refer this to another genus of cause, _viz._ that of dæmons; thus, also,
in things just and unjust, the beautiful and the just are to be alone
ascribed to Gods and good dæmons; but such dæmons as are naturally
depraved, perpetrate what is unjust and base. And that, indeed, which
consents and accords with itself, and always subsists with invariable
sameness, pertains to more excellent natures; but that which is hostile
to itself, which is discordant, and never the same, is the peculiarity
in the most eminent degree of dæmoniacal dissension, about which it is
not at all wonderful that things of an opposing nature should subsist;
but perhaps the very contrary, that this should not be the case, would
be more wonderful.

                              CHAP. VIII.

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

                               CHAP. IX.

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

                                CHAP. X.

We shall collect, therefore, what happens from these conclusions. For if
certain invocators employ the physical or corporeal powers[91] of the
universe, an involuntary gift of energy [from these powers], and which
is without vice, takes place. He, likewise, who uses this gift
[sometimes] perverts it to things of a contrary nature, and to base
purposes. And the gift, indeed, is moved contrarily together with the
passions, and sympathetically through similitude; but he who uses the
thing which is imparted, deliberately draws it, contrary to justice, to
what is evil and base. And the gift, indeed, causes things which are
most remote to cooperate through the one harmony of the world. But if
some one understanding this to be the case should iniquitously endeavour
to draw certain portions of the universe to other parts, these parts are
not the cause of the evil that ensues; but the audacity of men, and the
transgression of the order in the world, pervert things that are
beautiful and legal. Hence neither do the Gods effect what appears to be
base, but this is accomplished by the natures and bodies that proceed
from them; nor do these very natures and bodies impart improbity from
themselves, as it is thought they do; but they send their proper
effluxions to places about the earth, for the salvation of wholes, and
those who receive them transmute them by their commixture and
perversion, and transfer what is given to a purpose different from that
for which it was imparted. From all these particulars, therefore, it is
demonstrated that a divine nature is not the cause of evils and unjust
deeds.

                               CHAP. XI.

Moreover, you inquire, and at the same time doubt, “_how it comes to
pass that the Gods do not hear him who invokes them, if he is impure
from venereal connexions; but, at the same time, they do not refuse to
lead any one to illegal venery_.” You have, indeed, a clear solution of
these things from what has been before said; if they are done contrary
to [human] laws, but are effected according to another order and cause
more excellent than laws. Or if it happens that things of this kind are
conformable to the mundane harmony and friendship, yet produce a
conflict in parts through a certain sympathy. Or if the communication of
good, which is beautifully imparted, is perverted by those that receive
it to the contrary.

                               CHAP. XII.

It is, necessary, however, to discuss these things particularly, and to
show how they subsist, and what reason they possess. It is requisite,
therefore, to understand that the universe is one animal; and that the
parts in it are, indeed, separated by places, but through the possession
of one nature hasten to each other.[92] The whole collective power,
however, and the cause of mixture, spontaneously draws the parts to a
mingling with each other. But it is also possible for this spontaneous
attraction to be excited and extended by art more than is fit. The cause
itself, therefore, of this mixture extending from itself to the whole
world, is good, and the source of plenitude; has the power of
harmonically procuring communion, consent, and symmetry; and inserts, by
union, the indissoluble principle of love, which principle retains and
preserves both things that are in existence, and such as are becoming to
be. But in the parts, through their separation from each other and from
wholes, and because, from their own proper nature, they are imperfect,
indigent, and imbecile, their mutual connection is accompanied with
passion; by which, in most of them, desire and a connascent appetite are
inherent. Art[93] therefore, perceiving this innate desire thus
implanted by nature, and distributed about it (art itself also being
multiformly distributed about nature), variously attracts and derives it
as through a channel. Hence it transfers that which in itself is orderly
and arranged into the privation of order, and fills that which is
beautiful and commensurate with deformity. But the venerable end in each
particular thing, which is connascent with union, it transfers to
another indecorous plenitude, which is an assemblage of different things
according to a common passion. It likewise imparts a matter from itself,
which is unadapted to the whole generation of what is beautiful, either
because it does not entirely receive it, or because it transfers it to
other things. It also mingles many different physical powers, which it
manages as it pleases for the purposes of generation. Hence we have
universally shown, that the apparatus of a venereal connexion of this
kind proceeds from a certain human art, and not from a certain
dæmoniacal or divine necessity.

                              CHAP. XIII.

Consider, therefore, also another genus of causes; how a stone or a herb
frequently possess from themselves a nature corruptive, or again
collective of generated natures. For this is not only the case with
these, but this physical power is also in greater natures and greater
things, which those who are not able to infer by a reasoning process,
will perhaps transfer the works and energies of nature to more excellent
beings [_i. e._ to Gods, angels, and dæmons]. Now, therefore, it is
acknowledged that the tribe of evil dæmons has a very extended power in
generation, in human affairs, and in such things as subsist about the
earth. Hence, why is it wonderful that a tribe of this kind should
effect such works as these? For every man is not able to distinguish a
good from an evil dæmon, or by what peculiarities the one is separated
from the other. Hence those, who are not able to perceive the difference
between the two, absurdly reason concerning the cause of them, and refer
this cause to genera superior to nature and the dæmoniacal order. If,
also, certain powers of a partial soul are assumed in order to effect
these things, whether such a soul is detained in body, or has left the
testaceous and terrestrial body, but wanders about the places of
generation in a turbid and humid spirit; this, indeed, will be a true
opinion, but separates the cause of these things at the greatest
distance from more excellent natures. By no means, therefore, is that
which is divine, or any good dæmon, subservient to the illegal desires
of men in venereal concerns. For of these things there are many other
causes.

                               SECTION V.

                                CHAP. I.

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

                               CHAP. II.

The hostile opposition, therefore, in the things that are now proposed,
may be easily dissolved by demonstrating the dignity of wholes with
respect to parts, and by recalling to your recollection the exempt
transcendency of the Gods above men. But what I mean is this, that the
soul, which ranks as a whole, presides over all the mundane body,[94]
and that the celestial Gods ascend, as into a vehicle, into a celestial
body, neither receiving any injury from thence, nor any impediment in
their intellections. But to a partial soul, the communion with body is
noxious in both these respects. If, therefore, some one perceiving this,
should nevertheless introduce such a doubt as the following, that if the
body is a bond to our soul, it will also be a bond to the soul of the
universe, and that if a partial soul is converted to the body on account
of generation, in a similar manner the power of the Gods is converted to
generation; in answer to this every one may reply, that he who thus
doubts does not know how much superior beings transcend men, and wholes
parts. Since, therefore, the objections pertain to things different from
each other, they do not produce any ambiguity.

                               CHAP. III.

Here, therefore, the same reasoning is likewise sufficient. For with us
the enjoyment of bodies which once were united to soul, impresses in us
heaviness and defilement, ingenerates in us voluptuousness, and produces
many other diseases in the soul. But with the Gods, and with mundane and
total causes, this is by no means the case. For the exhalation which
ascends after a divine manner from animals that are sacrificed, as it is
comprehended by, and does not comprehend, the Gods, and as it is also
connected with the universe, but does not conjoin wholes and the Gods to
itself, is in consequence of this coadapted to superior beings and to
total causes, but does not restrain them and coadapt them to itself.

                               CHAP. IV.

Nor is that which so greatly disturbs you, and for which you so
strenuously contend, attended with any difficulty, I mean abstinence
from animals,[95] if it is rightly understood. For those who worship the
Gods do not abstain from animals, lest the Gods should be defiled by the
vapours arising from them. For what exhalation from bodies can approach
those who, before any thing material can come into contact with their
power, intangibly amputate matter? Nor is it the power of the Gods only
that abolishes all bodies, and causes them to vanish, without any
approximation to them; but a celestial body, also, is unmingled with all
the material elements;[96] nor does it receive into itself any thing
extraneous, nor impart any portion of itself to things of a foreign
nature. How, therefore, can any terrestrial vapour, which is not
elevated five stadia from the earth before it again flows down to the
earth, either nourish a circulating and immaterial body, or, in short,
produce in it a certain defilement, or any other passion? For it is
acknowledged that an etherial body is void of all contrariety, is
liberated from all mutation, is entirely pure from the possibility of
being transmuted into any thing else, and is perfectly free from a
tendency to, and from the middle, because it is either without any
tendency, or is convolved in a circle. Hence, it is not possible that
bodies, which consist of different powers and motions, which are
all-variously changed, and are moved either upwards or downwards, should
have any communion of nature or power with celestial bodies, or that any
exhalation of the former should be mingled with the latter. As the
former, therefore, are entirely separated from the latter, they will not
effect any thing in them. For celestial bodies being unbegotten, are not
capable of receiving any mutation from generated natures. How,
therefore, can the Gods be defiled by such like vapours, who suddenly,
as I may say, at one stroke, amputate the vapours ascending from all
matter and material bodies?

This, therefore, it is not fit to suspect of the Gods [_viz._ that they
can be defiled by vapours]; but it is much more requisite to think that
things of this kind are foreign to us and to our nature. For things
which are divided, and also material and kindred natures, are able to
have a certain communion with each other in acting and suffering; but
things which are essentially different, and such as are entirely
transcendent, and which employ other natures and powers, these cannot
act on or receive any thing from each other. The defilement, therefore,
produced by material natures, falls on things which are detained by a
material body; and from these it is necessary those should be purified
who are capable of being defiled by matter. But how can those beings be
defiled by material essences who neither have a divisible nature nor
possess the power of receiving in themselves the passions of matter?
How, likewise, can divinity, who has nothing in common with us, in
consequence of antecedently existing superior to human imbecility, be
polluted by my passions, or by those of any other man?

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

                                CHAP. V.

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

                               CHAP. VI.

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

                               CHAP. VII.

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

                              CHAP. VIII.

The same absurdities likewise happen from assigning, as the causes of
what is effected by sacrifices, either certain numbers that are with us,
such, for instance, as assuming the number sixty in the crocodile,[97]
as adapted to the sun; or physical reasons, as the powers and energies
of animals, for instance, of the dog[98], the cynocephalus,[99] and the
weasel[100], these being common to the moon; or material forms, such as
are seen in sacred animals[101] according to the colours, and all the
forms of the body; or any thing else pertaining to the bodies of
animals, or of other things which are offered; or a certain member, as
the heart of a cock;[106] or other things of the like kind which are
surveyed about nature, if they are considered as the causes of the
efficacy in sacrifices. For from these things the Gods are not
demonstrated to be supernatural causes; nor, as such, to be excited by
sacrifices. But they are considered as physical causes detained by
matter, and as physically involved in bodies, and coexcited and becoming
quiescent together with them, these things also existing about nature.
If, therefore, any thing of this kind takes place in sacrifices, it
follows as a concause, and as having the relation of that without which
a thing is not effected; and thus it is suspended from precedaneous
causes.

