SECTION V.

CHAP. I.
The doubt mentioned by you in the next place, is, as I may say, an inquiry which is made in common both by the learned and the unlearned, I mean concerning sacrifices, “ what utility or power they possess in the 'universe, and ivith the Gods, and on what account they are performed, appropriately indeed to the powers ivho are honoured hy them, hut usefully to those hy ivhom the gifts are offered^’ In the same place, also, another objection occurs, viz. ^^that the inter- preters of prophecies and oracles ought to abstain from animals, lest the Gods should he polluted hy the vapours arising from them. For this is contrary to the assertion, that the Gods are especially allured hy the vapours of animals''
CHAP. II.
The hostile opposition, therefore, in the things that are now proposed, may be easily dissolved by demonstrating the dignity of wholes with
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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,* and that the
* Hence lamblichus (apud Stob. Eclog. Phys. p. 114), says, rj avTi^ e«^t Tracrajv \pvyoiv KOtvovLa Trpo? ra cruifxaTa. (xX.\ T] fiev oX.7j oxTTTep ITA.cotiv'w 8o/cet, irpocriov eavTrj to (roijxa, e)(€L ev (avTrj, aXX ovk avTt] TTpoareicri T(j) o-to/xart, ov8e rrepLexe- rat vtt’ avTOv. ai Se pepif^ai Trpo(T€pyovTa.L roi Twv (Tiaparuiv yiyvovrai. i. e. ” There is not the same com- munion of all souls with bodies ; but the soul which ranks as a whole (as it also appeared to Plotinus), approaching to itself, contains body in itself, but does not itself approach to body, nor is comprehended by it. Partible souls, however, accede to bodies, and give themselves up to them.”
Conformably to this Porphyry also, in his A^op/xat Trpo? ra vor]Ta, No. 30, says, No whole and perfect essence is converted to its own progeny ; but all perfect natures are led ' back to the causes by which they were generated, even as far as to the mundane body. For this body, being perfect, is elevated to the mundane soul which is intellectual, and through this is circularly moved. But the soul of this body is elevated to intellect, and intellect to that which is first. All things, therefore, extend themselves to this, beginning from that which is last, according to the peculiar ability of each. But the reduction to that which is first is either proximate or remote. Hence these are not only said to aspire after divinity, but also to enjoy him as far as they are able. But in partial natures, and which are able to verge to many things, a conversion to their progeny belongs. Hence in these guilt, in these disgraceful perfidy, is found. Matter, therefore, defiles these, because they decline to it, at the same time that they possess the power of converting them- selves to a divine nature.”
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celestial Gods ascend, as into a vehicle, into a celestial body, neither receiving any injury from thence, nor any impediment in their in- tellections. But to a partial soul, the com- munion 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 con- verted to the body on account of generation, in a similar manner the power of the Gods is con- verted to generation ; in answer to this every one may reply, that he who thus doubts does not know how much superior beings transcend men, and wholes parts. Since, therefore, the objections pertain to things different from each other, they do not produce any ambiguity.
CHAP. III.
Here, therefore, the same reasoning is like- wise sufficient. Bor with us the enjoyment of bodies which once were united to soul, im- presses in us heaviness and defilement, ingene- rates in us voluptuousness, and produces many other diseases in the soul. But with the Gods, and with mundane and total causes, this is by
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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 be- ings and to total causes, but does not restrain them and coadapt them to itself.
CHAP. IV.
Nor is that which so greatly disturbs you, and for which you so strenuously contend, attended with any difficulty, I mean abstinence from animals,* if it is rightly understood. For those who worship the Gods do not abstain from ani- mals, lest the Gods should be defiled by the vapours arising from them. For what exhala- tion from bodies can approach those who, be- fore 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,
* lamblichus here alludes to the excellent treatise of Por- phyry, Trept rr]s rcov en\pv)(jjiv aTro)(^q, On Abstinence from Animal Food, from which work the English reader will find several admirable extracts in one of the Introductory Disser- tations prefixed to my translation of Proclus on Euclid.
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without any approximation to them ; but a celestial body, also, is unmingled with all the material elements ; * 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 ten- dency 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
* A celestial body, as is beautifully shown by Proclus in Tim. lib. iii. contains the summits of all the elements, but is characterized by vivific unbuming fire ; so that, in short, it is vitalized extension.
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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. Flow, therefore, can the Gods be defiled by such like vapours, who suddenly, as I may say, at one stroke, ampu- tate the vapours ascending from all matter and material bodies ?
