book ii. p. 152, 8vo. a work replete with distorted concep-

tions and inaccurate translations. And yet, as great a sophist as Warburton was, and notwithstanding the work I have just mentioned abounds with false opinions, and such as are of the most pernicious kind, yet he is compelled by truth to acknowledge, in book ii. p. 172, “that the wisest and best men in the Pagan world are unanimous in this, that the mysteries were instituted pure, and proposed the noblest end by the worthiest means.” But this by the way.
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this for one liour, they can cause a certain spirit to enter ; though how is it possible that any thing beautiful or perfect can be effected by these ? Or how, by ephemeral works, can a contact be produced with the eternal and true essence of the Gods in sacred deeds ? Through these things, therefore, it appears that such like rash men entirely err, and that they do not deserve to be ranked among diviners.
CHAP. XIY.
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 co- operator, others certain potions, hut others in cantations and compositions. And some ener- gize according to the imagination through water,"'" others in a wall, others in the open air,
* This divination according to the imagination through water, may be illustrated by the following extract from Damascius (apud Photium) : te/Da OeojxoLpov e)^ov
vcTLV Trapq.XoyoTarr]v. vSmp yap ey^^eacra aKpaL ve? TroTqpua Tivi Tiov vaXivcov, €0)pa Kara rov vSaros etcrco rov Tro'rqpiov ra cf)acrp,aTa tcuv ecrojuevcov -n-payp-aTiav, Kai TrpovXeyev airo rqs oi/'cws avra arrep ep^eXXev ecrec^at Travrm. r) 8e Treipa Tor
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and others in the light of the sun, or some other celestial hodij” The whole, however, of this kind of divination of which you now speak, since it is multiform, may be comprehended in one power, which may be called the eduction of light.* But this illuminates with divine light the etherial and luciform vehicle t 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.
TrpayfxaTos ovk eXaOev r^/xas. i.e. "There was a sacred woman who possessed in a wonderful manner a divinely gifted nature. For pouring pure water into a certain glass cup, she saw in the water that was within the cup the lumi- nous appearances of future events, and from the view of these she entirely predicted what would happen. But of this experiment we also are not ignorant.”
* " The Platonists,” says Psellus (ad Nazianzenum) " assert that light is spread under divine substances, and is rapidly seized, without any difficulty, by some who possess such an excellent nature as that which fell to the lot of Socrates and Plotinus. But others, at certain periods, ex- perience a mental alienation about the light of the moon.”
t Concerning this vehicle, in which the phantastic power resides, see vol. ii. of my translation of Proclus on the Timaeus of Plato, p. 407 ; the Introduction to my translation of Aristotle on the Soul ; and the long extract from Syne- sius on Dreams, in vol. ii. of my Proclus on Euclid.
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And this takes place in a twofold manner, either from the Gods being present with the soul, or imparting to the soul from themselves a certain forerunning light ; but, according to each of these modes, the divine presence and the illumination have a separate subsistence. The attentive power, therefore, and dianoia * of the soul, are conscious of what is effected, since the divine light does not come into con- tact 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 t with it through similitude, is capable of receiving it, hence the illuminators
* i. e. The discursive energy of reason.
t Proclus in Plat. Polit. having observed that Socrates in the Phaedrus, when he speaks in a divinely inspired man- ner, and poetically adopts such names as are employed by the poets, and says that it is not possible for one who speaks with an insane*[i. e. with an inspired] mouth to abstain from them, adds “ that an alliance to the daemoniacal genus, pre- paring the soul for the reception of divine light, excites the phantasy to symbolic narration.” H Trpos SaLfxoviov -yevos otKeioTTjs, rj TrpoevTpeTTt^ovcra T7]v rov deiov ^wtos Trapova-iav, avaKLvei rrjv (f>avTacriav eis rqv crvp/3oXucrjv airayyeXiav.
p. 396.
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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 incanta- tions or compositions, and these appropriately prepared for the reception, presence, and mani- festation 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 de- scriptions of characters ; and, at the same time, they fix the light in a certain solid place, so that it may not be widely diffused.
Many other modes, also, of introducing light might be mentioned ; but all of them may be referred to one mode, that of irradiation, where- ever it may be effected, and through whatever instruments the Gods may illuminate. Since, therefore, this illumination accedes externally, and has every thing which it possesses subser- vient 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.
