity is not knowledge. For knowledge is in a certain respect separated [from its object] by otherness.* But prior to the knowledge, which as one thing knows another, is the uniform connexion with divinity, and which is suspended from the Gods, is spontaneous and inseparable from them. Hence, it is not proper to grant this, as (24) if it might not be granted, nor to admit it as ambiguous (for it is always unically established in energy) ; nor are we worthy thus to explore it, as if we had sufficient authority to approve or reject it. For we are comprehended in it, or rather we are filled by it, and we possess that very thin; which we are, [or by which our essence is characterized] in knowing the Gods.

I shall likewise say the same thing to you, concerning the more excellent genera that follow the Gods, I mean daemons, heroes, and undefiled souls.* For it is necessary to understand respecting these, that there is always in them one definite reason of essence, and to remove from them the indefiniteness and instability of the human condition. It is likewise requisite to separate from them that inclination (25) to one side of an argument rather than another, arising from the equilibrium of a reasoning process. For a thing of this kind is foreign from the principles of reason and life, and rather tends to secondary natures, and to such things as pertain to the power and contrariety of generation. But it is necessary that the more excellent genera should be apprehended uniformly.

The connascent perception, therefore, of the perpetual attendance of the Gods, will be assimilated to them. Hence, as they have an existence which is always invariably the same, thus also the human soul is conjoined to them by knowledge, according to a sameness of subsistence ; by no means pursuing through conjecture, or opinion, or a syllogistic process, all which originate in time, an essence which is above all these, but through the pure and blameless intellections which the soul received from eternity from the Gods, becoming united to them. You, however, seem to think, that there is the same knowledge of divine natures as of any thing else, and that one thing, rather than another, may be granted from opposites, in the same manner as it is usual to do in dialectic discussions. There is, however, no similitude whatever between the two kinds of knowledge. For the knowledge of divine natures is different from that of other (26) things, and is separated from all opposition. It likewise neither subsists in being now granted, or in becoming to be, but was from eternity, uniformly consubsistent with the soul. And thus much I say to you concerning the first principle in us, from which it is necessary those should begin who speak or hear any thing about the natures that are superior to us.

* (pg. 23) Damascius περι αρχων says, " that difference not existing, there will not be knowledge." And, "that the contact as of one with one is above knowledge." Likewise, "that the intellectual perception of the first intelligible is without any difference or distinction. ετεροτητος ην ουσης, μηδε γνωσις εσαι. Et συναφη ως ενος προς εν, υπερ γνωσιν. Alibi, αδιακριτος η του πρωτου νοητου νοησις.

* Between souls that always abide on high with purity, such as the souls of essential heroes, and those that descend into the regions of mortality, and are defiled with vice, such as the souls of the greater part of mankind, the class of undefiled souls subsists. These descend into the realms of generation, partly from that necessity by which all human souls are, at times, drawn down to the earth, and partly for the benevolent purpose of benefiting those of an inferior class. But they descend without being defiled with vice. They are also called heroes, κατα σχεσιν, i. e. according to habitude, in order to distinguish them from essential heroes. And, in the Pythagoric Golden Verses, they are denominated the terrestrial heroes.

WITH respect to your inquiry, "what the peculiarities are in each of the more excellent genera, by which they are separated from each other?" if you understand by peculiarities the specific differences under the same genus, which are distinguished by opposite qualities, as the rational and irrational under animal; we by no means admit peculiarities of this kind, iii things which neither have one common essence, nor an equal contradistinction, nor receive a composition from something common, which is indefinite, and defines the peculiarity. But if you apprehend the peculiarity to be, as in prior and secondary natures, differing in their whole essence and whole genus, a certain simple condition of being, definite in itself; in this case, (27) your conception of peculiarities will be reasonable. For these peculiarities of things, which have an eternal subsistence, are simple, and entirely exempt. The inquiry, however, proceeds imperfectly. For it was necessary, in the first place, to inquire what the peculiarities are of the more excellent genera, according to essence ; in the next place, what they are according to power ; and thus afterwards, what they are according to energy. But, as your question now stands, with respect to the peculiarities by which these genera are separated, you alone speak of the peculiarities of energies. Hence you inquire concerning the difference in the last things pertaining to them ; but you leave uninvestigated such things as are first, and most honourable in them, and which are the elements of their difference. In the same place, also, something is added concerning "efficacious and passive 9rzotions," which is a division by no means adapted to the difference of the more excellent genera. For the contrariety of action and passion is not inherent in any one of them ; but their energies are unrestrained, immutable, and without habitude to their opposites. Hence, neither must we admit in them motions of such a kind as arise from action and passion. For neither do we admit in the soul a self-motion, which consists (28) of the mover and that which is moved; but we conceive that it is a certain simple essential motion, subsisting from itself,* and not possessing a habitude to another thing, and exempt from acting on, and suffering from, itself. Who, therefore, can endure that the peculiarities of the genera superior to the soul, should be distinguished according to active or passive motions?

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

At the end, likewise, of your inquiry, you (29) introduce a distinction according to nature. For your question asks, "How essences are known by energies, by physical motions, and by accidents?" The very contrary, however, to all this takes place. For if energies and motions were constitutive of essences, they would be the lords of the difference which is between them. But if essences generate energies, the former being separate prior to the latter, will impart to motions, energies, and accidents, that by which they differ from each other. This, therefore, subsists contrarily to what you suppose, for the purpose of discovering the peculiarity which you now investigate.

In short, whether you think that there is one genus of the Gods, one of daemons, and in a similar manner of heroes, and souls essentially incorporeal ; or whether you admit that these are severally many, you inquire what the difference of them is according to peculiarities. For if you apprehend that each of these is one [and the same genus] the whole arrangement of scientific theology is confounded. But if, as truth requires, you admit that they are generically distinguished, and that there is not in them one common essential definition, but that those of them which are prior, are exempt from those that are inferior, it is not possible to discover their common boundaries. And even if (30) this were possible, this very thing would destroy their peculiarities. In this way, therefore, the object of investigation cannot be found. He, however, he who directs his attention to the analogous sameness which exists in superior natures, as, for instance, in the many genera of the Gods, and again in daemons and heroes, and, in the last place, in souls, will be able to define their peculiarities. Hence through this, it is demonstrated by us what the rectitude is of the present inquiry, and what its [accurate] distinction, and also in what manner it is impossible, and in what manner it is possible, for it to subsist.

* (pg. 28) For αυτην εαυτοις ουσαν in this place, it is necessary to read αυτην εαυτης ουσαν.

IN the next place, let us direct our attention to the solution of your inquiries. There is, therefore, the good itself which is beyond essence, and there is that good which subsists according to essence; I mean the essence which is most ancient and most honourable, and by itself incorporeal. And this is the illustrious peculiarity of the Gods, which exists in all the genera that subsist about them, preserving (31) their appropriate distribution and order, and not being divulsed from it, and at the same time being inherent with invariable sameness in all the Gods, and their perpetual attendants.

In souls, however, which rule over bodies, and precedaneously pay attention to them, and which, prior to generation, have by themselves a perpetual arrangement, essential good is not present, nor the cause of good, which is prior to essence ; but to these a certain participation* and habit, proceeding from essential good, accedes ; just as we see that the participation of beauty and virtue is very different [in these souls] from that which we behold in men. For the latter is ambiguous, and accedes to composite natures as something adventitious. But the former has an immutable and never failing establishment in souls, and neither itself ever departs from itself, nor can be taken away by any thing else. Such, therefore, being the beginning and end in the divine genera, conceive two media between these extreme boundaries, viz. the order of heroes, which has an arrangement more elevated than that of souls, in power and virtue, in beauty and magnitude, and in all the goods which subsist about souls, and which, though it entirely transcends the (32) psychical order, yet, at the same time, is proximately conjoined to it, through the alliance of a similar formed life. But the other medium, which is suspended from the Gods, though it is far inferior to them, is that of daemons, which is not of a primarily operative nature, but is subservient to, and follows the beneficent will of the Gods. It likewise unfolds into energy the invisible good of the Gods, being itself assimilated to it, and gives completion to its fabrications conformably to it. For it renders that which is ineffable in the good of the Gods effable, illuminates that which is formless in forms, and produces into visible reasons [or productive forms] that which in divine good is above all reason. Receiving also a connascent participation of things beautiful, it imparts and transfers it, in unenvying abundance, to the genera posterior to itself. These middle genera, therefore, give completion to the common bond of the Gods and souls, and cause the connexion of them to be indissoluble. They also bind together the one continuity of things from on high as far as to the end; make the communion of wholes to be inseparable ; cause all things to have the best, and a commensurate mixture ; in a certain respect, equally transmit the progression from more excellent to inferior natures, and the elevation from things posterior (33) to such as are prior ; insert in more imperfect beings order and measures of the communication -which descends from more excellent natures, and of that by which it is received ; and make all things to be familiar and coadapted to all, supernally receiving the causes of all these from the Gods.

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

Again, however, according to another mode of considering the subject, it is necessary to ascribe to the Gods the whole of that which is united, of whatever kind it may be; that which is firmly established in itself, and which is the cause of impartible essences ; the immoveable, which also is to be considered as the cause of all motion, and which transcends the whole of things, and has nothing in common with them ; and the unmingled and the separate, understood in common in essence, power and energy, and every thing else of this kind. But that which (34) is now separated into multitude, and is able to impart itself to other things, and which receives from others bound in itself, and is sufficient in the distributions of partible natures, so as to give completion to them ; which also participates of the primarily operative and vivific, having communion with all real and generated beings ; receives a commixture from all things, imparts a contemperation to all things from itself, and extends these peculiarities through all the powers, essences, and energies, in itself; all this we shall truly ascribe to souls, by asserting that it is naturally implanted in them.

WHAT, therefore, shall we say concerning the media? I think, indeed, that from what has been before said, they will be manifest to every one ; for these give completion to the indivisible connexion of the extremes. Nevertheless, it is necessary to be more explicit. I consider, therefore, the daemoniacal tribe to be multiplied, but, unitedly, to be comingled, but in an unmingled manner, and to comprehend all other (35) things of a subordinate nature, according to the idea of that which is more excellent. But again, the tribe of heroes supernally presides over a more obvious division and multitude, and likewise over motion, commixture, and things allied to these. It also receives gifts of a more excellent nature, concealed as it were inwardly ; I mean union, purity, a firm establishment, impartible sameness, and a transcendency above other things. For one of these middle genera is proximate to the first, but the other to the last, of the extremes. But it reasonably follows, according to continuity of alliance, that the medium which begins from the most excellent natures, should proceed to such as are less excellent ; but that the medium which primarily produces a contact with the last of things, should also in a certain respect communicate with the natures that transcend it. From these media, also, the completion may be seen of the first and last genera, and this entirely connascent, in a similar manner, in existence, in power, and in energy. As we have, therefore, in these two ways, perfectly completed the division of the four genera, we shall deem it sufficient in the others, to exhibit the extreme peculiarities alone, for the sake of conciseness, and because what remains, i. e. the comprehension of the media, is in a certain (36) respect evident. But the media themselves, as being known from the extremes, we shall omit ; making a definition of the extremes in the shortest way, as follows.

OF the extremes, therefore, one is supreme, transcendent, and perfect ; but the other is last in dignity, deficient, and more imperfect. And the former, indeed, is capable of accomplishing all things at once, uniformly in an instant ; but the latter is neither able to effect all things, nor at once, nor suddenly, nor impartibly. The former also generates and governs all things, without being inclined towards them ; but the latter is naturally disposed to verge, and be converted to the things which it generates and governs. And the former, indeed, as primordial and cause, precedes all things in power ; but the latter, being suspended from the will of the Gods, as from a cause, is from eternity consubsistent with it. The former, likewise, according to one vigorous acme, comprehends the ends of all energies and essences ; but the latter passes from some things to others, (37) and proceeds from the imperfect to the perfect. Farther still, to the former that which is highest and that which is incomprehensible pertain, and also that which is better than all measure, and is in such a manner formless, as not to be circumscribed by any form ; but the latter is vanquished by inclination, habitude, and propensity ; and is detained by appetites directed to that which is less excellent, and by familiarity with secondary natures. Hence, in the last place, it is formalized by all various measures derived from them. Intellect, therefore, which is the leader and king of all beings, and which is the demiurgic art of the universe, is always present with the Gods with invariable sameness, perfectly, and without indigence, being purely established in itself, according to one energy. But soul participates of a partible and multiform intellect, having its attention directed to the government of the whole. It also providentially attends to inanimate natures, becoming at different times ingenerated in different forms.

From the same causes, therefore, order and beauty itself are consubsistent with the more excellent genera ; or, if some one had rather admit it, the cause of these is consubsistent with them. But with soul, the participation of intellectual order and divine beauty is always present. And with the former, indeed, the (38) measure of wholes, or the cause of this, perpetually concurs. But soul is terminated by the divine boundary, and participates of this in a partible manner. To the former, also, empire over all beings, through the power and domination of cause, may be reasonably ascribed. But soul has certain distinct boundaries, as far as to which it is able to have dominion. Such, therefore, being the different peculiarities in the extremes, it will not be difficult to understand what we have now said, and to perceive the middle peculiarities of daemons and heroes, which are allied to each of the extremes, possessing a similitude to each, departing from both to the medium, and embracing a concordant communion comingled from them, and connected with it in appropriate measures. Such, therefore, must be conceived to be the peculiarities of the first divine genera.

BUT neither must we admit that cause of the distinction of these genera which you subjoin, viz. "that it is an corrangement with reference to different bodies; as, for instance, (39) of Gods to etherial bodies, but of demons to aerial bodies, and of souls to such as are terrene." For such an arrangement as this, which resembles that of Socrates to a tribe, when he is a senator, is unworthy of the divine genera, because all of them are essentially unrestrained and free. To which may be added, that it is dreadfully absurd to ascribe to bodies a principal power of giving a specific distinction to the first causes of themselves. For bodies are in servile subjection to these causes, and are ministrant to generation. And farther still, the genera of the more excellent natures are not in bodies, but the former externally rule over the latter. Hence they are not changed in conjunction with bodies. Again, they impart from themselves to bodies every such good as they are able to receive, but they themselves receive nothing from bodies ; so that neither will they derive from them certain peculiarities. For if they were as the habits of bodies, or as material forms, or were in some other way corporeal-formed, it would, perhaps, be possible for them to be changed together with the differences of bodies. But if they are separate from bodies, and essentially preexist unmingled with them, what reasonable distinction, produced from bodies, can be transferred to them? To which also may be (40) added, that this assertion of yours makes bodies to be more excellent than the divine genera, since the former afford a seat to superior causes, and insert in them peculiarities essentially. He, therefore, who coarranges allotments, distributions, and consociations of governors with the governed, will evidently assign a principal authority to more excellent natures. For, because the presiding powers are such [as we have shown them to be], on this account they have such an allotment, and give to it an essential specific distinction, but they are not assimilated to the nature of their receptacles.

It is necessary, therefore, to admit a thing of this kind in partial souls. For such as is the life which the soul received, prior to its insertion in a human body, and such as the form which it readily exerted ; such also is the organical body which it has suspended from itself, and such the consequent corresponding nature, which receives the more perfect life of the soul. But with respect to more excellent natures, and which, as wholes, comprehend the principle [of parts] in these, inferior are produced in superior natures ; bodies, in incorporeal essences ; things fabricated, in the fabricators ; and, being circularly comprehended in, are directed and governed by, them. Hence, (41) the circulations of the celestial bodies, being primarily inserted in the celestial circulations of the etherial soul, are perpetually inherent in them ; and the souls of the worlds [i. e. of the spheres], being extended to their intellect, are perfectly comprehended by it, and are primarily generated in it. Intellect, also, both that which is partial and that which is universal, is in a similar manner comprehended in the genera that are more excellent than intellect. Since, therefore, second are always converted to first natures, and superior are the leaders of inferior essences, as being the paradigms of them, hence essence and form accede to subordinate from superior natures, and things posterior are primarily produced in such as are more excellent; so that order and measure are derived from primary to secondary beings, and the latter possess that which they are from the former. But the contrary must not be admitted, viz. that peculiarities emanate from things less excellent to the natures which precede them.

Hence, through these things such a corporeal formed division as you introduce, is demonstrated to be false. It is, indeed, especially necessary not to propose any thin;; of this kind ; but if this should appear to you to be requisite, yet you must not think, that what is (42) false deserves to be discussed. For such a discussion does not exhibit a copiousness of arguments ; but he wearies himself in vain, who, proposing things that are false, endeavours afterwards to subvert them, as things that are not true. For how is it possible that an essence, which is of itself incorporeal, and which has nothing in common with the bodies that participate of it, should be distinguished from other things by corporeal qualities? How can that which is not locally present with bodies, be separated by corporeal places? And how can that which is not inclosed by the partible circumscriptions of subjects, be partibly detained by the parts of the world? What, also, is that which can prevent the Gods from being every where? And what can restrain their power from extending as far as to the celestial arch? For to effect this, must be the work of a more powerful cause, which is able to inclose and circumscribe them in certain parts. But truly existing being, and which is essentially incorporeal, is every where, where ever it may wish to be. And that which is divine, and which transcends all things, would [if what you say were admitted] be transcended by the perfection of the whole world, and, as a certain part, would be comprehended by it. Hence, it would be inferior to corporeal magnitude. (43) I do not, however, see after what manner these sensible natures could be produced and specifically distinguished, if there was no divine fabrication, and if no participation of divine forms, extended through the whole world.