                               CHAP. IX.

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

                                CHAP. X.

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

For these assertions are much more true, and more characteristic of the
essence and power of the Gods, than what you suspect to be the case,
viz. “_that the Gods are especially allured by the vapours produced in
the sacrifices of animals_.” For if dæmons are invested with a certain
body, which some think is nourished by sacrifices, yet this body is
immutable and impassive, luciform and unindigent; so that neither does
any thing flow from it, nor is it in want of any influx externally
introduced. And if some one should admit that there is this influx, yet
since the world and the air contained in it have a never failing
abundance of exhalations from terrene places, an efflux of this kind
being equally diffused on all sides, what use can there be of sacrifices
to dæmons? But neither do the influxions equally and commensurately fill
the place of the effluxions, so as that neither excess should at any
time predominate, nor deficiency be produced, but that there should be a
perfect equality and similitude of the bodies of dæmons, and this
invariably the same. For the Demiurgus of the universe has not provided
abundant nutriment, and which may be easily obtained, for all the
animals in the earth and the sea, but has made the beings superior to us
to be in want of it; nor has he imparted to other animals a native
abundance of what is daily requisite, but given to dæmons nutriment
which is adscititious and procured by us men; so that if we through
indolence, or some other pretext, should neglect an offering of this
kind, the bodies of dæmons would be in want of food, and would
participate of incommensuration and disorder. Why, therefore, do not the
authors of these assertions subvert the whole order of things, so as to
make us to be in a better and more powerful class of beings? For if we
supply dæmons with nutriment, we shall much more be the causes of their
existence. For every thing receives nutriment and perfection from that
by which it was generated. And this, indeed, may be seen in the visible
generations of things; but it may also be surveyed in the heavens and
the earth. For terrestrial are nourished by celestial natures. But this
becomes most eminently manifest in invisible causes. For soul indeed, is
perfected by intellect; but nature by soul. And other things are in a
similar manner nourished by their causes. If, therefore, it is
impossible that we should be the primordial causes of dæmons, it is, for
the same reason, impossible that we should be the causes of their
nutriment.

                               CHAP. XI.

It appears to me, also, that the present question errs in another
respect. For it is ignorant that the offering of sacrifices through fire
has the power of consuming and destroying the matter of them in a
greater degree; that it assimilates this matter to itself, but is not
itself assimilated to the matter; and that it elevates to divine,
celestial, and immaterial fire, but does not tend downwards to matter
and generation. For if the enjoyment of the vapours from matter allured
dæmons, it would be requisite that the matter should be pure and entire;
since thus there would be a more abundant efflux from it to its
participants. But now all the matter is enkindled and consumed, and is
changed into the purity and tenuity of fire; which is itself a clear
indication of the contrary to what you assert. For superior beings
[_i. e._ dæmons] are impassive, and they are delighted to amputate
matter through fire, and render us impassive. They likewise assimilate
whatever is in us to the Gods, in the same manner as fire[107]
assimilates all solid and resisting substances to luminous and
attenuated bodies. And they elevate us through sacrifices and the
sacrifice fire to the fire of the Gods, in the same manner as fire
elevates to fire, and draws upward gravitating and resisting substances
to divine and celestial natures.

                               CHAP. XII.

For, in short, the vehicle[108] which is subservient to dæmons neither
consists of matter, nor of the elements, nor of any other of the bodies
known to us. What perfect supply of food, therefore, can there be from
one essence to another [specifically different]? Or what enjoyment can
accede from foreign to foreign natures? There cannot be any. But much
more, as the Gods by the fire of lightning divide matter, and separate
from it things which are essentially immaterial, but which are
vanquished and bound by it, and render them impassive from being
passive; thus also the fire that is with us, imitating the energy of
divine fire, destroys every thing which is material in sacrifices,
purifies the things which are offered, liberates them from the bonds of
matter, and renders them, through purity of nature, adapted to the
communion of the Gods. It likewise liberates[109] us after the same
manner from the bonds of generation, assimilates us to the Gods, causes
us to be adapted to their friendship, and conducts our material nature
to an immaterial essence.

                              CHAP. XIII.

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

                               CHAP. XIV.

We shall begin, however, the elucidation of this subject in the best
possible manner, if we demonstrate that the sacred law of sacrifices is
connected with the order of the Gods. In the first place, therefore, we
say, that of the Gods some are material, but others immaterial. And the
material, indeed, are those that comprehend matter in themselves, and
adorn it; but the immaterial are those that are perfectly exempt from,
and transcend, matter. But, according to the sacrific art, it is
requisite to begin sacred operations from the material Gods for the
ascent to the immaterial Gods will not otherwise be effected. The
material Gods, therefore, have a certain communion with matter, so far
as they preside over it. Hence they have dominion over things which
happen about matter, such as the division, percussion, repercussion,
mutation, generation, and corruption of all material bodies. He,
therefore, who wishes to worship these theurgically, in a manner adapted
to them, and to the dominion which they are allotted, should, as they
are material, employ a material mode of worship. For thus we shall be
wholly led to a familiarity with them, and worship them in an allied and
appropriate manner. Dead bodies, therefore, and things deprived of life,
the slaying of animals, and the consumption of victims, and, in short,
the mutation of the matter which is offered, pertain to these Gods, not
by themselves, but on account of the matter over which they preside. For
though they are in the most eminent degree separate from it, yet at the
same time they are present with it. And though they comprehend matter in
an immaterial power, yet they are coexistent with it. Things that are
governed, also, are not foreign from their governors; and things which
are subservient as instruments, are not unadapted to those that use
them. Hence, it is foreign to the immaterial Gods, to offer matter to
them through sacrifices, but this is most adapted to all the material
Gods.

                               CHAP. XV.

Let us then, in the next place, direct our attention to that which
accords with what has been before said, and with our twofold condition
of being. For there is a time when we become wholly soul, are out of the
body, and sublimely revolve on high, in conjunction with all the
immaterial Gods. And there is also a time when we are bound in the
testaceous body, are detained by matter, and are of a corporeal-formed
nature. Again, therefore, there will be a twofold mode of worship. For
one mode, indeed, will be simple, incorporeal, and pure from all
generation, and this mode pertains to undefiled souls. But the other is
filled with bodies, and every thing of a material nature, and is adapted
to souls which are neither pure nor liberated from all generation. We
must admit, therefore, that there are twofold species of sacrifices; one
kind, indeed, pertaining to men who are entirely purified, which, as
Heraclitus says, rarely happens to one man, or to a certain easily to be
numbered few of mankind; but the other kind, being material and
corporeal-formed, and consisting in mutation, is adapted to souls that
are still detained by the body. Hence, to cities and people not yet
liberated from genesiurgic fate and the impeding communion of bodies, if
such a mode of sacrifice as this latter is not permitted, they will
wander both from immaterial and material good. For they will not be able
to receive the former, and to the latter they will not offer what is
appropriate. At the same time, likewise, every one in sacrificing
performs the sacrifice with reference to what he is, and not with
reference to what he is not. It is not proper, therefore, that the
sacrifice should transcend the proper measure of him by whom it is
offered. The same thing will also be said by me concerning the connexion
which appropriately coadapts the men who worship and the powers that are
worshiped. For this connexion requires that a mode of worship should be
chosen adapted to itself; _viz._ an immaterial connexion, a mode of
worship immaterially mingled, and purely conjoining by pure incorporeal
powers, incorporeal natures to themselves; but a corporeal-formed
connexion, a corporeal-formed mode which depends on bodies, and is
mingled with the essences that preside over bodies.

                               CHAP. XVI.

Farther still, therefore, we must not disdain to add what follows; that
we frequently perform something to the Gods who are the inspective
guardians of body, and to good dæmons, for the sake of the necessary use
of the body; as, for instance, when [by sacrifices] we purify it from
ancient stains, or liberate it from diseases, and fill it with health,
or remove from it heaviness and torpor, or procure for it any other
good. In this case, therefore, we evidently must not busy ourselves with
the body in an intellectual and incorporeal manner. For the body is not
adapted to participate of modes of this kind; but, obtaining things
which are allied to itself, it is meliorated and purified by bodies. The
rites of sacrifices, therefore, will necessarily, for a purpose of this
kind, be corporeal-formed; partly cutting off what is superfluous in us;
partly supplying us with that of which we are in want; and partly
leading into symmetry and order such things in us as are immoderately
disturbed. We also frequently engage in sacred operations, entreating
superior beings to grant us such things as are adapted to the wants of
human life. And these are such as preserve the body in health, or
pertain to those things which we procure for the sake of the body.

                              CHAP. XVII.

What, therefore, shall we derive from the Gods who are entirely exempt
from all human generation, with respect to sterility, or abundance or
any thing else pertaining to [the mortal] life? Nothing whatever. For it
is not the province of those who are liberated from all things to meddle
with gifts of this kind. But if some one should say that the perfectly
immaterial comprehend in themselves the material Gods, and that through
this they also contain in themselves their gifts according to one first
cause; such a one will also say, that in consequence of this an
abundance of divine gifts descend from the immaterial Gods. It must not,
however, be granted to any one to say that the immaterial Gods bestow
these gifts by proximately interfering with the actions of human life.
For such an administration of our affairs is partible, is accomplished
with a certain conversion [to the subjects of its care], is not entirely
separate from bodies, and is incapable of receiving a pure and undefiled
domination. Will not, therefore, that mode of sacrifice in works of this
kind be most appropriate which is mingled with bodies, and adheres to
generation; and not that which is entirely immaterial and incorporeal?
For the _pure_ mode of sacrifice is perfectly transcendent and
incommensurate [with our concerns]. But the mode which employs bodies,
and the powers that subsist through bodies, is in the most eminent
degree allied to human affairs. It is also capable of producing a
certain prosperous condition of things, and of imparting symmetry and
temperament to the mortal race.

                              CHAP. XVIII.

