On the Mysteries of the Egyptians, Chaldeans, and Assyrians

With respect, however, to the mother of the Gods, you, indeed, seem to think that those who are possessed by the Goddess are males; for, conformably to this, you denominate them Metrizantes. But the thing is not truly so. For those who are precedaneously inspired by the mother of the Gods are women; but the males that are thus inspired are very few in number, and such as are more effeminate. This enthusiasm, however, has a vivific and replenishing power,[58] on which account, also, it in a remarkable degree differs from all other mania. Proceeding, therefore, in this way, in what remains of the present discussion, and fitly distinguishing the inspirations of the Nymphs, or of Pan, and the other differences of them, according to the powers of the Gods, we shall separate them conformably to their appropriate peculiarities; and we shall also be able to explain through what cause they leap and dwell in mountains, why some of them appear to be bound, and why they are worshiped through sacrifices. All these, likewise, we shall ascribe to divine causes, as containing in themselves all the authority of these particulars; but we shall not say that either a certain collected redundancy of body or soul requires to be purified, or that the periods of the seasons are the causes of such like passions, or that the reception of the similar, and the ablation of the dissimilar, bring with them a certain remedy for an excess of this kind.

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

Another species of divine divination which is much celebrated, most manifest and manifold, is that of oracles, about which you say as follows: “_There are some who drink water, as the priest of Clarius, in Colophon;[59] but others are seated at the mouth [of a cavern], as those who prophesy at Delphi; and others imbibe the vapour from water, as the prophetesses in Brandchidæ_.”[60] You have, therefore, made mention of these three oracles by name, not that there are only these, for there are many more which you have omitted, but as these are more celebrated than the rest, and, at the same time, because through these you may be sufficiently instructed in the mode of divination sent to men from the Gods, hence, as it appears to me, you were satisfied with these. We, therefore, likewise shall discuss these three, omitting to speak about the many other oracles that exist. It is acknowledged then by all men, that the oracle in Colophon gives its answers through the medium of water. For there is a fountain in a subterranean dwelling from which the prophetess drinks; and on certain established nights, after many sacred rites have been previously performed, and she has drank of the fountain, she delivers oracles, but is not visible to those that are present. That this water, therefore, is prophetic, is from hence manifest. But how it becomes so, this, according to the proverb, is not for every man to know.

For it appears as if a certain prophetic spirit pervaded through the water. This is not, however, in reality the case. For a divine nature does not pervade through its participants in this manner, according to interval and division, but comprehends as it were externally, and illuminates the fountain,[61] and fills it from itself with a prophetic power. For the inspiration which the water affords is not the whole of that which proceeds from a divine power, but the water itself only prepares us, and purifies our luciform spirit,[62] so that we may be able to receive the divinity; while, in the mean time, there is a presence of divinity prior to this, and illuminating from on high. And this, indeed, is not absent from any one, who through aptitude is capable of being united to it. But this divine illumination is immediately present, and uses the prophetess as an instrument; she neither being any longer mistress of herself, nor capable of attending to what she says, nor perceiving where she is. Hence, after prediction, she is scarcely able to recover herself. And before she drinks the water, she abstains from food for a whole day and night; and retiring to certain sacred places, inaccessible to the multitude, begins to receive in them the enthusiastic energy. Through her departure, therefore, and separation from human concerns, she renders herself pure, and by this means adapted to the reception of divinity: and from hence she possesses the inspiration of the God, shining into the pure seat of her soul, becomes full of an unrestrained afflatus, and receives the divine presence in a perfect manner, and without any impediment.

But the prophetess in Delphi, whether she gives oracles to mankind through an attenuated and fiery spirit, bursting from the mouth of the cavern, or whether being seated in the adytum on a brazen tripod, or on a stool with four feet, she becomes sacred to the God; whichsoever of these is the case, she entirely gives herself up to a divine spirit, and is illuminated with a ray of divine fire. And when, indeed, fire ascending from the mouth of the cavern circularly invests her in collected abundance, she becomes filled from it with a divine splendour. But when she places herself on the seat of the God, she becomes coadapted to his stable prophetic power: and from both these preparatory operations she becomes wholly possessed by the God. And then, indeed, he is present with and illuminates her in a separate manner, and is different from the fire, the spirit, the proper seat, and, in short, from all the visible apparatus of the place, whether physical or sacred. The prophetic woman too in Brandchidæ, whether she holds in her hand a wand,[63] which was at first received from some God, and becomes filled with a divine splendour, or whether seated on an axis, she predicts future events, or dips her feet or the border of her garment in the water, or receives the God by imbibing the vapour of the water; by all these she becomes adapted to partake externally[64] of the God.

But the multitude of sacrifices, the sacred law of the whole sanctimony, and such other things as are performed in a divine manner, prior to the prophetic inspiration, viz. the baths of the prophetess, her fasting for three whole days, her retiring into the adyta, and there receiving a divine light, and rejoicing for a considerable time—all these evince that the God is entreated by prayer to approach, that he becomes externally present, and that the prophetess, before she comes to her accustomed place, is inspired in a wonderful manner; and that, in the spirit which rises from the fountain, another more ancient God, who is separate from the place, shines forth to the view, and who is also the cause of the place, of the country, and of the whole divination. It appears, therefore, that the divination of oracles accords with all the hypotheses which we have before adduced concerning prediction. For if a power of this kind was inseparable from the nature of places, and of the bodies which are the subjects of it, or proceeded[65] according to a motion defined by number, it would not be able to foreknow, with invariable sameness, things which exist every where and always. But being separate and liberated from places and things which are measured by the numbers of time, and also from those which are detained in place, it is equally present with all things wherever they may be, and subsists simultaneously with all the natures that are produced according to time. It likewise comprehends in one the truth of all things, through its separate and transcendent essence.

Hence, if this is rightly asserted by us, the prophetic power of the Gods is not partibly comprehended by any place, or partible human body, nor by the soul, which is detained in one certain species of divisible natures; but being separate and indivisible, it is wholly every where present with the natures which are capable of receiving it. It likewise externally illuminates and fills all things, pervades through all the elements, comprehends earth and air, fire and water, and leaves nothing destitute of itself, neither animals nor any of the productions of nature, but imparts from itself a certain portion of foreknowledge, to some things in a greater, and to others in a less, degree. Moreover, existing itself prior to all things, by its own separate nature, it becomes sufficient to fill all things, so far as each is able to partake of it. Let us, therefore, now direct our attention to another species of divination, which is not public, but of a private nature, concerning which you say, “that some become enthusiastic by standing on characters, as those that are filled from the intromission of spirits.” This species, therefore, through those who badly use it, cannot easily be comprehended in one definition. But it is obvious and superficial, and known to many, and employs a falsehood and deception which are not to be endured; nor is it at all attended with the presence of a certain divinity, but it produces a certain motion of the soul, which is adverse to the Gods, and attracts from them an obscure and adumbrative representation, which, through the evanescent nature of its power, is usually disturbed by dæmoniacal depraved spirits.

