SECTION III.

CHAP. I.

In the first place, therefore, you ask me to explain to you distinctly,

“_what that is which is effected in the foreknowledge of future

events?_” Immediately, however, that which you endeavour to learn is

impossible. For, according to the meaning of your question, you think

that foreknowledge is something which is generated, or subsists in

becoming to be, and pertains to things which have a natural subsistence.

It is not, however, one of the things which have their existence in

becoming to be, nor is it effected after the manner of physical

mutation, nor is it invented and devised as something useful for the

purposes of life, nor in short, is it a human work, but is divine and

supernatural, and is supernally sent to us from the heavens. It is also

unbegotten and eternal, and spontaneously has a precedaneous

subsistence.

The greatest remedy, therefore, for all such doubts is this, to know the

principle of divination, that it neither originates from bodies, nor

from the passions about bodies, nor from a certain nature, and the

powers about nature, nor from any human apparatus, or the habits

pertaining to it. But neither does it originate from a certain art,

externally acquired, about a certain part of such things as are

subservient to life. For the whole authority of it pertains to the Gods,

and is imparted by them; it is also effected by divine works, or signs;

and it possesses divine spectacles, and scientific theorems. All other

things, however, are subjected as instruments to the gift of

foreknowledge transmitted from the Gods; _viz._ such things as pertain

to our soul and body, and such as are in the nature of the universe, or

are inexistent in particular natures. But some things are previously

subjacent, as in the order of matter, such as places, or certain other

things of the like kind.

If some one, however, dismissing primordial causes, should refer

divination to secondary offices, such as the motions of bodies, or the

mutations of passions, or certain other motions, or the energies of

human life, or animal or physical reasons, and should think that in so

doing he asserts something manifest; or if, considering the symmetries

of these with reference to each other, as causes, he should apprehend

that he can assign something accurate concerning divination, he wholly

deviates from the truth. But the one right boundary, and the one

principle of all these particulars, is by no means to produce without a

cause the foreknowledge of futurity, from things which have no

prescience in themselves, but to survey from the Gods who contain in

themselves the terminations of all the knowledge of beings, divination

distributed about the whole world, and about all the natures that are

separately contained in it. For such a cause as this is primordial, and

is especially most common, containing in itself primarily those things

which it gives to its participants, and particularly imparting truth, of

which divination is in want; and antecedently comprehending the essence

and cause of future events, from which foreknowledge necessarily and

incessantly proceeds. Let such a principle as this, therefore, be the

origin in common of all divination, from which it is possible to

discover scientifically all the species of it; which we shall now

unfold, conformably to the questions proposed by you.

CHAP. II.

Concerning the divination, therefore, which takes place in sleep, you

say as follows: “_We frequently obtain through dreams, when we are

asleep, a knowledge of future events, not being in an ecstasy, through

which we are much agitated, for the body is quiet, but we do not

apprehend what we see in the same clear manner as when we are awake_.”

It is usual, however, for what you here say, to happen in human dreams,

and in dreams which are excited by the soul, or by some of our

conceptions, or by reason, or by imaginations, or certain diurnal cares.

And these, indeed, are sometimes true and sometimes false; and in some

things they apprehend reality, but in many deviate from it. But the

dreams which are denominated _theopemptoi_, or _sent from God_, do not

subsist after the manner which you mention; but they take place either

when sleep is leaving us, and we are beginning to awake, and then we

hear a certain voice, which concisely tells us what is to be done; or

voices are heard by us, between sleeping and waking, or when we are

perfectly awake. And sometimes, indeed, an invisible and incorporeal

spirit surrounds the recumbents, so as not to be perceived by the sight,

but by a certain other cosensation and intelligence. The entrance of

this spirit, also, is accompanied with a noise, and he diffuses himself

on all sides without any contact, and effects admirable works conducive

to the liberation of the passions of the soul and body. But sometimes a

bright and tranquil light shines forth, by which the sight of the eyes

is detained, and which occasions them to become closed, though they were

before open. The other senses, however, are in a vigilant state, and in

a certain respect have a cosensation of the light unfolded by the Gods;

and the recumbents hear what the Gods say, and know, by a consecutive

perception, what is then done by them. This, however, is beheld in a

still more perfect manner, when the sight perceives, when intellect,

being corroborated, follows what is performed, and this is accompanied

with the motion of the spectators. Such, therefore, and so many being

the differences of these dreams, no one of them is similar to human

dreams. But wakefulness,[48] a detention of the eyes, a similar

oppression of the head, a condition between sleeping and waking, an

instantaneous excitation, or perfect vigilance, are all of them divine

indications, and are adapted to the reception of the Gods. They are also

sent by the Gods, and a part of divine appearances antecedes according

to things of this kind.

Take away, therefore, from divine dreams, among which also divination is

contained, “_the being asleep_,” and also the assertion, “_that we do

not apprehend what we see in sleep, in the same clear manner as when we

are awake_.” For the Gods are no less clearly present with us in these

dreams than when we are awake. And, if it be requisite to speak the

truth, the presence of the Gods, in the former case, is necessarily

clearer and more accurate, and produces a more perfect perception than

in the latter. Some, therefore, not knowing these indications of

prophetic dreams, and conceiving that they have something in common with

human dreams, rarely and casually obtain a foreknowledge of futurity,

and in consequence of this, reasonably doubt how dreams contain any

truth. And this, also, appears to me to disturb you, in consequence of

your not knowing the true indications of dreams. It is necessary,

however, that, admitting these to be the elements of the true knowledge

of dreams, you should attend to the whole of the discussion concerning

divination in sleep.

CHAP. III.

The wise,[49] therefore, speak as follows: The soul having a twofold

life, one being in conjunction with body, but the other being separate

from all body; when we are awake we employ, for the most part, the life

which is common with the body, except when we separate ourselves

entirely from it by pure intellectual and dianoetic energies. But when

we are asleep, we are perfectly liberated, as it were, from certain

surrounding bonds, and use a life separated from generation. Hence, this

form of life, whether it be intellectual or divine, and whether these

two are the same thing, or whether each is peculiarly of itself one

thing, is then excited in us, and energizes in a way conformable to its

nature. Since, therefore, intellect surveys real beings, but the soul

contains in itself the reasons of all generated natures, it very

properly follows that, according to a cause which comprehends future

events, it should have a foreknowledge of them, as arranged in their

precedaneous reasons. And it possesses a divination still more perfect

than this, when it conjoins the portions of life and intellectual energy

to the wholes from which it was separated. For then it is filled from

wholes with all scientific knowledge, so as for the most part to attain

by its conceptions to the apprehension of every thing which is effected

in the world. Indeed, when it is united to the Gods, by a liberated

energy of this kind, it then receives the most true plenitudes of

intellections, from which it emits the true divination of divine dreams,

and derives the most genuine principles of knowledge. But if the soul

connects its intellectual and divine part with more excellent natures,

then its phantasms will be more pure, whether they are phantasms of the

Gods, or of beings essentially incorporeal, or, in short, of things

contributing to the truth of intelligibles. If, also, it elevates the

reasons of generated natures, contained in it to the Gods, the causes of

them, it receives power from them, and a knowledge which apprehends what

has been, and what will be; it likewise surveys the whole of time, and

the deeds which are accomplished in time, and is allotted the order of

providentially attending to and correcting them in an appropriate

manner. And bodies, indeed, that are diseased it heals; but properly

disposes such things as subsist among men erroneously and disorderly. It

likewise frequently delivers the discoveries of arts, the distributions

of justice, and the establishment of legal institutions. Thus in the

temple of Esculapius, diseases are healed through divine dreams; and,

through the order of nocturnal appearances, the medical art is obtained

from sacred dreams. Thus, too, the whole army of Alexander was

preserved, which would otherwise have been entirely destroyed in the

night, in consequence of Bacchus appearing in sleep, and pointing out a

solution of the most grievous calamities. The city Aphutis, likewise,

when besieged by King Lysander, was saved through a dream sent to him by

Jupiter Ammon. For afterwards, he most rapidly withdrew his army from

thence, and immediately raised the siege.

What occasion, however, is there to be prolix in mentioning every

particular of things which happen daily, and which exhibit an energy

superior to all language? What, therefore, has been said concerning

divine divination in sleep is sufficient to show what it is, how it is

effected, and what advantage it affords to mankind.

CHAP. IV.