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t)r 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, pri- mordial, and worthy of the Gods.
CHAP. XV.
Let us, therefore, pass on to the mode of divi- nation 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 suffi- cient to exhibit the whole artificial species of divination. Universally, therefore, this art em- ploys 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 subser- vient both generally and particularly to the generation of effects; or through genesiui'gic
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djemons, who presiding over the elements of the universe, partial bodies, and every thing contained in the world, conduct with facility the phaenomena, conformably to the will of the Gods. But these signs symbolically premani- fest the decrees of divinity and of futurity, as Heraclitus says, “ neither speaking nor con- cealing, but signifying ; ” * because they express the mode of fabrication through premanifesta- tion. As, therefore, the Gods generate all things through forms t, in a similar manner they signify all things through signs, impressed as it were by a seal (Sia o-wOvAtarwj/). Perhaps, likewise, they render by this mean our intelli- gence more acute. And thus much has been said by us in common concerning the whole of this kind of human art.
CHAP. XYI.
Descending, however, to particulars, the soul of animals, the daemon who presides over them, the air, the motion of the air, and the circula- tion of the heavens, variously change the vis-
* These words of Heraclitus are also quoted by Plutarch in his treatise De Defectu Oraculorum.
t For €LKovu)v here, I read etSojv.
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cera,* 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, t or deprived of the most principal parts, without which it is not at all possible for animals to he supplied with life. With respect to birds, likewise, the impulse of their proper soul moves them, and also the daemon who presides over animals ; and, together with these, the revolution of the air, and the power of the heavens which descends into the air, accord with the will of the Gods, and consentaneously lead the birds to what the Gods ordained from the first. Of this the greatest indication is, that birds frequently precipitate themselves to the earth, and destroy themselves, which it is
* Herodian, lib. viii. observes, that the Italians very much believed in the indications of future events through the viscera : and Strabo, lib. xvii, asserts the same thing.
t The auspices were said to be pestiferous when there was no heart in the entrails, or when the head was wanting in the liver. This was the case with the animals that were sacrificed by Caesar on the day in which he was slain. The same thing also happened to Caius Marius, when he was sacrificing at Utica. But when Pertinax was sacrificing, both the heart and the liver of the victim were wanting, whence his death was predicted, which happened shortly after. In the sacrifices, likewise, which Marcellus per- formed prior to the unfortunate battle with the Carthagi- nians, the liver was found to be without a head, as Plutarch and Livy, Pliny and Valerius Maximus relate.
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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 approxi- mate to the eternal circulations of the heavens, not only locally, but also in powers, and the irradiations of , light. But these are moved conformably to the mandates of the celestial Gods. For the most pure, agile, and supreme part of the air, is adapted to be enkindled \i. e. is most inflammable], so that when the Gods assent, it is immediately set on fire. And if some one thinks that certain effluxions of the celestial bodies are imparted to the air, his opinion will not be discordant with what is frequently effected by the divine art. The union, also, and sympathy of the universe, and the simultaneous motion of the most remote parts, as if they were near, and belonged to one animal, cause these signs to be sent from the Gods to men in the most luminous manner, primarily, indeed, through the heavens, but afterwards through the air.
From all that has been said, therefore, this becomes manifest, that the Gods, employing many instruments as media, send indications to men ; and that they also use the ministrant aid of daemons and souls, and the whole of
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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. lienee, they being separate from all things, and liberated from all habitude and co- arrangement 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 doc- trine 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.
CHAP. XYII.
In the next place you inquire ''concerning the mode of divination^ what it is, and what the quality is hy which it is distinguished^^ which we have already explained, both generally and particularly. But you, in the first place, re- present diviners as asserting, “ that all of them obtain a foreknowledge of future events through Gods or deemonsy and that it is not possible for
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any others to know that which is future, than those who are the lords of futurity!' After- wards you doubt, '^whether divinity is so far subservient to men, as not to he 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 provi- dential 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 par- ticipants, 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 con- verted to our works, and sometimes adhere to the passions of the things which we provi- dentially attend to, on this account you badly conjecture that the power of the Gods is sub- servient to the natures which are governed by them. But this power is never drawn down to its participants either in the production of
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the worlds, or in the providential inspection of the realms of generation, or in predicting con- cerning 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, be- come 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 sus- picion 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.