According to another division, therefore, the numerous herd [or the
great mass] of men is arranged under nature, is governed by physical
powers, looks downward to the works of nature, gives completion to the
administration of Fate, and to things pertaining to Fate, because it
belongs to the order of it, and always employs practical reasoning about
such particulars alone as subsist according to nature. But there are a
certain few who, by employing a certain supernatural power of intellect,
are removed indeed from nature, but are conducted to a separate and
unmingled intellect; and these, at the same time, become superior to
physical powers. Others again, who are the media between these, tend to
things which subsist between nature and a pure intellect. And of these,
some indeed equally follow both nature and an immaculate intellect;
others embrace a life which is mingled from both; and others are
liberated from things subordinate, and betake themselves to such as are
more excellent.

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

                               CHAP. XIX.

On this subject, however, there is also the following division. Of
divine essences and powers some have [a genesiurgic] soul and nature
subject and ministrant to their fabrications, whenever they wish to use
them. But others are entirely separate from soul and nature, I mean from
a divine, and not only from a mundane and genesiurgic soul and
nature.[110] And others are the media[111] between these, and afford to
the extremes a communion with each other, either according to an
exuberant participation of greater good, or according to an unimpeded
reception of less good, or according to a concord which binds together
both the extremes. When, therefore, we worship the Gods who reign over
soul and nature, it is not foreign to these to offer to them physical
powers, and bodies which are governed by nature. For all the works of
nature are subservient to them, and contribute to their government. But
when we undertake to honour those Gods who are essentially uniform, then
it is requisite to venerate them with liberated honours. Hence,
intellectual gifts are adapted to these, and things which pertain to an
incorporeal life, together with the fruits of virtue and wisdom, and
whatever perfect and total goods of the soul there may be. Moreover, to
the Gods who subsist as media, and who are the leaders of goods of a
middle nature, sometimes twofold gifts will be adapted, and sometimes
such as have a communication with both these; or such as are separated
from inferiors, and pertain to more elevated natures; or, in short, such
as in one of the modes give completion to the medium.

                               CHAP. XX.

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

                               CHAP. XXI.

I think, therefore, that all who are lovers of the contemplation of
theurgic truth will acknowledge this, that the piety which pertains to
divine natures ought not to be exercised towards them partially or
imperfectly. Hence, since prior to the appearance of the Gods, all
such powers as are presubjacent to them are moved, and when the Gods
are about to descend to the earth, precede them as in a solemn
procession;[112] he who does not distribute to all these powers that
which is adapted to them, and does not honour each in an appropriate
manner, will depart imperfect, and destitute of the participation of
the Gods. But he who propitiates all of them, and offers to each
acceptable gifts, and such as are to the utmost of his power adapted
to them, will always remain secure and irreprehensible, giving
completion in a proper manner to the perfect and entire receptacle of
the divine choir. Since this, therefore, is the case, whether is it
necessary that the mode of sanctity should be simple, and consist of a
certain few things, or that it should be multiform and all-harmonic,
and mingled, as I may say, from every thing contained in the world?
If, indeed, the power which is invoked, and is excited in the
performance of sacred rites, was simple, the mode of sacrifice should
necessarily be simple. But if the multitude of powers which are
excited when the Gods descend and are moved, is not to be comprehended
by any one, except theurgists alone, who accurately know this through
experience in sacred operations; if this be the case, they alone are
capable of knowing what the perfection is of the sacrific art; and
they also know that the omission, though of a few things, subverts the
whole work of religion; just as in harmony, from the bursting of one
chord, the whole becomes dissonant and incommensurate.[113] As,
therefore, in the visible descents of the Gods, a manifest injury is
sustained by those who leave some one of the more excellent genera
unhonoured,[114] thus also in the invisible appearances of the Gods in
sacrifices, it is not proper to honour one of them, and not honour
another, but it is entirely requisite to honour each of them according
to the order which he is allotted. But he who leaves some one of them
unhonoured, confounds the whole work of piety, and divulses the one
and whole orderly distribution of it; not, in so doing, as some one
may think, imperfectly receiving the Gods, but entirely subverting all
the ceremonies of religion.

                              CHAP. XXII.

What then [it may be said], does not the summit of the sacrific art
recur to the most principal one of the whole multitude of Gods, and at
one and the same time worship the many essences and principles that are
[rooted and concentred] in it? Entirely so, but this happens at the
latest period, and to a very few, and we must be satisfied if it takes
place when the sun of life is setting. Our present discussion, however,
does not ordain laws for a man of this kind; for he is superior to all
law;[115] but it promulgates a law such as that of which we are now
speaking, to those who are in want of a certain divine legislation.[116]
It says, therefore, that as the world has one coarrangement from many
orders, thus also it is necessary that the consummation of sacrifices,
being never failing and entire, should be conjoined to the whole order
of more excellent natures. If, however, the world is multiform, and all
perfect, and is united from many orders, it is also necessary that
sacred operations should imitate its omniform variety through the whole
of the powers which they employ. Hence, in a similar manner, since the
things which surround us are all-various, it is not fit that we should
be connected with the divine causes that preside over them, from a
certain part which they contain. Nor is it proper that we should ascend
imperfectly to the primordial causes of them.

                              CHAP. XXIII.

The various mode, therefore, of sanctity in sacred operations partly
purifies and partly perfects some one of the things that are in us or
about us. And some things, indeed, it restores to symmetry and order;
but others it liberates from mortal-formed error. But it renders all
things familiar and friendly to all the natures that are superior to us.
Moreover, when divine causes, and human preparations which are
assimilated to them conspire in one and the same, then the perfection of
sacred operations imparts all the perfect and great benefits of
sacrifice. It will not be amiss, also, to add such particulars as the
following, in order to the accurate comprehension of these things. An
exuberance of power is always present with the highest causes, and at
the same time that this power transcends all things, it is equally
present with all with unimpeded energy. Hence, conformably to this, the
first illuminate the last of things, and immaterial are present with
material natures immaterially. Nor should it be considered by any one as
wonderful, if we say that there is a certain pure and divine
matter.[117] For matter being generated by the father and demiurgus of
wholes, receives a perfection adapted to itself, in order to its
becoming the receptacle of the Gods. At the same time nothing prevents
more excellent beings from being able to impart their light to
subordinate natures. Neither, therefore, is matter separated from the
participation of better causes; so that such matter as is perfect, pure,
and boniform, is not unadapted to the reception of the Gods. For, since
it is requisite that terrestrial natures should by no means be destitute
of divine communion, the earth also receives a certain divine portion
from it, sufficient for the participation of the Gods. The theurgic art,
therefore, perceiving this to be the case, and thus having discovered in
common, appropriate receptacles, conformably to the peculiarity of each
of the Gods, it frequently connects together stones, herbs, animals,
aromatics, and other sacred, perfect, and deiform substances of the like
kind; and afterwards, from all these, it produces an entire and pure
receptacle. For it is not proper to despise all matter, but that alone
which is foreign from the Gods. But that matter is to be chosen which is
adapted to them, as being able to accord with the edifices of the Gods,
the dedication of statues, and the sacred operations of sacrifices. For
no otherwise can a participation of superior beings be obtained by
places in the earth, or by men that dwell in it, unless a foundation of
this kind is first established. _It is also requisite to be persuaded by
arcane assertions, that a certain matter is imparted by the Gods,
through blessed visions._ This matter, therefore, is doubtless
connascent with those by whom it is imparted. Hence, does it not follow
that the sacrifice of a matter of this kind excites the Gods to present
themselves to the view, immediately calls forth the participation of
them, receives them when they accede, and perfectly unfolds them into
light?

                              CHAP. XXIV.

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

                               CHAP. XXV.

If, therefore, these things were human customs alone, and derived their
authority through our legal institutions, it might be said that the
worship of the Gods was the invention of our conceptions. Now, however,
divinity is the leader of it, who is thus invoked by sacrifices, and who
is surrounded by a numerous multitude of Gods and angels. Under him,
likewise, a certain common presiding power, is allotted dominion
according to each nation of the earth. And a peculiar presiding power is
allotted to each temple. Of the sacrifices, also, which are performed to
the Gods, the inspective guardian is a God; but an angel, of those which
are performed to angels; and a dæmon, of such as are performed to
dæmons. After the same manner, also, in other sacred operations, the
presiding power is allotted dominion over each, in a way allied to his
proper genus. When, therefore, we offer sacrifices to the Gods,
accompanied by the presiding Gods, who give completion to sacred
operations, then at the same time, it is necessary in sacrifices to
venerate the sacred law of divine sanctity; and at the same time, also,
we ought to be confident, as sacrificing under the Gods who are the
rulers of such works. We ought, likewise, to be very cautious, lest we
should offer any gift unworthy of, or foreign from, the Gods. And, as
the last admonition, we should in a manner entirely perfect, pay
attention to all that surrounds us, and to the Gods, angels, and dæmons
that are distributed according to genera in the universe. And to all
these, in a similar manner, an acceptable sacrifice should be offered;
for thus alone sanctity can be preserved in a way worthy of the Gods who
preside over it.

                              CHAP. XXVI.