That, however, which is truly a representation of the Gods, is in other respects genuine and pure, immutable and true, and is inaccessible to, and unimpeded by, spirits of a contrary nature. For, as darkness is not adapted to sustain the splendour of the glittering light of the sun, but suddenly becomes totally invisible, entirely recedes, and immediately vanishes; thus, also, when the power of the Gods, which fills all things with good, abundantly shines forth, no place is left for the tumult of evil spirits, nor can it present itself to the view; but, as if it was nothing, it departs into nonentity, not being able to be at all moved, when more excellent natures are present, or to disturb[66] such natures in their illuminations.

Since, therefore, these differ so greatly, I shall not use any other indications, in order to distinguish them, than those which are adduced by you. For when you say, “some standing on characters,” you seem to signify nothing else than the cause of all the evils pertaining to these things. For there are some who, neglecting the whole business of the telesiurgic theory, both concerning the invoking [priest] and the inspector (εποπτης), and also despising the order of religion, and the most holy endurance of labours for a long time, and rejecting the sacred laws and ordinances, and other religious ceremonies, think that the standing on characters is alone sufficient, and that by doing this for one hour, they can cause a certain spirit to enter; though how is it possible that any thing beautiful or perfect can be effected by these? Or how, by ephemeral works, can a contact he produced with the eternal and true essence of the Gods in sacred deeds? Through these things, therefore, it appears that such like rash men entirely err, and that they do not deserve to be ranked among diviners. Concerning another kind of divination, also, you say as follows: “_Others who are conscious what they are doing in other respects, are divinely inspired according to the phantastic part, some indeed receiving darkness for a cooperator, others certain potions, but others in cantations and compositions. And some energize according to the imagination

through water,[67] others in a wall, others in the open air, and others in the light of the sun, or some other celestial body._” The whole, however, of this kind of divination of which you now speak, since it is multiform, may be comprehended in one power, which may be called the eduction of light.[68] But this illuminates with divine light the etherial and luciform vehicle[69] with which the soul is surrounded, from which divine visions occupy our phantastic power, these visions being excited by the will of the Gods. For the whole life of the soul and all the powers that are in it, being in subjection to the Gods, are moved in such a way as the Gods, the leaders of the soul, please.

And this takes place in a twofold manner, either from the Gods being present with the soul, or imparting to the soul from themselves a certain forerunning light; but, according to each of these modes, the divine presence and the illumination have a separate subsistence. The attentive power, therefore, and dianoia[70] of the soul, are conscious of what is effected, since the divine light does not come into contact with these; but the phantastic part is divinely inspired, because it is not excited to the modes of imaginations by itself, but by the Gods, the phantasy being then entirely changed from human custom. Since, however, a contrary is receptive of a contrary, according to a mutation and departure from itself, and that which is allied to another thing, and familiar[71] with it through similitude, is capable of receiving it, hence the illuminators receive darkness as a cooperator, and employ in illuminating the light of the sun, or of the moon, or, in short, of the air. Sometimes, likewise, they use collocations of such things as are adapted to the Gods that are about to descend, or they employ incantations or compositions, and these appropriately prepared for the reception, presence, and manifestation of the Gods. And again, sometimes they introduce light through water, because this being diaphanous, is aptly disposed to the reception of light. But at other times, they cause light to shine forth on a wall, having previously prepared the wall for the reception of light in the best manner by the sacred descriptions of characters; and, at the same time, they fix the light in a certain solid place, so that it may not be widely diffused.

Many other modes, also, of introducing light might be mentioned; but all of them may be referred to one mode, that of irradiation, wherever it may be effected, and through whatever instruments the Gods may illuminate. Since, therefore, this illumination accedes externally, and has every thing which it possesses subservient to the will and intelligence alone of the Gods, and as the greatest thing pertaining to it, possesses a sacred irradiating light, either supernally derived from ether, or from the air, or the moon, or the sun, or from some other celestial sphere,—this being the case, it is evident from all these particulars, that such a mode of divination as this is unrestrained, primordial, and worthy of the Gods. Let us, therefore, pass on to the mode of divination which is effected through human art, and which possesses much of conjecture and opinion. But concerning this you say as follows: “Some also establish the art of the investigation of futurity through the viscera, through birds, and through the stars.” And there are, indeed, many other arts of this kind, but the above are sufficient to exhibit the whole artificial species of divination. Universally, therefore, this art employs certain divine signs, which derive their completion from the Gods, according to various modes. But from divine portents, according to an alliance of things to the signs which are exhibited, art in a certain respect decides, and from certain probabilities conjecturally predicts. The Gods, therefore, produce the signs, either through nature, which is subservient both generally and particularly to the generation of effects;

or through genesiurgic dæmons, who presiding over the elements of the universe, partial bodies, and every thing contained in the world, conduct with facility the phænomena, conformably to the will of the Gods. But these signs symbolically premanifest the decrees of divinity and of futurity, as Heraclitus says, “neither speaking nor concealing, but signifying;”[72] because they express the mode of fabrication through premanifestation. As, therefore, the Gods generate all things through forms[73], in a similar manner they signify all things through signs, impressed as it were by a seal (δια συνθηματων). Perhaps, likewise, they render by this mean our intelligence more acute. And thus much has been said by us in common concerning the whole of this kind of human art.

Descending, however, to particulars, the soul of animals, the dæmon who presides over them, the air, the motion of the air, and the circulation of the heavens, variously change the viscera,[74] conformably to the will of the Gods. But an indication that they are so changed is this, that they are frequently found without a heart,[75] or deprived of the most principal parts, without which it is not at all possible for animals to be supplied with life. With respect to birds, likewise, the impulse of their proper soul moves them, and also the dæmon who presides over animals; and, together with these, the revolution of the air, and the power of the heavens which descends into the air, accord with the will of the Gods, and consentaneously lead the birds to what the Gods ordained from the first. Of this the greatest indication is, that birds frequently precipitate themselves to the earth, and destroy themselves, which it is not natural for any thing to do; but this is something supernatural, so that it is some other thing which produces these effects through birds. Moreover, the lations of the stars approximate to the eternal circulations of the heavens, not only locally, but also in powers, and the irradiations of light. But these are moved conformably to the mandates of the celestial Gods. For the most pure, agile, and supreme part of the air, is adapted to be enkindled [i. e. is most inflammable], so that when the Gods assent, it is immediately set on fire.