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If, also, the power of the Gods proceeds in premanifestation as far as to things inanimate, such as pebble stones, rods,"^ pieces of wood, stones, corn, or wheat, this very thing is most admirable in the presignification of divine pro- phesy ; because it imparts soul to things inani- mate, 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
* Gale observes that this appears to have been a very ancient mode of divination, and does not differ from that Avhich is comprehended under the term wood. Hence the Scholiast, in Nicandri Theriaca, says, “that the Magi and Scythians predicted from the wood of the tamarisk. For in many places they predict from rods. And that Dinon, in the first book of his third Syntaxis, observes, “that the Median diviners predict from rods.” The Scholiast like- wise adds the testimony of Metrodorus, who says, “that the tamarisk is a most ancient plant, and that the Egyptians, in the solemnity of Jupiter, were crowned with the tamarisk, and also the Magi among the Medes.” He adds, “that Apollo also ordained that prophets should predict from this plant, and that in Lesbos he wears a tamarisk crown, has often been seen thus adorned, and that in consequence of this he was called by the Lesbians [xvpiKaLov, Muricaion, [from. ixvptKT], the tamarisk].” What the Scholiast here says, is confirmed by Herodotus, in lib. iv. and elsewhere. To this, also, what every where occurs about prediction from the laurel pertains. For if the leaves of the laurel when committed to the fire made a noise, it was considered as a good omen, but if they made none, a bad one.
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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 ipen 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
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been said, you may easily dissolve these vulgar doubts, which disturb most men, and may in a becoming manner elevate yourself to the in- tellectual, divine, and irreprehensible presigni- fication of the Gods from all things. Through this, therefore, we have evinced, that divinity is not drawn down to the signs employed by divination.
CHAP. XYIII.
Another contest, however, awaits us, not less than that in which we have been before en- gaged, and which you immediately announce, concerning the causes of divination, ivhether a God, an angel, or a dcemon, or some other •power, is present in manifestations, or divina^ tions, 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 inspect- ing and giving completion to the sacred energy. And where the felicitous operations are perfect, sufiicient to themselves, and unindigent, of these the Gods are the leaders. But where they are media, and in a small degree fall short
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of the extremes, they have angels as the powers that perfect and unfold them into light. And it is the province of daemons to effect those operations which rank as the last. But the right performance of actions which are effected in a divine manner, is entirely to be ascribed to some one of the more excellent natures. For since it is not possible to speak rightly about the Gods without the Gods, much less can any one perform works which are of an equal dignity with divinity, and obtain the fore- knowledge 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, per- turbation, and unstable mutation, is its par- ticipation, 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 deemon, or an angel, gives completion to more excellent works, yet we must not on this ac- count admit what you adduce as a thing acknow-
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ledged, “ that they affect these things, in conse- quence of being drawn through us by the neces- sities ivith ivhich 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 ; be- cause it is not the province of an immaterial nature, and which does not receive any adven- titious 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 con- joined to more excellent natures through simi- litude 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 divi- nation thus effected through necessity, passion preoccupying the predictor ; for these things are foreign from, and incongruous to, the es- sence of more excellent natures.
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CHAP. XIX.
But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument,* nor does he who invokes operate through him who prophesies ; for to assert these things is impious. And it is much more true to say, that God is all things, is able to effect all things, and that he fills all things with himself, and is alone worthy of sedulous attention,! esteem, the energy of reason, and
* Gale, in his translation, has totally mistaken the mean- ing of the original in this place, and it is not unusual with him to do so. For the original is aA.X’ ovSe ws opyavov tl fjLGcrov TO twv Kpeirrovoiv atrLov, Kai Spa 8ta tov ^eoTri^ovTos o KaXoiv. This he thus translates : Sed neque dicendum
est fatidicum animum esse instrumentum intermedium divi- norum, sacerdotemveroinvocantem essetanquam efficientem causam.” In consequence, also, of this mistake, he errone- ously conceives that lamblichus dissents from himself.
t God is all things causally, and is able to effect all things. He likewise does produce all things, yet not by himself alone, but in conjunction with those divine powers which continually germinate, as it were, from him, as from a perennial root. Not that he is in want of these powers to the efficacy of his productive energy, but the universe re- quires their cooperation, in order to the distinct subsistence of its various parts and different forms. For as the essence of the first cause, if it be lawful so to speak, is full of deity, his immediate energy must be deific, and his first progeny must be Gods. But as he is ineffable and superessential, all things proceed from him ineffably and superessentially.