This, therefore, it is not fit to suspect of the Gods [vis. 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 natui’es and powers, these cannot act on or receive any thing from each other. The defilement, there- fore, 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 divisi- ble nature nor possess the power of receiving in themselves the passions of matter? How, likewise, can divinity, who has nothing in com-
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raon with us, in consequence of antecedently existing superior to human imbecility, be pol- luted 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 mate- rial 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 incor- ruptible), 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.
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CHAP. V.
Your next inquiry is of greater consequence, and is concerning things of a greater nature. How, therefore, shall I be able, briefly and sufficiently, to give you an answer to a question which is extremely difficult, and requires a long explanation ? Nevertheless I will answer it, and without failing in alacrity. I will also endeavour to follow what you have concisely indicated and tacitly signified. But I will un- fold to you my dogma concerning sacrifices [which is as follows]. It is by no means requi- site that sacrifices should be oflfered 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.
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CHAP. YL
But the greatest thing in sacrifices, viz. their eificacious 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 con- tribute 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 dig- nity. And if some one should approve of them it will be only in a secondary way, and as sus- pended from primary, more ancient, and vener- able causes.
CHAP. YII.
The discussion therefore requires that we should show what it is through which sacri- fices are effective of things, and are suspended from the Gods, the precedaneous causes of
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effects. If then we say that the communion of similar powers, or the dissension of contra- ries, 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, co- excites adapted similars, pervading with in- variable 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 neces- sarily accompanies sacrifices, yet we should not demonstrate the true mode of their sub- sistence. For the essence of the Gods is not placed in nature and in physical necessities, so as to be coexcited by physical passions, or by the powers which extend through all nature ; . but independently of these, it is defined by itself, having nothing in common with them, neither according to essence, nor according to power, nor any thing else.
CHAP. YIIL
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,'* as adapted to the sun ; or physical reasons, as the powers and ener- gies of animals, for instance, of the dogt, the
The number sixty is no less manifest in the crocodile than in the sun. For according to Aristotle (in Hist. Anim. lib. V.) the crocodile brings forth sixty eggs of a white colour and sits on them for sixty days.
t Isis,” says Gale, " is the moon. And a dog attended Isis when she was diligently seeking her husband Osiris. But the moon perpetually seeks the sun, and therefore that sagacious animal, the dog, accords with Isis. In the solem- nities, also, of Isis, dogs preceded the procession.” After this manner others besides Gale} who have not penetrated the depths of the philosophy and theology of Plato, would doubtless explain what is fabulously said of Isis. In reality, however, Isis is not the moon, but one of the divinities that revolve in the lunar sphere as an attendant on the moon, and who, in modern language, is one of the satellites of that planet. For, as I have shown from Proclus, in the Intro- duction to my translation of the Timaeus of Plato, every planetary sphere is an oAorr^s, or a part of the universe having a total subsistence, i. e. ranking as a whole, and is surrounded with a number of satellites analogous to the choir of the fixed stars. Of these satellites, likewise, the leaders of which are the planets, the first in order are Gods ; after these, daemons revolve in lucid orbicular bodies ; and these are followed by partial souls, such as ours. See Proclus in Tim. p. 275 and p. 279* This theory, as I have elsewhere observed, is the grand key to the theology and mythology of the ancients, as it shows at one view why the same God is so often celebrated with the names of other Gods ; which induced Macrobius to think that all the Gods were nothing more than different powers of the sun. The English reader will find an abundant confirmation of what is here said in the fourth book of my translation of the above mentioned admirable work of Proclus.
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cynocephaliis,''' and the weasel t, these being common to the moon ; or material forms, such as are seen in sacred animals J ; according to
* "The Egyptians/’ says Horapollo, lib. i. "wishing to signify the moon, paint a cynocephalus, because this animal is variously affected by the course of the moon.”
t In the original fivyaXr]. " This word,” says Gale, " is written variously, viz. as [j.vyaX^, and p.vya\yj. It
is also variously translated, for it is either rallus, or mus araneus.” Plutarch, in the fourth book of his Symposiacs, Quest. 5, says, "that the Egyptians were of opinion that darkness was prior to light, and that the latter was produced from mice in the fifth generation, at the time of the new moon. And further still, they assert that the liver of the weasel diminishes in the wane of the moon.”
