of music, and the whole of erudition, and likewise of medicine and gymnastic, and of every thing else similar to these. For it is impossible that these demons should impart utility, and yet become, in the very same things, the causes of what is detrimental. Among these two, those transporters, as Plato calls them, [in his Banquet] are to be enumerated, who announce the affairs of men to the Gods, and the will of the Gods to men; carrying our prayers, indeed, to the Gods as judges, but oracu- larly unfolding to us the exhortations and admonitions of the Gods. But such souls as do not rule over the 76 ON ABSTINENCE FROM: pneumatic substance with which they are connected, but for the most part are vanquished by it; these are vehemently agitated and borne along [in a disorderly manner,}] when the irascible motions and the desires of the pneumatic substance, receive an impetus. These souls, therefore, are indeed demons, but are deservedly called malefic demons. 39. All these beings, likewise, and those who possess a contrary power, are invisible, and perfectly imper- ceptible by human senses; for they are not surrounded with a solid body, nor are all of them of one form, ‘but they are fashioned in numerous figures. The forms, however, which characterize their pneumatic substance, at one time become apparent, but at another are invisible. Sometimes also those that are malefic, change their - forms; but the pneumatic substance, so far as it is ‘corporeal, is passive and corruptible: and though, because it is thus hound by the souls [that are incumbent on it,] the form of it remains for a long time, yet it is not eternal. For it is probable that something continually flows from it, and also that it is nourished. The pneu- matic substance, therefore, of good demons, possesses ‘symmetry, in the same manner as the bodies of the visible Gods; but the spirit of malefic demons 18 deprived 3 of symmetry, and in consequence of its abounding in passivity, they are distributed about the terrestrial region. Hence, there is no evil which they do not attempt to effect; for, in short, being violent and fraudulent in their manners, and being also deprived of the guardian care of more excellent demons, they make, for the most part, vehement and sudden attacks; sometimes endeavouring to conceal their incursions, but at other times assaulting openly. Hence the molestations which are produced by them are rapid; but the remedies and corrections which proceed from more excellent demons, appear to be more slowly effected: for every thing which is good being tractable and equable, proceeds in an orderly manner, and does not pass beyond what is fit. By forming this ANIMAL FOOD.—BOOK II. 77 epinion, therefore, you will. never fall into that -most, absurd notion, that evil may be expected from the good, or good from the evil. For this notion ig not only attended with absurdity, but the multitude, receiving through it the most erroneous conceptions of the Gods, disseminate them among the rest of mankind.
40. It must be admitted, therefore, that one of the greatest injuries: occasioned by malefic demons is this, that though they are the causes of the calamities which take place about the earth, such as pestilence, sterility, earthquakes, excessive dryness, and the like, yet they endeavour to persuade us, that they are the causes of things the most contrary to these, viz. of fertility, [salu- brity, and elementary peace.] Hence, they exonerate themselves from blame, and, in the first place, endeavour to avoid being detected as the sources of injury; and, in the next place, they convert us to supplications and sacrifices to the beneficent Gods, as if they were angry. But they effect these, and things of a similar nature, in consequence of wishing to turn us from right conceptiona of the Gods, and convert us to themselves; for they are delighted with all such as act thus incongruously and discordantly, and, as it were, assuming the persons of other Gods, they enjoy the effects of our imprudence and folly; conciliating to themselves the good opinion, of the vulgar, by inflaming the minds of men with the love of riches, power, and pleasure, and filling them with, the desire.of vain glory, from which sedition, and war, * and other things allied to these, are produced. But that which is the most dire of all things, they proceed still farther, and persuade men that similar things are effected by the greatest Gods, and do not stap till they even subject the most excellent of the divinities to these calumnies, through whom they say every thing is in perfect confusion. And not only the vulgar are affected in this manner, but not a few also of those who are conversant with philosophy. The cause of this, however, extends equally to philosophers, and the vulgar; for of.
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philosophers, those wlio do not depart from the prevailiny notions, fall into the same error with the multitude; and apain, the multitude, on hearing assertions from cele- brated men conformable to their own opinions, are in a greater degree corroborated in conceiving things of this kind of the Gods..
