exhibits that which is not body as body to the eyes of the soul, through those of the body. The presence of archangels imparts likewise the same things, except that it does not impart them always, nor in all things, nor does it be- stow goods which are sufficient, perfect, and incapable of being taken away; nor is their appearance accompanied with a light equal to that of the Gods. The presence of angels im- parts divisibly still more partible goods, and the energy through which it becomes visible falls very short of comprehending in itself a perfect light. That of dsemons renders the body, indeed, heavy, afflicts with diseases, draws down the soul to nature, does not depart from bodies, and the. sense allied to bodies, and detains about this terrestrial place those who are hastening to divine fire, aud does not libe- rate from the bonds of Fate. The presence of heroes is in other respects similar to that of daemons, but is attended with this peculiarity, that it excites to certain generous and great undertakings. The appearance which is visible by itself, of the mundane archons, imparts mundane goods, and every thing pertaining to human life; but that of the material archons extends material benefits, and such works as are terrestrial. Moreover, the vision of souls that are undefiled, and established in the order 97 of angels, is anagogic, and the saviour of the soul, is accompanied with sacred hope, and imparts those goods which sacred hope vindicates to itself. But the vision of other souls draws down to generation, corrupts the fruits of [sacred] hope, and fills the spectators with passions which fix them to body.
CHAP. VII.
Moreover, in the manifestations there is an indication of the order which the powers that are seen possess. For the Gods are surrounded by either Gods or angels; hut archangels have angels either preceding or coarranged with them, or following them behind, or are accom- panied by a certain other multitude of angels, who attend on them as guards. Angels ex- hibit, together with themselves, the peculiar works of the order to which they belong. Good daemons permit us to survey, in con- junction with themselves, their own works, and the benefits which they impart; but avenging daemons exhibit the species of punishments [which they inflict]; and such other daemons as are depraved are surrounded by certain nox- H 98 H 98 ious, blood-devouring, and fierce wild beasts.* Arclions [of the first rank] exhibit, together with themselves, certain portions of the world; but other archons attract to themselves the in- ordination and confusion of matter. With re- spect to soul, if it ranks as a whole, and does not belong to any particular species, it presents to the view a formless fire, extended through the whole world, which is indicative of the total, one, indivisible, and formless soul of the universe; but a purified soul exhibits a fiery form, and a pure and unmingled fire. Then, also, the most inward light of it is seen, and an undefiled and stable form, and it most willingly and joyfully follows its elevating leader, and unfolds, by its works, its own ap- propriate order. But the soul which verges - downward draws along with it the signs of bonds and punishments, is heavy with material spirits, is detained by the anomalous tumults of matter, and exhibits before itself, genesiurgic presiding daemons. And, in short, all these genera exhibit their proper orders; viz. the aerial genera exhibit aerial fire; the terrestrial * These are terrestrial daemons, to whom the Chaldean oracle alludes, which says, " The wild beasts of the earth shall inhabit thy vessel,” i. e. as Psellus explains it, the composite temperature of the soul.
99 a terrestrial and blacker lire; and the celestial a more splendid lire. But in these three boun- daries all the genera are distributed according to a triple order of beginning, tniddle, and end. And the Gods, indeed, exhibit the supreme and most pure causes of this triple order. But the genera of angels depend on those of arch- angels. The genera of daemons appear to be subservient to those of angels; and in a similar manner to these, the genera of heroes are ministrant. They are not, however, subservient to angels in the same way as daemons. Again, the genera of archons, whether they preside over the world or over matter, exhibit the order which is adapted to them. But all the genera of souls present themselves to the view as the last of more excellent natures. Hence, also, they exhibit places in conjunction with themselves; souls of the first rank primary, but those of the second rank secondary, places, and the rest conformably to their arrangement, in each of these three genera.
CHAP. YIII.
CHAP. YIII.