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

No one, however, of these assertions is sane. For neither are the Gods detained in certain parts of the world, nor are terrene natures destitute of their providential attention. But the divinities are characterized by this, that they are not comprehended by any thing, and that they comprehend all things in themselves. But terrestrial natures possess their existence in the pleromas* of the Gods ; and when they become adapted to divine participation, then (44) prior to their own proper essence, they immediately possess the Gods, which [latently] preexisted in it.

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

I CONSIDER you, therefore, as asking, for it is your inquiry, "Why, since the Gods dwell the heavens alone, there are invocations by the theurgists of terrestrial and subterranean Gods?" For (45) what you assert in the beginning is not true, that the Gods circumvo1ve in the heavens alone : since all things are full of them. You also inquire, "How some of the Gods are said to be aerial, and different Gods are allotted different places, and circumscribed portions of bodies, though they possess infinite, impartible, and incomprehensible power? And how, likewise, there will be a union of them with each other, as they are separated by divisible circumscriptions of parts, and by difference of places and subject bodies?" Of all these, therefore, and an infinite number of other similar questions, one and the best solution will be obtained by surveying the mode of divine allotment.

A divine nature, therefore, whether it is allotted certain parts of the universe, such as heaven or earth, or sacred cities and regions, or certain groves, or sacred statues, externally* illuminates all these, in the same manner as the sun externally irradiates all things with his rays. Hence, as light comprehends the things which are illuminated by it, thus also the power of the Gods externally comprehends its participants. As, likewise, the solar light is present with the air in an unmingled manner ; but this is manifest from no light being left (46) in the air, when once that which illuminated it has departed, though heat is still present with it, when that which heated it is entirely withdrawn ; thus also the light of the Gods illuminates separately, and being firmly established in itself, wholly proceeds through all beings. Moreover, the light which is the object of sensible perception, is one, continuous, and every where the same, whole ; so that it is not possible for any part of it to be separate and cut off from the whole, nor to be inclosed in a circle, nor at any time to depart from its illuminating source. After the same manner, therefore, the whole world being partible, is divided about the one and impartible light of the Gods. But this light is every where one and the same whole, and is impartibly present with all things that are able to participate of it ; through an all perfect power fills all things, and by a certain causal comprehension, incloses and terminates the whole of things in itself, and is every where united to itself, and conjoins ends to beginnings. This too, all heaven and the world imitating, revolve with a circular motion, are united to themselves, and lead the elements which are carried round in a circle. Hence the world causes all things to be in each other, and to tend to each other, makes the end of one thing to coalesce with the beginning of another, (47) as, for instance, earth with heaven, and produces one connexion and concord of wholes with wholes.

Will not, therefore, he who surveys this conspicuous statue of the Gods, thus united to itself, be ashamed to have a different opinion of the Gods, who are the causes of it, so as to introduce among them sections, and separations, and corporeal-formed circumscriptions? I, indeed, should think, that every one would be thus disposed. For if there is no ratio, no habitude of symmetry, no communion of essence, nor a connexion either in capacity or in energy, between that which is adorned and the adorning cause ; if this be the case, there will neither be found in the world a certain extension according to interval, nor local comprehension, nor partible interception, nor any other such like connascent equalization in the presence of the Gods [with mundane natures]. For in things which are of a kindred nature, according to essence and power, or which are, in a certain respect, of the same species, or homogeneous, a certain comprehension, or conservation, may be discovered. But in such things as are entirely exempt from all mundane wholes, what opposing circumstance, or transition through all things, or partible circumscription, or local comprehension, or any thing (48) else of this kind can justly be perceived? I think, therefore, that the several participants of the divinities are of such a nature, that some partake of them etherially, others aerially, and others aquatically ; which also, the art of divine works perceiving, employs adaptations and invocations, conformable to such a division. And thus much concerning the distribution of the more excellent genera into the world.

* (pg. 45) i. c. Without habitude, proximity, or alliance to the things which it illuminates.

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

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

But neither does the [rational] soul, when it (50) accedes to body, either itself suffer, or the reasons which it imparts to the body. For these reasons are forms, and being simple and uniform, they receive no perturbation in themselves, and no departure from their proper mode of subsistence. That which remains, therefore [or the participant of the rational soul], becomes the cause of suffering to the composite. Cause, however, is not the same with its effect. Hence, as soul is the first origin of generable and corruptible composite animals, but is itself by itself ingenerable and incorruptible ; thus, also, though the participants of the soul suffer, and do not wholly [i. e. truly] possess life and existence, but are complicated with the indefiniteness and diversity of matter, yet the soul is itself by itself immutable, as being essentially more excellent than that which suffers, and not as possessing impassivity, in a certain deliberate choice, which verges both to the impassive and the passive, nor as receiving an adscitious immutability in the participation of habit or power.

Since, therefore, we have demonstrated that it is impossible for even the last genus of the more excellent order of beings, viz. the soul, to participate of suffering, how can it be proper to adapt this participation to demons and heroes, who are perpetual, and the attendants (51) of the Gods, and who always invariably preserve the same divine order, and never desert it? For we know this indeed, that passion is something disorderly, confused, and unstable, never having any proper authority of its own, but being devoted to that by which it is detained, and to which it is subservient for the purposes of generation. This, therefore, rather pertains to some other genus, than to that which always exists, and is suspended from the Gods, and which, in conjunction with them, observes the same order, and accomplishes the same period. Hence daemons are impassive, and all the more excellent genera which follow them [and the Gods]

"How therefore," you ask, "are many things performed to them in sacred operations, as if they were passive?" I reply, that this is asserted through an ignorance of sacerdotal mysticism. For of the things which are perpetually effected in sacred rites, some have a certain arcane cause, and which is more excellent than reason ; others are consecrated from eternity to the (52) superior genera, as symbols ; others preserve a certain other image, just as nature, which is effective of invisible reasons, expresses certain visible formations ; others are adduced for the sake of honour, or have for their end some kind of similitude, or familiarity and alliance ; and some procure what is useful to us, or in a certain respect purify and liberate our human passions, or avert some other of those dire circumstances which happen to us. It must not, however, be on this account granted, that a certain portion of sacred institutions is employed in the service of Gods or daemons, as if they were passive. For an essence which is by itself perpetual and incorporeal, is not naturally adapted to receive a certain mutation from bodies.

Nor, even though we should admit that this essence is especially in want of such things, will it require the aid of men to a sacred worship of this kind; since it is itself filled from itself, and from the nature of the world, and the perfection which is in generation ; and, if it be lawful so to speak, prior to being in want it receives the self-sufficient, through the never failing wholeness of the world and its own proper plenitude, and because all the more excellent genera are full of appropriate good. Let this, therefore, be a lenitive for us (53) in common, concerning the worship of the undefiled genera, as being appropriately coadapted to the beings that are more excellent than we, and because pure things are introduced to pure, and impassive things to impassive, natures.

But directing our attention to particulars, we say that the erection of the phalli is a certain sign of prolific power, which, through this, is called forth to the generative energy of the world. On which account, also, many phalli are consecrated in the spring, because then the whole world receives from the Gods the power which is productive of all generation. But I am of opinion, that the obscene language which then takes place, affords an indication of the privation of good about matter, and of the deformity which is in material subjects, prior to their being adorned. For these being indigent of ornament, by so much the more aspire after it, as they in a greater degree despise their own deformity. Again therefore, they pursue the causes of forms, and of what is beautiful and good, recognizing baseness from base language. And thus, indeed, the thing itself, viz. turpitude, is averted, but the knowledge of it is rendered manifest through words, and those that employ them transfer their desire to that which is contrary to baseness.

(54) Another reason, also, of these things may be assigned. The powers of the human passions that are in us, when they are entirely restrained, become more vehement; but when they are called forth into energy, gradually and commensurately, they rejoice in being moderately* gratified, are satisfied; and from hence, becoming purified, they are rendered tractable, and are vanquished without violence. On this account, in comedy and tragedy, by surveying the passions of others, we stop our own passions, cause them to be more moderate, and are purified from them. In sacred ceremonies, likewise, by certain spectacles and auditions of things base, we become liberated from the injury which happens from the works effected by them. † Things of this kind, therefore, are introduced for the sake of our soul, and of the diminution of the evils which adhere to it (55) through generation, and of a solution and liberation from its bonds. On this account, also, they are very properly called by Heraclitus remedies, as healing things of a dreadful nature, and saving souls from the calamities with which the realms of generation are replete.

* (pg. 54) What is here asserted by Iamblichus is perfectly true, and confirmed by experience, viz. that the passions, when moderately gratified, are vanquished without violence. But (Gale, not understanding this, says, " Hoc adeo verum est, ac si dixisset, ignem extingues, oleum addendo camino." For a moderate gratification of the passions does not resemble the pouring of oil on fire ; since this similitude is only applicable to them when they are immoderately indulged.

YOU also say, "that invocations are directed to the Gods as to beings that are passive, so that not only daemons are passive, but likewise the Gods." This, however, is not the case. For the illumination which takes place through invocations, is spontaneously visible and self perfect ; is very remote from all downward attraction ; proceeds into visibility through divine energy and perfection, and as much surpasses our voluntary motion as the divine will of the good transcends a deliberately chosen life. Through this will, therefore, the Gods, being benevolent and propitious, impart their light to theurgists in unenvying abundance, calling upwards their souls to themselves, procuring them a union with themselves, and accustoming them, while they are yet in body, (56) to be separated from bodies, and to be led round to their eternal and intelligible principle.

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

Neither do the invocations which implore the Gods to incline to us, conjoin the priests to them through passion ; but procure for them the communion of an indissoluble connexion, through the friendship which binds all things together. Hence, it does not, as the name seems to imply, incline the intellect of the (57) Gods to men ; but, according to the decision of truth, renders the will of man adapted to the participation of the Gods, elevates it to them, and coharmonizes the former with the latter, through the most appropriate persuasion. On this account also, such names of the Gods as are adapted to sacred concerns, and other divine symbols, are able, as they are of an anagogic or elevating nature, to connect invocations with the Gods themselves.

MOREOVER, "the pacifications of anger" will become manifest, if we understand what the anger of the Gods is.* This, therefore, is not, as it appears to be to some, a certain ancient and inveterate ra,,-e, but an abandonment of the beneficent care of the Gods, from which we turn ourselves away, withdrawing, as it were, (58) from meridian light, hiding ourselves in darkness, and depriving ourselves of the beneficent gift of the Gods. Hence pacification is able to convert us to the participation of divinity and the providential care of the Gods, from which we were divulsed, and to bind together, commensurately, participants and the participated natures. So far, therefore, is pacification from accomplishing its work through passion, that it separates us from the passive and tumultuous abandonment of the Gods.

But "the oblation of victims," when some evil is present in places about the earth, procures a remedy for the evil, and secures us from the incursion of any mutation or passion. Hence, whether a thing of this kind is effected through Gods or daemons, it invokes these as the expellers of evil, and [our true] saviours, and through them exterminates all the injury which may accede from the calamities. Those powers, also, who avert genesurgic* and physical punishments, do not expel them through passions. And if some one should think that the suppression of the guardian care of the Gods, introduces a certain spontaneous injury, in this case the persuasion arising from pacification (59) recalls the benevolence of the more excellent genera, to a providential attention to our affairs, and takes away our privation of good, being itself perfectly pure and immutable.

* (pg. 57) In the original, Και δη, και "αι της μηνιδος εξιλασεις" εσενται σοφεις, εαν την μηνιν των δεων καταμαθωμν, which Gale, most erroneously translates as follows :" Sed et ratio possit reddi supplicationum, quibus divinam iram procuramus, si recte intelligamus, qualis sit deorum ira"

* (pg. 58) Viz. Punishments produced by the realms of generation, or the sublunary region.

FARTHER still, with respect to "what are called the necessities of the Gods," the whole truth of this is, that necessities are peculiar to, and subsist in such a way as accords with the nature of, the Gods.* Hence they do not subsist as if they were externally derived, or were the effect of violence, but after such a manner as the good ought to be from necessity, so the Gods entirely exist, and are by no means otherwise disposed. This necessity, therefore, is mingled with beneficent will, and is the friend of love ; through an order adapted to the Gods, possesses identity and immutability ; and because it is contained in one boundary, abides in this, and never departs from it. Hence, (60) through all these particulars, the contrary to what you infer takes place. For it happens that a divine nature is incapable of being allured, is impassive and uncompelled, if there are in reality such powers in theurgy, as we have demonstrated there are.

* (pg. 60) It is well observed by Proclus, "that divine necessity concurs with the divine will." Θεια αναγκη συστρεχει τῃ θυιᾳ βουλησει. Procl. in Tim. lib. i.

AFTER this, you pass on to another division into contraries, viz. the division of Gods with reference to daemons. For you say, "that the Gods are pure intellects;" but you propose this opinion as an hypothesis, or you narrate it as a dogma adopted by certain persons. And you infer, "that demons are psychical essences participating of intellect." Neither, therefore, am I ignorant that this is the opinion of many philosophers ; but to you, I do not think it is proper to conceal what appears to me to be the truth. For all such opinions are full of confusion ; since they wander from daemons to souls, which also participate of intellect ; and from the Gods to an immaterial intellect in energy, which the Gods entirely excel by a priority of nature. Why, therefore, is it requisite (61) to attribute to them these peculiarities, which are by no means appropriate? And thus much concerning this division, for it would be superfluous to make any further mention of' it. But it is requisite that your doubts respecting this distinction should be properly considered, as the discussion of them pertains to the sacerdotal province.

Farther still, having said "that pure intellects are inflexible, [i. e. not to be changed or altered] and unmingled with, sensibles," you doubt, "whether it is requisite to pray to them." But I think it is necessary to pray to no others than these. For that in us which is divine, intellectual,* and one, or intelligible, if you are willing so to call it, is most clearly excited in prayer ; and, when excited, vehemently seeks that which is similar to itself, and becomes copulated to perfection itself. But if it should appear to you to be incredible, that an incorporeal nature can be capable of hearing sounds, and it should be urged by you, that for this purpose the sense of hearing is requisite, that it may apprehend what is said by us in prayer; you willingly forget the excellency of primary causes, which consists in both knowing and (62) comprehending in themselves at once the whole of things. The Gods, therefore, do not receive prayers in themselves, through any corporeal powers or organs, but rather contain in themselves the energies of pious invocations ; and especially of such as, through sacred ceremonies, are established in, and united to, the Gods. For then, in reality, a divine nature is present with itself, and does not communicate with the intellectual conceptions in prayer, as different from its own.

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

If, indeed, it is considered that sacred prayers (63) are sent to men from the Gods themselves, that they are certain symbols of the divinities, and that they are only known to the Gods, with whom, in a certain respect, they possess the same power,-how can it any longer be justly apprehended, that a supplication of this kind is sensible, and not divine and intellectual? Or what passion can accede to a thing of this kind, the purity of which the most worthy human manners cannot easily equal?

You say, however, "that the things which are offered in supplications are offered as to sensitive and psychical natures." And, indeed, if the offerings consisted of corporeal and composite powers alone, or of such things as are merely subservient to corporeal organs, your assertion would be true. But as the offerings participate of incorporeal forms, of certain reasons, and more simple measures, the aptitude of them is to be surveyed according to this alone. And if a certain alliance, or similitude, is present, which is either proximate or remote, it is sufficient to effect the contact of which we are now speaking. For there is not any thing which in the smallest degree is adapted to the Gods, to which the Gods arc not immediately present, and with which they are not conjoined. The connexion, therefore, of supplications with the Gods, is not as with sensitive or psychical (64) natures, but as with divine forms, and with the Gods themselves [as Gods, i. e. as superessential hyparxes]. So that we have sufficiently spoken in opposition to this division.

* (pg. 61) For νοητον here, it is obviously necessary to read νοερον.

THE difference which separates "Gods from daemons by the corporeal and incorporeal," is the next thing that follows in what you have written; this being much more common than the former difference, and yet it is so far from expressing the peculiarities of their essence, that it does not afford a conjectural knowledge of them, nor of any accidents which pertain to them. For neither is it possible from these things to apprehend whether they are animals or not, and whether they are deprived of life, or are not at all in want of it. Farther still, neither is it easy to conjecture how these names are predicated, whether in common, or of many different things. For if in common, it is absurd that a line and time, God and demons, fire and water, should be under the same incorporeal genus. But if of many things, what reason is there when you speak of the incorporeal, (65) that you should rather manifest by it Gods than points; or when you speak of the corporeal, that you should not be thought to speak of the earth rather than of daemons? For neither is this very thing defined, whether Gods and daemons have bodies, or are carried in bodies, as in a vehicle, or use them, or comprehend them, or are alone the same* with body. But, perhaps, it is not proper to examine this distinction very minutely. For you do not propose it as your own decision, but you exhibit it as the opinion of others.

WE will exchange, therefore, this division for the doubt which may be adduced by you against the present opinion. "For," it may be said by you, "how, conformably to what we assert, can the sun and moon, and the visible natures in the heavens, be Gods, if the Gods are alone incorporeal?" To this we reply, that the celestial divinities are not comprehended by bodies, but contain bodies in their divine lives and (66) energies ; that they are not themselves converted to body, but they have a body which is converted to its divine cause; and that body does not impede their intellectual and incorporeal perfection, nor occasion them any molestation by its intervention. Hence it does not require an abundant attention, but follows the divinities spontaneously, and after a certain manner, self-motively, not being in want of manual direction ; but, through an anagogic tendency, being itself uniformly coelevated by itself, to the one of the Gods.