I With the Egyptians many animals were sacred ; for the worship of which the following admirable apology is made by Plutarch in his treatise of Isis and Osiris :
" It now remains that we should speak of the utility of these animals to man, and of their symbolical meaning ; some of them partaking of one of these only, but many of them of both. It is evident, therefore, that the Egyptians worshiped the ox, the sheep, and the ichneumon, on account of their use and benefit, as the Lemnians did larks, for dis- covering the eggs of caterpillars and breaking them ; and the Thessalians storks, because, as their land produced abun- dance of serpents, the storks destroyed all of them as soon as they appeared. Hence, also, they enacted a law, that who- ever killed a stork should be banished. But the Egyptians honoured the asp, the weasel, and the beetle, in consequence of observing in them certain dark resemblances of the power of the Gods, like that of the sun in drops of water. For at present, many believe and assert that the weasel engenders by the ear, and brings forth by the mouth, being thus an image of the generation of reason [or the productive princi- ple of things]. But the genus of beetles has no female ;
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the colours, and^ all the forms of the body;
and all the males emit their sperm into a sphericle piece of earth, which they roll about, thrusting it backwards with their hind feet, while they themselves move forward ; just as the sun appears to revolve in a direction contrary to that of the heavens, in consequence of moving from west to east. They also assimilated the asp to a star, as being exempt from old age, and performing its motions, unassisted by organs, with agility and ease. Nor was the crocodile honoured by them without a probable cause ; but is said to have been considered by them as a resemblance of divinity, as being the only animal that is without a tongue. For the divine reason is unindigent of voice, and proceeding through a silent path, and accompanied with* justice, conducts mortal affairs according to it. They also say it is the only animal living in water that has the sight of its eyes covered with a thin and transparent film, which descends from his forehead, so that he sees without being seen, which is likewise the case with the first God. But in whatever place the female crocodile may lay her eggs, this may with certainty be concluded to be the boundary of the increase of the Nile. For not being able to lay their eggs in the water, and fearing to lay them far from it, they have such an accurate presensation of futurity, that though they enjoy the benefit of the river in its access, during the time of their laying and hatching, yet they preserve their eggs dry and untouched by the water. They also lay sixty eggs, are the same number of days in hatching them, and those that are the longest lived among them live just so many years, which number is the first of the measures employed by those who are conversant with the heavenly bodies.
“ Moreover, of those animals that were honoured for both reasons, we have before spoken of the dog. But the ibis, killing indeed all deadly reptiles, was the first that taught men the use ot medical evacuation, in consequence of ob- seiwing that she is after this manner washed and purified by
* Instead of /cai Siktjs, I read Kai /xera diKTjs.
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or any thing else pertaining to the bodies of
herself. Those priests^ also, that are most attentive to the laws of sacred rites, when they consecrate water for lustra- tion, fetch it from that place where the ibis had been drink- ing ; for she will neither drink nor come near unwholesome or infected water; but with the distance of her feet from each other and her bill she makes an equilateral triangle. Farther still, the variety and mixture of her black wings about the white represents the moon when she is gibbous.
“We ought not, however, to wonder if the Egyptians love such slender similitudes, since the Greeks also, both in their pictures and statues, employ many such like resem- blances of the Gods. Thus in Crete there was a statue of Jupiter without ears. For it is fit that he who is the ruler and lord of all things should hear no one.* Phidias also placed a dragon by the statue of Minerva, and a snail by that of Venus at Ehs, to show that virgins require a guard, and that keeping at home and silence become married women. But the trident of Neptune is a symbol of the third region of the world, which the sea possesses, having an arrange- ment after the heavens and the air. Hence, also, they thus denominated Amphitrite and the Tritons. The Pythago- reans, likewise, adorned numbers and figures with the appellations of the Gods. For they called the equilateral triangle, Minerva Coryphagenes, or begotten from the sum- mit, and Tritogeneia because it is divided by three perpen- diculars drawn from the three angles. But they called the one Apollo, being persuaded to this by the obvious meaning of the word Apollo [which signifies a privation of multitude] and by the simplicity of the monad f- The duad they deno- minated strife and audacity, and the triad justice. For since injuring and being injured are two extremes subsisting according to excess and defect, j ustice, through equality, has a situation in the middle. But what is called the tetractys,
* i. c. Should be perfectly impartial.
t Instead of SiTrXoraTOiy fiovaSo^, as in the original, which is nonsense, it is necessary to read, as in the above translation, airXoTrjTi Ti]i fiopaSos.