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felicitous honour; that which is human being vile, of no account, and ludicrous, when com- pared with that which is divine. Hence I laugh, when I hear it said, that divinity is spon- taneously present with certain persons or things,
F'or progressions are conformable to the characteristics of the natures from which they proceed. Hence the cooperat- ing energy of his first progeny is necessary to the evolution of tilings into effable, essential, and distinct subsistence. The supreme God, therefore, is, as lamblichus justly ob- serves, alone worthy of sedulous attention, esteem, the energy o f reason, and felicitous honour ; but this is not to the ex- clusion of paying appropriate attention and honour to other powers that are subordinate to him, who largely participate of his divinity, and are more or less allied to him. For in reverencing and paying attention to these appropnately, we also attend to and reverence him. For that which we sedu- lously attend to, honour, and esteem in them, is that alone which is of a deified nature, and is therefore a portion, as it were, of the ineffable principle of all things.
Gale, from not understanding this, exclaims, “if these things are true, (viz. that God is alone worthy of sedulous attention, &c.) as they are, indeed, most true, to what pur- pose, O lamblichus, is that mighty study and labour about daemons and other spirits } ” But the answer to this, by regarding what has been above said, is easy. For mighty study and labour about these intermediate powers is neces- sary, in order to our union with their ineffable cause. For as we are but the dregs of the rational nature, and the first principle of things is something so transcendent as to be even beyond essence, it is impossible that we should be united to him without media ; viz. without the Gods, and their perpetual attendants, who are on this account the true saviours of soids. For in a union with the supreme deity our true salvation consists.
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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 wdiich are effected in theurgy. But an in- vestigation of this kind suffers the same thing as the multitude suffer, about the fabrication of the universe and providence. For not be- ing 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 accus- tomed 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
* For these conceptions and these works teach us, that in reality we, through sacred operations, approach to di\dnity, but that divinity does not draw near to us. Hence Proclus in Alcibiad. ev rats KXrjcrecrL, Kai eu rats avro^tais irpoa-Levai 7TWS r][xiv cfiatverai to Oeiov, rjfjiuyv e7ravaT€ivop.ev(ov ctt avro. i. e. “ In invocations of the Gods, and when they are clearly seen, divinity, in a certain respect, appears to approach to us, though it is we that are extended to him.”
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ignorance, as if it had not from the first any subsistence; thus, also, it may be justly con- tended 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.
CHAP. XX.
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, how- ever, 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 en- tirely arranged, nor is it produced by a human cause. For this is a thing foreign and sub- ordinate ; but that which is more perfect cannot be produced from the imperfect. All works,
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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 deno- minates the river of Negligence, or the water of Oblivion, or ignorance and delirium,* or a
* Gale, in his note on these words, after having observed that Porphyry says, that ignorance, darkness, and folly attend the soul in its lapse into body ; and that, according to Servius, the soul, when it begins to descend into body, drinks of folly and oblivion, quotes also Irenseus (lib. ii. c. 59), who makes the following stupid remark : “ Souls entering into this life [it is said] drink of oblivion, before they enter into bodies, from the daemon who is above this ingress. But whence do you know this, O Plato, since your soul also is now in body } For if you remember the daemon, the cup, and the entrance, it is likewise requisite that you should know the rest.” To this it is easy to reply, that a soul purified and enlightened by philosophy, like that of Plato, is able to recognise many things pertaining to its pre- existent state, even while in the present body, in conse- quence of partially emerging from corporeal darkness and oblivion ; but that it is not capable of knowing every thing distinctly, till it is perfectly liberated from the delirium of the body. And Gale, no less sillily, adds, " respond ebunt Platonici haec omnia cognovisse Platonem ex narratione, quae circumferebatur de Ere Armenio, qui Lethes aquam non biberat. i. e. “ The Platonists will answer that Plato knew all these things from the narration of the Armenian Erus [in the Republic] who did not drink of the water of Lethe.” For Plato did not obtain this knowledge from any historical narration, but from possessing in a transcendent degree th^ cathartic and theoretic virtues, and from ener- gizing enthusiastically (or according to a divinely inspired energy) through the latter of these virtues.
