It will be better, however, to answer you more particularly, as follows: I say, therefore, that the visible statues of the Gods originate from divine intelligible paradigms, and are generated about them. But being thus gene- rated, they are entirely established in them, and being also extended to,* they possess an image which derives its completion from them. These images likewise fabricate another order; sublunary natures are in continuity with them, according to one union; and the divine in- tellecl;ual forms, which are present with the visible bodies of the Gods, exist prior to them in a separate manner. But the unmingled and supercelestial intelligible paradigms of them, abide by themselves in unity, and are at once * For irpos avT7]v in this place, I read irpos avra.
73 all things, according to the eternal transcen- dency of themselves.
There is, therefore, one common indivisible bond of them according to intellectual energies; and there is also this bond according to the common participations of forms, since there is nothing which intercepts these, nor any thing which comes between them. For indeed, an immaterial and incorporeal essence itself, being neither separated by places, nor by subjects, nor defined by the divisible circumscriptions of parts, immediately concurs, and is connas- cent with sameness. The progression also, from, and the regression of all things to, the one, and the entire domination of the one, con- gregates the communion of the mundane Gods with the Gods that preexist in the intelligible world.
Farther still, the intellectual conversion of secondary to primary natures, and the gift of the same essence and power imparted by the primary to the secondary Gods, connects the synod of them in indissoluble union. For in things of different essences, such as soul and body, and also in those of a dissimilar species, such as material forms, and those which are in any other way separated from each other, the connascent adventitious union is derived from supernal causes, and is lost in 74 74 certain definite periods of time. But by how much the higher we ascend, and elevate our- selves to the sameness both in form and essence, of first natures, and proceed from parts to wholes, by so much the more shall we discover the union which has an eternal existence, and survey the essence, which has a precedaneous and more principal subsist- ence, and possesses about, and in itself, differ- ence and multitude.* Since, however, the order of all the Gods is profoundly united, and the first and second genera of them, and all the multitude which is spontaneously produced about them, are con- suhsistent in unity, and also every thing which is in them is one, — hence the beginning, mid- dles, and ends in them are consubsistent ac- cording to the one itself; so that in these, it is not proper to inquire, whence the one accedes to all of them. For the very existence in them, whatever it may be, is this one"^ of their * The nature of the one, as it is all-receptive, and all-pro- ductive (iravSe^T^s Kai 7ravrocf>vr]<s) exhibits in itself a certain representation and indication of multitude; for it is all things prior to all.
t For the Gods are essentialized in the one; or, as Damascius observes, speaking Chaldaically, in the paternal peculiarity. For in every God there is father, power, and intellect; father being the same as hyparxis and the one.
75 nature. And secondary genera, indeed, remain with invariable sameness in the one of such as are primary; but the primary impart from themselves union to the secondary genera, and all of them possess in each other the com- munion of an indissoluble connexion.
From this cause, therefore, the perfectly in- corporeal Gods are united to the sensible Gods that have bodies. For the visible Gods also are external to bodies, and on this account are in the intelligible world; and the intelligi- ble Gods, through their infinite union, compre- hend in themselves the visible Gods; and both are established according to a common union and one energy. In a similar manner, also, this is the illustrious prerogative of the cause and orderly distribution of the Gods, on which account the same union of all the divinities extends from on high, as far as to the end of the divine order. But if this deserves to be doubted, the contrary would be wonderful, viz. that there should not be this union of the visible and intelligible Gods. And thus much concerning the contact with, and esta- blishment of, the sensible in the intelligible Gods.
76 CHAP. XX.
76 CHAP. XX.
After this, you again resume the same inqui- ries, of which what has been already said may be considered as a sufficient solution. Since, however, it is necessary, according to the pro- verb, frequently to speak of and consider things that are beautiful, neither shall we pass over these particulars, as if they had been now sufficiently answered, but by repeatedly dis- cussing them we may, perhaps, obtain from all of them a certain perfect and great scientific good. For you doubt '^what it is which dis- tinguishes dcemons from the visible and invisible Gods, since the visible are conjoined with the in- visible divinities” But I, beginning from this as the first thing, shall demonstrate what it is in which they differ. For, because the visible are united to the intelligible Gods, and have the same idea with them, but daemons are far distant from them, according to essence, and scarcely adumbrate them through similitude, on this account they are separated from the visible Gods; and they differ from the invisi- ble Gods, according to the difference itself of the invisible."^ For daemons, indeed, are in- * Viz. According to the difference which there is between the invisibility of Gods and the invisibility of daemons.