animals, or of other things which are ofifered ;
being the number S6, Wcas, as is reported, their greatest oath, and was denominated the world. For this number is formed from the composition of the four first even and the four first odd numbers, collected into one sum.* If, therefore, the most approved of the philosophers did not think it proper to neglect or despise any occult signification of a divine nature when they perceived it even in things which are inanimate and incorporeal, it appears to me that they, in a still greater degree, venerated those peculiarities depending on manners which they saw in such natures as had sense, and were en- dued with soul, with passion, and ethical habits. We must embrace, therefore, not those who honour these things, but those who reverence divinity through these, as through most clear mirrors, and which are produced by nature, in a be- coming manner, conceiving them tobe the instruments orthe art of the God by whom all things are perpetually adorned. But we ought to think that no inanimate being canbemore ex- cellentthan one that is animated, noran insensible than a sen- sitive being, not even though some one should collect together all the gold and emeralds in the universe. For the divinity is not ingenerated either in colours, or figures, or smooth- ness ; but such things as neither ever did, nor are naturally adapted to participate of life, have an allotment more ignoble than that of dead bodies. But the nature which lives and sees, and has the principle of motion from itself, and a know- ledge of things appropriate and foreign to its being, has cer- tainly derived an efflux and portion of that wisdom which, as Heraclitus says, considers how both itself and the uni- verse is governed. Hence the divinity is not worse repre- sented in these animals than in the workmanships of copper and stone, which in a similar manner suffer corruption and decay, but are naturally deprived of all sense and conscious- ness. This then I consider as the best defence that can be given of the adoration of animals by the Egyptians.”
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4
or a certain member, as the heart of a cock ; * ' or other things of the like kind which are sur-
^ veyed about nature, if they are considered as
the causes of the efficacy in sacrifices. For ^ ' from these things the Gods are not demon-
strated to be supernatural causes ; nor, as such, to be excited by sacrifices. But they are con- sidered as physical causes detained by matter, and as physically involved in bodies, and co- * excited 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 I having the relation of that without which a
I thing is not effected ; and thus it is suspended
: , from precedaneous causes.
CHAP. IX.
It is better, therefore, to assign as the cause of the efficacy of sacrifices friendship and fami- liarity, and a habitude which binds fabricators to the things fabricated, and generators to the
* The cock was sacred to Apollo, and therefore its heart was believed to be the instrument of divination in sacrifices. The chemic Olympiodorus says, ‘‘ that the cock obscurely signifies the essence of the sun and moon.” See, in the additional notes, what is said by Proclus concerning the cock, in his treatise On Magic.
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 un defiled manner. But these causes being many, and some, as the dsemoniacal causes, having a proximate arrangement ; but others, as divine causes, being arranged above these ; and far- ther 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 dsemons, many to the last pow- ers of the Gods, and many to the mundane or terrestrial powers of daemons or Gods. These things, therefore, as being a part of sacrifices, are not falsely asserted ; but they do not com- prehend the whole of the power of sacrifice, and all the goods it contains, which extend to every thing divine.
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CHAP. X.
We, however, admit all these assertions ; physi- cal 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 effi- cacy of sacrifices ; but daemons, and terrene or mundane divine powers, being primarily fami- liarized 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
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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 hy the vapours produced in the sacrifices of animals J' For if daemons 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 con- tained 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 daemons ? But neither do the infiuxions equally and com- mensurately fill the place of the efliuxions, so as that neither excess should at any time pre- dominate, nor deficiency be produced, but that there should be a perfect equality and simili- tude of the bodies of daemons, and this invaria- bly the same. For the Demiurgus of the uni- verse has not provided abundant nutriment, and which may be easily obtained, for all the animals in the earth and the sea, but has made
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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 deemons nutriment which is adscititious and procured by us men ; so that if we through in- dolence, or some other pretext, should neglect an offering of this kind, the bodies of daemons would be in want of food, and would partici- pate 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 daemons with nutriment, we shall much more be the causes of their existence. For every thing re- ceives 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 celes- tial 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 deemons, it is, for the same reason, impossible that we should be the causes of their nutriment.
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CHAP. XI.
It appears to me, also, that the present ques- tion errs in another respect. For it is ignornant 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 gene- ration. For if the enjoyment of the vapours from matter allured dsemons, it would be requi- site 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. dsemons] 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"^ assimilates all solid and resisting sub-
* It is well observed by Ficinus, in lib. i. Eunead. ii. Plotin. ^'that the fire which is enkindled by us is more similar to the heavens than other terrestrial substances.
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stances 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 up- ward gravitating and resisting substances to divine and celestial natures.
CHAP. XII.
Foe, in short, the vehicle which is subservient to dsemons 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 an- other [specifically diff’erent]'? Or what enjoy- ment 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 essen-
Hence it participates of light, which is something incorpo- real, is the most powerful of all things, is as it were vital, is perpetually moved, divides all things, without being itself divided, absorbs all things in itself, and avoids any foreign mixture : and lastly, when the fuel of it is consumed, it sud- denly flies back again to the celestial fire, which is every where latent.”
* For this vehicle is luciform, and consists of pure, imma- terial, unburning, and vivific fire. See the fifth book of my translation of Proclus on the Timaeus.
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tially 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 sacri- fices, 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 * 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 imma- terial essence.