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bond through passions,"^ or the privation of life, or some other evil, will not by such appel- lations 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, in- deed, 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 per- tained 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 tkeurgic energy,
* Agi-eeably to this, Porphyiy says in his Acfiopixac Trpos ra vorjTa, or Auxiliaries to Intelligibles, KaraSeiTaL
Trpos TO CT(jop.a, ry €Tri r] ry Trpos ra vaOy ra air’ avrov.
And fSTjcrev eavryv ev to) crwpLaTL. i. e. “The soul is
bound to the body, by a conversion to the passions arising from her union with it.” And, “the soul binds herself in the body.” Philolaus also says, that the ancient theologists and prophets asserted, ws Slo. TLva
o-ojputTL crwe^evKTat, Kai KadaTrep ev crap,aTi TOVTcp TeOaTrraL, “ that the soul is conjoined to the body on account of cer- tain punishments, and that it is buried in it as in asepulchre.”
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 opi- nions are insane and stupid, it is proper to abandon an hypothesis of this kind, as not affording a cause which deserves to be men- tioned of the accomplishment of divine works.
CHAP. XXI.
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 f” Consider this then more accurately, lest we should be deceived by it, being impeded by its plausi- bility. For wherever one thipg 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 co- alesce in one total soul. That, however, which is perfectly exempt, can never become one
with that which departs from itself so that neither will there be one certain form of hypos-
* This assertion, that the nature which is perfectly exempt can never become one with that which departs from itself, is opposed by Gale, who says that man is composed of soul and body, and yet the latter is far inferior to, and less ex- cellent than, the former. But in adducing this instance, he clearly shows that he does not understand what lamblichus says. For the human soul being a medium between a cer- tain impartible and paidible essence, so far as it partakes of the partible essence, has a certain alliance with body, and is not perfectly exempt from it. But this is not the case with divine inspiration and our soul : for the former in a perfectly exempt manner transcends the latter. Let it, therefore, be granted him that, as Psellus says, hypostatic union con- ducts different essences or natures to one hypostasis,” yet such a union can never take place between two things, one of which has no habitude, proximity, or alliance to the other. Gale was led into this mistake by not properly attending to the words perfectly exempt, to TravreAws e^yprjpevov, which are here employed by lamblichus. But such mistakes are usual with Gale, from his inaccurate and rambling manner of thinking. He likewise forgot, at the time he was writing notes,on lamblichus, that he was the master of a grammar school, and not a philosopher.
From what^has been said, the absurdity, also, of their opinion is immediately obvious, who fancy that the divine essence can be mingled and united with the mortal nature. For if such a union were possible, it would benefit and exalt the latter, but injure and degrade the former. Just as in the union of the rational soul with the body (as Proclus beautifully observes in Tim. p. 339), “ the former, by verg- ing to a material life, kindles indeed a light in the body, but becomes herself situated in darkness ; and by giving life to the body, destroys both herself and her own intellect [in as great a degree as these are capable of receiving destruction].
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tasis 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 comixture ; and it is evident, this being admitted, that the soul be- comes 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 inl^erent in their
For thus the mortal nature participates of intellect, but the intellectual part of death, and the whole, as Plato observes in the Laws, becomes a prodigy composed of the mortal and the immortal, of the intellectual and that which is deprived of intellect. For this physical law which binds the soul to the body is the death of the immoi’tal life, but vivifies the mortal body.”