It may also, if requisite, be said that a celestial body is most allied to the incorporeal essence of the Gods. For as the latter is one, so the former is simple ; as the latter is impartible, so the former is indivisible ;* and as that is immutable, so this is unchanged in quality. If, likewise, it is admitted that the energies of the Gods are uniform, a celestial body also, has one circulation. To which may be added, that it imitates the sameness of the Gods, by a perpetual motion, which is invariably the same, and which subsists according to one reason (67) and one order. It also imitates a divine life, by the life which is connascent with etherial bodies. Hence, this celestial body does not consist of things contrary and different, as is the case with our body; nor does the soul of the celestial Gods coalesce with the body into one animal from two things ; but the celestial animals of the Gods are entirely similar and counited, and are throughout wholes, uniform, and incomposite. For things of a more excellent nature are always transcendent in them, after the same manner ; and things of an inferior nature are suspended from the dominion of such as are prior, yet so as never to draw down this dominion to themselves. But all these are congregated into one coarrangement and perfection ; and, after a certain manner, all things in the celestial Gods are incorporeal, and wholly Gods; because the divine form which is in them predominates, and inserts every where throughout one total essence. Thus, therefore, the visible celestials are all of them Gods, and after a certain manner incorporeal.

* (pg. 66) For as a celestial body consists of light so pure and simple, that, compared with a terrestrial body, it may be said to be immaterial ; hence, like the light of the sun, it cannot be divided, or in other words, one part of it cannot be separated from another.

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

With respect to the powers, therefore, which remain in the heavens in the divine bodies themselves, there can be no doubt that all of them are similar. Hence, it remains that we should discuss those powers which are thence transmitted to us, and are mingled with generation. These, therefore, descend with invariable sameness for the salvation of the universe, (69) and connectedly contain the whole of generation after the same manner. They are likewise impassive and immutable, though they proceed into that which is mutable and passive. For generation being multiform, and consisting of different things, receives the one of the Gods, and that in them which is without difference, with hostility and partibility, conformably to its own contrariety and division. It also receives that which is impassive, passively ; and, in short, participates of them according to its own proper nature, and not according to their power. As, therefore, that which is generated [or has a subsistence in becoming to be,] participates of being generatively, and body participates of the incorporeal, corporeally ; thus, also, the physical and material substances which are in generation, participate of the immaterial aud etherial bodies, which are above nature and generation, in a confused and disorderly manner. Hence they are absurd who attribute colour, figure, and contact to intelligible forms, because the participants of them are things of this kind ; as likewise are those who ascribe depravity to the celestial bodies, because their participants sometimes produce evils. For the participation from the first could not be a thing of this kind, unless the recipient had some mutation. (70) But if that which is participated is received as in another and different thing, this other thing in terrene natures is evil and disorderly. The participation, therefore, becomes the cause of the abundant difference in secondary natures, and also the commixture of material substances with immaterial eflluxions ; and besides these, another cause is this, that what is imparted in one way, is received in another by terrestrial substances. Thus, for instance, the efflux of Saturn is constipative, but that of Mars is motive ; but the passive genesiurgic receptacle in material substances receives the former according to congelation and refrigeration, but the latter according to an inflammation which transcends mediocrity. Do not, therefore, the corruption and privation of symmetry arise from an aberration which is effective of difference, and which is material and passive? Hence the imbecility of material and terrene places, not being able to receive the genuine power and most pure life of the etherial natures, transfers its own passion to first causes. Just as if some one having a diseased body, and not being able to bear the vivific heat of the sun, should falsely dare to say, in consequence of looking to his own maladies, that the sun is not useful to health or life.

A certain thing of this kind also may take (71) place in the harmony and crasis of the universe : for the same things may be the salvation of the whole, through the perfection of the things inherent and the recipients ; but may be noxious to the parts, through their partible privation of symmetry. In the motion, therefore, of the universe, all the circulations preserve the whole world invariably the same ; but some one of the parts is frequently injured by another part, which we see is sometimes the case in a dance.

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

In the next place, therefore, we shall answer your question, "What it is which conjoins the Gods that have a body in the heavens with the incorporeal Gods." What this is, therefore, is evident from what has been before said. For (72) if these Gods, as incorporeal, intelligible, and united, ride in the celestial spheres, they have their principles in the intelligible world, and intellectually perceiving the divine forms of themselves, they govern all heaven according to one infinite energy. And if they are present with the heavens in a separate manner, and lead the perpetual circulations of them by their will alone, they are themselves unmingled with a sensible nature, and exist together with the intelligible Gods.

It will be better, however, to answer you more particularly, as follows : I say, therefore, that the visible statues of the Gods originate from divine intelligible paradigms, and are generated about them. But being thus generated, they are entirely established in them, and being also extended to,* they possess an image which derives its completion from them. These images likewise fabricate another order ; sublunary natures are in continuity with them, according to one union; and the divine intellectual forms, which are present with the visible bodies of the Gods, exist prior to them in a separate manner. But the unmingled and supercelestial intelligible paradigms of them, abide by themselves in unity, and are at once (73) all things, according to the eternal transcendency of themselves.

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

Farther still, the intellectual conversion of secondary to primary natures, and the gift of the same essence and power imparted by the primary to the secondary Gods, connects the synod of them in indissoluble union. For in things of different essences, such as soul and body, and also in those of a dissimilar species, such as material forms, and those which are in any other way separated from each other, the connascent adventitious union is derived from supernal causes, and is lost in (74) certain definite periods of time. But by how much the higher we ascend, and elevate ourselves to the sameness both in form and essence, of first natures, and proceed from parts to wholes, by so much the more shall we discover the union which has an eternal existence, and survey the essence, which has a precedaneous and more principal subsistence, and possesses about, and in itself, difference and multitude.*

Since, however, the order of all the Gods is profoundly united, and the first and second genera of them, and all the multitude which is spontaneously produced about them, are consubsistent in unity, and also every thing which is in them is one,-hence the beginning, middles, and ends in them are consubsistent according to the one itself; so that in these, it is not proper to inquire, whence the one accedes to all of them. For the very existence in them, whatever it may be, is this one † of their (75) nature. And secondary genera, indeed, remain with invariable sameness in the one of such as are primary ; but the primary impart from themselves union to the secondary genera, and all of them possess in each other the communion of an indissoluble connexion.

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

* (pg. 74) The nature of the one, as it is all-receptive, and all-productive (πανδεχης και παντοφυης) exhibits in itself a certain representation and indication of multitude; for it is all things prior to all.

† (pg. 74) For the Gods are essentialized in the one ; or, as Damascius observes, speaking Chaldaically, in the paternal peculiarity. For in every God there is father, power, and intellect ; father being the same as hyparxis and the one.

AFTER this, you again resume the same inquiries, of which what has been already said may be considered as a sufficient solution. Since, however, it is necessary, according to the proverb, frequently to speak of and consider things that are beautiful, neither shall we pass over these particulars, as if they had been now sufficiently answered, but by repeatedly discussing them we may, perhaps, obtain from all of them a certain perfect and great scientific good. For you doubt "what it is which distinguishes daemons from the visible and invisible Gods, since the visible are conjoined with the invisible divinities." But I, beginning from this as the first thing, shall demonstrate what it is in which they differ. For, because the visible are united to the intelligible Gods, and have the same idea with them, but daemons are far distant from them, according to essence, and scarcely adumbrate them through similitude, on this account they are separated from the visible Gods ; and they differ from the invisible Gods, according to the difference itself of the invisible.* For daemons, indeed, are invisible, (77) and by no means to be apprehended by sense; but the Gods transcend rational knowledge and material intelligence. And, because they are unknown and unapparent to these, they are thus denominated ; but are said to be invisible in a way very different from that in which this is asserted of daemons. What, therefore, have the invisible Gods, so far as they are invisible, more excellent than the visible Gods? Nothing. For that which is divine, wherever it may be, and whatever allotment it may possess, has the same power and dominion over all the natures that are arranged under it. Moreover, though the invisible Gods should become visible, yet they rule over invisible daemons. For neither the place, which is the recipient of divinity, nor a certain part of the world, produces any mutation in the dominion of the Gods. But the whole essence of the Gods remains everywhere the same, indivisible and immutable, which all subordinate beings similarly venerate, in the order assigned them by nature.

By the assistance also of this reasoning, we may discover another difference between Gods and daemons. For both the visible and invisible Gods, indeed, comprehend in themselves the whole government of whatever is contained (78) in all heaven and the world, and in the total invisible powers in the universe. But those powers that are allotted a daemoniacal prefecture, distributing certain divisible portions of the world, govern these, and have themselves a partible form of essence and power. They are, likewise, in a certain respect, connascent with, and inseparable from, the subjects of their government. But the Gods, though they may ride in bodies, are entirely separated from them. The providential attention, therefore, to bodies, produces no diminution in those to whom body is subservient : for it is connectedly contained by a more excellent nature, is converted to it, and is not the cause of any impediment to it. But the adhering to a genesiurgic nature, and the being divided about it, necessarily give to daemons a more subordinate condition. In short, that which is divine is of a ruling nature, and presides over the different orders of beings ; but that which is daemoniacal is of a ministrant nature, and receives whatever the Gods may announce, promptly employing manual operation, as it were, in things which the Gods intellectually perceive, wish, and command. The Gods, therefore, are liberated from the powers which verge to generation ; but daemons are not entirely purified from (79) these. And thus much concerning this distinction; and we trust, that from the former and the present exposition, the difference between Gods and daemons will become more known.

* (pg76) Viz. According to the difference which there is between the invisibility of Gods and the invisibility of daemons.

THE division, however, of the passive from the impassive, which you adopt, may perhaps be rejected by some one, as not adapted to either of the more excellent genera, through the causes which we have before enumerated ; and it also deserves to be subverted, because it is inferred that these genera are passive, from what is performed in religious ceremonies. For what sacred institution, what religious cultivation, which is conformable to sacerdotal laws, is effected through passion, or produces a certain completion of passions? Is not each of these legislatively ordained from the first, conformably to the sacred laws of the Gods, and intellectually? Each also imitates both the intelligible and celestial order of the Gods ; and contains the eternal measures of beings, and those admirable signatures which are sent hither from the Demiurgus and father of wholes, by which things of an ineffable nature (80) are unfolded into light through arcane symbols, things formless are vanquished by forms, things more excellent than every image are expressed through images, and all things are accomplished through a divine cause alone, which is in so great a degree separated from passions, that reason is not able to come into contact with it.

This, therefore, is nearly the cause of our aberration to a multitude of conceptions. For men being in reality unable to apprehend the reasons of sacred institutions, but conceiving that they are able, are wholly hurried away by their own human passions, and form a conjecture of divine concerns from things pertaining to themselves. In so doing, however, they err in a twofold respect; because they fall from divine natures ; and because, being frustrated of these, they draw them down to human passions. But it is requisite not to apprehend after the same manner, things which are performed both to Gods and men, such as genuflexions, adorations, gifts, and first fruits, but to establish the one apart from the other, conformably to the difference between things more and things less honourable ; and to reverence the former, indeed, as divine, but to despise the latter as human, and as performed to men. It is proper, likewise, to consider, (81) that the latter produce passions, both in the performer and those to whom they are performed ; for they are human and corporeal formed ; but to honour the energy of the former in a very high degree, as being performed through immutable admiration, and a venerable condition of mind, because they are referred to the Gods.

IT is also necessary to demonstrate to you, in what daemons, heroes, and souls differ from each other, and whether this difference is according to essence, or according to power, or according to energy. I say, therefore, that demons are produced according to the generative and demiurgic powers of the Gods, in the most remote termination of progression, and ultimate distribution into parts. But heroes are produced according to the reasons [or effective principles] of life in divine natures ; and from these, the first and perfect measures of souls receive their termination and distribution into parts.

Since, however, the nature of daemons and heroes is thus generated from different causes, it is also necessary that the essence of the one should be different from that of the other. Hence, the essence of daemons is effective, and perfective of mundane natures, and gives completion to the superintendence of generated (83) individuals. But the essence of heroes is vital and rational, and is the leader of souls. And, with respect to the powers of each, those of daemons must be defined to be prolific, inspective of nature, and of the bond by which souls are united to bodies. But it is requisite to attribute to heroes vivific powers, which are the leaders of men, and are liberated from generation.

IT follows, therefore, that in the next place we should define the energies of them. And those of daemons, indeed, must be surveyed as occupied about the world, and more widely extended in their effects ; but those of heroes as less extended, and as converted to the order of souls. Hence, these being thus distinguished, soul succeeds, which proceeds as far as to the end of the divine orders ; and, being allotted from these two genera certain portions of powers, is redundant with partible additions, and other prerogatives derived from itself. It also produces at different times different forms and reasons and manners, which originate from different sources ; and, according to each part of the world, employs various lives and ideas ; (84) becoming connascent with, and likewise receding from, whatever natures it pleases ; being assimilated to all things, and at the same time, through difference, being separated from them ; drawing forth reasons allied to real beings and generated natures ; and connecting itself with the Gods, according to other harmonies of essences and powers, than those by which daemons and heroes are united to the divinities. It likewise possesses the eternity of a similar life and energy in a less degree than daemons and heroes ; yet, through the beneficent will of the Gods, and the illumination imparted by them, it frequently proceeds higher, and is elevated to a greater, i. e. to the angelic order ; when it no longer remains in the boundaries of soul, but the whole of it is perfected into an angelic soul and an undefiled life. Hence, also, soul appears to comprehend in itself all-various essences and reasons, and forms or species of every kind. If, however, it be requisite to speak the truth, soul is always defined according to one certain thing, but adapting itself to precedaneous causes, it is at different times conjoined to different causes.

So great, therefore, being the difference between the energies of daemons, heroes, and souls throughout, it is no longer proper to doubt, what it is which separates them from (85) each other ; but they are to be distinguished by the peculiar nature of each. And so far as they are able to form one conjunction, so far the communion of them must be surveyed. For thus it will be possible truly to comprehend and define separately the conception which ought to be formed of them.

LET US, however, now proceed to the appearances of the Gods and their perpetual attendants, and show what the difference is in their appearance. For you inquire, "by what indication the presence of a God, or an angel, or an archangel, or a daemon, or a certain archon [i. e. ruler], or a soul, may be known." In one word, therefore, I conclude that their appearances accord with their essences, powers, and energies. For such as they are, such also do they appear to those that invoke them, and they exhibit energies and ideas consentaneous to themselves, and proper indications of themselves. But that we may descend to particulars, the phasmata, or luminous appearances, of the Gods are uniform ; those of daemons are various ; those of angels are more simple than those of daemons, but are subordinate to those (86) of the Gods; those of archangels approximate in a greater degree to divine causes; but those of archons, if these powers appear to you to be the cosmocrators,* who govern the sublunary element, will be more various, but adorned in order ; but if they are the powers that preside over matter, they will indeed be more various, and more imperfect, than those of the archons [properly so called] ; and those of souls will appear to be all-various. And the phasmata, indeed, of the Gods will be seen shining with salutary light ; those of archangels will be terrible, and at the same time mild ; those of angels will be more mild ; those of daemons will be dreadful ; those of heroes (which you have omitted in your inquiry, but to which we shall give an answer for the sake of truth) are milder than those of daemons ; but those of archons, if their dominion pertains to the world, produce astonishment, but if they are material, they are noxious and painful to the spectators ; and those of souls are similar to the heroic phasmata, except that they are inferior to them.

Again, therefore, the phasmata of the Gods are entirely immutable, according to magnitude, (87) morphe,* and figure, and according to, to all things pertaining to them ; those of archangels approximate to those of the Gods, but fall short of the sameness of them ; those of angels are subordinate to these, but are immutable ; and those of demons are at different times seen in a different form, and appear at one time great, but at another small, yet are still recognized to be the phasmata of daemons. Moreover, those of such archons as are leaders are immutable ; but those of such as are material are multiformly changed ; those of heroes are similar to those of daemons ; and those of souls imitate in no small degree the daemoniacal mutation. Farther still, order and quiet pertain to the Gods; but with archangels, there is an efficacy of order and quiet. -With angels, the adorned and the tranquil are present, but not unattended with motion. Perturbation and disorder follow the daemoniacal phasmata ; but spectacles attend the archons, conformable to each of the particulars which we have already mentioned ; the material archons, indeed, being borne along tumultuously ; but those of a leading characteristic, presenting themselves to the view, firmly established in themselves. The phasmata of heroes are subject to motion and mutation ; but those of souls resemble, indeed, (88) the heroic, but at the same time are less than these. In addition also to these peculiarities, divine beauty, indeed, shines with an immense splendour as it were, fixes the spectators in astonishment, imparts a divine joy, presents itself to the view with ineffable symmetry, and is exempt from all other species of pulchritude. But the blessed spectacles of archangels have indeed themselves the greatest beauty, yet are not so ineffable and admirable as those of the Gods. Those of angels divide, in a partible manner, the beauty which they receive from archangels. But the daemoniacal and heroical self-visive spirits, have both of them beauty in definite forms, yet the former is adorned in reasons which define the essence, and the latter exhibits fortitude. The phasmata of archons may be divided in a twofold respect. For some of them exhibit a beauty which is spontaneous, and of a ruling characteristic ; but others, an elegance of form which is fictitious and renovated. And the phasmata of souls are, indeed, adorned in definite reasons, but these reasons are more divided than those in heroes, are partibly circumscribed, and are vanquished by one form. If, however, it be requisite to define all of them in common, I say that each participates of beauty according to its arrangement, the peculiar nature which it possesses, and its allotment.