Afterwards, also, you say, “_that many, through enthusiasm and divine

inspiration, predict future events, and that they are then in so wakeful

a state, as even to energize according to sense, and yet they are not

conscious of the state they are in, or at least, not so much as they

were before_.” I wish, therefore, here to point out to you the signs by

which those who are rightly possessed by the Gods may be known. For they

either subject the whole of their life, as a vehicle or instrument to

the inspiring Gods; or they exchange the human for the divine life; or

they energize with their own proper life about divinity. But they

neither energize according to sense, nor are in such a vigilant state as

those who have their senses excited from sleep (for neither do they

apprehend future events); nor are they moved as those are who energize

according to impulse. Nor, again, are they conscious of the state they

are in, neither as they were before, nor in any other way; nor, in

short, do they convert to themselves their own intelligence, or exert

any knowledge which is peculiarly their own.

The greatest indication, however, of the truth of this is the following.

Many, through divine inspiration, are not burned when fire is introduced

to them, the inspiring influence preventing the fire from touching them.

Many, also, though burned, do not apprehend that they are so, because

they do not then live an animal life. And some, indeed, though

transfixed with spits, do not perceive it; but others that are struck on

the shoulders with axes, and others that have their arms cut with

knives, are by no means conscious of what is done to them. Their

energies, likewise, are not at all human. For inaccessible places become

accessible to those that are divinely inspired; they are thrown into

fire, and pass through fire, and over rivers, like the priest in

Castabalis, without being injured. But from these things it is

demonstrated, that those who energize enthusiastically are not conscious

of the state they are in, and that they neither live a human nor an

animal life, according to sense or impulse, but that they exchange this

for a certain more divine life, by which they are inspired and perfectly

possessed.

CHAP. V.

There are, therefore, many species of divine possession, and divine

inspiration is multifariously excited; whence, also, the signs of it are

many and different. For either the Gods are different, by whom we are

inspired, and thus produce a different inspiration; or the mode of

enthusiasms being various, produces a different afflatus. For either

divinity possesses us, or we give up ourselves wholly to divinity, or we

have a common energy with him. And sometimes, indeed, we participate of

the last power of divinity, sometimes of his middle, and sometimes of

his first power. Sometimes, also, there is a participation only, at

other times communion likewise, and sometimes a union of these divine

inspirations. Again, either the soul alone enjoys the inspiration, or

the soul receives it in conjunction with the body, or it is also

participated by the common animal.

From these things, therefore, the signs of those that are inspired are

multiform. For the inspiration is indicated by the motions of the

[whole] body, and of certain parts of it, by the perfect rest of the

body, by harmonious orders and dances, and by elegant sounds, or the

contraries of these. Either the body, likewise, is seen to be elevated,

or increased in bulk, or to be borne along sublimely in the air, or the

contraries of these, are seen to take place about it. An equability,

also, of voice, according to magnitude, or a great variety of voice

after[50] intervals of silence, may be observed. And again, sometimes

the sounds have a musical intension and remission, and sometimes they

are strained and relaxed after a different manner.

CHAP. VI.

That, however, which is the greatest thing is this, that he who [appears

to] draw down a certain divinity, sees a spirit descending and entering

into some one, recognizes its magnitude and quality, and is also

mystically persuaded and governed by it. But a species of fire is seen

by the recipient, prior to the spirit being received, which sometimes

becomes manifest to all the spectators, either when the divinity is

descending, or when he is departing. And from this spectacle the

greatest truth and power of the God, and especially the order he

possesses, as likewise about what particulars he is adapted to speak the

truth, what the power is which he imparts, and what he is able to

effect, become known to the scientific. Those, however, who, without

these blessed spectacles, draw down spirits invisibly, are without

vision, as if they were in the dark, and know nothing of what they do,

except some small signs which become visible through the body of him who

is divinely inspired, and certain other things which are manifestly

seen, but they are ignorant of all the most important particulars of

divine inspiration, which are concealed from them in the invisible. But

to return from this digression: if the presence of the fire of the Gods,

and a certain ineffable species of light, externally accede to him who

is possessed, and if they wholly fill him, have dominion over and

circularly comprehend him on all sides, so that he is not able to exert

any one proper energy, what sense, or animadversion, or appropriate

projection of intellect, can there be in him who receives a divine fire?

What human motion, likewise, can then intervene, or what human reception

of passion or ecstasy, or of aberration of the phantasy, or of any thing

else of the like kind, such as is apprehended by the multitude, can take

place? Let such, therefore, be the divine indications of true

inspiration from the Gods, which he who attends to will not wander from

a right knowledge concerning it.

CHAP. VII.

It is not, however, sufficient to learn these things alone, nor will he

who only knows these become perfect in divine science. But it is

requisite also to know what enthusiasm is, and how it is produced. It is

falsely, therefore, supposed to be a motion of dianoia, in conjunction

with dæmoniacal inspiration. For human dianoia is not moved, if it is

thus enthusiastically affected; nor is the inspiration produced by

dæmons, but by the Gods. Neither is enthusiasm simply an ecstasy; for it

is a reelevation and transition to a more excellent condition of being.

But delirium and ecstasy evince a perversion to that which is worse.

Hence, he who is an advocate for the latter, speaks, indeed, of things

which happen to those that energize enthusiastically, yet does not teach

that which is precedaneous. But this consists in being wholly possessed

by divinity, which is afterwards followed by mental alienation. No one,

therefore, can justly apprehend that enthusiasm is something pertaining

to the soul, or to some one of its powers, or to intellect or energies,

or to corporeal imbecility, or that it cannot subsist without the

debility of the body. For neither is the work of divine inspiration

human, nor does the whole of it depend on human powers and energies; but

these, indeed, have the relation of a subject, and divinity uses them as

instruments. He accomplishes, however, the whole work of divination

through himself, and being separated in an unmingled manner from other

things, neither the soul nor the body being at all moved, he energizes

by himself. Hence, when divinations are rightly effected in the way

which I have mentioned, then they subsist without falsehood. But when

the soul has been previously disturbed, or is moved in the interim, or

the body intervenes, and confounds the divine harmony, then divinations

become turbulent and false, and the enthusiasm is no longer true nor

genuine.

CHAP. VIII.

If, therefore, true divination was a solution of the divine part of the

soul from the other parts of it, or if it was a separation of intellect,

or a certain extension of it; or if it was a vehemence and extension of

energy or passion, or an acuteness and motion of dianoia, or a fervour

of intellect; then, since all such like particulars are excited by our

soul, enthusiasm might be reasonably supposed to be the offspring of the

soul. If, however, the body, on account of certain temperaments, whether

they are such as are melancholic, or any other, or, to speak more

particularly, on account of heat, or cold, or moisture, or a certain

specific quality of these, or the mixture or temperature of these in a

certain proportion, or the pneumatic part of the soul, or the more and

the less of these; if any one of these is established as the cause of

enthusiastic alienation, in this case, the alienation will be a

corporeal passion, and will be excited by physical motions. But if its

excitation originates from both the soul and the body, so far as these

coalesce with each other, a motion of this kind will be common to the

animal [produced by the union of the two]. The enthusiastic energy,

however, is not the work either of the body or the soul, or of both

conjoined. For these do not contain in themselves a certain cause of

divine alienation, nor are things of a more excellent nature adapted to

be generated by such as are less excellent.

But it is necessary to investigate the causes of divine mania. And these

are the illuminations proceeding from the Gods, the spirits imparted by

them, and the all perfect domination of divinity, which comprehends

indeed every thing in us, but exterminates entirely our own proper

consciousness and motion. This divine possession, also, emits words

which are not understood by those that utter them; for they pronounce

them, as it is said, with an insane mouth, and are wholly subservient,

and entirely yield themselves to the energy of the predominating God.

The whole of enthusiasm is a thing of this kind, and is effected by

these causes, though this must not be considered as asserted with

consummate accuracy.

CHAP. IX.

What you afterwards say is as follows: “_That some of those who suffer a

mental alienation, energize enthusiastically on hearing cymbals or

drums, or a certain modulated sound, such as those who are

Corybantically inspired, those who are possessed by Sabazius, and those

who are inspired by the mother of the Gods_.” It is necessary,

therefore, to discuss the causes of these things, and to show how they

are definitely produced.

That music, therefore, is of a motive nature, and is adapted to excite

the affections, and that the melody of pipes produces or heals the

disordered passions of the soul, changes the temperaments or

dispositions of the body, and by some melodies causes a Bacchic fury,

but by others occasions this fury to cease;[51] and, likewise, how the

differences of these accord with the several dispositions of the soul,

and that an unstable and variable melody is adapted to ecstasies, such

as are the melodies of Olympus,[52] and others of the like kind; all

these appear to me to be adduced in a way foreign to enthusiasm. For

they are physical and human, and the work of our art; but nothing

whatever of a divine nature in them presents itself to the view.