And if some one thinks that certain effluxions of the celestial bodies are imparted to the air, his opinion will not be discordant with what is frequently effected by the divine art. The union, also, and sympathy of the universe, and the simultaneous motion of the most remote parts, as if they were near, and belonged to one animal, cause these signs to be sent from the Gods to men in the most luminous manner, primarily, indeed, through the heavens, but afterwards through the air.

From all that has been said, therefore, this becomes manifest, that the Gods, employing many instruments as media, send indications to men; and that they also use the ministrant aid of dæmons and souls, and the whole of nature, and of every thing in the world which is willingly obedient to them, they being the primordial leaders of all these, and transmitting the motion which descends from them wherever they please. Hence, they being separate from all things, and liberated from all habitude and coarrangement with things in generation, lead all that generation and nature contains, according to their own proper will. This explanation, therefore, of divination accords with the doctrine of the fabricative energy and providence of the Gods. For it does not draw down the intellect of more excellent natures to sublunary concerns and to us, but this intellect being established in itself, converts to itself signs and the whole of divination, and discovers that these proceed from it. In the next place you inquire “concerning the mode of divination, what it is, and what the quality is by which it is distinguished,” which we have already explained, both generally and particularly. But you, in the first place, represent diviners as asserting, “_that all of them obtain a foreknowledge of future events through Gods or dæmons, and that it is not possible for any others to know that which is future, than those who are the lords of futurity_.” Afterwards you doubt, “whether divinity is so far subservient to men, as not to be averse to some becoming diviners from meal.” You do not, however, properly apprehend the abundance of the power of the Gods, their transcendent goodness, and the cause which comprehends all things, when you denominate their providential care and defence of us subserviency.

And, besides this, you are ignorant of the mode of divine energy, that it is not drawn down and converted to us, but that it has a separate precedency, and gives itself, indeed, to its participants, yet neither departs from itself, nor becomes diminished, nor is ministrant to those that receive it; but, on the contrary, uses all things as subservient to itself. The present doubt also appears to me to be erroneous in another respect, for supposing the works of the Gods to be like those of men, it inquires how they are effected. For because we are converted to our works, and sometimes adhere to the passions of the things which we providentially attend to, on this account you badly conjecture that the power of the Gods is subservient to the natures which are governed by them. But this power is never drawn down to its participants either in the production of the worlds, or in the providential inspection of the realms of generation, or in predicting concerning it. For it imparts to all things good, and renders all things similar to itself. It likewise benefits the subjects of its government most abundantly, and without envy, and by how much the more it abides in itself, by so much the more it is filled with its own proper perfection. And it does not itself, indeed, become any thing belonging to its participants, but it causes the things which receive it to partake of its peculiarities, and preserves them in an all perfect manner.

It also abides at the same time perfectly in itself, and comprehends them at once in itself, but is neither vanquished nor comprehended by any one of them. In vain, therefore, are men disturbed by a suspicion of this kind. For divinity is not divided together with the above mentioned modes of divination, but produces all of them impartibly. Nor does he effect different things at a different time, in a distributed manner, but produces all of them according to one energy, collectively and at once. Nor is he detained about signs, being comprehended in, or divided about, them; but contains them in himself, and in one order, and comprehends them in unity, and produces them from himself, according to one invariable will.

If, also, the power of the Gods proceeds in premanifestation as far as to things inanimate, such as pebble stones, rods,[76] pieces of wood, stones, corn, or wheat, this very thing is most admirable in the presignification of divine prophesy; because it imparts soul to things inanimate, motion to things immoveable, and makes all things to be clear and known, to partake of reason, and to be defined by the measures of intellection, though possessing no portion of reason from themselves. Another divine miracle also divinity appears to me to exhibit through signs in these things. For, as he sometimes makes some stupid man to speak wisely, through which it becomes manifest to every one, that this is not a certain human but a divine work; thus, also, he reveals through things which are deprived of knowledge, conceptions which precede all knowledge. And, at the same time, he declares to men that the signs which are exhibited are worthy of belief, and that they are superior to nature, from which he is exempt. Thus he makes things to be known which are naturally unknown, and things which are without knowledge gnostic. Through them, also, he inserts in us wisdom, and through every thing which is in the world excites our intellect to the truth of real beings, of things which are in generation, and of future events. From these things, therefore, I think it is manifest, that the mode of divination is perfectly contrary to what you suspected it to be.

For it is of a ruling and primordial nature, of an unrestrained power, and transcendent nature, comprehending in itself all things, but not being comprehended by any thing, nor enclosed by its participants. For it ascends into, and rules over, all things simultaneously, and without circumscription, and collectively signifies future events. Hence, from what has been said, you may easily dissolve these vulgar doubts, which disturb most men, and may in a becoming manner elevate yourself to the intellectual, divine, and irreprehensible presignification of the Gods from all things. Through this, therefore, we have evinced, that divinity is not drawn down to the signs employed by divination.

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

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

But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument,[77] nor does he who invokes operate through him who prophesies; for to assert these things is impious. And it is much more true to say, that God is all things, is able to effect all things, and that he fills all things with himself, and is alone worthy of sedulous attention,[78] esteem, the energy of reason, and felicitous honour; that which is human being vile, of no account, and ludicrous, when compared with that which is divine. Hence I laugh, when I hear it said, that divinity is spontaneously present with certain persons or things, either through the period of generation, or through other causes. For thus that which is unbegotten will no longer be more excellent, if it is led by the period of generation; nor will it be primarily the cause of all things, if it is coarranged with certain things, according to other causes. These assertions, therefore, are unworthy of the conceptions which we should frame of the Gods, and foreign from the works which are effected in theurgy.[79] But an investigation of this kind suffers the same thing as the multitude suffer, about the fabrication of the universe and providence. For not being able to learn what the mode is in which these are effected, and refusing to ascribe human cares and reasonings to the Gods, they wholly abolish the providential and fabricative energy of divinity.

As, therefore, we are accustomed to answer these, that the divine mode of production and providential inspection is very different from that which is human, and which it is not proper wholly to reject through ignorance, as if it had not from the first any subsistence; thus, also, it may be justly contended against you, that all prediction, and the performance of divine works, are the works of the Gods, as they are not effected through other and these human causes, but through such as are alone known to the Gods.

