* Proclus in Tim. p. 117, cites what is here said as the doctrine of the Egyptians, and also cites for it the authority of lamblichus. But his words are, Kai fi-qv Kai r] t(ov AiyvTTTt(x)V TrapaSocris Ta avra Trepi avT7]<s (tt^s vX.rjs) <f>r](TLV. o yi TOt 6e.LO<5 Iaju,/3A.t;(Os i<sopr)crev on Kai Epp,rjs €k ovcrioT'qro^ rrjv vXorrjTa Trapayecrdai jSovkerai. i. e. ” More- over the doctrine of the Egyptians asserts the same things concerning matter. For the divine lamblichus relates that Hermes also produces matter from essentiality.”
ian tongue hy men who were not unshilled in ‘philosophy. But Chseremon/"' and any others who have at all discussed the first causes of mundane natures, have unfolded the last rulers of these. And such as have written concerning the planets, the zodiac, the decans, horoscopes, and what are called powerful and leading planets, these have unfolded the parti- ble distributions of the rulers. The particulars, also, contained in the Calendars comprehend a certain very small part of the Hermaic arrange- ments. And the causes of such things as per- tain to the phases or occulations of the stars, or to the increments and decrements of the moon, are assigned by the Egyptians the last of all. The Egyptians, likewise, do not. say tfiaf all things, are physicpLl. F or they separate the life of the soul and the intellectiial life from nature, not only in the universe, but also in us. And admitting intellect and reason to subsist by themselves, they say that generated essences were thus fabricated. They likewise arrange the Demiurgus as the primary father of things in generation; and they acknowledge the ex- * This is most probably the Chaeremon who is said by Porphyry, in lib. iv. De Abstinentia, to be a lover of truth, an accurate writer, and very conversant with the Stoic phi- losophy.” Totavra /xcv ra Kar KiyvirTiov^ vtt av8po<; (f^L- X.aXr]9ov^ re Kat aKpifSovs, evre tois ^rmKoi^ Trpayp.aTLKW- Tara cf3iXocrocf>Yj(ravTO<s pep.aprvpiip.eva.
X istence of a vital power, prior to the heavens, and subsisting in the heavens. They also establish a pure intellect above the world, and one impartible intellect in the whole world, and another which is distributed into all the spheres. And these things they do not survey by rnere reason alone, but through the sacer- dotal theurgy, they announce that they are able to ascend to more elevated and universal essences, and to those that are established above ^Fate, viz. to God and the Demiurgus; neither employing matter, nor assuming any other thing besides, except the observation of a suitable time.
CHAP. Y.
This deific and anagogic path Hermes, indeed, narrated, but Bitys, the prophet of King Am- mon,'“ explained it, having found it in the adyta of Saist in Egypt, written in hieroglyphics; * This was the ninth king in the twenty-sixth dynasty of the Saitan kings, t This city is mentioned by Plato in the Timgeus, who represents Critias as saying “ that there is a certain region of Egypt, called Delta, about the summit of which the streams of the Nile are divided, and in which there is a province called Saitical.” He adds, “ of this province the and the same prophet also delivered the name of God, which pervades through the whole world."^^ But there are, likewise, many other coarrangements of the same things; so that you do not appear to me to act rightly in re- ferring all things with the Egyptians to physi- cal causes. For there are, according to them, many principles and many essences: and also supermundane powers, which they worship through sacerdotal sanctimony. To me, there- fore, these " things appear to aJfford common auxiliaries to the solution of all the remaining greatest city is Sais, from which also King Amasis derived his origin. The city has a presiding divinity, whose name is, in the Egyptian tongue, Neith, but in the Greek Athena, or Minerva.” It is singular that Gale, who is not deficient in philology, though but a smatterer in philosophy, should have omitted to remark in his notes this passage of Plato.
* Proclus, in MS. Comment, in Alcibiad. cites one of the Chaldean oracles, which says.
