CHAP. I.
It is also necessary to demonstrate to you, in what dæmons, 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 dæmons are produced according to the generative 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 distribution into parts.
Since, however, the nature of dæmons 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 dæmons
is effective, and perfective of mundane natures, and gives completion to
the superintendence of generated individuals. 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 dæmons must be defined to be prolific,
inspective 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 dæmons, indeed, must be surveyed as
occupied about the world, and more widely extended in their effects; but
those of heroes as less extended, 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
produces 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; becoming, connascent with,
and likewise receding 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, dæmons and
heroes are united to the divinities. It likewise possesses the eternity
of a similar life and energy in a less degree than dæmons and heroes;
yet, through the beneficent will of the Gods, and the illumination
imparted 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
boundaries 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
defined according to one certain thing, but adapting itself to
precedaneous causes, it is at different times conjoined to different
causes.
So great, therefore, being the difference between the energies of
dæmons, heroes, and souls throughout, it is no longer proper to doubt,
what it is which separates them from 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 comprehend and define
separately the conception which ought to be formed of them.
CHAP. III.
Let us, however, now proceed to the appearances of the Gods and their
perpetual attendants, and show what the difference is in their
appearance. For you inquire, “_by what indication the presence of a God,
or an angel, or an archangel, or a dæmon, or a certain archon_ [i. e.
_ruler_], _or a soul, may be known_.” In one word, therefore, I conclude
that their appearances accord with their essences, powers, and energies.
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 themselves. But that we may descend to
particulars, the phasmata, or luminous appearances, of the Gods are
uniform; those of dæmons are various; those of angels are more simple
than those of dæmons, but are subordinate to those 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,[42]
who govern the sublunary element, will be more various, but adorned in
order; but if they are the powers that preside 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 phasmata, 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 dæmons 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
dæmons; 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, morphe,[A] and figure, and according to all
things pertaining to them; those of archangels approximate 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 dæmons 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
dæmons. Moreover, those of such archons as are leaders are immutable;
but those of such as are material are multiformly changed; those of
heroes are similar to those of dæmons; and those of souls imitate in no
small degree the dæmoniacal mutation. Farther still, order and quiet
pertain 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
dæmoniacal phasmata; but spectacles attend the archons, conformable to
each of the particulars which we have already mentioned; the material
archons, indeed, being 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,
[Sidenote A: Morphe pertains to the colour, figure, and magnitude of
superficies.] 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 dæmoniacal 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
renovated. And the phasmata of souls are, indeed, adorned in definite
reasons, but these reasons are more divided than those in heroes, are
partibly circumscribed, and are vanquished by one form. If, however, it
be requisite to define 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.
CHAP. IV.
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 archangels, the
celerities are, in a certain respect, mingled with efficacious energies.
Those of angels partake of a certain motion, and do not, similarly with
archangels, possess a power which is effective by speaking. The
operations of dæmons appear to be more rapid than they are in reality.
In the motions of the heroic phasmata, a certain magnificence presents
itself to the view; but in accomplishing what they wish to effect, their
energies are not so rapid as those of dæmons. 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 phasmata of souls are seen to
be more moveable, yet are more imbecile, than those of heroes.
In addition to these things also, the magnitude of the epiphanies [or
manifestations] in the Gods, indeed, is so great as sometimes to 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 commensurate to the
magnitude of their domination. The angelic light is less than the
archangelic, and more divided, but in dæmons 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 dæmons, but exhibits
more of an elevated 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, according 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 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 archangels present themselves to the view
true and perfect; but those of angels preserve, indeed, the same form,
but fail in plenitude of indication. The images of dæmons 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;
but of such as are material, obscure. Both, however, 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 determine 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 dæmons 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 manifests 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,[43] 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 dæmons is still more
shortly circumscribed by a distribution 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 dæmons, 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. That of archangels is tranquil; but that of angels is stably
moved. The fire of dæmons is unstable; but that of heroes is, for the
most part, 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 multitude 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.