Omitting, therefore, these things, we may reasonably adduce a second cause, assigned by you, of the above mentioned particulars: viz. “that the soul says and imagines these things, and that they are the passions of it, excited from small incentives.” Neither, however, does nature possess these passions, nor does reason admit them. For every thing which is generated is generated from a certain cause, and that which is of a kindred nature derives its completion from a kindred nature. But a divine work is neither casual, for a thing of this kind is without a cause, and is not entirely arranged, nor is it produced by a human cause. For this is a thing foreign and subordinate; but that which is more perfect cannot be produced from the imperfect. All works, therefore, which have a similitude to divinity germinate from a divine cause. For the human soul is contained by one form, and is on all sides darkened by body, which he who denominates the river of Negligence, or the water of Oblivion, or ignorance and delirium,[80] or a bond through passions,[81] or the privation of life, or some other evil, will not by such appellations sufficiently express its turpitude. How, therefore, is it possible that the soul, which is detained by so many evils, can ever become sufficient to an energy of this kind? It is, indeed, by no means reasonable to suppose that she can. For if at any time we appear to be capable of effecting this, it is alone through participating of, and being illuminated by, the Gods, that we enjoy the divine energy.

Hence the soul does not participate of divine works, so far as she possesses her own proper virtue and wisdom; though if works of this kind pertained to the soul, every soul would perform them, or that soul alone which possessed its proper perfection. Now, however, neither of these is sufficiently prepared for this purpose; but even the perfect soul is imperfect as with reference to divine energy. The theurgic energy, therefore, is a different thing, and the felicitous accomplishment of divine works is imparted by the Gods alone. For if this were not the case, the worship of the Gods would not, in short, be requisite, but divine goods might be present with us from ourselves, without the exercise of religion. If, therefore, these opinions are insane and stupid, it is proper to abandon an hypothesis of this kind, as not affording a cause which deserves to be mentioned of the accomplishment of divine works.

Is, therefore, what you add in the third place more true; viz. “that there is a certain mixed form of hypostasis, consisting of our soul and divine inspiration externally derived?” Consider this then more accurately, lest we should be deceived by it, being impeded by its plausibility. For wherever one thing is effected from two, this one thing is wholly of a similar species, nature, and essence. Thus the elements which concur in the same thing, produce one certain thing from many, and many souls coalesce in one total soul. That, however, which is perfectly exempt, can never become one with that which departs from itself;[82] so that neither will there be one certain form of hypostasis with the soul and divine inspiration. For if divinity is unmingled, the soul will not be mingled with it; and if he is immutable, he will not be changed through a concretion into that which is common, from the simplicity of his subsistence. Some, therefore, prior to us, were of opinion that certain small sparks excite in us divine forms. It is impossible, however, that these sparks, whether they are physical, or in some other way corporeal-formed, should be transferred from things of a casual nature to things which are divine. But in what is now asserted by you, the soul is said to be a concause of the divine commixture; and it is evident, this being admitted, that the soul becomes of an equal dignity with the Gods, that it gives a certain part to them and receives a part from them, and that it also affords a measure to natures more excellent than itself, and is itself bounded by them.

That likewise follows which is asserted by some, and is most dire, that the Gods precedaneously subsisting in the order of elements, are inherent in their effects, and there will be a certain thing produced in time, and from a mixture according to time, which will contain the Gods in itself. What, likewise, is this comingled form of subsistence? For if it is both [soul and divine inspiration externally derived], it will not be one thing consisting of two, but a certain composite, and a coacervation from two things. But if it is as something different from both, eternal natures will be mutable, and divine natures will in no respect differ from physical substances in generation.[83] And as it is absurd to admit that an eternal nature is produced through generation, it is still more absurd to suppose that any thing which consists of eternal natures can be dissolved. Neither, therefore, is this opinion concerning divination by any means reasonable; and besides this, it is also paradoxical, whether it is considered as one supposition or as two.

You say, therefore, “_that the soul generates the power which has an imaginative perception of futurity, through motions of this kind, or that the things which are adduced from matter constitute dæmons through the powers that are inherent in them, and especially things adduced from the matter which is taken from animals_.” It appears to me, however, that what is now asserted by you exhibits a dire illegality with reference to the whole of theology and the theurgic energy. For one absurdity in it, and which is the first that presents itself to the view, is this, that it makes dæmons to be generable and corruptible. And another, which is more dire than this, is that things which are prior will be produced from things which are posterior to themselves. For dæmons exist prior to soul, and to the powers which are distributed about bodies. In addition to these things, also, how can the energies of a partible soul which is detained in body, become essence, and be by themselves separate out of soul? Or how can the powers which are divided about, be separated from bodies, though they have their very being in bodies? And who is it that liberating them from a corporeal condition of subsistence, again collects the corporeal dissolution, and causes it to coalesce in one thing? For thus a thing of this kind will be a dæmon, who will have an existence prior to his being constituted.

This assertion, likewise, is attended with certain common doubts. For how can divination be produced from things which have no divining power? And how can soul be generated from things which are without soul? And, in short, how can things which are more perfect be the progeny of such as are more imperfect? The mode, likewise, of production appears to me to be impossible. For it is impossible that essence should be produced through the motions of the soul, and through the powers which are in bodies. For from things which are without essence, it is impossible that essence should be generated.

Whence, also, does the imagination, receiving from a certain thing a divining power, become prophetic of futurity? For we do not see that any one of the things which are sown through generation possess any thing more than what is imparted to it by its first generating cause. But, in the present instance, the imagination will receive a certain more excellent addition from that which has no existence. Unless some one should say, that dæmons preside over the matter which is derived from animals, and that when this matter is adduced, the presiding dæmon is sympathetically moved towards it. According to this opinion, therefore, dæmons are not generated from the powers in bodies; but preceding and having an existence prior to bodies, they are moved in conformity to them. Let it, however, be admitted, that dæmons are thus sympathetic, yet I do not see after what manner there will be something true respecting futurity. For the foreknowledge and premanifestation of futurity is not the province of a copassive and material power, which is detained in a certain place and body; but, on the contrary, this pertains to a power which is liberated from all these. Such, therefore, are the corrections of this opinion.