'f icf TTOpdlUOV OVVOfia TO 8’ €V aTTCLpOtS Ko(T/X.06S evdpUiCTKOV.
i. e. " There is a transmitting name which leaps into the in- finite worlds.” And in his MS. Scholia in Cratyl. he quotes another of these oracles, viz.
AAAa e^iv ovvopa (repvov aKOLp/t]T(p <zpo(f>aX.iyyt, Kocrjuots €v6p(ji(TKov, KpaLTTvrjv 8ta rraTyoos evarrjv.
i. e There is a venerable name with a sleepless revolution, leaping into the worlds through the rapid reproofs of the father.”
inquiries. But since it is necessary not to leave any one of them uninvestigated, we shall add them to these problems, and examine them on all sides, in order that we may see where there is any thing futile in your opinions.
CHAP. VI.
You say, therefore, “ that according to many of the Egyptians, that which is in our power de- pends on the motion of the stars'’ What the truth, however, is respecting this, it is neces- sary to unfold to yon from the Hermaic con- ceptions. For man, as these writings say, has two souls. And one, indeed, is derived from the first intelligible, and participates of the - power of the Demiurgus; but the o^er is im- parted from the circulation of the celestial bo- dieg, to which the soul that sees God returns. These things, therefore, thus subsisting, the soul that descends to us from the worlds fol- lows the periods of the worlds; but that which is intelligibly present from the_ intelligible, transcends the genesiurgic motion, and through this a liberation from fate, and the ascent to the intelligible Gods, are effected. §.uph the- urgy, likewise, a^ leads to an unbegotten nature is perfected conformably to a life of this kind.
CHAP. VII.
CHAP. VII.
Hence that of which you are dubious is not true, ''that all things are hound with the in- dissoluble bonds of Necessity” which we call Fate. For the soul has ^a proper principle of circumduction to the intelligible, and of a sepa- ration from generated natures: and also of a contact with real beiner, and that which is di- vine. "Nor must ive ascribe fate to the Gods, ivhom ive ivorship in temples and statues, as the dissolvers of fate” For the Gods, indeed, dis- solve fate; but the last natures which proceed from them, and are complicated with the gene- ration of the world and with body, give com- pletion to fate. Hence we very properly wor- ship the Gods with all possible sanctity, and the observance of all religious rites, in order that they may liberate us from the evils im- pending from fate, as they alone rule over necessity through intellectual persuasion. But neither are all things comprehended * in the nature of fate, but there is another principle of the soul, which is superior to all nature and generation, and through which we are capable of being united to the Gods, of transcending * For €)(€Tai in this place, I read 7re/)ie;(€Tat.
the mundane order, and of participating eternal life, and the energy of the supercelestial Gods. Through this principle, therefore, we are able to liberate ourselves from fate. For when the more excellent parts of us energize, and the soul is elevated to natures better than itself/'^ then it is entirely separated from things which detain it in generation, departs from subor- dinate natures, exchanges the present for an- other life, and gives itself to another order of things, entirely abandoning the former order with which it was connected.
CHAP. VIII.
What then, is it not possible for a man to‘ liberate himself [from fate] through the Gods that revolve in the heavens, and to consider the same as the leaders of fate, and yet as * Gale, in his translation of this part, has entirely mis- taken the meaning of lamblichus, which he frequently does in other places. For the words of lamblichus are, oray yap Srj ra j3eX.Tiova tcjv ev 7]pLtv evepyy, Kai irpo'S ra KpeiTTOva avayerai avT7]s rj i'vxV i version of Gale is " quando enim pars nostri melior operari incipiat, et ad sui portionem meliorem recolligatur anima.” For ra KpeiTTova is not the better part of the soul; but when the better parts of the soul energize, the soul is then intimately converted to itself, and through this conversion is elevated to superior natures.