* (pg. 86) The cosmocrators, or governors of the world, are the planets. See the fourth book of my translation of Proclus on the Timaeus of Plato.

* (pg. 87) Morphe pertains to the colour, figure, and magnitude of superficies.

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

In addition to these things also, the magnitude of the epiphanies [or manifestations] in the Gods, indeed, is so great as sometimes to (90) conceal all heaven, the sun and the moon ; and the earth itself, as the Gods descend, is no longer able to stand still. When archangels appear, certain parts of the world are moved, and a divided forerunning light precedes them. But they exhibit a magnitude of light commensurate to the magnitude of their domination. The angelic light is less than the archangelic, and more divided, but in daemons it is still more divided, and the magnitude of the manifestation is not always equal in them. The manifestation of heroes is still less than that of daemons, but exhibits more of an elevated condition. Again, the manifestation of such archons as preside over mundane forms, presents itself to the view as above measure great ; but such of them as are distributed about matter, exhibit in their manifestations an abundance of pride and arrogance. Those of souls are not all of them seen to be equal, but appear to be less than those of heroes. And, in short, the magnitude of the manifestation is appropriately present in each of these, according to the magnitude of their powers, and the amplitude of the empire through which they extend themselves, and in which they exercise their authority.

After these things, therefore, we shall define the reasons of the self-apparent statues [or (91) images]. Hence, in the forms of the Gods which are seen by the eves, the most clear spectacles of truth itself are perceived, which are also accurately splendid, and shine forth with an evolved light. The images of archangels present themselves to the view true and perfect ; but those of angels preserve, indeed, the same form, but fail in plenitude of indication. The images of daemons are obscure ; and those of heroes are seen to be still inferior to these. With respect, also, to archons, the images of such as are mundane, are clear ; but of such as are material, obscure. Both, however, are seen to be of an authoritative nature. And the images of souls appear to be of a shadowy form.

In a similar manner, likewise, we must determine concerning the light of these powers. For the images of the Gods, indeed, are replete with a fulgid light. Those of archangels are full of supernatural light. Those of angels are luminous ; but demons present themselves to the view with a turbid fire. The light of heroes is mingled with many things. And, with respect to archons, the light of those that have the government of the world is more pure ; but of those that preside over matter, exhibits itself mingled from things of a dissimilar and contrary nature. And the light of souls (92) manifests itself to be partibly filled with many of the mixtures which exist in generation.

Conformably, also, to what has been said, the fire of the Gods, indeed, shines forth with an indivisible and ineffable light, and fills all the profundities of the world, in an empyrean,* but not in a mundane, manner. But the fire of archangels is impartible indeed, but is seen to possess about itself an abundant multitude, either preceding or following after itself. The fire of angels is divided, except that it exhibits itself in the most perfect ideas. That of demons is still more shortly circumscribed by a distribution into parts, is effable, and does not astonish the sight of those that have seen more excellent natures. The fire of heroes has, after a certain manner, the same things as that of daemons, but at the same time falls short of the most accurate similitude to it. Moreover, with respect to archons, the fire of those that are of a more elevated order, is more pellucid ; but of those that are material, is more dark. And the fire of souls is seen to be much divided and multiform, and is comingled from many of the natures that are in the world. Again, the fire of the Gods appears to be entirely stable. (93) That of archangels is tranquil ; but that of angels is stably moved. The fire of daemons is unstable ; but that of heroes is, for the most part, rapidly moved. The fire of those archons that are of the first rank is tranquil ; but of those that are of the last order is tumultuous. And the fire of souls is transmuted in a multitude of motions.

* For πυριως in this place, I read εμπψριως. For the empyrean world, according to the Chaldeans, is above the material worlds, and emits a supermundane fire or light.

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

Farther still, consider this, also, that you should attribute everything which is pure and stable in the visible image to the more excellent genera. Hence, you should ascribe to the Gods that which in the image is transcendently splendid, and which is firmly established in itself. That which is splendid, but is established (94) as in another thing, you should give to archangels ; but that which remains in another to angels. To all these, therefore, you should oppose, that which is rashly borne along, is unestablished, and filled with foreign natures, the whole of which is adapted to inferior orders.

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

The following, also, will be no small indications to you [of the difference of these powers]. With the Gods matter is immediately consumed. With archangels it is consumed in a short time. With angels there is a solution of, and elevation from, matter. By daemons matter is elegantly adorned. With heroes there is a coadaptation to it, in appropriate measures, (95) and a skilful providential attention to it. And with respect to archons, those that are the governors of the world are present with matter in a transcendent manner, and in this way unfold themselves into light. But those that are material, exhibit themselves as entirely replete with matter. With respect to souls, also, those that are pure, present themselves to the view out of matter, but those of a contrary description are seen surrounded with it.

MOREOVER, the gifts arising from the manifestations are not all of them equal, nor have the same fruits. But the presence* of the Gods, indeed, imparts to us health of body, virtue of soul, purity of intellect, and in one word elevates every thing in us to its proper principle. And that, indeed, in us which is cold and destructive it annihilates ; that which is hot it increases, and renders more powerful and predominant ; and causes all things to accord with soul and intellect. It also emits a light, accompanied with intelligible harmony, and (96) exhibits that which is not body as body to the eyes of the soul, through those of the body. The presence of archangels imparts likewise the same things, except that it does not impart them always, nor in all things, nor does it bestow goods which are sufficient, perfect, and incapable of being taken away ; nor is their appearance accompanied with a light equal to that of the Gods. The presence of angels imparts divisibly still more partible goods, and the energy through which it becomes visible falls very short of comprehending in itself a perfect light. That of daemons renders the body, indeed, heavy, afflicts with diseases, draws down the soul to nature, does not depart from bodies, and the sense allied to bodies, and detains about this terrestrial place those who are hastening to divine fire, and does not liberate from the bonds of Fate. The presence of heroes is in other respects similar to that of daemons, but is attended with this peculiarity, that it excites to certain generous and great undertakings. The appearance which is visible by itself, of the mundane archons, imparts mundane goods, and every thing pertaining to human life ; but that of the material archons extends material benefits, and such works as are terrestrial. Moreover, the vision of souls that are undefiled, and established in the order (97) of angels, is anagogic, and the saviour of the soul, is accompanied with sacred hope, and imparts those goods which sacred hope vindicates to itself. But the vision of other souls draws down to generation, corrupts the fruits of [sacred] hope, and fills the spectators with passions which fix them to body.

* (pg. 95) For περιουσια here, it is necessary to read παρουσια

MOREOVER, in the manifestations there is an indication of the order which the powers that are seen possess. For the Gods are surrounded by either Gods or angels ; but archangels have angels either preceding or coarranged with them, or following them behind, or are accompanied by a certain other multitude of angels, who attend on them as guards. Angels exhibit, together with themselves, the peculiar works of the order to which they belong. Good daemons permit us to survey, in conjunction with themselves, their own works, and the benefits which they impart ; but avenging daemons exhibit the species of punishments [which they inflict] ; and such other daemons as are depraved are surrounded by certain noxious, (98) blood-devouring, and fierce wild beasts.* Archons [of the first rank] exhibit, together with themselves, certain portions of the world ; but other archons attract to themselves the inordination and confusion of matter. With respect to soul, if it ranks as a whole, and does not belong to any particular species, it presents to the view a formless fire, extended through the whole world, which is indicative of the total, one, indivisible, and formless soul of the universe ; but a purified soul exhibits a fiery form, and a pure and unmingled fire. Then, also, the most inward light of it is seen, and an undefiled and stable form, and it most willingly and joyfully follows its elevating leader, and unfolds, by its works, its own appropriate order. But the soul which verges downward draws along with it the signs of bonds and punishments, is heavy with material spirits, is detained by the anomalous tumults of matter, and exhibits before itself, genesiurgic presiding daemons. And, in short, all these genera exhibit their proper orders ; viz. the aerial genera exhibit aerial fire ; the terrestrial (99) a terrestrial and blacker fire ; and the celestial a more splendid fire. But in these three boundaries all the genera are distributed according to a triple order of beginning, middle, and end. And the Gods, indeed, exhibit the supreme and most pure causes of this triple order. But the genera of angels depend on those of archangels. The genera of daemons appear to be subservient to those of angels ; and in a similar manner to these, the genera of heroes are ministrant. They are not, however, subservient to angels in the same way as daemons. Again, the genera of archons, whether they preside over the world or over matter, exhibit the order which is adapted to them. But all the genera of souls present themselves to the view as the last of more excellent natures. Hence, also, they exhibit places in conjunction with themselves ; souls of the first rank primary, but those of the second rank secondary, places, and the rest conformably to their arrangement, in each of these three genera.

* (pg. 98) These are terrestrial daemons, to whom the Chaldean oracle alludes, which says, "The wild beasts of the earth shall inhabit thy vessel," i. e. as Psellus explains it, the composite temperature of the soul.

MOREOVER, with respect to the tenuity and subtilty of light, the Gods extend a light so subtle that corporeal eyes cannot sustain it, (100) but are affected in the same manner as fishes, when they are drawn upward from turbid and thick water into attenuated and diaphanous air. For men who survey divine fire are not able to breathe, through the subtilty of it, but become languid as soon as they perceive it, and are deprived of the use of their connascent spirit. Archangels, also, emit a light which is intolerable to respiration, yet their splendour is not equally pure with that of the Gods, nor similarly overpowering. The presence of angels renders the temperature of the air tolerable, so that theurgists are capable of being united to it. But when daemons are present, the whole air is not at all affected ; nor does the air, which surrounds them, become more attenuated ; nor does a light precede them, in which, being previously received and preoccupied by the air, they unfold the form of themselves ; nor are they surrounded by a certain splendour, which diffuses its light everywhere. When heroes appear, certain parts of the earth are moved, and sounds are heard around them ; but, in short, the air does not become more attenuated, nor incommensurate to theurgists, so as to render them unable to receive it. But when archons are present, an assemblage of many luminous appearances runs round them, difficult to be borne, whether these appearances (101) are mundane or terrestrial. They have not, however, a supermundane tenuity, nor even that of the supreme elements. And to the psychical appearances the air is more allied, and, being suspended from them, receives in itself their circumscription.

IN the last place, the dispositions of the of those that invoke the Gods to appear receive, when they become visible, a liberation from the passions, a transcendent perfection, and an energy entirely more excellent, and participate of divine love and an immense joy. But when archangels appear, these dispositions receive a pure condition of being, intellectual contemplation, and an immutable power. When angels appear, they participate of intellectual wisdom and truth, pure virtue, stable knowledge, and a commensurate order. But when daemons are seen, they receive the appetite of generation and a desire of nature, together with a wish to accomplish the works of Fate, and a power effective of things of this kind. If heroes are seen, they derive from the vision other such like manners and many impulses, which contribute to the communion of souls. But when soul (102) these dispositions come into contact with archons, mundane or material, motions are excited in conjunction with the soul. And, together with the vision of souls, the spectators derive genesiurgic tendencies and connascent providential inspections, for the sake of paying attention to bodies, and such other peculiarities as are allied to these.

In addition to these things, also, the manifestation of the Gods imparts truth and power, rectitude of works, and gifts of the greatest goods ; but the manifestation of other powers is appropriately accompanied by such things as are commensurate to their several orders. Thus the manifestation of archangels imparts truth, not simply about all things, but definitely of certain things ; and this not always, but sometimes ; nor indefinitely to all, or every where, but with limitation, in a certain place, or to a certain individual. In like manner it does not impart a power effective of all things, nor always without distinction, nor every where ; but a power which is effective sometimes, and in a certain place. But the manifestation of angels, in a still greater degree than that of archangels, divides, in imparting good, the circumscriptions which are always defined by them in more contracted boundaries. Again, the manifestation of daemons does not impart (103) the goods of the soul, but either those of the body, or goods pertaining to the body. And they impart these when the order of the world permits them. After the same manner, likewise, the manifestation of heroes imparts second and third goods, and regards as its scope the whole terrestrial and mundane polity of souls. With respect to archons, the manifestation of some of these imparts mundane benefits, and all the goods of life ; but that of others of an inferior rank imparts not a few of the prerogatives of material natures. And souls, when they appear, procure for those that behold them things which contribute to the benefit of human life. Thus, therefore, we have appropriately defined the gifts of these powers, conformably to the proper order of each ; and the particulars in the manifestations about which you inquired, have received a fit reply. And thus much for these questions.

WHAT you introduce, however, for the purpose of obtaining a knowledge of these things, whether it be your own opinion, or whether you have heard it from others, is neither true nor rightly asserted. For you say, "that to speak (104) boastingly, and to exhibit an adumbrative phantasm, are common to Gods and daemons, and to all the more excellent genera of beings." But the thing is not as you apprehend it to be. For a God, an angel, and a good daemon, instruct men in what their proper essence consists; and never use an addition in their language which transcends their power, or their appropriate good. For truth is coexistent with the Gods, in the same manner as light with the sun. And, at the same time, we say, that divinity is not in want of any beauty or virtue which it is possible to add to him through language. Moreover, angels and daemons always receive truth from the Gods, so that they never assert any thing contrary to this, each of them being essentially perfect, nor can they add any thing to it for the sake of commendation.

When, therefore, does the deception mentioned by you " of speakingly boastingly " take place. For when a certain error happens in the theurgic art, and not such autopc, or self visible, images are seen as ought to occur, but others, instead of these, then inferior powers assume the form of the more venerable orders, and pretend to be those whose forms they assume ; and hence arrogant words are uttered by them, and such as exceed the authority which they possess. For, as it appears to me, (105) if any fraud germinates from the first principle, much falsehood is derived from the perversion, which it is necessary the priest should learn from the whole order in the phasmata, and by the proper observation of which they are able to confute and reject the fictitious* pretext of these inferior powers, as by no means pertaining to true and good spirits. Nor is it proper to introduce errors in the true judgment of things ; for neither in other sciences or arts do we judge of their works from the aberrations which may happen to take place in them. You should not, therefore, here characterize things which are scarcely performed with rectitude through ten thousand labours, from the errors which may, through ignorance, befall them ; but rather assert something else of them. For if the works which take place from the appearance of these powers are such as you say, viz. if they are arrogant and false, yet the operations about fire of true spirits are genuine and true. For, as in all other things, such as are principal primarily begin from themselves, and impart to themselves that which they give to others ; as, for instance, in essence, in life, and in motion; thus also the natures which supply all beings with truth, primarily proclaim the truth of (106) themselves, and precedaneously unfold the essence of themselves to the spectators. Hence, likewise, they exhibit to theurgists a fire which is of itself visible. For it is not the province of heat to refrigerate, nor of light to darken or conceal any thing ; nor with any other nature which essentially performs a certain thing, is a power present of at the same time effecting the contrary. But things which do not possess a [true] nature, and which are contrary to things that exist essentially ; these are able to receive contraries, and are adapted to fall into evil.

We must say the same thing, therefore, concerning phantasms. For if these are not true, but other things are so which have a real existence, thus also in the appearances of spirits, they seem to be such as things which are true beings ; at the same time they participate of falsehood and deception, in the same manner as the forms which present themselves to the view in mirrors ; and thus vainly attract the mind about things which never take place in any of the more excellent genera. These phantasms, likewise, will consist in deceptive perversions. For that which is an imitation of [real] being, and is an obscure assimilation, and becomes the cause of deception, pertains to no one of the true and clearly existing genera. But the Gods, indeed, and those powers that follow the (107) Gods, reveal true images of themselves, but by no means extend phantasms of themselves, such as exist in water, or in mirrors. For on what account should they exhibit these? Shall we say, as bringing with them an indication of their own essence and power? This, however, is by no means the case. For these phantasms become the cause of deception to those that believe in them, and withdraw the spectators from the true knowledge of the Gods. Shall we say, then, that it is because they afford a certain utility to those that behold them? But what advantage can be derived from falsehood? If, therefore, this is not the case, may it not be natural to divinity to extend a phantasm from itself? But how can that which is firmly established in itself, and which is the cause of essence and truth, produce in a foreign seat a certain deceitful imitation of itself? By no means, therefore, does divinity either transform himself into phantasms, nor extend these from himself to other things, but emits, by illumination, true representations of himself, in the true manners of souls. Conformably to this, also, the attendants of the Gods are emulous of the self-visible truth of the Gods. But that which you now say, "that it is common to Gods and daemons, and the rest of the more excellent genera, to produce fictitious images, and to speak boastingly (108) of themselves," confounds all the genera of superior beings in each other, and leaves no difference whatever between them. For thus all things will be common to them, and nothing singularly excellent will be given to transcendent natures. It will, therefore, be more just to ask, in opposition to you, in what will the genus of the Gods be superior to that of daemons? These genera, however, have nothing in common, nor is the communion between them phantastic, nor is it fit from such natures as are last, and from the errors which take place in them, to estimate first essences, and the true impressions of forms which are in them. For by thus thinking concerning these essences, we shall think justly, and in a way pleasing to the Gods.

CHAP. XI.