41. For poetry also inflames the opinions of men, by employing a diction adapted to produc? astonishment and enchantment, and not only allures the ears, but is. also capable of procuring belief in things that are most impossible. At the same time, however, it is requisite to be firmly persuaded, that what is good can never’ injure, nor what is evil can ever be beneficial; for, as: Plato says, it is not the province of heat to refrigerate, but of that which is contrary to heat; and, in like’ manner, neither is it the province of that which is just to injure. But divinity is naturally the mést just of αἱ. things; since otherwise he would not be divinity. Hence this power and portion of goed is not to be abscinded from beneficent demons; for the power which is natu- rally adapted, and wishes to injure, is contrary to the’ power which is beneficent: but contraries can never sabsist about. the same thing. As malefic demons, therefore, injure the mortal race in many respects, and’ sometimes in things of the greatest consequence, good’ dwamons not only never cease to act conformably to therr’ office, but alsa, as: much as possible, presignify to us the:. dangers which are. impéndent from malefic demons, unfelding these throogh dreams, through a divinely inspired soul, and through many other things; so that he who is capable of explaining what is signified, may’ know and avoid all the perils with which he is threatened.’ For they indicate [future events] to all men, but every’ one cannot understand what they indicate, nor is every’ ene able to read what is written by them; but he alone is able.to do this; who-has learnt their letters. All enchantment, however, [or witchcraft,] 185. effected through: demons of a contrary nature; for those who perpetrate ANIMAL ΣΟΟΡ.-ΒΟΟΚ IT. τ ἥδ evil through enchantments, especially venerate these malefic beings, and the power that presides over them.
42. For they are full of every kind of imagination, and are sufficiently qualified to deceive, through effects of a prodigious nature; and through these, unhappy men precute philtres, and amatory allurements. For ali intemperance, and hope of possessing wealth and renown, and especially deception, “exist through these, since falsehood is allied to these malevolent beings; for they wish to be considered as Gols, and the power which presides over them is ambitious to appear to be the greatest God, These are they that rejoice in libations, and the savour of sacrifices, through which their pneumatic vehicle is fattened; for this vehicle lives through vapours and exhalations, and the life of it is various through various exhalations. It is likewise corroborated by the savour of blood and flesh.
48. On this account, a wise and temperate man wilt be religiously afraid to use sacrifices of this kind, through which he will attract to himself such-like dewons; bat he will endeavour in all possible ways to purify his soul. For these malefic beings do not attack a pure soul, because it is dissimilar to them; but if it is. necessary to cities to render them propitious, this is nothing to us, For by these riches, and things external and corporeal, are thought to be good, and their contraries evil; but the smallest attention is paid by them to the good of the soul. We however, to the utmost of our ability, endea- vour not to be in want of those things which they. impart; but all our endeavour is to become similar to: _ God, and to the [divine] powers with which he is sur rounded both from what pertains to the soul, and from externals; and this ts effected through an entire liberation From the dominion of the passions, an evolved perception of truly existing beings, and a vital tendency towards them. On the other hand, we strive to become dissimilar to, depraved men and evil demons, and, in short, to every. being that rejoices in a mortal and material nature. So.
80 ON ABSTINENCE FROM that, conformably to what is said by Theophrastus, we | also shall sacrifice from those things which theologistg permit us to use.for this purpose; as well knowing, that by how much the more we neglect to exempt ourselveg from the passions of the soul, by so much the more we connect ourselves with a depraved power, and render it necessary that he should become propitious to us. For, as theologists say, it is necessary that those who are bound‘ to things external, and have not yet vanquished their passions, should avert the anger of this [malefic] power; since, if they do not, there will be no end to their labours.