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effects, and there will be a certain thing pro- duced in time, and from a mixture according to time, which will contain the Gods in itself. What, likewise, is this comingled form of sub- sistence ? For if it is both [soul and divine in- spiration externally derived], it will not be one thing consisting of two, but a certain compo- site, and a coacervatinn 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 sub- stances in generation.* And as it is absurd
Here again Gale, from not understanding, opposes lamblichus. For he says, “ sed nee hoc sequitur. S. Max- imus, ubi hypostaticam unionem declarat ; haec inquit, cer- nuntur in corpore et anima, Una ex utroque confit hypos- tasis composita. Servat autem in se naturam perfectam utriusque sc. corporis et animee, nai ry]v tovtiov Suacfiopav a(Tvp.(f)vpTov Kai xa iStw/xara acrvpcfivpTa /cat aarvy^^yra. {. e. “ But neither does this follow. S. Maximus, where he un- folds hypostatic union, says these things are perceived in the soul and body. One composite hypostasis is produced from both. But this hypostasis preserves in itself the perfect nature of each, and likewise the difference of these unmin- gled, and the peculiarities unmingled and unconfused.” This hypostatic union, however, as we have before observed, cannot take place between divine inspiration and the soul, because the former is perfectly exempt from the latter.
Gale adds, “ Qusero autem quid velit lamblichus per ap(f)OLV ? Opinor, ^v)(r}v et Trjv detav eTnirvoiav.
Non facile evincet eTmrvoiav esse atStov tl, utpote quae sit transiens dei actio.” i. e. “ I ask what lamblichus means by hoik. I think the soul and divine inspiratio7i externally
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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.
CHAP. XXII.
You say, therefore, “ that the soul generates the poiver ivhich has an imaginative perception of futurity, through motions of this hind, or
derived. But he will not easily prove that inspiration is something eternal, because it is a transient energy of God.” Gale is right in his conjecture, that lamblichus by the word both in this place, means the soul and divine inspiration ex- ternally derived ; for it can admit of no other meaning ; but when he adds, that inspiration cannot be something eternal, because it is a transient energy of divinity, he shows himself to be as bad a theologist as he is a philosopher. For God being an eternal, or rather a supereternal nature, his energies have nothing to do with time and its transitive progressions, but are stably simultaneous ; so that transition does not exist in his inspiring influence, but in the recipients of it, these being of a temporal and mutable nature. Hence it is just as absurd to call any energy of divinity transient, as it would be to say that the light of the sun is transient, because it shines through diaphanous, but not through opaque, substances.
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that the things ivhich are adduced from matter constitute dcemons through the powers that are inherent in them, and especially things adduced from the matter ivhich is taken from animals” It appeal’s 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 daemons 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 pos- terior to themselves. For daemons exist prior to soul, and to the powers which are distri- buted about bodies. In addition to these things, also, how can the energies of a partible soul which is detained in body, become es- sence, and be by themselves separate out of soul? Or how can the powders which are di- vided 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 cor- poreal dissolution, and causes it to coalesce in one thing? For thus a thing of this kind will be a daemon, who will have an existence prior to his being constituted. This assertion, like- wise, is attended with certain common doubts.
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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 he 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, receiv ing from a certain thing a divining power, be- come prophetic of futurity? For we do not see that any one of the things which are sown through generation possess any thing more than wdiat is imparted to it by its first generat- ing cause. But, in the present instance, the imagination will receive a certain more excel- lent addition from that which has no existence. Unless some one should say, that dsemons preside over the matter which is derived from animals, and that when this matter is adduced, the presiding dsemon is sympathetically moved towards it. According to this opinion, there- fore, dsemons are not generated from the powers in bodies ; but preceding and having an exist- ence prior to bodies, they are moved in con-
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formity to them. Let it, however, be admitted, that daemons are thus sympathetic, yet I do not see after what manner there will be some- thing true respecting futurity. For the fore- knowledge 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.
CHAP. XXIII.
The animadversions which are after this ad- duced, 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 em- ployed about any thing, we sometimes obtain a knowledge of the future” Not that the cause of divination is derived both from us and ex- ternally : for in things the principle of which definitely subsists in us, and that which is con- sequent is externally derived, if these two have a coarrangement and connexion with each other, in this case the works of the two are definitely
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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 in- dependent power, and that it benevolently un- folds futurity when it pleases, and in such a way as it pleases. These things, therefore, should have an answer of this kind.
CHAP. XXIY.
In what follows, while you endeavour to unfold divination, you entirely subvert it. For if a passion of the soul is admitted to he the cause of it, what wise man will attribute to an un- stable and stupid thing orderly and stable fore- knowledge'? 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 igno- rant of futurity ; but that the soul which suffers according to disorderly and tumultuous mo-
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tions, 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 rea- sons 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 subsist- ence ; 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 alli- ance to divinity, but not to the soul of the spectator. And “ the invocations” do not ex- cite 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, hut those that are more
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simple and young are more adapted to divina- tion,^' manifests that such as these are more prepared for the reception of the externally acceding and inspiring spirit. From these in- dications, 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.