We must rather, therefore, say, that sounds and melodies are

appropriately consecrated to the Gods. There is, also, an alliance in

these sounds and melodies to the proper orders and powers of the several

Gods, to the motions in the universe itself, and to the harmonious

sounds which proceed from the motions. Conformably, therefore, to such

like adaptations of melodies to the Gods, the Gods themselves become

present. For there is not any thing which intercepts; _so that whatever

has but a casual similitude to, directly participates of, them_. A

perfect possession, likewise, immediately takes place, and a plenitude

of a more excellent essence and power. Not that the body and the soul

are in each other, and sympathize, and are copassive with the melodies;

but because the inspiration of the Gods is not separated from divine

harmony, but is originally adapted and allied to it, on this account it

is participated by it in appropriate measures. Hence also, it is excited

and restrained according to the several orders of the Gods. But this

inspiration must by no means be called an ablation, purgation, or

medicine. For it is not primarily implanted in us from a certain

disease, or excess, or redundance; but the whole principle and

participation of it are supernally derived from the Gods.

Neither is it proper to say that the soul primarily consists of harmony

and rythm. For thus enthusiasm would be adapted to the soul alone. It is

better, therefore, to deny this, and to assert that the soul, before she

gave herself to body, was an auditor of divine harmony; and that hence,

when she proceeded into body, and heard melodies of such a kind as

especially preserve the divine vestigie of harmony, she embraced these,

from them recollected divine harmony, and tends and is allied to it, and

as much as possible participates of it. Hence the cause of divine

divination may, after this manner, be assigned in common.

CHAP. X.

Let us, however, discuss what pertains to divination more particularly;

not asserting this, that nature leads each thing to its like; for the

enthusiastic energy is not the work of nature; nor again asserting that

the temperature of the air, and of that which surrounds us, produces

also a different temperature in the body of those that energize

enthusiastically; since inspiration, which is the work of the Gods, is

not changed by corporeal powers or temperaments. Nor must we say, that

the much celebrated inspiration of divinity is adapted to passions and

generated natures. For the gift of the proper energy of the Gods to men

is impassive and superior to all generation. But since the power of the

Corybantes is, in a certain respect, of a guardian and efficacious

nature,[53] and that of Sabazius appropriately pertains to Bacchic

inspiration, the purifications of souls,[56] and the solutions of

ancient divine anger,[57] on this account the inspirations of them

entirely differ from each other.

With respect, however, to the mother of the Gods, you, indeed, seem to

think that those who are possessed by the Goddess are males; for,

conformably to this, you denominate them Metrizantes. But the thing is

not truly so. For those who are precedaneously inspired by the mother of

the Gods are women; but the males that are thus inspired are very few in

number, and such as are more effeminate. This enthusiasm, however, has a

vivific and replenishing power,[58] on which account, also, it in a

remarkable degree differs from all other mania.

Proceeding, therefore, in this way, in what remains of the present

discussion, and fitly distinguishing the inspirations of the Nymphs, or

of Pan, and the other differences of them, according to the powers of

the Gods, we shall separate them conformably to their appropriate

peculiarities; and we shall also be able to explain through what cause

they leap and dwell in mountains, why some of them appear to be bound,

and why they are worshiped through sacrifices. All these, likewise, we

shall ascribe to divine causes, as containing in themselves all the

authority of these particulars; but we shall not say that either a

certain collected redundancy of body or soul requires to be purified, or

that the periods of the seasons are the causes of such like passions, or

that the reception of the similar, and the ablation of the dissimilar,

bring with them a certain remedy for an excess of this kind. For all

such like particulars are corporeal-formed, and are entirely separated

from a divine and intellectual life. But each thing energizes

conformably to its nature; so that the spirits which are excited by the

Gods, and which produce in men Bacchic inspiration, expel every other

human and physical motion; and it is not proper to assimilate their

energies to those which are usually exerted after our manner; but it is

fit to refer them to perfectly different and primordial divine causes.

One species, therefore, of divine inspiration is of this kind, and is

after this manner produced.

CHAP. XI.

Another species of divine divination which is much celebrated, most

manifest and manifold, is that of oracles, about which you say as

follows: “_There are some who drink water, as the priest of Clarius, in

Colophon;[59] but others are seated at the mouth [of a cavern], as those

who prophesy at Delphi; and others imbibe the vapour from water, as the

prophetesses in Brandchidæ_.”[60] You have, therefore, made mention of

these three oracles by name, not that there are only these, for there

are many more which you have omitted, but as these are more celebrated

than the rest, and, at the same time, because through these you may be

sufficiently instructed in the mode of divination sent to men from the

Gods, hence, as it appears to me, you were satisfied with these. We,

therefore, likewise shall discuss these three, omitting to speak about

the many other oracles that exist.

It is acknowledged then by all men, that the oracle in Colophon gives

its answers through the medium of water. For there is a fountain in a

subterranean dwelling from which the prophetess drinks; and on certain

established nights, after many sacred rites have been previously

performed, and she has drank of the fountain, she delivers oracles, but

is not visible to those that are present. That this water, therefore, is

prophetic, is from hence manifest. But how it becomes so, this,

according to the proverb, is not for every man to know. For it appears

as if a certain prophetic spirit pervaded through the water. This is

not, however, in reality the case. For a divine nature does not pervade

through its participants in this manner, according to interval and

division, but comprehends as it were externally, and illuminates the

fountain,[61] and fills it from itself with a prophetic power. For the

inspiration which the water affords is not the whole of that which

proceeds from a divine power, but the water itself only prepares us, and

purifies our luciform spirit,[62] so that we may be able to receive the

divinity; while, in the mean time, there is a presence of divinity prior

to this, and illuminating from on high. And this, indeed, is not absent

from any one, who through aptitude is capable of being united to it. But

this divine illumination is immediately present, and uses the prophetess

as an instrument; she neither being any longer mistress of herself, nor

capable of attending to what she says, nor perceiving where she is.

Hence, after prediction, she is scarcely able to recover herself. And

before she drinks the water, she abstains from food for a whole day and

night; and retiring to certain sacred places, inaccessible to the

multitude, begins to receive in them the enthusiastic energy. Through

her departure, therefore, and separation from human concerns, she

renders herself pure, and by this means adapted to the reception of

divinity: and from hence she possesses the inspiration of the God,

shining into the pure seat of her soul, becomes full of an unrestrained

afflatus, and receives the divine presence in a perfect manner, and

without any impediment.

But the prophetess in Delphi, whether she gives oracles to mankind

through an attenuated and fiery spirit, bursting from the mouth of the

cavern, or whether being seated in the adytum on a brazen tripod, or on

a stool with four feet, she becomes sacred to the God; whichsoever of

these is the case, she entirely gives herself up to a divine spirit, and

is illuminated with a ray of divine fire. And when, indeed, fire

ascending from the mouth of the cavern circularly invests her in

collected abundance, she becomes filled from it with a divine splendour.

But when she places herself on the seat of the God, she becomes

coadapted to his stable prophetic power: and from both these preparatory

operations she becomes wholly possessed by the God. And then, indeed, he

is present with and illuminates her in a separate manner, and is

different from the fire, the spirit, the proper seat, and, in short,

from all the visible apparatus of the place, whether physical or sacred.

The prophetic woman too in Brandchidæ, whether she holds in her hand a

wand,[63] which was at first received from some God, and becomes filled

with a divine splendour, or whether seated on an axis, she predicts

future events, or dips her feet or the border of her garment in the

water, or receives the God by imbibing the vapour of the water; by all

these she becomes adapted to partake externally[64] of the God.

But the multitude of sacrifices, the sacred law of the whole sanctimony,

and such other things as are performed in a divine manner, prior to the

prophetic inspiration, _viz._ the baths of the prophetess, her fasting

for three whole days, her retiring into the adyta, and there receiving a

divine light, and rejoicing for a considerable time—all these evince

that the God is entreated by prayer to approach, that he becomes

externally present, and that the prophetess, before she comes to her

accustomed place, is inspired in a wonderful manner; and that, in the

spirit which rises from the fountain, another more ancient God, who is

separate from the place, shines forth to the view, and who is also the

cause of the place, of the country, and of the whole divination.

CHAP. XII.

It appears, therefore, that the divination of oracles accords with all

the hypotheses which we have before adduced concerning prediction. For

if a power of this kind was inseparable from the nature of places, and

of the bodies which are the subjects of it, or proceeded[65] according

to a motion defined by number, it would not be able to foreknow, with

invariable sameness, things which exist every where and always. But

being separate and liberated from places and things which are measured

by the numbers of time, and also from those which are detained in place,

it is equally present with all things wherever they may be, and subsists

simultaneously with all the natures that are produced according to time.

It likewise comprehends in one the truth of all things, through its

separate and transcendent essence.