IN what follows, in which you think that ignorance and deception about these things are impiety and impurity, and in which you exhort us to the true developement of these particulars, is not, indeed, attended with any ambiguity, but is acknowledged by all men. For who will not grant that the science which apprehends real being, is most adapted to a divine cause, (109) but that ignorance which is hurried along to nonbeing, since it is most remote from a divine cause, falls off from truly existing forms ? Since, however, what is said by you is not sufficient, I will add what is wanting ; and because what you assert is rather philosophical and logical, than conformable to the efficacious art of priests, on this account I think it is necessary to say something more theurgical about these particulars.

For, let "ignorance and deception be error and impiety," yet it does not follow that, on this account, things which are offered to the Gods, and divine works, are false. For a conception of the mind does not conjoin theurgists with the Gods; since, if this were the case, what would hinder those who philosophize theoretically, from having a theurgic union with the Gods? Now, however, in reality, this is not the case. For the perfect efficacy of ineffable works, which are divinely performed in a way surpassing all intelligence, and the power of inexplicable symbols, which are known only to the Gods, impart theurgic union. Hence, we do not perform these things through intellectual perception ; since, if this were the case, the intellectual energy of them would be imparted by us; neither of which is true. For when we do not energize intellectually, the (110) synthemata* themselves perform by themselves their proper work, and the ineffable power of the Gods itself knows, by itself, its own images. It does not, however, know them, as if excited by our intelligence ; for neither is it natural that things which comprehend should be excited by those that are comprehended, nor perfect by imperfect natures, nor wholes by parts. Hence, neither are divine causes precedaneously called into energy by our intellections ; but it is requisite to consider these, and all the best dispositions of the soul, and also the purity pertaining to us, as certain concauses ; the things which properly excite the divine will being divine synthemata themselves. And thus, things pertaining to the Gods, are moved by themselves, and do not receive from any inferior nature a certain principle in themselves of their own proper energy.

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

The greatest remedy, therefore, for all such doubts is this, to know the principle of divination, (113) that it neither originates from bodies, nor from the passions about bodies, nor from a certain nature, and the powers about nature, nor from any human apparatus, or the habits pertaining to it. But neither does it originate from a certain art, externally acquired, about a certain part of such things as are subservient to life. For the whole authority of it pertains to the Gods, and is imparted by them ; it is also effected by divine works, or signs ; and it possesses divine spectacles, and scientific theorems. All other things, however, are subjected as instruments to the gift of foreknowledge transmitted from the Gods; viz. such things as pertain to our soul and body, and such as are in the nature of the universe, or are inexistent in particular natures. But some things are previously subjacent, as in the order of matter, such as places, or certain other things of the like kind.

If some one, however, dismissing primordial causes, should refer divination to secondary offices, such as the motions of bodies, or the mutations of passions, or certain other motions, or the energies of human life, or animal or physical reasons, and should think that in so doing he asserts something manifest ; or if, considering the symmetries of these with reference to each other, as causes, he should apprehend (114) that he can assign something accurate concerning divination, he wholly deviates from the truth. But the one right boundary, and the one principle of all these particulars, is by no means to produce without a cause the foreknowledge of futurity, from things which have no prescience in themselves, but to survey from the Gods who contain in themselves the terminations of all the knowledge of beings, divination distributed about the whole world, and about all the natures that are separately contained in it. For such a cause as this is primordial, and is especially most common, containing in itself primarily those things which it gives to its participants, and particularly imparting truth, of which divination is in want ; and antecedently comprehending the essence and cause of future events, from which foreknowledge necessarily and incessantly proceeds. Let such a principle as this, therefore, be the origin in common of all divination, from which it is possible to discover scientifically all the species of it; which we shall now unfold, conformably to the questions proposed by you.

CONCERNING the divination, therefore, which takes place in sleep, you say as follows : "We frequently obtain through dreams, when we are asleep, a knowledge of future events, not being in an ecstasy, through which we are much agitated, for the body is quiet, but we do not apprehend what we see in the same clear manner as when we are awake." It is usual, however, for what you here say, to happen in human dreams, and in dreams which are excited by the soul, or by some of our conceptions, or by reason, or by imaginations, or certain diurnal cares. And these, indeed, are sometimes true and sometimes false ; and in some things they apprehend reality, but in many deviate from it. But the dreams which are denominated theopemptoi, or sent from God, do not subsist after the manner which you mention; but they take place either when sleep is leaving us, and we are beginning to awake, and then we hear a certain voice, which concisely tells us what is to be done; or voices are heard by us, between sleeping and waking, or when we are perfectly awake. And sometimes, indeed, an invisible and incorporeal spirit surrounds the recumbents, (116) so as not to be perceived by the sight, but by a certain other cosensation and intelligence. The entrance of this spirit, also, is accompanied with a noise, and he diffuses himself on all sides without any contact, and effects admirable works conducive to the liberation of the passions of the soul and body. But sometimes a bright and tranquil light shines forth, by which the sight of the eyes is detained, and which occasions them to become closed, though they were before open. The other senses, however, are in a vigilant state, and in a certain respect have a cosensation of the light unfolded by the Gods; and the recumbents hear what the Gods say, and know, by a consecutive perception, what is then done by them. This, however, is beheld in a still more perfect manner, when the sight perceives, when intellect, being corroborated, follows what is performed, and this is accompanied with the motion of the spectators. Such, therefore, and so many being the differences of these dreams, no one of them is similar to human dreams. But wakefulness,* a detention of the eyes, a (117) similar oppression of the head, a condition between sleeping and waking, an instantaneous excitation, or perfect vigilance, are all of them divine indications, and are adapted to the reception of the Gods. They are also sent by the Gods, and a part of divine appearances antecedes according to things of this kind.

Take away, therefore, from divine dreams, among which also divination is contained, "the being asleep," and also the assertion, "that we do not apprehend what we see in sleep, in the same clear manner as when we are awake." For the Gods are no less clearly present with us in these dreams than when we are awake. And, if it be requisite to speak the truth, the presence of the Gods, in the former case, is necessarily clearer and more accurate, and produces a more perfect perception than in the latter. Some, therefore, not knowing these indications of prophetic dreams, and conceiving that they have something in common with human dreams, rarely and casually obtain a foreknowledge of futurity, and in consequence of this, reasonably doubt how dreams contain any truth. And this, also, appears to me to disturb you, in consequence (118) of your not knowing the true indications of dreams. It is necessary, however, that, admitting these to be the elements of the true knowledge of dreams, you should attend to the whole of the discussion concerning divination in sleep.

* (pg 116) For υπνοσ here, it is necessary to read αυπνοσ . For Iamblichus has before shown that divine dreams are not produced in sleep, but either when sleep leaves us, or between sleeping and waking, or when we are perfectly awake. The necessity of this emendation is also evident from what Iamblichus shortly after adds, viz. that we must take away from divine dreams the being asleep; i. e. the being in a profound sleep.

THE wise,* therefore, speak as follows : The soul having a twofold life, one being in conjunction with body, but the other being separate from all body; when we are awake we employ, for the most part, the life which is common with the body, except when we separate ourselves entirely from it by pure intellectual and dianoetic energies. But when we are asleep, we are perfectly liberated, as it were, from certain surrounding bonds, and use a life separated from generation. Hence, this form of life, whether it be intellectual or divine, and whether these two are the same thing, or whether each is peculiarly of itself one thing, is then excited in us, and energizes in a way (119) conformable to its nature. Since, therefore, intellect surveys real beings, but the soul contains in itself the reasons of all generated natures, it very properly follows that, according to a cause which comprehends future events, it should have a foreknowledge of them, as arranged in their precedaneous reasons. And it possesses a divination still more perfect than this, when it conjoins the portions of life and intellectual energy to the wholes from which it was separated. For then it is filled from wholes with all scientific knowledge, so as for the most part to attain by its conceptions to the apprehension of every thing which is effected in the world. Indeed, when it is united to the Gods, by a liberated energy of this kind, it then receives the most true plenitudes of intellections, from which it emits the true divination of divine dreams, and derives the most genuine principles of knowledge. But if the soul connects its intellectual and divine part with more excellent natures, then its phantasms will be more pure, whether they are phantasms of the Gods, or of beings essentially incorporeal, or, in short, of things contributing to the truth of intelligibles. If, also, it elevates the reasons of generated natures, contained in it to the Gods, the causes of them, it receives power from them, and a knowledge which (120) apprehends what has been, and what will be; it likewise surveys the whole of time, and the deeds which are accomplished in time, and is allotted the order of providentially attending to and correcting them in an appropriate manner. And bodies, indeed, that are diseased it heals ; but properly disposes such things as subsist among men erroneously and disorderly. It likewise frequently delivers the discoveries of arts, the distributions of justice, and the establishment of legal institutions. Thus in the temple of Esculapius, diseases are healed through divine dreams ; and, through the order of nocturnal appearances, the medical art is obtained from sacred dreams. Thus, too, the whole army of Alexander was preserved, which would otherwise have been entirely destroyed in the night, in consequence of Bacchus appearing in sleep, and pointing out a solution of the most grievous calamities. The city Aphutis, likewise, when besieged by King Lysander, was saved through a dream sent to him by Jupiter Ammon. For afterwards, he most rapidly withdrew his army from thence, and immediately raised the siege.

What occasion, however, is there to be prolix in mentioning every particular of things which happen daily, and which exhibit an energy superior to all language? What, there (121) fore, has been said concerning divine divination in sleep is sufficient to show what it is, how it is effected, and what advantage it affords to mankind.

* (pg. 118) In the original there is nothing more than λεγουσι δε ταδε in this place ; but the sense requires that we should read λεγουσι δε οι σοφοι ταδε. And this emendation is confirmed by the versions of Scutellius and Gale.

AFTERWARDS, also, you say, "that many, through enthusiasm and divine inspiration, predict future events, and that they are then in so wakeful a state, as even to energize according to sense, aid yet they are not conscious of the state they are in, or at least, not so much as they were before." I wish, therefore, here to point out to you the signs by which those who are rightly possessed by the Gods may be known. For they either subject the whole of their life, as a vehicle or instrument to the inspiring Gods; or they exchange the human for the divine life ; or they energize with their own proper life about divinity. But they neither energize according to sense, nor are in such a vigilant state as those who have their senses excited from sleep (for neither do they apprehend future events) ; nor are they moved as those are who energize according to impulse. Nor, again, are they conscious of the state they are in, neither as they were before, nor in any (122) other way ; nor, in short, do they convert to themselves their own intelligence, or exert any knowledge which is peculiarly their own.

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

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

From these things, therefore, the signs of those that are inspired are multiform. For the inspiration is indicated by the motions of the [whole] body, and of certain parts of it, by the perfect rest of the body, by harmonious orders and dances, and by elegant sounds, or the (124) contraries of these. Either the body, likewise, is seen to be elevated, or increased in bulk, or to be borne along sublimely in the air, or the contraries of these, are seen to take place about it. An equability, also, of voice, according to magnitude, or a great variety of voice after* intervals of silence, may be observed. And again, sometimes the sounds have a musical intension and remission, and sometimes they are strained and relaxed after a different manner.

* (pg. 124) For κατα τα μεταξυ διαλαμβαναμενα κ. λ, I read μενα κ. λ.

THAT, however, which is the greatest thing is this, that lie who [appears to] draw down a certain divinity, sees a spirit descending and entering into some one, recognizes its magnitude and quality, and is also mystically persuaded and governed by it. But a species of fire is seen by the recipient, prior to the spirit being received, which sometimes becomes manifest to all the spectators, either when the divinity is descending, or when he is departing. And from this spectacle the greatest truth and power of the God, and especially the order he (125) possesses, as likewise about what particulars he is adapted to speak the truth, what the power is which he imparts, and what he is able to effect, become known to the scientific. Those, however, who, without these blessed spectacles, draw down spirits invisibly, are without vision, as if they were in the dark, and know nothing of what they do, except some small signs which become visible through the body of him who is divinely inspired, and certain other things which are manifestly seen, but they are ignorant of all the most important particulars of divine inspiration, which are concealed from them in the invisible. But to return from this digression : if the presence of the fire of the Gods, and a certain ineffable species of light, externally accede to him who is possessed, and if they wholly fill him, have dominion over and circularly comprehend him on all sides, so that he is not able to exert any one proper energy, what sense, or animadversion, or appropriate projection of intellect, can there be in him who receives a divine fire? What human motion, likewise, can then intervene, or what human reception of passion or ecstasy, or of aberration of the phantasy, or of any thing else of the like kind, such as is apprehended by the multitude, can take place? Let such, therefore, be the divine indications (126) of true inspiration from the Gods, which he who attends to will not wander from a right knowledge concerning it.

IT is not, however, sufficient to learn these things alone, nor will he who only knows these become perfect in divine science. But it is requisite also to know what enthusiasm is, and how it is produced. It is falsely, therefore, supposed to be a motion of dianoia, in conjunction with daemoniacal inspiration. For human dianoia is not moved, if it is thus enthusiastically affected ; nor is the inspiration produced by daemons, but by the Gods. Neither is enthusiasm simply an ecstasy ; for it is a re-elevation and transition to a more excellent condition of being. But delirium and ecstasy evince a perversion to that which is worse. Hence, he who is an advocate for the latter, speaks, indeed, of things which happen to those that energize enthusiastically, yet does not teach that which is precedaneous. But this consists in being wholly possessed by divinity, which is afterwards followed by mental alienation. No one, therefore, can justly apprehend that enthusiasm is something pertaining (127) to the soul, or to some one of its powers, or to intellect or energies, or to corporeal imbecility, or that it cannot subsist without the debility of the body. For neither is the work of divine inspiration human, nor does the whole of it depend on human powers and energies ; but these, indeed, have the relation of a subject, and divinity uses them as instruments. He accomplishes, however, the whole work of divination through himself, and being separated in an unmingled manner from other things, neither the soul nor the body being at all moved, he energizes by himself. Hence, when divinations are rightly effected in the way which I have mentioned, then they subsist without falsehood. But when the soul has been previously disturbed, or is moved in the interim, or the body intervenes, and confounds the divine harmony, then divinations become turbulent and false, and the enthusiasm is no longer true nor genuine.

IF, therefore, true divination was a solution of the divine part of the soul from the other parts of it, or if it was a separation of intellect, or a certain extension of it ; or if it was a (128) vehemence and extension of energy or passion, or an acuteness and motion of dianoia, or a fervour of intellect ; then, since all such like particulars are excited by our soul, enthusiasm might be reasonably supposed to be the offspring of the soul. If, however, the body, on account of certain temperaments, whether they are such as are melancholic, or any other, or, to speak more particularly, on account of heat, or cold, or moisture, or a certain specific quality of these, or the mixture or temperature of these in a certain proportion, or the pneumatic part of the soul, or the more and the less of these ; if any one of these is established as the cause of enthusiastic alienation, in this case, the alienation will be a corporeal passion, and will be excited by physical motions. But if its excitation originates from both the soul and the body, so far as these coalesce with each other, a motion of this kind will be common to the animal [produced by the union of the two]. The enthusiastic energy, however, is not the work either of the body or the soul, or of both conjoined. For these do not contain in themselves a certain cause of divine alienation, nor are things of a more excellent nature adapted to be generated by such as are less excellent.
But it is necessary to investigate the causes of divine mania. And these are the illuminations (129) proceeding from the Gods, the spirits imparted by them, and the all perfect domination of divinity, which comprehends indeed every thing in us, but exterminates entirely our own proper consciousness and motion. This divine possession, also, emits words which are not understood by those that utter them ; for they pronounce them, as it is said, with an insane mouth, and are wholly subservient, and entirely yield themselves to the energy of the predominating God. The whole of enthusiasm is a thing of this kind, and is effected by these causes, though this must not be considered as asserted with consummate accuracy.

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

That music, therefore, is of a motive nature, (130) and is adapted to excite the affections, and that the melody of pipes produces or heals the disordered passions of the soul, changes the temperaments or dispositions of the body, and by some melodies causes a Bacchic fury, but by others occasions this fury to cease;* and, (131) likewise, how the differences of these accord with the several dispositions of the soul, and (132) that an unstable and variable melody is adapted to ecstasies, such as are the melodies of Olympus," and others of the like kind ; all these appear to me to be adduced in a way foreign to enthusiasm. For they are physical and human, and the work of our art ; but nothing whatever of a divine nature in them presents itself to the view.

We must rather, therefore, say, that sounds and melodies are appropriately consecrated to the Gods. There is, also, an alliance in these sounds and melodies to the proper orders and powers of the several Gods, to the motions in the universe itself, and to the harmonious sounds which proceed from the motions. (133) Conformably, therefore, to such like adaptations of melodies to the Gods, the Gods themselves become present. For there is not any thing which intercepts ; so that whatever has but a casual similtude to, directly participates of, them. A perfect possession, likewise, immediately takes place, and a plenitude of a more excellent essence and power. Not that the body and the soul are in each other, and sympathize, and are copassive with the melodies ; but because the inspiration of the Gods is not separated from divine harmony, but is originally adapted and allied to it, on this account it is participated by it in appropriate measures. Hence also, it is excited and restrained according to the several orders of the Gods. But this inspiration must by no means be called an ablation, purgation, or medicine. For it is not primarily implanted in us from a certain disease, or excess, or redundance ; but the whole principle and participation of it are supernally derived from the Gods.

Neither is it proper to say that the soul primarily consists of harmony and rhythm. For thus enthusiasm would be adapted to the soul alone. It is better, therefore, to deny this, and to assert that the soul, before she gave herself to body, was an auditor of divine harmony ; and that hence, when she proceeded into body, (134) and heard melodies of such a kind as especially preserve the divine vestigie of harmony, she embraced these, from them recollected divine harmony, and tends and is allied to it, and as much as possible participates of it. Hence the cause of divine divination may, after this manner, be assigned in common.