those that bind our lives with indissoluble bonds? Perhaps nothing prevents this from being the case. For if the Gods comprehend in themselves many essences and powers, there are also in them other immense differences and contrarieties. Moreover, this also may be said, that in each of the Gods, though such as are visible, there are certain intelligible princi- ples through which a liberation to souls from mundane generation is effected. But if some one leaves only two genera of Gods, viz. thip^. mundane and supermundane, the liberation to souls will be effected through the supermun- dane Gods. These things, therefore, are more accurately discussed in our treatise Concerning the Gods, in which it is shown who are the ana- gogic Gods, and according to what kind of powers they are so; how they liberate from fate, and through what sacred regressions; and what the order is of mundane nature, and how the most perfect intellectual energy rules over this. So that what you add from Homer, “that the Gods are flexible,” it is not holy to assert. For the works of the sacred ceremonies of re- ligion have Jong since been defined by pure and intellectual laws. Subordinate natures, also, are Jiberated through a greater order and power; and when we abandon inferior natures, we are transferred into a more excellent allotment. This, however, is not effected contrary to any original sacred law, so as to cause the Gnds to be changed, through a sacred operation b^ng afterwards performed; but from the first divinity sent souls hither, in order that they might again return to him. Neither, therefore, is any mutation produced through a reascent of this kind, nor do the descents and ascents of souls oppose each other. For as generation and this universe are suspended from an intel- lectual essence; thus, also, in the orderly distribution of souls, the liberation from generation accords with the care employed by them about generation.
SECTION IX.
CHAP. I.
Let us now, therefore, to the utmost of our power, endeavour to discuss the manifold doubt concerning the peculiar daemon, and which also is subject to various objections. Since, how- ever, to speak summarily, the consideration of the peculiar daemon is twofold, the one being theurgic, but the other artificial; and the one drawing this daemon down from supernal causes, but the other from the visible periods in gene- ration; and the one making no use whatever of the calculation of nativities, but the other meddling with methods of this kind; and the one worshiping this daemon in a way more universal and supernatural, but the other parti- bly conformable to nature; this being the case, you appear to me to have absurdly trans- ferred a more perfect sacred operation to one that is human, and in this to have exercised your inquiries.
CHAP. II.
CHAP. II.
In the next place, here also you appear to me to have cut off only a certain small part of the discussion concerning the peculiar daemon. For since it is usual 'with those who artificially operate about nature to invoke this daemon in an orderly manner from the decans, from the dispensators of influxes, from the signs of the zodiac, the stars, the sun and moon, from the greater and lesser bear, from the whole ele- ments, and from the world, this being the case, you do not act rightly in assuming one, and that the smallest part of all these, viz. the lord of the geniture, and making your inquiries about this alone. Flere, likewise, again from one of the things proposed to be considered, you inquire the lord of the geniture gives the peculiar dcemon, and according to what hind of efflux, or life, or power, it descends to us from him^ You also speak concerning the calculation of nativities, and ask “ ivhether there is any reality in it or not; ” and likewise concerning the invention of the lord of the geniture, “ ivhether it is impossible to be found, or possible!' In what respect, however, do these things pertain to the domination of the daemon? For it is evident that our knowledge of the manner in which he subsists, contributes nothing to his essence and the cause of his existence. For in things which belong to the empire of nature, such as are generated in the universe have a proper stability of their own essence, though we should be ignorant how they are produced. In this way, therefore, we reply in common to your doubts. But direct- ing our attention particularly to the subjects of your inquiiy, we shall endeavour to give you solutions of them.
CHAP. III.