Hence, if this is rightly asserted by us, the prophetic power of the

Gods is not partibly comprehended by any place, or partible human body,

nor by the soul, which is detained in one certain species of divisible

natures; but being separate and indivisible, it is wholly every where

present with the natures which are capable of receiving it. It likewise

externally illuminates and fills all things, pervades through all the

elements, comprehends earth and air, fire and water, and leaves nothing

destitute of itself, neither animals nor any of the productions of

nature, but imparts from itself a certain portion of foreknowledge, to

some things in a greater, and to others in a less, degree. Moreover,

existing itself prior to all things, by its own separate nature, it

becomes sufficient to fill all things, so far as each is able to partake

of it.

CHAP. XIII.

Let us, therefore, now direct our attention to another species of

divination, which is not public, but of a private nature, concerning

which you say, “_that some become enthusiastic by standing on

characters, as those that are filled from the intromission of spirits_.”

This species, therefore, through those who badly use it, cannot easily

be comprehended in one definition. But it is obvious and superficial,

and known to many, and employs a falsehood and deception which are not

to be endured; nor is it at all attended with the presence of a certain

divinity, but it produces a certain motion of the soul, which is adverse

to the Gods, and attracts from them an obscure and adumbrative

representation, which, through the evanescent nature of its power, is

usually disturbed by dæmoniacal depraved spirits. That, however, which

is truly a representation of the Gods, is in other respects genuine and

pure, immutable and true, and is inaccessible to, and unimpeded by,

spirits of a contrary nature. For, as darkness is not adapted to sustain

the splendour of the glittering light of the sun, but suddenly becomes

totally invisible, entirely recedes, and immediately vanishes; thus,

also, when the power of the Gods, which fills all things with good,

abundantly shines forth, no place is left for the tumult of evil

spirits, nor can it present itself to the view; but, as if it was

nothing, it departs into nonentity, not being able to be at all moved,

when more excellent natures are present, or to disturb[66] such natures

in their illuminations.

Since, therefore, these differ so greatly, I shall not use any other

indications, in order to distinguish them, than those which are adduced

by you. For when you say, “_some standing on characters_,” you seem to

signify nothing else than the cause of all the evils pertaining to these

things. For there are some who, neglecting the whole business of the

telesiurgic theory, both concerning the invoking [priest] and the

inspector (εποπτης), and also despising the order of religion, and the

most holy endurance of labours for a long time, and rejecting the sacred

laws and ordinances, and other religious ceremonies, think that the

standing on characters is alone sufficient, and that by doing this for

one hour, they can cause a certain spirit to enter; though how is it

possible that any thing beautiful or perfect can be effected by these?

Or how, by ephemeral works, can a contact he produced with the eternal

and true essence of the Gods in sacred deeds? Through these things,

therefore, it appears that such like rash men entirely err, and that

they do not deserve to be ranked among diviners.

CHAP. XIV.

Concerning another kind of divination, also, you say as follows:

“_Others who are conscious what they are doing in other respects, are

divinely inspired according to the phantastic part, some indeed

receiving darkness for a cooperator, others certain potions, but others

in cantations and compositions. And some energize according to the

imagination through water,[67] others in a wall, others in the open air,

and others in the light of the sun, or some other celestial body._” The

whole, however, of this kind of divination of which you now speak, since

it is multiform, may be comprehended in one power, which may be called

the eduction of light.[68] But this illuminates with divine light the

etherial and luciform vehicle[69] with which the soul is surrounded,

from which divine visions occupy our phantastic power, these visions

being excited by the will of the Gods. For the whole life of the soul

and all the powers that are in it, being in subjection to the Gods, are

moved in such a way as the Gods, the leaders of the soul, please.

And this takes place in a twofold manner, either from the Gods being

present with the soul, or imparting to the soul from themselves a

certain forerunning light; but, according to each of these modes, the

divine presence and the illumination have a separate subsistence. The

attentive power, therefore, and dianoia[70] of the soul, are conscious

of what is effected, since the divine light does not come into contact

with these; but the phantastic part is divinely inspired, because it is

not excited to the modes of imaginations by itself, but by the Gods, the

phantasy being then entirely changed from human custom.

Since, however, a contrary is receptive of a contrary, according to a

mutation and departure from itself, and that which is allied to another

thing, and familiar[71] with it through similitude, is capable of

receiving it, hence the illuminators receive darkness as a cooperator,

and employ in illuminating the light of the sun, or of the moon, or, in

short, of the air.

Sometimes, likewise, they use collocations of such things as are adapted

to the Gods that are about to descend, or they employ incantations or

compositions, and these appropriately prepared for the reception,

presence, and manifestation of the Gods. And again, sometimes they

introduce light through water, because this being diaphanous, is aptly

disposed to the reception of light. But at other times, they cause light

to shine forth on a wall, having previously prepared the wall for the

reception of light in the best manner by the sacred descriptions of

characters; and, at the same time, they fix the light in a certain solid

place, so that it may not be widely diffused.

Many other modes, also, of introducing light might be mentioned; but all

of them may be referred to one mode, that of irradiation, wherever it

may be effected, and through whatever instruments the Gods may

illuminate. Since, therefore, this illumination accedes externally, and

has every thing which it possesses subservient to the will and

intelligence alone of the Gods, and as the greatest thing pertaining to

it, possesses a sacred irradiating light, either supernally derived from

ether, or from the air, or the moon, or the sun, or from some other

celestial sphere,—this being the case, it is evident from all these

particulars, that such a mode of divination as this is unrestrained,

primordial, and worthy of the Gods.

CHAP. XV.

Let us, therefore, pass on to the mode of divination which is effected

through human art, and which possesses much of conjecture and opinion.

But concerning this you say as follows: “_Some also establish the art of

the investigation of futurity through the viscera, through birds, and

through the stars_.” And there are, indeed, many other arts of this

kind, but the above are sufficient to exhibit the whole artificial

species of divination. Universally, therefore, this art employs certain

divine signs, which derive their completion from the Gods, according to

various modes. But from divine portents, according to an alliance of

things to the signs which are exhibited, art in a certain respect

decides, and from certain probabilities conjecturally predicts. The

Gods, therefore, produce the signs, either through nature, which is

subservient both generally and particularly to the generation of

effects; or through genesiurgic dæmons, who presiding over the elements

of the universe, partial bodies, and every thing contained in the world,

conduct with facility the phænomena, conformably to the will of the

Gods. But these signs symbolically premanifest the decrees of divinity

and of futurity, as Heraclitus says, “neither speaking nor concealing,

but signifying;”[72] because they express the mode of fabrication

through premanifestation. As, therefore, the Gods generate all things

through forms[73], in a similar manner they signify all things through

signs, impressed as it were by a seal (δια συνθηματων). Perhaps,

likewise, they render by this mean our intelligence more acute. And thus

much has been said by us in common concerning the whole of this kind of

human art.

CHAP. XVI.

Descending, however, to particulars, the soul of animals, the dæmon who

presides over them, the air, the motion of the air, and the circulation

of the heavens, variously change the viscera,[74] conformably to the

will of the Gods. But an indication that they are so changed is this,

that they are frequently found without a heart,[75] or deprived of the

most principal parts, without which it is not at all possible for

animals to be supplied with life. With respect to birds, likewise, the

impulse of their proper soul moves them, and also the dæmon who presides

over animals; and, together with these, the revolution of the air, and

the power of the heavens which descends into the air, accord with the

will of the Gods, and consentaneously lead the birds to what the Gods

ordained from the first. Of this the greatest indication is, that birds

frequently precipitate themselves to the earth, and destroy themselves,

which it is not natural for any thing to do; but this is something

supernatural, so that it is some other thing which produces these

effects through birds.

Moreover, the lations of the stars approximate to the eternal

circulations of the heavens, not only locally, but also in powers, and

the irradiations of light. But these are moved conformably to the

mandates of the celestial Gods. For the most pure, agile, and supreme

part of the air, is adapted to be enkindled [_i. e._ is most

inflammable], so that when the Gods assent, it is immediately set on

fire. And if some one thinks that certain effluxions of the celestial

bodies are imparted to the air, his opinion will not be discordant with

what is frequently effected by the divine art. The union, also, and

sympathy of the universe, and the simultaneous motion of the most remote

parts, as if they were near, and belonged to one animal, cause these

signs to be sent from the Gods to men in the most luminous manner,

primarily, indeed, through the heavens, but afterwards through the air.

From all that has been said, therefore, this becomes manifest, that the

Gods, employing many instruments as media, send indications to men; and

that they also use the ministrant aid of dæmons and souls, and the whole

of nature, and of every thing in the world which is willingly obedient

to them, they being the primordial leaders of all these, and

transmitting the motion which descends from them wherever they please.

Hence, they being separate from all things, and liberated from all

habitude and coarrangement with things in generation, lead all that

generation and nature contains, according to their own proper will. This

explanation, therefore, of divination accords with the doctrine of the

fabricative energy and providence of the Gods. For it does not draw down

the intellect of more excellent natures to sublunary concerns and to us,

but this intellect being established in itself, converts to itself signs

and the whole of divination, and discovers that these proceed from it.