77 visible, and by no means to be apprehended by sense; but the Gods transcend rational knowledge and material intelligence. And, because they are unknown and unapparent to these, they are thus denominated; but are said to be invisible in a way very different from that in which this is asserted of daemons. What, therefore, have the invisible Gods, so far as they are invisible, more excellent than the visible Gods? Nothing. For that which is divine, wherever it may be, and whatever allot- ment it may possess, has the same power and dominion over all the natures that are arranged under it. Moreover, though the invisible Gods should become visible, yet they rule over in- visible daemons. For neither the place, which is the recipient of divinity, nor a certain part of the world, produces any mutation in the dominion of the Gods. But the whole essence of the Gods remains everywhere the same, in- divisible and immutable, which all subordinate beings similarly venerate, in the order assigned them by nature.
By the assistance also of this reasoning, we may discover another difference between Gods and daemons. For both the visible and invisi- ble Gods, indeed, comprehend in themselves the whole government of whatever is contained 78 78 in all heaven and the world, and in the total invisible powers in the universe. But those powers that are allotted a dsemoniacal prefec- ture, distributing certain divisible portions of the world, govern these, and have themselves a partible form of essence and power. They are, likewise, in a certain respect, connascent with, and inseparable from, the subjects of their government. But the Gods, though they may ride in bodies, are entirely separated from them. The providential attention, therefore, to bodies, produces no diminution in those to whom body is subservient: for it is connectedly contained by a more excellent nature, is converted to it, and is not the cause of any impediment to it. But the adhering to a genesiurgic nature, and the being divided about it, necessarily give to daemons a more subordinate condition. In short, that which is divine is of a ruling nature, and presides over the different orders of be- ings; but that which is deemoniacal is of a ministrant nature, and receives whatever the Gods may announce, promptly employing ma- nual operation, as it were, in things which the Gods intellectually perceive, wish, and com- mand. The Gods, therefore, are liberated from the powers which verge to generation; but daemons are not entirely purified from 79 79 these. And thus much concerning this dis- tinction; and we trust, that from the former and the present exposition, the difference be- tween Gods and daemons will become more known.
CHAP. XXI.
The division, however, of the passive from the impassive, which you adopt, may perhaps be rejected by some one, as not adapted to either of the more excellent genera, through the causes which we have before enumerated; and it also deserves to be subverted, because it is inferred that these genera are passive, from what is performed in religious ceremonies. For what sacred institution, what religious cultivation, which is conformable to sacerdotal laws, is effected through passion, or produces a certain completion of passions? Is not each of these legislatively ordained from the first, conformably to the sacred laws of the Gods, and intellectually? Each also imitates both the intelligible and celestial order of the Gods; and contains the eternal measures of beings, and those admirable signatures which are sent hither from the Demiurgus and father of wholes, by which things of an ineffable nature 80 80 are unfolded into light through arcane symbols, things formless are vanquished by forms, things more excellent than every image are expressed through images, and all things are accom- plished through a divine cause alone, which is in so great a degree separated from passions, that reason is not able to come into contact with it.
This, therefore, is nearly the cause of our aberration to a multitude of conceptions. For men being in reality unable to apprehend the reasons of sacred institutions, but conceiving that they are able, are wholly hurried away by their own human passions, and form a con- jecture of divine concerns from things per- taining to themselves. In so doing, however, they err in a twofold respect; because they fall from divine natures; and because, being frustrated of these, they draw them down to human passions. But it is requisite not to apprehend after the same manner, things which are performed both to Gods and men, such as genuflexions, adorations, gifts, and first fruits, but to establish the one apart from the other, conformably to the difference between things more and things less honourable; and to reve- rence the former, indeed, as divine, but to despise the latter as human, and as performed to men. It is proper, likewise, to consider, 81 81 that the latter produce passions, both in the performer and those to whom they are per- formed; for they ai*e human and corporeal- formed; but to honour the energy of the former in a very high degree, as being performed through immutable admiration, and a venera- ble condition of mind, because they are referred to the Gods.
G 82 SECTION IL CHAP. I.
It is also necessary to demonstrate to you, in what dsemons, heroes, and souls differ from each other, and whether this difference is according to essence, or according to power, or according to energy. I say, therefore, that daemons are produced according to the genera- tive and demiurgic powers of the Gods, in the most remote termination of progression, and ultimate distribution into parts. But heroes are produced according to the reasons [or effective principles] of life in divine natures; and from these, the first and perfect measures of souls receive their termination and distribu- tion into parts.