You say, then, “ that he is happy ivho having learned the scheme of his nativity, and knowing his proper daemon, is thus liberated from fate'' To me, however, you appear to assert these things in a way neither consonant to themselves nor to truth. For if our proper daemon is distributed to us from the scheme of our na- tivity, and from thence we are able to discover him, how can we he liberated from fate, through' a knowledge of the daemon imparted to us by fate 1 But if, as you say, we are truly liberated from necessity through this daemon, how is he allotted to us by fate? Thus, therefore, what is now said by you opposes what you before asserted; and is also discordant with tmtli. For the proper daemon of every one does not entirely accede from the scheme of the peculiar nativity; but his origin is more ancient than this, which we shall hereafter discuss. To which may be added, that if the descending daemon was to be alone surveyed from hence, he will not be happy who obtains the know- ledge of his genesiurgic daemon. And who would [willingly] receive this daemon as his leader to a liberation from fate, if he was given to him for this purpose, that he might accom- plish the distributions of fate? Farther still, this appears to me to be only a certain and the last part of the theory pertaining to this daemon; and that the whole theory of his essence is omitted by a method of this kind. But these things, indeed, though they are falsely asserted, yet at the same time are not utterly foreign from the purpose. The doubts, however, ad- duced by you in the next place, concerning “ the enumeration of the canons and the geneth- lialogical science” as they are inscrutable, are not attended with any ambiguity in the present discussion. For whether these arts are known or are incomprehensible, yet, at the same time, the efflux from the stars distributes to us the daemon, whether we know it or not. But divine divination is able to teach us concerning the stars, in a way which is most true, and [when we are in possession of this] we are not entirely in want of the enumeration of canons, or of the divining art.
CHAP. IV.
If, however, it be necessary, dismissing these particulars, to speak what appears to me to be the truth, you do not rightly infer “ that a know- ledge of this mathematical science cannot he obtained, because there is much dissonance con- cerning it, or because Chseremon, or some other, has ivritten against it” For if this reason were admitted, all things will be incompre- hensible. For all sciences have ten thousand controvertists, and the doubts with which they are attended are innumerable. As, therefore, we are accustomed to say in opposition to the contentious, that contraries in things that are true are naturally discordant, and that it is not falsities alone that are hostile to each other; thus, also, we say respecting this mathematical science, that it is indeed true; but that those who wander from the scope of it, being ignorant of the truth, contradict it. This, however * Viz. The science of calculating nativities.
happens not in this science alone, but likewise in all the sciences, which are imparted by the Gods to men. For time always proceeding the divine mode of knowledge becomes evan- escent, through being frequently mingled and contaminated with much of what is mortal. This divine mode is indeed [in astrology also], and a certain clear indication of truth, though it is but small, is at the same time preserved in it. For it places before our eyes manifest signs of the mensuration of the divine periods, when it predicts the eclipses of the sun and moon, and the concursions’'^ of the moon with the fixed stars, and when the experience of the sight is seen to accord with the prediction. Moreover, the observations of the celestial bodies through the whole of timef both by the Chal- deans and by us, testify that this science is true. Indications, also, more known than these might be adduced, if the present discussion was precedaneously about these particulars. But * i. e. The joint risings and settings.
t i. e. Through a period of 300,000 years; and Procl. m Tim, lib. iv. p. 277, informs us that the Chaldeans had obser- vations of the stars which embraced whole mundane periods. What Proclus likewise asserts of the Chaldeans is confirmed by Cicero in his first book on Divination, who says that they had records of the stars for the space of 370,000 yeax*s; and by Diodorus Siculus, Bibl, lib. xi. p. 118, who says that their observations comprehended the space of 473,000 years.
as they are superfluous, and do not pertain to the knowledge of the peculiar daemon, I shall, as it is fit so to do, omit them, and pass on to things more appropriate than these.
CHAP. V.
You say then, in your epistle, “ that the dis- covery of the lord or lords of the geniture^ if there are more than one in a nativity, can scarcely be obtained, and by astrologers themselves is con- fessed to be unattainable; and yet they say that the peculiar dcemon is from thence to he hiown.” But how can astrologers confess that the know- ledge of the lord of the geniture is not to be obtained by them, when they deliver clear methods for the discovery of it, and teach us rules by which we may discover the doubts; some, indeed, giving us five,^' others more and others less than five rules? Omitting this, however, let us direct our attention to a thing of greater consequence, viz. the accidents per- * “We say,” says Hephestion, “that a star is the lord of the geniture, which has five conditions of the lord of the nativity in the horoscope; viz. if that star receives the lumi- naries in their proper boundaries, in their proper house, in their proper altitude, and in the proper triangle.” He also adds, “ and if besides it has contact, effluxion, and configura- tion.” See likewise Porphyiy in Ptolemteum, p, 191.
