lAMBLICHUS

ON

Cfie ^p0tette0
OF

EGYPTIANS,

THE

AND

CHALDEANS,

TBANSLATED

FBOM

ASSYRIANS.

GREEK

THE

BY

THOMAS

ircpi

TAYLOR.

^"MV.

FLUTABOH.

fteornK euitim.

LONDON:

BERTRAM
77 CHARING

D
CROSS

ROAD,

E
W.C.

AND

REEVES
5 WBLUNQTOK

AND

TURNER,
STREET,

MDCOOXOV.

STRAND.

L,

G-Ji

LSff,f\

HARVARD

CUSSICAi

UKIYEVSmr

0"PART"iHT

ADVERTISEMENT.

translations

various

The
Thomas

zealous

more

science, have

occult

and

expensive
This

is
be

it cannot

been,

they

the
the

satisfied
world.

It

fervent

and

day
The
can

possible
to

disciple,the

the
for

the

antique
the

most

dim

sophers
philohave

conceive
and

time

translator, and

age,

when

the

nor

or

totle
Arisis it
shall

men

them.

reverence

had

interest

possess

with

miss
dis-

to

ancient
which

to

which

"progress,"
of

be

desire

philosophy

notions

grow

study

hardly

who

of

that

or

of Socrates, Plato, and

names

never

to

of

longer

no

obtain

can

those

modem

antiquated

as

value.

by

speculations

to

superseded,

possible,even
in

power

writings have

his

spiritual needs

believer

the

regret, inasmuch

They

systems

is not

the

their

loss

without-

understand

be

to

value.

without

are

that

affirmed

within

for

scarce

so

collectors

matter

likely

are

or

neglected

cease

only

the

by

philosophy

become

now

it is

that

ancient

comparatively wealthy

them.
as

of

students

and

of

still in request

Taylor, though

of

originalworks

and

As

expounder

the

of

these and of other sages of

Taylordeserves

to be

and

Thomas
antiquity,

held in honour

it would

be

unknown

his labours remained

and

membrance,
re-

misfortune if

because

of the

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

of

author.

It

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

success

has

been

publishedat

styleand

handsome

printed in
a

moderate

pricein

order that it may be regardedas a desirable

addition to the scholar'slibrary,
while yet it
will not

tax

severelythe

say that this

of pages, type,and

necessary to
number

reprintis,in

or

additions have

size,

edition,
original

first printed
in 1821.

was

only

generalget-up,an

almost exact facsimile of the

which

of the not

For the rest it is

wealthystudent.

too

means

been

made

No
in

tions
alteraor

to

text, as it is thoughtthat those

original
for Taylor's
care
writingswill preferto

the
who
have

them

in

Should
integrity.

their

it be

however, to continue the series

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

found
it
an

of him, and

writings.
May, 18d5.

criticalestimate of his

INTRODUCTION.

It appears

to

that

me

of persons

of

worth, the lovers

of ancient

it is

from

the

prophets
the

of the

; and

the

the

contained

doctrines

originated
known

to

fix"m

the

of their

the

pillars of

in

which

it,

and

of

some

pillars,were
Plato, and

phUosophy

profoundly theological,and

vigour and

of

dogmas

of the

are

conciseness

the

latter, because

sources

ancient

the

derived

ancient

the

mysteries of

lovers

Chaldeans,

Hermaic

by Pythagoras

the

information

Egyptians,
and

and

cause
invaluable, be-

of the

men

inestimable

religion. To
be

replete with

Assyrians,

Hermes

and

present work

of

antiquity

it must

wise

be

tions
descrip-

two

are

the

to

philosophy

of these

former

whom

considered

be

must

by

there

; and

elegance

of

others

unfold

religionwith

of diction, and

were

an
an

the

able
admir-

ble
inimita-

conception.

To

VUl

which

also may

be added,

the

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

Greeks

to

be

as

no

less scientific

sublime.

In the firstplace,
this

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

ix

does not,
it with

fitto enumerate

think
therefore,
triad*

of

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

or

order

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

Kat

L
votf/"os^

In like

e.

the

manner

produces immediately from

and at
intelligible,

the

same

extremity of this order

itself the

intellectual

triad,

and

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

Saturn,Rhea^

And
of

the extremity of the liberated

progeny

of the most
the

with
in

one

shines

of

all

Chaldean

"V

Plato.

theology.

monad

every

is the

is desirous

translation of

of

which

is the

formity
perfectcon-

hence

And

oracles,''In

in

world

it is said
a

apx"i), I
being fully convinced

Produs

on

triad

rulingprinciple**

KOcrfUf^ Xafivti
rpias lys ftovas

reader, who
this,to my

which

theory,too,
science,is

consummate

Chaldean

forth,of

(HavTi yap
the

the

This

Gods.

triad of mundane

the monad

order becomes

the

refer
of

Theology of

its subsistence

the

as

objectof desire

to all

things desire good.

all

At

beings.

For

the

time, however, it asserts that these

same

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

to the first itself.

of this most

as

the result

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

supreme,

assert

Hence,

venerable

something

things,it considers

of its relation
this

as

other

to

preeminently its

that it is the principle

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

multitude, but should

from
one

monad

principleof
The

summit,

be collected
and

as

all

principles.

scientific

which

reasoning from

which

into

is the

this

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

XI

necessary

that

progressionof beings

the

should

be continued, and

should

intervene

that

either in

vacuum

no

or
incorporeal

It is also necessary that

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

should
producingprinciple

and

of the

number

viz. nature,
that

order with

same

natural

intellectan

intellectual number.

possesses

must

its progeny

generates that which

from

if

of

form

far
progressions,

For

generating,
dissimilars,
every

power

deliver its own

to
peculiarity

to

itself,

soulyone

number;

generatessimilars priorto

it

rate
gene-

psychical{i.e. belonging to soul);

is

whatever

cause

necessary

and

teristic
charac-

; and

fore
be-

ence
gives subsist-

distant

its nature, it must

and

rate
sepa-

constitute

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

It is,therefore,necessary

from

these

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

there

is

one

xu

by unity,and
thingsallied to
other

no

are

According

number

its cause;

than

the

most

of all

and these natures

the Gods.

this

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

to

deities.

too, is the leader

extends

from

which, while
time

Each
of

of these
a

series which

itself to the last of

it

and
things,

proceeds from, at

abides in, and

returns

nads,
mo-

the

same

to, its leader.

and all their proprinciples,

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

And

all these

XIU

being:

all intellects emanate

intellect ; all souls from

natures

blossom

from

one

one

from

first

one

first sonl ; all

firstnature

; and

all bodies

proceed from the vital and lumiall

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

other

works

grand and

in which

this and

many

important dogmas

can

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

Viz. The

XIV

alone

be

ancients

found

; and

has been

the

attacked

theology of
with

the

all the insane

fury of ecclesiastical zeal,and all the

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

assertion

one

God,

and

in all the earth,that there is

king and father of all things,

of God, rulingtogether
Gods, sons

the

many
with

him.

This the Greek

says, and

XV

Barbarian

the

continent,and

dwells

he who

the unwise.

the wise and

far

as

to

near

others/'
The

and

some,

of the

the sea,

near

And

to the utmost

as

there also there

ocean,

inhabitant

says, the

if you
shores

ceed
pro-

of the

Gods, risingvery

are

settingvery

to

near

deification,
however,

of dead

men,

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

the

and
no

instances

Numerous

might

be adduced, but

this purpose,

writingsof
goricVerses,t and
iSots av

Eva

truth

of this

I shall mention

for

unexceptionablewitnesses,
Plato, the Golden Pytha-

as

the

of the

the Treatise

of Plutarch

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

his

yjj

icai

Princ

DiogenesLaertius says of Pythagoras,that he charged

not to give equaldegreesof honour
to the Gods
disciples

and

"

heroes.

Herodotus

(in Euterpe) says

Hercules
theyworshiped

That

and
deity,
and

waa-a

wavTCDV

Edit

"v

so

so

two

ways,

to him;
theysacrificed

theycelebrated his memory.

and

of

one

the

as

another

Isocrates

Greeks,
immortal

an

as

Hero,

(Encom.

He-

XVI

Osiris.

Isis and

on

All the works

the honours

between
len.)distinguishes

when

he

speaksof

is

where

said^That

it is

thai wMch

yet

nor

from

taken

Triopium^and

of

statue

the

statue

of

of their

some

the Gods,

that

In

them.

observed
them

be offered to

and

of time
But

other.
a

upa

it

in

was

the

festival days in honour

to

be

in

honour

as

deities.

the

of the

The

and

the

whereinsoever

laws

and

Muses,

second

the

confratermty

of it

The

first

sacrifices to
third

and

which

family; between

them,

between

kept, and

with

of deities,they showed

that

of

keep

to

year

heroes of the

of the

honour

dvti"
hy
inscription
Epicteta^extant in

that
of Inscriptions,

established for that purpose

to be

0v3e

give heroical honours to

inscriptionat Venice, we find three

noble

days appointedevery
day

mortal

of a

the

seems

family^and

own

up in his temple at
itself by Sirmondus ;

to

to

Atti-

Herodes

to

proper

was

tinction
dis-

in the Greek

neither the honour

families
particular

of

power

set

Gods,

the

But

she had

Collection

the

Helena.

was

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

Grreek in

of heroes and

wife
Regilla,

thinks^which

Salmasius

as

and

Plato,

position,

fiillj
expressedthan

more

the

inscription
upon
cus^

Menelaus

where

no

of this

the truth

indeed, evince

of

difference

by

the

days in
honour
the

preference
given to
that
there
difference
lay,

tance
dis-

the
was

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

Halicamass.
Gods

Antiq.Rom.

to

worshipedwith
call the

Genii

TifMSf the

those, ras
the lower

Heathens

lib. ii. p.

witness,whose
our

ancestors,

second honours

next

to

call,
says he, the

altars

and
sacrifices;

common

of

696.

temples and

our

family has

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

'

irpooTiKovcras rt/Aas, the due honours that belongto

dasmons,)From which we take notice, that the

did

not

givingto the lowest

confound

objectthe

all
same

degreesof
which

divine

worship,

they supposed to

XVll

but

this is

Laws.

maDifest
particularly

The

immortal

Golden

Gods

be

from

his

that

the

order

verses

honoured

they

as
first,

disposed by law : afterwards the illustrious Heroes, underVuch

the
appellation
are

author

of the

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

the

of mankind.

rest

Gods

they

as

Hierocles

daemons

not

excellent
to honour

rank

in which

Creator; for

divine

their

with

it

due

to

the Heathens
Answer

513;"c.

to

of divine

were
a

book

not

to

entitled

also to

honour

may

be,

as

the Gods

according
they are placed by
is confounding the

worshipwill
blame

ings
be-

to

the

excuse

for it"

Catholics

no

is thus

Pythagoric

the supreme
the celestialdeities,
or

if the distinction

as

but

they

actingdirectlycontrary to
be

them

nature, and

the human

as

demiurgus and

this is to honour

however

Gods, is
their

them

reverence

only superiorto man,

and
angels. Hence,

not

the

to honour

disposed by law, is,as

are

arranged by

father ; and

to the

But

observes, to

they are

men,

verses

See

God.
from

So that

idolatry^

Stillingfleet's

Idolaters^
p. 510,

XVUl

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

shows

the

impiety of worshipingmen

as

Gods*
''So

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

says

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

did

believe

not

be

to

We

God.

have

storyto this purpose in Arrian

ander
AlexCurtiusJconcerningCallisthenes.

remarkable
and

arrivingat

that

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

as

or

Cleo the

Sicilian,
as

Curtius

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

vehemently opposed it,a^ that which

would confoundthe difference
of hwrrmn and
thenes

in

See
the

the extracts
Introduction

Theology of
t Answer

Arrian.

Plutarch,in which

from
to

mj

translation of

this is
Proclus

shown,
on

Plato.
to Catholics

de

no

Exped.Alex.

Idolaters. Lond.
1. iv. et Curt

1676. p.

lib. viii.

211

the

XIX

worship,which

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

divine

had

been

would

not

suffer any

royaldignityby the votes of

much
more
justlymay the Gods
his

any

man

And

to take

it appears

to usurp

man

their honours

men

disdain

how
for

to himself.

by Plutarch,*

that

the

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

thought it a

among

them

and

mean

in divine

base

adoration.

There-

fore,says he, when Pelopidasand Ismenias

sent to Artaxerxes, Pelopidasdid nowere
thing

unworthy, but Ismenias let fall his

ring to the ground, and stoopingfor that,
was
thought to make his adoration ; which
"

Vit. Artaxerx.

iElian. Var.

Hist. lib. i. c. 21.

C

XX

altogetheras good a shift as t"e Jesuits

advisingthe crucifix to be held in the mandarin's hands while they made their adorations in the Heathen
temples in China.
also refused
Oonon*
to make his adoration,
to his dJty
Isocratest
a
as
disgrace
; and
for doing it,because
the Persians
accuses
herein theyshowed that theydespised
the Gods
rather than men, by prostituting
their honours
mentions
to their princes. Herodotus
Sperwas

chies

and

could

Bulis, who

not

with

the

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

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

also,in his Treatise

World, says, ''It is
suppose

that

and

on

not

the

Gods

and

the

unreasonable

to

unpiety is a speciesof punishment,

that those who

have

had

"

Justin, lib. vi.

t Panegyr.

Lib. vii

"

know-

Lib. vi. cap. iii.

XXI

ledge of
in

will

the Gods, and

another

life

yet despisedthem,
be deprived of this

knowledge- And it is requisiteto make

the punifi^mentof those who have honoured
their kings as Gods to consist in being expelled
the Gods/'

from
When
first

the ineffable

God,

which

transcendencyof the
considered

was

the

as

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

subsistence, and
that these in
natures

into
*

Kat

yvoKTas
n^

are,

deovs,Kat

Cap. xviii.

civai

those

it were,

the
a^etav

rovs

Bikyivavra"v

eavra"v

ble
venera-

first unfolded

unfathomable

ovk

aireticos.

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

xac
V"p4(r0at^

e8ci ti|v

as

light from

KoXaar"Hi9 Se eiSos

yvoNTca^s

(ravraSj

reality
belongto
which

itself,and

essence

even

rrcp^

jScurcXcas
las

iroirfaai

rtav

rovs

pu^

yap
icac

dcovs rt/uif}-

$"(av

"Kir"r"iv,

xxu

depthsof that trulymystic UDknown, about

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

our

For

ascent

there

till we
is

no

find this to be
occasion

to

the

fear that

case.
our

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

transcendent

than

their nature.

For

possiblefor our conceptionsto

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

''

XXlll

excellences

venerable

most

and

the

we

ceive,
con-

can

and

holy

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

that thrice unknown

reverential
*

Kat

TOV

ClVOl

"9r

eiccivov

wv

ovK"Ti

ovSe

most

^^
Ti

yap

darkness, in the

of

language

the

Egyptians,t

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

tos

"iri

W"ppaivovTaras

ap)(as

w/woro?

ircpc

ap\a^

cvvo^ktcs,

avrtav

Svvarov

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

/ua

yap

airratvos.

a"v

icai

ko^

aywyrarOf

aim;

Simplic.in
t Of

CIS

first

AcyoiKai

ov

avaTotris

ovopjara

"os

a/otri;, xai
ra

vir"pir^
q"$ ^vvaxat

"refivorara,

Kai

irpaypuara

avry

ort
jScjSauiis,
prfitvavarctfetxa/uiCK
oi^tov.

(Tvyyviapifiv^to

Epict

the

Kai

yap

rjpj"T"pas cvvotas,

eyvodfuu aya^wv

irptarovpya,

avari6"vras tiSevai
apK"i Sc ly/uv

ir/M"s 0"ov

ov

Enchir.

fii^Scv
e^civ

p. 207.

Lond.

principles,
says

ckcivcov

1670.

Damascius

vxtprtpov,

8vo.

in

MS.

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

v"pi
as
un-

XXIV

which

is

Heathens,

these?

beyond

even

Had

the

as

they

therefore, considered

ought this transcendencyof the supreme

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

accused

to be

as

the

of

cause

this

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

to the

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

was

to return

denominated

his excellence,the

by them, on account of
it may
seem
phiiosopher,

strange that he should have been so

in theologicalmysteries, and

ignorantof
superiorto
he may

the characteristics
man,

appear

as

by

his

to have

of the

to
epistle

been.

That

skilled
unso

beings
Anebo
he

was

thus unskilful and

not, however, in reality
known
iTQxrav

darkness.
vovfTiv^ "ricoTos

Ilpcim^voipyjiv
ayvws'ov

rpis

awfivrjK"uriv,

rovro

o-kotos

V7r"p

"iri"fjfrjiu(ovT"s,

XXV

evident

ignorant, is
Treatise
and

from
from

Abstinence

on

hia A"^op^kai
irpog ra

his

vonrm,

OT

admirable

Animal

Food,

Auxiliaries to

His apparent ignorance,thereIntelligibles.

of

been

have

fore,must

obtainingA

at the

time

same

also be

must

in

greatlyexcelled
not

was

that

have

received.

But

this is admitted, it

observed,that

to lamblichus

that he

perfectand copious
proposedinhisEpistle,

otherwise

would

for the purpose

more

solution of thedoubts
thanhe

assumed

he

was

inferior

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

he was
equaled by few. Hence
by all succeedingPlatonists

was

divine,in the

same

the

manner

as

nominated
dethe

Plato, "to

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

whom,''

as

acute

"

For
man^

of

farther
see

the

particulars
respecting this
introduction

Pythagoras^and
Platonic Theology.

my

to

my

History of

most

nary
extraordi-

translation

of his Life

the

Restoration

of

the

XXVI

I
make

the defects of the

also from

velty,but

have, however,

the translation

as

endeavoured

faithful and

nal.
origito
plete
com-

possible; and have oaxxsionally

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

he

shows

himself

to be

an

rate,
inaccu-

and garruloussmatterer.
impertinent,

Google'

THE

OF

EPISTLE

PORPHYRY

TO

THE

EGYPTIAN

to the

Porphyry

COMMENCE

the

ANEBO.

Prophet Anebo

friendship

my
and

Gods

greeting.
towards

philosophic disquisitions,which
these

to

And

powers.

Grecian

has

for

belief

their

those

affinity

an

these
said

been

philosophers; but,

principles of

the

have

concerning

much

indeed^

from

and

daemons,

good

from

you

the

by

most

the

part,
from

derived

are

ticulars
par-

conjecture.
In
that

the
there

place, therefore,

first
are

Gods.

peculiarities are
by

genera,
other

of the

and

which

their

each

they

whether

distinction

energies, or

of

But

we

of

are

must

between

it

is

inquire

the

what

from

separated
that

the

is from

them

passive motions,

or
B

the

excellent

more

say

granted

from

each
cause

their

things

that

consequent,

are

with

arrangement
instance, from

the

the

subterranean

of the

aerial?

Gods

different

Gods?
said

are

places,and

dwell

the

trial
terres-

be

to

aquatic and
allotted

are

parts of bodies

the

in

Likewise, how

different Gods

how

And

to

bodies?
terrestrial,

to

heavens, theurgists
only invoke

some

Gods

of deemons

the Gods
ask, why, since [all]

and

for

as,

of

arrangement

aerial,and of souls
I also

bodies

etherial,but

to

diflferent

their

to

respect

the

reference

with

from

or

cording
ac-

though they have

circumscription,
and
infinite, impartible,
incomprehensible
to

an

power?
with

will be

there

How

other, if they

each

of them

union

separatedby

the

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

the

are

divisible

How
divine

concerns,

to whom
are

or
theologists,

do

this account, it is

on

if

they

will be

they

tjan

appease

and

procure

still more,
the

the

what

cannot

necessitated.

called

are

vain.
be

the

divinities,

them;

and

necessities

of

liiat which

allured, nor

How,

of
that

announce

with

For

is used?

invocations

of the

anger

reconciliation

Gods, will be

impassive
inor

vain, which

in

in

passive,

as

language

obscene

wise

are

said,erect phalli

impassive,the

are

the Gods

who

represent the Gods

exhibited, and

But

those

is

compelled,

therefore, are

many

things,in

passive? Invocations, likewise,

as

the

to

only

Gods

to what

"

Gods

Homer

flexible

And

if we

But

the

passive,but

are

daemons

not

ably
also, conform-

Gods

e'en

are

certain

of
participate
psychical,

themselves."

the Gods

that

the

that

persons,

but
intellects,

pure

made

axe

says,

with

assert

are

that

passive; so

as

them

performed to
operations,

sacred

ing
daemons, be-

intellect ; in

still

greater degree will pure intellects be incapable

of

being allured,

sensible

are

not

the

oflFered

are

[in sacred

and

sensitive

But

to it.

rites]are

but the latter

How,
but
What

the visible

heavens

likewise,are
others
is

as

to

will

how

the Gods

the

be Gods
celestials,
of the Gods

some

and

sun

?
cent,
benefi-

malefic ?

it that

that

mons,
dae-

being incorporeal,

? If,however,
corporeal

incorporealalone,
and

oflfered

separated from

former

the

through

moon,

thingswhich

psychicalessences.

Are, therefore,the Gods

are

the

are

therefore

and
purityof intellect,

made

to be

with

unmingled

however,
Supplications,

natures.

foreignto

will be

and

have

the

connects

bodies, with the

Gods?
"

Gods

Iliad,lib.

x.

v.

493.
B2

in

the

incorporeal

is it that

What

the visible and

In

what

from

do

each

What

the invisible Gods

Is it in essence,

is the indication

daemon,

soul

being present?

and

to exhibit

the

of Gods

or

in power,

or

will in

God,

angel,or

or

archon,

certain

For

Gods

speak boastingly,

of

quality,

certain
and

daemons,
that

So

genera.

all

to

the

genus
that

respect be better than

no

or

to

and

excellent

more

of

phantasm

to

common

soul, diflFer

archangel,or

is

daemon, hero, and

other ?

in energy

or

visible

invisible Gods, since the

with

connected

are

from

daemons
distinguishes

of daemons.
the

Since
divine

ignorance of,and deception about,

is

natures

scientific

beneficial,the

ignorance

beautiful

and

will be

indeed, will fill men

of

the

good.

[I wish

the truth

[And,
*

Gale

contained
added

from

be

is

all

with

the

holy

and

former,

the

And

ledge
know-

the

evils,through the

through audacity; but

to

cause

them

of

therefore,to unfold

you,

things honourable

of

light.

erudition, and

latter will

Gods

darkness, but

will be

of them

want

of the

knowledge

impurity,but

and

impiety

every
to

me

respectingthese particulars.*]
in the

first place,I wish you

has omitted
in the

the

to

brackets
answer

give
; the

the

originalof

translation

of lamblichus

to

explain

the

sentence

of which

to this

I have

epistle.

to

what
distinctly*]

me

divination?

in

in

tumultuous

quiescent;
takes

then

But

ecstasy, for the body is then

but

do

we

the

place,in

when

as

manner

same

enthusiasm

through

many,

wakeful

so

of the
much

sense,

and

state

they

and

of

also

as

and

yet they
in,

are

energize
not

are

or

then

are

to

even

divine

scious
con-

least,not

at

before.

they were

as

Some

state,

according to

so

what

apprehend

not

predict future events,

inspiration,
in

time,

awake.

are

we

that

being, at

not

through dreams,

events

asleep;

are

we

frequentlyobtain

we

of future

knowledge
when

For

is eflFected

that is which

those

suflfer

who

mental

on
alienation,energize enthusiastically
hearing

cymbals

drums,

or

such

sound,

those

as

inspired,those

who

who

are

and

those

the

Gods.

But

of

mouth

Delphi;
from
Some
"

the

also become

translation

as

the

as

priestof Clarius,

being
those

seated

who

by imbibing

prophetessesin
enthusiastic

at

the

prophesy
the

in

at

vapour

Branchidae*

by standing on

originalis omitted by Gale, and the

from the text of lamblichus.
it is given by me

also the
of

of

mother

energizeenthusiastically

some

others
as

the

inspired by

cavern,

and

Corybantically

are

possessed by Sabazius,

others, by

water,

Here

who

are

by drinking water,
Colophon;

modulated

certain

or

characters, as those
of
what

that

filled from

are

who

spirits.Others,

they

are

doing

divinelyinspired according

are

tastic part;
for

others

incantations

certain

and

; others

through water
open

air, and

other

of the
the

others

phan-

of

the

potions,but

in

and

imagination,

wall, others

in

the

to

the

Some

the

in

in

or

sun,

celestial bodies.

art

respects,

compositions:

energize,according

some

scious
con-

the

to

tromission
in-

indeed, receiving darkness

some,

cooperator, others

are

other

in

the

some

also establish

investigationof futurity

through the viscera, through birds, and through

the stars.
ask

I likewise

what
which

it is

it is, and

they

it is not

that

which
of

averse

or

daemons,

others

any

future, than

is

diviners,indeed,

foreknowledge of

Gods

possiblefor

quality by

those

know

to

who

and

the

are

futurity. I doubt, therefore,whether

divinityis
be

of divination,

mode

the

All

obtain

through

events

that

lords

what

distinguished?

assert, that
future

concerningthe

so

far subservient

to

to men,

becoming

some

not

as

diviners

to

from

meal.

But, concerning the

whether

dubious
or

other

some
or

causes

God,

power,

is

divinations, or

an

of divination,it is

angel,or

daemon,

tions,
present in manifestacertain

other

sacred

is the

energies,as
drawn

are

down

through
which

necessities with
Or

the

does

things,and
of

Or

produced from

externallyderived
Hence

the power

from

or

that

that

are

thingsadduced
from

small

of

tives?
incen-

subsistence

divine

said, that
has

which

the

inspiration
soul

rates
gene-

of

motions

which

this

adduced

are

deemons, through the

in

inherent
from

the

imaginative perception

an

things

constitute

matter

powers

form

futurity,
through

of

kind,

from

?
be

it must

think, the passions

soul, and

our

these

imagine

some

mixed

the

is attended.

and

soul, excited

that

powers

[priests]
by

you

assert

they, as

certain

those

invocation

soul

are

the

is

with

case

them, and

the matter

especially

which

is taken

not

employed

animals.

For
about

sleep, when

in

sometimes

thing,we

any

are

we

obtain

ledge
know-

of the future.
But

that

passion of

divination, is indicated

the

soul is the

occupied,that fumigationsare

are

and

that

invocations

that not

simple
The

and

are

but
more

those

senses

introduced,

employed;

are

all men,
young,

the

by this, that

of

cause

that

and
are

adapted

wise,
likemore

to

ecstasy,also,of the reasoningpower

diction.
pre-

is

the

of divination,
as is likewise the mania

cause

which

happens
or

in

sober and

of the

such

as

the

Nature, likewise,art, and

the universe, as if

certain

they were

the parts

each

to

other.

there

is

of some
presignification

by others, which

clearlyindicated

works

by

the

is future.

predictingwhat
stones

For

bonds, which
that

are

to

of

they

those who

about
sacred

places

them

render

from

praved
being deworthy, though they

so
recipients,

as

depraved. Nor are the artificers

efficacious images to be despised.For they
of the

the motion

can

tell from

with

certain star

or

false ; and

are

certain

voke
in-

before

observe

true

have

dissolve,open

also

is

tions
shut, and change the deliberate inten-

of the

were

herbs, bind

and

performed in

the divinities for this purpose,

them

of

sympathy

prepared,that

sb

are

the

reference

thingswith

bodies

And

sober

of
premanifestations

animal, contain

one

mind,

enchantment.

procuredby

of

of

ficially
ecstasy,or the imaginationsarti-

and

thingsin

sions
suffu-

imaginationsexcited

ambiguous state
takes placebetween

an

that which

condition

tion,
aberra-

condition, or
vigilant

body, or

by diseases,or

mental

diseases,or

the

celestial bodies, and

concurrence
or

be

what

star

will be
stars,predictions

also whether

performedwill

of

the

thingsthat
inanities,or significant

efficacious,though

and
drawn

But

down

by

there

are

these

who

some

naturallyfraudulent,omniform,
which

and

daemons,

and

that

they

the
the

and

through
able

not

are

various,
Gods

deceased;

thing

which

pears
ap-

evil is effected ; for

or

contribute

to

which

of

of the

every

good

and

appearance

souls

these

either

be

to

genus

assumes

there

of dsemons,

is

obedient

that

suppose

and

is

images.

is

certain

daemon

divinityor

no

any

thing

to

goods, such as those of the soul, nor to

have
any knowledge of them, but they abuse,
deride, and frequentlyimpede those who
are
true

strivingto
of

virtuous.

be

in
pride,and rejoice

Jugglerslikewise
many

It very much

indeed

those

by
their

were

requisitethat
be

just,but
Gods,

that

invoke

who

when

worships

they
not

are

in

tations
expec-

refuse

likewise, do

not

yet, at the
lead any

one

same

to

stand
to under-

invoked,
them,

they

so

him

to

if
it

act

Though
who

venereal

time, they do

illegal
venery.

are

should

them

to act.

hear

as

think

called upon

them, if he is impure from

to

of the

perplexesme

inferiors; and

he

they do
unjustly,
the

ardour

superiorbeings, when

commanded

they

the

us

they raise.

which

how

sacrifices.

and

vapours

full

likewise

are

fraudulentlyattack

through

ways,

They

not

vokes
innexions,
confuse
re-

10

likewise

[I am

what

or
utility

they

Gods, and

who

powers

honoured

are

the

by

gifts

offered.*]

are

also do

Why
abstain

from

pollutedby

it

vapours

the

vapours

over
presides

dead

is much

casual

employed
person,

the

not

that he
The

to

Moon,

Gods, in order

speak the

sacred

most

dead

the

or

to

operationsare

bodies?

absurd

more

soul, but
to

them;

that the inspector

[who
requisite
sacred rites]ought not to touch a

performed through
threats

arisingfrom

be

body, though

which

should

allured by
especially

are

of animals
is it

Why

that they should

requisite

animals, lest the Qods

yet the Gods

and

of prophecies
interpreters

the

oracles think

and

what

on

to those by whom
them, but usefully

or

in the

they possess

deed,
inperformed,appropriately

are

the

to

the

fices,
respect to sacri-

with

power

with

universe, and
account

dubious

false

and
to

the
some

For

will burst

the

than

or

does

by

some

sovereignSun
one

why,

this, are

terrors,

daemon,

compel

truth?

And

any
parted
de-

himself,

of the celestial

these
not

heavens,

divinities to
he
or

who

says

unfold

the

paragraphwithin the brackets is omitted in the

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

11
secrets of

Isis,or pointout the

in the

arcanum

adytum, or stop Bans, or scatter the members

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

is able to

nor

extreme?

the

stupid in
does it not

possessed with

terrified at

are

Chseremon, who
these

what

And

as
things,

of

such

was

vain

fictions?

And

which

narrations

unfolded into
the

above

fear,
yet

by

the

Egyptians.

thingsof

the like

compulsivenature.

also is the

What

silly

scribe, writes

sacred

disseminated

most

abjectness

such

It is also said,that these, and

kind, are

to be

those who, like very

produce in

children, are
and

eflfect,
prove himself

of those

meaning

say that

certain

lightfrom mire, that

lotus,that he sails in

mystic

divinityis

he is seated
a

ship,and

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

that he
to

presents himself

say, he

to

the view, and

thus

adapt the peculiarpassion of their

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

Here

omitted
omission

of
interpretation
likewise the words

in the

is not

original,
noticed by
are

these

within

added

Gale.

the

from

symbols. For
brackets,which

lamblichus

are

; but the

12

it is evident,that if these

all

by

seen

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

What
without

that

those

to
preferred

barbaric

are

For if he who

the

used.

are

of the

hunlan

words

if he

; nor,

the

use

is not

tian,
Egyp-

an

short,any

in

either all these

of enchanters, and

from
originating

passions,which

ascribes to
frame

nature;

or

veils

rumour

ignorantly

we

conceptionsof divinity,
contrary

I likewise

wish

unfold

to

you

the

Egyptians conceive

to

its

first cause

other or
subsistingwith some
or
corporeal
incorporeal,
; and
same

with

the

Demiurgus?

are

from

one

Demiurgus,

Likewise, whether

principle,or

whether
of matter,
and

the

the
or

whether

from

Egyptians
of

intellect? whether

alone, or

it is the

be

to

intellect,or

above

what

me,

whether

whether

to

of subsistence.

real mode

the

divine

the

are

artificialcontrivances
our

be

may

was

Egyptian,or,

language. For

cation,
signifi-

is invoked

who

he

For

Egyptian race

does he

the

are

mains
conceptionre-

the

whatever

same,

are

own?

our

looks to their

hears them

it is sufficient that

that

be

the God.

intentlysurvey

who

men

passions
would

they
eclipsed,

he is

of the Sun, when

similar to

are

others ?
whether

priorto

or

all
many

have

things
ciples?
prinledge
know-

primary corporealqualities;

they

admit

matter

to

be

13

unbegotten,or

any
in

others,do

indeed, and

mon,

Chsere-

For

generated?

be

to

think

not

there

is

thing else priorto the visible worlds ; but

ject,
the beginningof their writingson this subthe

admit

of

Egyptians,but
called

with

these ;

such

leaders, whose

names

give

rise

as

pletion
com-

into

also admit

are

called the

are

to

powerful

found

be

axe

together

sections

horoscopes. They

of what

existence

that

likewise, the

and
the

decans, and
the

Gods

zodiac, and

to the

of the

Gods

others, except what

no

planets,the

the

of the

existence

in the

with their ministrant offices,

calendars,together
their
of

and
and settings,
risings

future

likewise

and

urgus,

ing

say that the

those who

what

Osiris and

may

occultations and

diurnal

And,
into

in

fables,

the

phases,

and

sun,

hemisphere,or

of the
or

into

the
the

concern*

sacred

risingsof these,or

of the

course

is asserted

stars

that

saw

is the Demi-

sun

all the

into the

decrements

or

the

what

Isis, and

be resolved

significations

Chaeremon

For

events.

their

into the increments

moon,

or

nocturnal
river

into
and

[Nile].

short,the Egyptians resolve all things

and nothing into incorporeal

and
physical,
Most

living essences.
that
motion
I know

which

is in

of them
our

likewise

power

from

pend
sus-

the

of the stars ; and bind all things,

though
not

how, with the indissoluble bonds

14

of

which
necessity,
fate with

connect

call fate.

they
the

They

also

less,
neverthe-

Gods; whom,

theyworship in templesand statues, and

other things,
as the onlydissolvers of fate.
Concerningthe peculiardsemon, it must be
inquiredhow

he is

imparted by

and accordingto
geniture,

what

the lord of the

of efflux,

kind

life,or power, he descends from him to us ?

And
also,whether he exists,or does not exist?
or

whether

And

the

invention

of the lord of the

genitureis impossible,or possible? For if it

is possible
he is happy, who having learned the
of his

scheme

and knowing
nativity,
liberated from fate.

dsemon, becomes
The

also,of genethliology
[orprediction

canons,

from

the

natal

day]are
the

incomprehensible.And
mathematical

science

is much

there

cannot

dissonance

Chseremon

and

againstit.

But

innumerable

be

in

themselves

they

say

that

to
on

us

be

lord, or
than

more

astix"lo-

unattainable, and

this the

I wish
still,

peculiardaemon
parts in

are

the

written

knowledge

yet

of the

depends.

daemon

Farther

have

is nearly grantedby
nativity,

gers

proper

obtained; for

discoveryof

the

this

concerning it, and

others

many

and

knowledge of

lords,of the geniture,if there

one

his proper

For

rules

to

know

over

some

it appears

whether
one

of

the
the

to certain persons,

15

dsemons

that

body,

that

so

of the form

another

our

guardian of health,

is the

one

parts of

the

presideover
of the

another

body, and

habits,and that there is one

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

body, another

the

over

the intellect; and

another

soul,and

that

of them

some

over

good,

are

but others bad.

I
a

also dubious

am

happy who

has

of two, but

farther ask, whether

latent way

other
Gods

?
to

And

as

of three.

is called upon

opinionsin

possess

what

will

conversant

And,

events.

divine

are

with

certain

from

the

it is

site
requi-

divine

nation
divi-

whether

And

great things from

are

of future
who

whether

Moreover, there

which

is

felicity,
separate

theurgy?
?

there

dubious

am

devise

not

methods

to

look to human
and

does

the other

invocation.

common

be

worship
being the

one

however, the daemon

all men,

will

twofold

the

peculiardsemon;

worship as
by

is not

wise intellect.

likewise,that there is

see

of the

By

if so, he

part;]and

intellectual

this dsemon

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

certain

the

whether

the
casual

soul
cumstances
cir-

certain other
the

tion
predic-

perhaps,those

divination,foresee indeed

happen, yet

are

not

on

this account

16

not

they foresee future events, but do

how to use
this knowledge properly.

for

happy;
know

that you would

wish, therefore,

me

the

the

and
path to felicity,

of it consists.

essence

there

verbal

is much
we

form

of

means

than

by

those

us

[Greeks]
cause
it, be-

about

who

from human

have

devised

with beingsmore
associating
if the investigation
of
man,
will be

to

in what

me

For with

contention

is omitted,wisdom
subject
them

show

of good
conjecture

reasonings. But
the

point out

cellent
ex-

this

professed
by

they will only disturb a divine

of a fugitive
intellectabout the discovery
slave,
the purchase of land, or, if it should
or
so
in vain ;

as

happen, about marriage,or merchandize.

if they do not omit this subject,
but assert
is most

true

in consequence

things that

yet say nothing

things,
and worthyof belief about felicity,
of emplopng themselves
about

are

that

dsemon

this is not

of
nature.

Gods
who

useless

but
difficult,

; in this case,

either with

what

other

about

that is stable

And

theywill
or

not

and

the

but

fraudulent;

admitted,the whole
men,

kind
man-

be conversant

good daemons,

is called

to

with
or,

if

will be the invention

fiction of

mortal

SambUclms*

^l
tje Jlssttties,

on

THE

ANSWER

THE

OF

TO

EPISTLE

OF

THE

TO

PORPHYRY

THE

OF

DOUBTS

CONTAINED

SECTION

Hermes,

God

the

ANEBO,

AND

SOLUTION

ABAMMON

PRECEPTOR

IN

I.

CHAR

I.

who

presides

language,

over

formerly very properly considered

was

all

to

the

over

The

true

the

science

proves
ori

manuscript
that

the

and

followingtestimony

prefixedto
lareov

priests;

of

as

who

power

an

anonjnnous

Greek

of this treatise,which

this work

mon
com-

sides
pre-

concerning the

was

UpoKXos
"/)iAo(ro"/"os

fieyoXovHXianvov

IT.

by

written

Gods

writer,

Gale

lished,
pub-

lamblichus

VTrofivrjfmTi^dyv
ras

cvvcaSas,
Aeyet oft

avriypaifxav"is
C

rov

rrjv

18
is

Hence
of

the

and

one

their wisdom

their

to

do well
the

to

to

known

them.

conceivingthat

written

was

to

answer

the

I also very

sent
epistle

to

shall

to me,

and

mocritus

Eudoxus,

and

these

properly

disciple

my

give you

true

it would

becoming, that Pythagoras and

be

powers,

make

to

inquiries.For

your

our

this

doubts
theological

your

friends,and

to

inventions

portionof

commensurate

to propose

things.

of Hermes.

name

as
priests,

doubts

Anebo

the

of
participate

God, adapted and

the

of

deity,inscribingall

this

writingswith

own

we
If,therefore,

you

dedicated

ancestors

our

whole

in the

same

not

Plato, Deother

many

of

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

7rpoK"ifi"vrjv
Kai

Tov

8ia

Kai

KaL

Kttt

K/otvavTo,

that the

in his
Proclus,
philosopher

ads of the great

who

L^^oprjcavra, i, e.

KaL

Commentary on

the Enne-

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

conciseness

and

definiteness of the

and divine nature

the efficacious,
elegant,
that
testify

indeed,

was

the

the decision of Proclus

his Gjmmentaries

note

on

the

on

of

fourth

the

Gale, and

Timseus
which

chapterof the

followingtranslation.

diction,

of the conceptions,

is just." That

opinionof Proclus,is evident

escapedthe notice
a

know

requisiteto

Plotinus,
says that it is the divine lamblichus

And, indeed, the

in

It is

the

answers

mon,

and

''

from

passage

of Plato, which
the reader

this,
has

will find in

eighth section

of the

19

ancient Greeks, should

the

from

instruction
of their

think

ancients, should
those who

are

are

our

temporary,
con-

conformably to
who

and
living,

present discussion

if you

please,conceive

whom

you

those

wish

by

called

are

who

me

no

with

prophet of

better, dismiss

the

direct your

readilyto
what

in

or

excite your

writing,or

I think

to what

mind

to

or

false.

is asserted is true

genera

that

we

them.

of the

the

And, in the

from

what

and

according to

some

with

doubts

shall divide

things
certain
the

order

qualityof
shall show

are

sciences

as

whether

survey

place,we

next

what

confused,requirea
conversant

the

is said, so

quantityand

theologiesthe
For

is still

proposedproblems,in

know

may

this is

whether

the first place,therefore,

we

In

it to be

superiorcharacter,

attention

to

answer.

for
Egyptians,

consideration

inferior

an

an

admit

you

the

do you,

person

you

Or, which

consequence.

speakeris

same

fit to you,

seem

discourses

other

some

that the

; and

the letter returns

sent

Or, if it should

are

who

scribes

frustrated of your

be
now

the

myselfto

the

sacred

propriate
ap-

thus betake
preceptors. I, therefore,

common

but

obtained

the

time, but that you

and

of

have

assumed,

they

that

are

are

vestigated.
in-

badly

distinction ; others

cause

through which
c2

20

and

they subsist,
which

we

accordingto

propose
draw

apprehended; others,

are

decision

our

thingsrequirefrom

some

of
the

being

of the

nature

from

assumed

they are

diflferentsciences.

have

Chaldeans

For

Such, therefore,

things introduce

some

the wise

teach ; and

the

there

jections
produce obtians
prophets of the Egyp-

are

some

that, adhering

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

some,

that from

deserve

not

to

dubitation ; and

be

other

others

from
originate

mankind.

of themselves

are

in

do

certain

the

These

mon
com-

things,

variously
disposed,
each

other.

cussion
certain dis-

for the management

requisite
becoming manner.
is

wise
like-

now

opinions,which

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

inquiries

mentioned, elicite

conceptionsof
therefore,are

of the

men

delivered ; others

from what

to

ment
develop-

of discussion,
subjects
places,and from
many

from what

animadversions

the whole

us

trariety,
con-

sides ; and

both

on

doctrines.

mystic

certain

of them

21

CHAP.

We

deliver to you
shall,therefore,
of

dogmas

developto

the

our

you

ancients, but
which

the

treatise,and

one

of divine
propose

from

before, and

from

likewise,as

operationsto

In

the

their

an

accurate

explain,as
by

far

aptly,or
to common

to discuss

clear.

And

originalKara

ras

translates contra
erroneously

in

things,
divine

knowledge of them,
this is possible
to
as

alone; but such

words

tentious,
con-

absurdity. Such,

shall endeavour
and

losophy.
phi-

foreign

exhibit

requirethe experienceof

indeed, which

ancient

mildly and

their

known
perfectly

eflfected

should

shall discuss

^
proceed conformably

conceptions,we

ledge
know-

and
contradictory

are

in

pillars
Pythagorasknew

things as

shall demonstrate

be

whole

constituted

shall assist

we

the

and

thence

which

or
inquiries,

shall

ancients

If also you

Plato

such

But

we

the

the

accordingto

which

clearly

particulars

inquiry,we
philosophic

any

of Hermes,

way

those

pertainto
natures.

it for you,

we

also

writingsof the

infinite

others

peculiar

opinions; collecting

own

comprehended by

were

the

Assyrians;and

things from

some

II.

Koivas

communes

cvvotas,

as

which

opiniones.

are

Gale

22

ftill of intellectual
with

view

of this

indications

may

be mentioned,

you,

and

those

And

with

shall leave

no

by

each

give to
such

such

reasoning

of these

one

But

demonstration.

to

that which

questions,indeed,

is

[real]

things as
we

perfect
shall

things we

appropriate.And
are

as

ducted
con-

process,

without

all

in

be

of

essence

respect

of notice

to

you,

the

soul.

possiblefor

it is

resemble

who

known

become

which

by

develop

the

theoryworthy

intellect to

by

shall

of
purification

the

to

But

beings.

theory, we

we
theological,

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

answer

explore. Of
extend

to

first causes,

these, also, such

we

shall unfold

as

into

light,by followingthem conformablyto first

principles.But such as pertainto morals, or
to

ends,

we

shall

ethical mode.
shall examine

discuss,accordingto
fitly

And, in
other

appropriately.Let
ourselves

to your

similar manner,

the
we

things methodicallyand
us,

therefore,now

inquiries.

betake

23

CHAR

III.

In the first place,therefore,

you

it micst

"

say,

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

be

with
is

our

superiorto

choice, and

essence

very
all

subsists

judgment and

prior to

its proper

to the

and

from

monstration.
de-

the beginning

is consub-

and

cause,

the essential

sistent with

deliberate

reason

It is also counited
with

ledge
this know-

; and

tendency of

the soul

to speak
good. If,indeed, it be requisite

the truth,the contact

with

is not
divinity

ledge.
know-

For

knowledge is in a certain respect

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

another, is the uniform

is

Damascius

irc/^i ap^tnv

as

of

that the

without

to

says, ''that

grant this,as
not
difference

isting,
ex-

that the

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

there will not

"

is

Hence, it is not proper

them.

with

suspended from the

spontaneous and inseparablefrom
which

divinity,and
Gods,

connexion

one

any

be

"

with

difference

or

distinction,

ertporriros ft^ oxxn]^^

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

wep

yvtacnv.

24

if it

not be

might

granted,nor

admit

to

it

as

ambiguous (forit is alwaysunicallyestablished

in energy)
are
we
worthy thus to explore
; nor
if

it,as

sufficient

had

we

or

rejectit.

For

we

or

rather

are

filled

that

we

our

is

essence

approve

comprehended in it,
by it, and we possess

[or by which
in knowing the
characterized]

thing

very

are

authorityto

Which

we

are,

Gods.
I shall likewise

concerningthe
the

say the

excellent

more

Gods,

definite

one

from

remove

them

of the

Between

such

the

of

reason

the

as

vice,such
class of
realms

human

as

partlyfrom
generation,

inferior class. But

vice.
to

heroes.

They

are

And,

that in-

high with purity,

those
are

that

scend
de-

defiled with

These
that

purpose

they descend

descend

into

the

necessityby which all

to the earth,and

down
of

those of an
benefiting
without beingdefiled with

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

also called heroes, Kara

in
habitude,

denominated

stability
in-

greater part of mankind, the

soids subsists.

the benevolent

and

to

wise
It is like-

them

heroes^ and

soids are, at times, drawn

partlyfor

on

and
regions of mortality,

middled

of

always abide

the souls of the

and

essence,

condition.

souls of essential
the

into

always in

indefiniteness

human

souls that

stand
to under-

there is

requisiteto separate from

*

low
that fol-

genera

it is necessary

respectingthese, that
them

you,

daemons, heroes, and

mean

souls.'^ For

undefiled

thing to

same

order

in the

PythagoricGolden

the terrestrialheroes.

Verses,they are

25

clination

to

of

side

one

than another,arisingfrom

equilibriumof

the

reasoningprocess. For a thing of

of reason
foreignfrom the principles
rather

and
such

tends

the

the power

generation. But
excellent

more

this kind

and

and

should

is

to

riety
contra-

it is necessary

genera

life,

and

secondary natures,

to

thingsas pertainto
of

rather

argument

an

be

that
hended
appre-

uniformly.
The

be

assimilated

to

existence

which

thus

also the

an

same,

is

Gods, will

they have

as

always invariablythe

human

soul

is

conjoined

them

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

process,
which

essence

opinion, or

all which

all these, but

blameless
from

soul received
united

from
eternity

You,

think, that there is the

divine
one

natures

of any

as

thing,rather

than

in
opposites,

from

kinds

divine

no

of

natures

similitude

through

however,

seem

knowledge

same

thing elsejand
be

another, may
same

manner

whatever

knowledge.

the

the Gods, becoming

For

the

is diflferentfrom

of

that

granted
as

in dialectic discussions.

usual to do

however,

the

gistic
syllo-

intellections which

them.

to

originatein time, an

is above

and

the pure

two

the

Hence,

them.

or
through conjecture,

to

of

perpetual attendance

the

to

perception,therefore, of

connascent

it is

There

between

is,
the

knowledge of
that of other

26

is

and
things,

separatedfrom

likewise neither

subsists in

in

thus

much

in
principle

should

who

speak
that

or

hear

superiorto

theyare

understand

differences

under

distinguishedby
rational

admit

the peculiarities

an

of the more excellent genera^

separated
from each other f^'
the specific
by peculiarities
the

same

which

genus,

animal;

of
peculiarities
one

this

common

you

the

essence

of

whole

genus,

being,definite

in

kind,

in

which

is

peculiarity.But

if

in
secondary natures, differing
and

by

to be,
apprehend the peculiarity

and

we

receive

compositionfrom somethingcommon,
defines

the

essence,

nor
equal contradistinction,

indefinite,and

are

opposite qualities,as

neither have

thingswhich
nor

thing

IV.

irrational under

and

means

those

in each

are

if you

first

us.

"

which

And

any

respect to your inquiry, what

With

no

soul.

it is necessary

are

CHAP.

by

the

eternity,

concerning the

you

which

begin

from

was

with

us, from

the natures

about

to

say

opposition.It
beingnow
granted,

but

becoming to be,
uniformly consubsistent
or

all

certain

as

in

prior

their whole
dition
simplecon-

itself;in this

case,

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

your

have

eternal

an

inquiry,however,

The

entirelyexempt
the

imperfectly.For it was
first place,
to inquirewhat

are

of the

essence

the

in

accordingto
they

excellent

more

next

thus

the

peculiarities

afterwards,what
But,

energy.

stands, with

questionnow

in

necessary,

genera,

; and

power

ceeds
pro-

accordingto
place, what
they are

according to

are

simple, and

subsistence,are

respect

as

your

the peculiarities

to

by which these genera are separated,

of energies.
you alone speak of the peculiarities
Hence
you inquireconcerningthe difference in
the

last

leave
and

but

thingspertainingto them;

uninvestigatedsuch
honourable

most

in

things as

place, also, something

is

first,

are

which

them, and

of their difference.

the elements

you

In

the

are
same

added

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

division

of the

by

no

excellent

more

of action and
any

one

of them

passion is
but their

opposites. Hence,

in

from
admit

them

action

motions
and

in the soul

not

the contrariety
inherent

energiesare

without
neither

of sucH

passion.
a

For

genera.

immutable, and
their

the difference

adapted to

means

For

strained,
unre-

habitude
must

kind
neither

which
self-motion,

in

we

to

mit
adarise

as

do

we

consists

28

of the

that it is

conceive

we

that which

and

mover

habitude

therefore,can
the

ing
possess-

thing,and

endure* that

of
peculiarities

the

superior to the
distinguishedaccording to
genera

motions

not

exempt
and suflfering
from, itsel" Who,
to

from actingon,

and
itself,*

another

but

simpleessential

certain

from
motion, subsisting
a

is moved;

soul, should
active

be

passive

or

That

also which

accidents"

is added

foreignfrom

is

^^

by

you,

these

of

or

genera.

For

composites,and thingswhich exist together

with, or in others, or are
comprehended by
in

others,some

others

daneous, but

there

For

essences.

of them, and

ment

things must

more

conceived

be

wholes

merelyexisting
; and

some

certain

coarrangeinterval intervenes.

excellent
in

genera,

eivai,

ry

have

as

acceding to

incongruityand

But, in the
all

and

afterwards
is

be prece-

to

consequent;

others,as

but

essences,

conceived

things are

i. e. in

precedane-

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

subsistence,are

ous

have

and

not

that there is not

so

accidental.

the

At
*

read

Hence

the
from

characterized

not

For

cavrots

"avrqs

ovcrav

ova-av.

them

of
peculiarity

which

is

them

is

accidents.

end, likewise, of your

avrqv

avrqv

thing in

any

in this

inquiry,you

place,it

is necessary

to

29

accordingto

introduce

For

question asks,

your

distinction

How

are

essences

hy energies^
hy physicalmotions^ and by

known

accidents f"

very contrary,however, to all

The

place. For

this takes

them.

if

But

motions

energiesand

would

they

diflference which

of the

lords

if

of essences,

constitutive

were

the

'^

nature.

be

is between

generate energies,the

essences

being separate prior to the latter,will

and accidents,that
impart to motions, energies,

former

which

by

they

diflferfrom

each

to what
therefore,subsists contrarily

for the purpose

which
In

of the

similar

of

them

For if you

[andthe

one

whether

severally
many,

rence

souls

is

you

in

essentially
that these*

admit

inquirewhat the diflfeaccording to peculiarities.

you

apprehend

that each

of these is

one

genus]the whole arrangement of

But if, as
theologyis confounded.

truth

requires,
you admit
and
ricallydistinguished,
one

that
their

are

that

they

that

there

are

gene-

is not

in

essential definition,
but that

common

those of them
those

of daemons, and

one

same

scientific

them

that there is

think

of heroes, and

incorporeal;or
are

you

Gods,

manner

liarity
pecu-

investigate.

short,whether

genus

pose,
sup-

you

discoveringthe

of

now

you

This,

other.

which

are

prior,are

it is
inferior,

common

not

boundaries.

exempt from

to
possible

And

even

cover
dis-

if

30

this

this very thing would

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

were

He, however, he who

directs his attention to the

analogous sameness

which

exists in

natures, as, for instance, in the many

the

and

Gods,

in ds8mons

again

superior
genera

and

heroes,

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

define their

Hence
peculiarities.

it is demonstrated

by

what

us

and
of the present inquiry,

distinction,and
and

in what

the rectitude
its

is

[accurate]
it is impossible,

manner

it is

manner

to

through this,

what

also in what

of

possible,

for it to subsist.

CHAP.

In the next
the

solution of your
the

and

us

direct

is that

essence;

ancient

I
and

good
mean

most

And
itself incorporeal.

of
peculiarity
the genera

the

attention to

our

fore,
inquiries.There is,there-

which
good itself

there
to

most

place,let

V.

is

beyond

which
the

essence^

subsists according
essence

which

honourable, and

is

by

this is the illustrious

Gods, which

that subsist about

exists in

all

them, preserving

-y^

31

their

distribution and order,and

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

souls,however, which

rule

bodies,

over

and

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

from
souls]

that which

the latter is
natures

we

behold in

For

men.

ambiguous,and accedes to
as
somethingadventitious.

the former has

an

immutable

and

never

posite
com-

But

failing

souls,and neither itselfever

be taken away by
can
nor
departsfrom itself,
ginning
beingthe beany thingelse. Such, therefore,
establishment in

two

and end in the divine genera, conceive

media between these extreme
boundaries,

viz.the order of heroes,which

elevated

more'

than

has

that

an

of

ment
arrange-

souls,in

power and virtue,in beauty and magnitude,

and in all the goodswhich subsist about souls,
and

transcends the
which, thoughit entirely

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

32

time, is proxiorder,yet,at the same

mately
psychical
conjoinedto it,through the alliance of
a

life. But

similar formed

which

suspendedfrom

is

for inferior
not

of

them, is that of daemons, which

to

to, and

unfolds

invisible good of the Gods,

it.

is ineflfable in

effable,illuminates
forms, and

will of

the

lated
being itself assimi-

For

its fabrications

into

that

it renders

good of

the

Gods

is formless

that which

produces

the

into energy

it,and gives completionto

conformablyto

is

but is subservient

follows the beneficent

It likewise

the Gods.

which

Gods, though it is

the

operativenature,
primarily

to

the other medium,

visible

in

[or

reasons

productiveforms]that which in divine good

all reason.
above
Receivingalso a connascent

is

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

genera

itself. These

middle

genera,

therefore,give completionto the

common

of the Gods

the connexion

of them

and

to

togetherthe
high as far

to
to

have

the

mixture

; in

They

also bind

continuityof things from

one
as

cause

indissoluble.

of wholes

things to
the

be

souls,and

bond

the end;
be

make

the

inseparable
;

best, and

on

nion
commucause

all

commensurate

certain respect, equallytransmit

progressionfrom

more

excellent to inferior

natures, and the elevation from

thingsposterior

33

such

to

beings order
which

and

insert in

of that

imperfect

more

of the communication

measures

from

descends

and
make

prior;

are

as

excellent

more

tures,
na-

it is received ; and

by which

all thingsto be familiar and

all,supemally receivingthe

coadaptedto
of all these

causes

from the Gods.