CHAP. XVII.

In the next place you inquire “_concerning the mode of divination, what

it is, and what the quality is by which it is distinguished_,” which we

have already explained, both generally and particularly. But you, in the

first place, represent diviners as asserting, “_that all of them obtain

a foreknowledge of future events through Gods or dæmons, and that it is

not possible for any others to know that which is future, than those who

are the lords of futurity_.” Afterwards you doubt, “_whether divinity is

so far subservient to men, as not to be averse to some becoming diviners

from meal_.” You do not, however, properly apprehend the abundance of

the power of the Gods, their transcendent goodness, and the cause which

comprehends all things, when you denominate their providential care and

defence of us subserviency. And, besides this, you are ignorant of the

mode of divine energy, that it is not drawn down and converted to us,

but that it has a separate precedency, and gives itself, indeed, to its

participants, yet neither departs from itself, nor becomes diminished,

nor is ministrant to those that receive it; but, on the contrary, uses

all things as subservient to itself. The present doubt also appears to

me to be erroneous in another respect, for supposing the works of the

Gods to be like those of men, it inquires how they are effected. For

because we are converted to our works, and sometimes adhere to the

passions of the things which we providentially attend to, on this

account you badly conjecture that the power of the Gods is subservient

to the natures which are governed by them. But this power is never drawn

down to its participants either in the production of the worlds, or in

the providential inspection of the realms of generation, or in

predicting concerning it. For it imparts to all things good, and renders

all things similar to itself. It likewise benefits the subjects of its

government most abundantly, and without envy, and by how much the more

it abides in itself, by so much the more it is filled with its own

proper perfection. And it does not itself, indeed, become any thing

belonging to its participants, but it causes the things which receive it

to partake of its peculiarities, and preserves them in an all perfect

manner. It also abides at the same time perfectly in itself, and

comprehends them at once in itself, but is neither vanquished nor

comprehended by any one of them. In vain, therefore, are men disturbed

by a suspicion of this kind. For divinity is not divided together with

the above mentioned modes of divination, but produces all of them

impartibly. Nor does he effect different things at a different time, in

a distributed manner, but produces all of them according to one energy,

collectively and at once. Nor is he detained about signs, being

comprehended in, or divided about, them; but contains them in himself,

and in one order, and comprehends them in unity, and produces them from

himself, according to one invariable will.

If, also, the power of the Gods proceeds in premanifestation as far as

to things inanimate, such as pebble stones, rods,[76] pieces of wood,

stones, corn, or wheat, this very thing is most admirable in the

presignification of divine prophesy; because it imparts soul to things

inanimate, motion to things immoveable, and makes all things to be clear

and known, to partake of reason, and to be defined by the measures of

intellection, though possessing no portion of reason from themselves.

Another divine miracle also divinity appears to me to exhibit through

signs in these things. For, as he sometimes makes some stupid man to

speak wisely, through which it becomes manifest to every one, that this

is not a certain human but a divine work; thus, also, he reveals through

things which are deprived of knowledge, conceptions which precede all

knowledge. And, at the same time, he declares to men that the signs

which are exhibited are worthy of belief, and that they are superior to

nature, from which he is exempt. Thus he makes things to be known which

are naturally unknown, and things which are without knowledge gnostic.

Through them, also, he inserts in us wisdom, and through every thing

which is in the world excites our intellect to the truth of real beings,

of things which are in generation, and of future events. From these

things, therefore, I think it is manifest, that the mode of divination

is perfectly contrary to what you suspected it to be. For it is of a

ruling and primordial nature, of an unrestrained power, and transcendent

nature, comprehending in itself all things, but not being comprehended

by any thing, nor enclosed by its participants. For it ascends into, and

rules over, all things simultaneously, and without circumscription, and

collectively signifies future events. Hence, from what has been said,

you may easily dissolve these vulgar doubts, which disturb most men, and

may in a becoming manner elevate yourself to the intellectual, divine,

and irreprehensible presignification of the Gods from all things.

Through this, therefore, we have evinced, that divinity is not drawn

down to the signs employed by divination.

CHAP. XVIII.

Another contest, however, awaits us, not less than that in which we have

been before engaged, and which you immediately announce, concerning the

causes of divination, “_whether a God, an angel, or a dæmon, or some

other power, is present in manifestations, or divinations, or certain

other sacred energies_.” But our reply to your question is simply this,

that it is not possible for any thing to be performed in a manner

adapted to sacred concerns in divine works, without the presence of some

one of the more excellent natures, as inspecting and giving completion

to the sacred energy. And where the felicitous operations are perfect,

sufficient to themselves, and unindigent, of these the Gods are the

leaders. But where they are media, and in a small degree fall short of

the extremes, they have angels as the powers that perfect and unfold

them into light. And it is the province of dæmons to effect those

operations which rank as the last. But the right performance of actions

which are effected in a divine manner, is entirely to be ascribed to

some one of the more excellent natures. For since it is not possible to

speak rightly about the Gods without the Gods, much less can any one

perform works which are of an equal dignity with divinity, and obtain

the foreknowledge of every thing without [the inspiring influence of]

the Gods. For the human race is imbecile, and of small estimation, sees

but a little, and possesses a connascent nothingness; and the only

remedy of its inherent error, perturbation, and unstable mutation, is

its participation, as much as possible, of a certain portion of divine

light. But he who excludes this, does the same thing as those who

attempt to produce soul from things inanimate, or to generate intellect

from things unintelligent. For without the cooperation of a cause, he

constitutes divine works from things which are not divine.

Let it be granted, therefore, that a God, a dæmon, or an angel, gives

completion to more excellent works, yet we must not on this account

admit what you adduce as a thing acknowledged, “_that they affect these

things, in consequence of being drawn through us by the necessities with

which invocation is attended_.” For divinity is superior to necessity,

and this is likewise the case with all the choir of more excellent

natures that is suspended from him. Nor is he alone exempt from the

necessity which is introduced by men, but also from that which

comprehends in itself the world; because it is not the province of an

immaterial nature, and which does not receive any adventitious order, to

be subservient to any necessity introduced from any thing else. And in

the next place, invocation, and the things performed by a scientific

operator, accede and are conjoined to more excellent natures through

similitude and alliance, and do not accomplish their energies through

violence. Hence, the effects which are seen to take place in diviners,

do not happen as you think, from the scientific theurgist being

passively affected; nor is divination thus effected through necessity,

passion preoccupying the predictor; for these things are foreign from,

and incongruous to, the essence of more excellent natures.

CHAP. XIX.

But neither does the cause [of the energies] of more excellent natures

subsist as a certain middle instrument,[77] nor does he who invokes

operate through him who prophesies; for to assert these things is

impious. And it is much more true to say, that God is all things, is

able to effect all things, and that he fills all things with himself,

and is alone worthy of sedulous attention,[78] esteem, the energy of

reason, and felicitous honour; that which is human being vile, of no

account, and ludicrous, when compared with that which is divine. Hence I

laugh, when I hear it said, that divinity is spontaneously present with

certain persons or things, either through the period of generation, or

through other causes. For thus that which is unbegotten will no longer

be more excellent, if it is led by the period of generation; nor will it

be primarily the cause of all things, if it is coarranged with certain

things, according to other causes. These assertions, therefore, are

unworthy of the conceptions which we should frame of the Gods, and

foreign from the works which are effected in theurgy.[79] But an

investigation of this kind suffers the same thing as the multitude

suffer, about the fabrication of the universe and providence. For not

being able to learn what the mode is in which these are effected, and

refusing to ascribe human cares and reasonings to the Gods, they wholly

abolish the providential and fabricative energy of divinity. As,

therefore, we are accustomed to answer these, that the divine mode of

production and providential inspection is very different from that which

is human, and which it is not proper wholly to reject through ignorance,

as if it had not from the first any subsistence; thus, also, it may be

justly contended against you, that all prediction, and the performance

of divine works, are the works of the Gods, as they are not effected

through other and these human causes, but through such as are alone

known to the Gods.

CHAP. XX.