44. Thus far what pertains to sacrifices has been elue eidated. As we said, however, at first, as it is not entirely necessary, if animals are to be sacrificed, that they are also. ta be eaten, we shall now show that it is necessary: we should not eat them, though it may be sometimeg hecessary that they should be sacrificed. For all theo- logists agree in this, that in sacrifices, which are made for the purpose of averting some evil, the immolated animals are not to be tasted, but are to be used as expiations. For, say they, no one should go into the city, nor into his own house, till he has first purified his garments, and his body, in rivers, or some fountain. So that they order those whom they permit to sacrifice, to abstain from the victims, and to purify themselves before they sacrifice by fasting, and especially by abstaining from animals. They add, that purity ts the guardian of piety; and ts, as tt were, a symbol or divine seal, which secures tts possessor from the attacks and allurements of evil demons. For such a one, being contrarily disposed to, and more divine in his © In the original, ὡς yag φασὶν os Sasdeyo: τοῖς δεομένοις ὑπὸ τῶν exrog nas μηδέπω xgarour των παθῶν, x. τι Δ, But for δεομένοις, it is necessary to read δεδεμένος; and it is evident that both the Latin translators of this work found δεδεμένοις in their manuscripts. For Felicianus has “ qui devincti exterhis rebus sunt,” and Valentinus, “ qui rebus externis #ls- gextur.” Reisk, howery ry has taken no notice of this error in the printed text. = ANIMAL FOOD.—BOOK II. 81 operations than those by whom he is attacked, because he is more pure both in his body and in the passions of his soul, remains uninjured, in consequence of being sur- rounded with purity as with a bulwark. | 45. Hence a defence of this kind has appeared to be necessary even to enchanters; though it is not effica- cious with them on all occasions. For they invoke evil demons for lascivious purposes. So that purity does not belong to enchanters, but to divine men, and such as are divinely wise; since it every where becomes a guard to those that use it, and conciliates them with a divine nature. I wish, therefore, that enchanters would make use of purity continually, for then they would not employ themselves in incantations, because, through this, they would be deprived of the enjoyment of those things, for the sake of which they act impiously. Whence becoming full of passions, and abstaming for a short time from impure food, they are notwithstanding replete with impu- tity, and suffer the punishment of their illegal conduct towards the whole of things, partly from those whom they irritate, and partly from Justice, who perceives all mortal deeds and conceptions. Both inward, therefore, and external purity pertain to a divine man, who earnestly endeavours to be liberated from the passions of the soul, and who abstains from such food as excites the passions, and is fed with divine wisdom; and by right conceptions of, is assimilated to divinity himself. For such a man, bejng consecrated by an intellectual sacrifice, approaches to God in a white garment, and with a truly pure impas- sivity of soul, and levity of body, and is not burdened with foreign and external juices, and the passions of the soul..
46. For, indeed, it must not be admitted as necessary in temples, which are consecrated by men to the Gods, that those who enter into them should have their feet pure, and their shoes free from every stain, but that in the temple of the father [of all], which 1s this world, it 15 not proper to preserve our ultimate and cutaneous vest- 82 ON ABSTINENCE FROM — ment pure, and to dwell in this temple with an undefiled garment. For if the danger consisted only in the defile- ment of the body, it might, perhaps, be lawful to neglect it. But now, since every sensible body is attended with an efflux of material demons, hence, together with the impurity produced from flesh and blood, the power which is friendly to, and familiar with, this impurity, is at the same time present through similitude and alliance.
47, Hence theologists have rightly paid attention to abstinence. And these things were indicated to us by ἃ certain Egyptian", who also assigned a most natural cause of them, which was verified by experience. For, since a depraved and irrational soul, when it leaves the body, is still compelled to adhere to it, since the souls also of those men who die by violence, are detained about the body; this circumstance should prevent a man - from forcibly expelling his soul from the body. The violent slaughter, therefore, of animals, compels souls to be delighted with the bodies which they have left, but the soul is by no means prevented from being there, where. it is attracted by a kindred nature; whence many souls are seen to lament, and some remain about the bodies that are unburied; which souls are improperly used by enchanters, as subservient to their designs, being compelled by them to occupy the body, or a part of the body, which they have left. Since, therefore, these things were well known to theologists, and they also perceived the nature of a depraved soul, and its alliance to the υ Reisk, with his usual stupidity, where merely verbal emendations are not concerned, says that this Egyptian is Plotinus, whose country was Lycopolis, in Egypt. But what instance can be adduced, in all antiquity, of the disciple of a philosopher speaking of his preceptor in this indefinite manner? Is it not much more probable that this Egyptian is the priest mentioned by Porphyry in his Life of Plotinus, who, at the request of a certain friend of Plotinus, (which friend was, perhaps, Por- phyry himself,) exhibited to Plotinus, in the temple of Isis, at Rome, the familiar demon, or, in modern language, the ‘guardian angel of that philosopher? - ANIMAL FOOD.—BOOK II. 83 bodies from which it was divulsed, and the pleasure which it received from a union with them, they very pro- perly avoided animal food, in order that they might not be disturbed by alien souls, violently separated from the body and impure, and which are attracted to things of a kindred nature, and likewise that they might not be impeded by the presence of evil demons, in approaching alone [or without being burdened with things of a foreign nature] to the highest God *.
48. For that the nature of a kindred body is attractive of soul, experience abundantly taught these theologists. Hence those who wish to receive into themselves the souls of prophetic animals, swallow the most principal parts of them, such as the hearts of crows, or of moles, or of hawks. For thus they have soul present with, and predicting to them like a God, and entering into them together with the intromission of the body.