You

of

or

must

think that this division

not, therefore,

is the

of
peculiarity

essence

; nor

survey it in

you

it in
will
the

energies,
must
separately,

assuming it
of these.

one

But

through all

common

or

powers

ing
extend-

by

the genera,

you

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

and

also of those

of
subjects

your

souls which

in

are

the

now

inquiry.

Again, however, accordingto another mode

of consideringthe subject,
it is necessary to
ascribe to the Gods

the whole

united,of whatever
is

kind

firmlyestablished

cause

of

which

also is to be

in

it may

considered

all motion, and

which

things,and

nothingin

and the
in

common

every

unmingled

and

in essence,

thing else

which

is the

immoveable,

the

the

as

transcends

the

is

be ; that which

and
itself,

impartibleessences

has

of that which

cause

the whole

of
of

with them

common

separate,understood

power

of this kind.

and
But
D

energy, and
that which

34

is

impartitselfto
from

is able to

separatedinto multitude,and

now

other

others bound

the distributions

which

things,and

and is sufficient in
itself,

in
of

receives

partiblenatures,

give completion to them;

which

so

also

as

to

pates
partici-

of the

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

all the powers,

all this

we

these

extends

that it is

trulyascribe

media?

souls,by

VI.

shall
therefore,

we

say

I think, indeed, that

for these

connexion

concerningthe
from

it is necessary

give completionto
of the
to

be

extremes.

more

the dsemoniacal
therefore,
to be
but, unitedly,

mingled manner,

and

ing
assert-

them.

what

before said,theywill be manifest

been
one

to

naturally
implantedin

CHAP.

What,

in itself;
energies,

and

essences,

shall

through
peculiarities

to every

the indivisible

Nevertheless,

explicit.I consider,
tribe to be multiplied,

comingled,but
to

has

in

an

comprehend all

un-

other

35

thingsof

subordinate

of that which

idea

over

obvious

more

likewise

and

inwardly; I

commixture,

concealed

impartiblesameness,
middle

other
is

genera

and
For

things.

alliance,that the

But

such

as

are

continuityof

which

begins from

natures, should

less excellent

primarilyproduces

last of

things,should
with

From

may

be

this

entirelyconnascent,

seen

these

have, therefore,in

shall deem
the extreme

and

these

two

ways,

we

perfectly

four genera,

we

others,to exhibit

alone, for
peculiarities
because

As

in energy.

it suflScient in the

and

similar manner,

division of the

conciseness, and
the

in

completion

last genera,

first and

in existence,in power,

completed the

that transcend

media, also, the

of the

the

certain respect

natures

it.

with

contact

also in

the

proceed to

but that the medium

which

communicate

it reasonably

to

medium

excellent

of these

the first,
but the

proximateto

follows, according
most

were

dency
transcen-

one

other to the last, of the extremes.

the

of
gifts
it

as

and

lishment,
union, purity,a firm estab-

mean

above

But

multitude,

and

It also receives

nature,

the

supemally presides

division

to these.

excellent

more

excellent.

more

motion,

over

thingsallied
a

is

tribe of heroes

again,the

accordingto

nature,

the sake of

remains,,i.

what

comprehensionof the media,

D

is in
2

e.

certain

36

respect evident.

being

as

known

omit; making

the shortest way,

But

the

media

from

the

extremes,

definition of the

the

extremes,

shall

we

in

extremes

follows.

as

CHAP.

Op

themselves,

VII.

therefore,one

is supreme,

transcendent,and perfect
; but the other is last
in

deficient,and
dignity,

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

latter is neither

nor

at once,

former
without
latter

generates and

the

to

primordialand
but

all

which

it

things,
the

but

and

generates

former, indeed,

the

be

as

precedes all things in

latter,being suspended from

cause,

the

the will of the

things,

impartibly.The

governs

things

And

governs.

power;

effect all

to

being inclined towards them ;

is naturallydisposed to verge,

converted
and

able

suddenly,nor

nor

also

more

Gods,

eternityconsubsistent
likewise,accordingto
the ends

as

from

with
one

of all

but the latter passes from

it.

cause,

former,

The

vigorousacme,
energiesand
some

is from

prehends
com-

essences

thingsto others,

37

proceedsfrom

and

Farther

to
imperfect

the

to the former that which

still,

that

and

the

which

also that which

and

is in such

circumscribed

is better than

by

highest

all measure,

formless,as

manner

is

incomprehensiblepertain,

is

and

perfect.

to be

not

form; but the latter

any

is

habitude, and provanquished bj^inclination,

pensity
directed
is detained by appetites
; and
that

to

which

with
last

Hence,

secondarynatures.

place,it

liarity
by fami-

is less excellent, and

is formalized

from

derived

is the leader

which

is the

king of

and

demiurgic art of
with

always present

all various

sures
mea-

therefore,
Intellect,

them.

which

by

in the

Gods

the

all
the

beings,and
universe, is

with

invariable

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

one

multiform

and

directed
also

of
soul participates

But

energy.

intellect,having its attention

government of the whole.

the

to

to inanimate

attends
providentially

becoming
rent

at

times
diflferent

It

natures,

ingeneratedin

diflfe-

forms.

From

the

same

excellent

with them.

consubsistent
or,

genera;

it, the

cause

But

with

intellectual order and

present.

And

therefore,order and

causes,

beauty itself are

admit

partible

with

if

of

some

these

with
one

the
had

more

rather

is consubsistent

soul, the participation

of
divine

beauty is always
the former, indeed, the

38

of

measure

wholes,

But

concurs.

the
in

divine
a

the

or

soul

boundary, and

is terminated

by

of
participates

this

To

partiblemanner.

of this, perpetually

cause

empire over

all

beings,through

domination

of

cause,

But
as

far

to

as

the

and

power

cribed.
reasonablyas-

be

may

soul has

former, also,

the

certain distinct boundaries,

which

it is able to

have

minion.
do-

Such, therefore,being the diflferent

in
peculiarities

the

difficultto understand

what

and

middle

perceivethe

to

of the

extremes,

from

concordant
and

them,

be

to

the

the medium,

to

vdth

each

similitude

communion

Such,

said,

now

allied to

are

connected

measures.

conceived

both

be

not

of
peculiarities

possessinga

each, departingfrom

embracing a

have

we

heroes, which

and

dd8mons

it will

extremes,

to

and

comingled
it in

priate
appro-

therefore,must

of the
peculiarities

be
first

divine genera.

CHAP.

But

neither

we

of these

distinction
viz.

must

"

VIII.

admit
genera

that it is

an

bodies
to different
reference

that

of the

cause

which

you

arrangement
; as^

join,
sub-

with

for instance^

39

of

Gods

eiherial

to

aerial

bodies^and

reneJ*

For such

resembles
he

is

Socrates

all of them

free.

restrained and

that it is

bodies
and

the

ministrant

are

rule

the

over

changed

in

this,which

tribe, when
divine

the

be

may

to ascribe

of

added,

to bodies

themselves.

to
subjection

farther

excellent

more

former

the

Hence

latter.

conjunctionwith

For

these causes,

generation. And

to

in bodies, but

not

ter^

are

distinction
giving a specific

of the

the genera
still,

to

un*
essentially

which

causes

in servile

are

are

To

of

first

as
a

are

absurd
dreadfully

principalpower
to

to

dcemons
as

unworthy of

senator, is

such

to

arrangement

of

genera, because

of souls

an

that

bodies^hut of

natures

externally

they

not

are

bodies.

Again,

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

themselves

receive

that neither will

nothing

some

or

other

as

way

if

they

material

were

certain

the

as
or

so

habits
in

were

it would,
corporeal-formed,
to

be

changed

of bodies.

But

separatefrom bodies, and essentially

preexistunmingled

with

them,

distinction,produced from
transferred

them

forms,

perhaps,be possiblefor them

togetherwith the differences
if they are

bodies ;

they derive from

For
peculiarities.
of bodies,

from

to

them?

To

which

what

able
reason-

bodies,can

be

also may

be

40

added,
bodies

that
be

to

this

of

assertion
excellent

more

than

genera, since the former afford

allotments,distributions,and
with

the

this account
it

give to
they are

shown

have

[as we

they have
an

essential

such

rior
supe-

peculiarities
coarranges

of

excellent

more

presidingpowers
them
to be],on
an

allotment,and

but
distinction,
specific

assimilated

not

to

governed, will evidently

the

For, because

such

are

divine

consociations

to
assigna principalauthority
natures.

seat

therefore, who

essentially.He,
governors

the

them

in

insert

and

causes,

makes

yours

to

the

of their

nature

receptacles.
to admit
therefore,

It is necessary,
this kind

in

lifewhich

the soul

human

souls.
partial

in

it

readilyexerted

body

which

such, the

For

such

thingof
as

is the

received,priorto its insertion

body, and
;

such

such

as

the form

also is the

which

organical

and
suspended from itself,
consequent
corresponding nature,
it has

which

receives

soul.

But

natures, and

the

more

perfectlife

of the

with

excellent
respect to more
which, as wholes, comprehend

[of parts]in these, inferior are

principle
poreal
producedin superiornatures ; bodies,in incorcators
in the fabrifabricated,
essences
; things
; and, being circularly
comprehendedin,

the

are

directed and

governed by, them.

Hence,

41

the

of the

circulations

in the

primarilyinserted
of the

etherial

in them

soul,

perpetuallyinherent
of the worlds [i.e. of

are

the

spheres],
being

are

perfectly
comprehended by it,and
is

is in
in the

similar
that

genera

are

leaders of inferior

digms

of

excellent than intellect.

more

are

excellent

more

beings,and

the

primary

latter possess

former.

are

from

not

be admitted, viz. that

from

the

the

form

and

that order

so

from

derived

are

being

para*
accede

superior natures, and

primarilyproduced in such

are
thingsposterior
as

the

superiorare

as

essence

always

are

from

subordinate

to

essences,

them, hence

is universal,

comprehended

manner

firstnatures, and

to

marily
pri-

are

which

that

Since, therefore, second

converted

intellect,

Intellect,also, both

partialand

to their

extended

generated in it.
that which

being

celestial circulations

souls

the

and

celestial bodies,

thingsless

But

to

that

the

and

sure
mea-

secondary
which they
must

contrary

emanate
peculiarities
to the natures

excellent

which

precedethem.
Hence, throughthese thingssuch
formed

division
to

necessary

kind;

but

be
not

as

false. It is, indeed,

to

you

any

propose

must

corporeal-

strated
introduce, is demon-

you

if this should

requisite,
yet

appear

not

especially

thing of
to

you

this

to

think, that what

be
is

42

false deserves
discussion

does

exhibit

not

he

arguments; but

discussed.

be

to

afterwards
not

which

essence,

which
that
from
can

how

For

true.

has

himself

vain,

things that

as

nothing in

it

with

common

the

bodies

of it, should be distinguished

participate
? How
other thingsby corporeal
qualities
that which
is not
locallypresent with

bodies, be separatedby corporeal

places?
how

are

possiblethat an
and
itself incorporeal,

is
of

is

in

endeavours
false,

are

them,

subvert

to

copiousnessof

wearies

who, proposingthingsthat

such

For

that which

can

is not

inclosed

And
the

by

be partiof subjects,
partiblecircumscriptions

bly detained by

parts of the world

the

also,is that which

being

celestial arch ?
work

of

and

to

restrain

can

far

as

to

the

eflfectthis,must

be

the

extending as

For

powerfulcause,

more

inclose

to

what

And

from

their power

from

prevent the Gods

can

where?

every

What,

circumscribe

which

them

in

is able
certain

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

parts. But

ever

it may

wish

divine, and which

[ifwhat
by
a

the

you

say

to

were

certain part, would

that which

And

transcends

of
perfection

Hence, it would

be.

all

is

things,would

admitted] be transcended
the whole
be

world, and,

comprehended by

be inferior to

as

it.

magnicorporeal

43

I do

tude.

not, however,

sensible natures

these

after what

see

could

if
distinguished,
specifically

and

divine

fabrication,and

divine

forms, extended

if

be

ner
man-

produced

there

was

no

of
participation

no

through

the

whole

world.

short,this opinionwholly subverts sacred

In

of the

and the theurgiccommunion

institutions,
with

Gods

men

of the

earth the presence

nothing else

For it says

from

remote

place of
are

nor

do

others,since

respectfrom other
No
For

one,

our

ing
Accordcan

we,

neither

destitute

shall diflferin

we

the

are

divinities

Gods

world,

of their

no

men.

however, of these assertions is

parts of the
the

that this

them.

by

dwell

learn any thing from the Gods,

priests,
rightlyinquireof us, as knowing
you

than

more

and

assertion,therefore,neither

to this

that

that divine

than

is deserted

the

excellent genera.

more

earthlynatures,

abode

from

since it exterminates

nor

detained

in certain

terrene

are

natures

attention.
providential
characterized

are

sane.

But

by this,that

they are not comprehended by any thing,and

that they comprehend all things in themselves.
But

terrestrial natures

in the
become
*

pleromas^of
adapted

Vis, In the

to

possess

the Gods
divine

or
plenitudes,

their existence
; and

when

they

then
participation,

of the Gods.
totalperfections,

44

priorto their

own

[latently]
existed
pre-

Gods, which

the

possess

diately
they imme-

essence,

proper

in it.

Through
shown

these

things,therefore,we

of this division is false;

that the whole

[employedby you]of

that the method

is irrational;and
peculiarities
the

suppose
a

certain

It would

omitted
about

government of the Gods

place,is by

the whole

and

essence

have
the

been

have

to

means

no

which

power
proper,

of

that to

is fixed in

apprehend
is in them.

therefore,to have

opposite inquiry made

this distribution

gating
investi-

by

excellent

more

you,
tures,
na-

in any respect true

contradicting
conceptions. Because, however, it is necessary
as

rather to
but

not

not

direct the
to

disputewith

also shall

we

attention

adapt

certain rational and

the

CONSIDEK

you,

on

true

science,

this account,

present inquiryto

apprehension.
theological

CHAP.

men,

to

IX.

therefore,as asking,for it

is

inquiry, Why^ since the Gods dwell in

there are invocations hy theurthe heavens alone,
"

your

subterranean
gistsofterrestrialand

Gods ?

"

For

45

what

of the
Gods
different
some

aerial^and

not

in the heavens

full of them.

thingsare

How

"

beginning is

circumvolve

that the Gods

since all

in the

assert

you

Gods
are

true,
alone

You

quire,
also in-

said

are

he

to

allotted different

places,and circumscribed portionsof bodies,

comprehensible
and inthoughtheypossess infinite,
impartible,
power

And

there
how, likewise,

of them with each other,as they

are
separatedby divisible circumscriptions
of
of placesand subject
parts, and by difference
will be

union

bodies ?

"

Of all these,therefore,
and

of other similar

number

one
questions,

best solution will be obtained

infinite

an

the

and

by surveyingthe

of divine allotment.

mode

nature, therefore,whether

divine

it is

parts of the universe,such as

earth, or sacred cities and regions,

allotted certain
heaven

or

certain groves,

or

illuminates
the

sun

which

its

irradiates
externally

are

of

power

the

same

all

lightcomprehends
Gods

the

Without

thingswhich

an

the

his

things

from

solar

unmingled
no

light
ner
man-

being left
light

or
habitude, proximity,

it illuminates.

as

by it, thus also the

externallycomprehends

air in

but this is manifest

i. e.

manner

thingswith

participants.As, likewise,the

;
*

as

illuminated

present with

is

sacred statues, externally*

all these, in the

Hence,

rays.

or

alliance to the'

46

in the air,when

departed,though

has

that which

it,when

heat

illuminated it

is still present with

heated

thus also the

in

that which

once

it is

lightof

withdrawn
entirely

the Gods

nates
illumi-

and being firmlyestablished

separately,
itself,
wholly proceeds through all beings.

which
Moreover, the light
is
perception,

where

the same,

for any

part of it
from the whole, nor
time

at any

nor

the

about the

one

be

to

to

the

world

whole

that it is not

so

sible
sen-

possible

separate and

be

same

cut

inclosed in

depart from

to

After

source.

objectof

continuous,and every

one,

whole

is the

oflF

circle,

its illuminating

manner,

therefore,

being partible,is divided

impartible
lightof the Gods.

and

this

lightis every where one and the same

whole, and is impartibly
presentwith all things
of it; through an
that are able to participate
But

all

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

where

united

of
to

too, all heaven

revolve
imitating,

with

which

to
are

the world
and

to tend

thing to

nates
termi-

carried

round

and the world

circular motion,

themselves, and

causes

tain
cer-

and is every
thingsin itself,
and conjoinsends to
itself,

beginnings.This
united

lead
in

the

elements

circle.

all thingsto be in each

to each

other,makes

coalesce with the

are

Hence

other,

the end of

one

beginningof another.

47
as, for

instance, earth with

connexion

one

heaven, and

and

duces
pro-

of wholes

concord

with wholes.
Will

he who
not, therefore,

of the

statue

be ashamed
itself,
of the

Gods, who

introduce

them

disposed. For

habitude

of symmetry,
connexion

adorning cause

such

be

in

sections, and

to

as

tions,
separa-

if there

is

would

one

ratio,no

no

of

communion

no

either in

and

the

there will

case,
a

in

capacityor

is adorned

in the world

sence,
es-

certain extension

accordingto interval,nor local comprehension,

nor
nor
partible
interception,
any other
like connascent
in the preequalization
sence
Gods

things which

accordingto
in

of it,so

causes

if this be the

found

of the
For

to

diflFerentopinion

that which

energy, between

neither

united

think, that every

thus

nor

spicuous
con-

corporeal-formed
circumscriptions?

I, indeed, should
he

the

are

among

and

Gods, thus

have

to

this

surveys

essence

homogeneous, a
may
are

of

are

and

certain
be

natures].

kindred

power,

respect,of the

certain

thingsas

[with mundane
or

nature,

which

species,or

same

or
comprehension,

discovered.

entirely
exempt

from

are,

But

in

servation,
con-

such

all mundane

wholes, what

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

local

or
comprehension,

any

thing

48

else of this kind

justlybe perceived?

can

think, therefore,that the

of the

divinities

and

such

nature, that

perceiving,employs adaptations

works

divine

to such

invocations,conformable

CHAP.

X.

things,you again subjoinanother

these

After

division.

into the world.

excellent genera

more

distribution of

concerningthe

much

thus

And
the

of

are

participants

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

some

and

several

which you separate

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

do

for

I admit

this division.

excellent

more

in

genera

such

from

is

no

to

which

be

of the

one

passive,nor

as

way

that

For

passive
yet im-

guished
contradistin-

is

is
passive; nor
rated
but libepassions,

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

entirelyexempt

action
at all

and

from

passion;and

the

because

and
adapted to suflFer,

have

other

they

of
contrariety
they are not
an
essentially

49

immutable
the

firmness,

this account

on

the

impassive and

immutable

in

place

all the

divine genera.

consider,if you

For

the last of
willing,
purelyliberated from

are

divine natures, viz. a soul

What

bodies.

generationwhich
tion which
such

such

does

is in

is in it to

soul is above

with

soul want

the restitii-

or
pleasure,

natural

the

condition,since
lives

nature, and

an

un-

begottenlife? Why, also,should it participate

of the pain which leads to corruptionand dissolves
the
all
about

body, and

body, and

harmony
the

harmony

body?

passionswhich
is it detained
to

is divided

which

entirelyseparate from
from

descends
neither

But

it is beyond

body, since

the nature

is

which

of the

precede

soul

the

is it in want
sensation

the
into

of the

for neither

in

body, nor inclosed by it,so as

requirecorporealorgans, in order to apprehend
certain

other

to these organs.

bodies

which

are

external

And, in short,being impartible,

and
also

abidingin one and the same form, and

and having
being essentially
incorporeal,

communication

with

generated and passive

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

allied to any kind

of mutation

But neither does the

passion.

or

soul,when
[rational]
E

it

50

accedes

to

reasons

which

these

reasons

it
wee

mode

of

in
perturbation

no

from

That

subsistence.

the

body. For
being simple and

forms, and
departure

no

suffer,or

the

imparts to

uniform, they receive

and

itself

either

body,

their

which

selves,
themproper

remains,

[or the participantof the rational

the cause
of suffering
to the
becomes
soul],

therefore

composite. Cause, however, is not

with
its effect. Hence, as
soul is
originof generable and

the

same

the

first

composite
corruptible

and
animals, but is itself by itself ingenerable

thus, also, though

incorruptible;
of the

suffer,and

soul

[i.e. truly]possess
complicatedwith

life and

the

than

as

that which

nor
passive,

and
suffers,
a

both

verges
as

in the

certain
the

to

more

to
to

for
impossible
excellent

sity
diver-

is itself by itself

not

as

excellent

possessing

deliberate

choice,

impassiveand

have

even

order

of

the

demonstrated
last genus

beings,viz. the

how can
of suffering,
participate
to
adapt this participation

heroes, who

and

are

the

tability
receivingan adscitious immuof habit or power.
participation

Since, therefore,we
it is

soul

participants
wholly

existence, but

more
being essentially

impassivity,in
which

not

indefiniteness

of matter, yet the

immutable,

do

the

are

and
perpetual,

that

of the

soul,

it be proper
daemons

the

and

attendants

51

of the

the
it?

who

Gods, and

divine

same

For

know

we

always invariably
preserve
order, and

desert

never

this indeed, that

passionis

confused, and unstable,

something disorderly,
never
having any proper authorityof its own,
but

being

devoted

and

to

of

purposes

to

which

that

by

which

it is detained,

it is subservient

for the

rather
generation. This, therefore,

other genus, than

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

with them,
Gods, and which, in conjunction
the

observes

period.

same

all the

and
them

more

accomplishesthe
deemons
are
impassive,

order, and

same

Hence

excellent genera

which

follow

[and the Gods]

CHAP.

XI.

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

in

sacred

cause,

others

and
are

rites,some
which

is

more

consecrated

have

certain

excellent than

from

arcane
reason

eternityto
E

the

52

superior
genera,
certain other

reasons,

visible formations ; others

of honour,
of

kind
and

some

passions,or

avert

not, however, be
a

liberate

certain

on

portionof

happen

to

For

passive.

were

in

or

dire

It must

granted,that

or

ployed
em-

daemons, as
which

essence

an

human

our

institutions is

in the service of Gods

they

alliance

us.

this account
sacred

some

of those

other

some

which

circumstances

for the

for their end

respect purifyand

certain

adduced

is useful to us,

what

procure

certain

and
familiarity

or
similitude,

is

expresses

are

have

or

nature, which

image, just as

eflfectiveof invisible

sake

others preserve

symbols;

as

if
is

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

from

bodies.

Nor,

even

is

essence

will

it

in
especially

requirethe

worship of

this

from itself,
and
the

should

though we

of

from

which
perfection

to

men

since

the

that this

of such

want

aid

kind;

admit

things,
a

sacred

it is itself filled

nature

of the

world,

is in

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

wholeness
failing

never
own

more

proper

plenitude,and

excellent

good.

Let

of the

genera

are

world

because
full of

this,therefore,be

and
all

its
the

appropriate

lenitive for

us

53

concerningthe worship of

in common,

filed genera,
the

to

and

beings that

But
we

are

excellent than

more

things

pure

we,

introduced

are

to

tures.
impassivethings to impassive,na-

and

pure,

being appropriately
coadapted

as

because

the unde-

attention

directingour

say that the erection

to

of the

particulars,

phalliis

tain
cer-

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

world.
are

consecrated

whole

in the

place,aflfords an

takes

which

being

about

the power

indication

by

so

subjects,
priorto

For these
much

the

of the

of the deformity

matter, and

is in material

adorned.

of ornament,

being indigent

more

aspireafter

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

of

causes

forms, and

of what

good, recognizingbaseness
And

rendered

which

own

the

is beautiful and

from

base

language-

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

thus, indeed, the

is

that

the

productiveof all generation. But I

opinion,that the obscene languagewhich

privationof good
their

phalli
then

spring,because
the Gods

of the

is

of

then

also, many

account,

receives from

world

which
am

which

generativeenergy

employ
is

them

transfer their desire

contraryto baseness.

to

that

54

Another

assigned. The
that

also^of these things may

reason,

in us, when

are

become

forth into

passions

restrained,
entirely

they are

vehement;

more

called

of the human

powers

when

but

they

graduallyand

energy,

be

are

com-

in being moderately*
mensurately,
they rejoice

purified,
they
and

account, in

and

comedy
them

cause

purifiedfrom

are

them.

likewise, by certain

violence.

stop

be

to

tractable,
On

our

own

In sacred

ceremonies,

spectaclesand

auditions

liberated
things base, we become
injurywhich happens from the works

Things
for the

introduced

of

diminution

and

What

is here

of this

sake

the

of

soul, and

our

evils which

asserted

by

from

the

effected

kind, therefore,are
adhere

lambliehus

experience,viz. that

confirmed

sions,
pas-

moderate, and

more

of

by them.t

this

by surveying
tragedy,

passionsof others, we

the

coming
hence, be-

rendered

are

vanquishedwithout

are

from

satisfied; and

are
gratified,

is

of the
to

it

true,
perfectly

the

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

si

ac

For

dixisset,ignem extingues,oleum
moderate
the

of the passionsdoes
gratification

pouring

only applicableto

t See

my

Mysteries.

addendo

of oil
them

Dissertation

on

when

on

camino."
not

fire ; since this similitude

they

the

are

semble
re-

is

indulged.
immoderately

Eleusinian

and

Bacchic

55

of

and
through generation,
from

its bonds.

solution and

ration
libe-

this account,

also,

On

they are very properlycalled by Heraclitus

as healingthingsof a dreadful nature,
remedies,
and

savingsouls from
of

the realms

the calamities with which

generationare replete.

CHAP.

also say,

You

the Gods
not

"

XII.

that invocations

directed

are

to

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

GodsJ^

to

as

This, however, is

the illumination
is
is
perfect;

the

not

case.

For

takes

which

vocations,
placethroughinspontaneouslyvisible and self-

very

from

remote

all

downward

vine
attraction; proceedsinto visibility
through diand

energy
our

of

and
perfection,

voluntarymotion

as

as

much

passes
sur-

the divine will

the

life.

being

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

and

propitious,
impart

their

in unenvying abundance,
light to theurgists

callingupwards their
them

souls to

union

accustoming them,

while

with

themselves, procuring
themselves, and

they are

yet in body,

56

separatedfrom

be

to

round

But

that what

and

be

to

led

ciple.
prinintelligible

themselves,
evident,from the eflFects

it is

soul.

eternal

their

to

bodies, and

the

For

say is the

now

we

soul

of the

salvation

contemplatingblessed
cording
acquiresanother life,energizesacspectacles,
to another

in

is then

and

energy,

righliy

longerrankingin the order of

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

considered
man.
own

as

no

of the

energy

If,therefore,the

Gods.

ascent

through invocations impartsto the priests

purification
from passions,a liberation from generation,
and
is it

how
of

union

with

possibleto

passion?

For

an

draw

down

Gods, to that

which

does

but,

not

the

on

divine

with

connect

it any
of

invocation
the

principle,
thing

this kind

impassive and

is passive and

contrary,it renders

pure

impure ;
who

us,

have

passivethrough generation,pure

become

and

immutable.
do

Neither
the Gods
them
the

to

the

invocations

incline to

us,

of

an

procure

indissoluble

which
through the friendship

together. Hence,
seems

to

it does

imply, incline

implore

conjointhe prieststo

through passion; but

communion

which

binds

not,
the

as

for them

connexion,
all
the

things
name

intellect of the

57
Gods
of

to

but, according to the decision

men;

truth, renders

of
participation

the

the

latter,through the

as

other

the

also,such
sacred

adapted to
symbols,are

are

divine

former

with the Gods

the

able, as

it appears

as

and

inveterate

the beneficent
turn

ea-ovrai

Gale

ourselves

In the

be

to

rage,
care

to

what

but

certain

some,

the

r"av

of

Gods, from which

we

it were,

withdrawing,as

rrjv fvqviv

will

ancienjt

abandonment

an

'*

**

at

/irjvtSo^
c^iAxurcis
which
Karajna^wficv,

rtys

^"av

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

vocations
in-

is not,
This, therefore,

Kai Siy,
icai
original^

"av
"ra"^ts,

"

anger

understand

we

of the

away,

connect

of

XIII.

is.*

of the Gods

they are

to

pacifications
of

manifest, if

bepome
anger

"

and

themselves.

CHAP.

Moreover,

the

of the

names

concerns,

anagogicor elevatingnature,

an

with

to

appropriatepersuasion.

most

this account

On

adapted to

man

Gods, elevates it

coharmonizes

them, and

43rQds

will of

the

"

Sed

tram

ira."

et ratio

procura-

58

from

and

giftof

to convert

and

Gods.

is able
pacification

Hence

of divinity
participation

the

to

us

the

which

of the beneficent

deprivingourselves

the

of

care
providential

we

ness,
in dark-

hiding ourselves
light,

meridian

divulsed, and

were

Gods, from

the
to

together,

bind

and the particicommensurately,participants

pated
natures.
So far,therefore,
is pacification
from

accomplishingits

work

through passion,

that

it

from

the

separates

tumultuous

evil is

of the Gods.

abandonment

of victims" when some

placesabout the earth,procures

present in

for

remedy

through Gods

the

evil,and

thing of

expellersof evil,and

and

through them

powers,

may

from

these

if

Those

the calamities.

expel

not

some

suppressionof

the

them

should

one

guardian

through
think that
of the

care

Gods, introduces

in this

persuasionarisingfrom

case

the

Fiz. Punishments

as

*
and physical
genesiurgic

avert

punishments,do
passions. And

is effected

this kind

[our true]saviours,
exterminates
all the injury

accede

also,who

us

passion.

or

daemons, it invokes

or

the

which

secures

of any mutation

the incursion

Hence, whether

the

passive and

^^the oblation

But

from

us

certain

spontaneous injury,

produced by

tion^or the sublunaryregion.

the realms

paci-

of genera-

69

fication recalls the

benevolence

excellent

genera, to

and
affairs,

our

of

the

more

attention
providential

takes

privationof

our

away

to

good, being itself perfectly

pure

table.
immu-

and

XIV.

CHAP.

what are called

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

Farther

this

is, that necessities

subsist in such

of,the Gods.*
if

they

Gods

do

they

good ought

from

be

to

exist,and
entirely

no

as

the

or

were

manner

as

so
necessity,

by

are

subsist

not

violence,but after such

effect of
the

Hence

externallyderived,

were

and

accords with the nature

as

way

peculiarto,

are

the

wise
other-

means

disposed. This necessity,therefore,is

mingled with beneficent will,and is the friend
of love

possesses

identityand

it is contained
in this, and
*

concurs

the

boundary, abides

one

by Proclus,

divine

Procl.
^"t^j8ovXi]orcc"

in

departs from

never

It is well observed
with

adapted to the Gods,

cause
immutability;and be-

order

through an

will."

in Tim.

"

Beta

lib. i.

it.

that divine
avayK-q

Hence,
necessity

crvvrpcx^t ry

60

through
what

all these

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

you

that

divine

incapable of being

is

nature

if there
allured,is impassiveand uncompelled,
in

are

have

realitysuch

demonstrated

there

this, you

reference

Gods

are

pure

opinion as

For

intellects
;

"

adopted by

infer, that dsemons

are
'*

of intellect
participating
I

ignorantthat

proper
the

conceal

to

truth.

For

and

souls, which
from

the

they

in energy, which
of
priority

nature.

this

propose

it

narrate

as

And

Neither, therefore,

opinionof
not

think

to

me

opinions are

wander

many

from

it is

to

be

fall of
daemons

of intellect;
participate

also
Gods

that the

persons.

appears

all such

with

psychicalessences

this is the

what

confusion; since
to

you

to you, I do

philosophers
; but

say,

but you

certain

"

am

"

you

or
hypothesis,

an

dogma

you

division

another

to

on

pass

daemons.

to

we

XV.

contraries,viz. the division of Gods

into

theurgy,as

are.

CHAP.

After

in

powers

to

an

the Gods

Why,

immaterial

intellect

excel by
entirely

therefore,is it

re-

61

which

by

are

And

appropriate?

means

no

peculiarities,

concerningthis division,for it would

thus much

make

to
superfluous

be

these

attribute to them

to
quisite

it. But

it is
this

requisitethat
the

to the sacerdotal

Farther

doubts

your

should

distinction

considered,as

further mention

any

of
specting
re-

be

properly

of them

pertains

that pure

intellects

discussion

province.
"

still,
having said

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

are

"*

I think

it is necessary
For that in

than these.

and
so
willing

prayer;

to

one,

to

you

similar

nature

and

can

it should

purpose
it may

the

to

be

sense

is

tellectual,*
divine,in-

if you
intelligible,

clearlyexcited

to

itself,and

itself.
to perfection
copulated
appear

others

no

are

in

excited,vehemently seeks

and, when
is

to

which

us

call it,is most

to

that which

or

pray

be
be

becomes

if it should

But

incredible,that

an

poreal
incor-

capableof hearingsounds,

urged by you, that for this

of hearing is requisite,
that

apprehend what

is said

by

us

in prayer ;

forgetthe excellencyof primary

willingly
consists in both
which
knowing and
causes,

you

For

vorjTov

here, it is obviously
necessary

to read

voepov.

62

in
comprehending-

of

things.
in

prayers
powers

or

The

themselves

at

the whole

once

do
Gods, therefore,

not

corporeal

themselves, through any

organs,

in themselves

rather contain

but

receive

energiesof pious invocations; and

of such as, through sacred ceremonies,
especially
the

established

are

Gods.

For

in, and

divine
then, in reality,
a

and
present with itself,
with

the

to, the

united

does

not

is

nature

communicate

intellectual conceptionsin prayer,

as

differentfrom its own.

too
are
hotoever^"
Supplications^
you say,
foreignto the purityof intellectto be offeredto
"

"

the Gods^
For

But

this is

by

no

this very account, because

on

of the Gods

else,we

in power,

For
supplications.

with
the

own

when
nothingness,

with

the

Gods,

causes

opportune

compare
to

betake

ner,
man-

vehement

consciousness

us

thing

every

the most

we

case.

fall short

we

and
purity,

shall act in the most

by invokingthem

the

means

of

our

ourselves
ourselves

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

If,indeed,it is considered

that sacred prayers

63

to

sent

are

that

they are
that

and

whom,
same

from

men

certain

certain

power,

^how

"

that
apprehended,
and
sensible,

what
the

to the

divinities,
Gods, with
the

longerbe justly
of this kind is
supplication

intellectual ?

and
to

the

thingof

this

worthy

most

Or

kind,

human

easilyequal?
that

"

however,

say,

the

it any

can

which

cannot

You

themselves,

respect,they possess

accede

passioncan

manners

symbols of

divine

not

purity of

Gods

only known

they are

in

the

the

thingswhich
offeredas to

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

alone,

powers

merely subservient
assertion would

be

of such

or

to

things as

corporealorgans,

true.

But

as

the

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

simple measures,

more

is to
And

be

if a

sons,
rea-

aptitude
this

or
similitude,
alliance,

is either

it is sufficient to
which

offerings

surveyed according to

certain

present, which

your

certain

the

are

proximate

effect the

or

mote,
re-

contact

of

speaking. For there is not

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

we

are

Gods, is

now

not

as

with sensitive

or

psychical

64

natures, but

forms, and with the

with divine

as

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

themselves

CHAP.

The

XVI.

diflFerencewhich

separates

and
dasmoiis by the corporeal
next

this

thingthat follows in
being much

and yet it is
difference,
the
not

what

you

have written

the former

than

far from

so

from

is the
incorporeal^'

common

more

Gods

"

expressing

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

nor

of any

accidents

For

neither

is

pertain to them.
from these thingsto
it possible
which

they are animals or not,

they are deprived of life,or are

apprehend whether
and
not

whether
at

of it.

all in want

is it easy

to

how
conjecture

predicated,whether
differentthings. For
that
and

line and

is there

be

But
when

and
the

if of many
you

names

or

if in common,

under

neither
still,

these

in common,

time, God

water, should
genus.

reason

Farther

speak

of

are

many

it is absurd

daemons, fire
same

poreal
incor-

things,what
of the incor-

65

poreal,that

manifest

rather

should

you

by

it

points; or when you speak of the

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

than

Gods

and

in

have

daemons

bodies, as in

them,

or

vehicle,or

as

your

it as the

proper

minutely.

very

it

propose

not

will

For

opinionof

be

may

can

the

"

you,

the

and

sun

Tnoon^

divinities
contain

"

For

TovTo

this
not
hibit
ex-

XVII.

adduced

division for the

by

and

against

you

be

are

said

assert^

the visiblenatures

heavenSybe GodSy if the Gods

"

body-

do

you

opinion. "J^or,"it may

how^ conformablyto what we

but

with

examine

the present

by

prehend
com-

or

others.

this
exchange,therefore,

which

doubt

same

to

carried

are

decision, but you

own

CHAP.

We

or

them,

use

alone the

are

But, perhaps,it is
distinction

bodies,

in

corporeal
alone in-

To

this

we

are

not

comprehended by bodies,

bodies

in

reply,that
their divine

here, it is necessary

to read
P

tial
the celes-

lives and

ravro*

66

energies; that they

but

body,

to

is converted

they have

its divine

to

themselves

not

are

cause

that

and

body

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

does

not

Hence
by its intervention.
attention, but
requirean abundant

not

which

body

verted
con-

the divinities

after

and
spontaneously,

it does
follows
certain

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

to the
itself,

of the Gods.

one

be said that
also,if requisite,

It may

is

body

of the Gods.

essence

the former is

so

allied

most

so

For

simple;

as

the

to

so

this

is

tial
celes-

incorporeal

the latter is one,

as

the latter is impartible,

the former is indivisible ; *

immutable,

and

unchanged

that is

as

in

quality.

If,likewise,it is admitted

that the

energiesof

the

celestial

body also,

has

Gods
one

are

uniform, a

circulation.

that it imitates

the

motion,
perpetual
and

which

To

which

sameness

which

subsists

is

may

be added,

of the Gods,
the
invariably

according to

one

by

same,
reason

lightso pure and

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

For

as

divided,or

celestial

in other

from another.

body

words,

consists of

one

part of

it cannot

be separated

67
and

by

order.

one

It also imitates

the life which

is connascent

life,

divine

etherial

with

Hence, this celestial body does

bodies.

not

consist of

is

the

of

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

case

the celestial Gods

coalesce with the

from

body

into

things;but the celestial

animals of the Gods
are.
entirelysimilar and
counited, and are throughoutwholes,uniform,
one

animal

and

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

after the

same

nature

of such
down

these

as

two

are

suspended from
prior,yet

are

this dominion
are

to

so

tJiemselves.

congregated into

wholly Gods;

which

is in

every

where

them

because

to draw

certain
are

the

manner,

incorporeal,
divine

predominates,and

throughout one

Gods, and

after

all

But

total

certain

manner

f2

form
inserts

essence.

the visible celestials are

Thus, therefore,
them

ferior
in-

coarrtngement

one

and, after a
perfection;
all thingsin the celestial Gods

an

the dominion
never

as

and

and

things of

and

manner;

all of
poreal.
incor-

68

CHAP.

Your

inquiry doubts,

next

Gods

XVIII.

opinion, therefore,is
from

the

some

from

assumed

of nativities.
remote

of the
mcdeficJ*This

how

others

hut
beneficent^

are

"

the predictors

It is, however,

truth.

all the

For

entirely

Gods

are

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

good,accordingto

the beautifal and

good

The

bodies, likewise, which

are

them

possess

immense

; some

are

powers

and
one

alone.

subjectto
of which

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

nature

of the world, and

descending in
whole

of

orderlymanner

an

through the
extending without

and
generation,

impediment

far

as

itself,

into the world

things which

to

as

have

subsistence.
partial

respect to the powers,

With

the

in

remain

heavens

themselves, there
them

similar.

are

should

discuss

transmitted

to

can

in the
be

no

doubt

and

powers
are

which

bodies

that all of
that

are

mingled with

descend
These, therefore,
sameness

divine

Hence, it remains

those
us,

which
therefore,

we

thence
ration.
gene-

with invariable

for the salvation of the

universe,

69

after the

of

is mutable

its

and,

own

in

which

which

is

the

ence,
differ-

is without

not

accordingto
according to

therefore, that

As,

power.

subsistence

which

in

is

becoming

of being generatively,
and
be,]participates
the

thus, also, the

substances
of the

which

above

nature

those

are

who

Hence

because

things of
ascribe

bodies, because

confused

they
and
colour,figure,

forms,
intelUgible

of them

generation,
participate

in
generation,

manner.
disorderly

attribute

material

etherial bodies, which

and
and

incorporeal,corporeally;

physical and

in

are

immaterial

who

are

of

impassive,passively;

nature, and

proper

body participatesof

to

consisting

one

of them
short,participates

generated [or has

and

passive.

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

own

their

are

the

diflferentthings,receives

receives

to

and

generationbeing multiform, and

with

its

of generation

wise
They are likeimmntable, though they

Gods, and that in them

to

whole

manner.

same

impassiveand
proceedinto that which
For

the

connectedlycontain

and

this

the

kind;

depravityto
their

are

surd
ab-

contact

participants
as

likewise

the

tial
celes-

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

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

if that which

the

abundant

and

also

is

difference in

the

immaterial

these, another
one

is

is motive

stances
subsides
be-

this,that what

is

in another

by

Thus, for instance, the

that

but
constipative,
the

; but

material

in
receptacle

is

is received

way,

efflux of Saturn

material

effluxions; and

cause

terrestrial substances.

Mars

of

commixture

with

imparted in

secondarynatures,

of

passive genesiurgic
receives

substances

the

former

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

transcends

mediocrity. Do

not,

privationof

metry
sym-

therefore,the corruptionand
arise from
of

aberration

an

and
difference,

which

tive
is effec-

which

is material

and

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

causes.

body,
heat

and

not

of the sun,

consequence
that the
A

as

sun

certain

of

if

being

having a

one

some

able

passionto first

own

to

diseased

the

bear

vivific

should

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

is not useful to health

thing of

this kind

or

life.

also may

take

71

placein

the

and crasis of the universe

harmony

thingsmay be the salvation of the

of the things
whole, through the perfection

for the

same

inherent and the

recipients
; but

be noxious

may

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

to

the

universe, all the circulations preserve the whole

invariablythe

world

but

same;

some

injuredby another
parts is frequently

the

which

we

the

sometimes

is

see

of

one

part,
in

case

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

wholes

existed

in

it is not
and

terrestrial

if

as

or

the celestial

if

as

these

they

they proceeded

from

substances

through these things it

neither

either

first causes,

them,

ascribe

to

proper

is

them.

to

Hence,

demonstrated, that

Gods,

nor

their

are
gifts,

of evil.
eflFective

CHAP.
In

the

next

question,*'What

Gods

that have

Gods"
incorporeal
from

shall

place,therefore,we

your

evident

XIX.

what

it is which

body in
What
has

the
conjoins

the heavens
this

been

answer

with the

is
is,therefore,

before said.

For

72

if these

Gods,

and
intelligible,
incorporeal,

as

united, ride in the celestial spheres,they have

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

with

the

in

heavens

and

separate manner,

circulations of them by their

perpetual
will alone, they are themselves
unmingledwith
sensible nature, and exist togetherwith the
a
Gods.
intelligible
lead the

It will

better, however,

be

follows

as
particularly,

more

of the

that the visible statues

from

to

answer

you

I say,

therefore,

Gods

originate

divine

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

image which
These

derives its

images

according to

fabricate another

likewise

sublunarynatures

are

in

union

one

forms, which
visible bodies
in

of the

by

the

; and
are

But

themselves

For wpos

avrqv

order ;

continuitywith them,
divine

present with
the

tellectual
in-

the

unmingled and

supercelestial
paradigms
intelligible
abide

them.

Gods, exist priorto them

separate manner.

completionfrom

in

in this

unity,and
place,I

are

read wf"os

of
at

avra.

them,
once

73

things,according to the eternal

all

dency of

themselves.

is,therefore,one

There

and

is also

there

this bond

nothing which
which

neither

them.

between

immaterial

and

divisible

the

with

firom,and
and

one^

The

sameness.

by subjects,

and

the

all

Gods

that

is

connas-

things to,

of the one,

the entire domination

the communion

with

itself,
being

progressionalso,

regressionof

the

an

circumscriptions

parts, immediately concurs,

cent

is

thing

indeed,

essence
incorporeal

by

there

any

For

separatedby places,nor

defined

nor

these, nor
intercepts

comes

the

according to

of forms, since
participations

common

of

indivisible

common

accordingto intellectual energies;

of them

bond

transcen^

of the mundane
the

preexistin

the

gregates
con-

Gods

intelligible

world.
Farther

the intellectual conversion

still,

secondary to primary natures,

the

same

and

essence

imparted by

power

primary to the secondary Gods,

synod
in

of

them

things of

and

body,

each

are

indissoluble

different

and

species,such
which

in

material

as

in any

other, the

is derived from

those

other

connascent

of

the

union.

For

forms,
way

as

soul

dissimilar
and

those

separated from

adventitious

supernalcauses,

the

connects

such

essences,

also in

giftof

the

and

of

and

union

is lost in

74

the

much

the
of

essence,

first natures,

discover

we

the

existence, and

and

so

union

and

selves
our-

form

and
from

proceed

much

the

more

which

has

an

shall
eternal

which

essence,

has

ence,
principalsubsist-

more

about, and

possesses

how

by

elevate
in

and

the

survey

precedaneous

both

sameness

wholes, by

to

But

time.

ascend, and

higher we

to

parts

periodsof

definite

certain

in

difference
itself,

multitude,*

and

Since, however, the order of all the Gods

profoundlyunited,
of

genera

them,

the

and

produced
spontaneously
subsistent in
is in them

unity,and

is one,
ends

and

to the
not

proper

in

The

ducUve

as

it is

the

cording
ac-

these,it is
accedes

one

existence

very

one

in

t of their

and cdl-pro^
all-receptive,

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

and
representation

thing which

that in

be, is this

it may

of the one,

nature

the

con-

consubsistent

are

For

are

is

dles,
beginning,mid-

inquire,whence

to

them, whatever

the

so
itself;

one

all of them.

td

also every

them

which

them,

about

hence

"

second

first and

all the multitude

and

is

in itselfa

certain

; for it is all things

priorto all.
t For
Damascius

the

Gods

are

essentialized in the

For
peculiarity.

in every

inteUect ; father
bdng the

God
same

or^

one;

in the
observes, speakingChaldaically,

paternal

there is father,power,
as

hypandsimd

as

the

one.

and

75
And

nature.

with

secondarygenera, indeed, remain

invariable

primary;

are

themselves
and

but

union

all of them
of

From

an

are
are

to

are

bodies.

external

established
one

munion
com-

connexion.

corporeal
intherefore,the perfectly
united
For

to the sensible Gods

the

also

visible Gods
this

on

the visible Gods

accordingto
In

energy.

illustrious

this is the

the

same

extends

from

on

divine

doubted,

the

viz. that

there

the visible and

much

Gods.

union

high,as

order.

But

account

similar

of

all the

far

as

cause

on

which

divinities

if this deserves

not

be

this

Gods.
intelligible

also,

the

to the

be

both
union

manner,

of the Gods,

contrary would
should

; and

common

prerogativeof

orderlydistribution

account

the

other the

world ; and the intelligiintelligible

ble
Gods, throughtheir infinite union, comprehend

and

and

as

in the

in themselves
are

in each

bodies, and

to

of such

one

primary impart from

the
secondary genera,

possess

this cause,

have

the

indissoluble

Gods
that

in the

sameness

end
to

of
be

wonderful,
union
And

of
thus

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

76

CHAP.
this,you again

After

of which
be

XX.

has been

what

considered

however, it is necessary,

and

if

as
particulars,

of them

we

For

good.

you

dcBmons

Godsy since

''what

doubt

from

been

divinities.'* But

are

united

the

same

distant

the

to

from

because

Gods,
intelligible

with

idea

what

tinguishes
dis-

them

visible
in-

this
it is

the visible
and

them, but daemons

them, according to

scarcelyadumbrate

all

invisible

I, beginning from

they difier. For,

in which

from

tvith the
conjoined

the first thing,shall demonstrate

as

now

it is which

the visible and

the visibleare

over

great scientific

perfectand

certain

had

things

pass

perhaps,obtain

may,

the proverb,

cussing
by repeatedlydis-

but

answered,
sufficiently
them

they

we

may

Since,

consider

beautiful,neither shall

are

these

alreadysaid

accordingto

to speak of
frequently

that

ries,
inqui-

same

sufficient solution.

as

the

reisiime

are

essence,

have
far
and

through similitude,

they are separatedfrom the

ble
Gods; and they difier from the invisi-

this account

on

visible

Gods, accordingto the difierence itself of

the
*

the

invisible.*

For

daemons, indeed,

Fiz, Accordingto the diflTerence which

of Gods
invisibility

and

the

are

in-

there is between

of demons.
invisibility

77

visible,and

by

by

no

the

but

sense;

knowledge

to be invisible in

Gods?

it may

dominion
under
should

the

and

For

By

as

the

which

are

is

ment
allotand

power

that

neither

But

the

arranged

certain part

mutation

in

the whole

immutable, which

visible
in-

over

place,which

everywhere the

remains

venerate,
beings similarly

by

than

visible,yet they rule

of the Gods.

of the Gods

them

same

world, produces any

dominion

far

so

that

nor
recipientof divinity,

the

What,

Moreover, though the invisible Gods

daemons.

of

For

all the natures

become

is the

said

are

be, and whatever

it may

possess, has

over

it.

Gods,

excellent

Nothing.

divine, wherever

; but

of daemons.

invisible

the

to

unapparent

very differentfrom that

way

invisible,more

are

visible

and

this is asserted

have
therefore,

they

rational

intelligence.And,

thus denominated

these,they are
in which

apprehended

transcend

unknown

they are

because

Gods

material

and

be

to

means

the

essence

same,

divisible
in-

all subordinate

in the order

assigned

nature.

the

also of this

assistance

may

discover

another

and

daemons.

For

we
reasoning,

difference between

both

the

visible and

Gods
ble
invisi-

Gods, indeed, comprehend in themselves

the whole

government of whatever

is contained

78
and

in all heaven

that

universe.

allotted

are

world, govern

form
partible

likewise,in

are,

dsemoniacal

and

essence

certain

those

ture,
prefec-

portionsof

have

these, and

of

But

divisible

certain
distributing
the

in the total

world, and

in the

invisible powers
powers

the

themselves

They

power.

respect,connascent

of their
with, and inseparable
from, the subjects

government. But the Gods, though they may

ride in bodies,are entirely
separatedfrom them.
to bodies,
attention,therefore,
providential
producesno diminution in those to whom body

The

is subservient

by

for it is

excellent

more

and

is not

But

the

the

being

the

of any

cause

that

is divine is of

Gods

announce,

but

the

daemons

are

In

receives

of beings;
is of

whatever

the

nual
promptlyemploying ma-

Gods,

powers

it.

rulingnature,

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

from

is daemoniacal

which

nature, and

Gods

to

condition.

different orders

the

ministrant
may

it,

subordinate

more

presidesover
but

impediment

to

genesiurgicnature, and
about it,necessarily
give to

divided

short,that which
and

nature, is converted

adhering to

dsemons

connectedlycontained

therefore, are

which
not

the
mand.
com-

liberated

generation;
purifiedfrom
entirely
verge

to

79

these.

and

concerningthis

trust, that from

we

tinction;
dis-

former

the

the difference between

present exposition,

the

and

much

thus

And

Gods

and

will

daemons

become

more

known.

CHAP.

division,however, of the passivefrom the

The

which
impassive^
by some
rejected

of

the

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

more

which

causes

inferred
what

that

is
what

you

before enumerated

have

we

it also deserves

For

XXI.

be

to

these

subverted,because

which
cultivation,

it is

passive,from
religiousceremonies.
are

genera

performed in
sacred

; and

institution,what
is conformable

to

religious
sacerdotal

laws, is effected throughpassion,or produces a

certain

completion of passions?

from

of these

ordained
legislatively
conformablyto the sacred laws
and
the

intellectually?Each
contains

and

those

hither

the

eternal

admirable

from

the

wholes, by which

the

of the

also

each

first,
Gods,

imitates

both

celestial order of the Gods

and
intelligible

and

Is not

of

measures

which
signatures

Demiurgus

thingsof

an

and

beings,
are

sent

father

of

ineffable nature

80

unfolded into

are

thingsformless
excellent

more

lightthrougharcane

are

than

through images,
througha
in

that

all

and

divine

expressed

are

things

are

to

plished
accom-

alone,which

cause

able

is not

reason

image

every

degree separatedfrom

great a

so

symbols,
vanquishedby forms, things

passions,

into

come

is

contact

with it.

This, therefore,is nearly the

aberration

being

men

that

in

they

their

of

divine

in

err

divine

frustrated

of

In

jecture
con-

things pertaining

so

because, being

and

these, they draw

But

away

doing,however,
respect; because they

natures;

passions.

hurried

from

concerns

twofold

fall from

human

wholly

the

conceiving

and form
passions,

to themselves.

they

apprehend

to

institutions,but

human

our

conceptions. For

unable
reality

able, are

are

own

of

multitude

of sacred

reasons

by

to

of

cause

them

down

to

it is

requisitenot to
thingswhich
manner,

apprehendafter the same

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

establish the

one

apart from

conformablyto the difference

and thingsless honourable
more
the

former, indeed,

despisethe latter as human,

to

men.

It

is proper,

as

the

between
; and

other,

things
to

rence
reve-

divine, but

and

as

to

performed

likewise,to consider,

81

that the

latter

performerand
for

formed
in

produce passions,both in
those to whom
they are

they

are

; but to honour

very

human

the energy

high degree, as

throughimmutable
condition

of

and

the
formed;
per-

corporeal-

of the former

being performed

admiration, and

ble
venera-

mind, because they are referred

to the Gods.

82

SECTION

IL

CHAP.
It is also necessary

to

I.
demonstrate

what

daemons, heroes, and

each

other, and

according to

whether
or

essence,

you, in

to

differ from

souls

difference is

this

according to

power,

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

termination

remote

most

of the Gods, in the

demiurgicpowers

and

distribution

ultimate

of

into

and
progression,

parts. But

heroes

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

are

of souls receive their termination

into

is thus

be

Hence, the

that the

different from
essence

of
perfective
to the

of daemons

and

generatedfrom different causes,

it is also necessary

should

tion
distribu-

parts.

Since, however, the nature

heroes

and

mundane

of the

essence

that

of daemons

of
is

the

one

other.

and
effective,

natures, and

pletion
gives com-

superintendenceof generatedin-

83

^yiduals.

is vital

of heroes

essence

rational,and is the leader of souls.

and

daemons

of
spective^
souls

to

bodies.

attribute to heroes

the

leaders of

to

be

But

it

by which
is requisite

vivific powers,
and

men,

are

of

inprolific,

of the bond

nature, and

united

are

defined

be

must

And^

of each, those

respect to the powers

with

to

the

But

which

are

liberated from

generation.