Moreover, with respect to the tenuity and subtilty of light, the Gods extend a light so subtle that corporeal eyes cannot sustain it, but are affected in the same manner as fishes, when they are drawn upward from turbid and thick water into attenuated and diaphanous air. For men who survey divine fire are not able to breathe, through the subtilty of it, but become languid as soon as they perceive it, and are deprived of the use of their connascent spirit. Archangels, also, emit a light which is intolerable to respiration, yet their splendour is not equally pure with that of the Gods, nor similarly overpowering. The presence of angels renders the temperature of the air tolerable, so that theurgists are capable of being united to it. But when daemons are present, the whole air is not at all affected; nor does the air, which surrounds them, become more attenuated; nor does a light precede them, in which, being pre- viously received and preoccupied by the air, they unfold the form of themselves; nor are they surrounded by a certain splendour, which diffuses its light everywhere. When heroes appear, certain parts of the earth are moved, and sounds are heard around them; but, in short, the air does not become more attenuated, nor incommensurate to theurgists, so as to ren- der them unable to receive it. But when archons are present, an assemblage of many luminous appearances runs round them, difficult to be borne, whether these appearances are mundane or terrestrial. They have not, however, a supermundane tenuity, nor even that of the supreme elements. And to the psychical appearances the air is more allied, and, being suspended from them, receives in itself their circumscription.
CHAP. IX.
In the last place, the dispositions of the soul of those that invoke the Gods to appear re- ceive, when they become visible, a liberation from the passions, a transcendent perfection, and an energy entirely more excellent, and par- ticipate of divine love and an immense joy. But when archangels appear, these dispositions receive a pure condition of being, intellectual contemplation, and an immutable power. When angels appear, they participate of intellectual wisdom and truth, pure virtue, stable know- ledge, and a commensurate order. But when daemons are seen, they receive the appetite of generation and a desire of nature, together with a wish to accomplish the works of Fate, and a power eiffective of things of this kind. If heroes are seen, they derive from the vision other such like manners and many impulses, which con- tribute to the communion of souls. But when these dispositions come into contact with archons, mundane or material, motions are excited in conjunction with the soul. And, together with the vision of souls, the spectators derive genesiurgic tendencies and connascent providential inspections, for the sake of paying attention to bodies, and such other peculiarities as are allied to these.
In addition to these things, also, the mani- festation of the Gods imparts truth and power, rectitude of works, and gifts of the greatest goods; but the manifestation of other powers is appropriately accompanied by such things as are commensurate to their several orders. Thus the manifestation of archangels imparts truth, not simply about all things, but definitely of certain things; and this not always, but some- ' times; nor indefinitely to all, or every where, but with limitation, in a certain place, or to a certain individual. In like manner it does not impart a power effective of all things, nor always without distinction, nor every where; but a power which is effective sometimes, and in a certain place. But the manifestation of angels, in a still greater degree than that of archangels, divides, in imparting good, the cir- cumscriptions which are always defined by them in more contracted boundaries. Again, the manifestation of deemons does not impart the goods of the soul, but either those of the body, or goods pertaining to the body. And they impart these when the order of the world permits them. After the same manner, like- wise, the manifestation of heroes imparts second and third goods, and regards as its scope the whole terrestrial and mundane polity of souls. With respect to archons, the manifestation of some of these imparts mundane benefits, and all the goods of life; but that of others of an inferior rank imparts not a few of the preroga- tives of material natures. And souls, when they appear, procure for those that behold them things which contribute to the benefit of human life. Thus, therefore, we have appro- priately defined the gifts of these powers, con- formably to the proper order of each; and the particulars in the manifestations about which you inquired, have received a fit reply. And thus much for these questions.
CHAP. X.
What you introduce, however, for the purpose of obtaining a knowledge of these things, whe- ther it be your own opinion, or whether you have heard it from others, is neither true nor rightly asserted. For you say, “ that to speak hoastingly^ and to exhibit an adumbrative phan- tasm^ are common to Gods and daemons^ and to all the more excellent genera of beings” But the thing is not as you apprehend it to be. For a God, an angel, and a good daemon, instruct men in what their proper essence consists; and never use an addition in their language which transcends their power, or their appro- priate good. For truth is coexistent with the Gods, in the same manner as [light with the sun. And, at the same time, we say, that divinity is not in want of any beauty or virtue which it is possible to add to him through lan- guage. Moreover, angels and daemons always receive truth from the Gods, so that they never assert any thing contrary to this, each of them being essentially perfect, nor can they add any thing to it for the sake of commendation.