* (130) "Among the deeds of Pythagoras," says lamblichus, in his Life of that father of philosophy, (chap. xxv.) "it is said, that once through the spondaic [i- e. Doric] song of a piper he extinguished the rage of a Tauromenian lad, who had been feasting by night, and intended to burn the vestibule of his mistress, in consequence of seeing her coming from the house of his rival. For the lad was inflamed and excited [to this rash attempt] by a Phrygian song; which, however, Pythagoras most rapidly suppressed. But Pythagoras, as he was astronomizing, happened to meet with the Phrygian piper at an unseasonable time of night, and persuaded him to change his Phrygian for a spondaic song ; through which the fury of the lad being immediately repressed, he returned home in an orderly manner, though a little before this he could not be in the least restrained, nor would, in short, bear any admonition ; and even stupidly insulted Pythagoras when he met him. When a certain youth, also, rushed with a drawn sword on Anchilus, the host of Empedocles, because, being a judge, lie had publicly condemned his father to death, and would have slain him as a homicide, Empedocles changed the intention of the youth, by singing to his lyre that verse of Homer,

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

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

See, likewise, on this subject, Ptolem. Harmonic. lib. iii. cap. 7 and 8, who observes among other things, "that our souls directly sympathize with the energies of melody, recognizing, as it were, their alliance to them-and that at one time the soul is changed to a quiet and repressed condition, but at another to fury and enthusiasm. Ταις ενεργειασις της μελῳδιας συμπασχειν ημων αντικρυς τας ψυχας, την συγγενειαν ωσπερ επιγινωσκουσας -------------et, ποτε μεν εις ησυχιαν και κατασολην τρεπεσθαι, ποτε δεεις οῖσρον και ενθψσιασμον. And, in the last place, see Plato in his lo, and Aristotle in his Politics.

* Proclus in Polit. p. 365, says, "that the melodies of Olympus were the causes of ecstasy." Τα του Ολυμπου μελη εκσατικα.

LET us, however, discuss what pertains to divination more particularly ; not asserting this, that nature leads each thing to its like ; for the enthusiastic energy is not the work of nature ; nor again asserting that the temperature of the air, and of that which surrounds us, produces also a different temperature in the body of those that energize enthusiastically ; since inspiration, which is the work of the Gods, is not changed by corporeal powers or temperaments. Nor must we say, that the much celebrated inspiration of divinity is adapted to passions and generated natures. For the gift of the proper energy of the Gods to men is impassive and superior to all generation. But since the power of the Corybantes is, in a certain respect, of a guardian and efficacious (135) nature,* and that of Sabazius appropriately pertains to Bacchic inspiration, the (136) purifications of souls,* and the solutions of ancient divine anger, † on this account the inspirations of them entirely differ from each other.

(137) With respect, however, to the mother of the Gods, you, indeed, seem to think that those (138) who are possessed by the Goddess are males ; for, conformably to this, you denominate them Metrizantes. But the thing is not truly so. For those who are precedaneously inspired by the mother of the Gods are women ; but the males that are thus inspired are very few in number, and such as are more effeminate. (139) This enthusiasm, however, has a vivific and replenishing power,* on which account, also, it in a remarkable degree differs from all other mania. Proceeding, therefore, in this way, in what remains of the present discussion, and fitly distinguishing the inspirations of the Nymphs, or of Pan, and the other differences of them, according to the powers of the Gods, we shall separate them conformably to their appropriate peculiarities ; and we shall also be able to explain through what cause they leap and dwell in mountains, why some of them appear to be bound, and why they are worshiped through sacrifices. All these, likewise, we shall ascribe to divine causes, as containing in themselves all the authority of these particulars ; but we shall not say that either a certain collected redundancy of body or soul requires to be purified, or that the periods of the seasons are the causes of such like passions, or that the reception of the similar, and the ablation of the dissimilar, bring with them a certain (140)
remedy for an excess of this kind. For all such like particulars are corporeal-formed, and are entirely separated from a divine and intellectual life. But each thing energizes conformably to its nature ; so that the spirits which are excited by the Gods, and which produce in men Bacchic inspiration, expel every other human and physical motion; and it is not proper to assimilate their energies to those which are usually exerted after our manner ; but it is fit to refer them to perfectly different and primordial divine causes. One species, therefore, of divine inspiration is of this kind, and is after this manner produced.

* (pg. 135) The Nature of the Corybantes, and the order to which they belong, is unfolded as follows by Proclus, in Plat. Theo lib. vi. cap. 13. "To what has been said we shall add the theory pertaining to the unpolluted * Gods among the ruling divinities [z. e. among the divinities that subsist immediately after the intellectual Gods]. For Plato also gives us an opportunity of mentioning these, since it is necessary that the rulers and leaders of wholes should subsist analogous to the intellectual kings, though they make their progression in conjunction with division, and a separation into parts. For as they imitate the paternal generative and convertive powers of the intellectual kings, thus also it is necessary that they should receive the immutable monads in themselves, according to the ruling peculiarity, and establish over their own progressions secondary causes of a guardian characteristic. And the mystic tradition, indeed, of Orpheus makes mention of these more clearly. But Plato being persuaded by the mysteries, and by what is performed in them, indicates concerning these unpolluted Gods. And in the Laws, indeed, he reminds us of the inflation of the pipe by the Corybantes, which represses every inordinate and tumultuous motion. But in the Euthydemus, he makes mention of the collocation on a throne, which is performed in the Corybantic mysteries ; just as in other dialogues lie mentions the Curetic order, speaking of the armed sports of the Curetes. For the Curetes are said to surround and to dance round the llemiurgus of wholes, when he was unfolded into light from Rhea. In the intellectual Gods, therefore, the first Curetic order is allotted its hypostasis. But the order of the Corybantes, which precedes Core [i. e. Proserpine], and guards her on all sides, as the theology says, is analogous to the Curetes in the intellectual order. If, however, you are willing to speak conformably to Platonic custom, because these divinities preside over purity, and preserve the Curetic order undefiled, and also preserve immutability in their generations, and stability in their progressions * into the worlds, on this account they were called Corybantes. For το κορον, to koron, is every where significant of purity, as Socrates says in the Cratylus ; since, also, you may say that our mistress Core was no otherwise denominated than from purity and an unpolluted life. But, in consequence of her alliance to this order, she produces twofold guardian triads, one in conjunction with her father, but the other herself by and from herself, imitating in this respect the whole vivific Goddess [Rhea] who constitutes the first Curetes."

* (pg. 135) These Gods are called unpolluted, because they are the causes of purity. For every God begins his own energy from himself, and is that primarily which his effects are secondarily.

i. e. " O blessed and happy he, who knowing the mysteries of the Gods, sanctifies his life, and purifies his soul, celebrating orgies in the mountains, with holy purifications."

† (pg. 136) "In the greatest diseases and labours (says Plato in the Phxdrus) to which certain persons are sometimes subject through the ancient indignation of the Gods, in consequence of former guilt, mania when it takes place, predicting what they stand in need of, discovers a liberation from such evils by dying to prayer and the worship of the Gods. Hence, obtaining by this means purifications and the advantages of initiation, it renders him who possesses it free from disasters both for the present and future time, by discovering to him who is properly insane, and possessed by divinity, a solution of the present evils." And the Platonic Hermias beautifully unfolds the meaning of this ancient indignation of the Gods, through former guilt, as follows: " Offences which have been committed for a great length of a time, are more difficult to be washed away, and a liberation from them can alone be effected by the telestic art ; but those that have been committed for a shorter time are more easily cured. Thus, also, we see in the medical art, that maladies which have existed but for a little time, if they are paid attention to at their commencement, are easily remedied, but that when they are of long standing, they are more difficultly healed. For the evil in this case becomes as it were natural and confirmed by habit, and resembles an indurated ulcer. A similar thing to this, therefore, takes place in guilty conduct. Hence, if he who has committed an injury, immediately repents, and acknowledges his guilt to him whom he has injured, he dissolves the injury, and renders himself no longer obnoxious to justice. But when some one dissolves an injury committed by his father, by restoring, for instance, land which he had unjustly taken, he then makes himself to be unobnoxious to justice, and lightens and benefits the soul of his father. These things, however, the telestic art more swiftly remedies. Moreover, if it should happen that the whole race of some one successively use land which had originally been plundered, in this case, the injury in the first place becomes immanifest, and on this account is more difficult to be cured ; and, in the next place, time causes the evil to become as it were natural. Hence the Gods frequently predict to men that they should go to such or such places, and that an apology should be made to this man, who was never known to them, and that he should be appeased, in order that thus they may obtain a remedy and be liberated from their difficulties, and that the punishments inflicted on them by the Furies may cease. The Gods, however, predict, not for the purpose of taking away punishment, but in order that justice may be done, and that we may be amended. The telestic art, therefore, renders him better who possesses the mania which it imparts, and through him saves also many others. Thus, for instance, it is related of one who was cutting down an oak, and though he was called on by a Nymph not to cut it down, yet persisted in felling it, that he was punished for so doing by the avenging Furies, that he was in want of necessary food, and that if at any time he met with it, it was immediately taken from him, till one who possessed the telestic art told him to raise an altar and sacrifice to this Nymph, for thus he would be liberated from his calamities. Another person, likewise, who had slain his mother, was freed from the punishment inflicted on him by the Furies by migrating to another country, conformably to the mandate of divinity, and there fixing his abode."

* (pg. 136) For περιοδοις here, it is necessary to read προοδοις .

* (pg. 139) This is because Rhea, the mother of the Gods, is a vivific Goddess, being filled indeed (says Proclus, in Plat. Theol. lib. v, c. xi.) from the father prior to her P. e. from Saturn with intelligible and prolific power, but filling the Demiurgus [Jupiter], who derives his existence from her, with vivific abundance.

* (pg. 145) For ἡ προιουσα here, it seems necessary to read ἢ προιουσα.

LET us, therefore, now direct our attention to another species of divination, which is not public, but of a private nature, concerning (147) which you say, "that some become enthusiastic by standing on characters, as those that are, filled from the intromission of spirits." This species, therefore, through those who badly use it, cannot easily be comprehended in one definition. But it is obvious and superficial, and known to many, and employs a falsehood and deception which are not to be endured ; nor is it at all attended with the presence of a certain divinity, but it produces a certain motion of the soul, which is adverse to the Gods, and attracts from them an obscure and adumbrative representation, which, through the evanescent nature of its power, is usually disturbed by daemoniacal depraved spirits. That, however, which is truly a representation of the Gods, is in other respects genuine and pure, immutable and true, and is inaccessible to, and unimpeded by, spirits of a contrary nature. For, as darkness is not adapted to sustain the splendour of the glittering light of the sun, but suddenly becomes totally invisible, entirely recedes, and immediately vanishes ; thus, also, when the power of the Gods, which fills all things with good, abundantly shines forth, no place is left for the tumult of evil spirits, nor can it present itself to the view ; but, as if it was nothing, it departs into nonentity, not being able to be at all moved, when more excellent natures are present, (148) or to disturb * such natures in their illuminations.

(149) Since, therefore, these differ so greatly, I shall not use any other indications, in order to distinguish them, than those which are adduced by you. For when you say, "some standing on characters," you seem to signify nothing else than the cause of all the evils pertaining to these things. For there are some who, neglecting the whole business of the telesiurgic theory, both concerning the invoking [priest] and the inspector (εποπτης), and also despising the order of religion, and the most holy endurance of labours for a long time, and rejecting the sacred laws and ordinances, and other religious ceremonies, think that the standing on characters is alone sufficient, and that by doing (150) this for one hour, they can cause a certain spirit to enter ; though how is it possible that any thing beautiful or perfect can be effected by these? Or how, by ephemeral works, can a contact be produced with the eternal and true essence of the Gods in sacred deeds? Through these things, therefore, it appears that such like rash men entirely err, and that they do not deserve to be ranked among diviners.

* (pg. 148) Proclus, in his MS. Commentary on the First Alcibiades of Plato, observes, " that in the mysteries some one of the more imperfect daemons assumes the appearance of one that is more perfect, and draws down to himself souls that are not yet purified, and separates them from the Gods. Hence, in the most holy of the mysteries [i. e. in the Eleusinian mysteries], prior to the manifest presence of the God [who is invoked], certain terrene daemons present themselves to the view, disturbing those that are initiated, divulsing them from undefiled good, and exciting them to matter. On this account the Gods [in the Chaldean oracles] order us not to behold them, till we are guarded by the powers imparted by the mysteries. For they say,

i. e. It is not proper you should behold them till your body is purified by initiation. And they add the reason,

i. e. For these daemons alluring souls, always draw them away from the mysteries.

Conformably to this, also, Proclus in Plat. Theol. p. 7, says, ωσπερ εν ταις των τελετων αγιωταταις φασι τους μυσας, τεν πρωτην πολυειδεσι, και πολυμορφοις των θεων προβεβλημενοις γενεσιν απαντᾳν, εισιοντας δε, ακλινεις, και ταισ τελεταις πεφραγμενους, αυτην τῃν θειαν ελλεμψιν ακραιφνως εγκολπιζεσθαι, και γψμνιτας (ως αν εκεινοι φαιεν) του θειου μεταλαμβανειν, τον αυτον οιμαι τροπον και εν τῃ θεωριᾳ των ολων. i. e. " As in the most holy of the mysteries, they say, that the mystics at first meet with the multiform and many shaped genera [i. e. with evil daemons], which are hurled forth before the Gods, but on entering the interior parts of the temple, unmoved, and guarded by the mystic rites, they genuinely receive in their bosom divine illumination, and divested of their garments, as they would say, participate of a divine nature ; the same mode, as it appears to me, takes place in the speculation of wholes."

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

CONCERNING another kind of divination, also, you say as follows : "Others who are conscious what they are doing in other respects, are divinely inspired according to the phantastic part, some indeed receiving darkness for a cooperator, others certain potions, but others in cantations and compositions. And some energize according to the imagination through water,* others in a wall, others in the open air, (151) and others in the light of the sun, or some other celestial body." The whole, however, of this kind of divination of which you now speak, since it is multiform, may be comprehended in one power, which may be called the eduction of light.* But this illuminates with divine light the etherial and luciform vehicle † with which the soul is surrounded, from which divine visions occupy our phantastic power, these visions being excited by the will of the Gods. For the whole life of the soul and all the powers that are in it, being in subjection to the Gods, are moved in such a way as the Gods, the leaders of the soul, please.

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

Since, however, a contrary is receptive of a contrary, according to a mutation and departure from itself, and that which is allied to another thing, and familiar † with it through similitude, is capable of receiving it, hence the illuminators (153) receive darkness as a cooperator, and employ in illuminating the light of the sun, or of the moon, or, in short, of the air.

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

Many other modes, also, of introducing light might be mentioned; but all of them may be referred to one mode, that of irradiation, where ever it may be effected, and through whatever instruments the Gods may illuminate. Since, therefore, this illumination accedes externally, and has every thing which it possesses subservient to the will and intelligence alone of the Gods, and as the greatest thing pertaining to it, possesses a sacred irradiating light, either supernally derived from ether, or from the air, (154) or the moon, or the sun, or from some other celestial sphere,-this being the case, it is evident from all these particulars, that such a mode of divination as this is unrestrained, primordial, and worthy of the Gods.

* (pg 150) This divination according to the imagination through water, may be illustrated by the following extract from Damascius (apud Photium) Γυνη ιερα θεομοιρον εχουσα φυσιν παρᾳλογοτατην. υδωρ γαρ εγχεασα ακραιφνες ποτηριῳ τινι των υαλινων, εωρα κατα του υδατος εισω του ποτηριου τα φασματα των εσομενων πραγματων, και προυλεγεν απο της οψεως αυτα απερ εμελλεν εσεσθαι παντως. η δε πειρα του πραγματος ουκ ελαθεν ημας. i.e. "There was a sacred woman who possessed in a wonderful manner a divinely gifted nature. For pouring pure water into a certain glass cup, she saw in the water that was within the cup the luminous appearances of future events, and from the view of these she entirely predicted what would happen. But of this experiment we also are not ignorant."

* (pg. 151) "The Platonists," says Psellus (ad Nazianzenum) " assert that light is spread under divine substances, and is rapidly seized, without any difficulty, by some who possess such an excellent nature as that which fell to the lot of Socrates and Plotinus. But others, at certain periods, experience a mental alienation about the light of the moon."

† (pg. 151) Concerning this vehicle, in which the phantastic power resides, see vol. ii. of my translation of Proclus on the Timaeus of Plato, p. 407 ; the Introduction to my translation of Aristotle on the Soul ; and the long extract from Synesius on Dreams, in vol. ii, of my Proclus on Euclid.

† (pg. 152) Proclus in Plat. Polit. having observed that Socrates in the Phaedrus, when lie speaks in a divinely inspired manner, and poetically adopts such names as are employed by the poets, and says that it is not possible for one who speaks with an insane [i. c. with an inspired] mouth to abstain from them, adds " that an alliance to the damoniacal genus, preparing the soul for the reception of divine light, excites the phantasy to symbolic narration." Η προς δαιμονιον γενος οικειοτης, η προευτρεπιζουσα την του θειου φωτος παρουσιαν, ανακινει της φαντασιαν εις της συμβολικην απαγγελιαν. p. 396.