Omitting, therefore, these things, we may reasonably adduce a second

cause, assigned by you, of the above mentioned particulars: viz. “_that

the soul says and imagines these things, and that they are the passions

of it, excited from small incentives_.” Neither, however, does nature

possess these passions, nor does reason admit them. For every thing

which is generated is generated from a certain cause, and that which is

of a kindred nature derives its completion from a kindred nature. But a

divine work is neither casual, for a thing of this kind is without a

cause, and is not entirely arranged, nor is it produced by a human

cause. For this is a thing foreign and subordinate; but that which is

more perfect cannot be produced from the imperfect. All works,

therefore, which have a similitude to divinity germinate from a divine

cause. For the human soul is contained by one form, and is on all sides

darkened by body, which he who denominates the river of Negligence, or

the water of Oblivion, or ignorance and delirium,[80] or a bond through

passions,[81] or the privation of life, or some other evil, will not by

such appellations sufficiently express its turpitude. How, therefore, is

it possible that the soul, which is detained by so many evils, can ever

become sufficient to an energy of this kind? It is, indeed, by no means

reasonable to suppose that she can. For if at any time we appear to be

capable of effecting this, it is alone through participating of, and

being illuminated by, the Gods, that we enjoy the divine energy. Hence

the soul does not participate of divine works, so far as she possesses

her own proper virtue and wisdom; though if works of this kind pertained

to the soul, every soul would perform them, or that soul alone which

possessed its proper perfection. Now, however, neither of these is

sufficiently prepared for this purpose; but even the perfect soul is

imperfect as with reference to divine energy. The theurgic energy,

therefore, is a different thing, and the felicitous accomplishment of

divine works is imparted by the Gods alone. For if this were not the

case, the worship of the Gods would not, in short, be requisite, but

divine goods might be present with us from ourselves, without the

exercise of religion. If, therefore, these opinions are insane and

stupid, it is proper to abandon an hypothesis of this kind, as not

affording a cause which deserves to be mentioned of the accomplishment

of divine works.

CHAP. XXI.

Is, therefore, what you add in the third place more true; viz. “_that

there is a certain mixed form of hypostasis, consisting of our soul and

divine inspiration externally derived_?” Consider this then more

accurately, lest we should be deceived by it, being impeded by its

plausibility. For wherever one thing is effected from two, this one

thing is wholly of a similar species, nature, and essence. Thus the

elements which concur in the same thing, produce one certain thing from

many, and many souls coalesce in one total soul. That, however, which is

perfectly exempt, can never become one with that which departs from

itself;[82] so that neither will there be one certain form of hypostasis

with the soul and divine inspiration. For if divinity is unmingled, the

soul will not be mingled with it; and if he is immutable, he will not be

changed through a concretion into that which is common, from the

simplicity of his subsistence. Some, therefore, prior to us, were of

opinion that certain small sparks excite in us divine forms. It is

impossible, however, that these sparks, whether they are physical, or in

some other way corporeal-formed, should be transferred from things of a

casual nature to things which are divine. But in what is now asserted by

you, the soul is said to be a concause of the divine commixture; and it

is evident, this being admitted, that the soul becomes of an equal

dignity with the Gods, that it gives a certain part to them and receives

a part from them, and that it also affords a measure to natures more

excellent than itself, and is itself bounded by them. That likewise

follows which is asserted by some, and is most dire, that the Gods

precedaneously subsisting in the order of elements, are inherent in

their effects, and there will be a certain thing produced in time, and

from a mixture according to time, which will contain the Gods in itself.

What, likewise, is this comingled form of subsistence? For if it is both

[soul and divine inspiration externally derived], it will not be one

thing consisting of two, but a certain composite, and a coacervation

from two things. But if it is as something different from both, eternal

natures will be mutable, and divine natures will in no respect differ

from physical substances in generation.[83] And as it is absurd to admit

that an eternal nature is produced through generation, it is still more

absurd to suppose that any thing which consists of eternal natures can

be dissolved. Neither, therefore, is this opinion concerning divination

by any means reasonable; and besides this, it is also paradoxical,

whether it is considered as one supposition or as two.

CHAP. XXII.

You say, therefore, “_that the soul generates the power which has an

imaginative perception of futurity, through motions of this kind, or

that the things which are adduced from matter constitute dæmons through

the powers that are inherent in them, and especially things adduced from

the matter which is taken from animals_.” It appears to me, however,

that what is now asserted by you exhibits a dire illegality with

reference to the whole of theology and the theurgic energy. For one

absurdity in it, and which is the first that presents itself to the

view, is this, that it makes dæmons to be generable and corruptible. And

another, which is more dire than this, is that things which are prior

will be produced from things which are posterior to themselves. For

dæmons exist prior to soul, and to the powers which are distributed

about bodies. In addition to these things, also, how can the energies of

a partible soul which is detained in body, become essence, and be by

themselves separate out of soul? Or how can the powers which are divided

about, be separated from bodies, though they have their very being in

bodies? And who is it that liberating them from a corporeal condition of

subsistence, again collects the corporeal dissolution, and causes it to

coalesce in one thing? For thus a thing of this kind will be a dæmon,

who will have an existence prior to his being constituted. This

assertion, likewise, is attended with certain common doubts. For how can

divination be produced from things which have no divining power? And how

can soul be generated from things which are without soul? And, in short,

how can things which are more perfect be the progeny of such as are more

imperfect? The mode, likewise, of production appears to me to be

impossible. For it is impossible that essence should be produced through

the motions of the soul, and through the powers which are in bodies. For

from things which are without essence, it is impossible that essence

should be generated.

Whence, also, does the imagination, receiving from a certain thing a

divining power, become prophetic of futurity? For we do not see that any

one of the things which are sown through generation possess any thing

more than what is imparted to it by its first generating cause. But, in

the present instance, the imagination will receive a certain more

excellent addition from that which has no existence. Unless some one

should say, that dæmons preside over the matter which is derived from

animals, and that when this matter is adduced, the presiding dæmon is

sympathetically moved towards it. According to this opinion, therefore,

dæmons are not generated from the powers in bodies; but preceding and

having an existence prior to bodies, they are moved in conformity to

them. Let it, however, be admitted, that dæmons are thus sympathetic,

yet I do not see after what manner there will be something true

respecting futurity. For the foreknowledge and premanifestation of

futurity is not the province of a copassive and material power, which is

detained in a certain place and body; but, on the contrary, this

pertains to a power which is liberated from all these. Such, therefore,

are the corrections of this opinion.

CHAP. XXIII.

The animadversions which are after this adduced, at first, indeed, doubt

about the mode of divination, but as they proceed, endeavour entirely to

subvert it. We shall, therefore, discuss both these. And, in the first

place, we shall begin to dissolve the former of these doubts. “_For in

sleep, when we are not employed about any thing, we sometimes obtain a

knowledge of the future._” Not that the cause of divination is derived

both from us and externally: for in things the principle of which

definitely subsists in us, and that which is consequent is externally

derived, if these two have a coarrangement and connexion with each

other, in this case the works of the two are definitely effected, and

the things which are suspended from them follow their precedaneous

causes. But when the cause is independent of us, and preexists by

itself, the end is not defined on account of us, but the whole depends

on things external to us. Now, therefore, since the truth which is in

dreams does not entirely concur with our works, but frequently shines

forth from itself, it shows that divination is externally derived from

the Gods, that it possesses an independent power, and that it

benevolently unfolds futurity when it pleases, and in such a way as it

pleases. These things, therefore, should have an answer of this kind.

CHAP. XXIV.

In what follows, while you endeavour to unfold divination, you entirely

subvert it. For if a passion of the soul is admitted to be the cause of

it, what wise man will attribute to an unstable and stupid thing orderly

and stable foreknowledge? Or how is it possible that the soul, which is

in a sane and stable condition according to its better powers, _viz._

those that are intellectual and dianoetic, should be ignorant of

futurity; but that the soul which suffers according to disorderly and

tumultuous motions, should have a knowledge of what is future? For what

has passion in itself adapted to the theory of beings? And is it not

rather an impediment to the more true intellection of things? Farther

still, therefore, if the things contained in the world were constituted

through passions, in this case passions, through their similitude, would

have a certain alliance to them. But if they are produced through

reasons and through forms, there will be another foreknowledge of them,

which is liberated from all passion. Again, passion alone perceives that

which is present, and which now has a subsistence; but foreknowledge

apprehends things which do not yet exist. Hence, to foreknow is

different from being passively affected.

Let us, however, consider your arguments in support of this opinion.

That “_the senses are occupied_,” therefore tends to the contrary to

what you say; for it is an indication that no human phantasm is then

excited. But “_the fumigations which are introduced_,” have an alliance

to divinity, but not to the soul of the spectator. And “_the

invocations_” do not excite the inspiration of the reasoning power, or

corporeal passions in the recipient; for they are perfectly unknown and

arcane, and are alone known to the God whom they invoke. But that “_not

all men, but those that are more simple and young are more adapted to

divination_,” manifests that such as these are more prepared for the

reception of the externally acceding and inspiring spirit. From these

indications, however, you do not truly conjecture that enthusiasm is a

passion. For it follows from these signs, that the influx of it, in the

same manner as the inspiration, is externally derived. In this way,

therefore, these things subsist.

CHAP. XXV.