When, therefore, does the deception men- tioned by you “ of speakingly boastingly ” take place. For when a certain error happens in the theurgic art, and not such autoptic, or self- visible, images are seen as ought to occur, but others, instead of these, then inferior powers assume the form of the more venerable orders, and pretend to he those whose forms they assume; and hence arrogant words are uttered by them, and such as exceed the authority which they possess. For, as it appears to me.
if any fraud germinates from the first principle, much falsehood is derived from the perversion, which it is necessary the priest should learn from the whole order in the phasmata, and by the proper observation of which they are able to confute and reject the fictitious^’’ pretext of these inferior powers, as by no means pertain- ing to true and good spirits. Nor is it proper to introduce errors in the true judgment of things; for neither in other sciences or arts do we judge of their works from the aberrations which may happen to take place in them. You should not, therefore, here characterize things which are scarcely performed with rectitude through ten thousand labours, from the errors which may, through ignorance, befall them; but rather assert something else of them. For if the works which take place from the appear- ance of these powers are such as you say, viz. if they are arrogant and false, yet the operations about fire of true spirits are genuine and true. For, as in all other things, such as are principal primarily begin from themselves, and impart to themselves that which they give to others; as, for instance, in essence, in life, and in motion; thus also the natures which supply all beings with truth, primarily proclaim the truth of * For Tr€TrXavT][X€irqv here, it seems requisite to read ire- irXaa-fievTjv. Gale also, in his version, in this place has fictum.
themselves, and precedaneously unfold the es- sence of themselves to the spectators. Hence, likewise, they exhibit to theurgists a fire which is of itself visible. For it is not the province of heat to refrigerate, nor of light to darken or conceal any thing; nor with any other nature which essentially performs a certain thing, is a power present of at the same time effecting the contrary. But things which do not possess a [true] nature, and which are contrary to things that exist essentially; these are able to receive contraries, and are adapted to fall into evil.
We must say the same thing, therefore, con- cerning phantasms. For if these are not true, but other things are so which have a real exist- ence, thus also in the appearances of spirits, they seem to be such as things which are true beings; at the same time they participate of falsehood and deception, in the same manner as the forms which present themselves to the view in mirrors; and thus vainly attract the mind about things which never take place in any of the more excellent genera. These phantasms, likewise, will consist in deceptive perversions. For that which is an imitation of [real] being, and is an obscure assimilation, and becomes the cause of deception, pertains to no one of the true and clearly existing genera. But the Gods, indeed, and those powers that follow the Gods, reveal true images of themselves, but by no means extend phantasms of themselves, such as exist in water, or in mirrors. For on what account should they exhibit these? Shall we say, as bringing with them an indication of their own essence and power? This, however, is by no means the case. For these phantasms become the cause of deception to those that believe in them, and withdraw the spectators from the true knowledge of the Gods. Shall we say, then, that it is because they afford a certain utihty to those that behold them? But what advantage can be derived from falsehood? If, therefore, this is not the case, may it not be natural to divinity to extend a phantasm from itself? But how can that which is firmly esta- bhshed in itself, and which is the cause of essence and truth, produce in a foreign seat a certain deceitful imitation of itself? By no means, therefore, does divinity either transform himself into phantasms, nor extend these from himself to other things, but emits, by illumina- tion, true representations of himself, in the true manners of souls. Conformably to this, also, the attendants of the Gods are emulous of the self-visible truth of the Gods. But that which you now say, “ that it is common to Gods and dcemons, and the rest of the more excellent genera, to produce fictitious images, and to speak boastingly of themselves,^' confounds all the genera of superior beings in each other, and leaves no difference whatever between them. For thus all things will be common to them, and nothing singularly excellent will he given to transcen- dent natures. It will, therefore, be more just to ask, in opposition to you, in what will the genus of the Gods be superior to that of dae- mons? These genera, however, have nothing in common, nor is the communion between them phantastic, nor is it fit from such natures as are last, and from the errors which take place in them, to estimate first essences, and the true impressions of forms which are in them. For by thus thinking concerning these essences, w’e shall think justly, and in a way pleasing to the Gods.