CHAP.
It

II.

that
follows,therefore,

should

their

the

effects;but

these two

genera

redundant

with

different
of the

far

as

to the end

powers,

from

is

other

additions, and
partible

manners,

sources;

of souls.

soul
distinguished,

portionsof

different times
and

reasons

tended,
ex-

and, being allotted from

certain

derived
prerogatives
at

less

as

to the order

proceeds as

orders ;

those of

And

of heroes

thus

being

succeeds,which
of the divine

more

those

placewe

surveyed as occupied
widely extended in

converted

as

these

Hence,

be

world, and

and

the next

energiesof them.

define the

daemons, indeed, must

about

in

itself. It also produces

different forms

and

originatefrom

which

and, accordingto each

world, employs various lives and

g2

part

ideas ;

84

ing
with, and likewise reced-

becoming connascent
from, whatever
to all

assimilated

; being
pleases

it

natures

and
things,

at the

time,

same

being separatedfrom
throughdifference,

them

allied to real beings and

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

essences

deemons

and

heroes

It likewise
similar life and
and

daemons

than

powers,

united

are

in

energy

is elevated

an

ties.
divinia

degree than

it

the illumination

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

to
no

longerremains

angelic soul

and

Hence, also, soul appears

itselfall-various

parted
im-

it

of soul,but the whole

into

the

eternityof

less

which

by

cent
heroes; yet, through the benefi-

by them,
order ; when

to

the

possesses

will of the Gods, and

and

those

in the boundaries

of it is
an

to

perfected

comprehend

and reasons, and

essences

life.

undefiled

in

forms

speciesof every kind. If, however, it b^

to speak the truth,soul is always defined
requisite
or

accordingto
itselfto
times
So

one

certain

ing
thing,but adapt-

precedaneouscauses,

to
conjoined

it is at different

differentcauses.

tween
great,therefore,being the difference be-

energiesof deemons, heroes,

throughout,it is no longer proper
the

souls

doubt, what

it is which

separates them

and
to

from

85

each

other; but they are

of each.

by the peculiarnature
they are able to form
the

communion

For

thus

which

separatelythe

CHAP.
Let

however,

us,

of the Gods

For

appearance.

or
archangel^

the

For

dcBmon, or

their

appear

to

exhibit

such

as

those

themselves, and
the
the

Gods

that

that

an

he known.*'

such

invoke
ideas

gies.
ener-

also do

they
they

and

them,

to

consentaneous

descend

luminous

are

and

of

indications

may

word,

one

appearances

powers,

angelsare

daemons, but

In

their

that

proper
we

or

uniform; those

various ; those of
those of

cation
indi-

angel^or an
certain archon [i.
e.

they are,

phasmata,or
are

difference is in their

essences,

energies and
But

conception

inquire, hy what

therefore, I conclude
with

hend
compre-

of them.

of a God,

or
a
soul,may
ruler'],

accord

surveyed.

"

the presence

far

proceed to the appearances

their perpetualattendants,

and

you

as

III.

now

what

show

and

far

so

be

must

be formed

ought to

And

possibletrulyto

define

and

distinguished

so
conjunction,

one

of them

it will be

be

to

more

to

selves.
them-

lars,
particu-

appearances,
of daemons

of
are

simple than

subordinate

to those

86

of the Gods

of

those

archangelsapproximate

greaterdegree to divine causes

of archons,if these powers appear

in

; but

those

to you

to be

cosmocrators,* who

the

element, will be

they are
matter, they

over

various, but

adorned

the powers

that preside

if

in order ; but

will

all-various.

to be

mata, indeed, of the Gods

be

and
terrible,

of

angelswill

have

omitted

shall

give an

milder

be

dreadful

than

the

at

; those

to which

but
inquiry,

of

those

and

phasmata, except

(which you

we

for the sake of truth)are

answer

of souls

those

mild; those

time

of heroes

deemons;

if

that

those
the

of

world,

they are material,

painfulto
are

but

pertainsto

produce astonishment,but
and

seen

mild ; those of daemons

more

in your

noxious

phas-

shining
archangelswill

of

same

archons,if their dominion

they are

the

And

will be

salutarylight;those

will be

more

more

will appear

with

be

indeed

than those of the

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

various,and
archons

more

sublunary

the

govern

the

similar

they

to

are

spectators;
the

heroic

inferior

to

them.

Again, therefore,the phasmata of the Gods

immutable, accordingto magnitude,
are
entirely
*

The. cosmocrators, or

planets.See
on

the fourth

the Timseus

of Plato.

governors
book

of my

of the

world, are

the

translation of Proclus

87
and accordingto
morphe,*and figure,

those of the

to

of the

of them

sameness

subordinate

those of daemons
a

different form, and

be the
of such

archons

of

those

to

imitate

in

daemons;
small

no

mutation.

of
efficacy

the

adorned

not

unattended

and

the

degree

quiet.
tranquilare

each

of the

mentioned;
borne

With

angels,

present, but

but

archons, conformable

to

material

have

we

already

archons, indeed,

along tumultuously;

those

but

leadingcharacteristic,
presentingthemselves
the

established
view, firmly

phasmata
mutation
*

of heroes
; but

are

in themselves.

subjectto

those of souls

Morphe pertainsto
superficies.

and

phasmata;

which
particulars
the

daemoniacal

Perturbation

disorder follow the daemoniacal

the

souls

quiet pertain
there is
archangels,

with motion.

attend
spectacles

of

and

and

the

similar

are

those

multi-

are

heroes

and

; but with

order

immutable

are

order
still,

Farther

to the Gods
an

of

those

formly changed ;

great,

Moreover, those

material

are

in

seen

stillrecognizedto

are

leaders

as

and

time

at one

appear

are

as

of such

those

but

different times

of daemons.

phasmata

angelsare

immutable

are

small,yet

but at another

of

; those

at

are

archangelsapproximate

Gods, but fall short

these, but

to

of

those

pertainingto them;

all things

motion

ing
be-

of

to

The
and

resemble,indeed,

the colour,
and
figure,

magnitudeof

88
at the

the heroic,but
these.

time

same

also to these

In addition

beauty,indeed,
splendour as it were,
divine

less than

are

peculiarities,

shines with

immense

an

fixes the

spectatorsin

divine

astonishment, imparts

itself to

ineflEablesymmetry, anjd

is

the view

with

joy, presents

exempt from all other speciesof pulchritude.

But

the

themselves

indeed
not

of archangels
have
spectacles

the blessed

ineffable and

so

of

Those

Gods.

admirable

archangels.But

forms, yet the

which

reasons

may

be divided

of them
and

of

in

exhibit

The

form

And

the

beauty which

which

and

more

phasmata of

divided

form.

of archons
some

is

than

souls are,
these

but

those

in

indeed,
reasons

heroes,

are

vanquished by

are

in

common,

I say that

of beauty accordingto
participates
the

vated.
reno-

to define
If, however, it be requisite

all of them

and

in

the latter

is fictitious and

circumscribed,and
partibly
one

beauty in

is adorned

phasmata

in definite reasons,

adorned

heroical

twofold respect. For

from

spontaneous,
but others,an
ruling characteristic;

eleganceof

are

former

define the essence,

fortitude.

exhibits

and

of them

both

partible

receive

the deemoniacal

have
self-visivespirits,
definite

they

are

of the

those

as

angels divide, in

beauty which

the

manner,

greatestbeauty,yet

peculiarnature

its allotment.

which

each

its arrangement,
it possesses,

89

CHAP.

IV.
other

Proceeding, therefore, to
of

them,

say, that with

we

Gods, indeed,
the

rapidityin

and

there is acuteness

the

peculiarities
energies,

greater celeritythan
those of intellect itself,
though in themselves
which

they

forth with

shine

immoveable

are

stable.

and

the celerities are,

with

mingled

in

efficacious

angels partakeof

certain

respect,
of

energies. Those

certain motion, and

angels,
arch-

With

do not,

similarlywith

archangels,possess a power
is effectiveby speaking. The operations

which

of daemons

the

to

the

certain

phasmata,a

be

to

reality.In

in

are

appear

in

have

actions

and

In the

authoritative; but
abundant

more

fall short of the

of souls

yet are

more

In addition

of the
the

are

heroic

not

so

phasmata of
to be

the

most

second

representation,
yet in
the phasAnd
end.
mata
to be

seen

self
it-

accomplishingwhat

archons, the first energiesappear

excellent

the

effect,their energiesare

to

those of deemons.

rapidas

of

motions

magnificencepresents

view ; but

they wish

rapid than they

more

more

moveable,

imbecile,than those of heroes.

things also,the magnitude

to these

in
epiphanies[or manifestations]

Gods, indeed, is

so

great

as

sometimes

to

90

conceal all heaven, the

as
itself,

earth

the

longer able

Gods

the

the

appear, certain parts of the world

and

But

archangels
moved,

are

forerunning
lightprecedesthem.
mensurate
they exhibit a magnitude of light comThe

still more

divided,and
is

not

manifestation

condition.
archons

as

magnitude
always equal in
the

of heroes

that of daemons, but

such

less than the arch-

divided,but in daemons

more

manifestation

about

such

but

exhibits

appear

of the
them.

vated
ele-

an

manifestation

as
as

above
are

of
not

are

to

be

pride and

measure

distributed

less than

Those

arrogance.

all of them

seen

those

to be

to

the

magnitude of

amplitudeof
extend
their

in each

an

of

equal,but

of heroes.

And,

short,the magnitude of the manifestation

present
appropriately

of

forms,

mundane

presideover

matter, exhibit in their manifestations

abundance
souls

of

more

Again, the

of them

it is

is still less than

presents itself to the view

great;

of their domination.

magnitude

angeliclightis

and
angelic,

in

no

divided

to the

The

; and

moon

descend, is

still. When

stand

to

and

sun

is

of these, according

their powers,

and

the

empire throughwhich they

themselves,and in which they exercise
the

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

91

images].Hence,
which

an

present themselves

perfect
; but
the

and

The

of

those

images

those of heroes

are

to the view

true

and

angelspreserve, indeed,

images of
of such

such
are

as

are

the

as

are

deemons

be still inferior

to

seen

obscure;

are

mundane,

are

clear ; but

are

ever,
Both; how-

material,obscure.
be of

to

seen

of

respect,also, to archons, the

With

to these.

And

clear

most

form, but fail in plenitudeof indica*

same

tion.

Gods

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

also

with

eyes, the

truth itself

of
spectacles
are

the

of the

forms

the

by

seen

are

in

images

of

authoritative

an

souls

to

appear

nature.

of

be

shadowy form.
In

likewise,we

similar manner,

termine
de-

must

For the

concerningthe lightof these powers.

images of the Gods, indeed, are replete

with

fulgidlight. Those

full of

archangelsare
of

light. Those
supernatural

luminous
the

of

view

heroes is

but
with

present themselves

daemons
a

turbid

mingled with

angelsare

many

fire.

The

to

lightof

things.And,

with

respect to archons,the lightof those that have

the

government of the world

but

of those

that

presideover

is

more

pure;

matter, exhibits

mingled from thingsof a dissimilar and

the lightof souls maniAnd
contrarynature.

itself

92

filledwith
partibly

fests itselfto be
which

mixtures

exist in

ineffable

indivisible and
of
profundities
in

in

empyrean,*

an

the fire of

But

manner.

is

indeed, but
archangelsis impartible
possess

itself

about

an

multitude,

abundant

after itself.
precedingor following

fire of

angelsis divided, except that

is still more

sightof

certain

manner,

daemons, but
most

by

bution
distri-

does

those that have

seen

not
more

fire of heroes has, after

the

same

at the

that of

things as

time falls short of the

same

similitude to it.

accurate

The

excellent natures.
a

it exhibits

parts, is effable,and

astonish the

The

That of daemons

ideas.
perfect

shortlycircumscribed

into

to

seen

either

itselfin the most

an

fillsall the

and
light,

world,

the

mundane,

said,the

has been

indeed, shines forth with

fire of the Gods,

but not

generation.
what

Conformably,also,to

of the

many

Moreover, vidth

respectto archons, the fire of those that are of

elevated order, is more
a
more
pellucid;but
of those that

are

material, is

the

fire of souls

and

multiform,and

the natures

that

fire of the Gods

*

For

material

is

are

seen

is

to

dark.

more

be

much

comingledfrom

in the world.

appears

to

be

And
divided

many

Again,

of
the

stable.
entirely

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

TTupitos in this

93

of

That

angelsis stablymoved.

of the first rank

those that

is

is,for the

archons
of

is tumultuous.

the fire of souls is transmuted

And

most

tranquil;but

of the last order

are

of

daemons

fire of those

The

moved.
part,rapidly
are

fire of

The

that of heroes

is unstable ; but

that

that

archangelsis tranquil;but

in

tude
multi-

of motions.

CHAP.

in the Gods

lead

heroes

them
the

souls

them

the

Archons

generation.

nature;

either

but

deliver to

concerns,

And

material natures.

apparent, tend

they become

anagogic.

attention
providential

government of mundane

inspectionof

when

into

down

to

works.

sensible

to

of

dissolve the bond

draw

is

archangelsit

in

; but

Angels alone
Daemons

souls is perfect
purifies

that which

Moreover,

V.

in

or

souls,
certain

respectto generation.
Farther
should

still,consider

attribute

everythingwhich

stable in the visible

genera.
Gods

Hence,

that which

and
splendid,

itself. That

this, also, that you

image

you

in the

which

which

to the more

should

is pure

and

excellent

ascribe

to

the

image is transcendently
in
is firmlyestablished
but is estabis splendid,

94

lished

in another

as

should

thing,you

giveto

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

of which

the whole

is

These, also,may

divided

be

now

according

diflference of commixture.

the

to

adapted to inferiororders.

vapours

mingled

are

with

For

dane
mun-

daemons, and

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

are

of

The

moved.

archons

the same,
which
matter

are

SQuls are

they

of the world

the
exhibiting

full of material

filled with

an

mundane

ture
na-

of stains and

abundance

visible,each of these

of

And

substances.

foreignspirits,
togetherwith which, when
become

variably
in-

the archons

But

possess.

remain

they

presents

genera

itselfto the view.

The

With

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

Gods

With
short time.
and
is

elevation

matter

is

it
archangels

of these

adorned.
elegantly

With

tions
indica-

powers].

sumed.
immediately con-

is consumed

angelsthere
from, matter.
By

With

small

no

is

solution

daemons

heroes

in

of,

matter

there

is

coadaptationto it, in appropriatemeasures,

95
JEinda skilful proyidential
attention to it.
with

respect

of the world

governors
in

archons, those

to

transcendent
themselves

and

that

are

With

pure,

are

of

those

are

contrary description

VI.

giftsarisingfrom

not

all of them

presence*of

the

of

and
soul,purityof intellect,

in

And

every

us

thing in

it

to

us

that,indeed, in

the manifestations

us

one

its proper

which

the

Gods,
of

body, virtue
word

ele*-

principle.

is cold

annihilates;that which

increases,and

have the

equal,nor

health

indeed, imparts to

vates

to the view

the

fruits. But

same

are

with it.

CHAP.

MoREOVEE,

that

respectto souls,also,those

surrounded

seen

fold
un-

entirely
replete

as

present themselves

of matter, but

out

in this way

light. But those

material,exhibit themselves
with matter.

the

are

present with matter

are

manner,

into

that

And

and

structive
de-

is hot

it

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

For Trepiovcna

renders

more

here,it is necessary

to read Tapova-ia.

96

exhibits that which

is not

body

of the

The

presence

of

to the

of the

soul, through those

eyes

body

as

body.

archangelsimparts likewise

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

same

appearance

accompanied with

that of the Gods.

The

energy

falls very

through
short of

perfectlight.

parts
angelsimpartiblegoods, and

which

down

from

That

are

about

of

afflicts with

sense

divine

from the bonds

is in other

it excites to

undertakings. The

the

depart

allied to bodies, and

of Fate.

with

The

rate
libe-

not

presence

this

of

to that of

peculiarity,

generous

appearance

who

place those

respects similar
certain

diseases,

and does
fire,

daemons, but is attended

that

renders

daemons

this terrestrial

hasteningto

heroes

itself

the soul to nature, does not

bodies, and the

detains

visible

it becomes

comprehending in

body, indeed, heavy,

draws

of

presence

still more
divisibly
the

lightequal to

and

which

great

is visible

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

human
extends
are

that

material

that of the

benefits,and

terrestrial. Moreover, the

are

material
such

archons
works

as

vision of souls

undefiled,and established in the order

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

with

accompanied

those

goods which

sacred
sacred

hope, and imparts

hope vindicates to

itselt But the vision of other souls draws

down

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

to

fix them

which

to

body.

CHAP.
in

Moreover,

seen

manifestations

the

of the order which

indication
are

VII.

For

possess.

them,

or

followingthem
by

who

attend

them

together with
works
Good

of the
daemons
with

the

order

daemons

archangelshave

but

coarranged with

or

behind, or

us

to

are

panied
accom-

of

survey,
own

they impart;
the

that

surrounded

are

themselves,their

exhibit

an

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

permit

benefits which

is

powers

other multitude

certain
on

the

the Gods

by either Gods or angels;

angels either preceding

there

speciesof

in

junction
con-

works, and
but

avenging
punishments

and such other daemons

[which they inflict];
as are
depravedare surrounded by certain noxH

98

with

first

[of the

Archons

ordination
to

the

whole

also,the

is indicative

form, and

stable

and

of

the

joyfullyfollows

it most

its

elevating

unfolds,by its works, its

But

the

soul

which

own

propriate
apverges

along with it the signs of

punishments,is heavywith material

downward

draws

and

the anomalous

is detained by
spirits,
exhibits

matter, and

exhibit

aerial genera

are

of

And,

their

in

short, all these

orders ; viz. the

proper

exhibit aerial fire ; the terrestrial

terrestrial

oracle alludes^which

inhabit

tumults

before itself,
genesiurgic

presidingdaemons.

shaU

does

order.

These

whole, and

spect
re-

purifiedsoul exhibits a fiery

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

leader,and

With

and formless soul of the

indivisible,

willinglyand

genera

in-

the

it presents
species,
particular
formless fire,extended
through

undefiled

bonds

any

universe ; but

form, and

as

world, which

total,one,

an

of matter.

soul,if it ranks

the view

themselves

attract to

confusion

and

belongto

to

rank] exhibit,together

themselves, certain portionsof the world

but other archons

not

beasts.*

fierce wild

and
ious, blood-devouring,

daemons, to whom

says,

"

thy vessel/'t.

eomposite temperature

The
e,

wild
as

of the soul.

the Chaldean

beasts of the

Psellus

earth

explainsit,the

99

terrestrial and

more

most

of

The
subservient

ministrant.

order

as

the

is

of souls

the last of

or

and

in

be

similar

of heroes

genera

way

daemons.

as

are

exhibit

them.

But

present themselves
excellent

Again,

they preside

matter,

over

adapted to

more

to

not, however, subservient

are

same

world

which

genera

angels;

these, the

But

angels.
of arch-

appear

of archons, whether

genera
the

of

end.

supreme

those

on

of damons

genera

and

tripleorder.

angelsdepend

They

angelsin

over

of this

to those

to

the

according

middle,
beginning,

causes

pure

manner

daries
in these three boun-

Gods, indeed, exhibit the

the

the genera

to

of

the celestial

distributed

are

genera

order
triple

And
and

But

splendidfire.
all the

to

blacker fire ; and

to

the

all the
the view

Hence,

natures.

also, they exhibit places in conjunctionwith

themselves; souls

of the

but those of the second

and

the rest

in each

first rank

rank

conformablyto

primary,
secondary,places,

their

arrangement,

of these three genera.

CHAP.
MoEEOVER,

with

VIII.

respect

the Gods
of light,
subtilty
subtle that corporealeyes

to

the

tenuity and

extend

cannot

sustain

h2

lightso
it,

100

but

affected in the

are

when

theyare

thick

water

air.

For

able to

drawn
into

upward

attenuated

who

men

manner

same

from turbid and

and

divine

survey

fishes,

as

diaphanous
fire

not

are

of it, but
breathe, throughthe subtilty

become

languidas

and

deprivedof

are

soon

they perceiveit,

as

the

of their connascent

use

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

renders the
that
it.

are
theurgists

when

But

capableof being

daemons

them, become

surrounds
does

received

they unfold

and

attenuated

more

in

; nor

which, being previously

the

preoccupiedby

form

the

does the air,which

nor

lightprecedethem,

to

present,the whole

are

air is not at all affected ;

united

of themselves

; nor

air,
are

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

certain

sounds

parts of the earth

are

short,the air does

nor

incommensurate

unable

them
archons

are

luminous
to

heard

not become
to
to

them
more

receive

runs

borne, whether

it.

but, in

attenuated,

so
as
theurgists,

present, an

appearances
be

around

moved,

are

to

But

assemblageof
round

der
ren-

when
many

cult
them, diffi-

these appearances

101

mundane

are

however,
of

that

terrestriaL

or

They

have

not,

supermundane tenuity,nor

the

elements.

supreme

And

even

to

the

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

circumscription.

CHAP.
In

the

last

of those

IX.

of
place,the dispositions

invoke

that

when

they

the

Gods

to

the

soul

appear

ceive,
re-

visible,a liberation

become

passions,a transcendent perfection,

excellent,and parmore
energy entirely
ticipate

the

from
and

an

of divine
But

when

receive

love

and

archangels
appear,

pure

condition

of

an

immense

these

joy.
dispositions

being, intellectual

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

truth, pure

and
and

daemons

are

commensurate
seen,

ledge,
virtue,stable knoworder.

they receive

the

But

when

appetiteof

and a desire of nature, together

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

seen,

like

they derive from

manners

and

many

to the communion

the vision other such

impulses,which
of souls.

tribute
con-

But when

102

these

into

come
dispositions

archonSy mundane

material^ motions

or

conjunctionwith

in

excited

the vision of

togetherwith

with

contact

the

soul.

are

And,

souls,the spectators

genesiurgictendencies and connascent

for the sake of paying
providential
inspections,
derive

attention
as

bodies, and such other peculiarities

allied to these.

are

In

to

addition

of the Gods
rectitude

things,also,the

these

to

impartstruth

of works, and

giftsof

and
the

festation
manipower,

greatest

goods; but the manifestation of other powers is

accompanied by such things as
appropriately
are

to their several orders.

commensurate

the

manifestation

not

simply about

Thus

of

imparts truth,
archangels,
all things,but definitely
of

certain

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

but

certain individual.

impart
always
but
in

power
certain

it does not

manner

effective of all

power

without

In like

distinction,nor

things,nor

every

where;

is effective sometimes, and

which

place.

But

the

manifestation

of

angels,in a still greater degree than that of

cumscriptions
divides,in impartinggood, the cirarchangels,
which
them

in

more

are

contracted

the manifestation

always

defined

boundaries.

of daemons

does

not

by

Again,
impart

103

goods of

the

soul,but either those of the

the

body, or goods pertainingto the body. And

they impart these when the order of the world
After the

permitsthem.

same

the manifestation of heroes

and

third

some

all the

goods of

inferior rank
of

imparts not

material

appear,

them

thingswhich

And

giftsof

received

thus much

for these

heard

formably
con-

powers,

of each ; and

about

fit

the

which

reply. And

X.

introduce, however, for the purpose

a knowledge of
obtaining

it be

priately
appro-

questions.

CHAP.
you

benefit of

have

manifestations

the

have
inquired,

have

to the

these

order

behold

that

life. Thus, therefore, we

in
particulars

an

souls, when

those

contribute

the

of

few of the prerogatives

for

to the proper

of

the

souls.

that of others

natures.

procure

defined

What

polityof

mundane

life ; but

they

you

its scope

respect to archons, the manifestation of

of these imparts mundane
benefits,and

With

human

impartssecond

goods, and regards as

terrestrial and

whole

wise,
like-

manner,

your

asserted.
rightly

opinion,or

own

it from

these

whether
things,
whether

others,is neither

For

"

you

say,

you

true

that to

nor

speak

104

and
hoastingly^

exhibit

adumbrative

an

Gods

to

common

are

all the

to

and

dcBmxms^and

excellent genera

more

tasm^
phanto

of heingsJ'But

thingis not as you apprehend it to be. For

God, an angel,and a good daemon, instruct

the
a

what

in

men

and
which

never

their

use

transcends

good.

For

Gods, in the

same

And,

sun.

is
divinity
which

in

their

their power,

language

their appropriate

or

truth is coexistent
manner

the

at
not

addition

an

consists;

essence

proper

as

the

lightwith

the

time,

same

of any

in want

with

say, that

we

virtue

beauty or

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

it is

receive truth from

the

Gods,

so

that

they never

thing contraryto this,each of them

nor
can
perfect,
they add any
being essentially
assert

any

thing to

it for the sake of commendation.

therefore,does

When,

the

tioned
deceptionmen"

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

"

you

of

others, instead
assume

and
assume

the form

pretend
; and

to

inferior powers

these, then
of the
be

hence

by them, and such

which they possess.

more

those

venerable

forms

whose

arrogant words
as

exceed

For,

as

orders,
uttered

are

the

they

authority

it appears

to

me.

105

germinatesfrom

if any fraud

from

falsehood is derived

much
which
from

order

the

perversion,

the

it is necessary
the whole

the firstprinciple,

in

priestshould learn
the phasmata, and by

the proper observation of which

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

to true

introduce

to

as

by

no

good spirits.Nor
the

in

errors

ing
pertain-

means

true

is it proper

judgment

of

things; for neither in other sciences or arts do

we
judge of their works from the aberrations
You
which may happen to take placein them.
should

not, therefore,here

which

are

through
which

scarcelyperformed with

ten

but rather

thousand

something else of

assert

if the works

take

which

of these powers

primarilybegin
themselves

as,

in
for instance,

errors

are

placefrom
such

as

them.

For

the appearance
you

say, viz.

genuine and true.

such as are principal
things,

from

to

with

the

are
spirits

For, as in all other

thus

rectitude

yet the operations

arrogant and false,

fire of true

about

labours,from

things

through ignorance,befall them;

may,

if they are

characterize

themselves, and

that which
essence,

they give to
in

impart
others ;

and in motion
life,

supply all beings

truth, primarilyproclaim the truth of

also the natures

For

which

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

106

unfold
precedaneously

themselves,and

of themselves

to the

likewise,they exhibit
is of itselfvisible.
heat

to

the

sence
es-

spectators. Hence,

a fire which
theurgists

For it is not

the

provinceof

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

adapted to fall into evil.

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

are

also in the

thus

they seem

be

to

the

beings; at

falsehood and

mirrors; and

about
the

same

thingswhich are true

of
time they participate
the

manner

same

present themselves

as

to the view

thus

vainly attract the mind

take place in any of
never

things which
excellent

more

spirits,

as

in
deception,

the forms which

in

such

of

appearances

genera.

These

phantasms,

likewise,will consist in deceptiveperversions.

For

that which

and

is

the

cause

the true

an

is

obscure

of
and

an

imitation

of

[real]
being,

assimilation,and

deception,pertainsto
clearlyexistinggenera.

Pods, indeed, and those

powers

becomes
no

one

But

of
the

that follow the

107

images of themselves,but by

Gods, reveal

true

means

extend

no

such

as

what

account

we

their
is

exist in water,

by

own
no

believe

in

the
say,

certain
what

the

means

the

we

they exhibit

these

withdraw

knowledge

of the

If,therefore,this is

not

divinityto

to

itself? But

how

and
itself,

in
essence

and

certain

deceitful

which

them

it not

may

is the

truth, produce in

be

of

cause

foreignseat

of itself?

imitation

But

phantasm from
is firmly
blished
esta-

that which

can

Shall

they aflFord a

the case,
extend

spectators

from falsehood?

derived

be

that

those

Gods.

those that behold

to
utility

of

phantasms

the

then, that it is because

advantage can

natural

indication

deception to

them, and
true

Shall

these ?

an

For

case.

of

cause

them

on

power? This, however,

and

essence

become

from

should

For

in mirrors.

or

bringingwith

as

say,

of themselves,

phantasms

By

no

does divinity
either transform
therefore,

means,

himself into
himself

to

true
manners

phantasms,nor extend these from

other things,
tion,
but emits,by illumina-

of himself,in
representations

of souls.

Conformably to this,also,

of the

the attendants

Gods

are

selfvisible truth of the Gods.

"

you

now

say,

that it is

emulous
But

producefictitious
images and
^

of the

that which

to

common

dcBmons,and the rest ofthe more

to

the true

Gods

and

excellentgenera^
to

speakboast^

108

inglyof themselves ^^^confounds

of

each

superiorbeings in

diflFerence whatever

thingswill be common
excellent will
singularly
It

natures.

to

them.

to

be

For

of the

given

to

will,therefore,be

These
in common,

nor

nor
phantastic,

Gods

superiorto

is the communion
is it fitfrom

from

them,

estimate

the

errors

thus

dent
transcen-

just

more

will the

mons?
that of dae-

nothing

however, have

genera,

last,and
to

be

no

them, and nothing

ask, in oppositionto you, in what

genus

genera

other,and leaves

between

all

all the

them

between

such natures

which

as

are

take

placein

and

the

first essences,

true

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

CHAP.
In

what

follows,in

XL
which

you

think

that

ignoranceand deceptionabout these thingsare

impietyand impurity,and in which you exhort

developementof these particulars,

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

to the true

109

but

that

ignorancewhich is hurried along to

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

however, what
I will add

what

is

than conformable
this account

on

by you is
wanting ; and

is rather

assert

you

is said

it does

not

are

does not

hinder

those

say
ticulars.
par-

error

follow that, on
offered to

are

false. For

the
ception
con-

conjointheurgists

Gods; since, if this

would

to

he
deception

things which

of the mind

what

priests,

these

theurgicalabout

impiety,'^
yet

the

of

I think it is necessary

Gods, and divine works,

with

what

and logical,
philosophical

and
For, let '^ignorance

this account,

because

to the eflBcacious art

something more

and

suflBcient,

not

the

were

who

case,

philosophize

from havinga theurgicunion with

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

perception
; since,if
the

intellectual energy

by
when

we

us;

do

neither
not

this

of them
of which

were

would

the case,
be

is true.

parted
imFor

the
energizeintellectually,

110

synthematd*themselves performby
work, and

their proper

by

its own
by itself,

not, however, know

It does

them,

images.
if excited

as

for neither is it natural

intelligence;
cited
thingswhich comprehend should be exby those that are comprehended,nor perfect
by imperfectnatures, nor wholes by parts.

our

that

Hence, neither

ouslycalled
but it is

divine

are

into energy

the

precedane-

causes

by

intellections;

our

consider

to
requisite

of
dispositions

best

these,and all the

soul,and also the purity

pertainingto us, as certain concauses;

thingswhich properlyexcite the divine will
synthemata themselves.

divine

the

thingspertainingto
themselves, and
nature

of their

own

I have,
that you
energy

them

certain

are

consists

the
ing
be-

thus,

moved

from

by

any

ferior
in-

themselves

energy.
thus
all the

in
prolix,

not

in

suppose

order

authorityof

theurgicoperationsis
may

And

in
principle

think

not

Gods,
receive

not

however, been

may
in

do

proper

that you

and
of

of

ineffable power

the

itselfknows,

the Gods

themselves

in
the

our

true

the

power,
work

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

"^

t. ^.

The

genus,

our

yet

we

may

not

obtaiji

inexj^cabletheurgicsignsor symbols.

Ill

is in their works.

the truth which

[withdivine natures]is
ledge
knowledge; yet know-

eflBcacious union
not

eflfected without
does

not

So

union.

possess

that

less,
Neverthe-

neither

with

sameness

is divine

this

tained
purity ob-

through rightknowledge,as neither is

purity of body procuredthrough health; but
divine

purity is
and is more

which

is in us,

thingto

the end

than

united.
transcendently

this, nor

neither

undefiled

more

thing

any
and

is

of the

ledge,
knowHence

like kind

human, cooperates any

of divine actions.

Accept, therefore,this,which is said indeed

but is a suflBcient reply to the
incidentally,
whole

of your

urgic

art.

pertainto

conceptionconcerningthe

Those
the

same

the-

assertions,also, of yours

thing,in

which

you

say,

^*that the science

of the Gods is sacred and

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

omit

them, and

It is necessary, therefore
to pass

on

concerning divination,and
dissolve them.

to the

quiries
in-

concisely

112

IIL

SECTION

CHAP.

I.

the first place,

therefore,you

In

ask

to

me

plain
ex-

''what that is which is

distinctly,
in the/orehnowledge
offutureevents?"
effected
to

you

Immediately,however,
to

the

to

that

learn

is

that which

impossible. For, according

meaning of

however,

their existence

have

which

is it efiected after the

nor

mutation,

somethinguseful
short,is it

in

and
supernatural,
the heavens.
and

human
is

doubts

and

tains
per-

ence.
subsist-

things

in

becoming to be,
of physical
manner
and

devised

of

as

life,nor

work, but is divine and

supemallysent

It is also

is generated,

of the

for the purposes

spontaneouslyhas

The

one

is it invented

nor

think

question,you

your

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

vour
endea-

you

to

us

from

unbegottenand eternal,
a

sistence.
precedaneous sub-

for all such

greatestremedy, therefore,
is

this,to know

the

of
principle

divina-

113

from bodies, nor

tion,that it neither originates
from the

the

nature, and
from

human

any

about

powers

nature,

the

apparatus, or

habits

tain
cer-

nor

taining
per-

from
But neither does it originate

to it.

certain

from

passionsabout bodies, nor

art, externally
acquired,about

part of such

thingsas

certain
to life.

subservient

are

authorityof it pertainsto the

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

For

the whole

divine

and
spectacles,

scientifictheorems.

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

other

All

to

things,however,

the nature

body, and

soul and

our

of the universe, or

natures.
particular

But

some

in

the

as
subjacent,

such

as

are

places,or

certain

such

as

are

inexistent in

are

thingsare
of

order

viously
pre-

matter,

thingsof

other

in

the

like kind.
If

some

one,

should

causes,

o"Sces,such
of

mutations
or

the

refer
the

he asserts

the

divination

and

human

should

certain other
or animal
life,

that in

think

other,

as

causes,

or

the

motions,
or
so

cal
physi-

doing

; or

ing
if,consider-

these

with

reference to

he

should

somethingmanifest

symmetries of

secondary

to

of bodies,

motions

or
passions,

energiesof

reasons,

each

as

however, dismissingprimordial

apprehend

114

that

he

assign something accurate

can

cerning
con-

dirination,he wholly deviates from the

truth.

But

the

principleof

one

of
no

all these

produce

to

means

is by
particulars,

without

from' thingswhich
futurity,

distributed

about

natures

in it.

For

such

whole

the
that

have

survey fix)m
the terminations

are
cause

world, and

tained
conseparately
as

this is

mordial,
pri-

is

its

and
participants,

truth, of which

parting
imparticularly

divination

is in want

and

antecedentlycomprehending the

and

cause

of future

events,

from

necessarilyand
Let such

essence

which

knowledge
fore-

incessantlyproceeds.

this,therefore,
as
principle

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

be the
which
all the

speciesof it; which

conformablyto
by

knowledge
fore-

most
taining
conespecially
common,
itselfprimarily
those thingswhich it

and

gives to

no

tion
knowledge of beings,divina-

all the

in

to

in themselves

contain

of all the

about

the

cause

in themselves,but
prescience

the Grods who

the

right boundary, and

one

you.

the

we

shall

now

fold,
un-

questions proposed

115

II.

CHAP.

takes

divination,therefore,which

the

CoNCEKNiNG

placein sleep,you

We

**

follows

as

say

obtain throughdreams^ when we are

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

what
when
what
and

awaTce^

are

we

you

in the

see

we

here say, to

of our
by some
or
by imaginations,
or

these, indeed,
'

hend

or

sent

are

from God,

which

you

either when

are

or

sleep is

and

And

and

times
some-

from

deviate

appreBut

it

theopemptoi,

do not subsist after the

ner
man-

they take place

leavingus, and we are

are

and waking,or
sleeping
awake.

And

cares.

true

denominated

mention;

voices

dreams,

things they

some

but

beginningto awake, and then

voice,which conciselytells
done;

human

excited

sometimes
in

which

the dreams

happen in

in many

but
reality,

usual,however, for

It is

certain diurnal

are

false ; and

as

manner

by the soul,
or
by reason, or
conceptions,

which

in dreams

clear

same

hear

we

what

us

heard
when

by

us,

we

are

sometimes, indeed, an

incorporealspiritsurrounds
I2

the

certain

is to

be

between

perfectly
invisible
recum-

116

bents, so

as

but

certain other

by

not

The

be

to

of this

entrance

accompanied with
effects admirable

gence.
intelli-

and

also, is
spirit,

self
noise,and he diffuses him-

all sides

on

cosensation

sight,

the

perceivedby

without

works

contact, and

any

to the

conducive

ration
libe-

of the

passionsof the soul and body.

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

closed, though they were

other senses, however, are
and

in

the

lightunfolded by
a

what

consecutive

; and

say, and

the

the

re-

know,

is then done
in

still

sightperceives,

this is

the

accompaniedwith

of the spectators. Such, therefore,

and

so

many

no

one

differences of these

being the
of them

is similar to human

detention
wakefulness,''^
a
For

vTTvos

lamblichus

produced in
tween

when

of

cosensation

Gods

the Gods

The

intellect,
being corroborated,follows what

motion

the

become

state,
vigilant

This, however, is beheld

and
performed,

But

in

to

open.

what
perception,

perfect
manner,

when
is

hear

them.

more

before

certain respect have

cumbents

by
by

them

occasions

has

here, it

of the

dreams,
dreams.
eyes,

is necessary to read avirvos.

that divine dreams
are

before shown

sleep,but

either when

and waking,or
sleeping

when

sleepleaves us,
we

are

or

For
not

be

awake.
perfectly

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

similar

of the
the

Gods, and

Take

which

clear

the Gods
these

also sent

are

by

part of divine appearances

also divination

J' and
heingasleep
do not apprehend
same

They

an-

accordingto thingsof this kind.

from
divine dreams,
therefore,
away,

tecedes

among

Gods.

dreams

if it be

than

"

assertion, that

what

see

less

no

are

contained, the

also the

as

manner

is

"

we

when

we

in

in
sleep,

are

we

of the Gods, in the former

case,

accurate, and

more

in

us

awake.

requisiteto speak the truth,

clearer and

For

clearlypresent with

when

the

awake"

are

we

And,
the

is

sence
pre-

sarily
neces-

produces

perfectperceptionthan in the latter.

Some, therefore,not knowing these indications
of propheticdreams, and conceivingthat they

more

have

something in

with human

common

rarelyand casuallyobtain
and in consequence
futurity,
doubt

how

The

necessityof

lamblichus

contain

dreams

this,also,appears

to

me

to

this emendation

from divine dreams

profoundsleep.

the

foreknowledgeof
of this,reasonably
truth.

any
disturb

you, in

is also evident

shortlyafter adds, viz.

dreams,

that

tve

beingasleep;i. e.

must

the

from

And
con-

what

take away

being

in

118

sequence

of your

of

dreams.

tions

It la necessary,

that,admittingthese

knowledge

true

the

to

of

whole

divination in

of

to

of the

should

attend

discussion

III.

The

wise,* therefore,speak

soul

having a

twofold

with

the

with

common

from

being

are

awake

we

body, except when

from it by pure
entirely

surrounding bonds, and

it be intellectual

virhether these
^ich

whether
is then
*

excited

we

or

is

rate
sepa-

are

we

it were,
a

life

this form

divine,and

thing,or
of itself one
thing,
peculiarly

two

is

rate
sepa-

tual
intellec-

use

separatedfrom generation. Hence,

whether
of life,

we

when

energies. But

liberated,as
perfectly

are

certain

other

junction
con-

part, the life which

most

dianoetic

asleep,we

when

The

in

being

the

ourselves
and

body;

the

follows

as

life,one

body, but

all

employ, for

concerning

sleep.

CHAP.

from

howeyer,

be the elements

dreams, you
the

indica*

the true

knowing

not

are

in us, and

the

same

energizesin

way

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

roBe in this

119

conformable

intellect surveys

cause

it should

their

arranged in
it possesses

it

to

the wholes

in the world.

from

which

knowledge, so

it

as

for

by

liberated

the

of

divine

it is united
of this

energy

most

from which

is effected

thing which

every

Indeed, when

receives

it emits

dreams, and

excellent

more

will be

more

and

whether

tellections,
in-

tion
divina-

the
But

most

if the

divine

natures, then
pure,

kind, it

the true

derives

its intellectual

soul connects

to the

plenitudesof

true

of knowledge.
genuine principles

with

life and

it is filled from

then

For

all scientific

apprehensionof

then

perfectthan

part to attain by its conceptionsto the

the most

Gods,

stillmore

conjoinsthe portionsof

separated.
with

And

precedaneous reasons.

intellectual energy

wholes

tains
con-

of all

reasons

divination

this,when

was

the soul

beings,but

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

it
to

real

itself the

in

Since, therefore,

its nature.

to

its

part

tasms
phan-

they

are

phantasmsof the Gods, or of beingsessentially

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

of

reasons

it to the

power

generatednatures,

Gods, the

from

of

causes

them, and

contained

in

them, it receives

knowledge

which

120

has

apprehendswhat
it likewise surveys

which

deeds

of time, and

the whole

the

accomplishedin time, and is

order of providentially
attending

them
correcting
And

will be ;

are

allotted the
to and

what

been, and

in

manner.
appropriate

an

bodies, indeed, that

heals; but

diseased

are

properlydisposes such

subsist among

it

thingsas

erroneouslyand disorderly.

men

It likewise

delivers the discoveries

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

obtained
whole

army

would

sacred

in

night,in

have

been

consequence

art

is

Thus, too, the

which
preserved,
entirely
destroyed

was

of Bacchus

sleep,and pointingout

ing
appear-

solution of the

The

grievous calamities.

most

medical

dreams.

of Alexander

otherwise

in the

the

appearances,

cityAphutis,

likewise, when
saved

was

Jupiter

besieged by King Lysander,

through a dream sent to him by

Ammon.

rapidlywithdrew
immediatelyraised
What
in
which
energy

For
his
the

afterwards, he

army

from

most

thence, and

siege.

occasion,however, is there

to

be

lix
pro-

mentioning every particularof things

exhibit an
happen daily,and which
superiorto all language? What, there-

121

fore,has been said concerningdivine divination

in

sufficient to

sleep is

it is

and
effected,

it is, how

what

show

advantage it affords

what

to

mankind.

CHAP.

IV.

also, you

Afterwards,

throughenthusiasm

say,

^^ihat

many,

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

divine

Gods

may

they either subjectthe

whole

vehicle

to

the

possessedby
or

instrument

be

known.

of their

the

For

life,as

inspiringGods;

for the divine

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

accordingto

sense,

those

who

nor

have

state

as

from

sleep (for neither

future
are

events)
;

who

nor

are

their
do

they

vigilant

excited

senses

they apprehend
moved

those

as

energizeaccording to impulse. Nor,

they conscious
in, neither as they were
again,are

in such

are

of the

state

before,

nor

they are
in

any

122

other

their

themselves

exert
or
intelligence,
their own.
is peculiarly

any

Many, throughdivine
following.
when

not burned

are

spiration,
in-

fire is introduced

influence preventingthe
them, the inspiring

fire from

do

spits,do
struck

the

on

their

Their

of

those that

those

who

neither

of

by

no

them.

to

all human.

at

accessible

throughfire,and

from these

to

thrown

rivers,

over

jured.
being in-

thingsit is demonstrated,

are
energize enthusiastically
the state they are
in,and that

live

according to sense
exchange this for
which

not

places become

pass

conscious

they

is done

priestin Castabalis,without
But

that

what

divinely
inspired; they are

are

into fire,and
like the

knives,are

with

are

others

and

axes,

with

that

others

but

with

likewise,are
energies,
inaccessible

For

cut

arms

life.

animal

an

though transfixed

shoulders

conscious

means

live

perceiveit ;

not

that have

then

not

indeed,

some,

cause
so, be-

apprehend that they are

not

they
And

Many, also, though

touchingthem.

burned, do

not

to

however, of the truth

greatestindication,

of this is the

to

convert

own

knowledge which
The

they

in short, do

nor,

way;

human
or

nor

animal

an

impulse,but

certain

more

that

divine

life,

they

life,
by

they are inspiredand perfectly

possessed.

128

CHAP.

divine

possession,and
excited
and

are

different,by whom

produce

different afflatus.
or

or
divinity,

of

of the last power

middle, and

common

communion
of

union

the

wholly

these

of

participate

we

his

to

with

energy

of his

sometimes
divinity,

sometimes

at other times

and
inspired,

ourselves

also, there is

Sometimes,

Gods

or
inspiration;

sometimes, indeed,

And

him.

have

we

it

being various, produces

For either divinitypossesses

give up

we

either the
are

we

different

of enthusiasms

us,

also,the signs of

different. For

many

divine

riously
multifa-

is
inspiration

whence,

are

mode

speciesof

therefore,many

TflEKBi are,

thus

V.

first power.

participation
only,
likewise,and

times
some-

divine

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

animal.
From

these

those that

the
things,therefore,

signs

of

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

body, and
[whole]
rest
perfect

and

of the

dances, and

of certain parts of it,by the

body, by harmonious
by elegant sounds,

orders
or

the

124

of these.

contraries
is

bulk,

the

or

to be borne

or

it.

these,

are

increased

And
have

again,

musical

sometimes

take

great varietyof

and

strained

are

served.
ob-

be

the

sometimes

intension

they

in

the air,
to

seen

after* intervals of silence,may

voice

wise,
like-

also,of voice,
equability,

An

accordingto magnitude,or

body,

alongsublimelyin

of

contraries

place about

elevated,or

be

to

seen

the

Either

sounds

remission, and

and

relaxed

after

different manner.

CHAP.

VI.
is the

That, however, which

this,that he
certain

greatestthingis

[appearsto] draw

who

sees
divinity,

down

spiritdescendingand

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

seen

governed by
by

the

all the

But

recipient,
priorto

being received,which
to

it.

sometimes

speciesof
the spirit
fest
mani-

becomes

spectators,either when

the

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

K.X.

For

of the God, and

Kara

ra

the
especially

order he

k.
A, I
fiera^vBiaXafi/Savofieva

read fiera

125

he

is

likewise

as

possesses,

adapted

he

is which

power

the

speak

to

what

about

truth, what

known

become
eflfect,

Those,

however, who, without

down

of what

know

nothing

small

signs which
of him

of
particulars

the

divine

from

from

return

blessed

in the

dark, and

visible

them

this

fire of the

throughthe

all the most

important

which
inspiration,
in the invisible.

: if
digression

Gods, and

on

and

over

all sides,so

to

the presence

of

certain

inefiable

one

proper

there

fire?

who
have
him

able to exert

sense,

any

version,
animad-

or

of intellect,
appropriateprojection
be

in

him

human

What

what

intervene, or

human

receives

or

of any

is

apprehended by

thing else

of the

of the like
the

divine
then

receptionof passion

of aberration

ecstasy, or

Let

who

can
motion, likewise,

or

place?

is not

what

energy,

or
can

circularly
comprehend

that he

are

But

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

some

is

ignorantof

they are

concealed

these

and certain
inspired,
divinely
thingswhich are manifestlyseen,

other
but

scientific.

they do, except

become

who

is

are
spiritsinvisibly,

vision,as if they were

without

body

to the

the
he

what

imparts, and

able to

draw
spectacles,

particulars

phantasy,

kind, such

multitude,

can

as

take

such, therefore,be the divine in-

126

of

dications

to will not

attends

he who

which

"om
inspiration

true

the Gods,
from

wander

rightknowledge concerningit

CHAP.
It

however, sufficient to

is not,

thingsalone,nor

it is

how

supposed

be

to

is enthusiasm

condition

of

is

speaks,indeed,

of

not

but

by the

that

teach

Neiliier

Gods.

to

more

delirium
that

advocate

which

that

and
is

ecstasy
worse.

for the latter,

things which

which

which

is

happen

does

being wholly possessedby

one,

therefore,can

that enthusiasm

to

precedaneous. But

is afterwards followed
No

re-

excellent

energize enthusiastically,
yet

this consists in

alienation.

an

inspiration
produced

ecstasy; for it is a

transition

Hence, he who
those

is the

being. But
perversionto

junction
con-

inspiration. For

nor

simply an

and

of dianoia, in

siastically
moved, if it is thus enthu-

dianoia is not

elevation

therefore,
falsely,

is

dsemoniacal

by deemons,

it is

is,and

enthusiasm

motion

affected ;

evince

It

produced.

with
human

what

these

But

science.

divine

to know

also
requisite

learn these

onlyknows

will he who

perfectin

become

VII.

is

vinity,
di-

by mental

justlyapprehend
somethingpertain-

ing to
or

to

the soul,

or

intellect

or

but

depend

neither

the

accomplishes,however,

the

neither

and

energies;
of

instruments.

as

the

ject,
sub-

whole

work

of

through himself,and being separated

unmingled

an

the whole

relation

them

the

is the work

does

nor

powers

divinity uses

divination
in

human

on

corporeal

to

subsist without

For

body.

these, indeed, have

and

He

energies, or

human,
inspiration

of divine
of it

the

of its powers,

one

some

that it cannot

or
imbecility,

debilityof

to

from

manner

soul

nor

the

other

things,

body being

all

at

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

moved,

he

without
been

when

But

previouslydisturbed,

interim,
the

falsehood.

or

divine

turbulent

the

longertrue

nor

in the

become

enthusiasm

is

no

genuine.

CHAP.

If, therefore,true
the divine

the

has

confounds

and

divinations

then

false,and

soul

is moved

body intervenes,

harmony,
and

or

the

VIII.

divination

was

solution of

part of the soul from the other parts

of it,or

if it

certain

extension

was

or
separationof intellect,

of it;

or

if it

was

vehe*

128

and

mence

and

acuteness

an

of energy

extension

or

or
passion,

of dianoia, or

motion

like

of intellect; then, since all such

fervour

lars
particu-

by our soul,enthusiasm might

of
be reasonablysupposed to be the offspring
the soul. If, however, the body, on
account
excited

are

of certain
as

temperaments, whether they are such

melancholic, or any other, or, to speak

are

on
particularly,

more

moisture,

or

these, or
in

the

certain

mixture

one

the

temperature of these

or

the

and

more

pneumatic part

the less of these ;

of these is established

of enthusiastic alienation,in this

will be
excited

motion

these

as

enthusiastic

The

work

conjoined.For
a

are

certain

thingsof

to be

But

the

body

if its excitation

soul

the

of the

such

And

the

two].

not

the

soul,or of both

contain

excellent nature

it is necessary

to

in themselves

of divine alienation,
nor

cause
more

the

and

each other,

however, is
or

will be

common

union

do not

these

generatedby

of divine mania.

will be

energy,

either of the

But
the

cause

ation
case, the alien-

coalesce with

of this kind

[producedby

animal

the

as

passion,and
corporeal

by physicalmotions.
originatesfrom both

body, so far
a

heat, or cold,

specificqualityof

proportion,or

of the soul,or
if any

certain

or

of

account

as

to

are

adapted

less excellent.

the
investigate

these

are

causes

the illumina-

129

proceedingfrom
impartedby them, and
tions

of

our

own

This divine

understood

are

not

for

they pronounce

insane

mouth, and

them

it is said,with

as

this must

the energy

to

God.
The
predominating
is a thingof this kind, and

though

utter

which
;

an

whollysubservient,and

are

entirelyyieldthemselves

causes,

words

by those that
them,

motion.

and

also,emits
possession,

indeed

entirely

exterminates

consciousness

proper

spirits

tion
perfectdomina-

comprehends

but

us,

the

Gods,

the all

divinity,which

thing in

every

the

of the

of enthusiasm

whole

is eflfectedby these
not

asserted with consummate

be

considered

as

accuracy.

CHAP.

IX.

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

What

**^

you

of
on
energize
enthusiastically
heming cymbals or
some

drums,

or

those who
who
are

certain modulated

sounds such

as

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

necessary,
these

That

are

therefore,to discuss the

things,and
produced

to

show

how

is of
music^ therefore^

causes

they
motive

a
K

are

of
finitely
de-

nature^

130

adapted to excite the affections,and

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

and

"

in his Life of

said,that
a

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

"Among
once

piper he extinguishedthe

who

had

of

rage

intended

feastingby night,and

been

lad,

Tauromenlui

to

bum

the vestibule of his mistress,in consequence of seeing her

flamed
coming from the house of his rival. For the lad was inand

excited

[tothis

hj
attempt]

rash

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

; which, however, Pythagorasmost

littlebefore this he could not be in the

though a

manner,

least restrained,nor
and

even

When

any

Pythagoraswhen

admonition
he met

him.

youth,also,rushed with a drawn sword on

host of Empedodes, because, being a judge,

eertain

Anchilus,the
he had

would, in short,bear

insulted
stupidly

condemned
publicly

have slain him

of the

as

his father to death, and

would

homicide, Empedocles changed the

youth,by singing to

his

lyre that

verse

tention
in-

of

Homer,

Nepenthe,without gall,o*er every

Oblivion

And

thus snatched

spreads.
his host Anchilus

youth from the crime of

the youth from that time

homicide.
became

ill

Odybs.

from

death, and the

It is also

the most

Ub. 4.

related,that

celebrated of the

131

likewise,liow the differences of these accord

of
dispositions

several

the

with

the soul, and

the whole Pythagoric

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

of human

Proclus also,in his MS.

lives."

and

manners

Commentary

biades of Plato, observes, ''that of musical

some

are

and others motive

repressive,

to rest, and
are

most

others to motion.

The

First Alci-

the

on

instruments

adapted
therefore,
repressive,
; some

useful for education,leadingour

are

into

manners

the turbulencyof youth,and bringingits

order,repressing

agitatednature

to

quietness and

But

temperance.

the

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

motive

instruments

useful ; for the motive

of

power

of it is

employed for the

excitingthe reasoning power

to

divine

pose
pur-

nature.

For here it is requisite

that the irrational part should be laid

a^eep,and the rational excited. Hence those that instruct

youth use repressiveinstruments, but initiators such as are
motive.

For

that which

is

is the
disciplined

E2

irrational

132

that

unstable and

an

ecstasies,such

to

to

appear

enthusiasm.

to

of the like kind

to be

me

adduced

For

human, and the work

of

whatever

divine

melody is adapted
of

the melodies

are

as

others

and

variable

in

they
of

are

art

our

all these

foreign

way

physicaland
; but nothing

in them

nature

pus,*
Olym-

presents

itself to the view.

We

rather,therefore,say, that sounds

must

and

melodies

the

Gods.

consecrated
appropriately

are

There

alliance in these

is,also,an

melodies

the proper

sounds

and

powers

of the several Gods,

the

itself,and

universe

sounds

which

it is reason

is

and

orders

the motions

to

the

to

proceedfrom

which

part; but

to

to

in

harmonious
Con-

the motions.

and which energizes

initiated,

"

enthusiastically.
this

on
See, likewise,

8, who

cap. 7 and
souls

ycuiis

it were,

things,''that

energies of

their alliance to them

melody,

and

"

our

that at

the soul is

avyy"V"iav

wnr"p

et, irore

eTriyivoHTKOvcras

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

Kttft

liov.

the

lib. iii.

Harmonic,

other

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

time

lav

among

directlysympathize with

as
recognizing,

one

Ptolem.
subject,

observes

Se

cts

oi^pov

fuv
Kai

"is

lycrvx*

cvOva-Laar"

Plato in his lo,and

totle
Aris-

in his Politics.
*

Produs

Olympus

[uXfj

were

CK^ariKo.

in

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

the

causes

of

ecstasy."Ta

rov

of

OXv/mtov

133

therefore,to
formably,
melodies

Gods, the

the

to

which

so
intercepts;

of
adaptations
themselves

Gods

there

is not

any

thing

that whatever

has

hut

present. For

become

like

such

casual similitvde tOydirectly

of,them.
participates

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

and

essence

the soul

and
and

are

in each

of
inspiration

the

from

adapted

divine

participatedby

cause
melodies; but be-

the

Gods

harmony,

it in

is not
is

but

to

the

several

must
inspiration

or

of the

by

excess,

or

derived

be called
For

from

us

redundance

an

it is not

certain

; but

it

But

ease,
dis-

the whole

supemally

are

from the Gods.

Neither

is it proper

consists
primarily
enthusiasm

alone.

and

Gods.

means

no

and participation
of
principle

to

it is

appropriate measures.

orders

primarilyimplantedin

to

originally

this account

ablation,purgation,or medicine.

thus

rated
sepa-

ing
also,it is excited and restrained accord-

Hence

this

body

the

allied to it, on

and

that the

other, and sympathize,

copassivewith

are

Not

power.

It is

of

to

say

harmony

would

and

that

the

rythm.

soul
For

adapted to the soul

to deny this,and
better,therefore,
be

that the soul,before she gave herself

body, was an auditor of divine harmony;

assert

that

hence, when

she

proceeded into body,

134
and

of such

heard melodies

these, from

embraced

especially
harmony, she

vestigieof

the divine

preserve

kind

as

recollected divine

them

harmony, and tends and is allied to it,and

of it
much as possible
Hence
participates
of divine divination may,

cause

be

assignedin

divination

also

of that which

the work

the

of nature

surrounds

us,

produces

the

body of

since
energizeenthusiastically;
which

is the work

of the

changed by corporealpowers
Nor

must

we

temperature of the

different temperature in

those that

not

is not

energy

that
again asserting

pertains to

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

enthusiastic

air, and

what

more

that nature

nor

ner,
man-

X.

however, discuss

us,

the

conunon.