Since, however, prayers are not the smallest [but on the contrary a very
great] part of sacrifices, especially give completion to them, and
through these the whole operation of them is corroborated and effected;
and since, besides this, they afford a common utility to religion, and
produce an indissoluble and sacred communion with the Gods, it will not
be improper to discuss a few particulars concerning prayer. For this is
of itself a thing worthy to be known, and renders more perfect the
science concerning the Gods. I say, therefore, that the _first_ species
of prayer is _collective_; and that it is also the leader of contact
with, and a knowledge of, divinity. The _second_ species _is the bond of
concordant communion_, calling forth, prior to the energy of speech, the
gifts imparted by the Gods, and perfecting the whole of our operations
prior to our intellectual conceptions. And the third and most perfect
species of prayer is _the seal of ineffable union with the divinities_,
in whom it establishes all the power and authority of prayer; and thus
causes the soul to repose in the Gods, as in a never failing port. But
from these three terms, in which all the divine measures are contained,
suppliant adoration not only conciliates to us the friendship of the
Gods, but supernally extends to us three fruits, being as it were three
Hesperian apples of gold.[118] The _first_ of these pertains to
_illumination_; the _second_, to _a communion of operation_; but through
the energy of the _third_, we receive _a perfect plenitude of divine
fire_. And sometimes, indeed, supplication _precedes_; like a precursor
preparing the way before the sacrifice appears. But some times it
_intercedes as a mediator_; and sometimes _accomplishes the end of
sacrificing_. No operation, however, in sacred concerns, can succeed
without the intervention of prayer. Lastly, the continual exercise of
prayer nourishes the vigour of our intellect, and renders the
receptacles of the soul far more capacious for the communications of the
Gods. It likewise is the _divine key_, which opens to men the penetralia
of the Gods; accustoms us to the splendid rivers of supernal light; in a
short time perfects our inmost recesses, and disposes them for the
ineffable embrace and contact of the Gods; and does not desist till it
raises us to the summit of all. It also gradually and silently draws
upward the manners of our soul, by divesting them of every thing foreign
to a divine nature, and clothes us with the perfections of the Gods.
Besides this, it produces an indissoluble communion and friendship with
divinity, nourishes a divine love, and inflames the divine part of the
soul. Whatever is of an opposing and contrary nature in the soul, it
expiates and purifies; expels whatever is prone to generation, and
retains any thing of the dregs of mortality in its etherial and splendid
spirit; perfects a good hope and faith concerning the reception of
divine light; and, in one word, renders those by whom it is employed the
familiars and domestics of the Gods. If such, then, are the advantages
of prayer, and such its connexion with sacrifice, does it not appear
from hence that the end of sacrifice is a conjunction with the Demiurgus
of the world? And the benefit of prayer is of the same extent with the
good which is conferred by the demiurgic causes on the race of mortals.
Again, from hence the _anagogic_, _perfective_, and _replenishing_ power
of prayer appears; likewise how it becomes efficacious and unific; and
how it possesses a common bond imparted by the Gods. And, in the third
and last place, it may easily be conceived from hence how prayer and
sacrifice mutually corroborate and confer on each other a sacred and
perfect power in divine concerns.

Hence, since it appears that there is a perfect conspiration and
cooperation of the sacerdotal discipline with itself, and that the parts
of it are more connascent than those of any animal, being entirely
conjoined through one connexion; this being the case, it is not by any
means proper to neglect this concord, nor to admit some of its parts and
reject others; but it is fit that all of them should be exercised in a
similar manner, and that those should be perfected through all of them
who wish to be genuinely conjoined to the Gods. These things therefore,
cannot subsist otherwise.

                              SECTION VI.

                                CHAP. I.

It is now, however, time for me to pass on to the next doubt which you
propose, viz. “_Why it is requisite that the inspector [who presides
over sacred rites] ought not to touch a dead body, though most sacred
operations are performed through dead bodies?_” Again, therefore, that
we may dissolve this doubt, we shall direct our attention to this
apparent opposition; for there is not in reality any, but these things
_alone seem_ to subsist contrarily. For if the laws of sacred rites
ordered that the same dead bodies should not be touched and should be
touched, this would be a thing contrary to itself. But if they order
that some dead bodies should be abstained from as impure, but that
others which are consecrated should be touched, this is not attended
with any contrariety. Farther still, it is not lawful to touch human
bodies when the soul has left them, since a certain vestige, image, or
representation of divine life is extinguished in the body by death. But
it is no longer unholy to touch other dead bodies, because they did not
[when living] participate of a more divine life. To other Gods,
therefore, who are pure from matter, our not touching dead bodies is
adapted; but to those Gods who preside over animals, and are proximately
connected with them, invocation through animals is properly made.
According to this, therefore, no contrariety takes place.

                               CHAP. II.

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

                               CHAP. III.

In the next place we shall explain how divination is effected through
sacred animals, such, for instance, as hawks. We must never say,
therefore, that the Gods accede through bodies that are thus procured,
being employed. For they do not preside over animals, either partibly,
or proximately, or materially, or with a certain habitude towards them.
But to dæmons and these such as are very much divided, to different
orders of whom different animals are allotted, and who proximately
exercise a government of this kind, and do not obtain their proper
dominion in a way perfectly independent and immaterial, such a contact
with the organs of divination must be ascribed. Or, if some one is
willing so to admit, a seat must be attributed to them, through which we
may be able to associate with and employ them. It is necessary,
therefore, to think that this seat should be pure from bodies. For there
can be no communion whatever between the pure and its contrary; but it
is reasonable to admit that this seat is conjoined with men, through the
soul of animals. For this soul has a certain alliance to men, through
homogeneity of life; but it is allied to dæmons, because, being
liberated from body, it has in a certain respect a separate subsistence.
Hence, being a medium between both, it is subservient to its presiding
dæmon, but announces to those who are yet detained in body that which
its prefect commands. And it imparts to both these a common bond with
each other.

                               CHAP. IV.

It is necessary, however, to think that the soul which uses divination
of this kind, not only becomes an auditor of the prediction, but also
contributes in no small degree from itself to the consummation of it,
and of what pertains to its operations. For this soul is coexcited and
cooperates, and at the same time foreknows, through a certain necessary
sympathy. Such a mode, therefore, of divination as this is entirely
different from the divine and true mode, being alone able to predict
respecting small and diurnal concerns, _viz._ respecting such as being
placed in a divided nature, are borne along about generation, and which
impart motions from themselves to those things that are able to receive
them, and produce multiform passions in things which are naturally
adapted to be copassive. Perfect foreknowledge, however, can never be
effected through passion. For that which is itself especially immutable,
immaterial, and entirely pure, is accustomed to apprehend the future;
but that which is mingled with the most irrational and dark nature of a
corporeal-formed and material essence is filled with abundant ignorance.
An artificial apparatus, therefore, of this kind does not deserve to be
called divination; nor is it proper to bestow much attention upon it,
nor to believe in any other person who uses it, as if it possessed in
itself a certain clear and known indication of truth. And thus much
concerning divination of this kind.

                                CHAP. V.

Let us, therefore, now discuss another species of doubts, the cause of
which is occult, and which, as you say, is accompanied with “_violent
threats_.” But it is variously divided about the multitude of threats.
“_For it threatens either to burst the heavens, or to unfold the secrets
of Isis, or to point out the arcanum in the adytum,[119] or to stop
Baris, or to scatter the members of Osiris to Typhon, or to do something
else of the like kind._” Men do not, however, as you think, threaten by
such words as these the sun or the moon, or any of the celestial Gods;
for if they did, more dire absurdities would ensue than those which you
lament. But, as we before observed, there is a certain genus of powers
in the world which is partible, inconsiderate, and most irrational, and
which receives reason from another, and is obedient to it; neither
itself employing a proper intelligence, nor distinguishing what is true
and false, or what is possible or impossible. A genus, therefore, of
this kind, when threatenings are extended, is immediately coexcited and
astonished, because, as it appears to me, it is naturally adapted to be
led by representations, and to allure other things, through an astounded
and unstable phantasy.

                               CHAP. VI.

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

                               CHAP. VII.

Or this thing may likewise be explained as follows: Dæmons preside with
a guardian power over arcane mysteries, and this in so remarkable a
degree, because the orderly distribution of things in the universe is
primarily contained in dæmons. For the parts of the universe remain in
order, because the beneficent power of Osiris continues sacred and
undefiled, and is not mingled with any opposing error and perturbation.
The life of all things likewise remains pure and incorruptible, because
the occult vivific beauties of the productive principles in Isis do not
descend into body which is born along,[120] and is the object of sight.
But all things continue immoveable and perpetual, because the course of
the sun is never stopped. And all things remain perfect and entire,
because the arcana in the adytum[121] are never disclosed. Hence, in
those particulars in which the whole of things possesses its safety, I
mean in arcana being always preserved occult, and in the ineffable
essence of the Gods, never receiving a contrary condition; in these,
terrestrial dæmons cannot endure, even in words, to hear that they
subsist otherwise than they do, or that they become profaned; and on
this account threatening language has a certain power when employed
against them. No one, however, threatens the Gods, nor is such a mode of
invocation addressed to them. Hence with the Chaldeans, by whom words
used to the Gods alone are preserved distinct and pure, no threats are
employed. But the Egyptians, mingling dæmoniacal words with divine
signatures, sometimes employ threats. You have, therefore, an answer to
these doubts, concise indeed, but I think sufficiently free from error.

                              SECTION VII.

                                CHAP. I.

The doubts also that follow in the next place require for their solution
the assistance of the same divinely-wise Muse. But I am desirous,
previous to this, to unfold to you the peculiarity of the theology of
the Egyptians. For they, imitating the nature of the universe, and the
fabricative energy of the Gods, exhibit certain images through symbols
of mystic, occult, and invisible intellections; just as nature, after a
certain manner, expresses invisible reasons [or productive powers]
through visible forms. But the fabricative energy of the Gods delineates
the truth of forms, through visible images. Hence the Egyptians,
perceiving that all superior natures rejoice in the similitude to them
of inferior beings, and thus wishing to fill the latter with good,
through the greatest possible imitation of the former, very properly
exhibit a mode of theologizing adapted to the mystic doctrine concealed
in the symbols.

                               CHAP. II.

Hear, therefore, the intellectual interpretation of symbols, according
to the conceptions of the Egyptians; at the same time removing from your
imagination and your ears the image of things symbolical, but elevating
yourself to intellectual truth. By “_mire_,” therefore, understand every
thing corporeal-formed and material; or that which is nutritive and
prolific; or such as the material species of nature is, which is borne
along in conjunction with the unstable flux of matter; or a thing of
such a kind as that which the river of generation receives, and which
subsides together with it; or the primordial cause of the elements, and
of all the powers distributed about the elements, and which must be
antecedently conceived to exist analogous to a foundation. Being,
therefore, a thing of this kind, the God who is the cause of generation,
of all nature, and of all the powers in the elements, as transcending
these, and as being immaterial, incorporeal, and supernatural,
unbegotten and impartible, wholly derived from himself, and concealed in
himself,—this God precedes all things, and comprehends all things in
himself. And because, indeed, he comprehends all things, and imparts
himself to all mundane natures, he is from these unfolded into light.
Because, however, he transcends all things, and is by himself expanded
above them, on this account he presents himself to the view as separate,
exempt, elevated, and expanded by himself above the powers and elements
in the world. The following symbol, likewise, testifies the truth of
this. For by the God “_sitting above the lotus_,” a transcendency and
strength which by no means come into contact with the mire, are
obscurely signified, and also indicate his intellectual and empyrean
empire. For every thing belonging to the lotus is seen to be circular,
_viz._ both the form of the leaves and the fruit; and circulation is
alone allied to the motion of intellect, which energizes with invariable
sameness, in one order, and according to one reason. But the God is
established by himself, and above a dominion and energy of this kind,
venerable and holy, superexpanded, and abiding in himself, which his
being seated is intended to signify. When the God, also, is represented
as “_sailing in a ship_,”[122] it exhibits to us the power which governs
the world. As, therefore, the pilot being separate from the ship
presides over the rudder of it, thus the sun having a separate
subsistence, governs the helm of the whole world. And as the pilot
directs all things from the stem, giving from himself a small principle
of motion to the vessel; thus, also, by a much greater priority, the God
indivisibly imparts supernally from the first principles of nature, the
primordial causes of motions. These particulars, therefore, and still
more than these, are indicated by the God sailing in a ship.