CHAP. XI.
In what follows, in which you think that ignorance and deception about these things are impiety and impurity, and in which you exhort us to the true developement of these particulars, is not, indeed, attended with any ambiguity, but is acknowledged by all men. For who will not grant that the science which apprehends real being, is most adapted to a divine cause.
but that ignorance which is hurried along to nonbeing, since it is most remote from a divine cause, falls off from truly existing forms? Since, however, what is said by you is not sufficient, I will add what is wanting; and because what you assert is rather philosophical and logical, than conformable to the efficacious art of priests, on this account I think it is necessary to say something more theurgical about these par- ticulars.
For, let “ ignorance and deception he error and impiety’’ yet it does not follow that, on this account, things which are offered to the Gods, and divine works, are false. For a con- ception of the mind does not conjoin theurgists with the Gods; since, if this were the case, what would hinder those who philosophize theoretically, from having a theurgic union with the Gods? Now, however, in reality, this is not the case. For the perfect efficacy of in- effable works, which are divinely performed in a way surpassing all intelligence, and the power of inexplicable symbols, which are known only to the Gods, impart theurgic union. Hence, we do not perform these things through intel- lectual perception; since, if this were the case, the intellectual energy of them would be im- parted by us; neither of which is true. For when we do not energize intellectually, the no no synthemata* themselves perform by themselves their proper work, and the ineffable power of the Gods itself knows, by itself, its own images. It does not, however, know them, as if excited by our intelligence; for neither is it natural that things which comprehend should be ex- cited by those that are comprehended, nor per- fect by imperfect natures, nor wholes by parts. Hence, neither are divine causes precedane- ously called into energy by our intellections; but it is requisite to consider these, and all the best dispositions of the soul, and also the purity pertaining to us, as certain concauses; the things which properly excite the divine will be- ing divine synthemata themselves. And thus, things pertaining to the Gods, are moved by themselves, and do not receive from any in- ferior nature a certain principle in themselves of their own proper energy.
I have, however, been thus prolix, in order that you may not think all the authority of the energy in theurgic operations is in our power, and that you may not suppose the true work of them consists in our conceptions, or the falsehood of them in our deception. For though we may know the peculiarities which are con- sequent to each genus, yet we may not obtain i. e. The inexplicable theurgic signs or symbols.
Ill the truth which is in their works. Neverthe- less, efficacious union [with divine natures] is not effected without knowledge; yet know- ledge does not possess a sameness with this union. So that neither is divine purity ob- tained through right knowledge, as neither is purity of body procured through health; hut divine purity is more undefiled than know- ledge, and is more transcendently united. Hence neither this, nor any thing of the like kind which is in us, and is human, cooperates any thing to the end of divine actions.
Accept, therefore, this, which is said indeed incidentally, but is a sufficient reply to the whole of your conception concerning the the- urgic art. Those assertions, also, of yours pertain to the same thing, in which you say, that the science of the Gods is sacred and useful, and call the ignorance of things honour- able and beautiful darkness, but the knowledge of them light; and also add, that the ignorance of these things fils men with all evils, through inerudition and audacity, but the knowledge of them is the cause of all good” For all these assertions tend to the same thing with the preceding, and obtain together with them an appropriate discussion. It is necessaiy, there- fore to omit them, and to pass on to the in- .quiries concerning divination, and concisely dissolve them.
SECTION III.
CHAP. I.
In the first place, therefore, you ask me to ex- plain to you distinctly, '"what that is which is effected in the forehnowledge of future events? ” Immediately, however, that which you endea- vour to learn is impossible. For, according to the meaning of your question, you think that foreknowledge is something which is gene- rated, or subsists in becoming to he, and per- tains to things which have a natural subsist- ence. It is not, however, one of the things which have their existence in becoming to be, nor is it effected after the manner of physical mutation, nor is it invented and devised as something useful for the purposes of life, nor in short, is it a human work, but is divine and supernatural, and is supemally sent to us from the heavens. It is also unbegotten and eternal, and spontaneously has a precedaneous sub- sistence.