The animadversions which are after this adduced, at first, indeed, doubt about the mode of divination, but as they proceed, endeavour entirely to subvert it. We shall, therefore, discuss both these. And, in the first place, we shall begin to dissolve the former of these doubts. “For in sleep, when we are not employed about any thing, we sometimes obtain a knowledge of the future.” Not that the cause of divination is derived both from us and externally: for in things the principle of which definitely subsists in us, and that which is consequent is externally derived, if these two have a coarrangement and connexion with each other, in this case the works of the two are definitely effected, and the things which are suspended from them follow their precedaneous causes. But when the cause is independent of us, and preexists by itself, the end is not defined on account of us, but the whole depends on things external to us. Now, therefore, since the truth which is in dreams does not entirely concur with our works, but frequently shines forth from itself, it shows that divination is externally derived from the Gods, that it possesses an independent power, and that it benevolently unfolds futurity when it pleases, and in such a way as it pleases. These things, therefore, should have an answer of this kind.

In what follows, while you endeavour to unfold divination, you entirely subvert it. For if a passion of the soul is admitted to be the cause of it, what wise man will attribute to an unstable and stupid thing orderly and stable foreknowledge? Or how is it possible that the soul, which is in a sane and stable condition according to its better powers, viz. those that are intellectual and dianoetic, should be ignorant of futurity; but that the soul which suffers according to disorderly and tumultuous motions, should have a knowledge of what is future? For what has passion in itself adapted to the theory of beings? And is it not rather an impediment to the more true intellection of things? Farther still, therefore, if the things contained in the world were constituted through passions, in this case passions, through their similitude, would have a certain alliance to them. But if they are produced through reasons and through forms, there will be another foreknowledge of them, which is liberated from all passion. Again, passion alone perceives that which is present, and which now has a subsistence; but foreknowledge apprehends things which do not yet exist. Hence, to foreknow is different from being passively affected.

Let us, however, consider your arguments in support of this opinion. That “the senses are occupied,” therefore tends to the contrary to what you say; for it is an indication that no human phantasm is then excited. But “the fumigations which are introduced,” have an alliance to divinity, but not to the soul of the spectator. And “the invocations” do not excite the inspiration of the reasoning power, or corporeal passions in the recipient; for they are perfectly unknown and arcane, and are alone known to the God whom they invoke. But that “not all men, but those that are more simple and young are more adapted to divination,” manifests that such as these are more prepared for the reception of the externally acceding and inspiring spirit. From these indications, however, you do not truly conjecture that enthusiasm is a passion. For it follows from these signs, that the influx of it, in the same manner as the inspiration, is externally derived. In this way, therefore, these things subsist. That which follows in the next place, descends from a divine alienation of mind to an ecstasy of the reasoning power which leads it to a worse condition, and absurdly says, “that the cause of divination is the mania which happens in diseases.” For, as we may conjecture, it assimilates enthusiasm to the redundancy of the black bile, to the aberrations of intoxication, and to the fury which happens from mad dogs.

It is necessary, therefore, from the beginning, to divide ecstasy into two species, one of which leads to a worse condition of being, and fills us with stupidity and folly; but the other imparts goods which are more honourable than human temperance. One species also deviates to a disorderly, confused, and material motion; but the other gives itself to the cause which rules over the orderly distribution of things in the world. And the one, indeed, as being deprived of knowledge, wanders from wisdom; but the other conjoins with natures that transcend all our wisdom. The one, likewise, is unstable, but the other is immutable. The one is preternatural, but the other is above nature. The one draws down the soul, but the other elevates it. And the one entirely separates us from a divine allotment, but the other connects us with it.

Why, therefore, does your assertion so much wander from the proposed hypothesis, as to decline from things primary and good to the last evils of insanity? For in what is enthusiasm similar to melancholy, or intoxication, or any other delirium excited by the body? Or what prediction can ever be produced from diseases of the body? Is not a derivation of this kind a perfect corruption, but divine inspiration the perfection and salvation of the soul? And does not depraved enthusiasm take place through imbecility, but the enthusiasm which is more excellent through a plenitude of power? In short, the latter being quiescent, according to its own proper life and intelligence, gives itself to be used by another [power which is superior to itself]; but the former, energizing according to its proper energies, renders these most depraved and turbulent. This, therefore, is a difference the most manifest of all others, because all the works of divine natures differ [in a transcendent degree] from the works of other beings. For as the more excellent genera are exempt from all others, thus also their energies do not resemble those of any other nature. Hence, when you speak of divine mania, immediately remove from it all human perversions. And if you ascribe a sacred “sobriety and vigilance” to divine natures, you must not consider human sobriety and vigilance as similar to it. But by no means compare the diseases of the body, such as suffusions, and the imaginations excited by diseases, with divine imaginations.

For what have the two in common with each other? Nor again, must you compare “an ambiguous state,” such as that which takes place between a sober condition of mind and ecstasy, with sacred visions of the Gods, which are defined by one energy. But neither must you compare the most manifest surveys of the Gods with the imaginations artificially procured by enchantment. For the latter have neither the energy, nor the essence, nor the truth of the things that are seen, but extend mere phantasms, as far as to appearances only.

All such doubts as these, however, which are adduced foreign to the purpose, and tend from contraries to contraries, we do not consider as pertinent to the present hypothesis. Hence, as we have shown the unappropriateness of them, we do not think it requisite to discuss them any further, because they are contentiously introduced, and not with philosophical investigation. There are many other contentious innovations also, which may be the subject of wonder. But some one may justly be astonished at the contrariety of opinions produced by admitting either that the truth of divination is with enchanters, the whole of which subsists in mere appearances alone, but has no real existence; or that it is with those who are incited by passion or disease, since every thing which they have the boldness to utter is fraudulently asserted. For what principle of truth, or what auxiliary of intelligence, either smaller or greater, can there be in those who are thus insane? It is necessary, however, not to receive truth of such a kind as that which may be fortuitous; for this, it is said, may happen to those that are rashly borne along. Nor must such truth be admitted as that which subsists between agents and patients, when they are concordantly homologous with each other; for truth of this kind is present with the senses and imaginations of animals. Hence this truth has nothing peculiar, or divine, or superior to common nature.

But the truth of divination is established in energy with invariable sameness, has the whole knowledge of beings present with it, and is connascent with the essence of things. It likewise employs stable reasons, and perfectly, aptly, and definitely knows all things. This truth, therefore, is adapted to divination. Hence, it is very far from being a certain natural prescience, such as the preperception which is inherent in some animals of earthquakes and rain. For this arises from sympathy, when certain animals are moved in conjunction with certain parts and powers of the universe; or when, through the acuteness of a certain sense, they antecedently perceive things which happen in the air, before they accede to places about the earth.