                               CHAP. III.

Since, however, every part of the heavens, every sign of the
zodiac,[123] all the motion of the heavens, every period of time
according to which the world is moved, and all things contained in the
wholes of the universe, receive the powers which descend from the sun,
some of which are complicated with these wholes, but others transcend a
commixture with them, the symbolical mode of signification represents
these also, indicating “_that the sun is diversified according to the
signs of the zodiac, and that every hour he changes his form_.” At the
same time, also, it indicates his immutable, stable, never failing, and
at once collected communication of good to the whole world. But since
the recipients of the impartible gift of the God are variously affected
towards it, and receive multiform powers, from the sun, according to
their peculiar motions, hence the symbolical doctrine evinces through
the multitude of the gifts, that the God is one, and exhibits his one
power through multiform powers. Hence, likewise, it says that he is one
and the same, but that the vicissitudes of his form, and his
configurations, must be admitted to exist in the recipients. On this
account it asserts “that he is changed every hour, according to the
signs of the zodiac,” in consequence of these being variously changed
about the God, according to the many modes by which they receive him.
The Egyptians use prayers to the sun, conformable to these assertions,
not only in visions which are seen by the bodily eyes, but also in their
more common supplications, all which have such a meaning as this, and
are offered to the God conformably to a symbolic and mystic doctrine of
this kind. Hence it would not be reasonable in any one to undertake a
defence of them.

                               CHAP. IV.

But the inquiries which follow in the next place, require a more
abundant doctrine, in order to their elucidation. At the same time,
however, it is necessary to discuss the truth concerning them with
brevity. For you inquire “_what efficacy there is in names that are not
significant_.”[124] They are not, however, as you think, without
signification; but let them be indeed unknown to us (though some of them
are known to us, the explications of which we receive from the Gods),
yet to the Gods all of them are significant, though not according to an
effable mode; nor in such a way as that which is significant and
indicative with men through imaginations; but either intellectually,
conformably to the divine intellect which is in us; or ineffably, and in
a way more excellent and simple, and conformably to the intellect which
is united to the Gods. It is requisite, therefore, to take away all
conceptions derived by an abstraction from sensibles, and all logical
evolutions from divine names;[125] and likewise the connascent physical
similitudes of language to things which exist in nature. But the
intellectual and divine symbolical character of divine similitude must
be admitted to have a subsistence in names. And, moreover, though it
should be unknown to us, yet this very circumstance is that which is
most venerable in it, for it is too excellent to be divided into
knowledge. But in those names which we can, scientifically analyze,[126]
we possess a knowledge of the whole divine essence, power, and order,
comprehended in the name. And farther still, we preserve in the soul
collectively the mystic and arcane image of the Gods, and through this
we elevate the soul to the Gods, and when elevated conjoin it as much as
possible with them. But you ask, “_Why, of significant names, we prefer
such as are Barbaric to our own?_” Of this, also, there is a mystic
reason. For because the Gods have shown that the whole dialect of sacred
nations such as those of the Egyptians and Assyrians, is adapted to
sacred concerns; on this account we ought to think it necessary that our
conference with the Gods should be in a language allied to them.
Because, likewise, such a mode of speech is the first and most ancient.
And especially because those who first learned the names of the Gods,
having mingled them with their own proper tongue, delivered them to us,
that we might always preserve immoveable the sacred law of tradition, in
a language peculiar and adapted to them. For if any other thing pertains
to the Gods, it is evident that the eternal and immutable must be allied
to them.

                                CHAP. V.

You object, however, “_that he who hears words looks to their
signification, so that it is sufficient the conception remains the same,
whatever the words may be that are used_.” But the thing is not such as
you suspect it to be. For if names subsisted through compact[127] it
would be of no consequence whether some were used instead of others. But
if they are suspended from the nature of things, those names which are
more adapted to it will also be more dear to the Gods. From this,
therefore, it is evident that the language of sacred nations is very
reasonably preferred to that of other men. To which may be added, that
names do not entirely preserve the same meaning when translated into
another language; but there are certain idioms in each nation which
cannot be signified by language to another nation. And, in the next
place, though it should be possible to translate them, yet they no
longer preserve the same power when translated. Barbarous names,
likewise, have much emphasis, great conciseness, and participate of less
ambiguity, variety, and multitude. Hence, on all these accounts, they
are adapted to more excellent natures. Take away, therefore, entirely
those suspicions of yours which fall off from the truth, viz. “_if he
who is invoked is either an Egyptian or uses the Egyptian language_.”
But rather think that as the Egyptians were the first of men[128] who
were allotted the participation of the Gods, the Gods when invoked
rejoice in the Egyptian rites. Again, however, if all these were the
fraudulent devices of enchanters, how is it possible that things which
are in the most eminent degree united to the Gods, which also conjoin us
with them, and have powers all but equal to those of superior beings,
should be phantastic devices, though without them no sacred operation
can be effected? But neither “_do these veils [by which arcana are
concealed] originate from our passions, which rumour ascribes to a
divine nature_.” For beginning, not from our passions, but, on the
contrary, from things allied to the Gods, we make use of words adapted
to them. “_Nor do we frame conceptions of a divine nature, contrary to
its real mode of subsistence._” But conformably to the nature which it
possesses, and to the truth concerning it, which those obtained who
first established the laws of sacred religion, we persevere in our
conceptions of divinity. _For if any thing else in religious legal
institutions is adapted to the Gods, this must certainly be
immutability. And it is necessary that ancient prayers,[129] like sacred
asyla, should be preserved invariably the same, neither taking any thing
from them, nor adding any thing to them which is elsewhere derived._ For
this is nearly the cause at present that both names and prayers have
lost their efficacy, because they are continually changed through the
innovation and illegality of the Greeks. For the Greeks are naturally
studious of novelty, and are carried about every where by their
volatility; neither possessing any stability themselves, nor preserving
what they have received from others; but rapidly relinquishing this,
they transform every thing through an unstable desire of discovering
something new. But the Barbarians are stable in their manners, and
firmly continue to employ the same words. Hence they are dear to the
Gods, and proffer words which are grateful to them; but which it is not
lawful for any man by any means to change. And thus much we have said in
answer to you concerning names, which though they are inexplicable, and
are called Barbaric, yet are adapted to sacred concerns.

                             SECTION VIII.

                                CHAP. I.

Leaving, therefore, these particulars, you wish in the next place that I
would unfold to you “_What the Egyptians conceive the first cause to be;
whether intellect, or above intellect; whether alone, or subsisting with
some other or others; whether incorporeal, of corporeal; and whether it
is the same with the Demiurgus, or is prior to the Demiurgus? Likewise,
whether all things are from one principle, or from many principles;
whether they have a knowledge of matter, or of primary corporeal
qualities; and whether they admit matter to be unbegotten, or to be
generated?_” I, therefore, will in the first place relate to you the
cause why in the books of the ancient writers of sacred concerns many
and various opinions concerning these things are circulated, and also
why among those that are still living, and are renowned for their
wisdom, the opinion on this subject is not simple and one. I say then,
that as there are many essences, and these differing from each other,
the all-various multitude of the principles of these, and which have
different orders, were delivered by different ancient priests. As
Seleucus[130] narrates, therefore, Hermes described the principles that
rank as wholes in two myriads[131] of books; or, as we are informed by
Manetho[132], he perfectly unfolded these principles in three myriads
six thousand five hundred and twenty five volumes. But different ancient
writers differently explained the partial principles of essences. It is
necessary, however, by investigation to discover the truth about all
these principles, and concisely to unfold it to you as much as possible.
And, in the first place, hear concerning that which is the first subject
of your inquiry.

                               CHAP. II.

Prior to truly existing beings and total principles [or principles that
rank as wholes], there is one God, prior to [that deity who is generally
believed to be] the first God and king,[133] immoveable, and abiding in
the solitude of his own unity. For neither is the intelligible connected
with him, nor any thing else; but he is established as the paradigm of
the God who is the father of himself, is self begotten, is father alone,
and is truly good. For he is something even greater and prior to this,
is the fountain of all things, and the root of the first intelligible
forms. But from this one deity, the God who is sufficient to himself
unfolds himself, into light. For this divinity, also, is the principle
and God of Gods, a monad from _the one_, prior to essence, and the
principle of essence. For from him entity and essence are derived; and
hence, also, he is denominated the principle of intelligibles. These,
therefore, are the most ancient principles of all things, which Hermes
arranges prior to the etherial, empyrean, and celestial Gods. He
likewise delivered to us the history of the empyrean Gods in one hundred
books; of the etherial in an equal number; and of the celestial in a
thousand books.

                               CHAP. III.

According to another order, however, he arranges the God _Emeph_[134]
prior to, and as the leader of, the celestial Gods. And he says that
this God is an intellect, itself intellectually perceiving itself, and
converting intellections to itself. But prior to this, he arranges the
impartible one, which he says is the first paradigm, and which he
denominates _Eicton_. In this, also, is contained that which is first
intellective, and the first intelligible, and which is to be worshiped
through silence alone. Besides these, also, other leaders preside over
the fabrication of visible natures. For the demiurgic intellect, who is
the curator of truth and wisdom, descending into generation, and leading
the power; of occult reasons into light, is called in the Egyptian
tongue Amon; but in consequence of perfecting all things with veracity
and artificially, he is called Ptha. The Greeks, however, assume Ptha
for Vulcan, solely directing their attention to the artificial
peculiarity of the God. So far, also, as he is effective of good he is
called Osiris; and he has other appellations through other powers and
energies. With the Egyptians, therefore, there is another domination of
the whole elements in generation, and of the powers contained in them;
four of these powers being male and four female, which they attribute to
the sun. And there is, likewise, another government of the whole of
nature about generation, which they assign to the moon.[135] But
dividing the heavens into two, or four, or twelve, or six-and-thirty
parts, or the doubles of these, they give to the parts a greater or less
number of rulers. And over all these they place one ruler, who
transcends all the rest. Thus, therefore, the doctrine of the Egyptians
concerning principles, proceeding from on high as far as to the last of
things, begins from one principle, and descends to a multitude which is
governed by this one; and every where an indefinite nature is under the
dominion of a certain definite measure, and of the supreme unical cause
of all things. But God produced matter by dividing materiality from
essentiality;[136] and this being vital, the Demiurgus receiving,
fabricated from it the simple and impassive spheres. But he distributed
in an orderly manner the last of it into generable and corruptible
bodies.