* Proclus in Tim. lib. v. observes concerning tlie telestic art, or the art -which operates through mystic ceremonies, " that, as the oracles teach, it obliterates through divine fire all the stains produced by generation." H TeXe^iKr] 8ia tov Beiov TTvpos acfiavL^ei ras €k rrjs yevecrews aTracras KrjXiSas, (o? Ttt Aoyta 8i8acTK€L. Hence another Chaldean oracle says, r(jy TTvpi yap fSporo^ e/iTreXacras deodev cj3ao
mortal who approaches to fire will have a light from divi- nity.” Hercules, as we also learn from Proclus, was an example of this telestic purification. For he says, UpaKk-qs 8ia TeX€ ^o)V, reAetas ets rows Beovs aTroKarai^acreoys, in Plat.
Polit. p. 382. i. e. “ Hercules being purified through the telestic art, and participating of undefiled fruits, obtained a perfect restoration to the Gods.”
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CHAP. XIII.
Subverting, therefore, in this manner the common absurd opinions concerning sacrifices, we shall introduce in their place true concep- tions about them ; omitting the particular dis- cussion of each species of sacrifice, which the peculiar and distinct consideration of sacrifices requires, because this pertains to another in- quiry, and because, at the same time, every one who is intelligent may be able to accom- plish 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 ex- citing the discursive energy of reason, I wish to consider these things a little more fully'; and, if possible, to add arguments more evident than those which have been adduced.
CHAP. XIV.
We shall begin, however, the elucidation of this subject in the best possible manner, if we demonstrate that the sacred law of sacrifices is connected with the order of the Gods. In the first place, therefore, we say, that of the Gods some are material, but others immaterial. And the material, indeed, are those that compre- hend matter in themselves, and adorn it; but the immaterial ai*e 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 mat- ter, so far as they preside over it. Hence they have dominion over things which happen about matter, such as the division, percussion, re- percussion, mutation, generation, and corrup- tion of all material bodies. He, therefore, who wishes to worship these theurgically, in a man- ner 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
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appropriate manner. Dead bodies, therefore, and things deprived of life, the slaying of ani- mals, and the consumption of victims, and, in short, the mutation of the matter which is offered, pertain to these Gods, not by them- selves, 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 im- material Gods, to offer matter to them through sacrifices, but this is most adapted to all the material Gods.
CHAP. XV.
Let us then, in the next place, direct our attention to that which accords with what has been before said, and with our twofold con- dition 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
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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 two- fold species of sacrifices ; one kind, indeed, per- taining 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 muta- tion, is adapted to souls that are still detained by the body. Hence, jto cities and people not yet liberated from genesiurgic fate and the im- peding 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, like- wise, 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
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proper, therefore, that the sacrifice should tran- scend the proper measure of him hy whom it is offered. The same thing will also be said by me concerning the connexion which appropri- ately coadapts the men who worship and the powers that are worshiped. For this con- nexion requires that a mode of worship should he chosen adapted to itself ; viz. an immaterial connexion, a mode of worship immaterially mingled, and purely conjoining by pure incor- poreal powers, incorporeal natures to them- selves ; but a corporeal-formed connexion, a corporeal-formed mode which depends on bo- dies, and is mingled with the essences that pre- side over bodies.
CHAP. XYL
Farther still, therefore, we must not disdain to add what follows ; that we frequently per- form something to the Gods who are the in- spective guardians of body, and to good daemons, 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 dis- eases, 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 cor- poreal-formed ; partly cutting off what is super- fluous 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 ferquently engage in sacred operations, entreating supe- rior beings to grant us such things as are adapted to the wants of human life. And these are such as preserve the body in health, or pertain to those things which we procure for the sake of the body.
CHAP. XVII.
What, therefore, shall we derive from the Gods who are entirely exempt from all human generation, with respect to sterility, or abun- dance 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.
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But if some one should say that the perfectly immaterial comprehend in themselves the ma- terial 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 in- capable of receiving a pure and undefiled domi- nation. Will not, therefore, that mode of sacrifice in works of this kind be most appro- priate which is mingled with bodies, and ad- heres 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 emi- nent degree allied to human affairs. It is also capable of producing a certain prosperous con- dition of things, and of imparting symmetry and temperament to the mortal race.
CHAP. XYIII.
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 be- longs 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 be- tween these, tend to things which subsist be- tween nature and a pure intellect. And of these, some indeed equally follow bo.th nature and an immaculate intellect ; others embrace a life which is mingled from both ; and others are liberated from things subordinate, and be- take themselves to such as are more excel- lent.
This division, therefore, being made, that which follows will most manifestly take place. For those who are governed by the nature of
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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 con- formably to intellect alone, and to the life of in- tellect, 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 be- tween these, should labour differently in the paths of piety, conformably to the differences of this middle condition of life, either by em- bracing 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 sancity.
