fiery body, or in fire, which has no humidity? Moreover, in this manner it would be impossible to recognize the difference of the stars. Then there are many facts that could not be traced to their influence. If the influence of the stars is to be made to account for the differences of human character, which are supposed to correspond to mixtures of corporeal elements, producing a temperament in which there is an excess of cold or heat, to which such causes would one trace hate, envy, and malice? Granting even that this were possible, how would one then by the same causes explain good and bad fortune, poverty and wealth, nobility of fathers and children, and the discovery of treasures? A thousand facts equally as foreign to the influence exercised by the physical qualities of the elements on the bodies or souls of animals, could be cited.
NO CRIMES SHOULD BE ATTRIBUTED TO THE INFLUENCE OF SUBLUNARY DIVINITIES.
Neither should the things which happen to sublunary beings be attributed to either a voluntary decision, or to deliberations of the universe, or the stars. It is not permissible to imagine that the divinities sway events in a manner such that some should become thieves, others should enslave their fellow-beings, or capture cities, or commit sacrilege in temples, or be cowards, effeminate in their conduct, or infamous in their morals. To favor such crimes would be unworthy of men of the most commonplace virtue, let alone divinities.
Besides, what beings would be likely to busy themselves favoring vices and outrages from which they were not to reap any advantage?
HAVING CONFUTED ASTROLOGY AND DEVILTRY, WORLD INFLUENCE IS ATTRIBUTED TO THE WORLD-SOUL.
32. Since the influence exteriorly exercised by the heavens on us, on animals, and on human affairs generally has been excluded from physical causes (of astrology) and from voluntary decisions of divinities, it remains for us to find some cause to which it may reasonably be attributed. First, we will have to admit that this universe is a single living being, which contains within its own organism all living beings; and that it contains a single Soul, which is communicated to all its parts; namely, to all beings that form part of the universe.
Now every being that is contained in the sense-world is a part of the universe. First, and unrestrictedly, it is a part of the universe by its body. Then, it is again part of the universe by its soul, but only so far as it participates (in the natural and vegetative power) of the universal Soul. The beings which only participate in (the natural and vegetative power) of the universal Soul are completely parts of the universe. Those who participate in another soul (the superior power of the universal Soul), are not completely parts of the universe (because they are independent by their rational souls); but they experience passions by the actions of the other beings, as far as they have something of the universe (so far as by their irrational souls, they participate in the natural and vegetative power of the universe), and in the proportion in which they possess some part of the universe. This universe is therefore a single living being that is self-sympathetic.
The parts that seem distant are not any the less near, as, in each animal, the horns, nails, fingers, the organs at distance from each other, feel, in spite of the interval which separates them, the affection experienced by any other one of them. In fact, as soon as the parts are similar, even when they are separated by an interval instead of being placed by each others' side, they sympathize by virtue of this their similarity, and the action of the distant one is felt by all the others. Now in this universe which is a single living being, and which forms a single organism, there is nothing distant enough in place not to be near because of the nature of this being whose unity makes it self-sympathetic. When the suffering being resembles the acting one, it experiences a passion conformable to its nature; when on the contrary it differs, it experiences a passion that is foreign to its nature, and painful. It is therefore not surprising that though the universe be single, one of its parts can exert on another a harmful influence, since it often happens to ourselves that one of our parts wounds another by its action; as for instance, that the bile, setting anger in motion, should crush and tear some other part of the body.
Now something analogous to this bile which excites anger, and to other parts that form the human body, is discovered in the universe. Even in plants there are certain things which form obstacles to others, and even destroy them. Now the world forms not only a single animal, but also a plurality of animals; each of them, as far as it has a share in the singleness of the universe, is preserved thereby; but, in so far as this animal enters into the multiplicity of some other animal, he can wound it, or be wounded by it, make use of it, or feed on it, because it differs from itself as much as it resembles itself; because the natural desire of self-preservation leads us to appropriate what is suitable to itself, and in its own interest to destroy what is contrary thereto. Finally, each being, fulfilling its part in the universe, is useful to those that can profit by its action, and wounds or destroys those who cannot support it; thus plants are scorched by the passage of fire, and the little animals are dragged along or trampled by the greater. This generation and this corruption, this betterment and deterioration of things render easy and natural the life of the universe considered as a single living being. Indeed, it would not otherwise have been possible that the particular beings it contains should have lived as if they were alone, should possess their ends in themselves, and should live only for themselves; since they are only parts, they must, as such, concur in the ends of the whole of which they are parts; and, so far as they are different, they could not each preserve its own life, because they are contained in the unity of the universal life; neither could they entirely remain in the same state, because the universe must possess permanence, and because of the universe, permanence consists in ever remaining in motion.