CHAP. XXV.
That which follows in the next place, de- scends 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 hap- pens in diseases." For, as we may conjecture, it assimilates enthusiasm to the redundancy of the black bile, to the aberrations of intoxica- tion, and to the fury which happens from mad dogs. It is necessary, therefore, from the be- ginning, 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 honour- able than human temperance. One species
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also deviates to a disorderly, confused, and material motion ; but the other gives itself to the cause which rules over the orderly distri- bution of things in the world. And the one, indeed, as being deprived of knowledge, wan- ders 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 allot- ment, but the other connects us with it.
Why, therefore, does your assertion so much wander from the proposed hypothesis, as to dechne from things primary and good to the last evils of insanity? For in what is enthusi- asm 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 in- spiration 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 quies- cent, according to its own proper life and in- telligence, gives itself to be used by another
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[power which is superior to itself] ; but the former, energizing according to its proper ener- gies, renders these most depraved and turbu- lent. 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 ex- cited 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 pro- cured by enchantment. For the latter have neither the energy, nor the essence, nor the truth of the things that are seen, but extend
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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 con- sider as pertinent to the present hypothesis. Hence, as we have shown the unappropriate- ness of them, we do not think it requisite to discuss them any further, because they are con- tentiously introduced, and not with philosophi- cal investigation.
CHAP. XXVI.
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 en- chanters, 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 great- er, can there be in those who are thus insane ? It is necessary, however, not to receive truth of
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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 ho- mologous with each other ; for truth of this kind is present with the senses and imagina- tions of animals. Hence this truth has nothing peculiar, or^ divine, or superior to common nature. But the truth of divination is estab- lished 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 per- fectly, aptly, and definitely knows all things. This truth, therefore, is adapted to divination. Hence, it is very far from being a certain natu- ral 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 hap- pen 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
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contact with futurity, it is not proper to con- sider 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 fre- quently, but not always, happens, and appre- hends 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 di- vine 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 know- ledge of all things as present and definite.
CHAP. XXVII.
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
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things ivith reference to each other; nor that bodies are so prepared, that there is a presignifi- cation 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 divina- tion. 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 cha- racterized from the many phantasms which proceed from it into generation. Nor, if there are certain other false and deceitful resem- blances, which are still more remote from reality, is it fit to adduce these in forming a judgment of it. But the divine form or spe- cies of divination is to be apprehended accord- ing 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, ^. e. is a divine work, who would not blush to ascribe it to nature, which produces its effects without reason and intellect, as if
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nature elaborated in us a certain prophetic apparatus, and inserted this aptitude in some things in a greater but in others in a less de- gree? For in those things in which men re- ceive 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 pre- parative 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 divi- nation, 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
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to the more and the less, are the attendants on this. Hence it is separated from divine divi- nation, 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 dis- solve, 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 divina- tion. For if this is not done, we shall not pre- viously know what its peculiarity is, in conse- quence of not attributing to it its proper charac- ter, and adapting this to it as a certain seal. And this, indeed, has been accurately done by us a little before.
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CHAP. XXVIII.
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 in- telligible essences, but from matter, which is assumed for this purpose. What good, there- fore, 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
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lashioned ? 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 inter- val from the seminal production of realities. Be- sides, 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 pro- duces the worlds by conceptions, will, and im- material 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 rea- sons [or productive powers], and prior to these reasons being established in immoveable na- tures, 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 circum- terrestrial manifest generation in places about
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the earth. Many other arts, however, as for instance, the medical * and gymnastic, use this power, which has dominion over visible gene- ration, 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
* Hippocrates was of opinion that physicians ought to be skilled in astronomy. And Galen derides those physicians who deny that astronomy is necessary to their art. See his treatise entitled Si quis sit Medicus eundem esse philoso- phum. And in lib. viii. cap. 20, of his treatise De Ingenio Sanitatis, he calls physicians that are ignorant of astronomy homicides. But by astronomy here, both Hippocrates and Galen intended to signify what is now called astrology. Roger Bacon also, in his Epistle to Pope Clement, says, “ Opera quae hunt hie inferius, variantur secundum diversitatem coelestium constellationum, ut opera medicinae et alkimiae." i. e. “The works which are performed in these inferior realms are varied according to the diversity of the celestial constellations, as, for instance, the works of medicine and alchemy.” If, however, as Galen says, and doubtless with great truth, physicians that are ignorant of this are homi- cides, how numerous must the medical homicides be of the present age !