                               CHAP. IV.

These things, therefore, having been accurately discussed, the solution
of the doubts which you have met with in certain books will be manifest.
_For the books which are circulated under the name of Hermes contain
Hermaic opinions, though they frequently employ the language of the
philosophers: for they were translated from the Egyptian tongue by men
who were not unskilled in philosophy._ But Chæremon,[137] and any others
who have at all discussed the first causes of mundane natures, have
unfolded the last rulers of these. And such as have written concerning
the planets, the zodiac, the decans, horoscopes, and what are called
powerful and leading planets, these have unfolded the partible
distributions of the rulers. The particulars, also, contained in the
Calendars comprehend a certain very small part of the Hermaic
arrangements. And the causes of such things as pertain to the phases or
occultations of the stars, or to the increments and decrements of the
moon, are assigned by the Egyptians the last of all. The Egyptians,
likewise, do not say that all things are physical. For they separate the
life of the soul and the intellectual life from nature, not only in the
universe, but also in us. And admitting intellect and reason to subsist
by themselves, they say that generated essences were thus fabricated.
They likewise arrange the Demiurgus as the primary father of things in
generation; and they acknowledge the existence of a vital power, prior
to the heavens, and subsisting in the heavens. They also establish a
pure intellect above the world, and one impartible intellect in the
whole world, and another which is distributed into all the spheres. And
these things they do not survey by mere reason alone, but through the
sacerdotal theurgy, they announce that they are able to ascend to more
elevated and universal essences, and to those that are established above
Fate, _viz._ to God and the Demiurgus; neither employing matter, nor
assuming any other thing besides, except the observation of a suitable
time.

                                CHAP. V.

This deific and anagogic path Hermes, indeed, narrated, but Bitys, the
prophet of King Ammon,[138] explained it, having found it in the adyta
of Saïs[139] in Egypt, written in hieroglyphics; and the same prophet
also delivered the name of God, which pervades through the whole
world.[140] But there are, likewise, many other coarrangements of the
same things; so that you do not appear to me to act rightly in referring
all things with the Egyptians to physical causes. For there are,
according to them, many principles and many essences; and also
supermundane powers, which they worship through sacerdotal sanctimony.
To me, therefore these things appear to afford common auxiliaries to the
solution of all the remaining inquiries. But since it is necessary not
to leave any one of them uninvestigated, we shall add them to these
problems, and examine them on all sides, in order that we may see where
there is any thing futile in your opinions.

                               CHAP. VI.

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

                               CHAP. VII.

Hence that of which you are dubious is not true, “_that all things are
bound with the indissoluble bonds of Necessity_,” which we call Fate.
For the soul has a proper principle of circumduction to the
intelligible, and of a separation from generated natures; and also of a
contact with real being, and that which is divine. “_Nor must we ascribe
fate to the Gods, whom we worship in temples and statues, as the
dissolvers of fate._” For the Gods, indeed, dissolve fate; but the last
natures which proceed from them, and are complicated with the generation
of the world and with body, give completion to fate. Hence we very
properly worship the Gods with all possible sanctity, and the observance
of all religious rites, in order that they may liberate us from the
evils impending from fate, as they alone rule over necessity through
intellectual persuasion. But neither are all things comprehended[141] in
the nature of fate, but there is another principle of the soul, which is
superior to all nature and generation, and through which we are capable
of being united to the Gods, of transcending the mundane order, and of
participating eternal life, and the energy of the supercelestial Gods.
Through this principle, therefore, we are able to liberate ourselves
from fate. For when the more excellent parts of us energize, and the
soul is elevated to natures better than itself,[142] then it is entirely
separated from things which detain it in generation, departs from
subordinate natures, exchanges the present for another life, and gives
itself to another order of things, entirely abandoning the former order
with which it was connected.

                              CHAP. VIII.

What then, is it not possible for a man to liberate himself [from fate]
through the Gods that revolve in the heavens, and to consider the same
as the leaders of fate, and yet as those that bind our lives with
indissoluble bonds? Perhaps nothing prevents this from being the case.
For if the Gods comprehend in themselves many essences and powers, there
are also in them other immense differences and contrarieties. Moreover,
this also may be said, that in each of the Gods, though such as are
visible, there are certain intelligible principles through which a
liberation to souls from mundane generation is effected. But if some one
leaves only two genera of Gods, _viz._ the mundane and supermundane, the
liberation to souls will be effected through the supermundane Gods.
These things, therefore, are more accurately discussed in our treatise
_Concerning the Gods_, in which it is shown who are the anagogic Gods,
and according to what kind of powers they are so; how they liberate from
fate, and through what sacred regressions; and what the order is of
mundane nature, and how the most perfect intellectual energy rules over
this. So that what you add from Homer, “that the Gods are flexible,” it
is not holy to assert. For the works of the sacred ceremonies of
religion have long since been defined by pure and intellectual laws.
Subordinate natures, also, are liberated through a greater order and
power; and when we abandon inferior natures, we are transferred into a
more excellent allotment. This, however, is not effected contrary to any
original sacred law, so as to cause the Gods to be changed, through a
sacred operation being afterwards performed; but from the first divinity
sent souls hither, in order that they might again return to him.
Neither, therefore, is any mutation produced through a reascent of this
kind, nor do the descents and ascents of souls oppose each other. For as
generation and this universe are suspended from an intellectual essence;
thus, also, in the orderly distribution of souls, the liberation from
generation accords with the care employed by them about generation.

                              SECTION IX.

                                CHAP. I.

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

                               CHAP. II.

In the next place, here also you appear to me to have cut off only a
certain small part of the discussion concerning the peculiar dæmon. For
since it is usual with those who artificially operate about nature to
invoke this dæmon in an orderly manner from the decans, from the
dispensators of influxes, from the signs of the zodiac, the stars, the
sun and moon, from the greater and lesser bear, from the whole elements,
and from the world, this being the case, you do not act rightly in
assuming one, and that the smallest part of all these, _viz._ the lord
of the geniture, and making your inquiries about this alone. Here,
likewise, again from one of the things proposed to be considered, you
inquire “_how the lord of the geniture gives the peculiar dæmon, and
according to what kind of efflux, or life, or power, it descends to us
from him_.” You also speak concerning the calculation of nativities, and
ask “_whether there is any reality in it or not_;” and likewise
concerning the invention of the lord of the geniture, “_whether it is
impossible to be found, or possible_.” In what respect, however, do
these things pertain to the domination of the dæmon? For it is evident
that our knowledge of the manner in which he subsists, contributes
nothing to his essence and the cause of his existence. For in things
which belong to the empire of nature, such as are generated in the
universe have a proper stability of their own essence, though we should
be ignorant how they are produced. In this way, therefore, we reply in
_common_ to your doubts. But directing our attention _particularly_ to
the subjects of your inquiry, we shall endeavour to give you solutions
of them.

                               CHAP. III.

You say, then, “_that he is happy who having learned the scheme of his
nativity, and knowing his proper dæmon, is thus liberated from fate_.”
To me, however, you appear to assert these things in a way neither
consonant to themselves nor to truth. For if our proper dæmon is
distributed to us from the scheme of our nativity, and from thence we
are able to discover him, how can we _be liberated from fate_, through a
knowledge of the dæmon imparted to us by fate? But if, as you say, we
are truly liberated from necessity through this dæmon, how is he
allotted to us by fate? Thus, therefore, what is now said by you opposes
what you before asserted; and is also discordant with truth. For the
proper dæmon of every one does not entirely accede from the scheme of
the peculiar nativity; but his origin is more ancient than this, which
we shall hereafter discuss. To which may be added, that if the
descending dæmon was to be alone surveyed from hence, he will not be
happy who obtains the knowledge of his genesiurgic dæmon. And who would
[willingly] receive this dæmon as his leader to a liberation from fate,
if he was given to him for this purpose, that he might accomplish the
distributions of fate? Farther still, this appears to me to be only a
certain and the last part of the theory pertaining to this dæmon; and
that the whole theory of his essence is omitted by a method of this
kind. But these things, indeed, though they are falsely asserted, yet at
the same time are not utterly foreign from the purpose. The doubts,
however, adduced by you in the next place, concerning “_the enumeration
of the canons and the genethlialogical science_,” as they are
inscrutable, are not attended with any ambiguity in the present
discussion. For whether these arts are known or are incomprehensible,
yet, at the same time, the efflux from the stars distributes to us the
dæmon, whether we know it or not. But divine divination is able to teach
us concerning the stars, in a way which is most true, and [when we are
in possession of this] we are not entirely in want of the enumeration of
canons, or of the divining art.

                               CHAP. IV.

If, however, it be necessary, dismissing these particulars, to speak
what appears to me to be the truth, you do not rightly infer “_that a
knowledge of this mathematical science[143] cannot be obtained, because
there is much dissonance concerning it, or because Chæremon, or some
other, has written against it_.” For if this reason were admitted, all
things will be incomprehensible. For all sciences have ten thousand
controvertists, and the doubts with which they are attended are
innumerable. As, therefore, we are accustomed to say in opposition to
the contentious, that contraries in things that are true are naturally
discordant, and that it is not falsities alone that are hostile to each
other; thus, also, we say respecting this mathematical science, that it
is indeed true; but that those who wander from the scope of it, being
ignorant of the truth, contradict it. This, however happens not in this
science alone, but likewise in all the sciences, which are imparted by
the Gods to men. For time always proceeding the divine mode of knowledge
becomes evanescent, through being frequently mingled and contaminated
with much of what is mortal. This divine mode is indeed [in astrology
also], and a certain clear indication of truth, though it is but small,
is at the same time preserved in it. For it places before our eyes
manifest signs of the mensuration of the divine periods, when it
predicts the eclipses of the sun and moon, and the concursions[144] of
the moon with the fixed stars, and when the experience of the sight is
seen to accord with the prediction. _Moreover, the observations of the
celestial bodies through the whole of time,[145] both by the Chaldeans
and by us, testify that this science is true._ Indications, also, more
known than these might be adduced, if the present discussion was
precedaneously about these particulars. But as they are superfluous, and
do not pertain to the knowledge of the peculiar dæmon, I shall, as it is
fit so to do, omit them, and pass on to things more appropriate than
these.