THE STARS' MOTIONS COMPARED TO A PREARRANGED DANCE.
33. As the circular movement of the world has nothing fortuitous, inasmuch as it is produced conformably to the reason of this great animal, a perfect symphonic (co-operation) between what "acts" and what "reacts" must exist within it; and there must also have been an order which would co-ordinate things one with another, so that at each of the phases of the circular movement of the world there might be a correspondence between the various beings subject to it, as if, in a varied choric ballet the dancers formed a single figure. As to our own modern dances, it is easy to explain the eternal things which contribute thereto, and which differ for every motion, like the sounds of the flute, the songs, and the other circumstances which are thereto related. It is not however as easy to conceive the motions of a person who conforms himself strictly to each figure, who accompanies, who raises one limb, or lowers another, who moves this limb, or holds the other limb motionless in a different attitude. The dancer's eyes are doubtless fixed on some further aim while his limbs are still responding to the motions inspired by the music, by co-operating in expressing them, and in completing them symmetrically. Likewise, a man learned in the art of dancing could explain the reason that, in such a figure, such a limb is raised, such a limb is bent, while others are hidden or lowered; not indeed that the dancer deliberates about these different attitudes, but because in the general movement of his body he considers such a posture suitable to such a limb to fulfil its proper part in the dance. Likewise do the stars produce certain facts, and announce other ones. The entire world realizes its universal life by causing the motion of the greater parts it comprises, by ceaselessly changing the figures, so that the different positions of the parts, and their mutual relations may determine the rest, and that things may occur as in a movement executed by a single moving living organism.
Thus such a state is produced by such an attitude, such positions, such figures; while some other state is produced by some other kind of figures, and so forth. Consequently, the real authors of what is occurring do not seem to be those who carry out the figures, but He who commands them; and He who plans the figures does not do one thing while busying Himself with another, because He is not acting on something different from Himself; He himself is all the things that are done; He here is the figures (formed by the universal movement), He himself there is the resultant passions in the animal so moved and constituted by nature, simultaneously "active" and "passive" as the result of necessary laws.
THE INFLUENCE OF THE UNIVERSE SHOULD BE PARTIAL ONLY.
34. Granting that men are influenced by the universe through one of the elements of their being, it must be by (their body), that which forms part of the body of the universe, not by all those of which they are constituted. Consequently, the surrounding universe should exercise on them only a limited influence. In this respect they resemble wise servants who know how to carry out the orders of their masters without interfering with their own liberty, so that they are treated in a manner less despotic, because they are not slaves, and do not entirely cease to belong to themselves.
ASTROLOGICAL INFLUENCE MERELY INDICATION.
As to the difference found in the figures formed by the stars, it could not be other than it is, because the stars do not advance in their course with equal swiftness. As they move according to the laws of reason, and as their relative positions constitute the different attitudes of this great organism (which is the world), and as all the things that occur here below are, by the laws of sympathy related to those that occur on high, it would be proper to inquire whether terrestrial things are the consequences of the celestial things to which they are similar, or whether the figures possess an efficacious power; and in the latter case, whether all figures possess this power, or if figures are formed by stars only; for the same figure does not bear the same significance, and does not exert the same action in different things, because each being seems to have its own proper nature. It may be said that the configuration of certain things amounts to no more than the mere disposition of things; and that the configuration of other things is the same disposition with another figure. If so, influence should be attributed not to the figures, but to the prefigured realities; or rather, to things identical by their essence, and different by their figures; a different influence will also have to be attributed to the object which differs from the others only by the place it occupies.
ASTROLOGICAL INFLUENCE MAY BE PARTLY ACTION; PARTLY MERE SIGNIFICANCE.
But of what does this influence consist? In significance, or in (genuine effective) action? In many cases, the combination, or thing figured, may be said to have both an action, and a significance; in other cases, however, a significance merely. In second place, both the figures and the things figured should be credited with the powers suitable to each; as with dancers, the hand exerts an influence similar to that of the other members; and, returning to figures, these would exert an influence far greater than a hand in dancing. Last, the third (or lowest) degree of power pertains to those things which follow the lead of the figures, carrying out (their significance); just as, returning to the dance-illustrations, the dancer's limbs, and the parts of those limbs, ultimately do follow the dance-figures; or (taking a more physiological example), as when the nerves and veins of the hand are contracted by the hand's motions, and participate therein.