Since, however, the nature of daemons and heroes is thus generated from different causes, it is also necessary that the essence of the one should be different from that of the other. Hence, the essence of daemons is effective, and perfective of mundane natures, and gives com- pletion to the superintendence of generated in- 83 83 dividuals. But the essence of heroes is vital and rational, and is the leader of souls. And, with respect to the powers of each, those of deemons must be defined to be prolific, in- spective of nature, and of the bond by which souls are united to bodies. But it is requisite to attribute to heroes vivific powers, which are the leaders of men, and are liberated from generation.
CHAP. II.
It follows, therefore, that in the next place we should define the energies of them. And those of daemons, indeed, must be surveyed as occupied about the world, and more widely extended in their effects; but those of heroes as less ex- tended, and as converted to the order of souls. Hence, these being thus distinguished, soul succeeds, which proceeds as far as to the end of the divine orders; and, being allotted from these two genera certain portions of powers, is redundant with partible additions, and other prerogatives derived from itself. It also pro- duces at different times different forms and reasons and manners, which originate from different sources; and, according to each part of the world, employs various lives and ideas; 84 84 becoming connascent with, and likewise reced- ing from, whatever natures it pleases; being assimilated to all things, and at the same time, through difference, being separated from them; drawing forth reasons allied to real beings and generated natures; and connecting itself with the Gods, according to other harmonies of essences and powers, than those by which daemons and heroes are united to the divini- ties. It likewise possesses the eternity of a similar life and energy in a less degree than daemons and heroes; yet, through the benefi- cent will of the Gods, and the illumination im- parted by them, it frequently proceeds higher, and is elevated to a greater, i. e. to the angelic order; when it no longer remains in the boun- daries of soul, but the whole of it is perfected into an angelic soul and an undefiled life. Hence, also, soul appears to comprehend in itself all-various essences and reasons, and forms or species of every kind. If, however, it be requisite to speak the truth, soul is always de- fined according to one certain thing, but adapt- ing itself to precedaneous causes, it is at diffe- rent times conjoined to different causes.
So great, therefore, being the difference be- tween the energies of daemons, heroes, and souls throughout, it is no longer proper to doubt, what it is which separates them from 85 each other; but they are to be distinguished by the peculiar nature of each. And so far as they are able to form one conjunction, so far the communion of them must be surveyed. For thus it will be possible truly to compre- hend and define separately the conception which ought to be formed of them.
CHAP. III.
CHAP. III.
Let us, however, now proceed to the appear- ances of the Gods and their perpetual attend- ants, and show what the difference is in their appearance. For you inquire, “ hy what indi- cation the presence of a God, or an angel, or an archangel, or a dcemon, or a certain archon [i. e. ruler~\, or a soul, may he hnownr In one word, therefore, I conclude that their appearances accord with their essences, powers, and ener- gies. For such as they are, such also do they appear to those that invoke them, and they exhibit energies and ideas consentaneous to themselves, and proper indications of them- selves. But that we may descend to particu- lars, the phasmata, or luminous appearances, of the Gods are uniform; those of daemons are various; those of angels are more simple than those of daemons, but are subordinate to those 86 86 of the Gods; those of archangels approximate in a greater degree to divine causes; but those of archons, if these powers appear to you to be the cosmocrators,* who govern the sublunary element, will be more various, but adorned in order; but if they are the powers that pre- side over matter, they will indeed be more various, and more imperfect, than those of the archons [properly so called]; and those of souls will appear to be all-various. And the phas- mata, indeed, of the Gods will be seen shining with salutary light; those of archangels will be terrible, and at the same time mild; those of angels will be more mild; those of daemons will be dreadful; those of heroes (which you have omitted in your inquiry, but to which we shall give an answer for the sake of truth) are milder than those of daemons; but those of archons, if their dominion pertains to the world, produce astonishment, but if they are material, they are noxious and painful to the spectators; and those of souls are similar to the heroic phasmata, except that they are inferior to them.
Again, therefore, the phasmata of the Gods are entirely immutable, according to magnitude, * The cosmocrators, or governors of the world, are the planets. See the fourth book of my translation of Proclus on the Timseus of Plato.