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CHAP. XIX.
On this subject, however, there is also the fol- lowing division. Of divine essences and powers some have [a genesiurgic] soul and nature sub- ject and ministrant to their fabrications, when- ever 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.* And others are the media t 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 con- cord which binds together both the extremes. When, therefore, we worship the Gods who
In the original, Aeyw Se 6eLa
akM ov)(^L Tr]s TrepLKOcrfUov re Kai yevecriovpyov. But it ap- pears to me that we should here read, conformably to the above translation, Aeyco 8e rrjs Oeiag,
aXX p.ovov Tt]? TTcpiKoa-puov T€ Kai yev€(TLOvpyov.
t These media consist of the order of Gods denominated ap)(^ai, or rulers, and of those called aTToXvToi, or liberated ; the former of which also are denominated supermundane, and the latter supercelestial, in consequence of existing im- mediately above the celestial Gods. See, concerning these media, the sixth book of my translation of Proclus on the Theology of Plato.
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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 vene- rate them with liberated honours. Hence, in- tellectual gifts are adapted to these, and things which pertain to an incorporeal life, together ■with the fruits of virtue and wisdom, and what- ever 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 com- munication with both these ; or such' as are separated from inferiors, and pertain to more elevated natures ; or, in short, such as in one of the modes give completion to the medium.
CHAP. XX.
Being impelled, therefore, from another prin- ciple, 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
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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 be- yond 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 dis- tributes 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 com-
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mencing theurgic operations, nor to those who have made a middle proficiency in it. For these, after a manner, pay a corporeal-formed attention to sanctity.
CHAP. XXI.
I THINK, therefore, that all who are lovers of the contemplation of theurgic truth will acknow- ledge this, that the piety which pertains to divine natures ought not to be exercised to- wards 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 de- scend to the earth, precede them as in a solemn procession ; * he who does not distribute to all these powers that which is adapted to them,
* Proclus on the First Alcibiades observes, “that about every God there is an innumerable multitude of daemons, who have the same appellations with their leaders. And that these are delighted when they are called by the names of Apollo or Jupiter, because they express in themselves the characteristic peculiarity of their leading Gods.” In the same admirable commentary, also, he says, “that in the most holy of the mysteries [i. e. in the Eleusinian mysteries], prior to the appearance of divinity, the incursions of certain terrestrial daemons present themselves to the view, alluring the souls of the spectators from undefiled good to matter.”
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 com- pletion in a proper manner to the perfect and entire receptacle of the divine choir. Since this, therefore, is the case, whether is it neces- sary 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 con- tained in the world ? If, indeed, the power which is invoked, and is excited in the per- formance 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 theur- gists 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
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chord, the whole becomes dissonant and in- commensurate.* 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, t thus also
* It is beautifully observed by Simplicius on Epictetus^ “ that as if you take away letters from a sentence, or change them, the form of the sentence no longer remains, thus also in divine works or words, if any thing is deficient, or is changed, or is confused, divine illumination does not take place, but the indolence of him who does this dissolves the power of what is effected.” ficTTrep yap eav zoiy^ia rov Xoyov acjieXrj'5, t] VTraXXa^rj eiSos, ovTiii Kai Tcov demv epyiav rj Aoycov ec eAAeiTrei rt, -q v7r7]XXaKraiy tj o’vy/ce^vTat, ovk CTrtyiverat rj tov detov eA- Xa[x\j/LS, aXXa /cat e^vSapoL rrjv tcov yivopevcov 8vva[xiv rj TOV TTOiovvTog padvpua.
t Conformably to this, Servius, in his Annotations on the words
Diique, deaeque omnes —
in the sixth book of the .®neid observes, “ more pontificum, per quos ritu veteri in omnibus sacris post speciales Deos, quos ad ipsum sacrum, quod fiebat necesse erat invocari, generaliter omnia numina invocabantur.” i. e. ^'This is spoken after the manner of the pontiffs, by whom, according to ancient rites, in all sacrifices, after the appropriate Gods whom it was necessary to invoke to the sacrifice, all the divinities were invoked in general.” And in his Annota- tions on the seventh of the .®neid he informs us, “ that king CEneus offered a sacrifice of first fruits to all the divinities but Diana, who being enraged sent a boar [as a punishment for the neglect].” With respect to this anger, however, of
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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, con- founds the whole work of piety, and divulses the one and whole orderly distribution of it ; not, in so doing, as some one may think, imper- fectly receiving the Gods, but entirely sub- verting all the ceremonies of religion.
CHAP. XXII.