If, therefore, these assertions are true, though we derive from nature impressions by which we obtain a knowledge of things, or come into contact with futurity, it is not proper to consider an impression of this kind as prophetic foreknowledge; but it is, indeed, similar to this knowledge, yet falls short of it in stability and truth, is conversant with that which frequently, but not always, happens, and apprehends the truth in certain, but not in all things. Hence, if there is a discipline which foresees the future in the arts, as, for instance, in the piloting or medical art, this does not all pertain to divine foreknowledge. For it conjectures the future by certain signs, and these such as are not always credible, nor such as have that of which they are the signs, connected with them with invariable sameness. But with divine providence, a stable knowledge of the future precedes; [and this is attended with] an immutable faith suspended from causes; an indissoluble comprehension of all things in all; and a perpetually abiding and invariable knowledge of all things as present and definite. Moreover, neither is it sufficient to assert, “_that nature, art, and the sympathy of things in the universe, as if they were the parts of one animal, contain premanifestations of certain things with reference to each other; nor that bodies are so prepared, that there is a presignification of some by others_.” For these things, which are very clearly seen, exhibit a certain divulsed vestige of divine prediction, in a greater or less degree;

since it is not possible for any thing to be perfectly destitute of divine divination. But as in all things the image of good exhibits a similitude of divinity; thus, likewise, in all things a certain obscure or more manifest image of divine prediction shines forth to the view. Nevertheless, no one of these is such as the divine species of divination; nor must the one, divine, and unmingled form of it be characterized from the many phantasms which proceed from it into generation. Nor, if there are certain other false and deceitful resemblances, which are still more remote from reality, is it fit to adduce these in forming a judgment of it. But the divine form or species of divination is to be apprehended according to one intelligible and immutable truth; and the mutation which subsists differently at different times is to be rejected as unstable and unadapted to the Gods. If, therefore, that which is truly divination is a thing of this kind, i. e. is a divine work, who would not blush to ascribe it to nature, which produces its effects without reason and intellect, as if nature elaborated in us a certain prophetic apparatus, and inserted this aptitude in some things in a greater but in others in a less degree? For in those things in which men receive auxiliaries from nature in the attainment of their proper perfection, in these, also, certain aptitudes of nature precede;

but in things in which no human work is proposed [to be effected], in these neither does the end pertain to us. And when a certain good, which is more ancient than our nature, has a prior arrangement, it is not possible in this case that a certain natural excellence should become the prepared subject of it. For in those things of which there are perfections, in these imperfect preparations are ingenerated; but both these are the habits of men [and not of Gods]. Hence, of those things which are not present with us, so far as we are men, there will not be a preparative from nature. There is not, therefore, a natural seed in us of divine prediction. If some one, however, should in a more general way assert, that there is a certain human divination, of this there will be a certain physical preparation. But with respect to that which may be truly denominated divination, and which pertains to the Gods, it is not proper to think that this is ingrafted by nature. For both other things, and also the indefinite, according to the more and the less, are the attendants on this. Hence it is separated from divine divination, which abides in stable boundaries. On this account, also, it is requisite strenuously to contend against him who asserts that divination originates from us. You likewise adduce clear indications of this from the works performed in predicting what is future.

For you say, “_that those who invoke [the divinities for the purposes of divination] have about them stones and herbs, bind certain sacred bonds, which they also dissolve, open places that are shut, and change the deliberate intentions of the recipients, so as to render them worthy, though they were before depraved_.” All these particulars, therefore, signify that the inspiration accedes externally. It is requisite, however, not only to preassume this, but also to define what the inspiration of divine origin is, which produces divine divination. For if this is not done, we shall not previously know what its peculiarity is, in consequence of not attributing to it its proper character, and adapting this to it as a certain seal. And this, indeed, has been accurately done by us a little before.

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

Besides, neither does it preserve a certain analogy with divine fabrication. For divinity does not fabricate all things, either through the celestial physical motions, or through a partial matter, or through powers thus divided; but he produces the worlds by conceptions, will, and immaterial forms, and through an eternal and supermundane soul. The maker of images, however, is said to elaborate them through the revolving stars. But the thing does not in reality subsist so as it appears to do. For since there are certain infinite powers in the celestial Gods, the last genus of all the powers in them is physical. But again, of this power one portion being inherent in spermatic reasons [or productive powers], and prior to these reasons being established in immoveable natures, essentially precedes generation. But another portion being inherent in sensible and visible motions and powers, and in celestial effluxions and qualities, has dominion over the whole visible order of things. This last power, therefore, in all these rules over the circumterrestrial manifest generation in places about the earth. Many other arts, however, as for instance, the medical[84] and gymnastic, use this power, which has dominion over visible generation, and the qualities of the effluxions sent from the heavens employ it, and likewise all such arts as in their operations communicate with nature. And moreover, the image-making art attracts a certain very obscure genesiurgic portion from the celestial effluxions.

Such, therefore, as the truth is, such also it is requisite to unfold it to others. It must be said, then, that the maker of images neither uses the celestial circulations, nor the powers which are inherent in them, nor those powers which are naturally established about them; nor, in short, is it possible to come into contact with them. But he artificially, and not theurgically, applies himself to the last effluxions which openly proceed from the nature of them, about the last part of the universe. For these effluxions, I think, being mingled with a partial matter, are capable of being changed and transformed differently at different times. They likewise receive the transposition, from some things to others, of the powers which are in partial natures. The variety, however, of such like energies, and the composition of a multitude of material powers, are not only entirely separated from divine fabrication, but also from natural production. For nature produces her proper works collectively, and at once, and accomplishes all things by simple and incomposite energies. Hence it remains that a commixture of this kind, about the last and manifest celestial effluxion, and about the things which are moved by a celestial nature, is artificial.

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

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

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

since, on the contrary, this multitude is simple, and energizes uniformly about composite natures. Hence, neither will it have sensibles more ancient, or more stable than itself; but being itself more excellent than sensibles, both in dignity and power, it imparts to them the permanency which they are able to receive. Unless indeed, you denominate idols dæmons, not rightly employing an appellation of this kind. For the nature of dæmons is one thing, and that of idols another. The order of each, likewise, is very different. Moreover, the leader of idols is different from the great leader of dæmons. And this, also, you admit. For you say, “that no God or dæmon is drawn down by idols.” What, therefore, will be the worth of a sacred deed, or of the foreknowledge of what is future, if it is entirely destitute of divinity and a dæmon? So that it is requisite to know what the nature is of this wonder-working art, but by no means to use or confide in it.