EARTHLY EVENTS SHOULD NOT BE ATTRIBUTED TO THE STARS' BODY OR WILL.
35. How then do these powers exert themselves?--for we have to retrace our steps to give a clear explanation. What difference is exhibited by the comparison of one triangle with another? What action does the one exert on another, how is it exerted, and how far does it go? Such are the questions we have to study, since we do not refer the production of things here below to the stars, neither to their body, nor to their will; not to their bodies, because the things which happen are not simple physical effects; nor to their will, because it is absurd that divinities should by their will produce absurd things.
THE INFLUENCE OF THE STARS CONSISTS IN THEIR CONTEMPLATION OF THE INTELLIGIBLE WORLD.
Let us now recall what has already been established. The universe is a single living being by virtue of its unity being sympathetic with itself. The course of its life is regulated by reason; it is entirely in agreement with itself; it has nothing fortuitous, it offers a single order, and a single harmony. Besides, all the (star) figures are each conformed to a reason and to a determinate number. The parts of the universal living beings which constitute this kind of a dance--we mean the figures produced in it, of the parts figured therein, as well as the things derived therefrom--are the very actualization of the universe. Thus the universe lives in the manner we have determined, and its powers contribute to this state according to the nature they have received from the reason that has produced them. The figures are, in some way, the reasons of the universal Living being, the intervals or contrasts (of the parts) of the Living being, the attitudes they take according to the laws of rhythm, and according to the reason of the universe. The beings which by their relative distances produce these figures are the divers members of this living being. The different powers of this living being act without deliberation, as its members, because deliberation is a process foreign to the nature of themselves or to this living being. Aspiration to a single aim is the characteristic of the single living being; but it includes manifold powers. All these different wills aspire to the same end as the single will of the organism, for each part desires some one of the different objects that it contains. Each wishes to possess something of the other's possessions, and to obtain what it lacks; each experiences a feeling of anger against another, when it is excited against that other; each increases at the expense of another, and begets another.
The universe produces all these actions in its parts, but at the same time it seeks the Good, or rather, it contemplates it. It is always the Good that is sought by the right will, which is above passions, and thus accords with the will of the universe. Similarly, servants ascribe many of their actions to the orders received from their master; but the desire of the Good carries them where their own master is carried.
Consequently, the sun and the other stars exert what influence they do exert on things here below through contemplation of the intelligible world.
STAR INFLUENCE IS EXPLAINED BY THEIR NATURAL RADIATION OF GOOD.
We shall limit ourselves to the above illustration, which may easily be applied to the rest. The sun does not limit itself to warming terrestrial beings. It makes them also participate in its soul, as far as possible; for it possesses a powerful physical soul. Likewise, the other stars, involuntarily, by a kind of irradiation, transmit to inferior beings somewhat of the (natural) power they possess. Although therefore all things (in the universe) form but a single thing of a particular figure, they offer manifold different dispositions; which different figures themselves each have a characteristic power; for each disposition results in appropriate action.
SPECIAL FIGURES HAVE INDIVIDUAL EFFECTS, DUE TO THEIR CHARACTERISTICS.
Things which appear as a figure themselves possess a characteristic influence, which changes according to the people with which they are brought in contact. Examples of this may be seen daily. Why do certain figures or appearances inspire us with terror, although they have never done us any harm, while others do not produce the same effect on us? Why are some people frightened by certain figures or appearances, while others are frightened by different ones? Because the former's constitution specially acts on the former people, and the latter on the latter; they could only produce effects in harmony with their nature. One object attracts attention by a particular appearance, and would yet attract attention by a different constitution. If it was its beauty that exerted the power of arousing emotion, why then would this beautiful object move one man, while the other object would move another, if there be no potency in the difference of figure or appearance? It would be unreasonable to admit that colors have a characteristic influence and action, yet deny the same power to figures or appearances. It would, besides, be absurd, to admit the existence of something, but to refuse it all potency. Every being, because of his mere existence, must "act" or "suffer." Some indeed "act" exclusively, while others both "act" and "suffer." Substances contain influences independent of their figure or appearance. Terrestrial beings also possess many forces which are derived neither from heat nor cold. The reason is that these beings are endowed with different qualities, that they receive their forms from ("seminal) reasons," and participate in the powers of nature; such are the peculiar virtues of natural stones, and the surprising effects produced by plants.
NOTHING IN THE UNIVERSE IS ENTIRELY INANIMATE.