CHAR
Let

after this

as

spiration,
in-

Gods, is
ments.
tempera-

or

say, that,the much

brated
cele-

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

proper

of the

enei^

impassiveand superiorto
since the power

of the

certain respect,of

all

Gods

ta

men

is

generation. But

Corybantesis, in

guardian and

efficacious

135

nature,* and

The

of the

nature

follows

as

''To

what

Tlieol. lib. vi cap. IS.

to the
add the theorypertaining
the

rulingdivinities

appropriately

the order to which

and
Coiybantes,

unfolded

they belong,is

Sabazius

the purificainspiration,

Bacchic

pertainsto
*

that of

[t.

been

said

unpolluted*
the

among

by Produs,

has

Gods

in Plat.

shall

we

among

divinitiesthat subsist

immediatelyafter the intellectual Gods]. For Plato

gives us an opportunityof mentioning these^ since

also
it is

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

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

in the

And

Laws, indeed, he

the pipe by the

and

tumultuous

in the

on

of the inflation of

throne,which

Corybanticmysteries; justas

in other

performed
dialogueshe
is

of the armed
the Curetic order,speaking

mentions

the Curetes.
dance

us

which represses every inordinate

Corybantes,
But in the Euthydemus,he makes
motion.

of the collocation

mention

reminds

For

the

round
into

Demiurgus

lightfrom

therefore,the

said to surround

are

of

Rhea.

first Curetic order

wholes, when
In

he

and
was

to
folded
un-

the intellectual Gods,

is allotted its

hypostasis.

Corybantes,which precedes Core

and guardsher on all sides,
as the theology
[fe, Proserpine],
But

the

the Curetes

sportsof

of the

order

These

Gods

are

called

because they are

wipoUuted,

the

canses

of

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

136

souls,*and

of

tions
divine

of them
says^ is

the Curetes

analogousto
are

custom, because

in
immutability
*

into the

say that
than

to

Kopov,

our

from

also preserve
in their prostability
gressions

whole

to

this account

says in the
Core

called

they were

koron, is every

where

cant
signifi-

Cratylus
; since,also,

was

no

otherwise

nominated
de-

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

purityand

guardiantriads,one in
other herself by and

respectthe

intellectual order.

and
undefiled,

mistress

of her alliance

consequence

the

worlds,on

Socrates

purity,as

may

order

and
their generations,

Corybantes. For
you

in the

tonic
willingto speak conformablyto Plathese divinities presideover
purity,

the Curetic

preserve

of

of ancient

solutions

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

If,however, you
and

the

an

[Rhea]who

vivific Goddess

constitutes the

first Curetes."
*

Servius,in commenting

on

the

vannus
''Mystica

lacchi"

observes, that the sacred rites of Bacchus

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

of

"

12 fjuiKap o?is

Kai
Ev

rcAeras
evSaifjuav

Oetav

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

OariouTi.KaOapfwis,
t.

e,

"

of the

"

blessed and

happy he, who

knowing the mysteries

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

In the

Phsedrus)to
*

For

greatestdiseases
which

certain

and

labours

persons

are

here, it is necessary
irc/uo^oct

(saysPlato in the
sometimes
subject

to read

x/xM^ott.

137
With

respect,however,

Gods, you, indeed,

to the
to

seem

mother

think

of the

that those

throughthe ancient indignation

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

both
who

for the

possesses

it free from

disasters

to
present and ftiture time, by discovering

him

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

is

of the

to be washed

by the

effected

for
we

see

but for

away,

and

liberation from

telestic art ; but those

shorter time

in the medical
a

are

more

which

paidattention

alone be

can

that have

cured.
easily

art, that maladies

littletime, if they are

them

been

mitted
com-

Thus, also,
have

existed

to at their

mencement,
com-

remedied, but that when

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

138

possessedby the Goddess are males ;

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

are

the

of the

mother

males

that

thus

are

and

number,

Gods

such

immanifest^and

comes

be cured

it

as

that

naturaL

were

that

men

an

apologyshould
them,

to

this account

place^time

he should

the evil to become

causes

frequently
predict
such places,
and

or

be

difficult to

more

to this man,

be made

that

and

is

go to such

in

effeminate.

the Gods

Hence

few

very

more

are

they should

to

known

as

the next

and^ in

on

inspiredare

the

but

women;

are

who

never

was

appeased,in order

remedy and be liberated from

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

they may

obtain

which

mania

others.

Thus,

cutting down

Nymph

not

that he

was

that

he

was

time

he met

one

and

from

who

imparts,and
oak, and

with

it,it was

mother, was
Furies

was

of

one

who

called

was

on

food,and

telestic art told him

Nymph,

to raise

for thus he would

Another

person,

freed from the

an

altar

be liberated

likewise,who

had

punishment inflictedon

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

to the mandate

abode."

he

also many

saves

that if at any
immediatelytaken from him, till

"^ necessary

in want

possessedthe

the

though

possesses the

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

his calamities.

by

through

him

for instance,it is related

sacrifice to this

slain his
him

it

better who

him

telestic art, therefore,

renders

139

enthusiasm, however, has

This

power,*on
replenishing
it in

which

account, also,

degree differs from

remarkable

vivific and

all other

mania.
this way,

in
Proceeding,therefore,

of the

remains

present discussion,and

of
the inspirations
distinguishing

of Pan, and

or

accordingto
separatethem

of the

the powers

shall

explain through what

in

be

to

bound, and

through

why

sacrifices.

All

shall ascribe to divine

themselves

all the

; but

be

to

the

axe

tion of the

This

causes

receptionof

that the

"

they

and

appear

these

say that either

of such

lars
particua

soul

or

periodsof
like

certain

requires
the

sons
sea-

passions,or

similar,and

Rhea, the mother

we

containingin

dissimilar,
bring with them

is because

to

worshiped

are

as

causes,

the

able

be

these, likewise,

that the

or
purified,

appropriate

of them

some

redundancy of body

collected

shall

we

they leap

authorityof

shall not

we

also

cause

mountains, why

Nymphs,

Gods,

their

conformablyto
we

the

fitly

differences of them,

other

the

peculiarities
; and
dwell

in what

of the

the abla*
a

certain

Gods,

is

vivificGoddess,
TheoL

lib.

v.

Saturn]with

being filled indeed (saysProclus"in Plat.

from the father priorto her [i.
e. from
c. xi.)
and prolific
the
intelligible
power, but filling

who
Demiurgus [Jupiter],
with

vivificabundance.

derives his existence

from

her^

140

remedy for

this kind.

of

excess

all

For

and
are
corporeal-formed,
particulars

such like
are

an

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

which

produce
every

excited

are

in

it is not

human

proper

those which

are

inspiration,
expel

assimilate

their

and

energiesto

usuallyexerted after
refer them

it is fit to

; but

which

physicalmotion;

and

to

and

Gods,

Bacchic

men

other

the

by

to

our

ner
man-

perfectly

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

different and

CHAP.

speciesof

Another
much

divine

of

follows

"

oracles, about
There

are

divination which

manifest and

celebrated, most

is that

XI.

some

which

who

you

is

manifold,
as

say

drink water,

as

Colophon; * hut others

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

the priestof Clarius,in

are

who
the
*

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

i.

141

BrandchidcB.^'

of these

mention

there

more

which

more

celebrated

are

have

you

to

from

me,

you

there

are

in

the

of

mode

many

these

as

be

may

you

not

name,

the rest,and, at the

than

instructed

by

omitted, but

through these

time, because

men

oracles

three

only these, for

that

sent to

have, therefore,made

You

are

same

ciently
suffi-

divination

the Gods,

were

hence, as it appears
satisfied with these.
We,

therefore,likewise

shall

omittingto speak about

discuss

the many

these

three,

other oracles

that exist.
It is
oracle

acknowledgedthen by
in Colophon gives its
of

the medium
in

For

water.

subterranean

all men,

that the

answers

through

there is

dwelling from

fountain

which

the

prophetessdrinks; and on certain established

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

those

to

are

presemt*^ That

not visible

thia water,

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

proverb,is not
appears

as

for every

if a certain

through the water.

For
the case.
reality
*

This

1. xiv. and

oracle is mentioned

by

Ammian.

to know.

man

For it

spirit
pervaded
prophetic
This
a

is not,

divine

however; in

nature

does not

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

Marcell. lib. xxix.

142

in this manner,
pervade throughits participants

interval and

accordingto
as

the

it were

fillsit from
For

propheticpower.

divine power,

itselfonly prepares

us,

that
so
spirit,t

may

we

of

from
absent from

the

but

high.

the

time, there is

mean

nating
illumi-

this,indeed, is not

And
who

one,

any

water

luciform

our
purifies

divinitypriorto this, and

on

of that which

be able to receive

the

divinity;while^ in
presence

and

itself with

which
inspiration

the

affords is not the whole

proceedsfrom

prehends
com-

illuminates

and
externally,

fountain,^and

the water

division,but

throughaptitudeis

capableof being united to it* But this divine

illumination is immediatelypresent, and uses
the prophetess
as
instrument; she neither
an
being any longermistress of herself,nor capable
of attendingto what she says, nor perceiving
where
is

she is*

scarcelyable
she

food for

drinks
a

certain

to

to

herself.

recover

the

whole

water, she

which

in the aboye

is called

vestment, see
luciform
Proclus

on

abstains

fore
be-

from

and

See Plutarch in his treatise De

this luciform

And

night; and retiring

places,inaccessible to the

day

sacred

t See Plutarch
and

she
Hence, after prediction,

Oraculorum.

Defectu

mentioned

treatise.

or
vehicle,which
spirit^

is

cerning
Con-

immortal^

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

my
the Timasus.

Translation of the fifth book

of

143

multitude, begins to receive in them

Through her
from human
separation

herself pure,

renders

she

adapted to
she

hence

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

without

seat of her

the pure

in

presence

any

soul,becomes

and
afflatus,

unrestrained

an

divine

the

means

the

shininginto
full of

concerns,

by this

and

thusiastic
en-

departure,

energy.

therefore,and

the

receives

perfectmanner,

and

impediment.

prophetessin Delphi,whether she

givesoracles to mankind throughan attenuated
the

But

burstingfrom the mouth of the

fieryspirit,
or whether
being seated in the adytum
cavern,

and

on

brazen

or
tripod,

becomes

sacred

she

of these
up to
ray

is the
divine

the

invests her

But when

when,

And

it with

divine
on

coadapted to

pheticpower : and from

operationsshe becomes
the

God.

with

and

and

is different from

And

cavern

cularly
cir-

in collected abundance, she

placesherself

God, she becomes

with

indeed, fire

of the

mouth

filled from
she

; whichsoever

is illuminated

and
spirit,

ascending from

God

four feet,

givesherself
entirely

she

fire.

stool with

the

to

case,

of divine

becomes

on

both

the seat of the

his stable pro-

these

preparatory

wholly possessed by

then, indeed, he

illuminates

splendour.

her in

is present

separatemanner,
the fire,the spirit,
the
a

144

seat, and, in short,from all the visible

proper

apparatus of the

place, whether

physicalor

sacred.
The

propheticwoman
she holds

whether

filledwith
seated

in her hand

the water,

adaptedto
law

water

of the whole

of the

by imbibingthe

the sacred
sacrifices,

of

retiringinto

the

light,and

considerable

time

all these

is entreated
It

Ilresiafi had

magi,

prayer

says, that

for
rejoicing
evince

the

an

the

that

approach,that

to

prophesiedto

Abaris

sceptre,and

there

carry
The

arrow.

Egyptian

and

wand.

liast
Scho-

Scythian

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

that there

is

papSoK deiotisTLva
t

by

whole

three

and

wands.
"

Nieander

on

"

usual for those who

was

manner,

adyta,and

divine

"

other

viz. the baths

propheticinspiration,

receivinga
God

divine

her fasting
for
prophetess,

days, her

such

sanctimony,and

performedin

are

the

priorto

whether

of her garment in

the border

multitude

the

thingsas

splendour,or

by all these she becomes

t of the God.
partakeexternally

vapour of the

But

comes
be-

God, and

receives the God

or

which

predictsfuture events,

axis, she

an

on

wand,^

some

divine

dipsher feet or

or

from

firstreceived

at

was

in Brandchidse,

too

That

cyw-^Sy

or

certain

magic

in

divine

wands,"

esse

in

/layeiav.

is,to partakeof
to
habitude,

any

an

which
illumination,

thingmateriaL

has

n"

145

he

becomes

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

that, in the spiritwhich

another
from
who

and

the

is also the

For
the

is separate
the

to

view,

place,of

the

divination.

XII.

therefore,that

the

divination

of

all the

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

oracles accords
we

of the

cause

CHAP.
appears,

forth

place,shines

country,and of the whole

It

God, who

ancient

more

tain,
foun-

the

with

are

to

defined

motion

be able to

foreknow, with invariable

things which
But
and

exist

every

are

measured

by

place,it

wherever

is

equallypresent
be, and

they

may

with

all the

For rjTpoiova-a here, it

natures

seems

not

sameness,

and

liberated

being separate and

thingswhich

where

of time, and also from those which

in

it would

by number,

always.

from

places

the numbers
are

with

detained
all

things

subsists

taneously
simul-

that

pro-

are

necessary to read 17 irpo

lova-a,

146

duced

in
its

likewise

It

time.

according to

prehends
com-

the truth of all things,

through

one

separateand transcendent

essence.

Hence, if this is rightlyasserted by

the

us,

propheticpower of the Gods is not partibly

comprehended by any place,or partiblehuman
by

body, nor

the

soul,which

speciesof

certain

separate and

divisible natures

of

receivingit
and

; but

which

natures

fills all

fire and

water, and

leaves

neither animals
itself,

nor

of the

any

to
portionof foreknowledge,

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

so
things,

ble
capa-

far

as

air,

and

each

of

tions
produc-

itself

tain
cer-

things
less,degree.
all things,
by
some

separate nature, it becomes

to fillall

are

nothing destitute

imparts from

of nature, but

own

being

minates
illuexternally
things,pervades through

elements, comprehends earth

its

one

It likewise

all the

in

in

indivisible,it is wholly every

present with the

where

is detained

sufficient

is able to partake

of it.

OHAP.
Let

us,

therefore,now

XIIL
direct

our

attention

to

speciesof divination,which is not

public,but of a privatenature, concerning
another

147

that

"

which

you

say,

become enthusiastic

some

bystandingon characters^as those that are filled

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

it

which
from

endured

be

certain

producesa

certain motion

is adverse

to

them

an

the

is

of the

soul,

attracts

adumbrative

which, throughthe
of its power,

divinity,

Gods, and

and

obscure

is it at all

; nor

of

with the presence

attended
but

to

not

are

sentation,
repre-

evanescent

usuallydisturbed

by

nature

daamonia-

depraved spirits.That, however, which

of the Gods, is in other
is trulya representation
cal

respectsgenuine and

is inaccessible to, and

and
of

pure, immutable

adaptedto sustain
ing light of the

the
sun,

as

darkness

vanishes; thus, also,when

fillsall

Gods, which

abundantlyshines forth,no
tumult of evil spirits,
nor
to

the

view ; but,

into

as

if it

more

diately
imme-

the

power

thingswith good,
placeis leftfor

can
was

it

nothing,it

parts
de-

to be at all

excellent natures
l2

the

present itself

not being able

nonentity,

moved^, when

is not

splendourof the glitter*

but suddenly becomes

totallyinvisible,entirelyrecedes,,and
of the

true,

unimpeded by,spirits

For"

contrary nature*

and

aire

pre^

148

sent, or to disturb

Proclus,in

his MS.

such

minations.
in their illu-

natures

Commentary

the

on

First Aldbi-

ades of Plato,observes," that in the mysteriessome

the more
the appearance
imperfectdaemons assmnes
that is

of

one

of

one

and draws down

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

mysteries],
priorto
certain
[who is invoked],

the manifest presence

sinian

to the

daemons

terrene

those that
view, disturbing

are

selves
present themdivulsinitiated,

ing them from undefiled good,and excitingthem

On

this account

not

to behold

by

them,

till we

is

It is not

e.

For

guarded by
they say,

these

daemons

fuv

tillyour

body

the reason,

alluringsouls,alwaysdraw

them

the

says, wrrr"p
Tqv

us

parted
im-

tcA-ctcov awayova-i,

mysteries.
Conformablyto this,also,Proclus

away

them

they add

a"i
tfrv)(as
deXyovrts

the powers

(rtaiuireXco'dci?.

pXeweivirpiv
And

to matter.

order
oracles]

Chaldean

should behold

initiation.

ras

from

"r"

proper you

purified
by
Ort

t.

are

the mysteries. For

Ov yap yjyrik"ivovs
t. e.

[inthe

the Gods

of the God

cv

rats

tcov

in

TcXertov aytcorarai?

Plat. Theol.

^(urirovs

p. 7,
ftv^as,

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

pfPkrjiJi^vois
y"V"a'iv

awavr^v,

cio-tovras

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

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

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

that the mysticsat first meet

shaped genera

[t.e.

with the multiform

with evil

which
daemons],

and
are

many

hurled

enteringthe interior partsof

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

forth before the Gods, but

the

on

and

divested of their garments, as

theywould

of
say, participate

M9

dijBFerso

Since, therefore,these
shall not

use

other indications,in order

any

them,
distinguish

by

For

you.

than those which

when

else than

the

these

to

to

seem

of all the

cause

For

things.

to

adduced

are

standing
signifynothing
evils pertaining

say, ^^sofne

you

characters/'
you

on

I
greatly,

there

are

who,

some

the whole business of the telesiurgic

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

laws

sacred

ordinances,and

and

ceremonies, think
characters is alone

divine nature

placein the
That
called
latter

ligious
re-

that the

and
sufficient,

; the same

other

mode^

standingon
that by doing

it appears

as

to me,

takes

of wholes."
speculation

mitred

Warburton, as I have elsewhere

sophist,
him, from not imderstandingthe former part of this
translates the words
extract from Proclus,ridiculously

"multiform

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

of the Gods."
book

ii.p.
and

inaccurate

sophistas Warburton
have justmentioned

translations.
was,

and

abounds

And

yet, as

great

the
notwithstanding
with

work

false opinions,and

such

kind, yet he is compelledby

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

are

end

of the most

by the

worthiest means."

But this

by the

way.

150

this for

hour, they

one

cause

can

certain

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

enter

be

contact

true

produced
of

essence

Through

these

that such

like

they

do

Gods

the

eternal

the
in

sacred

and

deeds?

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

not

with

to

be

ranked

among

diviners.

CHAP.

you

say

as

follows

"

of divination,also,

kind

another

Concerning

XIV.

Others

who

are

conscious

they are doing in other respects, are

divinelyinspiredaccordingto the phantastic
indeed receiving
darkness for a copart, some
hut others in
operator others certain potions,
what

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

water,

others in

wall,others in

the open

air,

accordingto the imaginationthrough

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

rivi

This

TO)V

divination

vakivdiv,
"(opa

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

Kara

rov

v8aTOS

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

Kai

ctcro)

tov

irorqpiov

awo
irpovXeyev

co-eo-^atTravrcos.
c/ieXXcv

rf 8e weipa

ra

Tiys
rot

151

light
of the

and others in the

celestial body." The

kind

multiform,may

since it is
one

whole, however, of this

of which

of divination

which

power,

soul

the

divine

visions

these visions
Gods.

called the

being excited by

the powers

that

the Gods,

are

the

life of the

in

are

from

which

phantasticpower,

our

whole

divine

vehicle t with

luciform

occupy

eduction

with

surrounded,

is

the

For

now

illuminates

light But this

lightthe etherial and
which

speak,
comprehended in
you

be

be

may

of

other

some

or

sun^

will of the
soul and

all

to
it,being in subjection

moved

in

such

the

as

way

Gods, the leaders of the soul,please.

irpayfiaros
who
woman

possessedin
For

giftednature.
cup, she

rjfia^, i,e, ''There

cXadev

ovk

appearances

wonderful

pouring pure
that

in the water

saw

of future

was

was

manner

into

water

within

events, and

divinely
certain glass
a

nous
the cup the lumifrom the view of

predictedwhat would happen.

entirely
experiment we also are not ignorant"

these she
this
*
"

"The

Platonists,"says

assert iiiat lightis

spreadunder

rapidlyseized,without
such

an

Socrates

Plotinus.

mental

as

that

Timeus

alienation

the

on

vol. ii. of my

who

possess

experience
periods,

the

phantastic
power

translation of Proclus
to my

on

the

translation

the Soul ; and the long extract fW"m

Dreams, in vol. ii.of my Proclus on Euclid.
on

is

lightof the moon."

of Plato,p. 407 ; the Introduction

of Aristotle
sius

certain

others,at

in which
t Concerningthis vehicle,

resides,see

and
substancesi,

fell to the lot of

which

But

about

But of

(ad Nazianzenum)

divine

difficulty,
by some

any

excellent nature
and

Psellos

sacred

Syne-

152

this takes

And

either from

the

placein

Gods

twofold

being present

manner,

with

the

soul,or impartingto the soul from themselves

forerunning
light
; but, accordingto

certain

of these modes, the

each

illumination

the
The

attentive

of the

divine

and
therefore,

conscious

of what

lightdoes

not

these ; but

with

and

presence

separate subsistence.

povrer,

soul, are

since the

have

divine

the

dianoia

is eflfected,
into

come

tact
con-

phantasticpart

because it is not excited

divinelyinspired,
of imaginations
but by
the modes
by itself,

is
to

the

Gods, the phantasybeing then entirely

changed
from

human

custom.

Since, however,

contrary is receptiveof

contrary,accordingto

mutation

departure

is allied to another

and that which

itself,

from

and

thing,and familiar t with it throughsimilitude,

is capableof receiving
it,hence the illuminators
*

t. e.

The

discursive

energy

of

reason.

t Proclus in Plat. Polit. having observed

the

he

Phaedrus,when
and

poetically
adoptssuch

the poets,and says that it is not

with

insane

an

them,

adds

"

e. with
\i,

that

an

an

mouth
inspired]

receptionof

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

p. 396.

Tqv

to abstain from

alliance to the daemoniacal genus, preparing

the soul for the

"avaKivei

that Socrates in

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

speaksin

eis
ifxivrao-Lav

rqv

rov

divine
H

excites the
light,
irpos BaLfioviov
ycvos

Ouov "^(otos
vapova-uav,

(mfxPoX.iK'qv
airayyeXiav,

153

darkness

receive

cooperator,and

as

the lightof
illuminating

in

of the

or

short,of the air.

or, in

moon,

the sun,

employ

likewise, they

Sometimes,

use

collocations

adaptedto the Gods that

tions
about to descend, or they employ incantaand these appropriately
or
compositions,

of such
are

thingsas

are

prepared for the reception,

presence,
of the

and

festation
mani-

And

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

lightin

Gods.

the best

by

manner

the

of characters ; and, at the

they fix

that it may

Many

be

not

mentioned

referred to
it may

instruments

one

certain

solid

time,

so
t)lace,

also,of introducing
light
but

all of them

may

be

wheremode, that of irradiation,

be

the

and
effected,
Gods

may

therefore,this illumination

through whatever
illuminate.
accedes

Since,

externally,

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

has

same

scriptions
de-

widely diffused.

other modes,

might be
ever

lightin

the

sacred

every

154

T)r

the

the

or

moon,

sphere,"this

celestial

of divination

mode

this is

as

therefore,pass

us,

which

and

possesses

case,

it is
such

unrestrained,primordial,

XV.
on

is effected

which

other

the Gods.

CHAP.
Let

some

that
particulars,

worthy of

and

the

being

from all these

evident

from

or

sun,

much

to the

of divination

mode

art,
through human
of conjecture
and

opinion.But concerningthis you

say

follows

as

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

Some

also establish the art

other arts of this

to

exhibit

the

certain

divine

completionfrom
to

an

But

and

the

from

art

artificialspeciesof

signs,which
divine

things to

in

certain

cient
suffi-

art

derive

ploys
em-

their

Grods,accordingto various

from

alliance of

exhibited,

whole

are

therefore,this
Universally,

divinatioiL

modes.

kind, but the above

portents,according
the

certain

signswhich

are

respect decides,

conjecttirally
probabilities

predicts. The Gods, therefore,produce the

vient
signs,either through nature, which is subserboth

generallyand

generation of effects; or

to
particularly

the

through genesiurgip

155

presidingover the
universe, partialbodies, and

deemons, who

elements

the

every

world, conduct

in the

contained

of

thing

facility

with

pheenomena,conformablyto the will of the

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

the

"

As, therefore,the

tion.

Gods

generate all

things through forms t, in a similar manner

all thingsthrough signs,
they signify
impressed
it were
as
arvvQrifiarwv).
Perhaps,
by a seal {Sia
likewise,they render by this
said

by

in

us

this kind

of animals, the daemon

of the

These

words

For

ctKovwv

been

whole

the
particulars,

to

who

presidesover

of the air, and

the

heavens, variously
change

in his treatise De

has

of

XVI.

however,

the air,the motion

much

art.

CHAP.

Descending,

gence
intelli-

our

concerningthe

common

of human

thus

And

acute.

more

mean

of Heraclitus
Defectu

are

also

Oracnlorum.

here, I read etScov.

soul

them,
tion
circulathe

vis-

quoted by Plutarch

156

cera,* conformablyto the will of the

But

that

indication

an

they are

Gods.

changed is

so

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

this,that they are

it is not

which

without
animals

life. With

suppliedwith

to be

possiblefor

all

at

respect

birds, likewise,the impulse of their proper

who
soul moves
them, and also the daemon

to

animals

over
presides

the revolution of the

which

heavens

that birds
the

greatestindication

destroythemselves, which

lib. viii. observes, that

believed in the indications

t The

and

the

Strabo,lib. xvii. asserts the

said to be

auspiceswere

in the liver. This

was

the

the head

was

the animals

to

very

through
thing.

when
pestiferous

with

case

same

is,

it is

Italians

of future events

when
heart in the entrails,
or

no

from

ordained

themselves
frequentlyprecipitate

Herodian,

the viscera

consentaneously

the Gods

this the

earth,and

much

was

Of

first.

air, accord

the

into

Gods, and

lead the birds to what

of the

air,and the power

descends

with the will of the

the

and, togetherwith these,

there

wanting
that

were

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

sacrificed

both

the

heart

whence

his death

after.

In

the

the liver of the victim

and
was

and

was

Livy,Plinyand

unfortunate
found

Marcellus

battle with

to be without

Valerius Maximus

wanting,

happened shortly

sacrifices,
likewise,which

prior to the
the liver

which
predicted,

were

the

formed
per-

nians,
Carthagi-

head, as Plutarch:

relate.^

157
for any

natural

not

thing

that
so
something supernatural,
which

thing

produces

this is

do; but

to

it is

effects

these

other

some

through

birds.

Moreover, the lations of the

mate
approxi-

stars

to the eternal circulations of the

but
only locally,

not

of

irradiations

also in powers,

light.

these

But

heavens,
and

are

the

moved

conformablyto

the

mandates

of

Gods.

most

pure,

and
agile,

For

the

part of the

air, is adapted

is most

Gods

assent, it is

if some

celestial bodies

opinion will

the

fire. And

on

that certain effluxions of the

imparted

are

be

not

supreme

that when

immediatelyset

thinks

one

celestial

enkindled

be

to

so
inflammable],

[i.e.

the

the

to

discordant

with

air, his
what

is

frequentlyeffected by the divine art. The

union, also,and sympathy of the universe,and
the

motion

simultaneous

of the

most

remote

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

to

luminous

in the most

men

indeed, through
primarily,
afterwards throughthe air.
From
becomes

aid

men

been

; and

as

that

of daemons

but

Gods, employing

media, send

they also

and

heavens,

said, therefore,this

manifest, that the

instruments

many
to

all that has

the

manner,

use

souls, and

indications

the ministrant
the

whole

of

158

of every

nature, and

the world which

thing in

obedient to them, they being the

willingly
leaders of all these,and transmitting
primordial
is

which

the motion

descends

from them

wherever

theyplease. Hence, theybeing separatefrom^all

and
things,

liberated from all habitude

and

co-

lead all
arrangement with thingsin generation,
that
to

and
generation

their

own

contains, according

nature

proper

will.

This

therefore,of divination accords

explanation^
with

of the fabricativeenergy and

of the Gods.
For ft does not draw
intellect of

and

concerns

excellent natures

more

to

ug"

but

whole

these

of divination,and

down

the

sublunary
being

itselfsignsand
discovers

that

proceedjfrom it.

CHAP.
In

to

trine
doc-

providence

this intellect

established in itself,
converts
the

to

the

the next

XVII.

the
placeyou inquire''concerning

vJiai it is^and what the

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

diviners

obtain
Gods

or

asserting, that

all

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

"

159

otJiersto Tcnow that t4;hichis fiUure,than

any

those who

the lords

are

doubt,

you

subservient

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

**

to meny

not

as

to

he

hecoming diviners from, mealy

however, properlyapprehend
of the

of the power

the

goodness,and

things,when

all

care

And, besides
of divine
and

You
the

do

abundance

which

cause

comprehends

denominate

their

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

that

it is

drawn

not

but that it has

us,

down

separate

indeed, to
precedency,and givesitself,

departs from

yet neither

diminished, nor

becomes

tlwd; receive it ; hut,

things

also appears
another respect,for
doubt

Gods

they

verted to
the

our

attend

that
conjecture
to

them.
to

its

of

But

the

to"

be

because

we

this account
cf the

the natures

which

this power

either
participants

is

are

never

in the

of the

inquireshow

sometimes

the power

in

works

it

men,

present

erroneous

things which
an

all

contrary,uses

supposingthe

works, and

passionsof

to

me

effected. For

are

itself,
nor

itself. The

to

be like those

to

the

on

to

its participants,

is ministrant to those

subservient

as

not,

Gods, their transcendent

you

energy,

converted

to some

averse

are

eon-

adhere
we

you

Gods

to

dentially
provibadly
is subservient

governed by
drawn

down

productionof

160

the

of

the realms

and

it

all

renders

likewise benefits

imparts to

the

much

how

the

much

all

without

it abides

more

thingsgood,

perfection.And

it does

not

thing belongingto

and

envy,

by

itself,
by

in

it is filled with

more

any

cerning
predictingcon-

things similar to itself It

of its government
the subjects

abundantly, and

most

in

or
generation,

For

it

inspectionof
providential

in the

worlds, or

its

own

so

proper

come
itself,
indeed, be-

its

participants,

things which receive it to

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

but

the

causes

vain, therefore,are
of this kind.

togetherwith

the

disturbed

men

For
above

by

is not
divinity
mentioned

does he effect different

time, in
of them
and

at

distributed

manner,

according to
once.

Nor

one

being comprehendedin, or
but contains
and
them

them

in

different

collectively
about

signs,

divided about, them

himself,and

of

produces all

energy,

is he detained

divided

impartibly.

thingsat
but

picion
sus-

modes

divination,but producesall of them

Nor

in

one

order,

comprehends them in unity,and produces

invariable
from himself,accordingto one

will.

IGl

of the Gods

If,also,the power

far
as
premanifestation

thingsinanimate,

to

as

proceeds in

pebble stones, rods,*pieces of wood,

or
wheat, this very thingis most
stones, com,
of divine proadmirable in the presignification
phesy
such

as

it

because

motion

imparts soul

things immoveable,

to

known,

all thingsto be clear and

and

reason,

defined

be

to

mate,
thingsinani-

to

from themselves.

Gale

ancient
which

observes
of

mode

in
Scholiast,

this appears

that

and
divination^

comprehended

is

Another

portion of

Nicandri

under

divine miracle

not

the term

Theriaca, says,

have

to

does

"

of

measures

intellection,
though possessingno
reason

makes

partakeof

to

the

by

and

been

very

differ from

that

Hence

the

wood.
that

the

Magi

and

Scythianspredictedfrom the wood of the tamarisk. For in

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

adds

says, "that

the

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

tamarisk

is

often been
this he

seen

was

ancient

most

thus

called

from
when
as

the

every

omen,

fivpiKaiov,

the

to the fire made

but if they made

about

occurs

if the
a

leaves

noise, it
a

none,
M

was

here

elsewhere.

prediction

of the

bed

of

Muricaion,

Scholiast

in lib. Lv. and

where

laurel pertains. For

committed

good

the Lesbians

by Herodotus,

this,also, what

To

by

tamarisk]."What

[from fjLvpLKV], the

says, is confirmed

that in consequence

adorned, and

laurel

considered
one.

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

also

makes

stupid

some

through which
work;

certain human

thus" also, he

which

which

that

exhibited

are

they

is

every

divine

reveals

time, he declares to

same

but

to

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

which

he

manifest

it becomes

that this is not

one,

speak wisely,

to

man

are

Thus

which

he

makes

which
be

thingsto

naturally unknown,

are

signs

worthy of belief,and

superiorta nature, from

exempt.

known

are

that the

men

and

thingswhich are without knowledge gnostic.

Through them, also,he inserts in us wisdom,
is in the world
and through every thing which
excites our intellectto the truth of real beings,
of

thingswhich
From

events.

it is

these

of

and of future
generation,

things,therefore,I

For it is of
an

nature,

to

what

think

of divination

manifest, that the mode

perfectly
contrary
be.

in

are

you

suspectedit

is
to

rulingand primordial
nature,

unrestrained

power,

comprehendingin

and

transcendent

itselfall things,
but

being comprehended by any thingsnor

enclosed
by its participants.For it ascends

not

into, and

rules over,

all

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

163

easilydissolve

said,you may

been

disturb most

doubts, which

and

meu^

vulgar
in

may

elevate

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

becoming

manner

fication of

this;,
therefore,
we
drawn

not

these

is
evinced,that divinity

have

down

the

to

signs employed by

divination.

CHAP.

contest,^however, awaits

Another

that in which

than

XVIII.

which

and

our

replyto
a

of divination, wheilier
"

dcsmon, or

other

some

questionis simplythis, that

possiblefor

any

thingto
sacred

adapted to

works, without

of the
and

And

your

manner

divine
one

gaged,
en-

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

it is not
in

before

been

immediatelyannounce,

you

concerningthe causes
a
Gody an angel^or
power,

have

we

less

not

us"

more

the

in

presence

of

as

some

ing
inspect-

the sacred energy.

the felicitousoperations
are

sufficient to
these the

performed

concerns

excellent natures,

givingcompletionto

where

be

themselves, and

Gods

are

theyare media, and

the
in

perfect,
unindigent,of

leaders.
small
M

But

where

degreefallshort
2

164

of the extremes,

theyhave angelsas
unfold them

perfectand

that

province of

it is the

daemons

rank

operationswhich

into

actions which

in

is

divine

to

some

For

of

one

since

the

effected
ascribed

be

excellent

natures.

possibleto speak rightly

without

Gods

the

But

are

to
entirely

more

it is not

the

about

manner,

effect those

last.

rightperformanceof
a

light. And

to

the

as

the powers

the Gods, much

less

perform works which are of an

knowledge
with divinity,
and obtain the foreequal dignity
of every thingwithout [theinspiring
can

any

one

of] the

influence
is

Gods.

and possesses
little,
the

race

of its inherent

unstable

but

nothingness
;

connascent

only remedy
and

the human

of small estimation, sees

imbecile,and

and

For

error, perturbation,

mutation, is its participation,

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

For

without

much

the

constitutes divine
not

as

cooperationof a cause,
works from thingswhich

he
are

divine.
Let

granted,therefore,that

it be

daemon,
excellent

or

an

God,

angel,givescompletionto

works, yet

admit

what

you

we

not

must

adduce

as

on

more

this

count
ac-

thingacknow-

165

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

invocation is attended."

with which

divinityis superiorto

necessity,and

likewise the

all the

excellent
Nor

that

natures

is he

which

with

case

alone

by

nature, and

does

from

and
their

natures

alliance, and

energiesthrough

effectswhich
do not

excellent

more

are

happen

as

seen

you

to

do

cause
be-

immaterial

an

titious
adven-

necessity
in

And

and

the

are

joined
con-

litude
through siminot
accomplish

violence.
take

that

thingsperformed

the

scientific operator, accede

to

him.

world;

to any

thing else.

invocation,and
place,

next

by

any

more

necessity

receive any

order, to be subservient
introduced

of

but also from

itself the

not

this is

from

the

province of

the

which

from

men,

in

comprehends
it is not

suspended

exempt

is introduced

which

is

choir

For

Hence,

the

placein diviners,

think, from the scientific

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

preoccupyingthe predictor;for these things

sence
are
foreignfrom, and incongruous to, the esof

more

excellent natures.

166

XIX.

CHAP.
But

neither does

more

excellent

middle

the

subsist

natures

operate through him

these

certain

invokes

who

prophesies;for

who

thingsis impious.

true to say, that God

more

as

he

does

instrument,* nor

assert

of
[ofthe energies]

cause

to

it is much

And

things,is able

is all

effect all

to

things,and that he fillsall things

himself,and is alone worthy of sedulous

with

t esteem, the energy

attention,
*

mistaken
has totally
Gele, in his translation^

of the
him

of reason,

fieaov "^i
o KaXtov,

so.

TO

T(ov

animum

sacerdotem

norum,

causam."

"

Sed

instrumentum

esse

neque

dicendum

intermedium

divi-

essetanquam efficientem
also,of this mistake,he erroneously

veroinvocantem

In consequence,

that lamblichus

conceives

t God

ing
mean-

this

thus translates

he

This

est fatidicum

the

place^and it is not unusual with

For the original
is aXX^ ovSt cos
n
opyavov
^ecnrtfovTos
Kp"LTTOV(ov tttTtov, icttt Spa 8ia Tov

in
original

do

to

and

dissents from

himself.

is all

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

their

in
cooperation,

of its various

must

be Gods.

to the distinct subsistence

partsand different forms.

of the first cause,

his immediate

order

if it be lawful

energy
But

must
as

all thingsproceedfrom

be

so

For

the

essence

to speak,is fiiU of

and
deific,

and
ineffably

deity,

his first progeny

he is ineffable and
him

as

superessential,
superessentially.

167

felicitous honour; that which

vile, of

that

with

laugh,when

which

is divine.

I hear it said, that

For

from which

is spondivinity
taneously

things into

The

to the

theyproceed.

things,

or

characteristics of

Hence

the

ing
cooperat-

of his first progeny

energy
of

conformable

progressionsare

pared
com-

Hence

present with certain persons

the natures

being

when
ludicrous,

account, and

no

is human

Is necessary to the evolution

essential^and distinct subsistence.
efiable^

God, therefore,
is,as

supreme

lamblichus

serves,
justlyob-

alone

worthyof sedulous attention,esteem, the energy

of reason, and felicitous
honour; but this is not to the exclusion
of paying appropriate
attention
and honour
to other
that
subordinate
are
to him, who
powers
largely
participate
of his divinity,
and are
less
allied
him.
For in
more
to
or
we
reverencingand paying attention to these appropriately,
also attend

to and

attend
which

is of

him.

reverence

to, honour, and

nature,
deified

For that which

in

esteem

and

them,

is therefore

we

lously
sedu-

is that alone

portion,as

it

of the ineffable

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

Gale, from

"

in order
as

we

are

but

to

the

our

with

union

their ineffable

of thingsis something so transcendent

principle
even
beyond essence, it is impossiblethat we

united
their

without

media

; viz. without

perpetualattendants,who

saviours
our

to him

true

of souls.

For

in

salvation consists.

union

are

on

with

For

cause.

dregsof the rational nature, and

the

the first
as

to be

should

Gods,

this account

the supreme

be
and

the true

deity

168

either

through the period of generation,or

.throughother

For

causes.

thus

that which

is

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

unworthy

assertions,therefore,are

These

causes.

of the

conceptionswhich

foreignfrom the works

vestigation
theurgy.^^But an in-

of the Gods, and

frame
which

effected in

are

suffers the

of this kind

suffer,about

multitude

the

as

of the universe

able to learn what

these
human

the mode

effected,and

are

the

thing

same

fabrication

providence. For

and

should

we

not

ing
be-

is in which
ascribe

refusingto

reasoningsto the Gods, they

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

to

of

and

these, that the divine mode

answer

productionand
different from

very
which
*

it is not

For these

inspectionis
providential
that which

proper

is

human, and

wholly to reject
through

conceptionsand these

works

teach

us,

that in

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

i. e,

Tjfxiv
"

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

In invocations

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

certain

that

are

err

CTravarctvo/xcvwv

of the Gods, and when

respect,appears
extended

avro,

they
clearly
to approachto

to him."

are

169

if it had

ignorance,as

from

not

subsistence; thus, also, it may

that all

againstyou,

performanceof
the

Gods,

and

these

they are

as

human

alone known

are

to the Gods.

the

things,and
excited from

above

does

cause,

and

nature

ever,
Neither, how-

these

possess

passions,nor

For

them.

its

that which

divine work

For

is of

completionfrom
is without

is it

this is

; but

that which

produced from

the

a
a

is neither

arranged,nor

be

imagines these
passionsof it,

incentives."

admit

of this kind

cause.

the

they are

particulars:

certain

kindred

nature

kindred

nature.

casual, for

cause,

thing

every

generatedis generatedfrom

is

derives

and

may

assigned

cause,

mentioned

says

small

reason

which

But

that

things, we

second

viz. ''that the soul

does

XX.

therefore, these

of

you,

throughother
through such as

but

causes,

reasonably adduce
by

of

works

the

are

the

effected

not

CHAP.

Omitting,

tended
justlycon-

be

and
prediction,

works,

divine

the first any

and

thing

is not

produced by

tirely
en-

human

thing foreignand

ordinate
sub-

cannot
perfect
imperfect.All works.

is

more

170
have

therefore,which

germinatefrom
soul

sides darkened

that

which

he

says, that

all

on

who

minates
deno-

the

water

delirium,*or

words, after havingobserved

these

on

is

Negligence,or

ignorance and

Gale, in his note

Porphyry

form, and

one

divinity

to

For the human

cause.

by body,

Oblivion, or
*

by

river of

the
of

divine

is contained

similitude

and

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

"

entering into

they enter
ingress.

this life

bodies, from

into

But

soul also is

whence

the

who

this,O Plato,since your

if you rememlier the daemon,
requisitethat

entrance, it is likewise

you

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

should

the rest."

this

is above

know

For

of oblivion,before

the daemon

do you

body

in

now

the cup, and

[itis said]drink

To

this it is easy

to

"

Platonici haec omnia

quae circumferebatur
non

knew
Erus

biberat.
all these

t.

e,

*'

cognovisse Platonem
de Ere Armenio, qui
The

Platonists

thingsfrom

did

For Plato did not obtain

historical narration,but

degree the cathartic and

from

not

Lethes

aquam

that

answer

the narration

who
[inthe Republic]

Lethe."

will

narratione,

ex

Plato

of the Armenian

drink

of the water

of

this knowledge from

possessingin

any
transcendent

theoretic virtues,and

enthusiastically
(oraccordingto

from

gizing
ener-

divinely
inspired

energy)through the latter of these virtues.

171

life,or

other

some

eril,will

therefore,is
detained

it

by

by
she

For

can.

reasonable

if at any

to

time

this, it is
capableof effecting

of, and being

participating
Gods, that
the

soul does
far

so

and

she

as

wisdom
to

them,

or

proper
these is
but

enjoythe

we

even

the
that

not

suppose

alone

that
to

be

through
by, the

illuminated

divine

Hence

energy.

of
participate

divine

works,

her

proper

virtue

possesses

own

of this kind

though if works
soul, every

soul

soul

which

alone

tained
per-

would

perform
possessedits

however, neither

perfection.Now,

sufficiently
prepared for
the

deed,
It is,in-

appear

we

is

become

ever

of this kind ?

energy

means

no

evils,can

many

an

turpitude. How,
the soul, which

possiblethat

so

sufficient to

not

its

sufficiently
express

privationof
lations
by such appel-

the

or
through passions,*

bond

perfectsoul

is

reference to divine energy.

this purpose

imperfectas

The

of
;

with

theurgicenergy,

Agreeably to this.Porphyrysays in his K"f"opimi

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

her union

with

it."

And,

*'

the

herself in

soul binds

body/' Philolaus also says, that the ancient theologists

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

"

and
punishments,

that it is buried in it as in

sepulchre."

172
is a differentthing,and the felicitous
therefore,

accomplishment of divine works is imparted

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

stupid,it

and

insane

are

ourselves,without

hypothesisof

an

a
affording

which

cause

of the

accomplishmentof

what
Is, therefore,
true ; viz.

**

is proper to

kind,

this

deserves

CHAP.

more

the

nions
religion.If, therefore,these opi-

exercise of

abandon

from

us

to

as

be

not
tioned
men-

divine works.

XXI.

you

add

in the third

that there is

place

certain mixed

form of hypostasis^
consisting
of our

soul and

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

more

nature, and
species,
which

concur

certain

in the

same

Thus

the elements

thing,produce one

thing from

in
is

essence.

one

souls coand many

alesce
many,
total soul. That, however, which

perfectly
exempt,

irgr-^ryatftes

can

never

become

one

173
with

that which

neither will there

*

can

departs from itself;*so that

be one
certain form of hypos-

that the nature

This assertion,
nev^r

become

with

one

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

the
not

and
inspiration

exempt

granted him

in

has

understand

what

it.

But

our

soul

lamblichus

between
as

tain
cer-

partakesof
body,and is

it

certain alliance with

from

less excellent

adducingthis instance,he

soul

transcends

manner

is
departsfrom itself,
is composed of soul

being a medium
partible
essence^ so far

partible
essence,
perfectly
exempt

divine

But

that he does not

and
impartible

is perfectly
exempt

says that man

latter is far inferior to, and

former.

For the human

says.

which

that which

this is not the

for the former in

case

with

perfectly

the latter. Let it,therefore,

be

that,as Psellus

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

different essences

notes

on

natures

lamblichus,that he

school,and

not

says,

was

'^

to

the master

of

grammar

philosopher.

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

"

174
tasis with the soul and
if

divine

For
inspiration.

divinityia unmingled,the

soul will not

be

mingled with it; and if he is immutable^ he

will not be changed through a concretion into
from the simplicity
of
that which is common,
his subsistence.
of

were

in

opinionthat

divine forms.

us

to
therefore,priolr

Some,

certain small

It is

us,

sparksexcite

however,
impossible,

that these

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

or

be
to

asserted

now

by

of the

concause

you, the
divine

soul is said to be

comixture; and

it is

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

gives a

and

the Gods, that

certain part to them

part'from
measure

equal dignitywith

an

them, and

to natures

is itself bounded

follows which

in the order

that it also
excellent

more

by

is asserted

dire,that the Gods

of

by

receives

affords

than itself

That

some,

and

likewise
is

most

subsisting
precedaneously
inherent in their

o{ intellect^
but
participates

the

the whole^ as

Plato observes

a.prodigy
composed of

the m""rtal and

intellectual part of death,and

in tlie Laws,,becomes

them.

elements, are

For thus the mortal nature

and

the immortal,of the intellectual and that which

intellect.

For this

body is the
body."

death of the immortal

physk"llaw which

of
isdeprived

binds the soul to the

but vivifiesthe mortal

life,

175

there

and
effects,

time, which

mixture

will contain

thingpro"

the

according
in itself.

Gods

likewise,is this comingled form of

What,

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

thing consistingof two,

and
if it is

sistence
sub-

divine
not

spiration
in-

be

one

certain composite,

things. But

two

something different from both,eternal

as

will

will in

no

in
Here

mutable, and

be

generation.*And
from

For he says,

lamblichus.

divine

respect differ from

again Gale,

imus^ ubi

but

from

coacervation

natures

certain

from

in time, and

duced
to

will be

"

not

sed

nee

stances
physical subit is absurd

as

understanding,
opposes
hoc

sequitur. S.

Max-

; haec

dedarat

hypostaticamuni"Niein

natures

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

But neither does this follow.

S. Maximits,where

he

folds
un-

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

of each, and

nature

likewise the differoice of these unmin-

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

Gale

the former

is

perfectly
exempt from

adds, ''Qu"ro

autem

afAffMw? Opinor, ^y^iv

Non

"icile evincet

transiens

by

both.

dei

eirtyvotai?

actio."

I think

i. e.

et

the latter.

velit lamblichus

quid
^lov
rrjjv "^a"^cK
esse

''I a^

aiSiov
what

the soul and divine

ti,

per

twurvouLV.

utpote

lamblichus

quae sit
means^

inqnraiion
external^

176

that

admit

to

eternal

an

through generation,it
suppose

that any

natures

can

Neither, therefore,

or
supposition

as

as

one

two.

CHAP.

XXII.

''that the soul generates

therefore,

say,

the power

any

besides this,it is also

it is considered

whether
paradoxical,

to

consists of eternal

thingwhich

reasonable; and

You

absurd

opinion concerning divination by

is this
means

produced

is still more

dissolved.

be

is

nature

which has

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

But

he

an

will not

that

easilyprove

is
inspiration

somethingeternal^because it is a transient energy of Grod."

Gale is right
that lamblichus
in his conjecture,
by the word
both in this place,
the soul and divine inspiration
means
ternally
exderived ; for it
but when
he adds, that

can

of

admit

other

no

meaning

be

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

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

justas

it would

because

beingof
absurd

to

temporaland
call any

be to say that the

it shines

opaque, substances.

mutable

energy

of

recipients

nature.

Hence

transient,
divinity

lightof the

sun

through diaphanous,but

is transient,
not

through
^

177

thingswhich wre adduced from matter

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

It appears
asserted

ta

by

reference

however, that what

me,

exhibits

you
the

to

For

theurgicenergy.
is

themselves.

soul, and

which

is detained

and
Or

In
the

can

body,

by

how

can

the

have

their very

is it that

who

condition

of

For

to

his

being

thus

thing of

will have

constituted.

is attended

with

of

out

vided
di-

are

And

corporeal
poreal
cor-

it to coalesce

causes
a

sence,
es-

bodies, though
from

them
liberating

daemon, who

become

subsistence,
again collects the

thing?

be

partible

in bodies?

being

dissolution,and
one

which

about, be separatedfrom

they

these

to

separate

powers

prior
buted
distri-

are

energiesof
in

terior
pos-

exist

addition

themselves

be

are

which

more

prior

are

daemons

powers

bodies.

things,also,how

soul?

is

things which
For

the

to

about

soul

generable

another, which

from

produced

to

be

to

this, is that thingswhich

dire than

to

daemons

corruptible.And

will be

absurdityin it,and

presentsitself to the view,

this, that it makes

and

with
illegality
theologyand the

of

one

is the firstthat

which

now

dire

whole

is

existence

an

This

certain

this kind

in

will

prior

wise,
assertion,likecommon

doubts.

178
F6r

how

divination

6an

be

from

produced

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

thingswhidh

of

have

no

productionappears

For

it is

to

impossiblethat

produced throughthe

be

to

me

impossible.
should

essence

be

of the soul, and

motions

throughthe powers which are in bodies. For

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

benot

of the

thingswhich are sown

through generation possess any thing more
see

than what

one

is

cause.

imparted to

But,

will
imagination
addition
Unless

some

presideover

in

the

it.

daemons
in

should

one

the

matter

not

has

which

is

existence.

no

that

say,

lent
excel-

more

deemons

is derived

this matter

According
are

its firstgenerating

certain

from that which

presidingdaemon

towards

by

present instance,the

receive

animals,and that when

the

it

is

from

adduced,

moved
sympathetically
to

this opinion,therefore,

generatedfrom

bodies; but precedingand

priorto bodies, they

are

the powers

having an
moved

in

ence
existcon-

179
them.

fonnityto
that
not

dsemons

Let

power,

province of

is detained

which

body; but, on
which

power

we

as

subvert
these.

begin to

about any

opinion.

XXIII.
after this adduced,

are

the mode

about

they proceed,endeavour
it.

We

And,

shall,therefore,
the first

in

dissolve the former

place,

of these

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

knowledgeof

the

of divination

is derived

for in

is

both

from

in us, and

that which

derived, if these
externally
the works

ternally:
ex-

which
is

two

sequent
con-

have

with each other,

coarrangement and connexion

case

and

us

of
thingsthe principle

subsists
definitely

in this

placeand

"jPor in

doubts.

certain

indeed, doubt
first,

both

shall

in

which

of divination,but

discuss

material

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

animadversions

entirelyto

knowledge
fore-

the

CHAP.

at

thing
some-

the

copassiveand

the corrections of this

are
therefore,

The

there will be

manner

of futurity
is
premanifestation

and
the

I do

sympathetic,
yet

respectingfuturity.For

true

not

thus

are

after what

see

it,however, be admitted,

of the two
n2

are

definitely

180

and
effected,

from

follow

them
when

But

things which

the

the

their

independent of

is

cause

the
preexistsby itself,

external to
which

from

dreams

does

works, but

our

it shows
itself,
from

defined

is not

on

depends on things
entirelyconcur

not

forth

frequentlyshines

that divination is

externally

the Gods, that it possesses

and

power,

that it

an

dependent
in-

folds
benevolentlyun-

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

should

have

an

of this kind.

answer

CHAP.
In what

passionof
of it,what
and

subvert
entirely

the soul is admitted

wise

soul, which

according to

is in

to be

how

futurity
; but

the

sane

and

an

stable
un-

knowledge?
stable forethe

stable condition

viz. those

dianoetic,should

be

that the soul which

and
disorderly

cause

possiblethat

its better powers,

intellectual and

according to

is it

if

For

will attribute to

man

to unfold

it.

and
stupidthing orderly
Or

of

XXIV.

follows,while you endeavour

divination, you

are

and

us,

Now, therefore,since the truth

us.

is in

derived

way

end

of us, but the whole

account

with

suspended
precedaneouscauses.
are

tumultuous

that

rant
ignosuffers
mo-

181

tions, should
future ?
to

have

knowledge of

has

For what

theoryof beings?
impediment to the more

an

contained

in the world

passions,in this

intellection of

constituted

through
passions,through their

were

case

similitude,would
them.

true

rather

therefore,if the things

still,

Farther

things?

is it not

And

is

itselfadapted

passionin

the

what

have

alliance

certain

to

if

But

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

and

foreknowledgeof them, which is liberated from

all passion.Again,passionalone perceives
that
which

but
which

do not

Let

are

you

consider

arguments

your

tends

say ; for it is

phantasm

which
fumigations

to
not

the

to

the

^^

But

no

the

ance
alli-

an

of the

soul

not

cite
ex-

the

reasoningpower,

the

recipient;for they

and
God

all men,

senses

contrary

^^the invocations'* do

unknown
perfectly

"

excited.

not

of
inspiration
corporealpassionsin

that

the

have
introduced^'

are

the

known

to

^^ihe

indication that

an

is then

but
divinity,

spectator. And

alone

is

affected.
being passively

therefore
occupied^'

to

ence;
subsist-

foreknow

to

support of this opinion. That

human

But

Hence,

yet exist.

however,

us,

to what

are

has

now

foreknowledgeapprehends things

different from

in

which

is present, and

arcane,

whom

and

or

are

they invoke.

hut those that

are

more

182

simpleand

that

manifests

prepared for

more

are

young

the

such

adapted to

tion"
divina-

these

more

as

reception of

are

the

externally

however, you
that

enthusiasm

from

these

same

it follows

For

influx of it, in the

the

the

as

this

In

trulyconjecture

not

passion.

signs,that

manner

derived.

is

do

dications,
in-

these

acceding and inspiring

spirit.From

is externally
inspiration,
way, therefore,these things

subsist.

CHAP.
which

That

from

XXV.

follows
a

the

in

alienation of mind

divine

ecstasy of the reasoningpower

to

the

condition,and

worse

of divination

cause

in diseases."

black
and

dogs.

For,

as

It is necessary,
to divide

and
other

we

to

furywhich

the

leads

fills us

to

with

human

leads
"

it

that

happens
conjecture,

redundancy of
of intoxication,

happens from

mad

ginning,
therefore,from the be-

worse

two

one
species,

condition

stupidityand

imparts goods which

than

the

an

which

may

ecstasyinto
a

to

absurdlysays,

bile,to the aberrations

to

of which

which

is the mania

it assimilates enthusiasm
the

scends
place,de-

next

are

temperance.

of

being,

folly;but
more

One

the

able
honour-

species

183

also deviates
material
the

motion

which

cause

and
coufiised,
disorderly,
but the other givesitselfto

to

rules

bution
orderlydistri-

the

over

of

thingsin the world. And the one,

indeed, as being deprived of knowledge,wanders
from
wisdom; but the other conjoins
with

that

natures

The

immutable.

the

The

is above

is

one

from

entirelyseparates us
but the other connects

from

wander
decline

from

last evils of

other

what

delirium

assertion

so

zauch

For

asm
is enthusi-

in what

excited
ever

by
be

and
perfection

does not

And

the

body? Or
produced from

excellent

more

power?