The greatest remedy, therefore, for all such doubts is this, to know the principle of divination, that it neither originates from bodies, nor from the passions about bodies, nor from a cer- tain nature, and the powers about nature, nor from any human apparatus, or the habits per- taining to it. But neither does it originate from a certain art, externally acquired, about a certain part of such things as are subservient to life. For the whole authority of it pertains to the Gods, and is imparted by them; it is also effected by divine works, or signs; and it pos- sesses divine spectacles, and scientific theorems. All other things, however, are subjected as in- struments to the gift of foreknowledge trans- mitted from the Gods; viz. such things as per- tain to our soul and body, and such as are in the nature of the universe, or are inexistent in particular natures. But some things are pre- viously subjacent, as in the order of matter, such as places, or certain other things of the like kind.
If some one, however, dismissing primordial . causes, should refer divination to secondary ofiices, such as the motions of bodies, or the mutations of passions, or certain other motions, or the energies of human life, or animal or physi- cal reasons, and should think that in so doing he asserts something manifest; or if, consider- ing the symmetries of these with reference to each other, as causes, he should apprehend I I that he can assign something accurate con- cerning divination, he wholly deviates from the truth. But the one right boundary, and the one principle of all these particulars, is by no means to produce without a cause the fore- knowledge of futurity, from things which have no prescience in themselves, but to survey from the Gods who contain in themselves the termi- nations of all the knowledge of beings, divina- tion distributed about the whole world, and about all the natures that are separately con- tained in it. For such a cause as this is pri- mordial, and is especially most common, con- taining in itself primarily those things which it gives to its participants, and particularly im- parting truth, of which divination is in want; and antecedently comprehending the essence and cause of future events, from which -fore- knowledge necessarily and incessantly pro- ceeds. Let such a principle as this, therefore, be the origin in common of all divination, from which it is possible to discover scientifically all the species of it; which we shall now un- fold, conformably to the questions proposed by you.
CHAP. II.
CHAP. II.
CoNCEENiNG the divination, therefore, which takes place in sleep, you say as follows: “ We frequently obtain through dreams, when we are asleep, a knowledge of future events, not being in an ecstasy, through which we are much agi- tated, for the body is quiet, but we do not appre- hend what ive see in the same clear manner as when we are aivahe.” It is usual, however, for what you here say, to happen in human dreams, and in dreams which are excited by the soul, or by some of our conceptions, or by reason, or by imaginations, or certain diurnal cares. And these, indeed, are sometimes true and some- times false; and in some things they appre- hend reality, but in many deviate from it. But the dreams which are denominated theopemptoi, or sent from God, do not subsist after the man- ner which you mention; but they take place either when sleep is leaving us, and we are beginning to awake, and then we hear a certain voice, which concisely tells us what is to be done; or voices are heard by us, between sleeping and waking, or when we are perfectly awake. And sometimes, indeed, an invisible and incorporeal spirit surrounds the recumbents, so as not to be perceived by the sight, but by a certain other cosensation and intelli- gence. The entrance of this spirit, also, is accompanied with a noise, and he diffuses him- self on all sides without any contact, and effects admirable works conducive to the libe- ration of the passions of the soul and body. But sometimes a bright and tranquil light shines forth, by which the sight of the eyes is detained, and which occasions them to become closed, though they were before open. The other senses, however, are in a vigilant state, and in a certain respect have a cosensation of the light unfolded by the Gods; and the re- cumbents hear what the Gods say, and know, by a consecutive perception, what is then done by them. This, however, is beheld in a still more perfect manner, when the sight perceives, when intellect, being corroborated, follows what is performed, and this is accompanied with the motion of the spectators. Such, therefore, and so many being the differences of these dreams, no one of them is similar to human dreams. But wakefulness,* a detention of the eyes, a * For virvos here, it is necessary to read avTrvos. For lamblichus has before shown that divine dreams are not produced in sleep, but either when sleep leaves us, or be tween sleeping and waking, or when we are perfectly awake.
similar oppression of the head, a condition be- tween sleeping and waking, an instantaneous excitation, or perfect vigilance, are all of them divine indications, and are adapted to the re- ception of the Gods. They are also sent by the Gods, and a part of divine appearances an- tecedes according to things of this kind.