49. Very properly, therefore, will the philosopher, and who is also the priest of the God that is above all things, abstain from all animal food, in consequence of earnestly endeavouring to approach through himself alone to the alone’ God, without being disturbed by any attendants. Such a one likewise is cautious, as being well acquainted with the necessities of nature. For he who is truly a philosopher, is skilled in, and an observer of many things, understands the works of nature, is sagacious, temperate * Conformably to this, the Pythagorean Demophilus beautifully observes, Tupevog ἀποστάλεις σοφος, γυμνιτεέυων κάλεσει Tov πέμψαντα" μόνου γαρ τοὺ μη τοῖς ἀλλοτρίοις πεφορτίσμενου ἐπήκοος οϑεος, ὃ, 6. “* The wise man being sent hither naked, should naked invoke him by whom he was sent. For he alone is heard by divinity, who is not burdened with things of a foreign nature.”
Y This expression of “ approaching alone to the alone God,” Por phyry derived from his master, the great Plotinus, who divinely con- cludes his Enneads as follows: — καὶ ourw Seay καὶ avSewrov ϑειων καὶ ευδαι- μονῶν Biog, atradrayn τῶν ἄλλων τῶν nde, ἀγηδονος τῶν τηδδ, puyn μεόνου ἀτρος μμογον---- ὁ. 6. “ This, therefore, is the life of the Gods, and of divine and happy men, a liberation from all terrene concerns, a life unaccompanied by buman pleasures, and a flight of the alone to the alone.”
84 ‘ON ABSTINENCE FROM and modest, and is in every respect the saviour of him- self. And as he who is the priest of'a certain particular God, is skilled in placing the statues of that divinity, and in his orgies, mysteries, and the like, thus also he who is the priest of the highest God, is skilled in the manner in which his statue ought'to be fashioned, and in purifi- cations, and other things through which he is conjoined to this divinity.
50. But if in the sacred rites which are here, those that are priests and diviners order both themselves and others’ to abstain from sepulchres, from impious men, from-menstrual purgations, and from venereal congress, and likewise from base and mournful spectacles, and from those auditions which excite the passions, (because frequently, through those that are present being impure, something appears which disturbs the diviner; on which account it is said, that to sacrifice inopportunely, is at- ‘tended with greater detriment than gain); — if this, there- fore, is the case, will he, who is the priest of the father of all things, suffer himself to become the sepulchre of dead ‘bodies? And will such a one, being full of defilement, endeavour to associate with the transcendent God? It is sufficient, indeed, that in fruits we assume parts of death, for the support of our present life. This, however, is not yet ‘the place for such a discussion. We must, therefore, ‘still farther investigate what pertains to sacrifices.
51. For some one may say that we shall subvert a ‘great part of divination, viz. that which is effected through an inspection of the viscera, if we abstain from destroying -animals. He, therefore, who makes this objection, should also destroy men: for it is said that future events are more apparent in the viscera of men than in those of -brutes; and many of the Barbarians exercise the art of divination through the entrails of men. As, however, it would be an indication of great injustice, and inex- haustible avidity, to destroy those of our own species for ' the sake of divination, thus also it is unjust for the sake of this to slay an irrational animal. But it does not ANIMAL FOOD.—BOOK Il. 85 belong to the present discussion to investigate whether Gods, or demons, or soul liberated from the animal [with which it had been connected], exhibit signs of future events to those who explore such. signs, through the indications which the viscera afford.
52. Nevertheless, we permit those whose life is rolled about externals, having once acted impiously towards themselves, to be borne along to that to which they tend; -.but we rightly say, that the man whom we designate as a philosopher, and who is separated from. externals, will not be disturbed by demons, nor be in want of diviners, nor of the viscera of animals. For he earnestly endeavours to be separated from those things for the sake of which divinations are effected. For he does not betake himself to nuptials, in order that he may molest the diviner about wedlock, or merchandise, or inquiries about a servant, or an increase of property, or any other object of vulgar pursuit. For the subjects of his investigation:are not clearly indicated by any diviner or viscera of animals. But he, as we have said, approaching through himself to the [supreme] God, who is established in the true inward parts of himself, receives from thence the precepts of eternal life, tending thither by a conflux of the whole of himself, and instead of a diviner praying that he may ἡ become a confabulator of the mighty Jupiter.