In

the

through

of
spiration
in-

of the

salvation

depraved enthusiasm

but
place through imbecility,
is

to

the

to

body? Is not a derivation

but divine
perfectcorruption,

the

of

with it.

of the

this kind

which

ment,
allot-

melancholy,or intoxication,or

predictioncan

diseases

"^1 ?

divine

things primary ai;idgood

to

the

And

as
proposed hypothesis,

?
insanity

similar
any

the

it
a

us

your

down

draws

one

the other elevates

Why, therefore,does

the

but
preternatural,

The

nature.

soul, but

one

wisdom,

our

likewise,is unstable,but the other is

one,

other

all

transcend

take

enthusiasm
a

plenitude

short, the latter being quiescent,

accordingto

its

own

gives itself to

proper
be

used

life and

by

telligence,
in-

another

184

fpower

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

is

these

renders

This, therefore,is

of other

the works
excellent

others,thus also their energiesdo

of any

those

of

speak
from

other

divine

divine

and
^'sobriety

such

diseases

su"fusions,and

as

have

what

other?

Nor

divine

the two

in

again,must

such
ambiguous state,**
placebetween a sober

of the

imaginations.
each

with

common

"an

compare

you
that

as

by

body,
cited
imaginationsex-

the

by diseases,with
For

human

similar to it. But

the

compare

to
vigilance'*

consider

not

must

natures, you

means

you

if you

perversions.And

and vigilance
as
sobriety
no

resemble

not

mania, immediatelyremove

sacred

all

Hence, when

nature.

it all human

ascribe

the

as

from

exempt

are

genera

of

degree]

For

beings.

most

works

all the

diflfer[ina transcendent

divine natures

more

lent.
turbu-

diflferencethe

manifest of all others,because

from

and

depraved

most

condition

takes

which
of mind

and

ecstasy,with sacred visions of the Gods, which

are

you

defined

by

compare

Gods

with

by
neither

one

truth of the

must

of the

imaginationsartificially
cured
pro-

enchantment.

the

neither

manifest surveys

the most
the

But

energy.

energy,

nor

thingsthat

For
the
are

the

latter have

essence,
seen,

nor

the

but extend

185

far

phantasms, as

mere

to

as

appearances

only.
All

such

doubts

adduced

are

from

of

ness

as

the

them,

discuss them

any

the

it

further,because

introduced,
tentiously

and

tend

not

sider
con-

unappropriate-

think

do not

we

do

and

present hypothesis.

shown

have

we

purpose,

contraries,we

to

pertinent to

as

the

foreignto

contraries

Hence,

these, however, which

as

requisiteto

they are

with

not

con-

cal
philosophi-

investigation.

CHAP.
There

are

other

many

also, which

XXVI.
contentious

be

may

innovations

subjectof

the

wonder.

justlybe astonished at the

of opinions produced by admitting
contrariety

But

one

some

may

either that the

whole

the
appearances
or

passion or
have

of divination
of which

alone, but

it is with

that

they

truth

has

those

the

boldness

to

subsists in

chanters,
enmere

real existence

no

who

disease, since

is with

are

thing

every
utter

incited

is

by

which

fraudulently

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

can

For what

there be in those who

It is necessar}', however, not

are

thus

insane ?

to receive truth

of

186

such

kind

that which

as

be

may

fortuitous ;

for this,it is said,may

happen to

those that

rashlyborne

Nor

such

admitted

as

along.
that which

when
patients,

and

mologous
kind

is

the

tions of animals.

divine,

peculiar,or
nature.

But

the

lished

in energy

truth
with

and

senses

of

this

imagina*

superior to

or

agents

for truth

this truth has

Hence

be

concordantlyho*

are

other

present with

truth

subsists between

they

each

with

must

are

nothing
common

of divination is estab-*

invariable

sameness,

has

knowledge of beings present with it,

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

the whole

is adapted to divination.
truth, therefore,

This

Hence, it is very far from being

ral

such
prescience,

is inherent in
rain.

For

some

certain animals
certain

are

parts and

the

moved

sympathy,

of the

acuteness

of

universe; or
certain sense,

they antecedentlyperceivethings which

in
about

the

air, before

when

conjunctionwith

in

powers

when, throughthe

certain natU'-

preperceptionwhich
animals of earthquakesand
as

arises from

this

they

accede

to

pen
happlaces

the earth.

If,therefore,these assertions are true, though

we
we

from

derive
obtain

nature

impressionsby

or
knowledge of things,

come

which
into

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

with

contact

and

truth, is
but

conversant
not

always,happens,and

the truth in

but
certain,

Hence, if there is
future

the

in the

divine

the

future

are

not

things.

foresees

which
discipline

art, this does

not

all pertain

foreknowledge.For

it

conjectures

by certain signs,and

these

such

always credible,nor

of which

hends
appre-

in all

not

quently,
fre-

arts, as, for instance,in the

medical

or
piloting

to

that which

with

they

are

them

with

vine

providence,a

the

invariable

as

such

have

But

stable

that
with

signs,connected

sameness.

as

with

di*

of

the

knowledge

future

precedes; [and this is attended with]

immutable
feith suspended from causes
; an

an

indissoluble
and

comprehensionof

perpetually
abidingand

all

thingsin

invariable

all ;

ledge
know-

of all thingsas present and definite.

CHAP.

Moreover,
that

neither

XXVII.
is

art, and

it sufficient to
the

assert,

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

nature

188

thingswith referenceto

which

vestigeof

divulsed
less

degree;
But

exhibits

in all

83

speciesof
from

proceedfrom
certain

it into

it fit to

judgment

of it.

and
that

still

the

which
is to

deceitful

blances,
resem-

from

remote

more

adduce

But

mutation

if there

these in

forming a

form

divine

or

cies
spe-

ing
apprehended accordimmutable

truth;

at
diflferently
rejectedas unstable

subsists

be

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

kind, i.
blush

as

the

must

nor

generation. Nor,

and
intelligible

diflFerenttimes

the

to

of these is such

one

of divination is to be

the

manifest

more

divination ;

are

is
reality,

and

or

false and

other

which

one

good

racterized
unmingled form of it be chathe many
phantasms which

divine, and

to

any

divinity
; thus,likewise,

predictionshines forth

divine

divine

of

thingsthe image

Nevertheless,no

one,

greater

for
possible

certain obscure

thingsa

view.

in
prediction,

since it is not

similitude of

image of

are

divine

tion.
destitute of divine divinaperfectly

thing to be

the

that

nor

so

are

cation

in all

other ;

prepared^that there is apresignifiof some

by others.'* For these things,
exhibit a certain
are
seen,
very clearly

bodies

or

each

to

e.

is

work, who

divine

ascribe it to

its eflfects without

nature, which

reason

and

would

not

produces

as
intellect,

if

189

elaborated

nature

apparatus, and

thingsin

in

us

certain

this

inserted

prophetic

aptitudein

greaterbut in others in

For

in those

thingsin

auxiliaries from

less degree?

which

in the

nature

some

men

ceive
re-

attainment

of their proper

aptitudesof
which

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

human

no

in these
eflFected],
to

And

us.

neither does the end

when

arrangement, it is
a

natural

certain

there

pertain

which

good,

nature, has

our

not

possiblein
should

excellence

of
prepared subject
which

certain

than

ancient

more

proposed [to be

is

it.

For

prior

this

that

case

the

become

in those

is

thingsof
imperfect

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

so

as

are

we

from
a

natural

some

way

seed

one,

men,

are

nature.

in

us

however,

there will not

be

There

therefore,

is not,

of divine
should

assert, that there is

in

prediction. If
a

general

more

certain human

of this there will be

certain

the Gods, it is not

proper

nation,
divi-

physical

preparation. But with respect to that

and
divination,
may be trulydenominated
to
pertains

parative
pre-

to

which
which
think

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

this

is

190

to the more

and

Hence

this.

which
this account,

the

it is

the attendants

less,are

separatedfrom

divine

on

nation,
divi-

abides in stable boundaries.

On

to
also,it is requisite
strenuously

againsthim
from us.
originates

contend

who

asserts that divination

You

likewise adduce

indications of this from

what
predicting

the works

is future.

For

clear

performedin

you

say,

"

that

[thedivinitiesfor the purposes

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

invoke

this,but also to define what

divine

originis,which
For if this is not
know
of not

and

produces divine
done,

tion.
divina-

shall not

we

viously
pre-

its

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

adapting this

to

this,indeed, has been

And
us

what

of
inspiration

the

littlebefore.

it

as

certain seal.

done by
accurately

191

CHAP.

XXVIII.

however,

YoxT adduce,

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

to

admitted

by
the

true

should

any

one

for
of

images,and

things?

effected
an

obscure

but in

no

from the firstto the last

we

know

not

the

appear

so?

Other

that accede,

kind, have

phantasmsonly

is true, and

respect are

of this kind

that all things

of this

subsistence, are

X)" tiiat which

were

the

adumbration

an

if these

wonder
of

one

descend

Or do

by

who
theurgists
For why
forms of the Gods.
exchangetrulyexistingbeings

any

survey

thing by no means
of efficacious
artificers

as

to be

good,
things,also,

along in

borne

are

condition of being ; but obtain nothing

flowing
But this is
manifest
or
genuine, or perfect,

from

evident

for not
Nor

the

but
divinity,

are

can

material

By

uniform

of them.
and

matter, which
What

telligible
inis

fore,
good, there-

from

it?

production:

geiminate from matter, and from the

and
corporealformed powers which

its subsistence
men

from

for this purpose.

Or

than

from

but

in bodies?

are

their

is the maker

man

they produced
essences,

assumed

of

mode

is not
human

themselves,who
what

kind

that which

art,

more

derives
imbecile

impartexistence

of art,likewise,is this

to

image

192

fashioned 1 For itis said,indeed,to be fashioned

by demiurgic art

this is eflfectiveof true

but

and not of certain

essences,

art
image-producing

from the seminal

neither does

is distant

by
productionof

it preserve

fabrication.

with divine

Hence

images.

val
great inter-

realities. Besides,

certain

the

analogy

For

divinitydoes not
through the celestial

fabricate all

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

will,and
by conceptions,

forms, and

supermundane
however,
the
in

soul.

is said

elaborate

to

But

since

there

are

as

so

certain

one

is

portionbeing

through

to do.

infinite powers

not

For

in the

of all the powers

again,of

inherent

and

images,

thing does

it appears

But

physical

them

the

celestial Gods, the last genus

in them

of

maker

The

revolvingstars.
realitysubsist

eternal

through an

material
im-

in

this power

sons
spermaticrea-

[or productivepowers],and priorto these

reasons

another

being established in immoveable

essentiallyprecedes generation.
portionbeing inherent in sensible

visible motions
effluxions and
whole

and

has
qualities,

visible order of

rules

in

dominion

things.

therefore,in all these

terrestrialmanifest

and

powers,

This

over

tures,
na-

But
and

celestial
over

the

last power,
the

circum-

generationin placesabout

193
the

earth.

other

Many

instance, the medical

which

power,

has

and

as

this

gymnastic,nse

dominion

for

visible generation,

over

the

of the effluxions sent

qualities
heavens employ it, and likewise all

and

from

the

such

arts

in their

as

with nature.
art

arts, however,

And

attracts

moreover,

certain very

portionfrom

operationscommunicate
the

image-making
obscure genesiurgic

the celestial effluxions.

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

is

unfold

to
requisite

it to others.
of

said, then, that the maker

which

inherent in them,

are

be

images neither

the celestial circulations,

nor

uses

It must

nor

the powers
those

powers

of

skilled in

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

who

that

Hippocrateswas

astronomy is necessary to their art

entitled Si quis sit Medicus
emidem
esse

deny

treatise

phum.

And

See his

philosoIngenio

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

he
Sanitatis^

calls physicians
that

homicides.

But

ignorantof astronomy
by astronomy here, both Hippocratesand
are

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

quae

fiunt hie

inferius,variantur

secundum

diversitatem

coelestium constellationum,ut opera medicinse et alkimise."

which
i. e,
works
"The
are
performed in these inferior
realms

are

varied

constellations,
as,

accordingto

Galen

that
great truth,physicians

present age

numerous

of
diversity

for instance, the works

alchemy." If,however, as
how

the

must

are

says, and

the

of medicine
doubtless

ignorantof this

the medical

celestial

homicides

are

and
with
cides,
homi-

be of the

194

naturallyestablished about them

into conto come
tact
short, is it possible

"which
nor,

are

in

them.

with

But

and
artificially,

he

himself
applies
theurgically,
which openlyproceed from
the last

about

of them,

the nature

part of the universe.

receive

the

formed
trans-

energies,and
of material

from
separated

They

from
transposition,
which

the powers

The

natures.
partial

natural

partial

"

capableof being changed and

at different times.
differently

things to others, of
like

these

For

are

likewise

compositionof

in

of such
tude
multi-

only entirely

not

are

powers,

some
are

however,
variety,

the

not

to the last effluxions

I think, being mingledwith

effluxions,

matter,

but also from

fabrication,

divine

For

production.

produces her

nature

works

at once,
and
and
collectively,
all thingsby simpleand incomaccomplishes

proper

positeenergies. Hence

it remains

;mixture of this kind, about

celestial
which

are

by

CHAP.

Why,

the last and

effluxion,and

moved

about

is better

the

com-

fest
mani-

things

celestial nature, is artificial.

XXIX.

does the maker

therefore,

effects these

that

of

images,who

things,desert himself,though

than

these

images, and

consists

he

of

195

thingsof

excellent nature, and

more

idols,which

in inanimate

alone
representation
harmony, and which
and

in

are

with
inspired

are

of life,
contain
is

confide
the

renovated

multiform,
externally

diurnal?
reality

Shall

say that

we

somethinggenuineand true is inherent in them

Nothing,however, which is fashioned by human
is

art

that

genuine

and

is very far from

This

energy

of their

whole

will say,

you

uniformityof

and
simplicity
in the

But

pure.

being the

dominate
pre-

composition.
For

case.

the

idol, accordingto its visible composition,is

mingled from
Shall

say then, that

we

power
For

all-various and

thing of

this kind

and
places,
and
which

certain pure

is manifest in them

multitude
many

contraryqualities.

of

which

have

By

possesses

titious
adven-

an

from

itselfto be imbecile

shows

if these

But

fect
per-

means.

no

collected
efiiuxions^

evanescent.
we

and

enumerated,

are

lars,
particufound

not

place in images, is stability

present
with them, as it is said to be [by the patrons of
these images]? By no means,
likewise,is this
to

take

the

For

case.

with
which

much
are

these

idols

extinguished

are

greater rapiditythan
seen

formed

in mirrors.

by

For

the

they

the accession

from

exhalingvapours;
is mingledwith,and
fumigation

but

of

images
are

mediately
im-

tions
fumiga-

when

the

diffused through,
02

196

the whole

air,then

the idol is likewise

dissolved,and
for the

remain

to

of

the

think

from

an

fictions about

which

to

if

the

to

in which

attention

they pay

to

simple.

idols

Gods, the absurditywill be

were

neither

to

in
never

be effable
deeds.

by words,

For

illuminates

certain

the

arising

they

great,as

so

nor

And
if

as

But

lar
simi-

are

they confide.

these

of

images

evil

this,these idol-makers

images

be

than

the

will be

sions?
delu-

they are

nothing more

passive matter,

lover

to

the

attention to them

in addition

them

of these

of

time.

useless

if the makers

busily employed, are

formations

is

For

value.
that

who

man

to these

1, indeed, do not

know

portion of

smallest

truth, pay attention

any

naturallyadapted

is not

Why, therefore,should

diately
imme-

be

to

divine

soul of this

dured
en-

dour
splen-

cause
kind, be-

it is not
which
have

are

those

adaptedto be impartedto things

entirelyrepugnant to it; neither

things which

phantasms a place for

are

detained

by

dark

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

be

conversant

remote

with

its

shadows, which

from the truth.

are

very

197

CHAP.
You

however,

say,

"

XXX.

that the makers

of images

of the celestialbodies,and can

concurrence
of what star, with a

observe the motion

tellfrom the
certain

false;

star

and

or

vnll be
stars,predictions

or

also whether the

will be
caciotcsJ' But
on

true

thingsthat are performed

and effior significant
inanities,
neither

will these

this account, possess any

phantasms,

thingdivine.

For

the last of the

thingswhich are in generation

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

will find that

contraryto what
it

is here

they demonstrate
For

asserted.

that things which

possible

are

the

how

in every

is
spect
re-

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

are

by

external

motions,

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

as

to

become

should contain in themselves,by ticipation,

different,
parhowever
small,of divine
any portion,

then, are

power?

What

inherent

in matter

By

no

means:

for

generate demons;

the
no

but

the powers

elements

which

of daemons?

partialsensible
much

more

are

are

bodies

these

198

generatedand guarded by
able to

man

any

as by a machine,
fashion,

of daemons

forms

rather fashioned
as

but,

neither is

of sensibles ;

from the elements

the

contrary, this multitude

is

Hence, neither will it have

sensibles

stable

itself more

excellent

dignityand

power,

which

than

it

the

idols

of daemons

nature

them

that of idols another.

cient,
an-

being

is

one

order of

The

in

the permanency
Unless

daemons,

appellationof

rightlyemploying an
For

more

able to receive.

denominate

indeed, you

natures.

sensibles,both

imparts to

they are

rated
gene-

itself;but

than

But

simple,and

composite

more

fex

since,on

energizesuniformlyabout
or

so

body.

multitude

certain dasmoniacal

certain

by them,

sensible

is

contrary,he is

the

on

fabricated

and

of
participates

he

Neither

daemons.

not

this kind.

thing,and
wise,
each, like-

is very diflferent. Moreover, the leader of

idols is different from
And
"

say,

that

tdolsJ*

this,also, you
God

or

dcemon

admit.

is dravm

For

or

of the

you

down

of
foreknowledge

hy
of

what

destitute of divinity
future,if it is entirely

and
what
but

mons.
great leader of dae-

What, therefore,will be the worth

deed,

sacred
is

no

the

daemon

the nature

by

no

means

So that it is

to know
requisite

is of this

wonder-workingart,

to

confide in it.

use

or

X99

CHAP.

XXXI.

Again, therefore,still worse

of
explanation
the

as

than

which
operations,

sacred

of divination,
"

cause

this is the

assigns

certain genus

of

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

of Gods
deceased."

this, what

prophetsof
Such

dsemonSfand

Gods

art, and

vice, and

every

that

darkness
to

When

passion.
which

theurgistsin

manners,

their

and
from

atheistical

those

who

are

it were,

good

is

the

the
all

evil,and

at the

from

same

before

manner
nor

as

is it able

smallest

degree,

lightevery virtue,obtain
become
orderlyand elegant
liberated

every
and

from

passions,

disorderlymotion,
unholy

themselves
to

alone

this

actions,are

purifiedfrom

leap,as

the

these, also,

lightis present;

receive from

worthy

from

amputate

dsemoniacal, vanishes

when

disturb

who

in

these

excellent natures, in the

more

in

by
purified

axe

from

that
impart their light,
time

you,

associate with

alone

those

sacerdotal

same

heard

once

to

trulydivinities,are

are

as

with

and

men,

the

the Chaldeans.

giversof good;

the

of

the souls

shall,therefore,relate

to

answer

and

conduct.

and
flagitious,

thingsof

divine nature

and
But
who
in

200

an

the

these,through

and disorderly
manner,
illegal

of
imbecility

indigenceof

inherent
the

with

associate

their proper

able to

not

are

power,

through

or

energy,

Because, likewise,

Gods.

they are excluded, through certain defilements,

from an association with pure spirits,
come
they bewith

connected
from

with

them

rendered

are

filled
are
spirits,
kind of inspiration,

evil

the worst

depraved

and

unholy, become

and
repletewith intemperatepleasures,
of vice, are

kind
to

foreign

manners

similar to

Gods, and, in short,become

the

depraved daemons,

the

of

emulous

whom

with

every

they are

These, therefore,being full of

connascent.

passionsand vice,attract to themselves,through

excited by
and are
alliance,depraved spirits,
them

to

of

every kind

in wickedness

increased

iniquity.They
by

are

also

other, like

each

the beginningto the end, and

conjoining
similarly
making an equalcompensation.Hence

circle

which

deeds

which
in

the nefarious offences of impiety,

are
are

into sacred

introduced

disorderlymanner,

and

confusedlyperformed by
themselves
it seems,

to

such

cause

one

which

those

works, and

divinityto

at

be

who
one

are

works
also
betake

time,

as

stead
present in-

of another, and
daemons

instead of

to the Gods

again,introduce depraved
Gods, whom
they call equal

such
(avrideovg)
"

deeds

as

these you

201

should

adduce

never

sacerdotal

in

divination.

to evil than

discourse

For
that

to

is

good
which

degree hostile

of the

with

conversant

and

the

Gods;

daemons

trary
con-

good.

in the

most

tion
cultivareligious

thus, also, those

of

causes

to the

more

is not

are
As, therefore,the sacrilegious

eminent

concerning

who

who

are

fraudulent,

are

intemperance,are

edly
undoubt-

theurgists.For from these

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

filled with

to

suffer
therefore,
nor

these

are

from

truth

impediment

no

from evil

spirits,
goods

disturbed by
theurgists
the enjoyment of exhalations,
or
flattery,

pride,or
or

Nor

These,

fire.

obstacles to the

spirits
any

of their souls.

divine

are

violence ;

any

but

all

these,

as

if

yield and recede, without

by lightning,
or being able to approach
touchingthe theurgist,
struck

to

this genus

Hence

them.

undefiled

sacerdotal;and

and

This, also, does not,

me,

may

or

any other

preferit

to

as
a

as
an

you

has

an

is

say it

is

trulydivine.
does, require

arbiter,in order that I

multitude

but it is itselfexempt from

and

of divination

eternal

all

of other

things;

things,is

natural,
super-

neither
preexistence,

202

certain

receivinga

opposition,nor

certain

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

that
requisite

genuinelover

wholly;

by

this

obtained

in

and
divinations,

fire,which
as

the end

of all

opinionof

is

effected
deserve

not

to

you
think

be

mentioned

truth from

are

the
the

telligible
in-

preestablished
of every

in vain adduce
that divination

evil daemon,

an

At
concerningthe Gods.
they are ignorantof

from

be

foreknowledge,and

those who

by

to
theurgists

to

ought to

operation. Hence
theurgic
the

fect
per-

through both these,

afforded

will be

ascent

who

one

self
givehimirreprehensible

mean

virtue in souls; and

an

every

of the Gods, should

since

truth will be

you, and

since
in
same

these

do

speculations
wise,
time, like-

means

of distinguishing

falsehood,because they are

beginning nourished in darkness, and

of knowing the principles
wholly incapable
the

from

which
we

these

are

shall terminate

the mode

produced. Here,
our

of divination.

discussion

fore,
there-

ing
concern-

203

SECTION

IV.

CHAP.
Let

us

then, in the

I.

place,consider

next

opposing arguments, what

they

reason

of

consequence
it is

little more

we

great labour

that

and

what

should

we

cuss
dis-

abundantly,in

should

you

what,

endiire

if

are,

speakingfreelyand

that
requisite

to, and

And

possess.

things a

some

they

thd

leisure,

at

promptly attend
For

say.
should

it is

sary
neces-

bestowed

be

on

they

should

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

if you

the

and
greatestdisciplines,

that

be

the

conformably to
the

propose

doubt, and

arguments

I will

answer

fore,
there-

present hypothesis,
which
you.

occasion

the

Say then, ''it

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

very

much

division,which
the powers
will be

able

that

is

worthy

are

of

invoked

to
clearly

regard,concerning
; from

define what

which
is

you

possible

204

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

what

is

of what

the wish

envying and

those

to

those

that

lently
good, benevo-

worthy, such

are

being delighted

but

men,

they have begotten,nourished,

that

the middle

But

what

They

also

justworks, but impede

such

it is fit to
to

and
the

as

abstain.

there

genus

of

daemons,*which
only

presidesover
it is the

away

of

the second

work

one

provinceof

sword

Alcibiad.

are

of

more

is

more
now

material.

to

others.

judgment,
through an

As

daemons

therefore,

cut, and

Prior,there
are

more

rational nature, and

speakingsare

suffer

to

irrational

of these

alone.

unjust;
unjustly
injureor

to

most

power,

daemons^ the first of which

lamblichus
and

done

is without

each

Accordingto Proclus,in

orders

have

one

arrangement by which

which

are

these

cause

is,likewise,another

is allotted

and

they

one,

thingsas they

same

But

as

property of others,or basely to

destroy some
the

give assistance

to take

endeavour

many

form
in-

These

fi'om what

be done, and

ought to

the

are

genera

inspectiveguardians of judgment.
us

un-

an

them, commiserating the

fit for

are

instructed.

and

fulness of

of sacerdotal

labours
with

beautiful,and from

exuberant

impart
things as

is

are

to

do

three

intellectual,
the thirdsof

more
various,

tional,
irra-

205

which

kind

in the

distributed

are

to

this,thus also of the spirits

than

nothingelse

ing
universe,accord-

partiblenecessityof

the

the

they

the

For

phsenomena.
as

every

from

is known

Charonean*

from

called, emit

are

which
spirit,

certain

one

divides,but another collects,thingswhich

generated. This, however,

are

nature,

is able

to

cles,
spira-

themselves

corrupt promiscuously

falls into them.

thing that

of certain invisible spirits,

each
Thus, therefore,
different

is allotted

adapted to

do that which

things which

course

and

turns

alone

is

it is ordained

therefore,who

He,
natural

power,

to perform.

from

contribute

their
to the

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

mode
"

in

an

of discussion.
Charonea

river Meander

is

country of

; and

Asia

in it there

on
Minor^ bordering

the

which exhale a
spiracles
Pliny,there are placesof this

foul odour.

are

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

enim

them.

near

? Non

quibuset

Hence

Cicero,in lib.i. De Divin.

videmus, quam

mortifera

pinis,et in Asia

sint varia terrarum

qusedam pars

Plutonia."

"

genera

est, ut et Amsancti

Quid
? Ex

in Hir-

206

CHAP.
BxTT

sometimes

we

see

II.

that take

placewhich

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

now

accustomed

to

and
spirits,

such

one

alone.

energy

excellent

more

attract to

to

in which
to

as

derive their

from
particulars

partsof thingsin
things which

the whole

it commands

And

more

extend

themselves

another

one

our

excellent than

we

ing irrationalthey are inferior to

are,
us.

to

the whole

tellectual
thing is inbut
dianoia],

physical,then

or

these irrational spirits,

so far as
more

them

ing
[suchas our reasonperfectthan
pure and

[asis the case with

is wholly inanimate

wholes,are

tribute
con-

the world

Thus, for instance,if

And

world,

certain
frequently

world.

as

it endeavours

contained,thingswhich

wholes.*

power] are

from
perfection

Hence, it invokes these

inferior natures, because

as

irrational

most

natures, because

are

we

the

command

theycontribute to
thoughthroughbe^

207
that

which

proceedsto a less extent has

than that which is more
more
principal
power
extended, though the former falls far short
the latter in

magnitude
these

For
may
all

and

also,another
things,

indeed,

which

preserves

nature

in the universe ; hut

corroborated
is

reason

assigned,and which is as follows :

operationsthe priestsustains
theurgical
character; one,

to

order

divine

by

conjoinedto

elevated

the

in
a

and

man,

our

other,which

is

signs,and throughthese
excellent

more

as

possessedby
the

of

of domination.

multitude

be

twofold

natures, and

is

their order

duction,
by an elegantcircumdeservedlycapable of being

this is

with the external form of the Gods.

surrounded

Conformably,therefore,to a difference of this

kind, the priestvery properly
invokes,as more
excellent natures, the powers

universe,
and

far

so

again,he

arcane
.through

as

he

who

from the

derived
invokes

is

these powers,

commands

he, in
symbols,

man

because

certain

respect,

is invested with the sacred form of the Gods.

CHAP.

III.

Dissolving, however, the doubts

more

true,

we

think

superiornatures,

to

it
take

in

way

still

in invoking
requisite,

away

the

evocations

208
which

to be

appear

works, which
if the

For

and

union,
in

order

known

operations,
operationsmay be truly

these

transcend

to men,

to them

of sacerdotal

bonds

divine,and may

the

ourselves

thingsthat

mandates

directed

But

forth

the

and

energy

that

in

common,

and

invariable
which

does

the way

that divine

superior,
works

are

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

produced; but asserts that every such

accomplishedthrough sameness,
rightly
and

This

light

which

suppose

sameness,

impart,and

of solution,therefore,is far

effected

thing
fire

mode

not

his

are

of divine

able to receive, its

are

nor

to

energizes
self-energetic,

through all things with

both through the natures
those

draw

we

transfer one

we

and
voluntarily,

being self-invoked

priest

from
thingsseparated

to

as

adapted

of the

distant;

are

in which

others.

which

in

manner

him, in the way

shines

will be

will the invocations

; nor

resemble

from

work

action

common

every

human

no

of

connexion

certain indissoluble

that

ship,
friend-

of concordant

communion

the

are

given with great earnestness.

are

to men,

as

performanceof

the

in

mandates

also the

and

directed to them

consent.

Hence, if we

other that which

that which

invokes

is

union,

separatefrom each

and

commands

work

that which
and

is invoked,

that which

is

209

that which

commanded,
is less

is

shall,in

excellent,we

that which

and

more
a

certain

respect,

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

transfer the

all such
earth-bom

who

varietywhich

of

is in the realms

the firsthypothegeneration,
sis
verted,
questionswill be immediatelysub-

of these
so

the

transcend

is

honourable,

simple,as being'more

to the powers

an

which

that

ascribe

nature, and
and

common

should, as of

it is justwe

as
things,

that

reasonable

no

doubt

concerning

will be left.

them

CHAP.
What

shall

then

we

IV.

concerningthe

say

next

why the powers who are

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

"

"

what

appears

to

to be

us

of justice
does not
Gods.

For

we,

brief,direct
and

to this

which

our

also appear

lookingto
attention

momentary

it subsists.

to be

is most

thingspresent,

to

the

to the

so

that which

life,and

But

definition

accurate

an

the

powers

manner

that

in
are

210
to
superior

and

the whole

know

us

all its former

certain

from the prayer of those that invoke

but looking
to
justice,

offences committed

by souls in former
perceivingthink that

lives;* which

not

men

they unjustlyfall
they suffer.

into

the

CHAP.

the

common

very

calamities

which

V.

multitude,also,are

The
in

punishment
them, they

inflictit without

do not

the

soul,

lives ; and, in consequence

this,if they inflict

of

life of the

accustomed

to

doubt

thing concerning

same

viz.why certain persons are afflicted

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

the soul is, and

offences it has committed

many

life,

its whole

in former

suffersfrom its former

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

are

known
*

to the

See the

human

knowledge,but

Gods, since neither is the

are

same

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

defended

Providence, which
Plotinus translated

treatise

by

me,

forms

one

of the five books

in 8vo. 1794?.

of

211

of

justiceproposedto them as to men.

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

of the

arrangement

of souls
of what
actions
jxist
what

is

unable, in

are

and

the

is it

What

alliance of

very

transcendent

Gods

For

wonderful, if we
arrive at the

of

perfectjudgment

most

is different from

things,to

most

serviency
sub-

judgment
judgment of

the

Gods

Nor

the

to

Gods, form

also

and
thingby itself,

whole

the

the

just. Hence

us.

natures.
to each

to

with

it is with

world, and

more

preme
sucellent
ex-

hinders, but

that

with
conjunction
in a
souls,justice
may
in

be

manner

if a communion

decreed

of the

by

the

nature

same

they are in and when they

bodies,producesa certain identical

souls,both when

in
are

of

out

connexion

and

order with

common

the world, it is likewise

the life of

that

necessary

ment
fulfil-

justiceshould be requiredby wholes,

the magnitude of the unwhen
just
especially
of

and

deeds

antecedentlycommitted

soul transcends

the

infliction of

one

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

In the

Gale very

by one
punish-

212

due to the offences. But if any

ment

other

add

definitions^
through which

show

that what

in

way

known
be

is

justsubsists

different from

by

should

one

us, from

mentioned

design will

sufficient for the

alone

are

it is

however, the before-

me,

canons

which

also bur

these

facilitated. For

in

can

the Gods

with

that

he

of

manifestingthe universal genus,

and which comprehendsevery thing pertaining
to the medicinal
vine
punishmentsinflicted by dijustice.
purpose

CHAP.
In

order,therefore,that from

arguments

we

which

contend

may

is

contrary

asserted,viz. that

performedin
the

of these

causes

For those that

the

and
do

Gods

againstthe objection

certain

causes

And
these

causes,

will
what

to

grant, if
we

not

are

is

good

are

possess

of
if

to

the

are

accused

as

of

causes

good ;

good essentially.
They

are

it is not

be

That

immediatelymanifest.

is

guiltydeeds
we

have

unjust things are

nothing,therefore,that

other

we

this business of invocations.

Gods, however,

of

abundance

an

adduced,

now

please,the

you

the

VI.

not

proper

unjust. Hence

must

able
to

gated.
be investito

discover

throw

away

213

the true

conception respectingthe Gods,

of the doubts

account

on

whether

these

nor

unjust

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

are

respectingthe Gods ; since all the Greeks

Barbarians
trulyopine the contrary to be
case

with

divine

After

natures.

and
the

this manner,

these particulars
therefore,the truth respecting
subsists*.

CHAP.

it is necessary

Moreover,

evils* sometimes

whence
how
form

of what

and

many

of them

if what

images

we

they are.

generationof

my

Evil,at the

and

translation
end

of my

Theology of Plato.

causes

to

show

For

various

the

evils.

the

assume

good daemons,

tribe,about
evil-producing

abundant
See

arise,and

evil daemons, who

and

the

add

little before said, concerning

of Gods

kind

to

simple; but, being various,

is not

is the leader of the

For

VII.

of Proclus

on

the

pearance
ap-

is true, an
which

Subsistence

translation of his six books

on

of
the

214

usuallyhappens,will

contrarietyof this kind

from

hence

he

caitse

assumes

ing to

the divine genus

what

is

hut he is suhservient to

unjust,because he is depraved. The

thing,likewise,that is said of good and

same

evil may

of the true

asserted

be

As, therefore,in divinations

the

predictionsto
detect

this

another

to

Gods

falsehood

any

daemons

to

Gods

daemons

as

are

what

unjust and

always subsists

the

never

with

And

invariable

but

such

at

more

itself,and

sameness,
; but

that which

in
peculiarity

daemoniacal

thingsof
but perhaps

that

subsist ;

wonderful.

the most

dissension,about

all wonderful
should

tains
per-

discordant, and

is

contrary,that this should

be

alone

that, indeed,

with

accords

is the

same,

case, would

of

unjust,

be

to

are

daemons

good
base.

and

opposing nature
very

just

which
itself,

it is not

refer

naturallydepraved,perpetrate

degree of

eminent

the

to

we

viz. that

cause,

excellent natures

more

is hostile

which

and

consents

to

when

we
predictions

of

the

ascribed

which

attribute true

we

thus, also,in thingsjustand

is

the false.

and

alone, but

in

genus

beautiful and

the

an

evil dosmon

cm

should he just^heworshipper
the appearance
of one helong-

his

requiresthat

For

to flow.

appear

not

be

the

215

VIIL

CHAP.
We

beginning from

however,

may,

the

demonstrate
hypothesis,

universe

in

neither

are

but

power,

the

that

admit

must

much

as

sluggishnor
and

also is the power

our

the
of

concerns

magnitude, by

which

so

is present with

greater. Each, likewise,by itself is

them

ble
capa-

different things,and produces

effecting

of

certain different

energies. They
thingsmuch more
effecting

of

each other.

besides

And

productionextends
partly from
powers,

and

also capable

are

numerous

on

form
this,a certain multito

parts from wholes

sympathy, through

partlyfrom

the

similitude

aptitudeof

of
the

patient. If,therefore,certain evils

destructions
happen to parts, they are

agent
and

to the

salutaryand good as
and the harmony of
they
from

introduce
not

being

wholes, or from

third

place,from

reference

with

able

to

bear

wholes

to

the universe, but

necessary

to

parts

corruption,either
the

energiesof

certain other commixture

temperament of their
the

of

destitute

they excel

as

We

thing.

same

corporealparts

beauty,
perfection,

much

another

the

own

imbecility,
or,

and
in the

privationof symmetry

partsto each other.

in

216

CHAR

body

the

After

IX*

of the universe, also,many-

by
thingsare generated

of similars,
and

the concord

dissimilars,effect not

of it. For

the nature

few

the

of
contrariety

things. Farther
thingsinto the

the assemblageof many

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

of parts. Thus,
imbecility

divided
the

love,and
friendship,

for instance,

contention which

sist
sub-

in energy in the universe,become

passions
natures
in the partial
by which they are participated.
Those

things,likewise,that

in forms
preestablished
the nature
material

of

in

reasons

pure

of
wholes, participate

certain

of morpheain
and privation
indigence,

thingswhich
thingswhich
wholes

and

are

are

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

subsist

natures, which
with

of wholes
participate
matter, degeneratefrom

in

junction
con-

them

in

and also from what is beautiful and

things,
in order
perfect.But some partsare corrupted,

all

that wholes

may

be

preservedin

condition

217
conformable

time wholes

same

remain

CHAP.
shall

employ
the

X.

what
therefore,
collect,

conclusions.

these

impassiveto

of this kind.

molestation

Wb

likewise,

Sometimes,

nature.

compressedand weighed down, though

partsare
at the

to

the

For

physicalor

universe,

happens from

if certain

invocators

corporealpowers*

involuntarygiftof

an

of

energy

[fromthese powers],and which is without vice,

this gift
takes place. He, likewise, who
uses
[sometimes]pervertsit to thingsof a contrary
the gift,
And
nature, and to base purposes.
indeed, is moved
contrarily
togetherwith the
tude
through similipassions,and sympathetically
; but

he

who

the

uses

draws
deliberately
to what

is evil and

throughthe
But
case

if

should

certain

some

are
one

most

the

indeed,
gift,

harmony

universe

operate
co-

of the world.

understandingthis
iniquitouslyendeavour
the

to

remote

one

portionsof

is imparted,

it,contraryto justice,
And

base.

things which

causes

thing which

to

to
to

other

be

the

draw

parts,

See cap. 40, 41, 42, of Eunead

iv. lib. iv. of Plotinus,
from which the doctrine of this chapteris derived.

218

these

of
transgression

things that
neither

bodies

and

beautiful

are

this is

base, but

the

and

men,

the order in the world, pervert

that

and

these very natures

and

from

the

be

to

appears

accomplished by
proceed

Hence

legal.

effect what

the Gods

do

of the evil that

cause

audacity of

the

but

ensues;

the

not

parts are

natures

them;

do

nor

bodies

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

those

who

their

receive

them

commixture

and

is

given to

which

it

by

and transfer
perversion,

different from

purpose

imparted.

was

them

transmute

nature

is not

the

all these

From

cause

for

that

therefore,it is demonstrated
divine

what

ticulars,
par-

that

of evils and

just
un-

deeds.

CHAP.

Moreover,
doubt,
not

*'

hear

how

inquire,and

you

it

XI,

comes

him who

to pass

at

same

invokes them, if he is

thingsfrom

what

time

that the Gods

from venereal connexions ; hut,at

they do not refuseto lead any
ven"ryr You have, indeed, a
of these

the

the
one

same

to

do

impure
time,

illegal

clear solution

has been

before said;

219

if

done

they are

effected

are

another

according to

excellent

more

cause

contrary to [hnman] laws, but

than

laws.

things of this kind

mundane
harmony and

that

and

order
if it

Or

pens
hap-

conformable

are

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

to

those that receive it to the

XII.

CHAP.
is

It

necessary,

however,

and
thingsparticularly,
and

what

is

one

animal

to

show

to

discuss
how

that the

; and

whole

The

"

mixture,

hasten

"is

"v

irav

rovre

deed,
are, in-

through
to

each

spontaneouslydraws

to

"v,

TfAowTOs,ovSfv

ovTw

Kai

cos

woppdi

TOTTov

the
the

iv. lib. iv.

Eunead

fwov cv

the

other.*

however, and

Agreeablyto this,Plotinus,also,in

cap. 32, says,

Kai

nature

collective power,

of

cause

one

site,
requi-

universe

parts in it

separated by places,but
possessionof

sist,
they sub-

that the

understand

these

It is

they possess.

reason

to
therefore,

contrary.

fwov T"
(t)s

ovroSy

fifj ryyvs

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

tov

evos

(Iwovwpos

ro

220

minglingwith each other. But it is

for this spontaneous attraction to
possible

partsto
also

excited

be

fit. The

extended

and

by

art

itself to the

good, and

source

the

of

symmetry

retains

the

and

things that

both

preserves
such

as

ciple
prin-

becoming

are

in the

But

be.

is

inserts,by union,

; and

existence,and

in

plenitude;has

of love, which
principle

the indissoluble

to

of

world,

whole

harmonicallyprocuring communion,

consent, and

are

is

itself,
therefore^of this mixture

cause

extending from
power

than

more

from

parts,through their separation

other and from wholes, and

each

because, from

their

own

nature,

proper

they

imperfect,indigent,and imbecile, their

is accompanied with pasmutual connection
sion;
are

are
appetite

connascent

This

art is

account^ from
Dcemons
doubt

is here

said

empty

name,

this art

very

extracts

Greek

rare

the

by lamblichus,and
but possesses
to be

this

from

Art

the

manuscript of

Dogmas of

acceptableto the

seems

inherent.

other than magic, of which

no

to
according

not, be

of them, desire and

in most

by which,

there-

following

Psellus,On

the Greeks, will, I

reader,as
shows

it illustrates what

that

magic

is not

an

real power,

though at present
Fidnus
publishedsome

lost
totally

manuscript in

Latin

but Gale

does

not

had it in his possession.H yoo^Tfia " c^-i 'r^yyq

"vvAov9 ictti \Oovi.ov%
BaLfJLOvas
"f"avTa(rio"rK(nrova'a

appear to have
Tis

v"pi

TOis

T0V9

eiroTTTttis

avayoixra,
KOvs"

Kai

Ttt

TOVTwv

S"

"iB"i}\a,
Kai

rovs

ftcv ioairep

"^ aSov

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

rovs

Kai

221

fore, perceivingthis innate

Kai

TOVTWV.

/A"V pCV/WtTa

TOIS

Be

thus

distributed

and

by nature,

desire

planted
im-

about

"K"l6"V KVfAaiVOVTa

TlVtt

it

CITO-

av""r"ts
Beo-fiiav

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

eSoJc.
ix"piSa
yovv

ctvai

errn^fiYjs. avt^vcvotxra

(jxixriv
co-^an^v

ravnjv
twv

yap

viro

njv

rrys upariKrjs

TravTwv
o-cXiyn^v
Xeyfa
woiorryra,

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

TT^v

T"

ovirav

material
become

terrestrial daemons^ whose

and

it draws

down

it leads up,

from

on

as

it were

high ; and

the eyes of some,

indeed,it pours

draw

incantations.

thing of
forms the

And

from

some

Hades, but
these,too, such as

exuberant

streams

are

of

of

phanbefore

; but to

and
bonds, delicacies,

down, too, powers

to

others

certain

causes
therefore,
the
before spectators.And

others it promises freedom

They

it causes

from

species. This art,

evil

tastic imagesto appear

and

images

of this art.
visible to the spectators

these daemons

an

Kai
ffAxriv^

Kai

vours.
fa-

of this kind

by songs
the
But magic,
Greeks, is a
accordingto

For they say that this

powerfulnature.
last part of the sacerdotal science. Magic,indeed,

very

investigatesthe nature, power, and qualityof every thing

sublunary;viz,of the elements,and their parts,of animals,
all various plants
of stones,and herbs : and
and their fruits,

222

(artitself also being multiformlydistributed

attracts
and derives it
about nature),
variously
as

through a

in itself is

which

Hence

channel

orderlyand arrangedinto

privationof order, and

and
the
which

end

in

each

the

is beautiful

deformity.But
particularthing,

with union, it transfers

is connascent

plenitude,which

indecorous

another

fillsthat which
with

commensurate

venerable

it transfers that

is

to
an

and power of eveiy thing.

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

thingswhich become the instruments of disease. It asserts,

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

the
spirit,

sun

be held back in his course,

to scatter

her

foam, the

day be

taken

be inferred from
cause

and

away,

nightbe

be forced

moon

their orbits,the
For it may

detained."

that witches formerly

were
Psellus,

the appearance

of all this to take

of Psellus

be observed, that this MS.

part of his treatise On

Gaulminus

from

stars be torn

the

the

; for it

never

the

place.
On

able to

It must

Dcenums

forms

also
no

Energyof Dasmons, publishedby

was

published.

223

assemblageof

different

passion.

common

from

It likewise

which
itself,

generationof
it does

thingsaccording to

impartsa
nnadapted to the

is

what

is

matter

whole

beautful,either because

receive it, or because

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

Hence
the

apparatus of

kind

certain

universallyshown,

venereal

proceeds from
from

not

have

we

daemoniacal

CHAP.

causes

how

possess from

art, and
divine

or

cessity.
ne-

XIII.

therefore, also

Consider,

of this

connexion

certain human

that

stone

themselves

another

herb

or

nature

of

genus

frequently

comiptive,or

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

is also

which
things,
a

in

those who

reasoningprocess,

works

and

to

able to infer

perhaps

nature

to

greater

transfer

more

by

the

excellent

daemons].
acknowledged that the

Gods, angels,and

Now,

therefore,it is

tribe

of

evil

not

are

will

energiesof

beings [i.e.

and

greater natures

daemons

has

very

extended

224

thingsas

why

is it wonderful

should

separatedfrom

every

the

an

the^one
peculiarities

what

by

or

For

these?

as

distinguisha good from

able to

evil daemon,

tribe of this kind

works

effect such

is not

man

that

in

Hence,

the earth.

subsist about

such

and
affairs,

human

in
generation^

in

power

those, who

Hence

other.

is

perceivethe difference between

the two, absurdlyreason
concerningthe cause
able to

not

are

of

them, and refer this

to

nature

the dsemoniacal

and

of

certain powers

in

things,whether

body,

but

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

cause

from

of

men

turbid

will be

excellent

in

thingsthere

subservient

venereal
are

many

to

in
soul

the

By

no

divine,or any
desires
illegal
For

causes.

humid

the greatest

natures.

is

the

opinion,but

true

concerns.

other

about
and

thingsat

therefore,is that which

good daemon,

such

wanders

of these

more

assumed

left the testaceous

has

body, or

terrestrial

and

are

superior
If,also,

order.

soul
partial

order to effect these

is detained

to genera

cause

of these

225

SECTION

V.

CHAP.
The

mentioned

doubt

is,as I may
both

common

say,

by

an

I.

by

in the next

you

inquirywhich

the learned

the

and

place,

is made

in

unlearned,

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

mean

power

Gods, and

on

what

theyare performed,

account

indeed to the powers

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

contrary

to

the

allured by the
especially

CHAP.
The

hostile

that

are

now

the Gods

assertion,that

are

of animals.'^

vapours

II.

therefore,in
opposition,

proposed,may

be

the

things

easilydissolved

by demonstrating the dignityof wholes

Q

with

226

respect

parts, and

to

recollection
Gods

the

above

that the

But

men.

soul,which

all the

over

by recaUing to your
exempt transcendencyof the
what

ranks

as

whole, presides

body,*

mundane

is this,

mean

and

that

the

lamblichus

(apud Stob. Eelog.Phys. p. 114),

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

cavr|y,aXX

"')("i"V

vn*

rat
Tiav

avrov,

ai

ovk

avny

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

(riaitariav
yty voKrai.
of all souls with

whole

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

There

"

t. e.

rois

the

is not

Kai

ciapMri,
same

bodies ; but the soul which

munion
com-

ranks

as

also

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

accede

(asit

to

bodies, and give themselves

Conformablyto this

to them."

up

Porph3ny also,in his

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

vorjra, No.

is elevated

SO, says, "No

to the mundane

through this

is

and
intellect,
therefore,extend
things,

from
each.

that which
But

the

is

and

soul which

moved.
circularly

is elevated to

All

whole

But

is

and
intellectual,

the soul of this

intellect to that which

themselves

to

body

is first.

this,beginning

of
last,accordingto the peculiar
ability

reduction

to

that which

is first is either

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

divine nature."

227

celestial Gods

body,

celestial
from

ascend, as into
neither

thence, nor
with

receiving any

impediment

any

But

vehicle,into

to

is noxious

body

in their intellections.

in

respects. If, therefore, some

soul,it will also be

OUT

that if a

the universe, and

to the
a

similar
to

may

not

know

generation;
how

and

of

in

is

verted
con-

in
generation,

to

answer

who

he

to

soul of

of the Gods

the power

manner

the

to

doubt

bond

partialsoul

account

on

reply,that

one

men,

body

is

body

bond

these

perceiving

one

if the

that
following,

the

munion
com-

both

this,should nevertheless introduce such

as

injury

partialsoul, the

thus

is

verted
con-

this every

doubts

does

superiorbeingstranscend

much

parts. Since, therefore,the

wholes

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

CHAP.

Here,

therefore,the

sufficient. For
bodies

which
in

rates

in

us

us

once

III.

with

heaviness

with

the

us

united

were

and

wise
like-

enjoyment of
to

presses
soul, im-

defilement,ingene-

and produces many

voluptuousness,

other diseases in the soul.

and

reasoning is

same

mundane

a^d

But

total

with

causes,

Q2

the Gods,
this is

by

228

no

the

means

which

the exhalation

For

case.

divine

from

animals

ascends

after

that

it is comprehended by,
as
sacrificed,

axe

and

comprehend,the Gods,

does not

is also connected

with

the

and

the

conjoinwholes

not

of this

consequence
and

them

manner

coadaptthem

and

is that which

for which
with

you

any

so

is in
itself,

to

but

does

itself.

to

IV.

greatlydisturbs

so

you, and

strenuouslycontend, attended

I mean
difficulty,

worship the
lest the

vapours

Gods

Gods

arisingfrom

from

bodies

restrain

not

do not
should
them.

from

abstinence

understood.
animals,* if it is rightly
who

it

does

universe, but
Gods

CHAP.
Nor

as

ings
coadapted to superiorbe-

total causes,

to

and

For those

mals,
abstain from ani-

defiled

be
For

what

the

by

tion
exhala-

approach those who,

can

fore
be-

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

any
with
Nor

abolishes all bodies,and

*

lamblichus
w"pi

Animal

them

here alludes to the excellent

rris

Tft)v

"/t^x^v

Food, from which

several admirable

causes

extracts

prefixedto my

work
in

one

airox"7S, On

to

vanish,

phyry,
treatise of Por-

Abstinence

from

the

Englishreader will find

of the Introductory
tations
Disser-

translation of Proclus

on

Euclid.

229

them;

approximation to

without

any

celestial

body, also,is unmingled with

elements

material

itself any

thing

portionof

itself to

which

is not

down

and
circulating

short,produce in it

in

other

any
that

from

is liberated

all mutation, is

to, and

from

either without

any

circle.

contrariety,

entirely
pure

have

it is not

any

the former

upwards

the

body, as

Tim. lib.iii.contains
characterized

by

and

be

is

downwards,

or

mingled

power

the

of

latter.

entirely
separated

shown
beautifully

the summits

or

exhalation

with

of all the

vivific unbuming fire;

is vitalized extension.

it is

possiblethat

that any

former,therefore,are

celestial

dency
ten-

is convolved

of nature

communion

should

of diflferentpowers

celestial bodies, or

with

because

into

ail-variously
changed, and

either

moved

should

are

middle,

tendency, or

consist

motions, which
are

the

Hence,

bodies, which

acknowledged

the

any

As

it is

of being transmuted
possibility
free from
thingelse,and is perfectly

from

in

body, or,

defilement,or

is void of all

body

the earth

the earth, either

to

certain

any

foreignnature.

immaterial

For

passion?

etherial

an

impart

five stadia from

again flows

into

terrestrial vapour,

any

elevated

all the

it receive
nor

thingsof

therefore,can

nourish

does

nor

extraneous,

How,

before it

but

so

by

Proclus

elements,but

in
is

that,in short,it

230

from the latter,

they will

not

are

celestial bodies

For

them.

Gods

being unbegotten,

defiled

be

How,

therefore,can

such

like vapours,

by

I may

suddenly,as

say, at

the
who

stroke,amputate

one

ascendingfrom

the vapours

from

mutation

capableof receivingany

generatednatures.

thingin

eflFectany

not

all matter

and

material bodies ?

This, therefore,it is

[viz.that they can

Gods

it is much

but

this kind

nature.

For

requisiteto

think

foreignto

and

things which

also material
have

are

kindred

and

by vapours];

be defiled

more

thingsof

fit to suspect of the

not

us

to

our

divided, and

are

natures,
with

certain communion

that

able to

are

other

each

in

but things which

are
acting and suffering;
and such as are
different,
essentially
entirely

transcendent, and

which

employ

these

cannot

act

and

powers,

thing from

each

other.

produced by
thingswhich
and

from

by

receive any

or

on

fore,
defilement,there-

natures, Mis

by

material

are

But

material

essences
nor

themselves

likewise,can

how

capable of being
can

who

possess
the

those

body ;

defiled

by

beings be defiled

neither
the power

passionsof

who
divinity,

on

should be

these it is necessary those

nature
in

material

detained

are

who
purified
matter.

The

other natures

has

have

of

ble
divisi-

receiving

matter?

nothingin

How,
com-

231

with

mon

in consequence

us,

existingsuperiorto human
or
by my passions,
by

of

antecedently
be polimbecility,
luted
of any

those

other

man?
of

Neither
the Gods

these,therefore,at all pertainsto

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

if

nor

of bodies

vapours

our

there
which

earth ; for these vapours

the

and

essence

certain

are
are

emitted

are

most

of the

power

material
the

about

from

remote

Gods.

Hence

of contrariety
is subverted
hypothesis

the whole
if no

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

certain

contest

[with any thing]?

in

You

vain, therefore,suspect things of this kind

to

absurd,and you adduce doubts unworthy of

the Gods, since they cannot
be reasonably

be

appliedeven
ever

exhalation
any

one

For

men.

permit himself
of vapours,

of the

himself
suflFer

and

since

by

the

less would

These

man

things,

shortlyafter.

But

is, through many

contrariety

solutions,subverted,we
we

allured

much

to be thus allured.

this

passion,

excellent than

beingsmore

however, will be discussed

now,

to be

who

man

no

is free from

intellect,and

possesses
would

good

to

shall here

have to say about the firstdoubt.

finish what

232

CHAP.
Your

inquiryis

next

is

and

V.
of

greater consequence,

concerningthings of

therefore,shall I

How,

greater nature.

and
able, briefly

be

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

? Nevertheless I vnXL answer

long explanation
in alacrity.I will also
it,and without failing
endeavour

to

indicated

and

to

as

follows].It

by the

for the

as

Gods.

For

goods

these

same

by

bestowed

no

transcendency of

the

them

as

exempt

causes.

sake

means

Gods

sake
certain

also

thingsare
by

mankind,

the

on

but

of

as

manner

for

from the

are

for the

goods imparted to

remuneration

fold
un-

site
requi-

offered

be

assumed

and

men,

I will

means

no

yet for the

nor

venerable

more

by

benefactors;nor

Gods;

fruits,
or

is

alone, in the

returningthanks

concisely

concerning sacrifices

dogma

my

of honour
honour

have

you

sacrifices should

that
sake

what

But
tacitly
signified.

you

[whichis

we

follow

and

us

of

us

first

giftsof
by the
to

common

common

of

polity

preserve

the order

the
of

233

CHAP.

viz. their
the greatestthing in sacrifices,

But

and

efficacious power,
so

VI.

beneficial

very

neither
nor

without

that

from

liberated

why especially
they

of rain,
than

consequence

these, I

emancipationfrom
all indicated
adduce.

by

Hence

them, because

performedin

soul, or

these

one
a

at

as

you
of

justlyapprove

should

the works
their

approve
and

secondaryway,

nity.
dig-

of them
as

ancient, and

primary,more

an

not

are

of
they assigna cause
sacrificesunadapted to

only in

from

the

tribute
con-

as

of sacrifices

can

one

if some

And
it will be

no

greater

such

generation;

such modes

much

mean

of
purification

the

to

famine,

seasonable

obtain

things of

nor

are

we

nor
pestilence,

of fruits,nor
sterility

showers

them

are

pended
sus-

able
vener-

causes.