LET US, therefore, pass on to the mode of divination which is effected through human art, and which possesses much of conjecture and opinion. But concerning this you say as follows : "Some also establish the art of the investigation of futurity through the viscera, through birds, and through the stars." And there are, indeed, many other arts of this kind, but the above are sufficient to exhibit the whole artificial species of divination. Universally, therefore, this art employs certain divine signs, which derive their completion from the Gods, according to various modes. But from divine portents, according to an alliance of things to the signs which are exhibited, art in a certain respect decides, and from certain probabilities conjecturally predicts. The Gods, therefore, produce the signs, either through nature, which is subservient both generally and particularly to the generation of effects ; or through genesiurgic (155) daemons, who presiding over the elements of the universe, partial bodies, and every thing contained in the world, conduct with facility the phaenomena, conformably to the will of the Gods. But these signs symbolically premanifest the decrees of divinity and of futurity, as Heraclitus says, "neither speaking nor concealing, but signifying;" * because they express the mode of fabrication through premanifestation. As, therefore, the Gods generate all things through forms†, in a similar manner they signify all things through signs, impressed as it were by a seal (δια συνθηματων). Perhaps, likewise, they render by this mean our intelligence more acute. And thus much has been said by us in common concerning the whole of this kind of human art.

* (pg. 155) These words of Heraclitus are also quoted by Plutarch in his treatise De Defectu Oraculorum.
† (pg. 155) For εικονων here, I read ειδων.

DESCENDING, however, to particulars, the soυl of animals, the dmmon who presides over them, the air, the motion of the air, and the circulation of the heavens, variously change the viscera,* (156) conformably to the will of the Gods. But an indication that they are so changed is this, that they are frequently found without a heart,† or deprived of the most principal parts, without which it is not at all possible for animals to be supplied with life. With respect to birds, likewise, the impulse of their proper soul moves them, and also the daemon who presides over animals ; and, together with these, the revolution of the air, and the power of the heavens which descends into the air, accord with the will of the Gods, and consentaneously lead the birds to what the Gods ordained from the first. Of this the greatest indication is, that birds frequently precipitate themselves to the earth, and destroy themselves, which it is (157) not natural for any thing to do ; but this is something supernatural, so that it is some other thing which produces these effects through birds.

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

From all that has been said, therefore, this becomes manifest, that the Gods, employing many instruments as media, send indications to men ; and that they also use the ministrant aid of daemons and souls, and the whole of (158) nature, and of every thing in the world which is willingly obedient to them, they being the primordial leaders of all these, and transmitting the motion which descends from them wherever they please. Hence, they being separate from all things, and liberated from all habitude and coarrangement with things in generation, lead all that generation and nature contains, according to their own proper will. This explanation, therefore, of divination accords with the doctrine of the fabricative energy and providence of the Gods. For it does not draw down the intellect of more excellent natures to sublunary concerns and to us, but this intellect being established in itself, converts to itself signs and the whole of divination, and discovers that these proceed from it.

* (pg. 156) Herodian, lib. viii. observes, that the Italians very much believed in the indications of future events through the viscera : and Strabo, lib. xvii. asserts the same thing.

† pg. 156) The auspices were said to be pestiferous when there was no heart in the entrails, or when the head was wanting in the liver. This was the case with the animals that were sacrificed by Caesar on the day in which he was slain. The same thin- also happened to Caius Marius, when lie was sacrificing at Utica. But when Pertinax was sacrificing, both the heart and the liver of the victim were wanting, whence his death was predicted, which happened shortly after. In the sacrifices, likewise, which Afarcellus performed prior to the unfortunate battle with the Carthabiniaus, the liver was found to be without a head, as Plutarch and Livy, Pliny and Valcrius Maximus relate.

lN the next place you inquire "concerning the mode of divination, what it is, and what the quality is by which it is distinguished," which we have already explained, both generally and particularly. But you, in the first place, represent diviners as asserting, "that all of them obtain a foreknowledge of future events through Gods or daemons, and that it is not possible for (159) any others to know that which is future, than those who are the lords of futurity." Afterwards you doubt, "whether divinity is so far subservient to men, as not to be averse to sonic becoming diviners from meal." You do not, however, properly apprehend the abundance of the power of the Gods, their transcendent goodness, and the cause which comprehends all things, when you denominate their providential care and defence of us subserviency. And, besides this, you are ignorant of the mode of divine energy, that it is not drawn down and converted to us, but that it has a separate precedency, and gives itself, indeed, to its participants, yet neither departs from itself, nor becomes diminished, nor is ministrant to those that receive it ; but, on the contrary, uses all things as subservient to itself. The present doubt also appears to me to be erroneous in another respect, for supposing the works of the Gods to be like those of men, it inquires how they are effected. For because we are converted to our works, and sometimes adhere to the passions of the things which we providentially attend to, on this account you badly conjecture that the power of the Gods is subservient to the natures which are governed by them. But this power is never drawn down to its participants either in the production of (160) the worlds, or in the providential inspection of the realms of generation, or in predicting concerning it. For it imparts to all things good, and renders all things similar to itself. It likewise benefits the subjects of its government most abundantly, and without envy, and by how much the more it abides in itself, by so much the more it is filled with its own proper perfection. And it does not itself, indeed, become any thing belonging to its participants, but it causes the things which receive it to partake of its peculiarities, and preserves them in an all-perfect manner. It also abides at the same time perfectly in itself, and comprehends them at once in itself, but is neither vanquished nor comprehended by any one of them. In vain, therefore, are men disturbed by a suspicion of this kind. For divinity is not divided together with the above mentioned modes of divination, but produces all of them impartibly. Nor does he effect different things at a different time, in a distributed manner, but produces all of them according to one energy, collectively and at once. Nor is he detained about signs, being comprehended in, or divided about, them ; but contains them in himself, and in one order, and comprehends them in unity, and produces them from himself, according to one invariable will.

(161) If, also, the power of the Gods proceeds in premanifestation as far as to things inanimate, such as pebble stones, rods,* pieces of wood, stones, corn, or wheat, this very thing is most admirable in the presignification of divine prophesy ; because it imparts soul to things inanimate, motion to things immoveable, and makes all things to be clear and known, to partake of reason, and to be defined by the measures of intellection, though possessing no portion of reason from themselves. Another divine miracle (162) also divinity appears to me to exhibit through signs in these things. For, as he sometimes makes some stupid man to speak wisely, through which it becomes manifest to every one, that this is not a certain human but a divine work ; thus, also, he reveals through things which are deprived of knowledge, conceptions which precede all knowledge. And, at the same time, he declares to men that the signs which are exhibited are worthy of belief, and that they are superior to nature, from which he is exempt. Thus he makes things to be known which are naturally unknown, and things which are without knowledge gnostic. Through them, also, he inserts in us wisdom, and through every thing which is in the world excites our intellect to the truth of real beings, of things which are in generation, and of future events. From these things, therefore, I think it is manifest, that the mode of divination is perfectly contrary to what you suspected it to be. For it is of a ruling and primordial nature, of an unrestrained power, and transcendent nature, comprehending in itself all things, but not being comprehended by any thing, nor enclosed by its participants. For it ascends into, and rules over, all things simultaneously, and without circumscription, and collectively signifies future events. Hence, from what has (163) been said, you may easily dissolve these vulgar doubts, which disturb most men, and may in a becoming manner elevate yourself to the intellectual, divine, and irreprehensible presignification of the Gods from all things. Through this, therefore, we have evinced, that divinity is not drawn down to the signs employed by divination.

* (pg. 161) Gale observes that this appears to have been a very ancient mode of divination, and does not differ from that which is comprehended under the term wood. Hence the Scholiast, in Nicandri Theriaca, says, "that the 'Magi and Seythians predicted from the wood of the tamarisk. For in many places they predict from rods. And that Dinon, in the first book of his third Syntaxis, observes, "that the Median diviners predict from rods." The Scholiast likewise adds the testimony of Metrodorus, who says, "that the tamarisk is a most ancient plant, and that the Egyptians, in the solemnity of Jupiter, were crowned with the tamarisk, and also the Magi among the Medes." He adds, "that Apollo also ordained that prophets should predict from this plant, and that in Lesbos he wears a tamarisk crown, has often been seen thus adorned, and that in consequence of this he was called by the Lesbians μυρικαιον, Muricaion, [from μυρικη, the tamarisk]." What the Scholiast here says, is confirmed by Herodotus, in lib. iv. and elsewhere. Tο this, also, what every where occurs about prediction from the laurel pertains. For if the leaves of the laurel when committed to the fire made a noise, it was considered as a good omen, but if they made none, a bad one.

ANOTHER contest, however, awaits us, not less than that in which we have been before engaged, and which you immediately announce, concerning the causes of divination, "whether a God, an angel, or a daemon, or some other power, is present in manifestations, or divinations, or certain other sacred energies." But our reply to your question is simply this, that it is not possible for any thing to be performed in a manner adapted to sacred concerns in divine works, without the presence of some one of the more excellent natures, as inspecting and giving completion to the sacred energy. And where the felicitous operations are perfect, sufficient to themselves, and unindigent, of these the Gods are the leaders. but where they are media, and in a small degree fall short (164) of the extremes, they have angels as the powers that perfect and unfold them into light. And it is the province of daemons to effect those operations which rank as the last. But the right performance of actions which are effected in a divine manner, is entirely to be ascribed to some one of the more excellent natures. For since it is not possible to speak rightly about the Gods without the Gods, much less can any one perform works which are of an equal dignity with divinity, and obtain the foreknowledge of every thing without [the inspiring influence of] the Gods. For the human race is imbecile, and of small estimation, sees but a little, and possesses a connascent nothingness ; and the only remedy of its inherent error, perturbation, and unstable mutation, is its participation, as much as possible, of a certain portion of divine light. But he who excludes this, does the same thing as those who attempt to produce soul from things inanimate, or to generate intellect from things unintelligent. For without the cooperation of a cause, he constitutes divine works from things which are not divine.

Let it be granted, therefore, that a God, a daemon, or an angel, gives completion to more excellent works, yet we must not on this account admit what you adduce as a thing acknowledged (165) , "that they affect these things, in consequence of being drawn through us by the necessities with which invocation is attended." For divinity is superior to necessity, and this is likewise the case with all the choir of more excellent natures that is suspended from him. Nor is he alone exempt from the necessity which is introduced by men, but also from that which comprehends in itself the world ; because it is not the province of an immaterial nature, and which does not receive any adventitious order, to be subservient to any necessity introduced from any thing else. And in the next place, invocation, and the things performed by a scientific operator, accede and are conjoined to more excellent natures through similitude and alliance, and do not accomplish their energies through violence. Hence, the effects which are seen to take place in diviners, do not happen as you think, from the scientific theurgist being passively affected ; nor is divination thus effected through necessity, passion preoccupying the predictor ; for these things are foreign from, and incongruous to, the essence of more excellent natures.

BUT neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument,* nor does he who invokes operate through him who prophesies ; for to assert these things is impious. And it is much more true to say, that God is all things, is able to effect all things, and that he fills all things with himself, and is alone worthy of sedulous attention, † esteem, the energy of reason, and (167) felicitous honour; that which is human being vile, of no account, and ludicrous, when compared with that which is divine. Hence I laugh, when I hear it said, that divinity is spontaneously present with certain persons or things, (168) either through the period of generation, or through other causes. For thus that which is unbegotten will no longer be more excellent, if it is led by the period of generation ; nor will it be primarily the cause of all things, if it is coarranged with certain things, according to other causes. These assertions, therefore, are unworthy of the conceptions which we should frame of' the Gods, and foreign from the works which are effected in theurgy.* But an investigation of this kind suffers the same things the multitude suffer, about the fabrication of the universe and providence. For not being able to learn what the mode is in which these are effected, and refusing to ascribe human cares and reasonings to the Gods, they wholly abolish the providential and fabricative energy of divinity. As, therefore, we are accustomed to answer these, that the divine mode of production and providential inspection is very different from that which is human, and which it is not proper wholly to reject through (169) ignorance, as if it had not from the first any subsistence; thus, also, it may be justly contended against you, that all prediction, and the performance of divine works, are the works of the Gods, as they are not effected through other and these human causes, but through such as are alone known to the Gods

* (pg. 166) Gale, in his translation, has totally mistaken the meaning of the original in this place, and it is not unusual with him to do so. For the original is αλλ' ουδε ως οργανον τι μεσον εσι το των κρειττονων αιτιον, και δρα δια του θεσπιζοντος ο καλων. This he thus translates : "Sed neque dicendum est fatidicum animum esse instrumentum intermedium divinorum, sacerdotem vero invocantem esse tanquam efficientem causam." In consequence, also, of this mistake, he erroneously conceives that Iamblichus dissents from himself.

† (pg. 166) God is all things causally, and is able to effect all things. He likewise does produce all things, yet not by himself alone, but in conjunction with those divine powers which continually germinate, as it were, from him, as from a perennial root. Not that lie is in want of these powers to the efficacy of his productive energy, but the universe requires their cooperation, in order to the distinct subsistence of its various parts and different forms. For as the essence of the first cause, if it be lawful so to speak, is full of deity, his immediate energy must be deific, and his first progeny must be Gods. But as he is ineffable and superessential, all things proceed from him ineffably and superessentially. For progression, are conformable to the characteristics of the natures from which they proceed. Hence the cooperation, energy of his first progeny is necessary to the evolution of things into effable, essential, and distinct subsistence. The supreme God, therefore, is, as Iamblichus justly observes, alone worthy of sedulous attention, esteem, the energy of reason, and felicitous honour ; but this is not to the exclusion of paying appropriate attention and honour to other powers that are subordinate to him, who largely participate of his divinity, and are more or less allied to him. For in reverencing and paying attention to these appropriately, we also attend to and reverence him. For that which we sedulously attend to, honour, and esteem in them, is that alone which is of a deified nature, and is therefore a portion, as it were, of the ineffable principle of all things.
Gale, from not understanding this, exclaims, "if these things are true, (viz. that God is alone worthy of sedulous attention, &c.) as they are, indeed, most true, to what purpose, O Iamblichus, is that mighty study and labour about demons and other spirits?" But the answer to this, by regarding what has been above said, is easy. For mighty study and labour about these intermediate powers is necessary, in order to our union with their invisible cause. For as we are but the dregs of the rational nature, and the first principle of things is something so transcendent as to be even beyond essence, it is impossible that we should be united to him without media ; viz. without the Gods, and their perpetual attendants, who are on this account the true saviours of souls. For in a union with the, supreme deity our true salvation consists.

* (pg. 168) For these conceptions and these works teach us, that in reality we, through sacred operations, approach to divinity, but that divinity does not draw near to us. Hence Proclus in Alcibiad. εν ταις κλησεσι, και εν ταις αυτοψιαις προσιεναι πως μηιν φαινεται το θειον, ημων επανατεινομενων επ' αυτο. i. e. "In invocations of the Gods, and when they are clearly seen, divinity, in a certain respect, appears to approach to us, though it is we that are extended to him."

OMITTING, therefore, these things, we may reasonably adduce a second cause, assigned by you, of the above mentioned particulars : viz. "that the soul says and imagines these things, and that they are the passions of it, excited from small incentives." Neither, however, does nature possess these passions, nor does reason admit them. For every thing which is generated is generated from a certain cause, and that which is of a kindred nature derives its completion from a kindred nature. But a divine work is neither casual, for a thing of this kind is without a cause, and is not entirely arranged, nor is it produced by a human cause. For this is a thing foreign and subordinate ; but that which is more perfect cannot be produced from the imperfect. All works, (170) therefore, which have a similitude to divinity germinate from a divine cause. For the human soul is contained by one form, and is on all sides darkened by body, which he who denominates the river of Negligence, or the water of Oblivion, or ignorance and delirium,* or a (171) bond through passions,* or the privation of life, or some other evil, will not by such appellations sufficiently express its turpitude. How, therefore, is it possible that the soul, which is detained by so many evils, can ever become sufficient to an energy of this kind? It is, indeed, by no means reasonable to suppose that she can. For if at any time we appear to be capable of effecting this, it is alone through participating of, and being illuminated by, the Gods, that we enjoy the divine energy. Hence the soul does not participate of divine works, so far as she possesses her own proper virtue and wisdom ; though if works of this kind pertained to the soul, every soul would perform them, or that soul alone which possessed its proper perfection. Now, however, neither of these is sufficiently prepared for this purpose; but even the perfect soul is imperfect as with reference to divine energy. The theurgic energy, (172) therefore, is a different thing, and the felicitous accomplishment of divine works is imparted by the Gods alone. For if this were not the case, the worship of the Gods would not, in short, be requisite, but divine goods might be present with us from ourselves, without the exercise of religion. If, therefore, these opinions are insane and stupid, it is proper to abandon an hypothesis of this kind, as not affording a cause which deserves to be mentioned of the accomplishment of divine works.