What then [it may be said], does not the sum- mit of the sacrific art recur to the most princi- pal 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, how-
Diana, it is necesary to observe with Proclus, “that the anger of the Gods does not refer any passion to them, but in- dicates our inaptitude to participate of them.” O yap twv 6e(j)v )^oXos, ovK et5 CKeivag ava.Trep.7reL tl Traces, aAAa Tr^v r]p(Dv SeiKwcri aveTTLTrjSetOTrjTa T'q
2G4
ever, does not ordain laws for a man of this kind; for he is superior to all law;'^ 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. t It says, there- fore, that as the world has one coarrangement from many orders, thus also it is necessary that the consummation of sacrifices, beiim never failing and entire, should be conjoined to the w^hole 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 sur- round us are all-various, it is not fit that we should be connected with the divine causes
* Plotinus was a man of this description, to whom, most probably, lamblichus alludes in Avhat he now says.
t In the original 6v[xov tlvo^ : but it is doubtless requisite to read with Gale, dea-jxov tivos. This I have translated a certain divhie legislation, because we are informed by Proclus, in Platon. Theol. lib. iv. p. 206, “that dea-ixos is connected with deity, and pertains more to intelligibles ; but that vo/xos, which unfolds intellectual distribution, is adapted to the intellectual fathers.” 0 yap 6ea-p,os KcraL T(o 6eo), Kai TrpoonjKet fxaXXov rois vorjTOL^ o Sc vo/xo? T-qv voepav ejxcfiatvoiv Siavo/xi^v, otKCtos TOis voepois ttot- pacri.
that preside over them, from a certain part which they contain. Nor is it proper that we should ascend imperfectly to the primordial causes of them.
CHAP. XXIII.
The various mode, therefore, of sanctity in sacred operations partly purifies and partly perfects some one of the things that are in us or about us. And some things, indeed, it re- stores 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. More- over, when divine causes, and human prepara- tions 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 ma-
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terial natures immaterially. Nor should it be considered by any one as wonderful, if we say that there is a certain pure and divine matter.* 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 sepa- rated 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 ter- restrial natures should by no means be desti- tute of divine communion, the earth also re- ceives 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, appro- priate receptacles, conformably to the pecu-
* “Perhaps,” says Proclus, in MS. Comment, in Par- menid. “ it is necessary that, as in souls, natures, and bodies, fabrication does not begin from the imperfect ; so likewise in matter, prior to that which is formless, and which has an evanescent being, there is that which is in a certain respect form, and which is beheld in one boundary and permanency.” This, therefore, will be the pure and divine matter of which lamblichus is now speaking. Damascius also says, that matter is from the same order whence form is derived.
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liarity of each of the Gods, it frequently con- nects together stones, herbs, animals, aromatics, and other sacred, perfect, and deiform sub- stances of the like kind ; and afterwards, from all these, it produces an entire and pure re- ceptacle. 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 dedi- cation of statues, and the sacred operations of sacrifices. For no otherwise can a partici- pation 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.
is also requisite to he persuaded hy arcane assertions, that a certain matter is imparted hy 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 participa- tion of them, receives them when they accede, and perfectly unfolds them into light ?
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CHAP. XXIV.
The same things also may be learned from the distribution of the Gods according to places; and from this, and the partible dominion over each particular thing, it may be seen how many allotments, greater or less, superior beings are assigned according to their different orders. For it is evident, that to the Gods who preside over certain places, the things produced by them are most appropriately offered in sacri- fice ; 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 pri- marily produce certain things, such things are primarily acceptable. Whether, therefore, cer- tain animals, or plants, or any other produc- tions of the earth, are governed by superior beings, at one and the same time, they partici- pate of their inspective care, and impart to us an indivisible communion with the Gods. Some things, therefore, of this kind, if they are care- fully preserved, increase the familiarity of those that retain them with the Gods ; and these are such as by remaining entire, preserve the com- munion between Gods and men. Of this kind are some of the animals in Egypt, and man,
«
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'vvho is everywhere sacred. But some things, when consecrated, produce a more manifest familiarity ; and these are such as by an analy- sis into the principle of the first elements, effect an alliance more sacredly adapted to superior causes. For the more perfect this alliance is, the more perfect always is the good which is imparted by it.
CHAP. XXV.