                                CHAP. V.

You say then, in your epistle, “_that the discovery of the lord or lords
of the geniture, if there are more than one in a nativity, can scarcely
be obtained, and by astrologers themselves is confessed to be
unattainable; and yet they say that the peculiar dæmon is from thence to
be known_.” But how can astrologers confess that the knowledge of the
lord of the geniture is not to be obtained by them, when they deliver
clear methods for the discovery of it, and teach us rules by which we
may discover the doubts; some, indeed, giving us five,[146] others more
and others less than five rules? Omitting this, however, let us direct
our attention to a thing of greater consequence, _viz._ the accidents
pertaining to both these. For if it is possible to discover the lord of
the geniture, the dæmon imparted by him will be known; but if this
knowledge is unattainable, we shall be ignorant of the lord of the
geniture according to this hypothesis, and yet, nevertheless, he will
have an existence, and also the dæmon imparted by him. What therefore
hinders, but that the discovery of him may be difficult through
prediction from the nativity, and yet through sacred divination, or
theurgy, there may be a great abundance of scientific knowledge on this
subject? In short, the dæmon is not alone imparted by the lord of the
geniture, but there are many other principles of it more universal[147]
than this. And farther still, a method of this kind introduces a certain
artificial and human disquisition concerning the peculiar dæmon. Hence,
in these doubts of yours there is nothing sane.

                               CHAP. VI.

If, however, it be requisite to unfold to you the truth concerning the
peculiar dæmon, we must say that he is not distributed to us from one
part of the heavens, or from some one of the visible elements; but that
from the whole world, the all-various life contained in it, and the
all-various body through which the soul descends into generation, a
certain peculiar portion is distributed to each of the parts in us,
according to a peculiar prefecture. This dæmon, therefore, is
established in the paradigm before the soul descends into generation;
and when the soul has received him as its leader, the dæmon immediately
presides over the soul, gives completion to its lives, and binds it to
body when it descends. He likewise governs the common animal of the
soul, directs its peculiar life, and imparts to us the principles of all
our thoughts and reasonings. We also perform such things as he suggests
to our intellect, and he continues to govern us till, through sacerdotal
theurgy, we obtain a God for the inspective guardian and leader of the
soul. For then the dæmon either yields or delivers his government to a
more excellent nature, or is subjected to him, as contributing to his
guardianship, or in some other way is ministrant to him as to his lord.

                               CHAP. VII.

From these things, therefore, it is easy to answer your next question.
For the peculiar dæmon does not rule over one of the parts in us, but,
in short, over all the parts at once, and extends to every principle
within us, in the same manner as he was distributed to us from the total
orders in the universe. For that which it appears to you proper to add
as an indication “_that dæmons preside over the parts of our body, so
that one is the guardian of health, another of the form of the body, and
another of the corporeal habits, and that there is one dæmon who
presides in common over all these_;” this you should consider as an
argument that there is one dæmon who is the guardian and governor of
every thing that is in us. You must not, therefore, distribute one dæmon
to the body, but another to the soul, and another to intellect: for it
is absurd that the animal should be one, but the dæmon that presides
over it multiform. For every where the natures that govern are more
simple than the natures that are governed. And it will be still more
absurd if the many dæmons that rule over the parts are not connascent,
but separated from each other. But you also make contrariety among them.
For you speak as if “_some of them were good, but others bad_.” Evil
dæmons, however, have no where a ruling allotment, nor are they
oppositely divided to such as are good with equal authority and power.

                              CHAP. VIII.

Afterwards, abandoning these particulars, you pass on to the opinion of
philosophy. But you subvert the whole hypothesis concerning the peculiar
dæmon. For if [as you say] “_this dæmon is a part of the soul_,” such,
for instance, as the intellectual part, “_and he is happy who is in
possession of a wise intellect_,” there will no longer be any other more
excellent or dæmoniacal order, presiding over, as transcending the human
soul. But certain parts of the soul, or a certain divided power, will
have dominion over many of the forms of life that are in us; and will
rule over these, not connascently, but as naturally exempt, and as
transcending the whole of our composition.

                               CHAP. IX.

After this, therefore, you also mention another disquisition concerning
the peculiar dæmon, which represents “_some as worshiping two, but
others three, dæmons of this kind_.” The whole of this, however, is
erroneous. For it is a false mode of proceeding to divide the causes
that preside over us, and not refer them to one; since this wanders from
the union which has dominion over all things. The opinion, likewise,
which distributes this dæmon into body, and the government of body,
draws down his domination to a certain most minute part. So that what
necessity is there for those who embrace this opinion to direct their
attention to sacred operations, the first principle of them being
futile? There is, therefore, of each of us one peculiar presiding dæmon;
but it is not proper to think that this dæmon is common to all men; nor
again, that he is common, but is peculiarly present with each
individual. For division, according to species and difference of matter,
do not receive the communion and sameness of things essentially
incorporeal. “_Why then_ [you say] _is the peculiar dæmon invoked by a
common mode by all men?_” Because the invocation of him is effected
through one God, who is the lord of dæmons; who from the first defined
to every one his peculiar dæmon; and who, in sacred operations, unfolds
to every one his proper dæmon, according to his own proper will. For
always in the theurgic order secondary are invoked through primary
natures. Among dæmons, therefore, one common leader of the cosmocrators
about generation sends to each of us his peculiar dæmon. Hence, when the
peculiar dæmon is present with each of us, he then unfolds the worship
which is proper to be paid to him and his name, and likewise delivers
the proper mode of invoking him.

                                CHAP. X.

And this order is adapted to dæmons; one part of it being allied to
those that are invoked; another being derived from more ancient causes;
and the third part effecting a common completion from both the others.
Do not, therefore, assimilate divine invocations to such as are human,
nor those that are ineffable to those that are effable; nor compare
those that are prior to every boundary, and every indefinite mode, to
those that are defined by men, or to indefinite actions. For our
concerns have nothing in common with theirs, whose whole genus and whole
order transcend and govern the whole of our essence and nature. But
here, especially, the greatest errors happen to men, when from human
imbecility they infer any thing concerning the domination of dæmons, and
from things which are small, of no worth, and distributed into parts,
form a conjecture of great, excellent, and perfect natures. And thus
much in answer to you concerning the peculiar dæmon, in addition to what
has been before said.

                               SECTION X.

                                CHAP. I.

It now remains, in the last place, that we should speak concerning
felicity, about which you make various inquiries, first of all proposing
objections, afterwards doubting, and then interrogating. Adducing,
therefore, all that is said by you, we shall answer it appropriately.
You inquire, then, “_whether there is not some other latent way to
felicity_.” But how, in that path which recedes from the Gods, is it
probable there can be an ascent to felicity? For if the essence and
perfection of all good are comprehended in the Gods, and the first and
ancient power of them is with us priests, and if by those who similarly
adhere to more excellent natures, and genuinely obtain a union with
them, the beginning and end of all good is earnestly pursued; if this be
the case, here the contemplation of truth, and the possession of
intellectual science are to be found.[148] And a knowledge of the Gods
is accompanied with a conversion to, and the knowledge of, ourselves.

                               CHAP. II.

Hence you in vain doubt, “_that it is not proper to look to human
opinions_.” For what leisure can he have whose intellect is directed to
the Gods to look downward to the praises of men? Nor do you rightly
doubt in what follows, viz. “_that the soul devises great things from
casual circumstances_.” For what principle of fictions can there be in
truly existing beings? Is it not the phantastic power in us which is the
maker of images? _But the phantasy is never excited when the
intellectual life energizes perfectly._ And is not truth essentially
coexistent with the Gods? Is it not, likewise, concordantly established
in intelligibles? It is in vain, therefore, that things of this kind are
disseminated by you and others. But neither do those things for which
certain futile and arrogant men calumniate the worshipers of the Gods,
the like to which have been asserted by you, at all pertain to true
theology and theurgy. And if certain things of this kind germinate in
the sciences of divine concerns, as in other arts evil arts blossom
forth; these are doubtless more contrary to such sciences than to any
thing else. For evil is more hostile to good than to that which is not
good.

                               CHAP. III.

I wish, in the next place, to reply to such assertions as calumniate
divine prediction. For you compare with it “_certain other methods which
are conversant with the prediction of future events_.” To me, however,
it does not appear to be any thing honourable if a certain natural
aptitude is ingenerated in us to the indication of the future, just as
in animals there is a foreknowledge of earthquakes, or winds, or
tempests. For an innate presage of this kind is the consequence of
acuteness of sensation, or sympathy, or some other conjoint motion of
the physical powers, and is not attended with any thing venerable and
supernatural. Nor if some one, by human reasoning, or artificial
observation, conjectures from signs those things of which the signs are
indicative (as physicians foreknow that a fever will take place from the
systole and torpor of the pulse), neither does he appear to me to
possess any thing honourable and good. For he conjectures after a human
manner, and concludes from our reasoning power about things which are
acknowledged to be effected naturally, and forms a judgment not very
remote from the corporeal-formed order. Hence, if there is in us a
certain natural presentiment of the future, in the same manner as in all
other animals, this power is clearly seen to energize; this presentiment
does not in reality possess any thing which is most blessed. For what is
there among the things which are implanted in us by nature in the realms
of generation that is a genuine, perfect, and eternal good?

                               CHAP. IV.

Divine divination, therefore, which is conjoined with the Gods, alone
truly imparts to us a divine life; since it participates of [divine]
foreknowledge, and divine intellections, and renders us in reality
divine. It likewise causes us to be genuine participants of _the good_,
because the most blessed intellectual perception of the Gods is filled
with all good. Hence those who possess this divination “_do not_,” as
you conjecture, “_foresee future events, and are nevertheless unhappy_.”
For all divine foreknowledge is boniform. Nor “_do they foresee, indeed,
what is future, but do not know how to use this knowledge properly_.”
For, together with the foreknowledge, they receive the beautiful itself,
and true and appropriate order: and utility is also present with it. For
the Gods, in conjunction with it, deliver a transcendent power of
defence against the inconveniences which accede from nature. And when it
is necessary to exercise virtue, and the ignorance of future events
contributes to this, then the Gods conceal what will be for the sake of
rendering the soul better. But when the ignorance of what is future does
not at all contribute to this, and foreknowledge is advantageous to
souls, for the sake of their salvation and reascent [to divinity], then
the Gods insert the foreknowledge which pertains to divination in the
penetralia of the essences of souls.