87 87 morphe,^'’ and figure, and according to all things pertaining to them; those of archangels ap- proximate to those of the Gods, but fall short of the sameness of them; those of angels are subordinate to these, but are immutable; and those of daemons are at different times seen in a different form, and appear at one time great, but at another small, yet are still recognized to be the phasmata of daemons. Moreover, those of such archons as are leaders are immutable; but those of such as are material are multi- formly changed; those of heroes are similar to those of daemons; and those of souls imitate in no small degree the daemoniacal mutation. Farther still, order and quiet per- tain to the Gods; but with archangels, there is an efficacy of order and quiet. With angels, the adorned and the tranquil are present, but not unattended with motion. Perturbation and disorder follow the daemoniacal phasmata; but spectacles attend the archons, conformable to each of the particulars which we have already mentioned; the material archons, indeed, be- ing borne along tumultuously; but those of a leading characteristic, presenting themselves to the view, firmly established in themselves. The phasmata of heroes are subject to motion and mutation; but those of souls resemble, indeed, * Morphe pertains to the colour, figure, and magnitude of superficies.
88 the heroic, but at the same time are less than these. In addition also to these peculiarities, divine beauty, indeed, shines with an immense splendour as it were, fixes the spectators in astonishment, imparts a divine joy, presents itself to the view with ineffable symmetry, and is exempt from all other species of pulchritude. But the blessed spectacles of archangels have indeed themselves the greatest beauty, yet are not so ineffable and admirable as those of the Gods. Those of angels divide, in a partible manner, the beauty which they receive from archangels. But the dsemoniacal and heroical self-visive spirits, have both of them beauty in definite forms, yet the former is adorned in reasons which define the essence, and the latter exhibits fortitude. The phasmata of archons may be divided in a twofold respect. For some of them exhibit a beauty which is spontaneous, and of a ruling characteristic; but others, an elegance of form which is fictitious and reno- vated. And the phasmata of souls are, indeed, adorned in definite reasons, but these reasons are more divided than those in heroes, ai’e partibly circumscribed, and are vanquished by one form. If, however, it be requisite to de- fine all of them in common, I say that each participates of beauty according to its arrangement, the peculiar nature which it possesses, and its allotment.
89 CHAP. lY.
Proceeding, therefore, to other peculiarities of them, we say, that with the Gods, indeed, there is acuteness and rapidity in the energies, which shine forth with greater celerity than •those of intellect itself, though in themselves they are immoveable and stable. With arch- angels, the celerities are, in a certain respect, mingled with efficacious energies. Those of angels partake of a certain motion, and do not, similarly with ai’changels, possess a power which is effective by speaking. The operations of daemons appear to be more rapid than they are in reality. In the motions of the heroic phasmata, a certain magnificence presents it- self to the view; but in accomplishing what they wish to effect, their energies are not so rapid as those of daemons. In the phasmata of archons, the first energies appear to be most excellent and authoritative; but the second have a more abundant representation, yet in actions fall short of the end. And the phas- mata of souls are seen to be more moveable, yet are more imbecile, than those of heroes.
In addition to these things also, the magni- tude of the epiphanies [or manifestations] in the Gods, indeed, is so great as sometimes to 90 90 conceal all heaven, the sun and the moon; and the earth itself, as the Gods descend, is no longer able to stand still. When archangels appear, certain parts of the world are moved, and a divided forerunning light precedes them. But they exhibit a magnitude of light com- mensurate to the magnitude of their domina- tion. The angelic light is less than the arch- angelic, and more divided, but in daemons it is still more divided, and the magnitude of the manifestation is not always equal in them. The manifestation of heroes is still less than that of daemons, but exhibits more of an ele- vated condition. Again, the manifestation of such archons as preside over mundane forms, presents itself to the view as above measure great; but such of them as are distributed about matter, exhibit in their manifestations an abundance of pride and arrogance. Those of souls are not all of them seen to be equal, but appear to be less than those of heroes. And, in short, the magnitude of the manifestation is appropriately present in each of these, accord- ing to the magnitude of their powers, and the amplitude of the empire through which they extend themselves, and in which they exercise their ‘authority.
After these things, therefore, we shall define the reasons of the self- apparent statues [or 91 images]. Hence, in the forms of the Gods which are seen by the eyes, the most clear spectacles of truth itself are perceived, which are also accurately splendid, and shine forth with an evolved light. The images of arch- angels present themselves to the view true and perfect; but those of angels preserve, indeed, the same form, but fail in plenitude of indica- tion. The images of daemons are obscure; and those of heroes are seen to be still inferior to these. With respect, also, to archons, the images of such as are mundane, are clear; hut of such as are material, obscure. Both, how- ever, are seen to be of an authoritative nature. And the images of souls appear to be of a shadowy form.