36. The universe is full of variety; it contains all the "reasons," and an infinite number of different powers. So, in the human body, the eye, the bones, and the other organs each have their characteristic power; as, the bone in the hand does not have the same strength as the bone in the foot; and in general, each part has a power different from that possessed by every other part. But unless we observe very carefully, this diversity escapes us in the case of (natural) objects. Much more would it escape us in the world; for the forces that we see in it are (but) the traces of those that exist in the superior region. There must then be in the world an inconceivable and admirable variety of powers, especially in the stars that wander through the heavens. The universe is not a great and vast edifice, inanimate, and composed of things of which it would be easy to catalogue the different kinds, such as stones, lumber, and ornamental structures; it is a wakeful being, living in all its parts, though differently so in each; in short, it includes all that can ever be. This solves the problem, how inanimate matter can exist within an animated living being. Our discussions have therefore taught us that in the universe (nothing is inanimate; that, on the contrary) everything it contains is alive; but each in a different manner. We deny that there is life in objects that we do not see moving; but nevertheless they do live, though only with a latent life. Those whose life is visible are composed of those whose life is invisible, but which nevertheless contribute to the life of this animal by furnishing it with admirable powers. It would therefore be equally impossible that the universe should be alive unless each of the things it contained lived with its own life. Nevertheless the acts of the universe do not depend on choice; it acts without needing to choose, because it precedes any choice. Thus many things obey its forces.
CONSCIOUSNESS DEPENDS ON CHOOSING; EVERYTHING HAS POWERS, THOUGH HIDDEN.
37. The universe therefore (contains all that it needs), and rejects (or wastes) nothing. Study, therefore, the fire, and all the other things considered capable of action. Satisfactory investigation of their action would demand recognition that these things derive their power from the universe, and a similar admission for all that belongs to the domain of experience. But we do not usually examine the objects to which we are accustomed, nor raise questions about them.
We investigate the nature of a power only when it seems unusual, when its novelty excites our astonishment. Nevertheless we would not be any less astonished at the objects that we see so often if their power were explained to us at a time when we were not yet so thoroughly accustomed to it. Our conclusion therefore is that every thing has a secret (sub-conscious) power inasmuch as it is moulded by, and receives a shape in the universe; participating in the Soul of the universe, being embraced by her, as being a part of this animated All; for there is nothing in this All which is not a part thereof. It is true that there are parts, both on the earth and in the heavens, that act more efficiently than do others; the heavenly things are more potent because they enjoy a better developed nature. These powers produce many things devoid of choice, even in beings that seem to act (purposively); though they are also active in beings that lack that ability to choose. (Even these powers themselves act unconsciously): they do not even turn (towards themselves) while communicating power, when some part of their own soul is emanating (to that which they are begetting). Similarly animals beget other animals without implying an act of choice, without any weakening on the part of the generator, and even without self-consciousness. Otherwise, if this act was voluntary, it would consist of a choice, or the choice would not be effective.
If then an animal lack the faculty of choice, much less will it have self-consciousness.
PRODUCTION IS DUE TO SOME PHYSICAL SOUL, NOT TO ANY ASTROLOGICAL POWER.
38. Things which arise from the universe without the incitation of somebody are generally caused by the vegetative life of the universe.
As to the things whose production is due to somebody, either by simple wishes, or by cunning enchantments, they should be ascribed not to some star, but to the very nature of that which is produced. 1. Of course, the necessaries of life, or what serves some other use, should be attributed to the goodness of the stars; it is a gift made by a stronger part to a weaker one. Any harmful effect on the generation of animals exercised by the stars must depend on their substance's inability to receive what has been given them; for the effect is not produced absolutely, but relatively to some subject or condition, for that which "suffers" or is to "suffer" must have a determinate nature.
2. Mixtures also exert a great influence, because each being furnishes something useful to life. Moreover, something good might happen to a person without the assistance of beings which by nature would seem useful. 3. The co-ordination of the universe does not always give to each person what he desires. 4. Besides, we ourselves add much to what has been given to us. 5. All things are not any the less embraced in a same unity; they form an admirable harmony; besides, they are derived from each other, though originating from contraries; for indeed all things are parts of a single animal. If any one of these begotten things is imperfect because it is not completely formed, the fact is that matter not being entirely subdued, the begotten thing degenerates and falls into deformity. Thus some things are produced by the stars, others are derived from the nature of substance, while others are added by the beings themselves.