taining to both these. For if it is possible to discover the lord of the geniture, the djemon imparted by him will be known; but if this knowledge is unattainable, we shall be ignorant of the lord of the geniture according to this hypothesis, and yet, nevertheless, he will have an existence, and also the daemon imparted by him. What therefore hinders, but that the dis- covery of him may be difficult through predic- tion from the nativity, and yet through sacred divination, or theurgy, there may be a great abundance of scientific knowledge on this sub- ject? In short, the daemon is not alone im- parted by the lord of the geniture, but there are many other principles of it more universal than this. And farther still, a method of this kind introduces a certain artificial and human disquisition concerning the peculiar daemon. Hence, in these doubts of yours there is no- thing sane.
According to the Egyptians eveiy one received his proper daemon at the hour of his birth; nor did they ascend any higher, in order to obtain a knowledge of it. For they alone considered the horoscope. See Porphyry apud Sto- baeum, p. 201, and Hermes in Revolut. cap. iv.
CHAP. VI.
CHAP. VI.
If, however, it be requisite to unfold to you the truth concerning the peculiar dsemon, we must say that he is not distributed to us from one part of the heavens, or from some one of the visible elements; but that from the whole world, the all various life contained in it, and the all various body through which the soul descends into generation, a certain peculiar portion is distributed to each of the parts in us, according to a peculiar prefecture. This dsemon, therefore, is established in the paradigm before the soul descends into generation; and when the soul has received him as its leader, the dsemon immediately presides over the soul, gives completion to its lives, and binds it to body when it descends. He likewise governs the common animal of the soul, directs its < peculiar life, and imparts to us the principles of all our thoughts and reasonings. We also perform such things as he suggests to our intel- lect, and he continues to govern us till, through sacerdotal theurgy, we obtain a God for the in- spective guardian and leader of the soul. For then the dsemon either yields or delivers his government to a more excellent nature, or is Y subjected to him, as contributing to his guar- dianship, or in some other way is ministrant to him as to his lord.
CHAP. YII.
From these things, therefore, it is easy to answer your next question. For the peculiar daemon does not rule over one of the parts in us, but, in short, over all the parts at once, and extends to eveiy principle within us, in the same manner as he was distributed to us from the total orders in the universe. For that which it appears to you proper to add as an in- dication “ that dcBmons preside over the parts of our body, so that one is the guardian of health, another of the form of the body, and another of the corporeal habits, and that there is one dcemon ivho presides in common over all these; ” this you should consider as an argument that there is one daemon who is the guardian and governor of every thing that is in us. You must not, therefore, distribute one daemon to the body, but another to the soul, and another to in- tellect: for it is absurd that the animal should be one, but the daemon that presides over it multiform. For every where the natures that govern are more simple than the natures that are governed. And it will be still more absurd if the many daemons that rule over the parts are not connascent, but separated from each other. But you also make contrariety among them. For you speak as if “ some of them were good, hut others hadT Evil daemons, however, have no where a ruling allotment, nor are they oppositely divided to such as are good with equal authority and power.
CHAP. YlII.
Afterwards, abandoning these particulars, you pass on to the opinion of philosophy. But you subvert the whole hypothesis concerning the peculiar daemon. For if [as you say] “ this doemon is a part of the soulf such, for instance, as the intellectual part, and he is happy ivho is in possession of a wise intellect,'^ there will no longer be any other more excellent or daemoni- acal order, presiding over, as transcending the human soul. But certain parts of the soul, or a certain divided power, will have dominion over many of the forms of life that are in us; and will rule over these, not connascently, but as naturally exempt, and as transcending the whole of our composition.