Again, therefore, still worse than this is the explanation of sacred operations, which assigns as the cause of divination, “_a certain genus of dæmons, which is naturally fraudulent, omniform, and various, and which assumes the appearance of Gods and dæmons, and the souls of the deceased_.” I shall, therefore, relate to you, in answer to this, what I once heard from the prophets of the Chaldeans. Such Gods as are truly divinities, are alone the givers of good; alone associate with good men, and with those that are purified by the sacerdotal art, and from these amputate all vice, and every passion. When these, also, impart their light, that which is evil, and at the same time dæmoniacal, vanishes from before more excellent natures, in the same manner as darkness when light is present; nor is it able to disturb theurgists in the smallest degree, who receive from this light every virtue, obtain worthy manners, become orderly and elegant in their actions, are liberated from passions, and purified from every disorderly motion, and from atheistical and unholy conduct. But those who are themselves flagitious, and who leap, as it were, to things of a divine nature in an illegal and disorderly manner, these, through the imbecility of their proper energy, or through indigence of inherent power, are not able to associate with the Gods. Because, likewise, they are excluded, through certain defilements, from an association with pure spirits, they become connected with evil spirits, are filled from them with the worst kind of inspiration, are rendered depraved and unholy, become replete with intemperate pleasures, and every kind of vice, are emulous of manners foreign to the Gods, and, in short, become similar to the depraved dæmons, with whom they are connascent.

These, therefore, being full of passions and vice, attract to themselves, through alliance, depraved spirits, and are excited by them to every kind of iniquity. They are also increased in wickedness by each other, like a circle conjoining the beginning to the end, and similarly making an equal compensation. Hence deeds which are the nefarious offences of impiety, which are introduced into sacred works in a disorderly manner, and which are also confusedly performed by those who betake themselves to such works, and at one time, as it seems, cause one divinity to be present instead of another, and again, introduce depraved dæmons instead of Gods, whom they call equal to the Gods (αντιθεους)—such deeds as these you should never adduce in a discourse concerning sacerdotal divination. For good is more contrary to evil than to that which is not good. As, therefore, the sacrilegious are in the most eminent degree hostile to the religious cultivation of the Gods; thus, also, those who are conversant with dæmons who are fraudulent, and the causes of intemperance, are undoubtedly hostile to theurgists. For from these every depraved spirit departs, and when they are present, is entirely subverted. Every vice, too, and every passion, are by these perfectly amputated: for a pure participation of good is present with the pure, and they are supernally filled with truth from a divine fire. These, therefore, suffer no impediment from evil spirits, nor are these spirits any obstacles to the goods of their souls.

Nor are theurgists disturbed by pride, or flattery, or the enjoyment of exhalations, or any violence; but all these, as if struck by lightning, yield and recede, without touching the theurgist, or being able to approach to them. Hence this genus of divination is undefiled and sacerdotal, and is truly divine. This, also, does not, as you say it does, require me, or any other as an arbiter, in order that I may prefer it to a multitude of other things; but it is itself exempt from all things, is supernatural, and has an eternal preexistence, neither receiving a certain opposition, nor a certain transcendency, which has a prearrangement in many things, because it is of itself liberated, and uniformly precedes all things. And to this it is requisite that you, and every one who is a genuine lover of the Gods, should give himself wholly; since by this mean irreprehensible truth will be obtained in divinations, and perfect virtue in souls; and through both these, an ascent will be afforded to theurgists to intelligible fire, which ought to be preestablished as the end of all foreknowledge, and of every theurgic operation. Hence you in vain adduce the opinion of those who think that divination is effected by an evil dæmon, since these do not deserve to be mentioned in speculations concerning the Gods. At the same time, likewise, they are ignorant of the means of distinguishing truth from falsehood, because they are from the beginning nourished in darkness, and are wholly incapable of knowing the principles from which these are produced. Here, therefore, we shall terminate our discussion concerning the mode of divination.

Let us then, in the next place, consider the opposing arguments, what they are, and what reason they possess. And if we should discuss some things a little more abundantly, in consequence of speaking freely and at leisure, it is requisite that you should promptly attend to, and endure what, we say. For it is necessary that great labour should be bestowed on the greatest disciplines, and that they should be accurately explored for a long time, if you intend to know them perfectly. Do you, therefore, conformably to the present hypothesis, propose the arguments which occasion the doubt, and I will answer you. Say then, “_it very much perplexes me to understand how superior beings, when invoked, are commanded by those that invoke them, as if they were their inferiors_.” But I will unfold to you the whole division, which is worthy of regard, concerning the powers that are invoked; from which you will be able clearly to define what is possible and what is impossible, in the subjects of your investigation. For the Gods, indeed, and the natures that are more excellent than we, through the wish of what is beautiful, and from an unenvying and exuberant fulness of good, benevolently impart to those that are worthy, such things as are fit for them, commiserating the labours of sacerdotal men, but being delighted with those that they have begotten, nourished, and instructed. But the middle genera are the inspective guardians of judgment.

These inform us what ought to be done, and from what it is fit to abstain. They also give assistance to just works, but impede such as are unjust; and as many endeavour to take away unjustly the property of others, or basely to injure or destroy some one, they cause these to suffer the same things as they have done to others. But there is, likewise, another most irrational genus of dæmons,[85] which is without judgment, and is allotted only one power, through an arrangement by which each of these dæmons presides over one work alone. As therefore, it is the province of a sword to cut, and to do nothing else than this, thus also of the spirits which are distributed in the universe, according to the partible necessity of nature, one kind divides, but another collects, things which are generated. This, however, is known from the phænomena. For the Charonean[86] spiracles, as they are called, emit from themselves a certain spirit, which is able to corrupt promiscuously every thing that falls into them. Thus, therefore, of certain invisible spirits, each is allotted a different power, and is alone adapted to do that which it is ordained to perform. He, therefore, who turns from their natural course things which contribute to the universe in an orderly manner, and illegitimately performs a certain thing, in this case receives the injury arising from that which he uses badly. This, however, pertains to another mode of discussion.