VII.

CHAP.
discussion

The
should

show

are

from

the

therefore
it is

what

effective of

Gods,

the

requires that

through

things,and

which

are

we

fices
sacri-

suspended

precedaneouscauses

of

234

eflFects.If then

we

of similar powers,

patientin

the

aptitudeof

universe,as in

excites

csirtingmost
should

we

one

"eeording to

sameness

if

the

in

near

this, we

say

something of

agent to the
animal, e^mf

thingsmost
should

is true, and

what

demonstrate
For

placedin

the
the

mode

remote

thus
which

assert
sarily
neces-

should

we

of their subsistence.

of the Gods

essence

and

nature

true

sympathy,

one

accompanies sacrifices,
yet
not

ries,
contra-

possessingone and the sam^ 4ife,covariable

with inadapted similars,fiervading

where

M3ui

of

the dissension

or

certain

or

communion

the

that

say

is not

so
necessities,
physical

in

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

to

be

coexcited

accordingto
nor

any

essence,

according to

same

as
assigning,

absurdities
the

causes

VIII.
likewise
of what

either certain numbers

sacrifices,
"

us,

power,

thing else.

CHAP.
The

nor

happen

from

is effected by

that

are

with

such, for instance,as assuming the number

235

crocodile,*as

the

sixtyin

physicalreasons,

or

the

as

and

powers

of animals, for instance, of the

*

The

than

number

"

Isis,"
says Gale, "is
die

Isis when

the

in the crocodile

And

moon.

dog

Anim.
colour

attended
Osiris.

seeking her husband

diiigeiitly

ws

dogt, the

For

sun.

sits on

less manifest

no

sun
gies
ener-

accordingto Aristotle (inHist.

crocodile bringsforth sixtyeggs of a white
them for sixtydays.

in the

lib. V.)the
and

sixtyis

the

adapted to

seeks the sun, and therefore th"t

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

the

moon

however, Isis is not the

but

moon,

of the divinities that

one

revolve in the lunar

who,

sphereas an attendant
language,is one of the

modem

in

planet. For, as
to

I have

shown

from

translation of the

my

on

the moon,

and

satellites of that

Proclus,in the

Timaeus

of

duction
Intro-

Plato,every

planetarysphere is an oXorqSfor a part of the universe

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

are

after these,daemons
these

the

Of

likewise,the
satellites,

these

the
planets,

firstin order

are

Gods

revolve in lucid orbicular bodies ; and

followed

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

same

God

Gods

; which

is

so

often celebrated with

induced

Macrobius

the

to think

names

of other

that allthe Gods

than different powers of the sun.

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

admirable

work

of my

translation of the above

of Proclus.

236
the

and
cynocephalus,*
to the

common
as

t, these being
forms, such

material

or

animals

in sacred

seen

are

moon

weasel

|; accordingto

''The

Egyptians,"says HorapoUo, lib. L "wishing to

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

viz. as
variously,

written
is also

and
fivydkrjy
fivyakri,

for
translated,
variously

araneus."

Plutarch,in the

it is either raUus,

fourth

book

is

fivyakrj.It

of his

or

mus

Symposiacs,

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

from mice

generation,at
further still,
they assert

And

moon.

weasel diminishes in the

With

It

these

that

the

of the

new

liver of the

of the moon."

wane

Egyptiansmany animals were sacred ; for the

which the following
admirable apologyis made
of Isis and

in his treatise

animals

some

of them

them

of both.

worshipedthe
use

and

that

speak of the

should

we

the
as
benefit,

the eggs of
Thessalians

Osiris

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

remains

now

of their

time

the

worshipof
by Plutarch
"

the

Lemnians

and
caterpillars

did

larks,for

breakingthem

storks,because,as their

land

covering
dis-

; and the

dance
produced abun-

of serpents,the storks

destroyedall of them as soon as

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

present,many

by

of

of the

and

that the weasel

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

the ear, and

image

believe

assert

bringsforth

things].But

the

genus

the

of beetles has

no

female ;

237

and

all the males

earth, which

roll about^

sun

appears

of the heavens, in consequence

They

also assimilated

from

old

honoured

by

considered

have been

by

onlyanimal

beingthe

of

asp

to

was

the

to east.

that is without

crocodile

; but is said to

resemblance

west

that

being exempt
motions, unassisted by

Nor

as

contraryto

star, as

probablecause

them

with

forward;justas

move

moving from

ease.

without

them

body ;

pieceof
spheriele

direction

performingits

agilityand

with

organs,

as

and

age,

the

of the

thrustingit backwards

revolve in

to

into

they themselves

while
their hind feet^
the

their sperm

emit

they

forms

all the

the colours, and

of

divinity,
For the

tongue.

unindigentof voice,and proceedingthrough

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

divine

is

reason

transparentfilm,which descends from

he

sees

without

being seen,
But

the first God.

which

in whatever

his

forehead,so

is likewise the

placethe

case

that

with

female crocodile

layher eggs, this may with certaintybe ccmduded to be

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

bodies.
*'

Moreover, of those animals

indeed
killing
men

the

use

honoured

for both

before

of medical

evacuation, in consequence

that she is after this

*

were

spoken of the dog. But the ibis,

all deadlyreptiles,
the firstthat taught
was

have

we

reasons,

that

Instead of

jcat

manner

I read
Sciri}},

washed
/cat

and

of observing

purified
by

^era ffucijr.

238

or

thing else pertainingto

any

of

the bodies

herself. Those

to the

laws

tion,
lustra-

also,that are most attentive

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

ing
drink-

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

or

other and her billshe makes

the
still,

varietyand

representsthe

white
''We

of her black

of the Gods.
ears.

Thus

lord of all

of Venus
that

at

"lis,to show

keepingat

home

like

such

in Crete there

and

hear
of

that

no

was

one.*

Minerva,and

Egyptians

both
also,

For it is fitthat he who

thingsshould
a dragonby the statue
placed

and

if the

wonder

since the Greeks

similitudes,

picturesand statues, employ many

Jupiterwithout

wings about the

she is gibbous.

when

moon

ought not, however, to

love such slender

their

Farther
equilateral
triangle.

an

mixture

blances
resem-

statue

of

is the ruler

Phidias
a

in

also

snail by that

virginsrequire guard,and
a

silence become

married

women.

Neptune is a symbol of the third region

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

the trident of

of the world, which

situation in the middle.

*

t.

e.

But what

is called the

tetractys,

Should be perfectly
ImpartiaL

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

it

is necessary to read,as in the above translation,

arXoriTrcn^f iMva^o%.

239

animals, or of other thingswhich

beingthe
and

the

compositionof

numbers, collected

odd
most

their greatestoath,
reported^

is

as

the four first even

into

is formed

For this number

the world.

denominated

was

from

36, was,

number

offered ;

are

and

sum.*

one

the four first

If,therefore,the

did not think it proper

philosophers

approvedof the

despiseany occult

to

of a divine nature
signification

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

manner,
art of the God

Butweought
cellentthan

by

whom

to think that

that

one

to be the instruments

all thingsare

beingcanbemore

inanimate

no

the

or

adorned.
perpetually
ex-

insensible thana

isanimated,noran

sitive
sen-

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

than that of dead

sees, and

of

has the

Heraditus
is

of
principle

an

stone, which

decay,but
This

Hence

are

in

how

the

than in
similar

both

then I consider

For 2 + 4 + 6 + 8=20;

lives and

and
itself,
its

as

itselfand

tainly
cer-

which,
the universe
sented
reprecopper

suffer corruptionand

manner

all sense

and

the best defence

of animals

ledge
know-

being,has

is not worse
divinity
the workmanships of

naturally
deprivedof

given of the adoration

*

from

motion

says, considers

governed.

which

the nature

portionof that wisdom

efflux and

in these animals

and

But

thingsappropriateand foreignto

derived
as

bodies.

by

the

and 1 + 8 + 5 + 7=16

ness.
conscious-

that

can

Egyptians."
; and

20 + 16=86.

be

240

certain member,

or

or

other

thingsof

about
the
from

and

excited

; nor,

bodies, and

thing is

not

from

relation

of

that

eflfected; and

of
efficacy
and
the

was

The

nature.

takes

and

concause,

without

thus it is

place

which

as
a

suspended

precedaneouscauses.

IX.

It is better,therefore,
to

to

as

CHAP.

the

co-

becoming quiescenttogetherwith

it follows
sacrifices,
the

sidered
con-

by matter,

If,therefore,any thing of this kind

having

such,

they are

detained
in

For

as

them, these things also existingabout

in

as

strated
demon-

not

are

But

involved
physically

as

veyed
sur-

sacrifices.

Gods

physicalcauses

are

considered

are

in
eflScacy

sacrifices.

by

cock ; *

which

supernaturalcauses

excited
as

and

they

thingsthe

to be
to be

if

nature,

these

like kind

the

of the

causes

the heart of

as

The

sacrifices

habitude

assignas

which

believed
chemic

the
signifies

was

sacred to

to be the

additional notes, what

cock, in his treatise

On

sun

is said

fabricators

therefore its heart

of divination in sacrifices.

instrument

of the

liarity,
fami-

generators to the

Apollo,and

Olympiodorussays,
essence

binds

of

cause

and
friendship

things fabricated,and
cock

the

"

that

and

by
Magic.

the cock

moon.*'

Proclus

obscurely
See, in

the

concerning the

241

thingsgenerated. Hence when, this common

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

cause,
manner.

as

some,

But

these

the

dsemoniacal

one
still,

heing

the

leader

in

of

conjunctionby
the

adapted to
which

venerahle

and

ther
farcause

causes

are

perfectsacrifice.

in

divine

these ; and

these; all the

thing, likewise,is

Each

having

others, as

hut

ancient

most

and

many,

causes,

heing arranged ahove

causes,

undefiled

an

heing

causes

proximate arrangement;

moved

it in

presidesover

kindred

manner

sacrifice,
accordingto the order

it is allotted.

if any

But

sacrifice is

it proceeds to a certain extent, but

imperfect,
is not capableof proceeding
any further. Hence
of

are

many

offered to

opinion that

good daemons,

of the

sacrifices

many

Gods, and many

terrestrial powers

of daemons

to

to

to

are

the last powers

the mundane
or

be

Gods.

or

These

things,therefore,as being a part of sacrifices,

asserted ; but they do not comnot
prehend
are
falsely
the
and
every

all the

whole

of the

power

goods it contains,which

thingdivine.
R

of sacrifice,
extend

to

242

CHAP.

X.

all these assertions ;

We, however, admit

indeed, being coexcited

essences,

cal
physiin

as

one

sympathy,as
and following
respectbeingsubjects,

animal, accordingto aptitudeor

in another
and

being

subservient

of sacrifices; but
divine

mundane

to

to the

cacy
of the effi-

cause

dsemons, and

powers,

terrene

liarized
being primarilyfami-

order; nevertheless,we

our

or

must

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

causes

of

of it

causes

with

we
sacrifice,

at

are

is impartedto
utility
sometimes
through

various nations, or
extended

coexcited
all these

the whole
cities and

together
a

of

;
generation
people,or all

than these ; but at other times

an

individual,these

with

an

unenvyitigand

unaccompanied
benefits with

an

common

more
circumscriptions

or

houses,

good

once

from

And

these.

say that all the effective

or

less

through

causes

exuberant

impart
will,

with

their
passion; conferring
impassiveintellect,
according

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

to

243

things,producingthis

bond

certain

through a

inefiiEible
communion.
these

For
and

of the Gods, than

be the case"

allured

much

are

viz.

what

For

if daemons

body, which

certain

suspect to

especially
the sacrifices

are

by the vapours produced in

of animals^

and

essence

you

that the Gods

**

true,

more

characteristic of the

more

power

assertions

are

invested

with

think is nourished

some

yet this body is immutable

by sacrifices,
impassive,luciform and unindigent; so

and

that

neither does any thingflow from it,nor is it in

of any influx externally
introduced. And
waat
if

should

one

some

influx,,yet since the

in it have

from

exhalations
this kind
what

world

never

terrene

and

fillthe placeof
mjensurately
as

that neither
nor

there

should

excess.

and

which

animals

on

of
of

all sides,

should

equallyand

com-

the effluxions,
so
at any

time

dominate,
pre-

not
may

of daemons, and

this invariably

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

For

same.

has

tained
con-

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

of the bodies
the

air

there be of sacrifices to daemons

neither do the influxions

But

the

is this

abiindance
failing
places,an efflux

being equallydiffused
can

use

that there

admit

the

in the earth and

the sea, but has made

r2

244

nor

of what

abundance
to

daemons

of
offering

other

this

that if we

dolence,
throughinpretext,should neglect

of

food, and

of incommensuration

therefore,do
the

subvert

make

us

class

of

with

whole

be

seen

it may
earth.

shall

we

in the visible
also be
For

much
For

nourished

by

the heavens

the

are

nourished

this becomes

their

impossiblethat
causes

of

we

in

causes.

should

their nutriment

we

should

tial
celes-

eminently

For soul,indeed,

causes.

are

and

by

most

by

nature

similar

soul.

manner

If, therefore,it is
be

the

daemons, it is, for the

impossiblethat

by
but

terrestrial

things

that

this,indeed, may

perfectedby intellect;but
other

ceives
thing re-

every

generationsof things;

surveyed in
But

the

be

more

from
perfection

and

manifest in invisible

And

Why,

of these assertions

generated. And

was

natures.

is

pate
partici-

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

nutriment
it

would

of

order

of their existence.

which

of daemons

disorder.

and

the authors

not

nutriment,

causes

is adscititious and

kind, the bodies

in want

be

so

native

but given
dailyrequisite,
which

men

us

some

or

would

is

nutriment

procuredby
an

of it ;

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

the

be

primordial

same

the

reason,
causes

of

245

CHAP.
It appears

respect. For it is ignomant

sacrifices

of
offering

that the

of

power

in

to the

does

from

should

that the matter

would

there

thus

it to its

the matter

is enkindled

which

you

amputate

us

to

similar

and

to

site
requientire ;

abundant

all

now

consumed,

is

and

tenuity of

fire ;

of the contrary

the heavens

by Ficinus, in
than

manner

same

all solid and

fire which

render

us

assimilate whatever

Gods, in the

the

the

For

likewise

It is well observed

Plotin. ''that

and

throughfire,and

matter

fire^ assimilates
*

vapours
he

more

ration.
gene-

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

assert.

impassive. They
is in

be

purityand

the

into

daemons]are
to

the

be pure

is itself a clear indication

what

to

and

matter

But
participants.

efilux from

changed

fire,hut

allured deemons, it would

matter

since

to

enjoyment of

if the

For

that it elevates

immaterial

downwards

tend

not

destroyingthe

; and

matter

and
divine, celestial,

to

has

greater degree; that it

hut is not itself
to itself,

assimilates this matter

assimilated

through fire

and

consuming

of them

matter

also,that the present question

me,

in another

errs

the

to

XI.

resistingsublib. i. Eunead.

is enkindled

other

as

by

us

is

ii.

more

terrestrial substances.

246
luminous

to

stances

they elevate

And

and

fire elevates to

as

the

sacrifices and
througli

us

sacrifice fire to the fireof the

manner

bodies*

attenuated

and
gravitating

Gods, in the

same

fire,and draws

ward
up-

substances
resisting

to

divine and celestialnatures.

CHAP.

XII.

For, in short,the vehicle

daemons

to

the

neither

elements,

known

to

us.

therefore,can

What

is subservient

of matter,

consists
of any

nor

which

other

of the bodies

perfectsupply

there be from

one

of

nor

essence

food,

of

to

other
an-

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

There

cannot

Gods

by

the

Hence

much

more,

as

the

lightningdivide matter,

fire of

separate from

and

But

be any.

it

thingswhich

are

essen-

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

fliesback
where
*

again

to

which
the celestial fire,

is every

latent."

For this vehicle is luciform,and consists of pure, immaterial,

unbuming, and vivific fire. See the fifthbook of my

translation of Proclus

on

the Timaeus.

247

tiallyimmaterial, but

which

are

and

render

them

bound

from

by it, and

vanquished

also the

being passive;thus

impassive
fire that is

imitatingthe energy of divine

destroysevery thingwhich is material in

with

purifiesthe

causes

and

bonds

of the

communion

liberates*
bonds

the

which

fices,
sacri-

oflfered,

axe

of matter, and

them, throughpurityof nature, adapted

renders
the

things

from

liberates them

to

fire,

us,

us

after the

Gods.

same

It likewise
from

manner

the

of

assimilates us to the Gods,

generation,
to be
us
adapted to their friendship,

conducts

material nature

our

to

terial
imma-

an

essence.

Proclus

art, or
"

the

in Tim.
art which

that,as the

concerning the

lib. v. observes

telestie

operates through mysticceremonies,

teach,it obliterates throughdivine fire

oracles

all the stains

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

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

another

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

approachesto

Hercules, as

we

also learn

from

lightfrom

nity."
divi-

Proclus,was

an

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

cts
''

rovs

Oeovs

Hercules

says, UpaKXrfs
KapTnav

aTro/caTa^ourcws,

pjerwT'

in

Plat.

being purified
through the

of undefiled fruits,
telestie art, and participating
obtained

perfectrestoration

to the Gods."

248

CHAP.

absurd

in their

which
speciesof sacrifice,

of each

this

because
requires,

is

intelligent
may

this from what

to

thingmay

one

and

many,

from what

has been

think that these

both
explained,
the
manner

the
to

consider

reasoningpower
is omitted

what
And

I, indeed,

been

sufficiently

respectsand

attention
the

in

because

becoming

Gods.

Because,

perhapsappear to others to be
not
manifest, and
sufficiently

incredible, and
of
veracity

his

thingshave

purityof

the

plish
accom-

alreadysaid,and

discussed.

in other

however, it may
the

extend

explanationpays
to

be able to

has been

quiry,
in-

time, everyone

same

know
easily

may

another

pertainsto

because, at the

and

the

of sacrifices

distinct consideration

peculiarand

from

sacrifices,

placetrue conceptions
cussion
disthem; omittingthe particular

about

who

the

manner

opinionsconcerning

shall introduce

we

this

therefore, in

Subverting,
common

XIII.

it may

be

as
suspected,

discursive energy
these

thingsa

of reason,
little

to add arguments
and, if possible,

than those which

have

been

more

more

adduced.

not

citing
ex-

I wish

fully;
evident

249

XIV.

CHAP.
We
this

with

connected

say, that of the

first place,
therefore,we

material, indeed,

the

themselves, and

in

matter

immaterial

those

are

from, and

exempt

the

accordingto

to

otherwise

effected.

far

so

that

"have dominion

the immaterial

material

The

Hence

thingswhich happen
the

For

with

thus

we

shall be

about

who
He, therefore,

adapted to them, and to the

which
they are allotted,should, as
a

they

tion
corrup-

in a
worshipthese theurgically,

materia], employ

ter,
mat-

percussion,
division,percussion,re-

of all material bodies.

to

Gods,

with

it.

will not

Gods

mutation, generation,and

wishes

But,

to
requisite

certain communion

over
as

perfectly

are

the material Gods

they presideover

as

matter, such

it; but

adorn

sacrific art, it is

for the ascent

have
therefore,

hend
compre-

transcend, matter.

from
begin sacred operations

be

that

those

are

Gods
And

material,but others immaterial

are

some

In the

of the Gods.

the order

we

law of sacrifices is

that the sacred

demonstrate

the

of

begin,however, the elucidation

if
manner,
subjectin the best possible
shall

material

them, and worshipthem

to

in

dominion

they

are

of

mode

wholly led

ner
man-

an

worship.
familiarity
allied and

250

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

consumption of victims,and,

the

and

short, the

of

mutation

the

offered,pertainto these
but

they preside. For though they are

is

selves,
them-

by

not

of the matter

account

on

which

matter

Gods,

in

which

over

in the most

degree separatefrom it,yet at the same

they are presentwith it. And though they

eminent
time

comprehend
yet they

coexistent

are

governors;

them.

use

not

Hence,

Gods,

it.

to

it is

material
the im-

through

to them

adapted to

most

those

to

foreignto

offer matter

but this is
sacrifices,

subservient

are

unadapted

not

are

power,

Things that
foreignfrom their

with

things which

and

instruments,

that

immaterial

an

governed,also,are

are

as

in

matter

all the

material Gods*

CHAP.
Let

then, in the

us

attention to that which

been

before

XV.

place,direct

next

accords
with

said, and

our

of
become

being. For there is a

wholly soul,are out of

sublimelyrevolve
all the immaterial

on

with

what

our

has

twofold

dition
con-

time when

we

the

body, and

with
high,in conjunction

Gods.

And

there

is also

251

when

time

body,

detained

are

there will be

and

from

pure

pertainsto

all

souls.

filledwith bodies, and

and

nature,

is

neither pure
We

speciesof
to

the

thingof
souls

to

liberated from

sacrifices;
who

men

Heraclitus

man,

this mode

all

to

or

of mankind

material

is

fold
two-

are

kind, indeed,pertaining

one

rarely happens

says,

easilyto

; but the other

adapted to

are

generation.

to

one

few

be numbered

kind, beingmaterial

and consisting
in
corporeal-formed,

and

is

which,
purified,
entirely

are

certain

other

which

admit, therefore,that there

must

as

But

every

adapted

nor

of

generation,and

undefiled

of

are

worship. For
simple,incorporeal,

indeed, will be

mode,

and

Again, therefore,

nature.

twofold mode

the testaceous

in

by matter,

-formed
corporeal

one

bound

are

we

souls that

tion,
muta-

stilldetained

are

body. Hence, to cities and people not

peding
fate and the imyet liberated from genesiurgic
by

the

of bodies, if such

communion
sacrifice

as

will wander
For

good.
the
what

this latter is not

both

they

former,and
is

in

one

sacrifice with
reference

material

and

able

to

they will

the

of

same

receive
not

offer

wise,
time, like-

performs the
sacrificing

reference
to

be

latter

to the

appropriate.At

every

with

will not

mode

permitted,they

immaterial

from

what

to what

he

he

is not.

is, and
It is

not
not

252

that the sacrificeshould

therefore,

proper,

the proper
is oflfered. The
me

coadapts the
that

thing will

same

concerningthe

powers

of him

measure

are

connexion

by

scend
tran-

whom

it

also be said

by

which

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

requiresthat

of

mode

worship should

adapted to itself; viz. an immaterial

of worship immaterially
connexion, a mode

be chosen

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

over

CHAP.

still,
therefore,we

Fakther
to

XVI.

what

add

follows; that

something

to

the

must

Gods

as, for

instance, when

it from

ancient

and
heaviness

good.

of the necessary

who
to
use

are

the

in-

good dsemons,
of the body ;

we
[by sacrifices]
purify

stains,or

fillit with

disdain

frequently
perform

we

of body, and
spective
guardians

for the sake

not

liberate it from

health, or

remove

eases,
dis-

from it

torpor,or procure for it any other

In this case, therefore,we
evidently
and

253

ourselves

busy

not

must

with

the

body

in

an

intellectual and

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

is not

body

of this kind
allied to

it is meliorated
itself,

bodies.

The

rites of

for
necessarily,

and

purifiedby

therefore,will
sacrifices,
of this

purpose

kind, be

poreal-formed
cor-

partlycuttingoff what is superfluous

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

in

which

us;
are

we

and

symmetry

immoderately disturbed.
in

engage

adapted
these
or

to

to

grant

the

wants

such

are

operations,entreatingsuperior

sacred

beings

pertainto

as

of

Gods

are

all

thing

any

provinceof

thingsto

body
we

in

And

health,

procure

for

from

the

XVII.
derive

we

respect

mortal]life? Nothing
the

the

entirelyexempt

generation,with
or

life.

human

are

body.

therefore, shall
who

things as

thingswhich

CHAP.

What,

such

us

preserve

those

the sake of the

ferquently

also

We

those

meddle

to

else

from

dance
abunor
sterility,

pertainingto [the

whatever.
who

with

all human

are

For

it is not

liberated from

giftsof

this kind.

254
But

if

say that the

should

one

some

perfectly

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

immaterial

one

such

first cause;

"om

giftsdescend
say

the

that

of divine

abundance

an

immaterial

the

however^ be

not,

will also say, that

one

of this

in consequence

must

grantedto
Gods

immaterial

our

life. For

is not

the actions

administration

an

of

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

entirelyseparate from bodies,

of

a
receiving

Will

which
to

is

of this kind

generation;

and

and

incommensurate
which

that subsist

not

undefiled

nation.
domi-

mode

be most

that

[with our

priate
appro-

to human

capableof producing a
and
dition of things,

of

heres
ad-

which

is
the

concerns]. But

employs bodies,and

degree allied

of

transcendent
perfectly

through bodies, is

temperament

is incapable

incorporeal? For

of sacrificeis

mode

and

mingled with bodies, and

immaterial
entirely

the mode

pure and

not, therefore,that

sacrifice in works

and

these

bestow

aflfairsis

certain

pure

such

to

one

any

with
by proximatelyinterfering
gifts

of human

It

Gods.

the powers

in the most

affairs. It is also

certain prosperous

impartingsymmetry

to the mortal

nent
emi-

race.

con^

and

255

AeooBDiNG

to

CHAP.

XVIII.

another

division,therefore,the

[orthe grent mass]

herd

numerous

arranged under nature,

powers,

is

looks downward

of

is

men

governed by physical

to the works

of nature,

givescompletionto the administration of Fate,

and

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

to

such

practical
reasoningabout
subsist

as
a

certain

But there are

accordingto nature.
few who, by employing a certain
of

supernatural
power
from

indeed

Others

to

and

and

some

indeed

life which

is

liberated

are

which
For

are

the media

thingswhich
pure

subsist between

intellect.

equallyfollow

tween
be-

And

both

of

nature
a

mingled from both ; and others

from thingssubordinate,and betake

themselves

This

to

intellect; others embrace

immaculate

an

conducted

are

again,who

these, tend
nature

these,

removed

unmingled intellect;and these,

time, become
superiorto physical

same

powers.

intellect,
are

nature, but

separate and
at the

alone
particulars

to

such

as

are

more

lent.
excel-

division, therefore,being made, that

follows will most

those

who

are

take place.
manifestly

governed by

the

nature

of

256
the

lived

universe,who
the

employ
embrace

the

and

to

and

should

of

powers
of

mode

conformablyto this,and

the habits of bodies,

of

motions, the mutations

and

other

other

pertainsto

sacrifice.

to intellect

and

nature, these should

theurgy the
of

of this middle
both

For

nature.

manner,

formably
con-

from

the

of

bonds

parts of

incorporealmode

those who

are

the media

tween
be-

labour

of

modes
one

of

life,either by

bracing
em-

piety,or

of the modes

separating
[and adhering

both these modes

other],or receiving

the foundation

other

live

who

to the life of intellect,

alone, and

condition

themselves from

arrive

those

But

in the
differently
piety,conformablyto the differences

paths of

to the

proper

part of it which

in that

exercise in all the

these, should

bodies,

these,both in

with

intellectual and

worship. And

appropriate

thingsin generation,

liberated

are

by nature,

and
qualities,

things connected

parts of pietyand

nature,

of matter,

the powers

places,air,matter,
and

moved

are

for this purpose

choose

should

worshipadapted to
that

bodies

these

nature,

at

way,

of

thingsof

without

these

honourable

more

they

never

things supereminent. Or,

they

should

labour in the

thus, in

as

in

can
some

becoming

pathsof sancity.

257

CHAP.
this

On

however,
subject,

have
and

ministrant

divine, and

genesiurgicsoul

are

the

media

extremes

nature, I

soul and

only

from

between

communion

When,

participation

In the

to

cord
con-

binds

Aeyw
original,

Be rr]s deiaq

that

me

Kai

should

we

translation,Acyo)Se

rrjs

t These

media

consist

and
rulers,

ap\ai, or
the former
the

latter
above

icat

are

called

'''^ *^"-^

the

"l"va-"ms^

denominated

or
aTroXvroi,

denominated

the celestial Gods.

of my

it appears

yevea-iovpyov.

in consequence
supercelestial,

media, the sixth book

Theology of

also

But

read, conformablyto

detas,
^XV^
re

"^v(r"a)9,

Kai

of the order of Gods

of those

of which

t"
tfrv^ris

yeveaiovpyov.

here

aXA' ovxi fJLOVOv Tqs Tr"piKO(riiiov

and

unimpeded

an

good, or according to

less

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

above

other,

each

togetherboth the extremes.

therefore,we worship the Gods who

which

afford to

these, and

accordingto an exuberant
greater good, or according to

receptionof

mean

others

And

with

are

mundane

nature.'^

and

either
of

others

But

them.

not

ject
sub-

nature

ever
whenfabrications,

their

to

and

the

and powers

essences

soul and
[a genesiurgic]

they wish to use

entirely
separate from
from

lowing
there is also the fol-

Of divine

division.
some

XIX.

liberated ;

supermundane,
of

mediately
existingim-

See, concerning these

translation

Plata
S

of Proclus

on

the

258

soul and

reignover
these

to

bodies

oflfer to

which

works

and

contribute

of nature

government.
those

uniform, then
essentially
them

as

them,

to

But when
who

Gods

to
requisite

liberated honours.

the fruits of virtue and

perfectand
be.

may

it is

all

are
rate
vene-

tellectual
in-

Hence,

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

which
with

with

and

For

nature.

subservient

honour

to

foreignto

not

physicalpowers,

are

to their

undertake

we

them

governed by

are

the

nature, it is

total

Moreover,

media, and who

middle

the leaders of

are

with

separatedfrom
elevated

such
these

both

or,

in

the

such

short,such

as

be

munication
comas

pertainto

are

more

in

one

the medium.

XX.

from
impelled,therefore,
viz. from

goods of

giftswill

or

give completionto

CHAP.

subsist

have

as

and
inferiors,

natures;

of the modes

Being

twofold

sometimes

soul there

who

Gods

the

nature, sometimes

adapted,and

of the

goods

to

ever
what-

wisdom, and

world

and

another
the

ciple,
prin-

mundane

Gods, from the arrangement of the four elements

in the

world,and the association of the elements

measures,
accordingto [appropriate]

and

also

259

from

centres,

shall have

we

in the

are

perfected
by
if

from

the

the

case,

the world

if

For

parts in

as

total powers

that

in

are

portionof
it is not

life and

the mundane

and

receive
; if

nature
to

proper

it,

pass

orders.

yond
be-

We

that in each part of the

admit, therefore,

must

there is this visible

world

also

are

to the

produced by it,and
primarily

certain

this be

ascent

consist of its elements, and

we

it

easy

about

contained

world, are

the universe, are

and

an

bodies

pietyrespectingsacrifices.

of the

truth
we

orderlycirculation of

the

tributes
religiondisextends

thus

similars,and

high, throughwholes,

on

divided

are

of

the law

Hence

similars to
from

which

incorporeal
powers,

bodies.

about

that there

body, and

far

as

to the

as

last of
to

things; assigning,indeed, incorporeals

but bodies to bodies, and this
incorporeals,
the

commensuratelyto
however,

things,he, indeed, in

Gods

will transcend

being united
But

power.
with

common

made

both

the Gods

that which

bodies

by

to

all

thing common

men

and

one

be

to those
s

person

who
2

of the

promulgated

ought

; nor

matter;

the end

at
to

the

supermundane

happens to

office,ought not

rarest

worship of

the

and late,and
difficulty

sacerdotal
as

to

is the

which

of all

If,

each.

of
participate

theurgistshould

some

supermundane Gods,

the

of

nature

it to
are

com-

be

260

nor
mencing theurgicoperations,

have

made

these, after

attention to

sanctity.

manner,

CHAP.

the

divine

them

such

the

priorto
as

powers

procession; *

every Grod

presubjacentto
the

who

he

that

powers

Proclus

the

on

pertainsto

of the Gods, all

Gods

are

earth,precede them

to the

these

which

appearance

are

when

moved, and

will acknowledge

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

natures

since

piety

lovers of

are

of theurgictruth
contemplation

this, that

XXL

therefore,that all who

I THINK,
the

corporeal-formed

pay

For

it

proficiencyin

middle

who

those

to

there is

does

which

them

about
as

in

adapted

First Alcibiades

observes,

innumerable

to

solemn

to

that about

"

multitude

them,

of daemons,

with their leaders.

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

who

same

most

have

the

same

admirable

holyof

priorto

the

scend
de-

distribute to all

not

is

an

are

And
of

the
the

commentary, also,he says, ''that in the

e, in the Eleusinian
mysteries[i,
mysteries],

the appearance

terrestrialdaemons

of

the
divinity,

present themselves

incursions
to the

the souls of the spectatorsfrom imdefiled

of certain

view, alluring

good

to matter."

261

and

does

manner,

honour

not

will

each

the

Gods.

all of them,
propitiates
and such
acceptablegifts,
of

his

remain

entire

adapted

power

and

secure

in

receptacleof

consist of

mingled,as
which

is

to the

utmost

and
perfect

choir.

divine
whether

should
sanctity

certain few

the

to

case,

of

Since

is it

sary
neces-

simple,

be

things,or

that it

all-harmonic, and

and

say, from

I may

the

in

each

them, will always

to

the

multiform

be

who

offers to
are

as

he

But

and

manner

proper

that the mode

should

destitute of

pletion
irreprehensible,
givingcom-

this,therefore,is the
and

appropriate

an

and
departimperfect,

of
participation

the

in

every

tained
thing con-

If, indeed, the

world?

invoked, and

is excited

in

power

the

formance
per-

of sacred rites,was

simple,the mode
be simple. But
necessarily

of sacrifice should

of powers

if the multitude
the Gods

when

descend

which

and

excited

are

moved,

are

is not

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

to be

experiencein sacred operations

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

is
perfection

also know

that the

things,subverts

just as

in

of the sacrific

the

art ; and

omission, though of
whole

harmony, from

work

the

of

they
a

few

religion
;

burstingof

one

262

chord, the whole

visible

As, therefore,in the

descents

of the

sustained

by

"

It is

that

changed,

or

place,but

is

confused,divine
of him

the indolence

is effected."

sentence,

Epictetus,
or
change

who

this dissolves the

does

Qoirepyap

eav

"i

tcov

to this,
Servius,in
Conformably

koyov

tov

cAXctwct

Aoycov

einywerai

rov

^oLxeia
to

cTrtyiverat

rj

take

does not

illumination

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

also

longerremains, thus also

is
or
thing is deficient,

no

words, if any

or

of what

power

letters from

of the sentence

divine works

of the

one

some

observed by Simplicius
on
beautifully

them, the form

in

leave

injury is

unhonoured,t thus

genera

if you take away

as

manifest

who

those

excellent

more

Gods,

commensurate.*
in-

and

dissonant

becomes

n, rj
d^iov cA-

rov

rf

ytvo/Acvwv

Svvafitv
rj

his Annotations

the

on

words

Diique,deaequeomnes
in the

sixth book

ad

ipsum

sacrum,

omnia
generaliter

spoken after
to ancient

whom

it

the

CEneus

was

sacris

fiebat

more

erat

necesse

invocabantur."
of the

manner

t.

e,

invocari,
''This

is

pontiffs,
by whom, according

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

the seventh

offered

but Diana, who

for the

quod

numina

pontificum,
Deos,
post speciales
''

observes,

after the appropriateGods

rites,in all sacrifices,

divinities were
on

in omnibus

ritu veteri

per quos
quos

of the iEneid

"

of the iEneid he informs

us, ''that

king

sacrifice of first fruits to all the divinities

beingenraged sent

neglect]."With

respectto

boar

[asa punishment

this anger,

however, of

263

invisible

the

in

it is
sacrifices,

them, and

not

to
requisite

the

leaves

not

some

he

the whole
the

and

one

not, in

of them

is allotted.

of

one

them

one
doing,as some
receivingthe Gods,

CHAP.

at

of the whole
and

one

the

same

founds
con-

of

may

think, imperfectly

but

verting
entirelysub-

religion.

XXIL

be

of the sacrific art

one

who

he

piety,and divulses
orderlydistribution of it;

whole

[itmay

But

unhonoured,

so

then

accordingto

of

work

all the ceremonies

What

of

one

another, but it is entirely

each

honour

in

Gods

honour

to

proper

honour

which

order

of the

appearances

said],does
recur

the most

to

multitude
time

the

not

mit
sum-

pal
princi-

of Gods, and

worship

the

many

principlesthat are [rootedand

in it ? Entirely
concentred]
so, but this happens
and

essences

at the latest

period,and

to

be satisfiedif it takes

must

of life is

very

few, and

placewhen

the

we
sun

setting.Our present discussion,how-

with Proclus,''that the

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

Diana,
anger

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

d"av

264

does

ever,

for

laws

ordain

not

of this

man

to all law;*
kind; for he is superior

are
a

such

law

promulgatesa

that of which

as

it

but

we

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

that
from

the world

as

has

orders, thus
many
the consummation

that

coarrangement

one

also it is necessary
of sacrifices,
being

and entire,should
failing

never

the

whole

order

of

and
perfect,

is

natures.

multiform,and all-

from

is united

also necessary that

imitate its omniform

excellent

more

If,however, the world

to
conjoined

be

orders,it is

many

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

it is
all-various,

are

us

be

sacred

connected

Plotinus

was

man

lamblichus
probably,

with

read with

alludes in what

Proclus,in
connected

with

Theol.

he

now

This

because
legislation,

Platon.

divine

causes

says.

but it is doubtless

Gale, Oea-fxov
tivos.

certain divine

the

we

of this description,
to whom, most

t In the original
Bvfwvrivos
to

fit that

not

lib. iv. p.

I have

we

are

requisite

translated

informed

by
is
Oea-fios
intelligibles
;

206, ''that

deity,and pertainsmore

to

unfolds intellectual distribution,

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

T"^

rrjv voepav

rots voiyrois' o 8c vo/xos

fjLakXov
c"r*
oiKeios
rots
Siavo/jwyv,
e/Ac^tvwv
voe/)04Sirar-

Ktti
tfcy,

wpoarr)K"i

paa-i.

-^
-

^
"

11

M\m\i^^mt

265

that

them, from

presideover

which

they

should

contain.

Nor

part

that

is it proper

we

primordial

the

imperfectlyto

ascend

certain

of them.

causes

CHAP.
The

XXIII.

therefore,of sanctityin

mode,

various

sacred

operationspartly purifiesand partly

of the things that are in us
one
some
perfects
or

about
to

the

one

all

that
divine

which

are

all

human

to them

over,
More-

us.

tions
prepara-

conspirein

all

It will not

sacred

great
be amiss, also,to

the

in order
following,
comprehension of these things.

of power

An

exuberance

the

highestcauses,

this power

to
friendly

of
perfection
the perfectand

as
particulars

to the accurate

it

then the

benefits of sacrifice.
such

and

causes,

operationsimparts
add

But

superiorto

are

assimilated

the same,

it

error.

and

stores
re-

others

order; but

mortal-formed

when

and

and

thingsfamiliar

natures

it

things,indeed,

some

symmetry
from

liberates
renders

And

us.

is

and

transcends

at

all

always present with

the

same

things,it

time
is

that

equally

presentwith all with unimpeded energy. Hence,

conformablyto this,the firstilluminate the last
of

and
things,

immaterial

are

present vidth

ma-

266

terial natures

immaterially.Nor

considered

any

by

that there is
For

one

wonderful, if

as

of

demiurgus

wholes, receives

in
adapted to itself,

of
receptacle

the

order

Gods.

say

perfection

its

to

we

father and

the

being generatedby

matter

it be

divine matter.'^

and

certain pure

should

the

At

the

becoming

time

same

excellent beings from

nothing prevents more
being able to impart their lightto subordinate

Neither, therefore,is

natures.

from

such

that

so

of
participation

the

matter
not

the

For, since it is

unadapted
should

natures

of divine

earth

the

communion,

be

means

no

thus

having

discovered

menid.

it is necessary

that,as

beginfrom

fabrication does not

matter, priorto that which

evanescent

form,and

being,there
which

is beheld

in

the

is

ceives
re-

one

formless,and
is in

lamblichus

speaking.

Damascius

now

the

same

in

Par-

bodies,

likewise in

which
certain

has

an

respect

boundaryand permanency."
and

is

pecu-

and

imperfect; so

be the pure

is from

the

souls,natures,

case,

priate
appro-

Comment,

MS.

is that which

in

the

be

to

will
This,therefore,

matter

also

in common,

''Perhaps/'says Proclus,in
''

tute
desti-

portionfrom it,sufficient
of the Gods.
The theurgic
participation

conformablyto
receptacles,
*

and

receptionof
that terrestrial
requisite

art, therefore,perceivingthis
and

certain divine

for the

by

causes

to the

boniform, is
Gods.

better

rated
sepa-

perfect,
pure,

is

as

matter

divine matter

order whence

form

also

of which
says, that

is derived.

267
of
liarity

of the

each

connects
Gods, it frequently

togetherstones, herbs, animals,aromatics,

and

of the like kind

all

these, it produces
For

that

alone

the

But

that

Gods.

which

is

accord

with

adapted

in the
a

by

to
requisite
a

certain

whom

kind

it is

sacred

operations

can

obtained

pation
partici-

by places

in it,unless

is first established.

persuaded by

arcane

is impartedby

matter

the

with

connascent

imparted. Hence,
sacrifice of

excites the Gods

to

does

matter

those
it not

of this

present themselves

to

view, immediatelycalls forth the participation

of

and

to

Gods, throughblessed visions. This matter,

follow that

the

he

able

cation
Gods, the dedi-

that dwell

men

chosen

be

being

as

otherwise

no

therefore,is doubtless

by

the

of this kind

that
assertions^
the

them,

to

ceptacle.
re-

foreignfrom

is to

superiorbeings be

foundation

is

matter

statues, and

earth, or

It is also

which

pure

despiseall

to

proper

edifices of the

the

of sacrifices. For
of

entire and

an

stances
sub-

afterwards,from

; and

it is not

matter, but

of

deiform

and
sacred, perfect,

other

them, receives them

unfolds
perfectly

them

when
into

they accede,

?
light

268

CHAR
The

XXIV.

things also

same

learned

be

may

from

the distribution of the Gods

from

and
each

this,and

accordingto places;
over
partibledominion

the

allotments, greater or
it is

evident,that

how

seen

many

less,superiorbeingsare
different orders.

their

assignedaccording t6
For

be

particular
thing,it may

the

to

who

Gods

preside

places,the things produced by

offered in sacrifice
most
appropriately

certain

over

them

are

that what

; and
most

For

adapted to
always to

the

pertainsto

governed is

sacrificed to the governors.

be

makers

their

particularly
grateful;and

works

own

those

to

are

who

marily
pri-

produce certain things,such things are

tain
primarilyacceptable.Whether, therefore,ceranimals,
of the

beings,at
an

earth, are
and

one

of their

plants,or

or

the

as

some

kind, if they are

this

with

impartto

the

the

of the

Gods

and

animals

us

Some
fully
care-

of those
familiarity

Gods

; and

by remaining entire,preserve
between

are

and

with the Gods.

preserved,increase
such

time, they participate

same

indivisible communion

that retain them

tions
produc-

governed by superior

inspeotivecare,

things,therefore,of

other

any

men.

in

these
the

are

munion
com-

Of this kind

Egypt, and

man.

269

who

is

when

consecrated, produce

familiarity
; and
alliance

the

impartedby

the

is the

their

derived

the Gods

was

leader of it, who

is thus

and

certain

allotted

to

is,

which

is

And
each

said

be

that

invoked

by a
angels.

of

divinityis

our

the
our

the

by sacrifices,
tude
multi-

numerous

Under

wise,
him, like-

presiding power,

is

nation

of

presidingpower
peculiar

is

accordingto
a

customs

the invention

common

allotted dominion
the earth.

good

authoritythrough

is surrounded

of Gods
a

sis
analy-

alliance

human

however,

conceptions. Now,
who

an

XXV.

it might
legalinstitutions,

and

by

it.

If, therefore,these thingswere

worship of

as

perfectthis

more

CHAP.

alone, and

manifest

more

the first elements, eflfect

perfectalways

more

such

are

things,

some

sacredlyadapted to superior

more

For

causes.

these

of
principle

into the
an

But

everywhere sacred.

temple.

Of

each

the

sacrifices,

performed to the Gods, the

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

After the

are

same

manner,

also,in other

sacred

270

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

any

should offer

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

Gods.
in

lest we
cautious,

entirely
perfect,
pay

manner

should

attention to

all that surrounds us, and to the Gods, angels,

and daemons that are distributed according
to

genera in the universe. And

similar manner,

an

in a
aU these,
sacrifice
should
acceptable

be offered; for thus alone

in
over

way
it.

to

can
sanctity

worthyof the

CHAP.

be preserved

Gods who preside

XXVI.

Since,however,prayers are not the smallest

fices,
a very great]
[buton the contrary
partof sacrito them, and
givecompletion
especially
these the
through

whole

of them
operation

is

corroborated and effected;

and since,besides

271

this,
theyaflForda
and

producean
with the

to discuss

common

to religion,
utility

indissolubleand sacred

munion
com-

Gods, it will not be improper

few

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

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

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

it establishesall

of prayer; and thus

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

measures

are

contained,

adoration not onlyconciliates

to us
suppliant
the friendship
of the Gods, but supernally
tends
exto us three fruits,
beingas it were three
of gold.* The first
of these
Hesperian
apples
"

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

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

some
sonie-

the end of sacrificing.

No
accomplishes
however,in sacred concerns, can
operation,

times

without the intervention of prayer.

the continualexerciseof prayernourishes
Lastly,
succeed

and renders the

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

the communications of the Gods.

It likewise

which opens to men

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

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

for the ineflfable

embrace

and

contact of the

Gods ; and does not desisttillit raisesus to

and silently
the summit of all. It alsogradually

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

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

familiarsand domestics of the Gods.

then, are

If such,
of prayer,and such
the advantages

its connexion with

does it not appear

sacrifice,

is
from hence that the end of sacrifice
with

the

Demiurgusof

junction
con-

the world?

the benefit of prayer is of the same

extent
urgic
with the goodwhich is conferred by the demiAnd

causes

the

from hence the

how it possesses

the Gods.

race

of prayer appears; likewise

efficaciousand unific;and

power
it becomes

how

of mortals.

Again,
and replenishing
anagogicy
perfective,

on

bond

common

And, in the third and

by
imparted
it
lastplace,

be conceived from hence how prayer

may easily
corroborate and confer
and sacrificemutually
on

each other

divine

sacred and

perfect
power

in

concerns.

Hence,since

it appears that there is

fect
per-

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

of it

are

more

connascent

than those of any

one
animal,beingentirely
conjoined
through

274
connexion ; thisbeingthe case, it is not

by any

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

means

it is fitthat allof them should be exercised in

similarmanner,

and that those should be fected

perall
of
them
who
wish
to be
through

to the Gods.
genuinely
conjoined

These

cannot subsistotherwise.
therefore,

things

275

VI.

SECTION

CHAP.

I.

It is now, however,time forme to pass on to the

next doubt which you propose,viz. Why itis
"

that the inspector

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

we

our

dissolvethis doubt,we
shall direct
attentionto this apparentopposition;
for

may

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

there is not in
alone

seem

to

laws of sacred ritesordered that the

same

dead

bodies should not be touched and should be

touched,this would be

thingcontraryto

itself But if theyorder that some

should be abstained from

dead bodies

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

it is not lawful
still,

to touch human

bodies when the soul has leftthem,since a

tain
cer-

of divine
or representation
vestige,
image,
2

276
lifeis extinguished
in the bodyby death. But

longerunholyto touch other dead

because theydid not [whenliving]
bodies,
ticipate
parit is

no

of

divine life. To other

a more

Gods,

pure from matter, our not

dead bodies is adapted
; but to those
touching

who
therefore,
Gods who

are

and
over
animals,
preside

connected with

are

mately
proxi-

them,invocationthrough

animals is

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

CHAP.

II.

this doubt may be

another manner, also,
who are tained
dissolved. For in men, indeed,
de-

After

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

in the
which is living,

of
deprived

same

manner

as

the impure

in thatwhich is pure, and thatwhich is in

in that which is in habit;and also
privation
because that which is dead

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

277
he should transcend

of any
participate

not

from it. And

the

corruptible
body,and
of corruption
representation

thus much

in

to

answer

of the doubt.
contrariety

CHAP.

III.

In the next

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

for instance,
as hawks.
that the
therefore,
that

are

theydo
bly,or

Gods

We

must

never

say,
accede through
bodies

thus

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

certainhabitude towards them.

and these such

as

are

But to daemons

very much

differentorders of whom

to
divided,

differentanimals

are

and who proximately

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

perfectly
dent
indepena

contact with the

be ascribed.

admit,a

which
attributedto them, through
able to associatewith and

Or, if

seat must
we

may

employthem.

be
be

It is

to think that this seat

necessary, therefore,
should be pure from bodies. For there can
be no communion whatever between the pure

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

with
conjoined

through

men,

the soul of animals. For thissoul has

certain

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

body,it has

in

certain respect
a

subsistence. Hence, beinga medium

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

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

bond with each other.

CHAP.

IV.

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

auditor of the

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

an

and
cooperates,
a
through

Such

at the

same

certain necessary

time

knows,
fore-

sympathy.

of divination as this
mode, therefore,

differentfrom the divine and true

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

is

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

of thiskind does
artificial
therefore,
apparatus,
not deserve to be called divination;

nor

is it

proper to bestow much attention upon it,nor

to believe in any other person who uses
it,as
if it

in
possessed

known

itselfa

certain clear and

indication of truth. And

thus much

divinationof this kind.

concerning

CHAP.

V.

Let us,

discuss another species

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

the multitude of threats. ^^For it threatens

either to hurst the heavens,
or

to

unfoldthe

280

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

as

you
the sun

think,threaten by such

words

as

these

the moon, or any of the celestial

dire absurdities
Gods; for if they did,more
would ensue
than those which you lament.
or

But,as

we

before observed,
there is

certain

genus of powers in the world which is partible,

and which
and most irrational,
inconsiderate,

receivesreason
to it ;

from another,and is obedient

gence,
neitheritselfemploying
a proper intelli-

what is true and

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

because,as it appears

to me,

it is naturally

be led

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

adaptedto

The

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

281

CHAP.

VI.

alsoadmit of another explanation

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

use

to them in the order of the

Gods,he makes

mandates than
of greater
far as he is human.
so

self,
to himpertain
This,however,

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

said,that the daemons who

universe,pay

partsover
endure
but

so

much

attention to the

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

which
word

theypreserve the

natures

distributedaccording

and who guardthe partsof

parts,

to

the

are

permanency

of mundane

They preserve this permanency,

in
an
therefore, unchanged
condition,

immutable.

bly
because the order of the Gods remains invaria-

the
to

same.

Hence

theycannot

endure

even

hear that threatened in which the aerialand

daemons have theirexistence.

terrestrial

282

CHAP.
Or

this

VII.

likewise be

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

thingmay

the partsof the

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

For

power of Osiris continues sacred and unand is not mingled

with any opposing
defiled,
error

and

The
perturbation.

lifeof all things

likewise remains pure and incorruptible,

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

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

For

CIS

TO

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

ci9 to

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

t Here

too for

I read oSvry.
Aj8v3y

rfiMiL

283
in

words,to hear that theysubsist otherwise

than

that

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

No

theydo, or

one,

such

however, threatens the Gods,

mode

nor

is

of invocation addressed to them.

Hence

with the Chaldeans,

by whom words
used to the Gods alone are preserved
distinct
and pure,

no

threats are

employed.But

the

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

284

SECTION

CHAP.
The

VIL

I.

doubts also that follow in the next

place

for theirsolutionthe assistance of the

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

invisibleintellections
as
; just

ture,
na-

expresses invisible
visible
powers]
[orproductive
through

aftera certain manner,

reasons

forms. But the fabricativeenergy of the Gods

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

allsuperior
natures

Goo^e

285

CHAP.

II.

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

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

of the elements,and of all the

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

in himself. And

because,indeed,he comprehends

all things,
and

impartshimself

to all

286

natures, he is from these unfolded

into light.
Because,however,he transcends
mundane

and is
all things,

himself

by

above
expanded

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

expandedby

himself above

the powers and

elements in the world. The

the
testifies
likewise,

following
symbol,
truth of this. For by

above the lotiis,''

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

the God

"

and
and also indicate his intellectual

empire.For
the lotusisseen

to be

every

pyrean
em-

to
thingbelonging

viz.both the form

circular,

of the leaves and the fruit; and circulationis

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

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

et beatis circumactam

merdbus

Cui
conspicatur.

287

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

pilot
the

rudder of

it,thus the sun havinga separate

subsistence,
governs the helm of the whole

world.

pilotdirects all things

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

And

as

the

septem^germanitamen, suiquesimiles prsesidebant

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

adds,"In

eadem

leonis in
depicta^

the cat,
animals,

sacredto the sun.

peculiarly
fons
vero
rate,
quidemlucis

fluoribus
manans,intotiusmundi
setherese,
arcanisque
fundebatur."

f. e.

"

In the

same

with
of etheriallight
flowing

shipthere was

lumina

fountain

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

the sun and all daemons not

placed
Egyptians
but raised on
solid
or
stable,
any thing

with

vessel."

connected
a

sailing

288

CHAP.

III.

Since,however, every part of the heavens,

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

in the wholes of the

receive
universe,

the powers which descend from the sun, some

of which are complicated
with these wholes,
but others transcend

commixture

with them,

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

"

same

time, also,it indicates his immutable,

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

and receive multiform powers from the sun,

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

In the

which
irav
fwStov,
original

translatesanimaliaomnia.

Gale

erroneously

289
same,

of his form,and
but that the yicissitiides

must be admitted to exist

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

his

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

to

eyes, but also in their more

all which have such
and

are

offeredto the God

supplications,
meaningas this,
to a
conformably

common
a

and mysticdoctrine
symbolic

of this kind.

Hence it would not be reasonable in any

to undertake a defence of them.

CHAP.

one

IV.

which follow in the next

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

But

the

however,it is necessary to discuss the truth

For you inthem with brevity.
quire
concerning
what efficacy
thereisin names
that are
not significant.'**
They are not, however,as
"

Of thiskind are the following

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

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

without
you think,
be indeed unknown

the intellectwhich is united to the Gods.

It

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

is

L
Xpi,Fc Zc,12v,

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

Trallianussays,the sun becomes fixedin the heavens.

adds,'' Againbehold the greatname
lo^,
law),
(lege

He

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

Threux,BdSn, Chook." Among the Latins,also,Cato,

there
Varro,and Marcellus de Medicamentis Empiricis,
of
these names
; the power and efficacy
Gale
it
testified
are
which,
observes,
though is
byhistory,
the reason of theiroperation.
not easy to explain

of
examples

are

as

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

in the

it may
appellation

be

to receive,"
beautiespecially
adapted

291

similitudesof
in nature*

which
to things
language

But

exist

the intellectualand divine

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

of the powers in the universe ; the latter,

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

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

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

of men,
opinions

Scamander oall'd
Iliad .XX.

".

74.

And,
Which the Gods Chalcis,
men

call.
Cymindis
Iliad xiv.v. 291.

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

similarmanner

u2

292
must
chaxacterof divinesimilitude
symbolical

be admitted to have

subsistencein

names.

it should be unknown
And, moreover, though

yetthisvery circumstanceis that which

foritistoo excellent
in it,
to
ismost venerable

to us,

be divided into

But
knowledge.

in those

thusalsothenames ofthe one are different

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

293

which

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

names

we

can

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

there is a mystic
reason.
also,

For because

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

Cratylus.

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

CHAP.

V.

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

but thereare certain

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

'

2!

in each nation which

to another na
language
thoughit should
place,
them, yet theyno Ion

when

power

translate

have much
likewise,
nessy and

of
participate

and multitude. Hence

theyare adaptedto

Take away, therefore,

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

as

were
Egyptians

Most historians
givethe ]

tians. And

in lib.I
Lucian,

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

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

Gods.