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which are naturally established about them ; nor, in short, is it possible to come into con- tact 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 trans- formed 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 multi- tude 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 incom- posite energies. Hence it remains that a com- mixture of this kind, about the last and mani- fest celestial effluxion, and about the things which are moved by a celestial nature, is arti- ficial.
CHAP. XXIX.
Why, therefore, does the maker of images, who effects these things, desert himself, though he is better than these images, and consists of
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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 pre- dominate 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 per- fect power is manifest in them ? By no means. For a thing of this kind possesses an adven- titious multitude of effluxions, collected from many places, and which shows itself to be im- becile and evanescent. But if these particu- lars, 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 im- mediately formed by the accession of fumiga- tions from exhaling vapours ; but when the ^ fumigation is mingled with, and diffused through,
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the whole air, then the idol is likewise imme- diately 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 delu- sions? 1, 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 simi- lar 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 en- dured in deeds. For a certain divine splen- dour never illuminates a soul of this kind, be- cause 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 de- lusive formation, therefore, of phantasms, will be conversant with shadows, which are very remote from the truth.
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CHAP. XXX.
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 ivhether the things that are per- formed will be inanities, or significant and effi- cacious 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. More- over, if any one considers these things accu- rately, he will find that they demonstrate the contrary to what is here asserted. For how is it possible that things which are in every re- spect mutable, and this with facility, and which are all-variously turned by external motions, so as to become inefflcacious, or prophetic, or significant,, or effective, or at different times different, should contain in themselves, by par- ticipation, any portion, however small, of divine power? What then, are the powers which are inherent in matter the elements of daemons ? By no means : for no partial sensible bodies generate daemons ; but much more are these
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generated and guarded by daemons. Neither is any man able to fashion, as by a machine, certain forms of daemons ; 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 daemoniacal multitude gene- rated from the elements of sensibles ; since, on the contrary, this multitude is simple, and energizes uniformly about composite natures. Hence, neither will it have sensihles more an- cient, or more stable than itself; but being itself more excellent than sensibles, both in dignity and power, it imparts to them the per- manency which they are able to receive. Unless indeed, you denominate idols daemons, not rightly employing an appellation of this kind. For the nature of daemons is one thing, and that of idols another. The order of each, like- wise, is very diiSferent. Moreover, the leader of idols is different from the great leader of dae- mons. And this, also, you admit. For you say, “ that no God or dcemon is drawn down hy idoUy 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 daemon ? 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.
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CHAP. XXXI.
Again, therefore, still worse than this is the explanation of sacred operations, which assigns as the cause of divination, “ a certain genus of daemons, which is naturally fraudulent, omni- form, and various, and which assumes the appear- ance of Gods and daemons, 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 dsemoniacal, 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
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an illegal and disorderly manner, these, through the imbecility of their proper energ}^ 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 be- come 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 daemons, 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 im- piety, 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 in- stead of another, and again, introduce depraved daemons instead of Gods, whom they call equal to the Gods [avnOeovg) — such deeds as these you
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should never adduce in a discourse concerning sacerdotal divination. For good is more con- trary to evil than to that which is not good. As, therefore, the sacrilegious are in the most eminent degree hostile to the religious cultiva- tion of the Gods ; thus, also, those who are conversant with daemons who are fraudulent, and the causes of intemperance, are undoubt- edly 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 exhala- tions, 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 super- natural, and has an eternal preexistence, neither
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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 him- self wholly ; since by this mean irreprehensible truth will be obtained in divinations, and per- fect virtue in souls ; and through both these, an ascent will be afforded to theurgists to in- telligible 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 daemon, since these do not deserve to be mentioned in speculations concerning the Gods. At the same time, like- wise, they are ignorant of the means of distin- guishing 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, there- fore, we shall terminate our discussion concern- ing the mode of divination.
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