CHAP. IX.
* CHAP. IX.
* After this, therefore, you also mention another disquisition concerning the peculiar daemon, which represents “ some as ivorshiping tivo, hut others three, dcemons of this kind” The whole of this, however, is erroneous. For it is a false mode of proceeding to divide the causes that preside over us, and not refer them to one; since this wanders from the union which has dominion over all things. The opinion, likewise, which distributes this daemon into body, and the government of body, draws down his domination to a certain most minute part. So that what necessity is there for those who embrace this opinion to direct their attention to sacred operations, the first principle of them being futile? There is, therefore, of each of us one peculiar presiding daemon; but it is not proper to think that this daemon is common to all men; nor again, that he is common, but is peculiarly present with each individual. For division, according to species and difference of matter, do not receive the communion and sameness of things essentially incorporeal. ‘‘ Why then [you say] is the peculiar dcemon in- voked by a common mode by all men f ” Because the invocation of him is effected through one God, who is the lord of daemons; who from the first defined to every one his peculiar daemon; and who, in sacred operations, unfolds to every one his proper daemon, according to his own proper wfill. For always in the the- urgic order secondary are invoked through primary natures. Among daemons, therefore, one common leader of the cosmocrators about generation sends to each of us his peculiar daemon. Hence, when the peculiar daemon is present with each of us, he then unfolds the worship which is proper to be paid to him and his name, and likewise delivers the proper mode of invoking him.
CHAP. X.
And this order is adapted to daemons; one part of it being allied to those that are invoked; another being derived from more ancient causes; and the third part efifecting a common com- pletion from both the others. Do not, there- fore, assimilate divine invocations to such as are human, nor those that are ineffable to those that are eflfable; nor compare those that are prior to every boundary, and every indefinite mode, to those that are defined by men, or to indefinite actions. For our concerns have nothing in common with theirs, whose whole genus and whole order transcend and govern the whole of our essence and nature. But here, especially, the greatest errors happen to men, when from human imhecility they infer any thing concerning the domination of daemons, and from things which are small, of no worth, and distributed into parts, form a conjecture of great, excellent, and perfect natures. And thus much in answer to you concerning the peculiar daemon, in addition to what has been before said.
SECTION X.
CHAP. I.
It now remains, in the last place, that we should speak concerning felicity, about which you make various inquiries, first of all propos- ing objections, afterwards doubting, and then interrogating. Adducing, therefore, all that is said by you, we shall answer it appropriately. You inquire, then, ''whether there is not some other latent way to felicity'' But how, in that path which recedes from the Gods, is it proba- ble there can be an ascent to felicity? For if the essence and perfection of all good are com- prehended in the Gods, and the first and an- cient power of them is with us priests, and if by those who similarly adhere to more excel- lent natures, and genuinely obtain a union with them, the beginning and end of all good is earnestly pursued; if this be the case, here the contemplation of truth, and the possession of intellectual science are to be found.* And a knowledge of the Gods is accompanied with a conversion to, and the knowledge of, our- selves.
CHAP. II.
Hence you in vain doubt, “ that it is not proper to look to human opinions.'^ For what leisure can he have whose intellect is directed to the Gods to look downward to the praises of men? Nor do you rightly doubt in what follows, viz. “ that the soul devises great things from casual circumstances!^ For w^hat principle of fictions can there be in truly existing beings 1 Is it not the phantastic power in us which is the maker of images X But the phantasy is never excited ivhen the intellectual life energizes perfectly. And is not truth essentially coexistent with the Gods? Is it not, likewise, concordantly established in intelligibles? It is in vain, there- fore, that things of this kind are disseminated by you and others. But neither do those * In the original evravOa 8rj ovv Kai rj rrj^ aX.rjd€ias Trapes L 6ea, Kai rj Ti]s voepa's But instead of r] Tr]<s voepa<i a7n^'i]pr)<s, which appears to me to be defective, I read ■>] KTr^cris T7]s voepas