If, therefore, these things were human customs alone, and derived their authority through our legal institutions, it might be said that the worship of the Gods was the invention of our conceptions. Now, however, divinity is. the leader of it, who is thus invoked by sacrifices, and who is surrounded by a numerous multi- tude of Gods and angels. Under him, like- wise, a certain common presiding power, is allotted dominion according to each nation of the earth. And a peculiar presiding power is allotted to each temple. Of the sacrifices, also, which are performed to the Gods, the inspective guardian is a God ; but an angel, of those which are performed to angels ; and a da3mon, of such as are performed to daemons. After the same manner, also, in other sacred
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operations, the presiding power is allotted do- minion over each, in a way allied to his proper genus. When, therefore, we offer sacrifices to the Gods, accompanied by the presiding Gods, who give completion to sacred operations, then at the same time, it is necessary in sacrifices to venerate the sacred law of divine sanctity ; and at the same time, also, we ought to be confident, as sacrificing under the Gods who are the rulers of such works. We ought, like- wise, to be very cautious, lest we should offer any gift unworthy of, or foreign from, the Gods. And, as the last admonition, we should in a manner entirely perfect, pay attention to all that surrounds us, and to the Gods, angels, and daemons that are distributed according to genera in the universe. And to all these, in a similar manner, an acceptable sacrifice should be offered ; for thus alone sanctity can be pre- served in a way worthy of the Gods who pre- side over it.
CHAP. XXYI.
Since, however, prayers are not the smallest [but on the contrary a very great] part of sacri- fices, especially give completion to them, and through these the whole operation of them is corroborated and effected ; and since, besides
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this, they afford a common utility to religion, and produce an indissoluble and sacred com- munion with the Gods, it will not be improper to discuss a few particulars concerning prayer. For this is of itself a thing worthy to be known, and renders more perfect the science concern- ing the Gods. I say, therefore, that the first species of prayer is collective; and that it is also the leader of contact with, and a know- ledge of, divinity. The second species is the hond of concordant communion, calling forth, prior to the energy of speech, the gifts im- parted by the Gods, and perfecting the whole of our operations prior to our intellectual con- ceptions. And the third and most perfect species of prayer is the seal of ineffable union with the divinities, in whom it establishes all the power and authority of prayer ; and thus causes the soul to repose in the Gods, as in a never failing port. But from these three terms, in which all the divine measures are contained, suppliant adoration not only conciliates to us the friendship of the Gods, but supernally ex- tends to us three fruits, being as it were three Hesperian apples of gold.* The first of these
* This particular respecting the apples of gold is added from the version of Scutellius, who appears to have trans- lated this work from a more perfect manuscript than that which was used by Gale.
pertains to illumination; the second, to a com- munion of operation; but through the energy of the tim'd, we receive a perfect plenitude of divine fire. And sometimes, indeed, supplica- tion precedes ; like a precursor preparing the way before the sacrifice appears. But some times it intercedes as a mediator; and some- * times accomplishes the end of sacrificing. No operation, however, in sacred concerns, can succeed without the intervention of prayer. Lastly, the continual exercise of prayer nourishes the vigour of our intellect, and renders the receptacles of the soul far more capacious for the communications of the Gods. It likewise is the divine hey, which opens to men the pene- tralia of the Gods ; accustoms us to the splen- did rivers of supernal light ; in a short time perfects our inmost recesses, and disposes them for the ineffable embrace and contact of the Gods ; and does not desist till it raises us to the summit of all. It also gradually and silently draws upward the manners of our soul, by divesting them of every thing foreign to a divine nature, and clothes us with the perfections of the Gods. Besides this, it produces an in- dissoluble communion and friendship with di- vinity, nourishes a divine love, and inflames the divine part of the soul. Whatever is of an opposing and contrary nature in the soul, it
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expiates and purifies ; expels whatever is prone to generation, and retains any thing of the dregs of mortality in its etherial and splendid spirit ; perfects a good hope and faith concerning the reception of divine light; and, in one word, renders those by whom it is employed the familiars and domestics of the Gods. If such, then, are the advantages of prayer, and such its connexion with sacrifice, does it not appear from hence that the end of sacrifice is a con- junction with the Demiurgus of the world ? And the benefit of prayer is of the same extent with the good which is conferred by the demi- urgic causes on the race of mortals. Again, from hence the anagogic, perfective^ and re- plenishing power of prayer appears ; likewise how it becomes efficacious and unific ; and how it possesses a common bond imparted by the Gods. And, in the third and last place, it may easily be conceived from hence how prayer and sacrifice mutually corroborate and confer on each other a sacred and perfect power in divine concerns.
Hence, since it appears that there is a per- fect conspiration and cooperation of the sacer- dotal discipline with itself, and that the parts of it are more connascent than those of any animal, being entirely conjoined through one
T
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connexion ; this being the case, it is not by any means proper to neglect this concord, nor to admit some of its parts and reject others ; but it is fit that all of them should be exercised in a similar manner, and that those should be per- fected through all of them who wish to be genuinely conjoined to the Gods. These things therefore, cannot subsist otherwise.
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