ASTROLOGICAL SIGNS ARE ONLY CONCATENATIONS FROM UNIVERSAL REASON.
39. Since all things are always co-ordinated in the universe, and since all trend to one single and identical aim, it is not surprising that all (events) are indicated by (astrological) signs. "Virtue has no master," as Plato said[158]; "she attaches herself to all who honor her, and abandons those who neglect her; God is innocent."[159] Nevertheless, her works are bound up with the universal order; for all that is here below depends on a divine and superior principle, and even the universe participates therein. Thus all that happens in the universe is caused not only by the ("seminal) reasons," but by reasons of a higher order, far superior to those (that is, the ideas). Indeed, the seminal reasons contain the reasons of nothing produced outside of seminal reasons, neither of what is derived from matter, nor from the actions of begotten things exercised on each other. The Reason of the universe resembles a legislator who should establish order in a city.
The latter, knowing the probable actions of the citizens, and what motives they would probably obey, regulates his institutions thereupon, intimately connects his laws with the conduct of the individuals subject to them, establishes rewards and punishments for their deeds, so that automatically all things conspire in mutual harmony by an inerrant current. Each therefore is indicated by (astrological) signs, without this indication being an essential purpose of nature; it is only the result of their concatenation. As all these things form but a single one, each of them is known by another, the cause by the effect, the consequent by the antecedent, the compound by its elements.
THE GODS CANNOT BE HELD RESPONSIBLE FOR OUR ILLS.
The above consideration would clear up the problem set above. The gods (that is, the stars), cannot be held responsible for our ills because, 1. things produced by the gods do not result from a free choice, but from a natural necessity; because, as parts of the universe, the gods act on other parts of the universe, and contribute to the life of the universal organism. 2. Terrestrial beings themselves add very much to the things that are derived from the stars; 3. the things given us by the stars are not evil, but are altered by being mingled; 4. the life of the universe is not regulated (in advance) for the individual, but only for the totality; 5. matter does not experience modifications completely corresponding to the impressions it receives, and cannot entirely submit to the form given to it.
MAGIC OCCURS BY LOVE WORKING AS SYMPATHY.
40. But how shall we explain the enchantments of magic? By the sympathy that things have for each other, the accord of those that are similar, the struggle of those that are contrary, the variety of the powers of the various beings which contribute to the formation of a single organism; for many things are attracted towards each other and are mutually enchanted, without the intervention of a magician. The real magic is the Love that reigns in the universe, with its contrary of Hate. The first magician, him whom men consult to act by the means of his philtres and enchantments, is Love; for it is from the natural mutual love of all things, and from the natural power they have to compel each others' love, that is derived the efficaciousness of the art of inspiring love by employing enchantments. By this art, magicians bring together the natures which have an innate love for each other; they unite one soul to another as one cross-fertilizes distant plants; by employing (symbolic) figures which possess special virtues; by themselves taking certain attitudes, they noiselessly attract the powers of other beings, and induce them to conspire to unity so much the easier as they themselves are in unity. A being of the same disposition, but located outside of the universe, could neither by magic attractions fascinate, nor by his influence enchain any of the things contained in the world; on the contrary, from the moment that he is not a stranger to the world, he can attract towards himself other beings, knowing their mutual relations and attractions within the universal organism. There are indeed invocations, songs, words, (symbolic) figures, and, for instance, certain sad attitudes and plaintive tones which exert a natural attraction. Their influence extends even to the soul--I mean, the irrational soul; for neither the will nor the reason permit themselves to be subdued by the charms of music. This magic of music does not arouse any astonishment; nevertheless those who play or sing, charm and inspire love unintentionally. Nor does the virtue of prayers depend on their being heard by Beings that make free decisions; for these invocations do not address themselves to free-will. Thus[160] when a man is fascinated by a serpent, he neither feels nor understands the influence exerted on him; he perceives what he has felt only after having experienced it--the governing part of the soul cannot anyway experience anything of the kind. Consequently when an invocation is addressed to a Being, some thing results; either for him who makes this invocation, or for some other person.
HOW PRAYERS ARE ANSWERED.
41. Neither the sun, nor any other star hears the prayers addressed to it. If they are granted, it is only by the sympathy felt by each part of the universe for every other; just as all parts of a cord are caused to vibrate by excitation of any one part; or, just as causing one string of a lyre to vibrate would cause all the others to vibrate in unison, because they all belong to the same system of harmony. If sympathy can go as far as making one lyre respond to the harmonies of another, so much the more must this sympathy be the law of the universe, where reigns one single harmony, although its register contains contraries, as well as similar and analogous parts. The things which harm men, like anger, which, together with the bile, relate to the liver, were not created for the purpose of harming men. It is as if a person, in the act of taking fire from a hearth accidentally wounded another. This person is doubtless the author of the wound because he transferred the fire from one place to another; but the wound occurred only because the fire could not be contained by the being to whom it had been transmitted.