That which follows in the next place, descends from a divine alienation

of mind to an ecstasy of the reasoning power which leads it to a worse

condition, and absurdly says, “_that the cause of divination is the

mania which happens in diseases_.” For, as we may conjecture, it

assimilates enthusiasm to the redundancy of the black bile, to the

aberrations of intoxication, and to the fury which happens from mad

dogs. It is necessary, therefore, from the beginning, to divide ecstasy

into two species, one of which leads to a worse condition of being, and

fills us with stupidity and folly; but the other imparts goods which are

more honourable than human temperance. One species also deviates to a

disorderly, confused, and material motion; but the other gives itself to

the cause which rules over the orderly distribution of things in the

world. And the one, indeed, as being deprived of knowledge, wanders from

wisdom; but the other conjoins with natures that transcend all our

wisdom. The one, likewise, is unstable, but the other is immutable. The

one is preternatural, but the other is above nature. The one draws down

the soul, but the other elevates it. And the one entirely separates us

from a divine allotment, but the other connects us with it.

Why, therefore, does your assertion so much wander from the proposed

hypothesis, as to decline from things primary and good to the last evils

of insanity? For in what is enthusiasm similar to melancholy, or

intoxication, or any other delirium excited by the body? Or what

prediction can ever be produced from diseases of the body? Is not a

derivation of this kind a perfect corruption, but divine inspiration the

perfection and salvation of the soul? And does not depraved enthusiasm

take place through imbecility, but the enthusiasm which is more

excellent through a plenitude of power? In short, the latter being

quiescent, according to its own proper life and intelligence, gives

itself to be used by another [power which is superior to itself]; but

the former, energizing according to its proper energies, renders these

most depraved and turbulent. This, therefore, is a difference the most

manifest of all others, because all the works of divine natures differ

[in a transcendent degree] from the works of other beings. For as the

more excellent genera are exempt from all others, thus also their

energies do not resemble those of any other nature. Hence, when you

speak of divine mania, immediately remove from it all human perversions.

And if you ascribe a sacred “_sobriety and vigilance_” to divine

natures, you must not consider human sobriety and vigilance as similar

to it. But by no means compare the diseases of the body, such as

suffusions, and the imaginations excited by diseases, with divine

imaginations. For what have the two in common with each other? Nor

again, must you compare “_an ambiguous state_,” such as that which takes

place between a sober condition of mind and ecstasy, with sacred visions

of the Gods, which are defined by one energy. But neither must you

compare the most manifest surveys of the Gods with the imaginations

artificially procured by enchantment. For the latter have neither the

energy, nor the essence, nor the truth of the things that are seen, but

extend mere phantasms, as far as to appearances only.

All such doubts as these, however, which are adduced foreign to the

purpose, and tend from contraries to contraries, we do not consider as

pertinent to the present hypothesis. Hence, as we have shown the

unappropriateness of them, we do not think it requisite to discuss them

any further, because they are contentiously introduced, and not with

philosophical investigation.

CHAP. XXVI.

There are many other contentious innovations also, which may be the

subject of wonder. But some one may justly be astonished at the

contrariety of opinions produced by admitting either that the truth of

divination is with enchanters, the whole of which subsists in mere

appearances alone, but has no real existence; or that it is with those

who are incited by passion or disease, since every thing which they have

the boldness to utter is fraudulently asserted. For what principle of

truth, or what auxiliary of intelligence, either smaller or greater, can

there be in those who are thus insane? It is necessary, however, not to

receive truth of such a kind as that which may be fortuitous; for this,

it is said, may happen to those that are rashly borne along. Nor must

such truth be admitted as that which subsists between agents and

patients, when they are concordantly homologous with each other; for

truth of this kind is present with the senses and imaginations of

animals. Hence this truth has nothing peculiar, or divine, or superior

to common nature. But the truth of divination is established in energy

with invariable sameness, has the whole knowledge of beings present with

it, and is connascent with the essence of things. It likewise employs

stable reasons, and perfectly, aptly, and definitely knows all things.

This truth, therefore, is adapted to divination. Hence, it is very far

from being a certain natural prescience, such as the preperception which

is inherent in some animals of earthquakes and rain. For this arises

from sympathy, when certain animals are moved in conjunction with

certain parts and powers of the universe; or when, through the acuteness

of a certain sense, they antecedently perceive things which happen in

the air, before they accede to places about the earth.

If, therefore, these assertions are true, though we derive from nature

impressions by which we obtain a knowledge of things, or come into

contact with futurity, it is not proper to consider an impression of

this kind as prophetic foreknowledge; but it is, indeed, similar to this

knowledge, yet falls short of it in stability and truth, is conversant

with that which frequently, but not always, happens, and apprehends the

truth in certain, but not in all things. Hence, if there is a discipline

which foresees the future in the arts, as, for instance, in the piloting

or medical art, this does not all pertain to divine foreknowledge. For

it conjectures the future by certain signs, and these such as are not

always credible, nor such as have that of which they are the signs,

connected with them with invariable sameness. But with divine

providence, a stable knowledge of the future precedes; [and this is

attended with] an immutable faith suspended from causes; an indissoluble

comprehension of all things in all; and a perpetually abiding and

invariable knowledge of all things as present and definite.

CHAP. XXVII.

Moreover, neither is it sufficient to assert, “_that nature, art, and

the sympathy of things in the universe, as if they were the parts of one

animal, contain premanifestations of certain things with reference to

each other; nor that bodies are so prepared, that there is a

presignification of some by others_.” For these things, which are very

clearly seen, exhibit a certain divulsed vestige of divine prediction,

in a greater or less degree; since it is not possible for any thing to

be perfectly destitute of divine divination. But as in all things the

image of good exhibits a similitude of divinity; thus, likewise, in all

things a certain obscure or more manifest image of divine prediction

shines forth to the view. Nevertheless, no one of these is such as the

divine species of divination; nor must the one, divine, and unmingled

form of it be characterized from the many phantasms which proceed from

it into generation. Nor, if there are certain other false and deceitful

resemblances, which are still more remote from reality, is it fit to

adduce these in forming a judgment of it. But the divine form or species

of divination is to be apprehended according to one intelligible and

immutable truth; and the mutation which subsists differently at

different times is to be rejected as unstable and unadapted to the Gods.

If, therefore, that which is truly divination is a thing of this kind,

_i. e._ is a divine work, who would not blush to ascribe it to nature,

which produces its effects without reason and intellect, as if nature

elaborated in us a certain prophetic apparatus, and inserted this

aptitude in some things in a greater but in others in a less degree? For

in those things in which men receive auxiliaries from nature in the

attainment of their proper perfection, in these, also, certain aptitudes

of nature precede; but in things in which no human work is proposed [to

be effected], in these neither does the end pertain to us. And when a

certain good, which is more ancient than our nature, has a prior

arrangement, it is not possible in this case that a certain natural

excellence should become the prepared subject of it. For in those things

of which there are perfections, in these imperfect preparations are

ingenerated; but both these are the habits of men [and not of Gods].

Hence, of those things which are not present with us, so far as we are

men, there will not be a preparative from nature. There is not,

therefore, a natural seed in us of divine prediction. If some one,

however, should in a more general way assert, that there is a certain

human divination, of this there will be a certain physical preparation.

But with respect to that which may be truly denominated divination, and

which pertains to the Gods, it is not proper to think that this is

ingrafted by nature. For both other things, and also the indefinite,

according to the more and the less, are the attendants on this. Hence it

is separated from divine divination, which abides in stable boundaries.

On this account, also, it is requisite strenuously to contend against

him who asserts that divination originates from us. You likewise adduce

clear indications of this from the works performed in predicting what is

future. For you say, “_that those who invoke [the divinities for the

purposes of divination] have about them stones and herbs, bind certain

sacred bonds, which they also dissolve, open places that are shut, and

change the deliberate intentions of the recipients, so as to render them

worthy, though they were before depraved_.” All these particulars,

therefore, signify that the inspiration accedes externally. It is

requisite, however, not only to preassume this, but also to define what

the inspiration of divine origin is, which produces divine divination.

For if this is not done, we shall not previously know what its

peculiarity is, in consequence of not attributing to it its proper

character, and adapting this to it as a certain seal. And this, indeed,

has been accurately done by us a little before.

CHAP. XXVIII.