* (pg. 170) Gale, in his note on these words, after having observed that Porphyry says, that ignorance, darkness, and folly attend the soul in its lapse into body ; and that, according to Servius, the soul, when it begins to descend into body, drinks of folly and oblivion, quotes also Irenaeus (lib. ii. c. 59), who makes the following stupid remark: "Souls entering into this life [it is said] drink of oblivion, before they enter into bodies, from the daemon who is above this ingress. But whence do you know this, O Plato, since your soul also is now in body ? For if you remember the daemon, the cup, and the entrance, it is likewise requisite that you should know the rest." To this it is easy to reply, that a soul purified and enlightened by philosophy, like that of Plato, is able to recognise many things pertaining to its preexistent state, even while in the present body, in consequence of partially emerging from corporeal darkness and oblivion ; but that it is not capable of knowing every thing distixclly, till it is perfectly liberated from the delirium of the body. And Gale, no less sillily, adds, "respondebunt Platonici haec omnia cognovisse Platonem ex narratione, quae circumferebatur de Ere Armenio, qui Lethes aquam non biberat. i. e. "The Platonists will answer that Plato knew all these thin ;s from the narration of the Armenian Erus [in the Republic] who did not drink of the water of Lethe." For Plato did not obtain this knowledge from any historical narration, but from possessing in a transcendent degree the cathartic and theoretic virtues, and from energizing enthusiastically (or according to a divinely inspired energy) through the latter of these virtues.

* (pg. 171) Agreeably to this, Porphyry says in his Αφορμαι προς τα νοετα, or Auxiliaries to Intelligibles, ψυχη καταδειται προς σωμα, τῃ επισροφη τῃ προς τα παθη τα απ' αυτου. ------ And ψσυχη εδησεν εαυτην εν τῳ σωματι. i. e. "The soul is bound to the body, by a conversion to the passions arising from her union with it." And, "the soul binds herself in the body." Philolaus also says, that the ancient theologists and prophets asserted, ως δια τινας τιμωριας α ψυχα τῳ σωματι συνεζευκται, και καθαπερ εν σαματι τουτῳ τεθαπται,
"that the soul is conjoined to the body, on account of certain punishments, and that it is buried in it as in a sepulchre."

Gale adds, "Quaero autem quid velit Iamblichus per αμφοιν? Opinor, ψυχην et την αξωθεν θειαν επιπνοιαν. Non facile evincet επιπνοιαν esse αιδιον τι, utpote quae sit transiens dei actio." i. e. "I ask what Iamblichus means by both. I think the soul and divine inspiration externally derived. But he will not easily prove that inspiration is something eternal, because it is a transient energy of God." Gale is right in his conjecture, that Iamblichus by the word both in this place, means the soul and divine inspiration externally derived ; for it can admit of no other meaning ; but when he adds, that inspiration cannot be something eternal, because it is a transient energy of divinity, he shows himself to be as bad a theologist as he is a philosopher. For God being an eternal, or rather a supereternal nature, his energies have nothing to do with time and its transitive progressions, but are stably simultaneous ; so that transition does not exist in his inspiring influence, but in the recipients of it, these being of a temporal and mutable nature. Hence it is just as absurd to call any energy of divinity transient, as it would be to say that the light of the sun is transient, because it shines through diaphanous, but not through opaque, substances.

* (pg. 193) Hippocrates was of opinion that physicians ought to be skilled in astronomy. And Galen derides those physicians who deny that astronomy is necessary to their art. See his treatise entitled Si quis sit Medicus eundem esse philosophum. And in lib. viii. cap. 20, of his treatise De Ingenio Sanitatis, he calls physicians that are ignorant of astronomy homicides. But by astronomy here, both Hippocrates and Galen intended to signify what is now called astrology. Roger Bacon also, in his Epistle to Pope Clement, says, "Opera quae fiunt hic inferius, variantur secundum diversitatem coelestium constellationum, ut opera medicinae et alkimiae." i. e. "The works which are performed in these inferior realms are varied according to the diversity of the celestial constellations, as, for instance, the works of medicine and alchemy." If, however, as Galen says, and doubtless with great truth, physicians that are ignorant of this are homicides, how numerous must the medical homicides be of the present age!

* (pg. 204) According to Proclus, in Alcibiad. Prior. there are three orders of daemons, the first of which are more intellectual, the second are of a more rational nature, and the third, of which Iamblichus is now speaking, are various, more irrational, and more material.

* (pg. 206) And these irrational spirits, so far as they contribute to wholes, are more excellent than we are, though through being irrational they are inferior to us.

* (pg. 210) See the justice of providence in this respect most admirably defended by Plotinus, in the first of his treatises on providence, which treatise forms one of the five books of Plotinus translated by me, in 8vo. 1794.

* (pg. 211) In the original, την ιδιαν ψυχης αυτοπραγιαν, which Gale very inadequately translates proprium animae officum.

* (pg. 213) See my translation of Proclus on the Subsistence of Evil, at the end of my translation of his six books on the Theology of Plato.

* (pg. 217) Sec cap. 40, 41, 12, of Ennead iv. lib. iv. of Plotinus, from which the doctrine of this chapter is derived.

* (pg. 219) Agreeably to this, Plotinus, also, in Ennead iv. lib. iv. cap. 3Q, παν τουτο το εν, και ως ζωον εν· ζωον τε οντος, και εις εν τελουντος, ουδεν ουτω πορρω τοπου ως μη εγγυς ειναι τῃ του ενος ζωον προς το συμπαθειν φυσει. i.e. "This universe is one, and is as one animal. But being an animal and completely effecting one thing, nothing in it is so distant in place as not to be near to the nature of the one animal, on account of its sympathy with the whole of itself."

* (pg. 220) This art is no other than magic, of which the following account, from a very rare Greek manuscript of Psellus, On Demons according to the Dogmas of the Greeks, will, I doubt not, be acceptable to the reader, as it illustrates what is here said by Iamblichus, and shows that magic is not an empty name, but possesses a real power, though at present this art seems to be totally lost. Ficinus published some extracts from this manuscript in Latin ; but Gale does not appear to have had it in his possession. Η γοητεια δε εστι τεχνη τις περι τους ενυλους και χθονιους δαιμονας φαντασιοσκοπουσα τοις εποπταις τα τουτων ειδωλα, και τους μεν ωσπερ εζ αδου αναγουσα, τους δε υψοθεν καταγουσα, και τουτους κακωτικους, και ειδωλα αττα υφιστησι φαντασματα τοις θεωποις των τουτων, και τοις μεν ρευματα τινα εκειθεν κυμαινοντα επαφιησι· τοις δε δεσμων ανεσεις και πρυφας, και χαριτας επαγγελλεται. επαγεται δε τας τοιαυτας δυναμεις, και ασμασι και επασμασιν. η δε μαγεια πουδυναμον το χρεμα τοις Ελλησιν εδοξε. μεριδα γουν ειναι ταυτην φασιν εσχατην της ιεατικης επιστημης. ανιχνευουσα γαρ των υπο την σεληνην παντων την τε ουσαν και φυσιν, καιδυναμιν και ποιοτηρα. λεγω δε στοιχειων και των τουτων μεριδων, ζωων, παντοδαπων φυτων, και των εντευθεν καρπων, λιθων, βοτανων, και απλως ειπειν, παντος πραγματος, υποστασιν τε και δυναμιν. εντευθεν αρα τα εαυτης επγαζεται. αγαλματα τε υφιστησιν υγειας περιποιητικα, και σχηματα ποιειται παντοδαπα· και νοσοποια δεμιουργηματα ετερα. και αετοι μεν, και δρακοντες, βιωσιμοι αυτοις προς υγειαν υποθεσις· αιλουροι δε και κυνες, και κορακες αγρυπνητικα συμβολα. κηρος δε και πηλος εις τας των μοριων συμπασεις παραλαμβανονται. φανταζει δε πολλακις, και πυρος ουρανιου ενδοσεις, και διαμειδιωσι επι τουτων αγαλματα· πυρί δε αυτοματῳ λαμπαδες αναπτονται. i. e. "Goeteia, or witchcraft, is a certain art respecting material and terrestrial daemons, whose images it causes to become visible to the spectators of this art. And some of these daemons it leads up, as it were from Hades, but others it draws down from on high ; and these, too, such as are of an evil species. This art, therefore, causes certain phantastic images to appear before the spectators. And before the eyes of some, indeed, it pours exuberant streams ; but to others it promises freedom from bonds, delicacies, and favours. They draw down, too, powers of this kind by songs and incantations. But magic, according to the Greeks, is a thing of a very powerful nature. For they say that this forms the last part of the sacerdotal science. Magic, indeed, investigates the nature, power, and quality of every thing sublunary; of the elements, and their parts, of animals, all various plants and their fruits, of stones, and herbs: and in short, it explores the essence and power of every thing. From hence, therefore, it produces its effects. And it forms statues which procure health, makes all various figures, and things which become the instruments of disease. It asserts, too, that eagles and dragons contribute to health ; but that cats, dogs, and crows are symbols of vigilance, to which, therefore, they contribute. But for the fashioning of certain parts wax and clay are used. Often, too, celestial fire is made to appear through magic ; and then statues laugh, and lamps are spontaneously enkindled."
This curious passage throws light on the following extract from the first book of the Metaphorsis of Apuleius : "Magico susurranime, amnes agiles reverti, mare pigrum colligari, ventos inanimes expirare, solem inhiberi, lunam despumari, stellas evelli, diem tolli, noctem teneri." i. e. "By magical incantation rapid rivers may be made to run back to their fountains, the sea be congealed, winds become destitute of spirit, the sun be held back in his course, the moon be forced to scatter her foam, the stars be torn from their orbits, the day be taken away, and the night be detained." For it may be inferred from Psellus, that witches formerly were able to cause the appearance of all this to take place. It must also be observed, that this MS. of Psellus On Demons forms no part of his treatise On the Energy of Daemons, published by Gaulminus ; for it never was published.

* (pg. 226) Hence Iamblichus (apud Stob. Eclog. Phys. p. 114), says, Ουχ η εστι πασων ψυχων κοινωνια προς τα σωματα, αλλ' η μεν ολη ωσπερ Πλωτινῳ δοκει, προσιον εαυτῃ το σωμα εχει εν εαυτῃ, αλλ' ουκ αυτη προσεισι τῳ σωματι, ουδε περιεχεται υπ' αυτου. αι δε μερισται προσερχονται τοις σωμασι, και των σωματων γιγνονται. i. e. "There is not the same communion of all souls with bodies ; but the soul which ranks as a whole (as it also appeared to Plotinus), approaching to itself, contains body in itself, but does not itself approach to body, nor is comprehended by it. Partible souls, however, accede to bodies, and give themselves up to them."
Conformably to this Porphyry also, in his Αφορμαι προς τα νοητα, No. 30, says, "No whole and perfect essence is converted to its own progeny ; but all perfect natures are led back to the causes by which they were generated, even as far as to the mundane body. For this body, being perfect, is elevated to the mundane soul which is intellectual, and through this is circularly moved. But the soul of this body is elevated to intellect, and intellect to that which is first. All things, therefore, extend themselves to this, beginning from that which is last, according to the peculiar ability of each. But the reduction to that which is first is either proximate or remote. Hence these are not only said to aspire after divinity, but also to enjoy him as far as they are able. But in partial natures, and which are able to verge to many things, a conversion to their progeny belongs. Hence in these guilt, in these disgraceful perfidy, is found. Matter, therefore, defiles these, because they decline to it, at the same time that they possess the power of converting themselves to a divine nature."

* (pg. 228) Iamblichus here alludes to the excellent treatise of Porphyry, περι της των εμψυχωυ αποχησ, On Abstinence from animal Food, from which work the English reader will find several admirable extracts in one of the Introductory Dissertations prefixed to my translation of Proclus on Euclid.

* (pg. 235) The number sixty is no less manifest in the crocodile than in the sun. For according to Aristotle (in Hist. Anim. lib. v.) the crocodile brings forth sixty eggs of a white colour and sits on them for sixty days.

* (pg. 236) "The Egyptians," says Horapollo, lib. i. "wishing to signify the moon, paint a cynocephalus, because this animal is variously affected by the course of the moon."

‡ (pg. 236) With the Egyptians many animals were sacred ; for the worship of which the following admirable apology is made by Plutarch in his treatise of Isis and Osiris :
"It now remains that we should speak of the utility of these animals to man, and of their symbolical meaning ; some of them partaking of one of these only, but many of them of both. It is evident, therefore, that the Egyptians worshiped the ox, the sheep, and the ichneumon, on account of their use and benefit, as the Lemnians did larks, for discovering the eggs of caterpillars and breaking them; and the Thessalians storks, because, as their land produced abundance of serpents, the storks destroyed all of them as soon as they appeared. Hence, also, they enacted a law, that whoever killed a stork should be banished. But the Egyptians honoured the asp, the weasel, and the beetle, in consequence of observing in them certain dark resemblances of the power of the Gods, like that of the sun in drops of water. For at present, many believe and assert that the weasel engenders by the ear, and brings forth by the mouth, being thus an image of the generation of reason [or the productive principle of things]. But the genus of beetles has no female ; and all the males emit their sperm into a sphericle piece of earth, which they roll about, thrusting it backwards with their hind feet, while they themselves move forward; just as the sun appears to revolve in a direction contrary to that of the heavens, in consequence of moving from west to east. They also assimilated the asp to a star, as being exempt from old age, and performing its motions, unassisted by organs, with agility and ease. Nor was the crocodile honoured by them without a probable cause; but is said to have been considered by them as a resemblance of divinity, as being the only animal that is without a tongue. For the divine reason is unindigent of voice, and proceeding through a silent path, and accompanied with* justice, conducts mortal affairs according to it. They also say it is the only animal living in water that has the sight of its eyes covered with a thin and transparent film, which descends from his forehead, so that he sees without being seen, which is likewise the case with the first God. But in whatever place the female crocodile may lay her eggs, this may with certainty be concluded to be the boundary of the increase of the Nile. For not being able to lay their eggs in the water, and fearing to lay them far from it, they have such an accurate presensation of futurity, that though they enjoy the benefit of the river in its access, during the time of their laying and hatching, yet they preserve their eggs dry and untouched by the water. They also lay Sixty eggs, are the same number of days in hatching them, and those that are the longest lived among them live just so many years, which number is the first of the measures employed by those who are conversant with the heavenly bodies.
"Moreover, of those animals that were honoured for both reasons, we have before spoken of the dog. But the ibis, killing indeed all deadly reptiles, was the first that taught men the use of medical evacuation, in consequence of observing that she is after this manner washed and purified by herself. Those priests, also, that are most attentive to the laws of sacred rites, when they consecrate water for lustration, fetch it from that place where the ibis had been drinking ; for she will neither drink nor come near unwholesome or infected water; but with the distance of her feet from each other and her bill she makes an equilateral triangle. Farther still, the variety and mixture of her black wings about the white represents the moon when she is gibbous.
"We ought not, however, to wonder if the Egyptians love such slender similitudes, since the Greeks also, both in their pictures and statues, employ many such like resemblances of the Gods. Thus in Crete there was a statue of Jupiter without ears. For it is fit that he who is the ruler and lord of all things should hear no one.* Phidias also placed a dragon by the statue of Minerva, and a snail by that of Venus at Elis, to show that virgins require a guard, and that keeping at home and silence become married women. But the trident of Neptune is a symbol of the third region of the world, which the sea possesses, having an arrangement after the heavens and the air. Hence, also, they thus denominated Amphitrite and the Tritons. The Pythagoreans, likewise, adorned numbers and figures with the appellations of the Gods. For they called the equilateral triangle, Minerva Coryphagenes, or begotten from the summit, and Tritogeneia because it is divided by three perpendiculars drawn from the three angles. But they called the one Apollo, being persuaded to this by the obvious meaning of the word Apollo [which signifies a privation of multitude] and by the simplicity of the monad †. The duad they denominated strife and audacity, and the triad justice. For since injuring and being injured are two extremes subsisting according to excess and defect, justice, through equality, has a situation in the middle. But what is called the tetractys, being the number 36, was, as is reported, their greatest oath, and was denominated the world. For this number is formed from the composition of the four first even and the four first odd numbers, collected into one sum.* If, therefore, the most approved of the philosophers did not think it proper to neglect or despise any occult signification of a divine nature when they perceived it even in things which are inanimate and incorporeal, it appears to me that they, in a still greater degree, venerated those peculiarities depending on manners which they saw in such natures as had sense, and were endued with soul, with passion, and ethical habits. We must embrace, therefore, not those who honour these things, but those who reverence divinity through these, as through most clear mirrors, and which are produced by nature, in a becoming manner, conceiving them to be the instruments or the art of the God by whom all things are perpetually adorned. But we ought to think that no inanimate being can be more excellent than one that is animated, nor an insensible than a sensitive being, not even though someone should collect together all the gold and emeralds in the universe. For the divinity is not ingenerated either in colours, or figures, or smoothness ; but such things as neither ever did, nor are naturally adapted to participate of life, have an allotment more ignoble than that of dead bodies. But the nature which lives and sees, and has the principle of motion from itself, and a knowledge of things appropriate and foreign to its being, has certainly derived an efflux and portion of that wisdom which, as Heraclitus says, considers how both itself and the universe is governed. Hence the divinity is not worse represented in these animals than in the workmanships of copper and stone, which in a similar manner suffer corruption and decay, but are naturally deprived of all sense and consciousness. This then I consider as the best defence that can be given of the adoration of animals by the Egyptians."

* (note to note on pg. 236) Instead of και δικησ, I read και μετα δικησ.

* (pg. 245) It is well observed by Ficinus, in lib. i. Ennead. ii. Plotin. "that the fire which is enkindled by us is more similar to the heavens than other terrestrial substances. Hence it participates of light, which is something incorporeal, is the most powerful of all things, is as it were vital, is perpetually moved, divides all things, without being itself divided, absorbs all things in itself, and avoids any foreign mixture : and lastly, when the fuel of it is consumed, it suddenly flies back again to the celestial fire, which is every where latent."