Dæmons 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 established 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 mundane vapours are mingled with dæmons, and are
unstably borne along, contrary to the motion of the world. Genesiurgic
compositions of pneumatic substances are mingled with heroes, about
which substances, also, they are moved. The archons of the world remain
invariably the same, exhibiting the mundane nature 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 indications to you [of the
difference of these powers]. With the Gods matter is immediately
consumed. With archangels it is consumed in a short time. With angels
there is a solution of, and elevation from, matter. By dæmons matter is
elegantly adorned. With heroes there is a coadaptation to it, in
appropriate measures, 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 unfold
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 description are seen surrounded with it.
CHAP. VI.
Moreover, the gifts arising from the manifestations are not all of them
equal, nor have the same fruits. But the presence[44] of the Gods,
indeed, imparts to us health of body, virtue of soul, purity of
intellect, and in one word elevates every thing in us to its proper
principle. And that, indeed, in us which is cold and destructive it
annihilates; that which is hot it increases, and renders more powerful
and predominant; and causes all things to accord with soul and
intellect. It also emits a light, accompanied with intelligible harmony,
and 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 bestow 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 imparts
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 dæmons 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, and does not liberate from the
bonds of Fate. The presence of heroes is in other respects similar to
that of dæmons, 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 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; but archangels have angels either preceding or
coarranged with them, or following them behind, or are accompanied by a
certain other multitude of angels, who attend on them as guards. Angels
exhibit, together with themselves, the peculiar works of the order to
which they belong. Good dæmons permit us to survey, in conjunction with
themselves, their own works, and the benefits which they impart; but
avenging dæmons exhibit the species of punishments [which they inflict];
and such other dæmons as are depraved are surrounded by certain noxious,
blood-devouring, and fierce wild beasts.[45] Archons [of the first rank]
exhibit, together with themselves, certain portions of the world; but
other archons attract to themselves the inordination and confusion of
matter. With respect 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 appropriate 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 dæmons. And, in short, all these genera exhibit their proper
orders; _viz._ the aerial genera exhibit aerial fire; the terrestrial a
terrestrial and blacker fire; and the celestial a more splendid fire.
But in these three boundaries all the genera are distributed according
to a triple order of beginning, middle, 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 archangels. The genera of dæmons
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 dæmons. 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. VIII.
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 dæmons 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
previously 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 render 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 receive, when they become visible, a liberation from the
passions, a transcendent perfection, and an energy entirely more
excellent, and participate 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
knowledge, and a commensurate order. But when dæmons 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 effective of things
of this kind. If heroes are seen, they derive from the vision other such
like manners and many impulses, which contribute 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 manifestation 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 sometimes;
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
circumscriptions which are always defined by them in more contracted
boundaries. Again, the manifestation of dæmons 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, likewise, 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
prerogatives 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 appropriately defined the gifts of
these powers, conformably 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, whether 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 boastingly, and to exhibit an adumbrative phantasm, are
common to Gods and dæmons, 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 dæmon, instruct men in what their proper essence
consists; and never use an addition in their language which transcends
their power, or their appropriate 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 language. Moreover, angels and dæmons
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 mentioned 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 be 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[46] pretext of these inferior powers, as by no means
pertaining 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 appearance 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 themselves, and precedaneously unfold
the essence 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, concerning phantasms. For if
these are not true, but other things are so which have a real existence,
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 utility 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 established 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 illumination, 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 dæmons, 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 be given to transcendent
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 dæmons? 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, we 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 particulars.
For, let “_ignorance and deception be 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 conception 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 ineffable 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 intellectual
perception; since, if this were the case, the intellectual energy of
them would be imparted by us; neither of which is true. For when we do
not energize intellectually, the _synthemata_[47] 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 excited by those that are comprehended, nor perfect
by imperfect natures, nor wholes by parts. Hence, neither are divine
causes precedaneously 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 being divine synthemata
themselves. And thus, things pertaining to the Gods, are moved by
themselves, and do not receive from any inferior 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 consequent to each genus, yet we
may not obtain the truth which is in their works. Nevertheless,
efficacious union [with divine natures] is not effected without
knowledge; yet knowledge does not possess a sameness with this union. So
that neither is divine purity obtained through right knowledge, as
neither is purity of body procured through health; but divine purity is
more undefiled than knowledge, 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 theurgic
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 honourable and beautiful darkness, but the
knowledge of them light; and also add, that the ignorance of these
things fills 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 necessary, therefore
to omit them, and to pass on to the inquiries concerning divination, and
concisely dissolve them.