made a thing common to those who are commencing theurgic operations, nor to those who have made a middle proficiency in it. For these, after a manner, pay a corporeal-formed attention to sanctity.
CHAP. XXI.
I THINK, therefore, that all who are lovers of the contemplation of theurgic truth will 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 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<Sy ovk eirvytvcTaL to tov Xoyov 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 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<s eKeiViov pede^eors.
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 <Tvp.TrXe- 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 material natures immaterially. Nor should it be considered by any one as wonderful, if we say that there is a certain pure and divine matter.* 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.
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?
CHAP. XXIV.
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, « « '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 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 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 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 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.
SECTION VI.
CHAP. I.
It is now, however, time for me to pass on to the next doubt which you propose, viz. “ Why it is requisite that the inspector [who presides over sacred rites'] ought not to touch a dead body, though most sacred operations are performed through dead bodies?'' Again, therefore, that we may dissolve this doubt, we shall direct our attention to this apparent opposition; for there is not in reality any, but these things alone seem to subsist contrarily. For if the laws of sacred rites ordered that the same dead bodies should not be touched and should be touched, this would be a thing contrary to itself But if they order that some dead bodies should be abstained from as impure, but that others which are consecrated should be touched, this is not attended with any contrariety. Far- ther still, it is not lawful to touch human bodies when the soul has left them, since a cer- tain vestige, image, or representation of divine life is extinguished in the body by death. But it is no longer unholy to touch other dead bodies, because they did not [when living] par- ticipate of a more divine life. To other Gods, therefore, who are pure from matter, our not touching dead bodies is adapted; but to those Gods who preside over animals, and are proxi- mately connected with them, invocation through animals is properly made. According to this, therefore, no contrariety takes place.
CHAP. II.
After another manner, also, this doubt may be dissolved. For in men, indeed, who are de- tained in matter, bodies deprived of life pro- duce a certain stain; because that which is not alive inserts a certain defilement in that which is living, in the same manner as the im- pure in that which is pure, and that which is in privation in that which is in habit; and also because that which is dead produces a certain pollution, through a physical aptitude to a worse condition, in consequence of having pos- sessed the power of dying. But a dead body cannot produce any defilement in a daemon who is perfectly incorporeal, and does not re- ceive any corruption. For it is necessary that he should transcend a corruptible body, and not participate of any representation of cor- ruption from it. And thus much in answer to the contrariety of the doubt.
CHAP. III.
In the next place we shall explain how divi- nation is effected through sacred animals, such, for instance, as hawks. We must never say, therefore, that the Gods accede through bodies that are thus procured, being employed. For they do not preside over animals, either parti- bly, or proximately, or materially, or with a certain habitude towards them. But to daemons and these such as are very much divided, to different orders of whom different animals are allotted, and who proximately exercise a govern- ment of this kind, and do not obtain their proper dominion in a way perfectly indepen- dent and immaterial, such a contact with the organs of divination must be ascribed. Or, if some one is willing so to admit, a seat must be attributed to them, through which we may be able to associate with and employ them. It is necessary, therefore, to think that this seat should be pure from bodies. For there can be no communion whatever between the pure and its contrary; but it is reasonable to admit that this seat is conjoined with men, through^ the soul of animals. For this soul has a certain alliance to men, through homogeneity of life; but it is allied to daemons, because, being libe- rated from body, it has in a certain respect a separate subsistence. Hence, being a medium between both, it is subservient to its presiding daemon, but announces to those who are yet detained in body that which its prefect com- mands. And it imparts to both these a com- mon bond with each other.
CHAP. lY.
It is necessary, however, to think that the soul which uses divination of this kind, not only becomes an auditor of the prediction, but also contributes in no small degree from itself to the consummation of it, and of what pertains to its operations. For this soul is coexcited and cooperates, and at the same time fore- knows, through a certain necessary sympathy. Such a mode, therefore, of divination as this is entirely different from the divine and true mode, being alone able to predict respecting small and diurnal concerns, viz. respecting such as being placed in a divided nature, are borne along about generation, and which impart mo- tions from themselves to those things that are able to receive them, and produce multiform passions in things which are naturally adapted to be copassive. Perfect foreknowledge, how- ever, can never be effected through passion. For that which is itself especially immutable, immaterial, and entirely pure, is accustomed to apprehend the future; but that which is mingled with the most irrational and dark nature of a corporeal-form ed and material essence is filled with abundant ignorance. An artificial apparatus, therefore, of this kind does not deserve to be called divination; nor is it proper to bestow much attention upon it, nor to believe in any other person who uses it, as if it possessed in itself a certain clear and known indication of truth. And thus much concerning divination of this kind.
CHAP. Y.
Let us, therefore, now discuss another species of doubts, the cause of which is occult, and which, as you say, is accompanied with “ vio- lent threats’' But it is variously divided about the multitude of threats. ''For it threatens either to hurst the heavens, or to unfold the secrets of Isis, or to point out the ai'canum in the adytum,^ or to stop Baris, or to scatter the memhe7's of Osiris to Typhon, or to do something else of the like kind I Men do not, however, as you think, threaten by such words as these the sun or the moon, or any of the celestial Gods; for if they did, more dire absurdities would ensue than those which you lament. But, as we before observed, there is a certain genus of powers in the world which is partible, inconsiderate, and most irrational, and which receives reason from another, and is obedient to it; neither itself employing a proper intelli- gence, nor distinguishing what is true and false, or what is possible or impossible. A genus, therefore, of this kind, when threatenings are extended, is immediately coexcited and asto- nished, because, as it appears to me, it is natu- rally adapted to be led by representations, and to allure other things, through an astounded and unstable phantasy.
* The conjecture of Gale, that for to ev Af^vSia in this place, we should read to ev aSvrq), is, I have no doubt, right. For the highest order of intelligibles is denominated by Orpheus the adytum, as we are informed by Proclus in Tim. By the arcanum in the adytum, therefore, is meant the deity who subsists at the extremity of the intelligible order (i. e. Phanes); and of whom it is said in the Chaldean Oracles, “ that he remains in the paternal profundity, and in the adytum, near to the god-nourished silence.”
CHAP. YI.
CHAP. YI.
These things also admit of another explanation of the following kind. The theurgist, through the power of arcane signatures, commands mundane natures, no longer as man, nor as employing a human soul; but as existing supe- rior to them in the order of the Gods, he makes use of greater mandates than pertain to him- self, so far as he is human. This, however, does not take place as if he effected every thing which he vehemently threatens to accom- plish; but he teaches us by such a use of words the magnitude and quality of the power which he possesses through a union with the Gods, and which he obtains from the knowledge of arcane symbols. This, likewise, may be said, that the daemons who are distributed ac- cording to parts, and who guard the parts of the universe, pay so much attention to the parts over which they preside, that they cannot endure a word contrary [to the safety of these], but they preserve the permanency of mundane natures immutable. They preserve this per- manency, therefore, in an unchanged condition, because the order of the Gods remains invaria- bly the same. Hence they cannot endure even to hear that threatened in which the aerial and teiTestrial daemons have their existence.
CHAP. VII.