But we sometimes see that take place which is now proposed to be considered. For it happens that spirits are commanded [to do this or that] who do not use a reason of their own, and have not the principle of judgment. Nor does this occur irrationally. For our dianoia naturally possessing the power of reasoning about and judging of things as they are, and comprehending in itself many powers of life, is accustomed to command the most irrational spirits, and such as derive their perfection from one energy alone. Hence, it invokes these as more excellent natures, because it endeavours to attract to particulars from the whole world, in which we are contained, things which contribute to wholes.[87] And it commands them as inferior natures, because frequently certain parts of things in the world [such as our reasoning power] are more pure and perfect than things which extend themselves to the whole world. Thus, for instance, if one thing is intellectual [as is the case with our dianoia], but another is wholly inanimate or physical, then that which proceeds to a less extent has a more principal power than that which is more extended, though the former falls far short of the latter in magnitude and multitude of domination. For these things, also, another reason may be assigned, and which is as follows: in all theurgical operations the priest sustains a twofold character; one, indeed, as man, and which preserves the order possessed by our nature in the universe;

but the other, which is corroborated by divine signs, and through these is conjoined to more excellent natures, and is elevated to their order by an elegant circumduction, this is deservedly capable of being surrounded with the external form of the Gods. Conformably, therefore, to a difference of this kind, the priest very properly invokes, as more excellent natures, the powers derived from the universe, so far as he who invokes is a man; and again, he commands these powers, because through arcane symbols, he, in a certain respect, is invested with the sacred form of the Gods.

Dissolving, however, the doubts in a way still more true, we think it requisite, in invoking superior natures, to take away the evocations which appear to be directed to them as to men, and also the mandates in the performance of works, which are given with great earnestness. For if the communion of concordant friendship, and a certain indissoluble connexion of union, are the bonds of sacerdotal operations, in order that these operations may be truly divine, and may transcend every common action known to men, no human work will be adapted to them; nor will the invocations of the priest resemble the manner in which we draw to ourselves things that are distant; nor are his mandates directed as to things separated from him, in the way in which we transfer one thing from others. But the energy of divine fire shines forth voluntarily, and in common, and being self-invoked and self-energetic, energizes through all things with invariable sameness, both through the natures which impart, and those that are able to receive, its light. This mode of solution, therefore, is far superior, which does not suppose that divine works are effected through contrariety, or discrepance, in the way in which generated natures are usually produced; but asserts that every such work is rightly accomplished through sameness, union, and consent. Hence, if we separate from each other that which invokes and that which is invoked, that which commands and that which is commanded, that which is more and that which is less excellent, we shall, in a certain respect, transfer the contrariety of generations to the unbegotten goods of the Gods.

But if we despise all such things, as it is just we should, as of an earth-born nature, and ascribe that which is common and simple, as being more honourable, to the powers who transcend the variety which is in the realms of generation, the first hypothesis of these questions will be immediately subverted, so that no reasonable doubt concerning them will be left.

What then shall we say concerning the next inquiry to this, viz. “_why the powers who are invoked think it requisite that he who worships them should be just, but they when called upon to act unjustly do not refuse so to act_?” To this I reply, that I am dubious with respect to what you call acting justly, and am of opinion that what appears to us to be an accurate definition of justice does not also appear to be so to the Gods. For we, looking to that which is most brief, direct our attention to things present, and to this momentary life, and the manner in which it subsists. But the powers that are superior to us know the whole life of the soul, and all its former lives; and, in consequence of this, if they inflict a certain punishment from the prayer of those that invoke them, they do not inflict it without justice, but looking to the offences committed by souls in former lives;[88] which men not perceiving think that they unjustly fall into the calamities which they suffer. The multitude, also, are accustomed to doubt in common the very same thing concerning providence, viz. why certain persons are afflicted undeservedly, as they have not done any thing unjustly prior to their being thus afflicted. For neither here is it possible to understand [perfectly] what the soul is, and its whole life, how many offences it has committed in former lives, and whether it now suffers from its former guilt.

In this life, also, many unjust actions are concealed from human knowledge, but are known to the Gods, since neither is the same scope of justice proposed to them as to men. For men, indeed, define justice to be the soul’s performance of its own proper business,[89] and the distribution of desert, conformably to the established laws, and the prevailing polity. But the Gods, looking to the whole orderly arrangement of the world, and to the subserviency of souls to the Gods, form a judgment of what is just. Hence the judgment of just actions with the Gods is different from what it is with us. Nor is it wonderful, if we are unable, in most things, to arrive at the supreme and most perfect judgment of more excellent natures. What also hinders, but that to each thing by itself, and in conjunction with the whole alliance of souls, justice may in a very transcendent manner be decreed by the Gods? For if a communion of the same nature in souls, both when they are in and when they are out of bodies, produces a certain identical connexion and common order with the life of the world, it is likewise necessary that, a fulfilment of justice should be required by wholes, and especially when the magnitude of the unjust deeds antecedently committed by one soul transcends the infliction of one punishment due to the offences. But if any one should add other definitions, through which he can show that what is just subsists with the Gods in a way different from that in which it is known by us, from these also our design will be facilitated. For me, however, the beforementioned canons are alone sufficient for the purpose of manifesting the universal genus, and which comprehends every thing pertaining to the medicinal punishments inflicted by divine justice.

In order, therefore, that from an abundance of arguments we may contend against the objection which is now adduced, we will grant, if you please, the contrary to what we have asserted, viz. that certain unjust things are performed in this business of invocations. That the Gods, however, are not to be accused as the causes of these is immediately manifest. For those that are good are the causes of good; and the Gods possess good essentially. They do nothing, therefore, that is unjust. Hence other causes of guilty deeds must be investigated. And if we are not able to discover these causes, it is not proper to throw away the true conception respecting the Gods, nor on account of the doubts whether these unjust deeds are performed, and how they are effected, to depart from notions concerning the Gods which are truly clear. For it is much better to acknowledge the insufficiency of our power to explain how unjust actions are perpetrated, than to admit any thing impossible and false respecting the Gods; since all the Greeks and Barbarians truly opine the contrary to be the case with divine natures. After this manner, therefore, the truth respecting these particulars subsists.

Moreover, it is necessary to add the causes whence evils[90] sometimes arise, and to show how many and of what kind they are. For the form of them is not simple; but, being various, is the leader of the generation of various evils. For if what we a little before said, concerning images and evil dæmons, who assume the appearance of Gods and good dæmons, is true, an abundant evil-producing tribe, about which a contrariety of this kind usually happens, will from hence appear to flow. _For an evil dæmon requires that his worshipper should be just, because he assumes the appearance of one belonging to the divine genus; but he is subservient to what is unjust, because he is depraved._ The same thing, likewise, that is said of good and evil may be asserted of the true and the false. As, therefore, in divinations we attribute true predictions to the Gods alone, but when we detect any falsehood in predictions we refer this to another genus of cause, viz. that of 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.

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. 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.

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.

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. 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.

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.

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._” 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.

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. 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.

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. 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.

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. 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.

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.

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.

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.

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. 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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?

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.