AS THE STARS ANSWER PRAYERS UNCONSCIOUSLY, THEY DO NOT NEED MEMORIES THEREFOR.
42. The stars therefore have no need of memory to remember our prayers, nor senses to receive them; thus is solved the problem considered above. Nor even, if our prayers are answered, is this due, as some think, to any free will on their part. Whether or not we address prayers to them, they exercise over us a certain influence by the mere fact that, along with us, they form part of the universe.
THE PRAYERS OF EVEN THE EVIL ARE ANSWERED, IF MADE IN ACCORDANCE WITH NATURAL LAW.
There are many forces that are exercised involuntarily, either automatically, without any invitation, or with the assistance of skill. Thus, in an animal, one part is naturally favorable or harmful to another; that is why both physician and magician, each by his characteristic arts, force one thing to communicate its power to another. Likewise, the universe communicates to its parts something of its own power, either automatically, or as a result of the attraction exercised by the individual. This is a natural process, since he who asks is not foreign to it. Neither should we be astonished if even an evil individual obtains his requests; for do not the evil drink from the same streams as do the good? In this case, the granting is done unconsciously; it grants simply, and what is granted harmonizes with the order of the universe. Consequently, if an evil individual asks and obtains what is within reach of all, there is no reason why he should be punished.
THE WORLD-SOUL AND STARS ARE IMPASSIBLE.
It is therefore wrong to hold that the universe is subject to experiencing passions. In the first place, the governing Soul is entirely impassible; then, if there be any passions in her, they are experienced only by her parts; as to her, being unable to experience anything contrary to her nature, she herself remains impassible. To experience passions seems suitable to stars considered as parts of the universe; but, considered in themselves, they are impassible, because their wills are impassible, and their bodies remain as unalterable as their nature, because their soul loses nothing, and their bodies remain the same, even if, by their soul, they communicate something of themselves to inferior beings. If something issues from them, they do not notice it; if some increase happens, they pay no attention.
HOW THE WISE MAN ESCAPES ALL ENCHANTMENTS.
43. How will the worthy man be able to escape the action of the enchantments and the philtres employed by magic? His soul escapes them entirely; his reason is impassible, and cannot be led to change opinions. The worthy man, therefore, can suffer only through the irrational part that he receives from the universe; this part alone "suffers." Nor will he be subdued by the loves inspired by philtres, because love presupposes a soul's inclination to experience what another soul experiences. As enchantments act on the irrational part of the soul, their power will be destroyed by fighting them; and by resisting them by other enchantments. As a result of enchantments, therefore, it is possible to experience sicknesses, and even death; and, in general, all the affections relative to the body. Every part of the universe is subject to experiencing an affection caused in it by another part or by the universe itself (with the exception of the wise man, who remains impassible); without there being anything contrary to nature it can also feel this affection only at the end of some time.
THE PSYCHOLOGY OF GUARDIANS.
The guardians themselves can "suffer" through their irrational part.
They must have memory and senses, by nature they must be susceptible to enchantments, of being induced to commit certain acts, and to hear the prayers addressed to them. The guardians subjected to this influence are those who approach men, and they are the more subdued thereby as they approach to men closer.
AN ACTIVE LIFE MAKES MEN MORE LIABLE TO ENCHANTMENTS.
Every being that has some relation with another can be bewitched by him; he is bewitched and attracted by the being with whom he is in relations. Only the being concentrated in himself (by the contemplation of the intelligible world) cannot be bewitched. Magic exercises its influence on every action, and on every active life; for active life trends towards the things which charm it. Hence the (Platonic) expression, "The subjects of the magnanimous Erechtheus are remarkable by the beauty of their countenances." What indeed does one being feel in his relations with another? He is drawn towards him, not by the art of magic, but by the seduction exerted by nature, which harmonizes and unites two beings joining them one to the other, not by locality, but by the power of the philtres employed.
MAGIC HAS POWER OVER MAN BY HIS AFFECTIONS AND WEAKNESSES.
44. Only the man devoted to contemplation can defy enchantments, inasmuch as none can be bewitched by himself. The man who contemplates