This oracleis as foUoi

Aartnrq
yap o3o$,
fuucapon
XoXko^ois

ra

wptara Bi

5e wjoxt^v
ArpaiTiroi

a^w

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

Izedby

296

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

IloXXasKai

oBovsiMojcaptav
^oiviiccs
c"nyorav,

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

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

'

For EPpawvin thisoracleI read XoASauov,

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

S97
x"rihes
to
from

our

divinenature

but,
passions,

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

our

concept

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

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

iselsewherederived. Fo:

presentthat both

at

nai

becaue
losttheir efficacy,
the
changedthrough

in]

of the Greeks. For the

studious of

ai
novelty,

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

su

he

is that which is offeredforthe

and
originatingfirom
pestilence^

such

as

we

have fvritien
m

ot

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

ocas Se koi
AvcT/UDV*

cv rots

upoi\

Izedby

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

any

to

them; but which it is not lawfulfor

man

byany means

to

And
change.

any

thus much

have said in answer

to you concerning
names, which though
theyare inexplicable,
we

and

are

calledBarbaric,
yet are

sacredconcerns.

adaptedto

2S

SECTIO:

CHAl
thes
Leaving,therefore,
in the next
"

placethat '.
What the Egyptians
c

he; whether intellec

whether alone^or suhsu
or
others;whether incoi
to

and whetheritis the sam

or

isprior
to theDemiurg

allthings
are

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

of the ancient writersof

and various opinions
co
are
are

and also
circulated,

stillliving,
and

ar"

oi
wisdom, the opinion

and
simple

one.

I say

ized by

300

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

These books (pi^koi)

were most

more
probably
nothing'

such as the treatises

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

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

himself.

301

CHAP
Pbior to

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

him,nor

an]

establishedas the

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

For
light.

himself,

this divinity

and God of Gods,a

moi

to essence, and the

prii

from him

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

In the original^
icat
fl-pcDTOs

which Gale translates^

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

Izedby

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

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

he
to this,
prior

partible
arrangesthe imone, which he says is the firstparadigm^

atidwhich he denominates EictOfi^In

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

who isthecuratoroftruthand wisdom,

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

For H^^^ herCj

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

SOS

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

the

and

however,

their attention
the

God.

called

is

another

of

generation,and
of

four

female, which

And

there

heavens

two,

into

the parts

all the

transcends

of

doctrine

the

this

one

Hence

to
;

and

the

they give
of rulers.

ples,
Egyptians concerning princi-

every

moon

six-and-

they place one ruler,who

rest
Thus, therefore,the

on

high

where

is said

by

is

to the

governed by

indefinite nature

Proclus

"l"vcr"b}s
ayakfm, the self-visible statue

as

and
principle,

one

an

far

as

which

multitude

dividingthe

of these,

things,begins from

descends

of

generation, which

less number

or

sun.

government

But

doubles

in

and

the

to

four, or twelve, or

proceeding from
last of

attribute

moon.*

greater

all these

over

male

is
in

contained

being

powers

about

or

the

thirtyparts,or

gies.
ener-

elements

powers

they

the

to

And

the

of nature

they assign

to

whole

is, likewise, another

whole

other

has
and

powers

the

these

them

the

other

of

domination

four

he

and

of

effective

is

Egjrptians,therefore, there

the

With

he

as

Osiris ;

appellationsthrough

ing
solelydirect-

of
artificial peculiarity

to the

far, also,

So

he

good

for Vulcan,

Ptha

assume

or

to

be

avroTirov

image of

nature.

rqs

304

is under the dominion of a certaindefinite

of
measure, and of the supreme unicalcause
viding
matter by diBut God produced
allthings.
*
and this
from essentiality
;
materiality
fabricated
the Demiurgus
vital,
receiving,
being
But
and impassive
fromitthe simple
spheres.
manner
the last of
in an orderly
he distributed
bodies.
and corruptible
itintogenerable

CHAR
These

IV.

been accurately
therefore,
things,
having

the solutionof the doubtswhich you

discussed,
have met with in certainbooks willbe manifest.
which
circulated
For thebooks
are
under

ofHermes contain Hermaic opinionsj

the language
they
employ
of
frequently
though
thephilosophers
: forthey
were
translated
from
who
the Egyptian
men
were
not
untonguehy
the r^me

Proclusin Tim, p. 111,citeswhat is heresaidss the

and alsocitesforitthe authority
of the Egyptians,
doctrine
his
words are^ koll /iijvKai -tjrwv
of lamblichus.But
*

yt

TOi

^tiO?lafjLpXL)^o"s
ort
teat Ep/tijs
tK
i'^of3ffjtr"V
TiyS

t. e.
oixrtOTijTos
TJjvvXoTTjTa
^apay"(r$ak
^ovXcrat
doctrineof
the
the
asserts
the
over
same
Egyptians

"

More^

things

matter. For the divinelamblichus

that
relates
concerning

Hermes alsoproduces
matter from

essentiality,"

"

305

in

skilled

philosophy.

others

any

who

have

of mundane

causes

the

And

what

the

to

or

of all.
that

the

all

And

not

only in

the
in

Demiurgus

This

is most

Porphyry,in
an

accurate

rara

as

say

the

and

of the

do

ra

essences

"

conversant

to be

with

who
a

things
the

ex-

is said

by

lover of truth,
the Stoic

W
AiyvTrriovs
rots

arrange

father of

Chaeremon

us.

subsist

likewise

primary

evre
a/"/oij3ovs,

say

to

generated

They

Kar

not

also in

reason

Abstinentia,

fi"v

last

they separate

they acknowledge

very

the

intellectual life from

that

probably the

writer, and

icai

stars,

Egyptians

intellect and

lib. iv. De

Totavra

XaXrjOovs T"

the

fabricated.

generation;
*

of the

the universe, but

by themselves, they
thus

tain
per-

physical. For

soul and

admitting

were

things as

Egyptians,likewise,

things are

the life of the

nature,

the

ments.
arrange-

decrements

and

assigned by

particulars,

Hermaic

occulations

or

ble
parti-

comprehend

of such

causes

phases

The

the

written

the

The

Calendars

increments

are

moon,

first

powerful and

unfolded

have

part of the

small

the

called

are

in the

also, contained

to

have

as

of the rulers.

distributions

And

the

planets,the zodiac, the decans,

leading planets,these

very

such

and

unfolded

natures, have

horoscopes,and

certain

all discussed

at

last rulers of these.

concerning

Chseremon,*

But

losophy."
phi-

avBpos ^i-

StcdiVcoi? TpayfiariKw^

"l"iXocro"fyrj"ravTOS
ficfiafyrvprjficva,
X

306
istenceof a vitalpower^ prior
to the heavens,
and subsisting
the
heavensin
Theyalso
establish
a pure intellect
above the world,
and
intellect
in the whole world,
one
impartible
and another which is distributed
intoallthe
And thesethings
do not survey
spheres.
they
the sacerdotal
but through
by mere reason alone,
that they
are
theurgy,
theyannounce
able to ascend to more elevatedand universal
essences^ and to those that are established
viz.to God and the Demiurgus
above Fate,
;
neitheremploying
matter,nor assuming
any
otherthing
theobservation
of a
besides,
except
suitable
time.

CHAP.

V.

This delfieand anagogic

indeed,
pathHermes,
of
but
the
narrated, Bitys, prophetKingAmfounditin the adyta
mon,^explained
it,
having
of Saistin Egypt,
writtenin hieroglyphics;
*

of
This was theninthking
in thetwenty-sixth
dynasty

theS^bm

kings*

is mentionedby Platoin the Timseus,

who
t Thiscity
Cntias
represents as sayingthatthereisa certainregion
of Egypt,
about the summit of which the
calledDelta^
and in which there is a
streams of the Nile are divided^
called
SaiticaL"He adds,of thisprovince
the
province
"

"

307
and

the

of

God,

prophet also

same

which

world.*

pervades through
there

But

do

not

all

the
to

appear

there

are,

principlesand

many

supermundane
through

auxiliaries to the

origin. The

cityhas

essences;

and

also

they worship
To

afford

to

fore,
there-

me,

common

remaining

also

which
a

ferring
re-

them,

to

of all the

solution

that

so

according

which

appear

greatest cityis Sais^from

other

rightlyin

act

sanctimony.

things

whole

Egyptians to physical

many

powers,

sacerdotal

these

his

to

me

the

For

name

the

things;

same

things with

causes.

the

likewise, many

are,

of

coarrangements
you

delivered

derived
King Amasis
whose
name
presidingdivinity^

is,in the

Egyptian tongue, Neith, but in the Greek Athena,

Minerva."
It is singularthat Gale, who is not deficient
shoidd
in philosophy,
philology,
though but a smatterer

or

in

have

to remark

omitted

Proclus,in MS.

in his notes

Comment,

oracles,which

Chaldean

in Alcibiad.

*'

There

is

worlds."
another

of these

AWa

transmittingname
And

"^LV

in his MS.

e.

"

There

leapinginto

is

of the

one

"V

which

aTTCipOi?

leapsinto

finite
the in-

he quotes
Cratyl.

oracles,viz,
ovvofia

8*

TO

Scholia in

(refxvov aKOLfirfri^

tvOfma-KOV^
Koor/JiOis
Kpaiirvqv
L

cites

of Plato.

says,

TTOpdfllOV
OVVOfJM
Koor/iOiS
evdpdHTKOV,
i, e.

this passage

venerable

the worlds

name

Sia

with

through the

"'/"o"/"aAiyyi,

warpos

cvtinyv.

revolution,
sleepless
rapidreproofsof the

father."

x2

But
inquiries.
leaveany one o
add them to the
in
all sides,
on
there is any thii

You say,therefc

the Egyptians,

pendson

the n

truth,
however,
sary to unfold
For
ceptions.

souls. An
the firstintelli
power of the D
two

from the
parted
to which
dies,
These things,
soul that desce
lows the
is

periods
intelligibly

transcendsthe {
this a liberatio]
the

intelligible

"
urgy,likewise,
con
is perfected

309

CHAP.

Hence

that
'Hhat

true,

of which
all

the

For

circumduction

contact
"

whom

hound

is not

with

soul

has

with

real

Nor

must

of

and
intelligible,

being,

and

ascribe

we

call

we

principleof

proper

and

generated natures;

in-

the

of Necessity" which

to the

from

dubious

are

you

things are

dissoluble bonds
Fate.

VII.

ration
sepa-

of

also

that

which

fate

to

is divine.

Gods,

the

worship in templesand statues, as

dissolvers offate"
the Gods, indeed,
For
we

fate ; but
from

them, and
of the

the

Gods

they

that

may

from

Hence

with

soul, which

generation, and
of

all

fate,

being
*

united

For

cxerai

the

is

possiblesanctity,and

us

from

the

alone

they

the

in this

is another

pending
evils imrule

in

we

Gods,

of

read

over

But
the

principleof

all nature

which

place^I

order

persuasion.

superior to

through
to

ration
gene-

ship
properly wor-

things comprehended*
there

solve
dis-

proceed

religiousrites,in

as

the

pletion
body, give com-

intellectual

of fate,but

nature

the

all

are

all

with

very

we

liberate

necessitythrough
neither

with

and

of

observance

which

complicated

are

world

fate.

to

the

the last natures

are

and

capable

transcending

ir"pi"\"Tai,

310

eternal
and of participating
the mundane order,
Gods.
and the energy of the supercelestial
life,
able
are
this principle,
we
therefore,
Through
to liberate
from fate. For when the
ourselves
and the
of us energize,
excellentparts
more
soulis elevatedto natures betterthan itself,*
from things
which
then itis entirely
separated
from subordinate
detain it in generation,
departs
for another
the present
natures,
exchanges
and gives
itself
to another order of
life,
the former order
entirely
abandoning
things,
with which itwas

connected.

CHAP.
What

VIII.

for a
then,is it not possible

man

to

himself[from
liberate
the Gods
fate]
through
and to consider
that revolvein the heavens,
as the leadersof fate,
the same
and yet as
*

of thispart,
in his translation
has entirely
taken
misGale,
oflamblichus^
the meaning
which he frequently
does

For the words of lamblichusare, orav

in other places.
tcdv cv
"rira jScAriova

Kai

ra

yap
Kp"iTrova

"V"pyyj
rifiiv
vpos
^"^^*^" versionof Gale is " quando
"
avayeraiairnys
fj^X*?
et ad suiportionem
enim parsnostri melioroperari
incipiat,

anima." For ra Kpeirrova isnot the

meliorem recolligatur
betterpart
ofthesoul; but when the betterparts
ofthe soul
and
the soulis then intimately
convertedto itself,
energize,
this
elevated
to
conversionis
natures.
through
superior

311

those

that

bonds

being

the

bind

are

if the

For

case.

other

Moreover,

that

of

are

visible,there

which

through
mundane

only

mundane
souls

and

will

two

Gods^

and

they

powers

fate,and

the

most

the

Gods

For

the

works

liberated

are

; and

through
we

kind

holy

to

by

over

''that
assert.

of
pure

natures,

greater

and

how

Homer,

defined

more

of

from

rules

ceremonies

abandon

into

ana-

regressions;

is not

Subordinate

laws.

the

liberate

from

sacred
been

Concerning
are

energy

to

more

nature, and

add

you

since

transferred

viz. the

dane
supermun-

what

they

sacred

of the

when

some

liberation

the

to

is of mundane

long

intellectual

we

what

flexible,"it

are

the

who

perfectintellectual

have

power

how

So that what

this.

are

it is shown

so

through

the order

what

of Gods,

according

are

if

But

treatise

our

as

from

souls

to

through

in

in which

gogic Gods,

such

said,

things,therefore,are

These

accuratelydiscussed
the

though

effected.

genera

effected

Gods.

be

ples
princiintelligible

supermundane,

be

and

also may

liberation

generation is

leaves

one

this

certain

are

there

powers,
differences

Gods,

the

from

this

comprehend

and

immense

contrarieties.
each

Gods

essences

many

also in them

in

indissoluble

with

nothing prevents

Perhaps

in themselves

lives

our

order

ligion
re-

and

also,
and

inferior natures,
excellent

allot-

312
effectedcontrar)^
the
to any original
sacredlaw,so as to cause
Gods to be changed,
a sacredoperation
through
afterwards
; but from the first
being
performed
in order that they
seat souls hither,
divinity
thereforej
returnto him. Neither,
might
again
is any mutation produced
a re ascent
through
ofthiskind,
nor do thedescents
and ascents of
ment-

is not
This,
however,

soulsoppose each other. For

1 '^
"

generation
from an intellectual
and thisuniverseare suspended
tribution
disthe
in
also,
essence; thus^
orderly
of souls,
theliberation
from generation
accordswith the care employed
bythem about
generationas

313

SECTION

IX.

CHAP.

Let

endeavour

power,

concerning
is

therefore,

now,

us

the

the

and

the

objections. Since,

ever,
how-

the

and

from

to

periods
no

daemon

to

human,

that

is

your

inquiries.

and

in

this

this

in generation

the

kind

the

have

perfect sacred

one

whatever

use

in

nature;
me

the

supernal causes,

of this

this

being

one

artificial ; and

nativities, but

to

appear
more

twofold, the

making
of

consideration

the

supernatural,but

conformable
you

and

visible

methods

with

worshiping

universal

is

one

doubt

also

down

calculation

meddling

manifold

our

which

other

from

other

case,

the

of

utmost

peculiardaemon,

this daemon

the

bly

discuss

peculiar daemon

drawing

one

the

various

theurgic, but

of

to

speak summarily,

to

but

to

the

subject to

of the

I.

the

and

more

way

other

parti-

being

the

ferred
absurdly trans-

operation
to

other

have

to

one

exercised

314

CHAP.

II.

here alsoyou appear to me

place,
a certainsmallpart of the
to have cut offonly
dsemon.
the peculiar
discussionconcerning
For sinceitis usual with thosewho artificially

In the next

invokethisdeeinon in
from the decans,
manner
from the
an
orderly
of influxes,
from the signs
of the
dispensators
the sun and moon, from the
the stars,
zodiac,
ments,
and lesserbear,from the whole elegreater
this being
and from the world,
the case,
in assuming
one, and
you do not act rightly
viz.the lord
thatthe smallestpartof allthese,
and makingyour inquiries
of the geniture,
about this alone. Here,likewise,
againfrom
to be considered,
of the things
one
proposed
^'how thelordofthe geniture
you inquire
gives
and according
the peculiar
to what
dcemon,
kind ofefflux,
or life,
or power, itdescendsto
him^ You alsospeak
the
upfront
concerning
of nativities,
and ask '^whether
calculation
in itor not ; " and likewise
thereisany reality
the invention of the lord of the
concerning
whetheritisimpossible
to hefound,
geniture,
In what respect,
do
or possible.*^
however,
these things
to the domination of the
pertain
daemon ? For itisevident thatour knowledge
about nature
operate

*^

to

315

of the

nothing

he

in which

manner

to

existence.

his

essence

For

in

universe

have

should

they

produced.

we

attention

our

of your

shall endeavour

to

distributed

him, how

now

give you

But

of the
you

daemon
say,

said

us

by
by

fate?

you

able

are

we

necessitythrough
to

scheme

he liberated

if,as

having
knowing

we

from fater

to

proper

our

the

thence

we

knowledge

allotted
is

can

if

from

us

from

and

from

subjects

these

assert

to

appear

you

For

to

liberated

neither consonant

way

truth.

fate ?

ing
direct-

HI.

is thus

dwmon,

thingsin

But

and
of his nativity,

however,

to

how

therefore,we

way,

the

the scheme

me,

nor

own

ignorant

then, ''that he is happy who

his proper
To

their

of them.

say,

learned

the

doubts.

your

CHAP.
You

generated in

particularlyto

inquiry,we

solutions

the

be

this

In

to

common

to

belong

of
stability

proper

though

reply in

are

as

of his

cause

which

things

essence,
are

the

and

of nature, such

empire

subsists, contributes

themselves
daemon

of

is
tivity,
na-

our

discover

to

from fate^through
imparted
are

to

us

by

trulyliberated

this daemon, how

is he

Thus, therefore,what

opposes

what

you

before

316
and is also discordant with truth.
asserted;
For the proper daemon of every one does not
accede from the scheme of the peculiar
entirely
but his origin
is more
nativity;

ancient than

shall hereafterdiscuss. To
which may be added,that if the descending
from lience,
daemon was to be alone surveyed
ledge
he willnot be happywho obtains the knowwho
of his genesiurgic
daemon. And
would [willingly]
receive this daemon as his
from fate,
ifhe was given
leaderto a liberation
to him forthispurpose,thathe might
plish
accomof fate? Farther still,
the distributions
and the
a certain
thisappears to me to be only
lastpart
ofthe theory
to thisdaemon ;
pertaining
is
of his essence
and that the whole theory

this,which

we

omitted by a method of this kind. But these

asserted,
indeed,
things,
theyare falsely
though
time
at
the
are
not
same
foreign
yet
utterly
from the purpose. The doubts,
duced
however,adconcerning
by you in the next place,
theenumeration
ofthecanons and thegeneth"

are
as they
are inscrutable,
science,*^
lialogical
in the present
not attended with any ambiguity

discussion.For whether these arts are known

or

are

at the same
incomprehensible,
yet,

time,

to us the
the effluxfrom the stars distributes
daemon,whether we know it or not. But
divine divinationis able to teach us concern^

317

ing

the

and

[when

not

stars, in

entirelyin

of

want

of the

or

canons,

it be

dismissing

necessary,

the

rightlyinfer

do not

obtained^ because

has

written

all

admitted,

were

we

attended

are

that

science, that
wander

the

say

contraries

that

thus, also, we

of

to

say

from

in

truth, contradict

Viz. The

science

of

reason

thousand
which

they

opposition to
in

things that
that

and

true;

the scope

cerning
con-

hensible.
incompre-

ten

the
are

it is not

each

to

respectingthis

it is indeed

he

As, therefore,

hostile

are

ledge
know-

other,

some

this

with

doubts

naturallydiscordant,

falsities alone

who

have

be

cannot

be

innumerable.

accustomed

are

contentious,
true

are

if

will

things

the

and
controvertists,

or

For

all sciences

For

are

it"

dissonance

Chwremon,

against

"^

these
to

me

that

"

science

there is much

because

to

appears

this mathematical

it,or

of

IV.

what

of

are

enumeration

the

to speak
particulars,

truth, you

true,

diviningart

CHAP.

If, however,

is most

possession of this]we

in

are

we

which

way

other;

mathematical

but

that

those

of it,being ignorant
it.

This, however

nativities.
calculating

318

1
1

/]

but likewise
not in thissciencealone,
happens
which are imparted
in allthe sciences,
by the
For time always
Gods to men.
proceeding
becomes evanthe divine mode of knowledge
escent,
beingfrequently
through
mingledand

contaminatedwith much of what is mortal.

This divine mode is indeed [in
also],
astrology
of truth,
and a certainclear indication
though
is at the same time preserved
in
itisbut small,
before our eyes manifest
it. For it places
of the mensuration of the divineperiods,
signs
the eclipses
of the sun and
when it predicts
of the moon
with
moon, and the concursions*
of the
the fixed stars,
and when the experience
is seen to accord with the prediction.
sight
bodies
theobservations
Moreover^
ofthecelestial
the whole oftime^\
both by the Chaldeans
through
and byus, testify
thatthisscience
is true.
more
known than thesemight
Indications,
also,
be adduced,if the presentdiscussionwas
about these particulars.
But
precedaneously
*

^.

and settings.
joint
risings
of 300,000years; and
a period
t t. e. Through
i.e. The

ProcL in
vations
Tim. lib.
iv.p. 277,informsus thatthe Chaldeanshad obserofthe starswhich embraced whole mundane periods.
What Procluslikewiseassertsof the Chaldeansisconfirmed
who saysthatthey
byCiceroin hisfirstbook on Divination,
had recordsof the stars forthe space of 370,000
years ; and
Bibl.lib.
xi.p. 118,who saysthattheir
byDiodorusSiculus,
observationscomprehended
the spaceof 473,000
years.

319

they

as

the

superfluous,and

are

it is fit

as

of the

knowledge

them,

appropriatethan

things more

then,

say

of
there

are

than

mie

be obtained, and

the

in

how

of the

rules

by

which

some,

indeed, giving us
than

less

however, let

us

the

We

thence

we

in their

their proper

proper

five
direct

has

rules?

See

likewise

it has

us

doubts;
and

more

to

star

thing

in their

lord of the

receives
proper

naries
the lumi-

house,

triangle." He

and
contact, effluxion,

Ptolemsum,

per-

is the lord of

of the

star

proper

in

clear

accidents

conditions

Porphyry

be

Omitting this,

viz. the

in the

to

teach

the

attention

boundaries,

ledge
know-

the

five,^ others

our

Bve

altitude,and

adds, ''and if besides

be knoum"

is not

discover

may

is confessed

deliver

they

nativityin the horoscope; viz, if that

'tion."

that

say/'says Hephestion^ ''that

geniture,which

to

discovery of it, and

of greater consequence,
"

scarcely

yet they say that

geniture

when

them,

for the

and

of the

lord

by

geniture,if

can
nativity,

is from

methods

others

the

confess
astrologers

can

obtained

of

the discovery

themselves
by astrologers

peculiardcemon

But

lords

be unattainable

to

that

epistle,

your
or

to

on

pass

these.

"

in

the lord

more

and

shall,

V.

CHAP.
You

pertain to

not

peculiardaemon,

do, omit

to

so

do

in

also

configura-

p. 191.

320
to
these. For if itis possible
the dsemon
discoverthe lord of the geniture,
by him willbe known ; but if this
imparted

to both
taining

shallbe ignorant
isunattainable,
we
knowledge
to this
of the lord of the geniture
according
he will have
and yet,
nevertheless,
hypothesis,
and also the daemon imparted
an existence,
by
him.

covery
What therefore
but thatthe dishinders,

of him may be difficult

through
tion
predicand
the
sacred
from
nativity, yetthrough
there may be a great
or theurgy,
divination,
ject?
abundance of scientific
on this subknowledge
In short,
parted
the daemon is not alone imbut there
by the lord of the geniture,
*
of itmore universal
are many other principles
than this. And fartherstill,
a method of this
kind introducesa certainartificial
and human
dsemon.
the peculiar
disquisition
concerning
thing
Hence,in these doubts of yours there is nosane.

receivedhis
birth
daemon
at
the
hourofhis
did
nor
;
proper
theyascend
order
obtain
to
of it. For they
in
a knowledge
any higher,
alone consideredthe horoscope.
See Porphyry
apudStoand
Hermes
in
Revolut.
iv.
201,
baeum,
p.
cap.
to the Egyptians
According
every one

321

CHAR

If,however,itbe requisit
truth

the
concerning

peci

say that he is not distril

partof the heavens,or f
visible

elements;but

world,the allvariouslife
the all various
descends

into

body thn
generatioi

is distributed to
portion
to a pecu
us, according
is estab!
therefore,
daemon,

before the soul descends

when

the soul has recei^

the daemon

immediately
to
soul,
givescompletion
to bodywhen it descends,
the

common

animal of

and imparts
life,
peculiar
and
of all our thoughts
such things
as he
perform
he continues to ^
ob
sacerdotaltheurgy,
we

and
lect,

and
spective
guardian

lea

then the daemon

either ]

governmentto

more

e:

led by

322
to his
to him,as contributing
subjected
or

him

as

in

some

guardianship,
otherway is ministrantto

to hislord.

CHAP.
From

these

answer

your

VII.

it is easy to
therefore,
things,
For the peculiar
next question.

daemon does not rule over

of the partsin
in short,
over allthe parts
at once, and
us, but,
extends to every principle
within us, in the
distributedto us from
as he was
manner
same
the totalorders in the universe. For that
one

which itappears to you proper to add

as

an

dication
in-

thatdcBmonspreside
over thepartsof
istheguardian
our body,
so thatone
o^health,
anotheroftheformofthebody,
and anotherof
thecorporeal
and thatthereisone dcsmon
habits,
who presides
in common
over allthese
; thisyou
should consider as an argument
thatthere is
"

"

one

daemon who is the

and governor
guardian

of every thing
that is in

us.

You

must

not,

distributeone daemon to the body,

therefore,
tellect
and another to inbut another to the soul,

foritis absurd thatthe animal should

be one, but the daemon that presides
over it
multiform. For every where the natures that
:

323

simple than

more

are

govern

if the

other.

But

them.

For

good, hut
have

had''

others

oppositelydivided
equal authorityand

Evil

such

to

you

to

on

pass

the

is

is in

any

acal order,
human
a

But

divided

many

of the

will rule

and
as

other

certain

over

For

if

[as you say]

over

of

our

he is

excellent

more

this

"

such, for instance,

happy

wise intellect''there

who

will

no

daemoni-

or

transcendingthe

as

certain

parts of the soul, or

power,

will

forms

and

have

of life that

these, not

naturallyexempt,

whole

with

good

hypothesis concerning

presidingover,

soul.

they

are

nor

are

as

part of the soul"

possession
of a

longer be

were

dsamons, however,

the intellectual part, '* and

as

of them

some

VIII.

whole

peculiardaemon.

doemon

each

abandoning these
particulars,
the opinion of philosophy. But

the

subvert

you

parts

power.

CHAP.

Afterwards,

"

rulingallotment,

the

over

contrarietyamong

if

speak as

you

where

no

also make

you

absurd

separated from

but

connascent,

that

natures

still more

that rule

daemons

many

not

are

it will be

And

governed.

are

the

dominion
are

in

us

but
connascently,

transcendingthe

as

composition.
Y

324

CHAK
After

IX.

this,
therefore,
you alsomention another

the peculiar
dBemon,
disquisition
concerning
"cs worshiping
which represents
some
two,hut
d(Bmons
this
The
whole
kind"
otherstkree^
of
**

For it is a
of this,
however,is erroneous.
falsemode of proceeding
to dividethe causes
over
that preside
us, and not referthem to
one ; sincethiswanders from the union which
has dominion over all things.
The opinion,
this daemon into
which distributes
likewise,
of body,
and the government
draws down
body,
his dominationto a certainmost minute part
So that what necessity
is thereforthosewho
to directtheirattention
embrace thisopinion
of them
the first
to sacredoperations,
principle
of each of
beingfutile?There is,therefore,
us one peculiar
dcemon ; but itisnot
presiding
to
properto thinkthatthisdeemon is common
thathe is common, but is
allmen ; nor again^
with
each individual.For
present
peculiarly
and difference
of
to species
division,
according
matter,do not receivethe communion and
of things
sameness
essentially
incorporealthen
is
the
dcBmoninvoiced
Why
[you
say] peculiar
bya common mode byallmen f Because
the invocationof him is effected
one
through
*'

'*

.1

325
who from
God, who is the lordof daemons;
the firstdefinedto every one his peculiar
unfolds
d^mon ; and who,in sacredoperations,
to
to every one his proper daemon,
according
his own proper will. For always
in the theinvoked through
are
urgicorder secondary
natures. Among daemons,
therefore,
primary

leaderof the cosmocrators about

sends to each of us his peculiar
generation
one

common

daemon is
daemon. Hence,when the peculiar
with each of us, he then unfoldsthe
present
which is proper to be paid
to him and
worship
his name, and likewisedeliversthe proper
mode of invoking
him.

CHAP.

X.

this order is adapted

to daemons ; one
alliedto thosethatare invoked;
partof itbeing
derivedfrom more ancientcauses ;
anotherbeing
and the third parteffecting
a common
pletion
comfore,
from both the others. Do not, theredivine invocationsto such as
assimilate
to those
nor those thatare ineffable
are human,
that are effable
; nor compare thosethat are
and every indefinite
to every boundary,
prior
mode,to thosethatare definedby men, or to
indefinite
have noactions.For our concerns
And

326
in
thing

i0*

with theirs,
whose whole
genua and whole order transcendand govern
thewhole ofour essence and nature. But here,
the greatest
errors happen
to men,
especially,
when from human imbecility
infer
any
they
the
domination
of
dsemonSj
thing
concerning
and from things
which are small,
of no worth,
of
and distributed
intoparts,
form a conjecture
and perfect
natures- And thus
excellent,
great,
much in answer
the peculiar
to you concerning
in additionto what has been before
dsemon,
said.
common

32

SECTIi

CHA]
It

now

remains,in

th

should

speakconcerning
you make various inquir
afterwan
ing objections,
Adducin)
interrogating.
said by you, we shall a
You inquire,
then,''wh
other latentway to felict
pathwhich recedes fron
ble there can
the

essence

be

and

an

ascc

perfectic

the Gods^
cient power of them is
by those who similarly

in
prehended

lent natures, and

with

genu

them, the beginnic

; if
earnestly
pursued
of tri
the contemplation

is

izedby

328
of intellectual
scienceare to be found.* And
with
a knowledge
of the Gods is accompanied
a conversionto,and the knowledge
selves.
of,our-

CHAP. II.
Hence you in vaindoubt,thatitisnot proper
to lookto human opinions''
For what leisure
can
he have whose intellect
is directedto the
to
of men ?
look downward to the praises
Gods
viz.
Nor do you rightly
doubt in what follows,
'*

thatthesouldevises
fromcasual
greatthings
For what principle
of fictions
circumstances''
can therebe in truly
? Is itnot
existing
beings
the phantastic
power in us which is the maker
? But thephantasy
of images
is never excited
when the intellectual
energizes
life
perfectly.
with
And is not truth essentially
coexistent
the Gods? Is it not,likewise,
concordantly
fore,
therein intelligibles
? Itisin vain,
established
of thiskind are disseminated
thatthings
by you and others.But neitherdo those
**

In the original
evravOa
ira/X5*
"qovv Kai rjrrjsaXrjSeias
But instead
of rjrrjs
vocpas
rjrrjsvoepaseiri^rjfirfs.
I read
which appears to me to be defective,
ij
aTTi^rjfxrjs,
*

Kai
Oea^

329

for which
things

certain futileand

arrogant

of the Gods,
calumniatethe worshipers
the like to which have been assertedby you,
men

at all pertain
to true

And

and theurgy.
theology
in
of thiskind germinate
if certainthings

the sciencesof divine concerns,

as

in otherarts

evil arts blossom forth;

these are doubtless
more
to such sciences than to any
contrary
else. For evilis more hostileto good
thing
than to thatwhich is not good.

CHAP.

III.

I WISH, in the next place,

to reply
to such
assertions
as calumniatedivineprediction.
For

othermethods
you compare with it ''certain
which

are

conversant

with theprediction
of

events*'To me, however,

it does not
future
honourable if a certain
appear to be any thing
is ingenerated
in us to the indication
naturalaptitude
of the future,
as in animals there
just
of earthquakes,
is a foreknowledge
or winds,
or

For
tempests.

an

innate presage of this

kind is the consequence of acuteness of sensation,

other conjoint
some
or
or
sympathy,
motion of the

physical
powers, and is not
venerableand superattendedwith any thing
natural.
Nor ifsome one, byhuman reasoning,

Digntifedby

330

from signs
artificial
observation,
conjectures
indicative
those things
of which the signs
are
foreknow that a feverwilltake
(asphysicians
from the systole
and torpor
ofthe pulse),
place
neitherdoes he appear to me to possessany
thinghonourable and good.For he conjectures
aftera human manner, and concludes
from our reasoning
which
power about things
end
are acknowledged
to be effected
naturally,
forms a judgment
not very remote from the
order. Hence,if there is in
corporeal-formed
of the future,
us a certainnaturalpresentiment
in the same manner
this
as in allotheranimals,
or

%f
r

)
\

j
k

seen
power is clearly
sentiment does not in

; this preenergize
reality
possessany thing

which is most blessed. For what is there

which are implanted
in us
among the things
thatisa
by nature in the realmsof generation
and eternalgood
?
genuine,
perfect,

CHAP.

|"
i(
: f'f

to

IV.

Divine divination,
which is contherefore,
to
with the Gods,alone truly
joined
imparts
us a divinelife
of [divine]
; sinceit participates
and divine intellections,
and
foreknowledge,
rendersus in reality
divine. Itlikewisecauses
beof thegood^
us to be genuine
participants

331

the

cause

of

the

those

blessed

most

Gods

filled

is

who

nevertheless

^^

all

For

noty^
and

events,

aU

as

are

ledge
foreknow-

divine

'^do

Nor

Hence

do

"

divination

unhappy

perception

good.

foresee future

boniform.

is

with

this

possess

conjecture,

you

intellectual

deed,
in-

they foresee
^

is

what

this

use

with

knowledge

itself, and

utility is
in

with

power

of

which

accede

from

to

exercise

of

future

Gods

conceal

of

to

the
in

reascent

will

is

this,

future

and

souls, for

be

does

when
not

sake

which
of the

of

is

their

pertains
essences

of

tribute
con-

tageous
advan-

salvation

Gods
to

dering
ren-

rance
igno-

all

at

the

is

the

of

the

foreknowledge
the

then

sake

the

it

ignorance

this,

to

[to divinity], then

penetralia

when
the

and

But

Gods,

inconveniences
And

for

and

transcendent

the

virtue,

better.

foreknowledge
the

it, deliver

tiful
beau-

the

For

nature.

what

what

to

order

it.

to

together

appropriate

contributes

soul

For,

the

against

events

the

and

defence

how

receive

they

with

present

conjunction

necessary

and

true

also

know

not

properly'^

foreknowledge,

the

do

hut

future,

insert

divination

souls.

832

CHAP. V.
about these particulars!
prolix
For I have abundantly
shown,in what has been
before said,
the transcendency
of divine above
BoT

why am

human

in
divination. It is better,
therefore^

with
compliance

"

your

request,to

pointout

and show you in ivhat

felicity,
ofitis placed"For from this the

to you the may to

tlie
essence

time
and at the same
truth willbe discovered,
allthe doubts may be easily
dissolved- I say,
that
therefore,
man,

who

was

the visionof

the

divine*

intelligible
united to the Gods by
formerly
more

entered into
them,afterwards

other
an-

to the human
soul,which is coadapted

and through
thisbecame fettered
with
form,

the

bonds of necessity
and fate. Hence itis requisite
to consider how he may be liberatedfrom

thesebonds. ThereiSj
tion
no otherdissolutherefore^

ofthem than theknowledge

oftheGods, For
the goodis the idea of
to know scientifically
ception
and deas the oblivionof good,
; just
felicity
about evil,
happento be the idea of
is presentwith
former,
therefore,
which is an inferior
j but the latter,
divinity
evil. The

from the
is inseparable
destiny,
*

mortal nature-

For $"iiiTQ^
I read Bturr^pos*
here,

33

the former,
indeed,

And

of intelligibles*
by sacre"

abandoning
principles,
j
of the idea

measurement

knowledgeof the ft
from him, i
departure

is a
a

who

God

is

superesse
cient to himself. The
the true lifeof

serves

but
back to its father;
the

t
generation-rulingt

which is never

ing. You

permane
undei

must

this is the firstpath t-

souls an

intellectual
plei

But the sacerdotaland 1

is

indeed,the g
called,
of wholes,or the seat.

likewii
In the firstplace,

of

the soul,
m
purifying
the power which puri
wards it

causes

power to the
*

In the

participat

by a strai
original,

serted here instead of

true

reading.The
t. e.

coapt

t"v

v"w

version of

Man, consideredas

the irrational
life; forthisma:

of generation.

fed
by

334

liberationfrom every thingof a

nature ; and, in the lastplace,
contrary
duces
pro-

and
good,
4

union with the

Gods, who

are

the

of every good.
givers

CHAP.

VI.

the soul
Moreover,afterit has conjoined
of the
the severalparts

and
universe,

to

to the

totaldivine powers which pass

then it leads the soul to,and
the whole Demiurgus,
and causes

throughit;
it in,
deposits
it to be independent

of all matter,and to be counited

ing
with the eternalreason
alone. But my meanthatitpeculiarly
connects the soul with
is,
and self-movedGod, and with
the self-begotten
the all-sustaining,
and allintellectual,
adorning
of
the
and
likewise
with
that
God,
powers
and with
power of him which elevatesto truth,
his self-perfect,
and other demiurgic
eflFective,
soulbecomes perfectly
powers ; so that the theurgic
establishedin the energies
and demiurgic
intellections
it
of these powers. Then, also,

God.
insertsthe soul in the whole demiurgic
And thisisthe end with the Egyptians
of the
sacerdotal
elevation
of the soul to

divinity.

335

CHAP.

With

that

the

to

respect

who

is

prior

the

other

is

human,

the

by

Nor

is

about

intellect

it about

things

to

mankind;

place,

"

are

dcBmon"
and

daemoniacal
divine

but

divine

the

of

contrary,
are

soul.

Nor,

by

having

cation,
purifisoul.

themselves
useless

they
of
in

certain

ascend

sult
con-

the

direct

all others
the

last

lent
fraudu-

vanquished

nature,

by

they

to

employ

which

essence.

omitted

difficult, yet

deceived

who,

and

the

This

the

salvation

the

on

to

they

pertain

things

to

beneficial

most

"

indeed

are

Bitys

delivered

disturb

studiously

but,

attention

their

divinely

which

the

good

suspect,

gists

and

they

which

in

is

that

books.

you

the

is

with

of

trifling concerns
things

do

as

but

ceive
con-

this

union

Hermaic

not,

liberation,
Neither

and

kinds

two

^'theur

do

is

the

they

intelligible; but

and

Egyptians,

them.

the

to

from

part, therefore,

divine,

is

these

And

unfolded

has

good, likewise,

kind

one

God

former.

VII.

to

cious
fallaan

telligib
in-

336

CHAP. VIII.
And thuswe have answered,
to the utmost of
divination
our ability,
your inquiries
concerning
It remains,
at the end
and theui^.
therefore,
that I shouldbeseech the
of this discussion,
of true
Gods to aflfbrd
me an immutableguard
and
in me trutheternally,
to insert
conceptions,
to supply
with the participation
me abundantly
of more perfect
of the Gods, in
conceptions
most
blessedend of our goodis
which the
and the confirmation
of our concordant
posited,
witheachother.
friendship

ADDITIONAL

Page

Aneho.

9-

also

the

in

Porphyry

second

book

Animals,

informs

Egyptian

priest, who,

priest

whom

to

Gale

as

Porphjrry

he

was

with

conjectures,

that

the

certain
the

diction, indeed,
whom

to

person

this

theless,
great prophet, who, neverhowever,
a priest. This,

very
be

to

from

probably

is

The

and

Plotinus,

Abstinence

on

writes.

said

of

familiar

was

now

denotes

is afterwards

Life

Treatise

Gale

as

his

in

his

that

addressed

is

of

us

observes,

Epistle

NOTES,

is

For
by Apuleius in
thing novel or incongruous.
lib. xi. the
be prois said
to
Metamorph.
Egyptian Zaclas
pheta primarius et sacerdos, a chiefprophet and priest.
not

any

Page

Hermes

9"

God

the

who

The
is

two
Egyptians celebrated
here
signifiedby lamblichus.

invention, and

hence
which

search,
He

light.
will

in

or

father

and

the

to

celestial

mortal

leading

abode,
He

oppressed.
of

end
divine

P.

which

and

is likewise

is

the

genuine

invention

into

G)mment.

the

is

inspective

hence
the

in

the

as

hmnas,
Palflestrae

or

of

the

as

of

lyristXvpaios among
because
the
disciplines,
is referred

discourse
over

different

oblivion

cause
be-

from

essence

herds

with

supplier

species

every
of

of

this

souls, and.

which

they

are

of recollection, the

intellectual

apprehension

of

natures."

The

10.

according
prior

sleep

Maia

MS.

in

intelligible

an

the

governing

the

dispersing

to

us

of

source

accomphshes

deity

reasoning, and
presides, therefore,

He

of

son

Proclus

; and

is the

leads

he

geometry,

God.

erudition,

this

is honoured

of which

souls, by unfolding the

on

this

"that

constellations

of

this

mathesis

too

he

hence

invention

the

be

to

and
gpnnastic exercises;
of Mercury, were
placed

statues

music,

said

deity

implied by Maia,

observes,

of

guardian

is

This

language.

over

former

the

Hermes,

Jupiter ; and
of Jupiter.

messenger

Alcibiad.

carved

is

bestows

of his

angel

he

presides

to

to

the

ancient
Amm.

deluge

pillars of

Marcellinus,
in

certain

lib. xxii.

caverns,

pillars,,

These

Hermes,

were

which

concealed
were

called

338
Thebes. The
not farfrom the Eg3rptian
springes,
avpiyyes,
and his interpretathesepillars,
secondHermes interpreted
tion
formed many volumes,
as lamblichusinforms us in
Sectionviii.
of thiswork. These pillars
are mentioned by
in
Laertiusin hisLife of Democritus ; by Dio Chiysostom
Orat.49 ; by AchillesTatiuson Aratus; and by others of
the ancients.

beyond

which is
P. 15. There is,
thegooditself
therefore,
to
essence,and thereis that goodwhich subsistsaccording
There are threeordersof good
essence.
; viz.that which is
and superessential
;thatwhich isimparticipaimparticipable
and particibleand essential
; and thatwhich is essential
the
is
Of
thelast
such
as
our
nature
contains;
these,
pable.
; and that which
goodwhich ranksamong formsis essential}
is beyond
is superessential.
Or we say that the
essence
in
i
n
be
subsists
which
us
considered
as a habit,
good
may
in a subject
; the next to this
consequenceof subsisting
ranks as essence, and a partof essence, I mean
thegood
which ranks among forms; and the good
which is beyond
to the
nor a part.With respect
essence, isneithera habit,
be
it
must
which
subsists
to
also,
accordingessence,
good,
guishing
alone distinthatsince forms are twofold,
some
observed,
the essences of the things
fashionedby form,but
and
the genus of essence, same
otherstheirperfections,
and man, and every
and the form ofanimal,
different,
horse,
ofthiskind,
to essence and subjects
;
thing
givedistinction
and in
but the form of thegood,
and the just,
the beautiful,
and
likemanner
the form of virtue,
of health,
strength,
similar
the
o
f
of
a
re
a
nature, perfective beings
everything
is the leader,
to which they
: and of some, essence
belong
but of othersthegood.For,as Plato says,every thing

theone, must necessarily

of essence ; and
except
participate
whateverpreserves,
to,or defendsany being,
perfection
gives
the one
must be good.Hence,since thesetwo are leaders,
subsistenceto things,
and the otherof
offormswhich give
such as are the sources of theirperfection
; itis necessary
thatone of theseshouldbe subordinate
to theother; I mean
thatthegood
which isallotted
a coordination
among forms
to
thatare the sources of perfection,
shouldbe subordinate
ranks
which
subsistence
whence
essence,
among causes,
is being,
Forit
ifthegood
and a certainbeing.
originates,
the
thesame with,
iseither
or different
which
from,
essence,
Eleanguest
or stranger
in the Sophista
ofPlatoshows to be
the genus of being.And ifthegoodis the same with

399

essence^
not

are

from

absurditymust

an

the

it must

of

consequence

must

be
is

well-being
something different
of all forms.

forms, the good

But if

which

will

ranks
be

not

good, under which this and

possesses being, and which
the other genera of being,
But

every
is the

medium, which is suspended

from the
is far iitferior
to them, is that of dcemons.

the other

Gods, though it
In addition

the

intelligibles
; but this

reigns over

arranged,which

15.

in

essence,

asserted of that

leader of
P.

being and

is

posteriorto their genus,

is

superessential
good which
form

for

the genus

than

ancient

forms, and

among

being

essence

more

are

genera

good
necessarily
participateof

same.

essence,

ensue

if the

But

to

by lamblichus

is said in this work

what

daemons, the

followinginformation

cerning
con-

them

about

from

Olympiodorus,in his MS. Scholia on the Phsedo of Plato,

is well worthy the attention
reader :
of the philosophical
the
Since there are in
imiverse
things which subsist
and
different
there are also natures
at
since
times,
differently
which are
unities, it is
conjoinedwith the superessential
"

that there should

necessary

at different
differently

but

which

is

The

middle

certain

is immutable

does

but is not

[which
superessential

mundane

The

Gods.

highestof these

of the Gods, and

The
next

is called

of deemons.
which
The
The

is

There

its

deity].

are,

placed under

subsists

also,
the

accordingto

unific and

subsists

divine

accordingto
deity,and is called

from

suspended

an

worse,

conjoined

is the characteristic of

whole

one

and

depart from

not

of this genus
is dsemoniacal.
different genera
of daemons
: for they are

the

subsists

deity,nor

indeed,

which

genus,

times, according to better

and
always perfect,

virtue ; and

proper
with the

be

immediatelysuspended from

is neither

the

genus
intellect

intellectual.

third subsists

according to soul,and is called rational.

fourth,according to nature, and is denominated
cal
physiThe

fifth accordingto

formed.

And

denominated
another

the sixth
material."

body, which is called corporealaccording to matter, and this is

Ol3anpiodorusadds, ''or after

of these are celestial,

said,that some
others
etherial,others aerial,others aquatic,others
and others subterranean.
With
terrestrial,
respect to this
that
it is evident
it is derived from the parts of
division also,

the

manner

universe.

aerial governors,

it may

But

be

irrational deemons

originatefKum

whence, also,the Chaldean

He/H"avtkarrjpakwiov

r"
\d"ivuau

Kai

Oracle

vypw^

the

says,

340
t. e.

and aquatic
oftheaerial,
thecharioteer
terrestrial,
being
"

to thatorder
however,
daemons,
belong
dogs.Our guardian

ofdaemonswhich is arranged
under the Gods that preside
over the ascent and descentof souls. For a more
copious
in
account of daemons see the notes on the FirstAlcibiades
of Plato.
vol.L of my translation
P. 22.

One and thebestsolution

willbe obtained
bysur

themode of
allotment.
^divine
veying

bly
in which divineallotments
subsistis admiraThe manner
unfoldedby Proclusin Tim. p. 43,as follows: " Since,
we
to a divisionof the universe into two parts,
according
allotmentsinto the celestial
and sublunary,
have distributed
therecan be no doubt what the former are, and whether
of subsistence.But the
sameness
they
possessan invariable
of admiration,
are deservedly
allotments
a subject
sublimary
For since
or not.
whether they
are said to be perpetual
and flowing,
in generation
are continually
allthings
changing
rulersofthem be
how can the allotmentsofthe providential
said to be perpetual
in generation
} For things
are not
But iftheirallotmentsare not perpetual,
how is
perpetual.
to suppose that divinegovernment
can subsist
itpossible
times } For an allotmentisneither
at different
a
differently
so that sublunary
certain separate
energy of the Grods,
we
natures changing,
mightsay that it is exempt,and
nor is it thatwhich is governed
remains immutable,
alone,
would followfrom admitting
that an
so that no absurdity
allotmentisin a flowing
and is conversant with
condition,
allvarious mutations; but it is a providential
inspection,
of divinity
over sublunary
cerns.
conand unrestrainedgovernment
Such beingthe doubtswith which thissubject
is
the following
culty.
attended,
appears to be a solutionof the diffi-

thatit isnot properto consideraU

We must say,then,
and generation
the natures that are in generation,
as
itself,
of things
alone consisting
mutable and flowing,
but that
and which is
immutable in these,
thereisalso something
to remain perpetually
For the
the same.
naturally
adapted
all the
which receivesand comprehends
interval
in itself
and which has an arrangement
ofthe world,
through
parts
"

isimmoveable,
allbodies,
lest,
moved,itshouldrequire
being
and thusshouldproceed
from one receptacle
anotherplace,
ad infinitum.
of
The etherialvehicles,
to another,
also,
divinesouls,
with which they
and
are
invested,
circularly
which imitate
the livesin the heavens,
have a perpetual

341
essence^ and are eternally
susp
souls themselves,
beingfullof pn

ing a circularmotion, accordin|

revolution of the celestial
orbs,
of the elen
the wholeness (okorqs)

sistence,
thoughthe partsare all
it is necessary that every form i
in order thatthe un
never-failing,

from
that,
beinggenerated

an

im

Bm
immoveable in its essence.
or rather itis thatwhich it is saic

form,
ofone all-peffect
potion
"

And

here

we

may

see

the

For the inter

moveable according
to every k
vehiclesof divine soulsalone recei
; for such a motion as this i
place
tialmutation. And the wholene
in its partsthe other motions
immutable. Th
remains perfectly
which proximately
dividethe inte
tribute likewisethe heavens thei

nature

of bodies.

"

i
sublunary
regionare primarily,

which are in the interval of th(

theymake a distributionaccordh
of souls. And, in the third place
to the total;
the same, according
allotmentsof the Gods,therefoi
at differen
theysubsistdifferently
in tl
theirsubsistence proximately
do the illumi]
"How, therefore,
to these } How
are the dissolutio
And how is the same
at dif
place
fluenceof different
? Ma]
spirits
allotme
the Gods have perpetual
to divine numbers,
simi
according

the partsof the

heavens,
as

earth a
of
aptitude,
theyparticipate

the fi^
bodies,
through
heavenly
illu
this
divine
;
produce aptitude
excellen
more
with
these
present
partsof the ei
effectedby nature herselfas a if"
in each of the illumine
pressions

a power
imparting

o1
theyspontaneously
participate

)y

842
on theGods^
nature inserts
in such of them as
depend
parts
Times too
ofthedivinities.
different
are different,
images
t"is
to which
in producing
according
aptitude,
cooperate
of
otherthings,
are governed
; the propertemperature
also,
in short,
theairlikewise
; and,
bywhich we are
everything

to the increaseand diminutionof

surroundedcontributes
to a concurrence
thisaptitude.
When,therefore,
conformably
of thesemany causes,an aptitude
to the participation
in some one ofthenatures which
oftheGrodsisingenerated
to be changed,
folded
then a certaindivinity
is unare disposed
to
was
intolight,
concealed
which,
this,
through
prior
his
the inaptitude
of the recipients;
indeed,
possessing,
allotment
the
and
extending
eternally,
always
appropriate
from the
of himself,
to illuminations
similarly
participation
but
not
natures,
sun,
being
participated
bysublunary
alwi|,ys
of theirinaptitude
in consequence
to such participation.
For as with respect
soulssuch as ours, which at
to partial
some
timesembrace different
ofthem,indeed,
different
lives,
accommodatedto theirappropriate
chooselives
Gods,but
to
othersforeign
oblivion
of the divinities
lives,
through
with respect
to sacredplaces,
whom they
also,
; thus,
belong
are adapted
to the power which therereceivesits
some
but others
order.
froma different
are suspended
allotment,
And on thisaccount,
as theAthenianguest
in Plato says,
but othersmore unfortunate.
are more
some
fortunate,
places

''Thedivinelamblichus,
doubtshow the Gods
however,
saidto be allotted
certainplaces
to definite
according
Minervaissaid to have
times,
as,by Platoin the Timaeus,
wards
allotted
the guardianship
of Athens,
and afterbeen first
of Sais. For iftheirallotment
commenced froma
certain
itwillalsoat a certaintime cease. For eveiy
time,
which is measuredby time is of thiskind. And
thing
are
was the place
which at a certaintime they
farther
still,
or
withouta presiding
to this
allotment,
allotted,
deity
prior
ofotherGods ? For ifitwas
was itunderthegovernment
withouta presiding
how is itto be admittedthata
deity,
of
certainpart
of the universewas once entirely
destitute
? How can any place
remain without
theguardiandivinity
ship
to
? And ifany place
of superior
issufficient
beings
ofitself,
how doesitafterwards
thepreservation
become the
be
of some one of the Gods ? But ifitshould
allotment
thatitisafterwards
underthegovernment
of another
said,
thisalsoisabsurd.
God,of whom itbecomes theallotment,
ForthesecondGod doesnot divulse
thegovemmentandallotare

ric

843
of the former^
nor

do the G
deemoni
Such beingthe doubts on this si
that the allotmentsof th"
sayings
but thatthe participa:
unchanged^
the beneficentinfluen
deed^enjoy
but at another are dejnived
of it
the mutaiionsmeasured by time,i
callthe birthday
quentfy
oftheGod
ment

of each other^
nor
places

P. 23.
Which alsothe aH of
This art of divineworks is called
goras was initiatedamong the Si
by lamblichus in his Life of that
of that work.) P
my translation
this art^as may be seen in the
in his MS. treatise on ]
Psellus^
before observed,
"that magic fo
sacerdotalscience ; in which plat
thatkind of itwhich is dei
means
that theurgy
was
employed
by th
I have fully
ries,
provedin my t
and Bacchic Mysteries.*
This th
as the magic of Zoroaster,
same
Alcibiadessays,consistedin the
which passage the following
acco
was, I have no doubt,originall;
For the MS. Commentary
of PrI
thisdialogue,
does not extend to
it ; and thisDissertation
Thei
on

published
by Ficii
afterhis Excerpta,
from t
diately
that th
it seems
highly
probable
Ficinus translatedhis Excerpta^
in

Latin,was

than thatwhich has been preserv

thisaccount of the th"
containing
"
In the same manner
as lovei
that beautywhich is apparent
which is divine;so the ancient
sidered that there is a certain i
natural things
and o
to each other,
all i
and
discoveredthat
powers,
*

See the second editionof thiswork

BMophleteer.