53. For if such a one is impelled by some necessary circumstance, there are good demons, who, to the man - living after this manner, and who is a domestic of - divinity, will indicate and prevent, through dreams and symbols, and omens, what may come to pass, and what is necessarily to be avoided. For it is only requisite to depart from evil, and to know what is most honourable in the whole of things, and every thing which in the universe is good, friendly, and familiar. But vice, and an ignorance of divine concerns, are dire, through which a man is led to despise and defame things of which he has no knowledge; since nature does not proclaim these par- ticulars with a voice which can be heard by the ears, 86 ΟΝ ABSTINENCE FROM but being herself intellectual *, she initiates through intel- lect those who venerate her. And even though some one should admit the art of divination for the sake of pre- _ dicting what is future, yet it does not from thence neces- sarily follow that the flesh of animals is to be eaten; as neither does it follow, that because it is proper to sacri- fice to Gods or demons, food from animals is therefore to be introduced. For, not only the history which is related by Theophrastus, but also many other narrations inform us, that in ancient times men were sacrificed, yet it must not be inferred that on this account men are to be eaten.
54. And that we do not carelessly assert these things, but that what we have said is abundantly confirmed by history, the following narrations sufficiently testify. For in Rhodes, on the sixth day of June, a man was sacri- ficed to Saturn; which custom having prevailed for a long time, was afterwards changed [into a more human mode of sacrificing]. For one of those men who, by the public decision, had been sentenced to death, was kept in prison till the Saturnalia commenced; but.as soon as this festival began, they brought the man out of the gates of the city, opposite to the temple of Aristobulus, and giving him wine to drink, they cut his throat. But in the island which is now called Salamis, but was formerly denominated Coronis, in the month according to the Cyprians Aphrodisius, a man was sacrificed to Agraule, the daughter of Cecrops, and the nymph Agraulis. And this custom continued till the time of Diomed. After- 2 Nature, considered as the last of the causes which fabricate this corporeal and sensible world, “ bounds (says Proclus in Tim.) the pro- gressions of incorporeal essences, and is full of forms and powers, through which she governs mundane affairs. And she is a Goddess, indeed, considered as deified; but not according to the primary signi- fication of the word. By her summit likewise she comprehends the heavens, but through these rules over the fluctuating empire of genera- tion; and she every where weaves together partial natures in admirable conjunction with wholes.” See more on this subject i in my translation . of that work, ar) ANIMAL FOOD.—BOOK II. 87 wards it was changed, so that ἃ man was sacrificed to Diomed. But the temples of Minerva, of Agraule, and Diomed, were contained in one and the same enclosure. The man also who was about to be slain, was first led by young men thrice round the altar, afterwards -the priest . pierced him with a lance in the stomach, and thus being thrown on the pyre, he was entirely consumed.
55. This sacred institute was, however, abolished by: Diphilus, the king of Cyprus, who flourished about the time of Seleucus, the theologist. But Demon substi- tuted an ox for a man; thus causing the latter sacrifice to be of equal worth with the former. Amosis also abolished the law of sacrificing men in the Egyptian city Heliopolis; the truth of which is testified by Manetho in his treatise on Antiquity and Piety. But the sacrifice was made to Juno, and an investigation took place, as if they were endeavouring to find pure calves, and such as were marked by the impression of a seal. Three men also were sacrificed on the day appointed for this pur- ‘pose, in the place of whom Amosis ordered them to substitute three waxen images. In Chios likewise, they sacrificed a man to Omadius Bacchus *, the man being for this purpose torn in pieces; and the same custom, as Euelpis Carystius says, was adopted in Tenedos. To ‘which may be added, that the Lacedemonians, as Apol- lodorus says, sacrificed a man to Mars.
56. Moreover the Pheenicians, in great calamities, * This epithet is used in two of the Orphic hymns, viz. in Hymn LI. 7., and Hymn XXIX. 5. But the following appears to be the reason why Bacchus is so called. Bacchus is the intellect, and Ippa the soul of the world, according to the Orphic Theology; and the former is said by Orpheus to be carried on the head of the latter. For so we are informed by Proclus, in Tim. p. 124. Jacob de Rhoer, therefore, the editor of this work, was grossly mistaken in saying, “ Non dubito, quin «adc Διονυσος, idem sit qui ὠμηστης, crudivorus.” Scaliger, in his version of the Hymns, very improperly translates ὡμάδιος bajulus, a porter. For _ Bacchus is carried on, but does not carry Ippa..
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