In a similar manner, likewise, we must de- termine concerning the light of these powers. For the images of the Gods, indeed, are replete with a fulgid light. Those of archangels are full of supernatural light. Those of angels are luminous; but daemons present themselves to the view with a turbid fire. The light of heroes is mingled with many things. And, with respect to archons, the light of those that have the government of the world is more pure; but of those that preside over matter, exhibits itself mingled from things of a dissimilar and contrary nature. And the light of souls mani- 92 fests itself to be partibly filled with many of the mixtures which exist in generation.
Conformably, also, to what has been said, the fire of the Gods, indeed, shines forth with an indivisible and ineffable light, and fills all the profundities of the world, in an empyrean,* but not in a mundane, manner. But the fire of archangels is impartible indeed, but is seen to possess about itself an abundant multitude, either preceding or following after itself. The fire of angels is divided, except that it exhibits itself in the most perfect ideas. That of daemons is still more shortly circumscribed by a distri- bution into parts, is effable, and does not astonish the sight of those that have seen more excellent natures. The fire of heroes has, after a certain manner, the same things as that of daemons, but at the same time falls short of the most accurate similitude to it. Moreover, with respect to archons, the fire of those that are of a more elevated order, is more pellucid; but of those that are material, is more dark. And the fire of souls is seen to be much divided and multiform, and is comingled from many of the natures that are in the world. Again, the fire of the Gods appears to be entirely stable.
* For TTvpto)<s in this place, I read e/xTrvptws. For the em- pyrean world, according to the Chaldeans, is above the material worlds, and emits a supermundane fire or light.
93 That of archangels is tranquil; but that of angels is stably moved. The fire of daemons is unstable; but that of heroes is, for the most pai't, rapidly moved. The fire of those archons that are of the first rank is tranquil; but of those that are of the last order is tumultuous. And the fire of souls is transmuted in a multi- tude of motions.
CHAP. V.
Moreover, that which purifies souls is perfect in the Gods; but in archangels it is anagogic. Angels alone dissolve the bond of generation. Daemons draw souls down into nature; but heroes lead them to a providential attention to sensible works. Archons either deliver to them the government of mundane concerns, or the inspection of material natures. And souls, when they become apparent, tend in a certain respect to generation.
Farther still, consider this, also, that you should attribute everything which is pure and stable in the visible image to the more excellent genera. Hence, you should ascribe to the Gods that which in the image is transcendently splendid, and which is firmly established in itself. That which is splendid, but is estab- 94 94 lished as in another thing, you should give to archangels; but that which remains in another to angels. To all these, therefore, you should oppose, that which is rashly borne along,.is unestablished, and filled with foreign natures, the whole of which is adapted to inferior orders.
These, also, may now be divided according to the difference of commixture. For mun- dane vapours are mingled with daemons, and are unstably borne along, contrary to the mo- tion of the world. Genesiurgic compositions of pneumatic substances are mingled with he- roes, about which substances, also, they are moved. The archons of the world remain in- variably the same, exhibiting the mundane na- ture which they possess. But the archons of matter are full of material substances. And souls are filled with an abundance of stains and foreign spirits, together with which, when they become visible, each of these genera presents itself to the view.
The following, also, will be no small indica- tions to you [of the difference of these powers]. With the Gods matter is immediately con- sumed. With archangels it is consumed in a short time. With angels there is a solution of, and elevation from, matter. By daemons matter is elegantly adorned. With heroes there is a coadaptation to it, in appropriate measures, 95 95 and a skilful providential attention to it. And with respect to archons, those that are the governors of the world are present with matter in a transcendent manner, and in this way un- fold themselves into light. But those that are material, exhibit themselves as entirely replete with matter. With respect to souls, also, those that are pure, present themselves to the view out of matter, but those of a contrary descrip- tion are seen surrounded with it.
CHAP. YI.
Moreover, the gifts arising from the manifes- tations are not all of them equal, nor have the same fruits. But the presence^’" of the Gods, indeed, imparts to us health of body, virtue of soul, purity of intellect, and in one word ele- vates every thing in us to its proper principle. And that, indeed, in us which is cold and de- structive it annihilates; that which is hot it increases, and renders more powerful and pre- dominant; and causes all things to accord with soul and intellect. It also emits a light, accompanied with intelligible harmony, and * For TTcptovo-ia here, it is necessaiy to read Trapov<rt,a.
96