)y

344
and
fabricated
a sacredsciencefrom thismutual S3rmpathy
in
such
as
Thus
r
ecognised
things
similarity.they
supreme
in the supreme: in the
and the subordinate
are subordinate^
in a causal
celestial
terrene properties
subsisting
regions,
but
and
in
and celestial
earth
celestial
manner
;
properties,
For how shall
to a terrene condition.
we account
according
calledheliotropes,
on the
thatis,
attendants
forthoseplants
of its
with the revolution
sun, movingin correspondence
or attendantson
orb,but selenitropes,

the moon,

in
turning

to her motion ? It is becauseallthings

conformity
but
orders;
pray,and hymnthe leadersof theirrespective
and othersrationally;
in a natural,
some
some intellectually,
exact

and othersafter
a sensible,
Hence the simflower,
manner.
dance towardsthe
in a circular
as faras it is able,
moves
made by its
sun ;so thatifany one couldhearthe pulsation
in the air,
he would perceive
circuit
by
something
composed
in honour of itsking,
is
suchas a plant
a sound ofthiskind,
may behold the sun
and moon
but according
in the earth,
to a terrene quality;
and stones,and
all plants,
but in the celestial
regions,

of framing.
too,we
Hence,,
capable

tial
lifeaccording
to a celesan intellectual
animals,
possessing
this
the ancients,
contemplated
having
occult
for
of
applied
S3nnpathythings,
purposes,
of which,
and terrene natures,by means
both celestial
a certainsimilitude,
through
theydeduced divine virtues
similitudeitself
into thisinferior
isa
abode. For,indeed,
of binding
in union and consent.
cause
sufficient
together
things
of paper is heated,
and afterwards
Thus,ifa piece
it does not touchthe fire,
a
the
near
placed
lamp,
though
be
and
will
will
theflame
descend
inflamed,
suddenly
paper
from the superior
to the inferior
parts.This heatedpaper
we
to supemay compare to a certainrelationof inferiors
riors
and
its
the
the
to
t
o
;
approximation lamp,
opportune
to time,
use of things
and matter. But the
according
place,
of fireinto the paper, aptly
the preprocession
represents
sence
of divinelight
to that nature which iscapable
of its
the inflammationof the papermay be
Lastly,
reception.
of mortals,
and to theillumination
to the deification
compared
ofmaterialnatures,
which are afterwardscarriedupwards,
liketheenkindledpaper,from a certainparticipation
of divineseed.
"
of the sun, foldsits
the lotus,
beforethe rising
Again,
leavesinto itself,
but gradually
them on itsrising:
expands
them
in
to
the
sun's
ascent to the
unfol^g
proportion
zenith; but as gradually
them as thatluminary
contracting
nature.

mutual

Now

845

descends
and

the west

to

than

men

of their

motion

of

than

Thus

of the

those

Lastly,the

motion.
and

full of divine

plenitude of such

celestial

essences

gradually,in
lowest.

has

For

as

golden

in

rays,

eye of
to the pupilof an

of the

pupil. Thus,
the

to

the

manner,

moon

every

descent,

from

of

So that all

terrestrial natures
order

of the

e,

congress

its colour.

receiving

celestial of super-

but
celestial,

are

while

its

likewise

helioselenus, t.

images by

natures;

pation
partici-

of itself,
follows the lunar

called
a

the

plants,which

figuresimilar

change

beautiful

of

the

things proceeds
highest to the

collected into one

are
particuliurs
ing,
things,are afterwards dilated in descendunder
their
various
being distributed

whatever

the order

above

the

called the

stone

the middle

it

by

figuresimilar

stone

those luminaries, which

the

the

imitates, after

moon,

thingsare

expansion

certain

visible in

sun-stone,

; but

has

of the sim,

or

the

sun

and

but
vestige of life,

eye, and a ray shines from

too, the lunar stone, which
when
homed, by a certain

sun

only

supernallightis not

nothing more
stones.
particular
heaven,

this imitation

lips. But

possess

imitates

the

plantsby

of its leaves^ appears no less to honour

by the gesture of their eyelids,and

contraction

sun^

this

Hence

of

souls

various

rulingdivinities.
''

as

In the

cocks, which

lions and

nature, of
how
much

place,there

next

are

solar

many

participate,according to their

divinity
; whence
inferiors yield to superiors in
though they do not peld in magnitude and
said, that a
reverenced, by a

cock

it is

from

matter

or

For

the solar virtue

will be

were,

with

Sim,

when

thus

accords

he bends

when
solar

which

natures

t. f .

it were,

as

shall find that the presence

of
with a cock than with a lion.

are

appear

in forms

daemons

with

before

them,
placed
order, suddenly disappear; and
a

power.

feared, and,

of this kind,
shape,yet present themselves
sensible form.
wit^ shape,in some

connected

Sometimes, too, there

cock

Hence

from

angels sometimes
who, though they are without
are

order,

same

consideringthat the cock, as it

hymns, applauds and calls to the rising
his course
to us from the antipodes;and

evident
certain

we

more

that solar
to us, who

much

is very

the

of which
lion ; the reason
cannot
we
assign
from
the contemplationalone of a
sense, but

supernalorder.
This

it is wonderful

solar

certain

animals, such

is

have

Of Dfttures

an

inferior

which

are

not

rank

leonine

unless

front,who

they

are

this because
in

connected

the

same

with

body.

of

those
order

346

reverence
always

theirsuperiors
as many^ on behold; just
ofdivinemen, are accustomed,
fix"m
thevery
ingtheimages
to be fearful
of perpetrating
base.
view,
any thing
"In fine,
some
turn round correspondent
to the
thii4;s

'.

I
;

^
**

revolutions
of the sun, as the plants
which we havem"iand othersaftera manner
as
imitatethe solar
tioned,
rays,
and the date; some thefiery
thepalm
nature of thesun,as
thelaurel
we
; and othersa different
indeed,
For,
property.
thatthe properties
which are collected
inthe
may perceive
to subsequent
natureseonsun, are everywhere distributed
in a solarorder,
stituted
that is,
to angels,
souls,
daemons,
and stones. Hence the authorsof the
animals,
plants,
ancient priesthood
the
discoveredfrom things
apparent
ofsuperior
some
things
worship
powers,whilethey
mingled
and purified
indeed
others. Theymingled
many things
substances
becausetheysaw that some simple
together,
su"Sa divine
not taken singly)
possessed
property
(though
cientto call
of
w
down thatparticular
which
theyere
power,
gether,
toof many things
Hence,bythe mingling
participants.
influx
;and bythe
theyattractedupon us a supernal
an
of one thing
from many, theyproduced
composition
to that one which isabovemany ;and composed
assimilation
in
statues from the mixture of varioussubstancesconspiring
and
consent.
Besides
c
ollected
this,
sympathy
compothey
siteodours,
a muibya divineart,intoone, comprehending
titudeof powers,and symbolizing
ofa dirine
withthe unity
thatdivision
eachofthese,
essence ; considering
debilitates
of
butthatmingling
them together
restoresthem to theidea
theirexemplar.
"
toa
But sometimes one herb,
or one stone,
issufficient
the
Thus a thistle
divine,
issufficient
to procure
operation.
sudden appearanceof some superior
power ; but a laurel,
raccinum (ora thorny
kind of sprig),
the land and sea
as a
the coral,
the diamond,
and the jasper,
onion,
operate
The heartofa mole issubservient
to divination,
safeguard.
Hence the
but sulphur
and marine water to purification.
of
ancient priests,
by the mutual relationand sympathy
to each other,
collected
theirvirtuesinto one, but
things
them by repugnancy and antipathy;
exp^ed
purifying
when itwas requisite
and bitumen,
and sprinkwithsulphur
ling
with marine water. For sulphur
from the
purifies,
of itsodour; but marine water on accountofits
sharpness
in the worship
Besidesthis,
of the Gods,
fiery
portion.
to
and other substances congruous
theyofferedanimals,
of
theirnature ; and received,
in the first
the
place, powers

"

\j
4

I
"^

f
,

"

I
!

\
.

847
daemons,
and

by

proximate

as

to natural

these natural substances

those

sence

they

to which
powers
proceeded from daemons

the Gods

and

substances
convoked

they

operations;

into their pre*

Afterwards

they approached.
to the powers

and

energies of

indeed, from daemoniacal

partly,
instruction, but
partlyby their own
industry,
interpretingappropriatesjrmand
of the Grods. And
bols,
ascendingtoaproperintelligence
natural
aside
substances
and
their operations,
lapng
lastly,
themselves
received
the
into
communionand
they
fellowship
;

of the Gods."
The

Julian

"mperor

from

followingextract
preservedby CynL

alludes to this
his

To

theurgicalart,

in

the

Arguments againstthe Christians,

^cwv

avOpayirovs
a"^wcvovKai
"V
oXiyois yiverai, Kai
fievov irvevfJMy (TwaviaKis
fuu
wavra
ovr"
avBpa tovtov
ovre
ev
vavri
/o^Stov,
furao-x^tv
ovSe
Kai
to
ovkovv
cttcAittcv,
vap' "E/Spaiois
Kaip"p. ravrju to
cis
tovto
Kat
irap*AiyvTTTtois
ra
avro^aiveraijSc
o-cofcTat.
Se
"iKovra
'^^^^ '^*^^
o
^tXavv"pio8oLs"
^vri "XF^^P^
ypoviov
Zevs
Opuyjros
"vvo"yo-as, 0)S av
rjfidivSeawoTrjs#ca" irarrjp
pfq
6cOeovs aTro^cpqOtoiiev
ffavravcuri
rovs
KOivtavias
Trjs vpos
B(oK"V rjfiiv Bia
Xp"Las

Tft)V

uptav

"k

but

in

of this, nor

p6rq6"iav,i. e,

aTroxpdxrav
arrives to men

few.

at

Nor

from

is it easy

This

time.

every

cis

en-urK"\[/Lv,
v"f"rjs

tc^vcuv

"^fi"vrrjv
which

exists

yap

the

Trpos

For

"

Gods

is rare,

for every man

has ceased

to

Tas

the inspiration
and

partake

among

the

preservedto the present time among the

"g3rptians. Spontaneous oracles,also,are seen to peld to
philanthropiclord
temporal periods. This, however, our
and father Jupiterunderstanding, that we
tirely
might not be enhas
of
with
the
communion
(rods,
deprived
given us
which
observation
sacred
have
at hand
we
arts,by
through
For the cause
sufficient assistance."
why, at stated times,
Hebrews,

sacred
notes

is it

nor

arts, oracles,and
translation

to my

inspirationfail,see
of lamblichus's

the additional

Life of

P3rthagora8.

pariicipantof the rational soul becomes the

translation of
to the composite.See
cause
of suffering
my
of
Plotinus
the Impassivity
on
Incorporeal Natures, in
which
this is beautifullyand
profoundly demonstrated.
Produs, also,in Tim. lib. v. p. S40, admirablyobserves, that
P. 24*. The

the motion
sense,

that

we

these.

are

of the nutritive
the

margin of

For
a

as

and

the

percussionsof

of the perturbation of the

not fancythat

must
"

causes

powet,

the soul suffers any

if,"says he,

river should

behold

"

some

the

one

soul ; but

thing through

standing

on

the

image and form of him-

selfin the floating

streMn,he indeed willpreseiTehishct
allmJI
; but the stream,
moved,
being
variously
onchangefl
the image,
so that at different
timesit willappearto
change
him cliB'erent,
and
divulsed
and
a
nd
erect,
oblique
perhaps
suppose too,thatsuch a one, through
to the spectacle,
should thinkthatit
of
thisdistortion^
in consequence
"was himselfthat suffered
shooM
hisshadow in the water,
and thus thinkings
surveying
After
be afflicted
and disturbed,
astonishedand impeded.
the same manner, the soul beholding
the imageof herself
in bodyj
borne along
in the riverof generation^
and variously
and
at different
inward passions
times,through
disposed
but thinks
entemal impulses,
is indeed herselfimpassive,
her
thatshe suffers
; and being
of,and mistaking
ignorant
cootinuoiis. Let

us

beingunaccustomed

is disturbed,
and perplexed/*
herself,
imagefor,
astonished,

P. 35, Since,
the order of allthe Gods u prohowever,
whatever
united.-"
-For
the
foundltf
very exvtence in ihem^
it7na^be,
isthe one oftheirtiatare^
The Gods are self-perfect
so feras
unities,
superessential
subsistenceof every
theyare Gods* For the principal
in
is according
to the summit of its essence, and this
thing
the Gods is ike one, through
which theyare profoundly
united to each otherand to the one itself,
or the ineffable
unfolded
of things,
from which they
are ineffably
principle
each
other,
into light.
this
of
with
union
them
Concerning
mentary
Proclus admirably
'in his MS, Comobserves as follows,
on
the Parraenidesof Plato. " All theseunities
and their
and are profoundly
are in,
unitedtOjeach other,
union isfargreater
than thecommunion and sameness which
subsistin beings.
For in thelatterthereisindeeda mutual
and a participamixture offorms,
and friendship,
similitude^
tion
a
of each other ; but the union of the Gods,as being
aJid
union of unities,
is much more
ineffable,
uniform,
transcendent: forhere altare in all,
which does not take
* and their
an"
i
n
forms
or
ideas
;
place
purity,
unmingled
the
in a manner
the characteristic
of each,
far surpassing
ana
in ideas,
diveniity
preservestheirnatures un confused,

theirpeculiar
distinguishes
powers. Hence,some oft"*^
of
are

are

and others more

universal,

more

them

some
particular;

characterised
sion,
by permanency, othersbyprogresand othersby conversion,
Some,aga^
or regression*
natuit*
othersanagogic,
or of an elevating
generative,
are

allare
^OT in these,

in

btituot
ench,

allin ftU*

349

and

others

demiurgic

characteristics

fective,

Indeed

there

from

directingour
ties, which

much

possess

tion, in like
we

varietyin their

manner

of

For

its nature,

alone ; and

of these
essence,

from

divin:
powen

apprehen

sensible

inspec

essence
incorporeal
the
something
unmingled
unities, and of
superessential

each.

suspended
and
or
intelligible,
tual

an

partici

are

of

tinction of the first and

from

ye

varietyof

the

know

to

characteristics

union

As, therefore, we

incorporealessences
from

enabled

are

ai

distinct.

visible bodies

wholes.

of

are

as

all,and

in

knowledge of their
natures
by which they

to the

attention

difference

and

others

respect to the visible Gods, we

say tha
of the sun, and
another
of the eartl

dignityamong

the

separate

the

soul

one

so

connective, pei

such

that all

difierec

are

this

obtain

we

For, with

is

and

time

same

characteristics

pated.

viz. the

Gods^

these

posteriorto

is at the

"

different

of

demiurgic, assimilative,and

celebrated
each

there
universally^

; and

at the

each

which

unity has

is either

same

th

multitud

alone
intelligible
intelle"

intellectual;or

time

dii

this last is either

participated,or not pai

ticipated; and this again,is either supermundane, or mui
And
dane.
thus far does the progression of the unitic
extend."
Shortly after he adds, As trees by their ei
"

tremities

rooted

are

the

in

earthlyin every

part,in the

rooted

summits

by their

more

this most

on

translation

my

P.

same

and

For

of all

important

of the

through
divine

manner

in the one, and

its imconfused
with
union

through

one,

earth,

each
the

Hence
which

God

every

Proclus

thus

ai
ai

unityan
itself/*Se

is

one

subjectsin the

in all other

as

natures

notes

Parmenides.

such
things,
primarilybeginfrom themselves,Spc,
50.

this

begins his
demonstrates

of

own

as

energy

Prop.

in

principa

are

from
131

himsel

of his El"

For every God

first exhibits th
Theology,
with secondary natures
of his presence
in hin
peculiarity
self;because he imparts himself to other thingsalso accorc
exuberant
plenitude. For neither is d"
ing to his own
For ever
ficiency
adapted to the Gods, nor fulness alone.
and not being itself perfect,
it j
thingdeficient is imperfect,
impossibleit should make another thing to be perfect. Bv

ments

'*

that which

prepared
the nature
other

is full is alone
to

sufficient

communicate.

which

thingsthe

fillsother
communications

to

itself,and

is not

yc

It is necessary, therefore,tha
things,and which extends t

of itself,
should

be supei

350
or eznbenuitfy
fiiDLHcBee^ifai
plennj,
horn
witii
tlie^oodiHndi ft "
itwlf
ihiagB
it M embei juit^
fiJL A]idiftiiisbetiiec"e,alibitMtK,
Harff
iliiAii
fr"f""ili"t"j
Kahm^iirKtiin
th^p^i^nliarily
"""!"""
itwOl extend to tfaemthe wnmuniffKWi
rf mum tyU-tarj
goodnem,

an

P. 59' I^is nqmnU alsoto kmm wkat umikmiuumit,md

horna isprodmceiL
and oftbe different
The ioHaming
aooount of enthosasm,
fipom
kinds of mmia mentioned by Plato in tiienuBdras,
firom
of Henneas cm that dialogue,
the Sdicrfia
is extiacted
notes to n^ tianslatianof Pkodns on the
the additional
and is giren
for the sake ai tlie
in tins place
Tbostas,
who
that translation
not
Platonic
have
Eng^h reader, may
in his possession,
as a vahiableadditionto what is here siid
by lambUchus cm tinssobjecrt
''SincePlato here deliven Ibor kinds of mania,bj
and possession
which I mean
or inspuRstion
enthusiasm,
the pr^etie,
from the Gods,vis.
the mn^cal,
the telestic,
and the amatoiy,
we most
of eacrh,
to thediscnssian
preyious
and
show
what
first
about
to
enthosiasm,
speak
partofthe
of
sool theenthosiastie
each
whether
part
pertains;
energy
it possessesthisenergy ; ^aU enthusiasmis from the Gods;
it
and in what part
of thesoulitisingenerated
; or whether
subsists
in something
elsemore exceHent than scMiLWhere,
called
enthusiasm
and primarily
then,doesthatwhich is properly
and what isit? Of therational
soulthere
subsist,
but the otheropimmL
are two parts,
one of which isdianoia,
issaidto be the lowest,
ofdianoia,
one part
however,
Again,
and isproperly
of itisthe highest,
but anotherpart
dianoia,
of it,
to whichthe
which issaidto be theintellect
according
tellect
inscmlespecially
becomes intellectual,
and which some call
above this,
in capacity.
There isalsoanotherthing
to ike
and most allied
which isthe summit ofthewhole soul,
likewise
and
well
all
which
always
wishes
to
one,
things,
to do
itself
up to the Gods,and is readily
disposed
gives
ofthe
whateverthey
issaidto he theone
This,
tcx),
{dease.
bears the imageof the superessential
soul,
cme, and unites
thussobthewhole souL But thatthesethings
necessarily
its
we
soulderives
: The raticmal
sist,
may learnas follows
tellect
infrom
existencefrom allthe causes prior
L e,
to itself,
forit
and the Gods. But it subsists
alsofrom itself:
from the
itsel" So "r, therefore,
as it subsists
perfects
and
it possesses
theone, which unites allitspowers,
Gods,

351

all the

of itself^and

multitude
is the

and
itself,
Gods.

united

to which

But

them.

to

all the

makes

It likewise

boniform^ according
and

conjoinsthem to the
goods imparted by

first recipientof the

of the

essence

far

to

intellc

according to which
or
intuitions^ m
apprehends forms^ by simple projections^
and
which
the
intellect
is
to
not discursively
conjoined
;
it possesses

an

itself.

above

And

the dianoetic
and

intellectual

it subsists from

as

with the Go"

it is connected

so

soul

it possess
itself^
generates scienc

it constitutes

as

whichit

accordingto

power^

and
theorems^ energizes discursively^

certain

that it constitutes
propositions.
from
evident
its imparting pe
is
to itself^

subsistence

leads itself to
fection to itself;since that which
and
more
imparts to itself well-being,will much
For

itself existence.

well-being is

being. If,therefore, the

it will much
itself,

to

which

that

is

soul

imparts that which

impart

more

that

which

is at another

in

time

relaxed

and

illuminated

likewise, becoming
life of the soul is illuminated, and
one,

irrational

the

transmitted

impart

the

part, and

as

far

the

to

as

of the

thj

is great

is less.

Hen"

properly,and trulyenthusiasm
primarily,

Gods, is effected according to this one

above
dianoia, and above the intellect

one

perfectio

greater thing

the
is

collec

For

from

conclusions

gives

far

so

nature^

fro:

soul,whi"

of the soul ; whic

dormant
Th
state.

[by the Gods],all

also

tl

intellect,
dianoia,as

resemblance

of enthusiasm

itself.

body

Other

enthusiasms, therefore, are produced about oth"

soul,* certain daemons
parts
excitingthem,t or tt
of dsemon
Grods also,though not without
the intervention
dianoia
For
is said to energize enthusiastically,
when
it dis
"

the

of

sciences

covers

and

in

very short space of tim*

other men.
lik"
C^inion,

in

greater degree than

the

wise, and
discover
stance,
another

theorems

and

as

phantasy,are said thus to energize when the

and accomplish admirable
woiks, such, forii

arts,
Phidias

in

effected

another

art,

as

in

the formation

also

of statues, an
says % of him wl:

Homer

the belt of Hercules, that he neither did nor

wou]
such
another.'
artificially
produce
Anger, likewise,is sai
made

Tiff

'

By

unaccountable

an

^n/xt*

b^^

the mistake

mistake
is not

"

here

rw

noticed

awftaros

is inserted instead

by the German

editor

oi the

Scholia.

t And
read

in consequence

avro.

:::Odyss. xi. 612.

of this

mistake,for

avro

in this

place,we

mu

352
when in battleit eneigizes
energize
enthusiastically,
supematurally.

to

his q"ar,
braadidiiiig

Like Man, when

be

ngedL*

But ifsome
reason

to desire,
should eat of thatwhich
one, yielding
and through
this should unexpectedly
come
beforbids,
in this instance,
well,
you may say that desirealso,

siasm
so thatenthuenergized
enthusiastically,
though
obscurely;
ofthe sooL
is likewise
about theotherparts
produced
is when
so called,
Enthusiasm,
however,
properly

thisone

is excitedto the Gods,

of the soul,
which isabove intellect,
and is from thence inspired.
But at different
times itis
of itself,
about the aptitudes
different
Gods;
possessed
by
is
and ismore or lesspossessed
when intellector dianoia
what
when we inquire
thatwhich is moved. As,therefore,
but
defineit,
is,we do not always
philosophy
accurately
from an improper
matics
use
of the word,callmathefrequently,

I
1

and science; we do the like

or physics
philosophy
he
alsowith respect
it should
to enthusiasm. For though
the
which isexcited,
the phantasy
we are accustomedto call
thusiasm
those who ascribeenexcitationenthusiasm. Moreover,
perament
temof bodies,
to the temperatures
or the excellent
or the
of the air,
ofexhalations,
or the ascendency
of times and places,
or the agency of the bodies
aptitudes
that revolvein the heavens,
ratherof the cooperating
speak
and material causes of the thing
than of the causes ofit
so called.You have,
forthe producing
therefore,
properly
the Gods ; for the materialcause^ the
cause of enthusiasm,

soulitself,
or the external
bols
symenthusiastically
energizing
of the Godsabout
; fortheformalcause, the inspiration
theone of the soul; and forthe finalcause, good.
"
wish tiiesoulwhat is
If,however,the Grods always
cally
enthusiastiwhy does not the soul always
good,
energize
? May we not say, that the Grods indeed always
thatthe
wish the soulwhat isgood,
but they
are alsowilling
and that the soul,
order of the universe should prevail,
on
to enthusiasm^
causes,isnot always
adapted
?
which account it does not always
energize
enthusiastically
But some say thatthe telesticart extendsas faras to the

through
many

region.If,therefore,
sublunary
theymean that no one
in the
and celestial
natures energizes
superlunary
absurd.
is
what
assert
region,
theyevidently
sublunary

of the

niad

XV.

605.

353
if they

But

able to

not

energizeabove

of souls

all the allotments

be

there

as

moon^

if there

; but

true

the Telestes,or mystic operators^are

the lunar sphere^we
say^ that if

that

mean

whole

this being
elsewhere),

through
above

its

energize above

sun,

the

it will be

case,

For

moon.
a

this the soul is also able to

what
tended
ex-

very

impart to

of time, when
assisted by the Gods
a
space
For the soul can
the telestic art.
never
energize
short

allotment, but

own

energizeto the

can

of the soul

Thus, for instance, if the allotment

be
the soul would
to philosophy,
choose

the

the soul for

thingsimparts to

periodof time,
itself for

the

of the

others of Saturn, since the Demiurof them into the earth,others into the

some

of

order

of souls above

the attendants

are

will

assertion

and

for the soul to

possible
the

also allotments

(forsome

are

others of the moon,

gus disseminated
and others
moon,

are

their
sublunary^

are

extent
was

as

of it.

far

as

able, though it should not

other life,
to energizein that

but some
philosophic
also said to be
life somewhat
There
are
philosophically.
have shown
thus we
certain
supermimdane souls. And
how the soul energizesenthusiastically.

how

But

May

not

we

certain

of which

characters

through

enthusiastic

energy?

statue
a
being inanimate, does not
but the telestic art,purifying
divinity,

these

the statue
and

means,

consists,and

placinground

symbols,in the firstplacerenders

and

animated,
; and,

the world

certain

life from

this,it

prepares

the

statue

through

which

it

nature,

an

say, that

itself energize about

the matter

said to have

statues

are

be

to

For

the

next

illuminated

always delivers

it,

it to receive

causes

in the

it

place,after
by

divine

oracles,as long as

it has been
properlyadapted.
afterwards
rendered
perfectby the telestic art, remains
till
with
becomes
it
a
propheticpower]
entirely
[endued
divine
illumination
but
who
he
the
to
receives
unadapted
;
inspiringinfluence of the Gods receives it only at certain
of this is,that the
times, and not always. But the cause
soul,when filled with deity,energizesabout it. Hence, in
it is

statue, when

of energizingabove its own

it becomes
power,
consequence
and
similar to the souls of
For it would be a God,
weary.

the stars, if it did not

to its

the

become

weary.

remains
participations,

inaptitudeof
again, de twvo,

the statue, conformably

Hence
illuminated.
But

unless it
entirely
proceedsinto privation,
and
animated
the
perfected
by
mystic
We
have
that
shown,
therefore,
thusiasm,
ensufficiently
operator.
properlyso called,is efiected about the one of the
soul,and that it is an illuminatibn of divinity.
is

it

Ax A

354
In the next place^
letus discuss
the wder and theuse of
the four manias,and show why the philosopher
makes
mention of thesealone. Is it because there are no other
than these,
sufficient
forhis purpose?
or because thesewere
That thereare, therefore,
and
divine
other
inspirations
many
manias Plato himselfindicatesas he proceeds,
to
and prior
he makes mention of the inspiration
from the Nymphs.
this,
But thereare also inspirations
from Tan,from the mother
of the Gods,and from the Coiybantes,
which are elsewhere
he alone delivers
mentioned by Plato. Here,however,
thesefourmanias ; in the first
because
thesealcmeare
place,
in the attsdnmentofitsproperapocatassufficient
to the soul,
shallafterwards show ; and in the next place,
as we
tasis,
because he deliversthe proximate
of ascent to the
steps
souL For thegifts
of the Gods to allbeings
are many and
But now he deliversto us theenergies
incomprehensible.
of the Gods which are extended to souls. He delivers,
these four manias,
not as if one of them was not
however,
and especially
to lead back the soul
the amatory,
sufficient,
"

If!
^ '

fl
'
'^

to itspristine
; but at
felicity
are

t
I

1
j
^

^
^
1
^
j

the
present

seriesand

regular

of the soul,
orderly
perfection
it is possible
unfolded. As,therefore,
forthe tyrannic

of them,and
gradation

the

to become aristocratic,
when suddenly
life,
through
changed,

and a divineallotment,
strenuous promptitude
employing
but the gradual
ascent is frqma t3n:annic
to a democratic,
and from thisto

and at lastto

an

afterwards
to a timocratic,
life,
oligarchic

but the descentand lapse

aristocratic
life,
about to
the soul being
are vice versa; thus also here,
and be restoredto its formerfelicity,
is in the first
ascend,
vnth the musicalmania,
withthe
afterwards
possessed
place
with
then with the prophetic,
telestic,
and,in the lastplace,
the amatory
mania. These inspirations,
however,
conspire
and are in want of,
each other ; so abundant istheir
with,
* mania;
conununion. For the telestic
theprophetic
requires
the
latter
to the
since
t interprets
pertaining
many things
former. And again,
the
the prophetic
telestic
requires
mania. For the telestic
and establishes
mania perfects
the prophetic
oracular
Fartherstill,
uses the
predictions.
and
musical
For
I
mania.
as
poetic
prophets,
may say,
the musical uses the
speakin verse. And again,
always
mania spontaneously,
as Plato says. But what
prophetic
occasionis thereto speakabout the amatory
and musical
*

an

it is necessary
For fjLovaiKTji
to read fiiwTiKiii.
here,

+ And for /MPTiKrivread /Mtn-iKri,

355
? For nearlythe same
persons exercise both these,
for
sequence
instance, Sappho, Anacreon, and the like,in conas,
able
without
of these not
subsist
each
to
being

manias

other.

But

kind

every

have

to

appears

you
applied himself

of,and

to, each

adhering

to

effected
how

see

may

all

other.

tributes
con-

to enthusiasm

be

can

inspiration. And

amatory
want

enthusiasm

no

the amatory mania

it is subservient

these,since

for

that

evident

it is very

to all

of

without

Orpheus

these, as being

For

in

learn that he

we

and most
telestic,
prophetic,and was excited by
Apollo ; and besides this,that he was most poetic,on which
most

was

account

he

likewise

was

have

is said to
most

amatory,

Musseus, extending

to him

the

been
he

as

divine

of

son

himself

Calliope. He
acknowledges to

goods, and rendering him

he appears to have been

possessedwith all
For there
the manias, and this by a necessary
consequence.
and
alliance with each
abundant
is an
union, conspiration,

perfect.Hence

these manias,
other, of the Gods who presideover
the Muses, Bacchus, Apollo,and Love.
It remains, therefore,that we
should unfold the
"

of each of the manias,

are

perfectionto
of

them,

and

observing that
previously

originatefrom

internal,and
it,

are

of

kind

one

which
preserve
of another.
The

the

soul

vis. of

nature

those which

and
itself,

; but the external

the outward
man,

give
energies
and

our

four

external, however, are

Let us consider,
therefore,in the first place,the internal,and which alone
and let us see what they effect
originatefrom the soul itself,
this may
soul.
In order, likewise, that
become
in the
manifest, and also their arrangement, let us survey from on
high,the descent, as Plato says, and defluxion of the wings
the beginning,therefore,and at first,
the
of the soul. From
soul was
united
to the
Gods, and its unity to their one.
nature,

are

the

analogous to

But

afterwards

descended

into

four internal

the soul

manias.

departing from this divine union

no
longerpossessedreal beings
apprehended and surveyedthem

and
intellect,

and in one, but

unitedly,
of its intellect.
contacts
and, as it were,
by simple projections,
from
and
In the next
intellect,
place,departing

descending
real
and

reasoning and dianoia, it no longer apprehended

but
intuitions,
syllogistically
beings by simple

into

proceedingfrom
transitively,

one

thingto another, from

conclusions.

Afterwards, abandoning true

propositionsto
it descended
into
reasoning,and the dissolvingpeculiarity,
and
filled with much
irrationality
generation,and became

perturbation.It

is necessary,

therefore,that
A

it should

recur

356
its proper principles
and again return
to the placefrom
whence
To this ascent and apocatastasis^however,
it came.

to

four manias

these

leads
disturbed

contribute.

S3rmphon3rand

to

of the

nature

to indefiniteness
away
tumult
But
abundant

perfectand

be

musical
the

harmony^

the telestic mania

musical

filledwith
the soul to

causes

ally.
prepares it to energize intellectuand realone
harmonizes
mania
presses

that the intellectual part of it

may
by descending into the realms of

thing broken

and

hurried

were

the parts of the soul ; but the

telestic
of it to energize,and prepares it to become

whole

deed,
in-

mania,

agitatedand

parts of the soul, which

and inaptitude^and
were

entire, and

the

For

the

And

relaxed.

And

the

causes

entire,so

energize. For the soul,

generation, resembles a
the

circle

of the

or

same,

the hitellectual part of it,is fettered ; but the circle of the

the doxastic
fractures and
or
different,
part, sustains many
the

turnings. Hence,

accordingto

the whole

energizes partially,and not

itself. The
tion,
Dionysiacal inspira-

soul
of

therefore,after the parts of the soul

renders

it

whole

of

and
perfect,

it to

causes

are

coharmonized,

energize according to the

the ApoUoniBut
intellectually*
acal mania
converts
all the multipliedpowers,
coexcites
and the whole
of the soul,to the one of it. Hence
Apollois
tothecne.
denominated
the soul from multitude
as elevating
and
itself,

to live

and

remaining mania, the amatory, receiving the soul

telligible
united, conjoins this one of the soul to the Gods, and to inbeauty. As the givers,therefore,of these manias
And

the

transcendentlyunited,

are

also

and

other, the gifts

with,
communicate

in each

are

this account

participateof, and
each other,,
and the recipient,
which is the soul, possessesan
adaptationto all the gifts. ITiis,therefore,is the order,and
of
these are
the energies and powers
within the soul itself,
on

these

four manias.
let

''But

and

also

us

consider

their

deeds

of divine

and

men,

their virtues

our
through these, to discipline

the inward

manias

noxious,

preserves

banishing an
sane,

makes

insane

coharmonize

entire,and
the

soul

our

and

life

and

life,in the

expellingevery thing

mania,

The

what

they outwardly effect about us.

to speak in verse,
us
mania, therefore, causes
be moved
and
to sing in metre,
rythmically,
man,

energies on

external

musical

to act and

and
the

splendid

; and,
pursuits
same

manner

as

soul.
But the telestic
our
foreign,contaminating, and
innoxious, and
and

perfect

diabolical

phantasy,causes

us

to be

perfect,
justas the internal telestic mania
to be peHect and
entire.
Again,the p*^

35y
pheticmania

into

contracts

time, and sees,

the ^ture,and

in

as

one

the extension

present

one

all

now,

the existing time.

Hence

and

o
infinity
the
things,
past
it predicts
wha

as
be, which it sees
present to itself. It causes
manner
therefore,to pass through life in an irreprehensible

will

justas

the internal

all the

multipliedand

propheticmania

young

to us, and

persons

and

powers

many

the one, in onier

that it may
served
and
connected.
But

in

elevatei

lives of the soul

greater degree

the amatory
them

causes

and

contracts

us

mania

to become

be

t"

pre

convert!

our

friends

being instructive of youth, and leadingthem from sensibh

beauty to our psychicalbeauty,and from this sending then
the interna
to intelligible
manner
as
beauty ; in the same
conjoinsthe one of the soul to the Gods.
amatory mania
All the above

"

to the

prudent

theless,there

and

is

above*

say has in
For

of the

superioi

energiesof the soul.

which

is coordinate
a

certain

with

respect

certain

the middle

accordingto
reasons

we

it.

temperate
mania

which

and

manias, therefore,are

mentioned

inspirationsare
and also according to

soul, conformably

to

which

Never

ance,
temper-

tive
preroga-

produced
the

doxasti"

artists

effed

beyond expectation
things,and discover
f
or
in
medicine, and Hercules in th"
Asclepius, instance,
theorems

certain
as

practict life."
Afterwards, in commenting
mania

the

from

Muses,

on

what

Plato says of the

the infinite

viz. ''that it adorns

deeds

of the ancients," Hermeas

observes, ''that the inward
energy in the soul of the poetic mania, by applyingitself tc
natures, imparts to subordinate
superior and intelligible

harmony and order ; but that the external divinely

inspiredpoetry celebrates the deeds of the ancients, and in
both its contemporaries and posterity,extending
structs

natures

its

energies every where."

the

without

But

mania
divinely-inspired

"
that he whc
says,
of the Muses
expects t(

Plato

poet, will,by thus fancpng, become

anid
his poetry will be vanquished and
self imperfect,

become

divine

him
cealed
con-

of mania.'
is the progeny
by
poetry which
th(
Hermeas
adds, " For what similitude is there between
anc
poetry of Chserilus and Callimachus,and that of Homer
the

Pindar
*

For

vwo

For

the

divinely-inspired
poets, as

here, it is neoesgary

to read

being fillet

vwtp,

editor of these Scholia,instead of wpaxriKUf which is th

and whichhe
foundin the manuscript,absnrdl;
true reading in this place,
See my transla
a pugilist.
Bubstitntes for it irvKTiicjh *" if Herooles was
tion of the Dissertation of Maximus
Tyrius,on the Practic and Theoreti

t The

Life.

German

358
from

the Moses,

all that

of the

always

invc^te

For

fbUer

they say."

the

see

notes

to them

extend

admirable

most

acoount

of the difl^nrentspeciesof

poeticmanbi^ and

Produs,

and

th^m,
and

the tenth

on.

poetxy by
Bepoblic,in

the

boc^c^

of Plato, and also the Introdncticm

translation
my
translation of the Rhetoric, Poetic,and Niccmiachean

to my
Ethics

of Aristotle.

what

From

the

is here

reader
intelligent

poets, whose
that

which

works

by Hermeas

said

ea^y see

will

have

that

of the

ncme

transmitted

been

enthusiasm^

about

to

us,

Roman

possessed

primarily,properly,and trulyenthusiasm, or
minated
that highestspeciesof it in which the one of the soul is illutranscendent
divine
and
nature,
through
by a
similitude is united to it. As to Virgil,indeed, the prince
of these poets, (thoughhe invokes the Muse
in the beginning
of the ."neid, yet his invocation
of her is but a partialand
secondarything. For he only calls on her to unfold to hini
of such remarkable
that involved a man
the causes
pietyas
."neas

in

is

so

misfortunes

many

mihi

Mosa^

causa

ftc

memora,

genius,he begins his poem

soliciting
supernalinspiration,
his

And, confidingin

Arma^ vimmqae
To

which

the

Muse,

added,

be

may

the

resembles

that
ego

ftc

cano,

this
et

placing himself

tneus

rex

at the

being filled from

thence
"(nr"T"

before

Wolsey.

gates of the Muses,

exclaim,

it were,

as

of

Hermeas

the contrary, divinely-inspired

poets, as

knock,

out
with-

own

well
and

On
serves,
ob-

thus

fjuoiMoixrou

wv

And,

Mi^vtvoctSc

Sea

"

And,

AvSpa

fioi

"W"jr"

Moixrou

to them, they disposethe whole

being always extended
of what they afterwards
say as derived firom their inspiring
influence. With
an
too, peculiarto the Romans,
arrogance
*
a people
who, as a certain Greek poet says, were

For

Beyond
He

himself,

associates

Muses,

as

their

in

measure

his

fourth

Eclogue, with

equal:

Stoelides Musse, panlo

*

proud.

Vid.

in
01ympiod"nr.

maj""a
Aristot

canamus.

Meteor.

the

355
Which

reminds

that he would
and

fancyingthat

he

divinities.
that

pose

to the

as

empire,

alone

poets

JupiterCapitol
of

equal dignityi
have

that

lived

be ridiculous

it would

they possessedthis highestenthusiasm,

believe in fileexistence

not

of the

from

sources

to

the;

as

whence

genuinely derived.

P. 67. The
or

And

fall of the Roman

the

with, and

intimate

Calij
of C

the statues

between

privatelywith

confer
was

relates of

Suetonius

place himself

Pollux, and

these

of what

me

of the

power

rational

soul.

of the

attentive power

which

soul

This

is that

primarilyappreh

For the rational soul not

the operations of the senses.
has intellect
dianoetic
in capacity,the
will,
power,

choice, but another

which is called
power,
interpretersof Aristotle,as well as

Greek

the

wpoa-eKTLKov,

This

attentive.

perceiveswhatever

power

is transacted

in

by the best o:
by lamblichi
investigates

; and says, I ur
An(
I desire.

man

stand,
think, I opine, I am
angry,
rational
soul passes throug
of
this
the
attentive
short,
part
the rational,irrational,vegetable,or physicalpowers,
therefore, it is requisiteit should pass through all t
and s
it will also proceed through the senses,
powers,
I
which
for
of
hear
is
that
it
the peculiarity
see,
;
aj
if it is the attei
hends energies thus to speak. Hence
power

which

hends

the

which

nature

also is

man

one.

if

those

should

if you

part

one

perceive

this

indivisible

be

of it should

things,it is

therefore,that the

necessary,

P.

For

things should

all

apprehends

another

these,and
as

which aj
says these things,it is this power
thai
of sensibles ; for it is necessary
energy

just,as

attentive

apprel

Aiistotle
/

thing, and

one,

power

that,
should

b(

thing.
the

74. For

human

soul is

on

all sides

darketie

body, which he who denominates the river of Negligem

wiU
the water
not by such appelL
of Oblivion, "c.
its
of gei
sufficiently
turpitude,''The whole
express
well
human
Proclus
in
the
as
tion, as
body," says
lib. V.

p. 339,
impetuous, and
Plato

"may

unstable

calls the whole

in which

the meadow

be

of Ate

hating world,

as

the

flux.

river, through

Thus

also in the

genesiurgicnature-

contained,

are

called

; the

its

Repi

the river of L"

says. Oblivion
voracityof matter, and the ]

as

Grods

Empedocles
say ; and

the

winding

sti

360
under which many are drawn down,
as theChaldean
oracles

assert,"
P. 105, But thereare a certain
m
Jewwho bt/
emplaning
certainsupernatural
r^noeedJnffm
are
power of inteiled,
"c. The classto which thesefew belong
is beaatinature,
in the beginning
unfolded
of
ws^ by Plotinusj
J as folio
ftilly
his Treatise
and real Being,
"Since
on Intellect,
Ideas,
allmen from theirbirthemploy
to intellect^
and
sense prior
first
are necessarily
conversant with sensibles^
some
ceeding
proas the
these
no farther,
bfe,
considering
passthrough
first
and lastof thingSj
and apprehending
thatwhateveris
and whatever Is pleasant
is
painful
among these is evil,
it sufficient
to pursuetheone arulavoid
good; thusthinking
the othen Those,
to a
too,among them who pretend
share of reason than others,
esteem this to be
greater
to more heavy
similar
in a manner
wisdom,
beingaffected
from theearth,
and being
who collecting
birdSj
many things
withthe weight,
are unableto fly
on high,
oppressed
though
theyhave receivedwingsforthispnrpose from nature.
elevatedfrom things
suhBut others
are io a small
degree
the more excellent
ofthe soulrecalling
tbeia
ordinatej
part
to a more worthy
from pleasure
As they
ever,
are, howpursuit.
and as not possessing
unableto look on high,
any
elsewhich can aiford
them rest,
betakethemselves,
thing
they
withthe name of virtue,
to actionsand the
together
at first
of things
from which they
voured
endeaelection
inferior,
to raisethemselves,
in vain. In the third
though
class
istherace ofdivinemen, who,through
a niore excel*
lentpower,and with piercing
perceive
eyes,acutely
nal
superraisethemselves
to thevisionof which they
above
Light,
as
the cloudsand darkness,
it were, of thislowerworld,
and thereabiding
in tliese
of
despise
regions
everything
deUgh
tedwiththe place
which is
no otherwise
sense ; being
derings
and properly
theirown, than he who after
truly
many wanisat length
restored
See my
to hislawful
country,"
translation
of thewholeofthistreatise.

understand
cor^
P. 117. By mire,
therefore,
ever^thing
In
and inateriaL Matter,"
poreal-forvied
says Simplicius
book of Aristotle's
hisCommentary
on the first
Physics,
withrespect
isnothing
elseth^mthemutation ofsensibles,
and carrieddownto intelligibles,
from thence,
wards
deviating
Those things,
which are the
to non- being.
indeed,
"

"

of sensibles
distributed
are irrational,
properties
corporeal,

361
parts^ and

into

passing into bulk and divulsion^through an

progression into generation^visi.into matter
; for

ultimate

Hence, also,the
always trulythe last sediment.
Egyptians call the dregs of the first life,which they symbolically
is

matter

denominate
And

mire.

being

water, matter,

the

it were,

is, as

matter

as

it

acertain

were

receptacleof

rated
genenatures, not
subsisting as any definite
form, but as the state or condition of subsistence
; just as
and
the immaterial, true
the impartible,
being,
things of
and

sensible

of

this

kind, are the constitution

forms, indeed, subsistingboth
in the former

but

viz. in the

and

in the latter

intelligibles,
immaterially;

impartiblyand truly,but in the other partitributed

is in sensibles disshadowy. Hence
every form
accordingto material interval."

bly and

P.

in sensibles

and
materially,

; all

nature
intelligible

an

one

Greeks,

the

Through

120,

and

innovation

the

of
illegality

and
says, that through this innovation
both names
and prayers
have at present lost their
illegality,
centuries
efficacy.For during his time, and for some
prior

lamblichus

of the Greeks
ing,
was
religion
rapidlydeclintheir
and
of
he
here
which
volatility,
through
novelty
the Emperor Julian, in the fragments of
complains. Hence
his treatise against the Christians,preservedby Ciryl,
says,
speaking of the Christians, If any one wishes to consider
to

it,the genuine

"

the truth

will find that your impiety consists

and
and
the
indolence
confusion
audacity,

respectingyou, he

of the

Judaic

is

of

evils.

beautiful,but the worst, you have fabricated a web

of the Hebrews,
Hence, from the innovation

have

seized

from

our

most

blasphemy towards
religionyou have cast
excellent

more

"vpvj(r"i vqv
TT/s irapa

fX"V7)v.

to
KaivoTOfuas
8c rqs
irap

atro

o/AOv irpos
mjriKov^

P.

every

the love of

airacrav

ro

ovri

KaXXi^ov

eipyacrao'de.

pXaxr^yAW
Yjfiiv

rrjv Kpcirrova

aA,Xa

to

Airo fuv

rifMafievovs

xeipov
ovv

tij?

Oeovs rfpTra-

ro
6prqa'K"i,ai
[jl"V cvAajSesT"

^vctv,

kow

twv

rrarpnav

aya-

awoA-eXoMTttTc.

122.

"c.

and

to

reverence

you

; but

paternal
man,
eOeXjoi
"i
aXrjOes
ris
"ricoir"tv,
yap
virep v/juuv
"K
T"
ao-cjSeiav,
lov"iiVc^s
roXfirj^
vfierepav
-nys
"6v"a'iv
Kai
rois
aBia"fH"pias
^(ySatorrjTO^
crvyKei-

"^ afi"f}OLV
yap

E^pauav

Gods

venerable

aside

than

cXxtxravTcs,ira/)v"^vicaica"v
arare*

the

not

To

institutes."

Kai

For

heathens.

nature

deriving from both,

that

which

of the

Prior
Of

to

the two

trulyexistingbeings,and
most

ancient

total

of all
principles

principles,
things

362
mentkmed in thisch^ter,
as celelvated
by Hennes,the
first
to theome
oorresponds

oi Plato^
and the second to
itself
the summit of the inteUi^
or snperessential
b^ng,
hamgUself,
unfolded
triad; which two principles
are beantifblly
gible

by Produs

in the second and thirdbooks of his treatiseon

of Plato.
the Theol"^y
P. 122. He arramges ike God Emeph
to,and as the
prior
the celestial
Gods. Btd prior
leaderof,
to thishe ammges
amd
the impartible
ome, which he sa^s is theJirst
paradigm,
"

which he denominatesEicton. It appears to me that the

who
former of these two divinities
isthe same with Saturn,
orderof Gods ; and thatthe
isthe summit ofthe intellectual
of Plato,
the Phanes of
latter is the animal itself
or
who subsistsat the extremity
of the intelligible
Orpheus,
triad. For the Gvod Enephissaid by lamblichusto be an
and converting
intellect
tellections
initself,
intellectually
perceiving
of
and these are the characteristics
to itself;
Saturn. And the CkkL Eicton is said to be the first
digm,
paraand thisis alsoassertedof Phanes.

P. 123. For the books which are

of Hermes,contain Hemudc

vnder the
circulated

though
they
opinions,
the language
: forth^
ofthe philosophers
frequently
employ
translated
were
fromthe Egyptian
bymen who were
tongue
in philosophy.
A few onlyof these books
flatunskilled
name

ciently
extant,but what is here said by lamblichussufficontain
and
that
their
the
they
proves
authenticity,
of Hermes.
doctrines
ever,
howTheyhave doubtless,
genuine
been occasionally
by some of the early
interpolated
are

now

not
Christians,
though

and that mitred

to that extent which modem

critics,

Warburton,
sophist
suppose.

the decans.
P. 123. And such as have writtenconcerning'
mentioned in the preceding
The twelve parts,
into
chapter,
dividethe heavens,
which theEgyptians
are thetwelvesigns
ofthezodiac But thethirty-six
are the twelvehouses
parts
dividedinto threeotherportions,
which they
of the planets,
sul"in his Quadripartite,
calldecans. Ptolemy,
however,
verts thisdoctrine of the Egyptians.
these
Concerning
ad Manilium,
Kircher n. parte
see Scaliger
decans,
Oedipi,
and Salmasiusde Annis climactericis.Gralealsogives
the
to thedecans,
extract from Hermes relative
which
following
and which he derivedfrom
had not been beforepublished,
a
MS. copy of Stobseusin the possession
of Vossius^

363

^afUV

0)

T"ICVOV,
ovv

"vvorqarov

kvkXov

iravros

Kas

avTOvs

rmv
irpot^axrdai
Kai

v"yq(rov

(o"nr"p

"tvat

TO

"ro)fi
Se r

vtto

"r)(rffw.

Scicavovs,
Tera^Saitovs
/i""ro
(Tfafiaros rovrov
kvkXov
rov
"f}vX
((aSiaKov, vorja-iofievit)"rn-"p"i

ovras

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avro

ttXaVTWV

TWV

kvk\o"i8"s

A^

rov

Tov

ITipUKTlKOV

rqpovvTas

Tar, on

o)

a'n-aOcis
"uriv

aXX ov^
avaTToStfotxriv,

evra^iav.

iravrwv
o)v

aAAoi

ot

K"akvofi"V
CKcn'O
rjXiov

rov
(Jxaros

rov

"Tt

iraxrxovo'i

a^"p"s

ovre
Spofiov^^pt^bvcrtv,

firjvairo
aXXoi
ot

auve

(ravra

airavruiv

Koa-fK^
twv

Tr\v

"7r")(Ofi"voi rov

yap

"v

cXevScpoiSc ov7
Tt
/cat
eirurKOTTOi
aKpi/SeLS
VTrcpavo) iravrtav, oxrirep "l"vXaK"s
ro
irav,
TravTos, ircpte^ovtai rt^ vv)(6rjfji^p"fi
";(OiKrt irp
We
i. e,
say, O son, that tl
rjfias TTjv fieyi^rjv Svvafiiv,
the
is
body [of
universe] comprehensiveof all things. Coi
rat,

air^p

'n'(w\ov"riv

a^epcs.

"

ceive, therefore,this
But

under

to be

the circle of this

the media

arranged,as

of

were

body

of the whole

These, likewise,must
over

it

as

the

circular form.

decans
thirty-six

circle of the zodiac.

be understood

"

to

ai
"

preside guardiai
as

the world, connecting and containing a

preservingthe established order of all thing

thing in

every

and

things

Farther

still,understand, O

Tat,

these

that

decai

impassive to the things which the other stars suffe

neither being detained, do they stop their course, n"
being impeded do they recede, nor are they,like the oth"
are

For

Bi
with a veil by the lightof the sun.
as
stars, concealed
all
being liberated above
things,theycomprehend the un
verse

as

the

guardians and

Nycthemeron

[orthe

possess, with

respect

P.

Gods

So

125.
are

that

flexible"it

Se
are
a-prerrroi.
in Iliad ix. v. 493. But
assert

the Gods

according

to

the

are

nightand day].
They
the greatest power."

us,

what

Homer

to

of

space
to

you

is not
t"

/cat

when

add

from Homer,

holyto
^"ot

assert.

avrot,

lamblichus

he
flexible,

literal

inspectorsof it,in

accurate

means

and

of

words
to

"

be foun
ho]
hoi

; divin
this,that those wh
to

in consequence

avenging

daemons

; when

receive

of this

th
wei

afterwart

guiltthrough prayers and sacr

of this kind apply a remedy t
through
their vices, again become
partakersof the goodness of th
Gods.
So that divine flexibility
is a resumption of the pai
divine
and
of
light
goodnessby those who throug
ticipation
before
deprivedof it.
inaptitudewere
they

obtain

fices,and

pardon of

are

tl

of the words
signification

of the Gods, and

subjectto the power

The

ah

that

says, it is not
that it is not

than
flexibility
nothingmore
indicating
before unadapted
through depravitywere

illuminations

"

tli

their

methods

364
the partsof our body.
over
P. ISO. Daemons preside
of his Ten Doubts conceming
Proclusin the fragments
vol.of his
in the eighth
Providence,
byFabricius
preserved
''That the Gods,with an
Bibliotheca
Grseca,
observes,
extendtheirprovidence
to allthings,
exempttranscendency,
but thatdaemons,
theirsuperessential
subsistence,
dividing
of different
tributing
disherdsof animals,
receivethe guardiansliip
the providence
of the Gods,as Plato says,as faras
to the most ultimatedivision.Hence some of them preside
and others
over
men, others over lionsor other animals,
over
more
some
are the inspec; and still
plants
partially,
and othersof
tive guardians
ofthe eye, othersofthe heart,
" all
of Grods,
are full
theliver."He adds,
however,
things,
of
their
some
whom exert
providential
inmiediately^
energies
daemons as media: not thatthe Gods are
but othersthrough
of being
but thatultimate
to allthings,
present
incapable
Hence
arethemselvesunabletoparticipateprimarynatures."
who is
itmust be saidthat thereis one principal
deemon,
and governor of every thing
thatisin us,and
the guardian
over
our
many daemons subordinateto him,who preside

parts.
P. 134. Hence itis requisite
to consider
horvhe may he
of the soul
liberated
fromthesebonds, " The one salvation
"
tended
herself,"
says Proclus in Tim. lib.v. p. 330, which is exand
liberates
the
which
h
erfrom
the
Demiurgus,
by
and an infrom abundant wanderings,
of generation,
efficacious
circle
and a
isher return to the intellectud.
form,
life,
from everything
which naturally
adheresto us from
flight
which is
For it is necessary that the soul,
generation.
should lay
hurledlikeseed into the realms of generation,
aside the stubbleand bark,
as it were, which she obtained
from being
disseminated
into thesefluctuating
realms; and
herselffrom everything
thatpurifying
she
circumjacent,
and fruit,
flower
shouldbecome an intellectual
in
delighting
and
insteadofdoxastic
an intellectual
life,
nutriment, pursuing
of same^
the uniformand simple
energy of the period
motion of the
ness, insteadof the abundantly
wandering
which
is
characterized
difference.
For she contains
by
period
and twofoldpowers. And ofher
eachofthesecircles,
but the otherthe contrary
is saidin
horsesone isgood,
[as
And one of these leads her to generation,
the Phaedrus].
but the otherfrom generation
to true being.
The one also
leadsherround the genesiurgic,
but theotherround theintellectual
ofthesame and the similar
For theperiod
circle.
elevates
and an intelligible
and to the
to intellect,
nature^

365

first and

ing

to

the

which

form

universal

form, when

tial

something
to

the

she

as

her

habit,

of

whole
which

soul

according
says.

rates,

to

alliance

an

tc

irrational

na

governing
opinion to intel

life from

happy

life those

; which

sense

much

the

wandei

that

of

circle

virtue,

of

since

souls;

material

natures,

generation
it to

invested.

different

For

souls

in

on

possible

initi

are

this

cuts

and

the
the

earth

off^and

into

they proceed

into

bulk.
this

THE

soul

our

vehemently
leads

the

vehicles

and

For

body

END.

ol

adhere
intel

it to

with

from

whicl

the

terrestrial

how, without

from

to

callec

be

must

and

receive

case

purified,as

soul

descending

this gross

for

passions which

vehicles, aerial, aquatic,

last enter

alone

therefore,

the

be

when

sameness,

separates

leave

this

must

more

is, however,

the

to

causes

could

mii

there:

Dismissing,

generation,
and
extending

Cathartic

salvation

at

pa

her

the

of sameness,
It
souls.

divine

and

with

and
Proserj
mysteries of Bacchus
the
allotmer
obtain, together with
may
if
But
of evil.
cessation
sphere, and
a
[celestial]
necessarily lives well, when
living according to

circle

from

of

the

is

likewise

with

reason,

regions

Orpheus in
that
they

the

and

becc

of belon,

instead

according to
laying aside the

tli

is the

and

body,

conjunction

in

that

these, also,

generation.

circularlyled

be

the

about

pray

her

part by

of

w"

And

as

subsists

generation,

irrational

by

which

connects

will

of

last

individual,

an

lives

citizen

governs

the

ace

the whole

soul, just

middle

The

vehicle,
first

to

is that

themselves.

the

falls into

she

when

this habit

Gods

the

to

of life in

universe.

But

being winged

belonging

universal,

she

soul

assimilated

becoming
the

habit.

excellent

most

immaterial

elen

and

med

spiri

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JAMES

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very
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poetry of many

this

and

the

Thomson,

as

if he had.

biographer

does

SALT

PORTRAIT
tells simply and s^rmpath
personal acquaintance with Jax
There
is a brignterside to the pictv
into relief
justice. He throws

tells,and
of

unhappy man
; his social gifts,his brilliant ta
his capacity of friendship, receptivity and
all,
humour, and above
of
treated
his
to
"We
letters, and these really
are
plenty
popularity.
the demerits
of Mr. Salt's criticism,this see
But
whatever
a treat.

brighter qualitiesof

certain
cases

this

that

the

prelude

to

perusal of his
the perusal of

'
Life of James
Thomson
will prove
in m
Thomson's
works."
Scots Observe

James

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thonghunEmerson's pecnliar
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reproducing
Those on Blake and Walt Whitman
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too closely
staccatostyle
his best,
thoughwe are not sure that we agree with Mr.
are, we think,
more
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Bobertson in thinking
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have sincebeen noticed].
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