                                CHAP. V.

But why am I prolix about these particulars? For I have abundantly
shown, in what has been before said, the transcendency of divine above
human divination. It is better, therefore, in compliance with your
request, “_to point out to you the way to felicity, and show you in what
the essence of it is placed_.” For from this the truth will be
discovered, and at the same time all the doubts may be easily dissolved.
I say, therefore, that the more divine[149] intelligible man, who was
formerly united to the Gods by the vision of them, afterwards entered
into another soul, which is coadapted to the human form, and through
this became fettered with the bonds of necessity and fate. Hence it is
requisite to consider how he may be liberated from these bonds. _There
is, therefore, no other dissolution of them than the knowledge of the
Gods._ For to know scientifically _the good_ is the idea of felicity;
just as the oblivion of good, and deception about evil, happen to be the
idea of evil. The former, therefore, is present with divinity; but the
latter, which is an inferior destiny, is inseparable from the mortal
nature. And the former, indeed, measures the essences of
intelligibles[150] by sacred ways; but the latter, abandoning
principles, gives itself up to the measurement of the idea of body. The
former is a knowledge of the father; but the latter is a departure from
him, and an oblivion of the God who is a superessential father, and
sufficient to himself. The former, likewise, preserves the true life of
the soul, and leads it back to its father; but the latter draws down the
generation-ruling[151] man, as far as to that which is never permanent,
but is always flowing. You must understand, therefore, that this is the
first path to felicity, affording to souls an intellectual plenitude of
divine union. But the sacerdotal and theurgic gift of felicity is
called, indeed, the gate to the Demiurgus of wholes, or the seat, or
palace, of _the good_. In the first place, likewise, it possesses a
power of purifying the soul, much more perfect than the power which
purifies the body; afterwards it causes a coaptation of the reasoning
power to the participation and vision of _the good_, and a liberation
from every thing of a contrary nature; and, in the last place, produces
a union with the Gods, who are the givers of every good.

                               CHAP. VI.

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

                               CHAP. VII.

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

                              CHAP. VIII.

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

                           ADDITIONAL NOTES.

Page 9. _Anebo._ Porphyry in his Life of Plotinus, and also in the
second book of his Treatise on Abstinence from Animals, informs us that
he was familiar with a certain Egyptian priest, who, as Gale
conjectures, is probably the priest to whom Porphyry now writes. The
diction, indeed, as Gale observes, denotes that the person to whom this
Epistle is addressed was a very _great prophet_, who, nevertheless, is
afterwards said to be a _priest_. This, however, is not any thing novel
or incongruous. For by Apuleius in Metamorph. lib. xi. the Egyptian
Zaclas is said to be _propheta primarius et sacerdos, a chief prophet
and priest_.

Page 9. _Hermes the God who presides over language._ The Egyptians
celebrated two Hermes, the former of which is here signified by
Iamblichus. This deity is the source of _invention_, and hence he is
said to be the son of _Maia_; because _search_, which is implied by
_Maia_, leads _invention_ into light. He bestows too _mathesis_ on
souls, by unfolding the will of his father Jupiter; and this he
accomplishes as the angel or messenger of Jupiter. Proclus in MS.
Comment. in Alcibiad. observes, “that this deity is the inspective
guardian of _gymnastic exercises_; and hence _hermæ_, or carved statues
of Mercury, were placed in the Palæstræ; of _music_, and hence he is
honoured as _the lyrist_ λυραιος among the celestial constellations; and
of _disciplines_, because the invention of geometry, reasoning, and
discourse is referred to this God. He presides, therefore, over every
species of erudition, leading us to an intelligible essence from this
mortal abode, governing the different herds of souls, and dispersing the
sleep and oblivion with which they are oppressed. He is likewise the
supplier of recollection, the end of which is a genuine intellectual
apprehension of divine natures.”

P. 10. _The ancient pillars of Hermes._ These pillars, according to Amm.
Marcellinus, lib. xxii. were concealed prior to the deluge in certain
caverns, which were called συριγγες, _syringes_, not far from the
Egyptian Thebes. The second Hermes interpreted these pillars, and his
interpretation formed many volumes, as Iamblichus informs us in Section
viii. of this work. These pillars are mentioned by Laertius in his Life
of Democritus; by Dio Chrysostom in Orat. 49; by Achilles Tatius on
Aratus; and by others of the ancients.

P. 15. _There is, therefore, the good itself which is beyond essence,
and there is that good which subsists according to essence._ There are
three orders of good; _viz._ that which is imparticipable and
superessential; that which is imparticipable and essential; and that
which is essential and participable. Of these, the last is such as our
nature contains; _the good_ which ranks among forms is essential; and
that which is beyond essence is superessential. Or we say that _the
good_ which subsists in us may be considered as a habit, in consequence
of subsisting in a subject; the next to this ranks as essence, and a
part of essence, I mean _the good_ which ranks among forms; and _the
good_ which is beyond essence, is neither a habit, nor a part. With
respect to _the good_, also, which subsists according to essence, it
must be observed, that since forms are twofold, some alone
distinguishing the _essences_ of the things fashioned by form, but
others their _perfections_, the genus of essence, same and different,
and the form of animal, horse, and man, and every thing of this kind,
give distinction to essence and subjects; but the form of _the good_,
the beautiful, and the just, and in like manner the form of virtue, of
health, strength, and every thing of a similar nature, are perfective of
the beings to which they belong: and of some, essence is the leader, but
of others _the good_. For, as Plato says, every thing except _the one_,
must necessarily participate of essence; and whatever preserves, gives
perfection to, or defends any being, must be good. Hence, since these
two are leaders, the one of forms which give subsistence to things, and
the other of such as are the sources of their perfection; it is
necessary that one of these should be subordinate to the other; I mean
that _the good_ which is allotted a coordination among forms that are
the sources of perfection, should be subordinate to _essence_, which
ranks among causes, whence subsistence originates, if _the good_ is
being, and a certain being. For it is either the same with, or different
from, essence, which the Elean guest or stranger in the Sophista of
Plato shows to be the genus of being. And if _the good_ is the same with
essence, an absurdity must ensue: for being and well-being are not the
same. But if _the good_ is something different from essence, it must
necessarily participate of essence, in consequence of essence being the
genus of all forms. But if genera are more ancient than forms, _the
good_ which ranks among forms, and is posterior to their genus, will not
be the superessential good which reigns over intelligibles; but this
must be asserted of that good, under which this and every form is
arranged, which possesses being, and which is the leader of the other
genera of being.

P. 15. _But the other medium, which is suspended from the Gods, though
it is far inferior to them, is that of dæmons._ In addition to what is
said in this work by Iamblichus concerning dæmons, the following
information about them from Olympiodorus, in his MS. Scholia on the
Phædo of Plato, is well worthy the attention of the philosophical
reader:

“Since there are in the universe things which subsist differently at
different times, and since there are also natures which are conjoined
with the superessential unities, it is necessary that there should be a
certain middle genus, which is neither immediately suspended from deity,
nor subsists differently at different times, according to better and
worse, but which is always perfect, and does not depart from its proper
virtue; and is immutable indeed, but is not conjoined with the
superessential [which is the characteristic of deity]. The whole of this
genus is dæmoniacal. There are, also, different genera of dæmons: for
they are placed under the mundane Gods. The highest of these subsists
according to _the one_ of the Gods, and is called an unific and divine
genus of dæmons. The next subsists according to the intellect which is
suspended from deity, and is called intellectual. The third subsists
according to soul, and is called rational. The fourth, according to
nature, and is denominated physical. The fifth according to body, which
is called corporeal-formed. And the sixth according to matter, and this
is denominated material.” Olympiodorus adds, “or after another manner it
may be said, that some of these are celestial, others etherial, others
aerial, others aquatic, others terrestrial, and others subterranean.
With respect to this division also, it is evident that it is derived
from the parts of the universe. But irrational dæmons originate from the
aerial governors, whence, also, the Chaldean Oracle says,

               Ηεριων ελατηρα κυνων χθονιων τε και υγρων.

_i. e._ being the charioteer of the aerial, terrestrial, and aquatic
dogs.” Our guardian dæmons, however, belong to that order of dæmons
which is arranged under the Gods that preside over the ascent and
descent of souls. For a more copious account of dæmons see the notes on
the First Alcibiades in vol. i. of my translation of Plato.

P. 22. _One and the best solution will be obtained by surveying the mode
of divine allotment._

The manner in which divine allotments subsist is admirably unfolded by
Proclus in Tim. p. 43, as follows: “Since, according to a division of
the universe into two parts, we have distributed allotments into the
celestial and sublunary, there can be no doubt what the former are, and
whether they possess an invariable sameness of subsistence. But the
sublunary allotments are deservedly a subject of admiration, whether
they are said to be perpetual or not. For since all things in generation
are continually changing and flowing, how can the allotments of the
providential rulers of them be said to be perpetual? For things in
generation are not perpetual. But if their allotments are not perpetual,
how is it possible to suppose that divine government can subsist
differently at different times? For an allotment is neither a certain
separate energy of the Gods, so that sublunary natures changing, we
might say that it is exempt, and remains immutable, nor is it that which
is governed alone, so that no absurdity would follow from admitting that
an allotment is in a flowing condition, and is conversant with
all-various mutations; but it is a providential inspection, and
unrestrained government of divinity over sublunary concerns. Such being
the doubts with which this subject is attended, the following appears to
be a solution of the difficulty.

“We must say, then, that it is not proper to consider all the natures
that are in generation, and generation itself, as alone consisting of
things mutable and flowing, but that there is also something immutable
in these, and which is naturally adapted to remain perpetually the same.
For the interval which receives and comprehends in itself all the parts
of the world, and which has an arrangement through all bodies, is
immoveable, lest, being moved, it should require another place, and thus
should proceed from one receptacle to another, _ad infinitum_. The
etherial vehicles, also, of divine souls, with which they are circularly
invested, and which imitate the lives in the heavens, have a perpetual
essence, and are eternally suspended from these divine souls themselves,
being full of prolific powers, and performing a circular motion,
according to a certain secondary revolution of the celestial orbs. And,
in the third place, the wholeness (ολοτης) of the elements has a