You adduce, however, as a thing by no means to be despised, “_the

artificers of efficacious images_.” But I should wonder if these were

admitted by any one of the theurgists who survey the true forms of the

Gods. For why should any one exchange truly existing beings for images,

and descend from the first to the last of things? Or do we not know that

all things effected by an adumbration of this kind, have an obscure

subsistence, are the phantasms only of that which is true, and appear to

be good, but in no respect are so? Other things, also, of this kind that

accede, are borne along in a flowing condition of being; but obtain

nothing genuine, or perfect, or manifest. But this is evident from the

mode of their production: for not divinity, but man is the maker of

them. Nor are they produced from uniform and intelligible essences, but

from matter, which is assumed for this purpose. What good, therefore,

can germinate from matter, and from the material and corporeal-formed

powers which are in bodies? Or is not that which derives its subsistence

from human art, more imbecile than men themselves, who impart existence

to it? By what kind of art, likewise, is this image fashioned? For it is

said, indeed, to be fashioned by demiurgic art; but this is effective of

true essences, and not of certain images. Hence the image-producing art

is distant by a great interval from the seminal production of realities.

Besides, neither does it preserve a certain analogy with divine

fabrication. For divinity does not fabricate all things, either through

the celestial physical motions, or through a partial matter, or through

powers thus divided; but he produces the worlds by conceptions, will,

and immaterial forms, and through an eternal and supermundane soul. The

maker of images, however, is said to elaborate them through the

revolving stars. But the thing does not in reality subsist so as it

appears to do. For since there are certain infinite powers in the

celestial Gods, the last genus of all the powers in them is physical.

But again, of this power one portion being inherent in spermatic reasons

[or productive powers], and prior to these reasons being established in

immoveable natures, essentially precedes generation. But another portion

being inherent in sensible and visible motions and powers, and in

celestial effluxions and qualities, has dominion over the whole visible

order of things. This last power, therefore, in all these rules over the

circumterrestrial manifest generation in places about the earth. Many

other arts, however, as for instance, the medical[84] and gymnastic, use

this power, which has dominion over visible generation, and the

qualities of the effluxions sent from the heavens employ it, and

likewise all such arts as in their operations communicate with nature.

And moreover, the image-making art attracts a certain very obscure

genesiurgic portion from the celestial effluxions.

Such, therefore, as the truth is, such also it is requisite to unfold it

to others. It must be said, then, that the maker of images neither uses

the celestial circulations, nor the powers which are inherent in them,

nor those powers which are naturally established about them; nor, in

short, is it possible to come into contact with them. But he

artificially, and not theurgically, applies himself to the last

effluxions which openly proceed from the nature of them, about the last

part of the universe. For these effluxions, I think, being mingled with

a partial matter, are capable of being changed and transformed

differently at different times. They likewise receive the transposition,

from some things to others, of the powers which are in partial natures.

The variety, however, of such like energies, and the composition of a

multitude of material powers, are not only entirely separated from

divine fabrication, but also from natural production. For nature

produces her proper works collectively, and at once, and accomplishes

all things by simple and incomposite energies. Hence it remains that a

commixture of this kind, about the last and manifest celestial

effluxion, and about the things which are moved by a celestial nature,

is artificial.

CHAP. XXIX.

Why, therefore, does the maker of images, who effects these things,

desert himself, though he is better than these images, and consists of

things of a more excellent nature, and confide in inanimate idols, which

are inspired with the representation alone of life, contain a renovated

harmony, and which is externally multiform, and are in reality diurnal?

Shall we say that something genuine and true is inherent in them?

Nothing, however, which is fashioned by human art is genuine and pure.

But you will say, that simplicity and uniformity of energy predominate

in the whole of their composition. This is very far from being the case.

For the idol, according to its visible composition, is mingled from

all-various and contrary qualities. Shall we say then, that a certain

pure and perfect power is manifest in them? By no means. For a thing of

this kind possesses an adventitious multitude of effluxions, collected

from many places, and which shows itself to be imbecile and evanescent.

But if these particulars, which we have enumerated, are not found to

take place in images, is stability present with them, as it is said to

be [by the patrons of these images]? By no means, likewise, is this the

case. For these idols are extinguished with much greater rapidity than

the images which are seen in mirrors. For they are immediately formed by

the accession of fumigations from exhaling vapours; but when the

fumigation is mingled with, and diffused through, the whole air, then

the idol is likewise immediately dissolved, and is not naturally adapted

to remain for the smallest portion of time. Why, therefore, should the

man who is a lover of truth, pay attention to these useless delusions?

I, indeed, do not think them to be of any value. For if the makers of

these images know that the fictions about which they are busily

employed, are nothing more than the formations of passive matter, the

evil arising from an attention to them will be simple. But in addition

to this, these idol-makers are similar to the images in which they

confide. And if they pay attention to these idols as if they were Gods,

the absurdity will be so great, as neither to be effable by words, nor

to be endured in deeds. For a certain divine splendour never illuminates

a soul of this kind, because it is not adapted to be imparted to things

which are entirely repugnant to it; neither have those things which are

detained by dark phantasms a place for its reception. This delusive

formation, therefore, of phantasms, will be conversant with shadows,

which are very remote from the truth.

CHAP. XXX.

You say, however, “_that the makers of images observe the motion of the

celestial bodies, and can tell from the concurrence of what star, with a

certain star or stars, predictions will be true or false; and also

whether the things that are performed will be inanities, or significant

and efficacious_.” But neither will these phantasms, on this account,

possess any thing divine. For the last of the things which are in

generation are moved in conjunction with the celestial courses, and are

copassive with the effluxions which descend from the heavenly bodies.

Moreover, if any one considers these things accurately, he will find

that they demonstrate the contrary to what is here asserted. For how is

it possible that things which are in every respect mutable, and this

with facility, and which are all-variously turned by external motions,

so as to become inefficacious, or prophetic, or significant, or

effective, or at different times different, should contain in

themselves, by participation, any portion, however small, of divine

power? What then, are the powers which are inherent in matter the

elements of dæmons? By no means: for no partial sensible bodies generate

dæmons; but much more are these generated and guarded by dæmons. Neither

is any man able to fashion, as by a machine, certain forms of dæmons;

but, on the contrary, he is rather fashioned and fabricated by them, so

far as he participates of a sensible body. But neither is a certain

dæmoniacal multitude generated from the elements of sensibles; since, on

the contrary, this multitude is simple, and energizes uniformly about

composite natures. Hence, neither will it have sensibles more ancient,

or more stable than itself; but being itself more excellent than

sensibles, both in dignity and power, it imparts to them the permanency

which they are able to receive. Unless indeed, you denominate idols

dæmons, not rightly employing an appellation of this kind. For the

nature of dæmons is one thing, and that of idols another. The order of

each, likewise, is very different. Moreover, the leader of idols is

different from the great leader of dæmons. And this, also, you admit.

For you say, “_that no God or dæmon is drawn down by idols_.” What,

therefore, will be the worth of a sacred deed, or of the foreknowledge

of what is future, if it is entirely destitute of divinity and a dæmon?

So that it is requisite to know what the nature is of this

wonder-working art, but by no means to use or confide in it.

CHAP. XXXI.

Again, therefore, still worse than this is the explanation of sacred

operations, which assigns as the cause of divination, “_a certain genus

of dæmons, which is naturally fraudulent, omniform, and various, and

which assumes the appearance of Gods and dæmons, and the souls of the

deceased_.” I shall, therefore, relate to you, in answer to this, what I

once heard from the prophets of the Chaldeans.

Such Gods as are truly divinities, are alone the givers of good; alone

associate with good men, and with those that are purified by the

sacerdotal art, and from these amputate all vice, and every passion.

When these, also, impart their light, that which is evil, and at the

same time dæmoniacal, vanishes from before more excellent natures, in

the same manner as darkness when light is present; nor is it able to

disturb theurgists in the smallest degree, who receive from this light

every virtue, obtain worthy manners, become orderly and elegant in their

actions, are liberated from passions, and purified from every disorderly

motion, and from atheistical and unholy conduct. But those who are

themselves flagitious, and who leap, as it were, to things of a divine

nature in an illegal and disorderly manner, these, through the

imbecility of their proper energy, or through indigence of inherent

power, are not able to associate with the Gods. Because, likewise, they

are excluded, through certain defilements, from an association with pure

spirits, they become connected with evil spirits, are filled from them

with the worst kind of inspiration, are rendered depraved and unholy,

become replete with intemperate pleasures, and every kind of vice, are

emulous of manners foreign to the Gods, and, in short, become similar to

the depraved dæmons, with whom they are connascent. These, therefore,

being full of passions and vice, attract to themselves, through

alliance, depraved spirits, and are excited by them to every kind of

iniquity. They are also increased in wickedness by each other, like a

circle conjoining the beginning to the end, and similarly making an

equal compensation. Hence deeds which are the nefarious offences of

impiety, which are introduced into sacred works in a disorderly manner,

and which are also confusedly performed by those who betake themselves

to such works, and at one time, as it seems, cause one divinity to be

present instead of another, and again, introduce depraved dæmons instead

of Gods, whom they call equal to the Gods (αντιθεους)—such deeds as

these you should never adduce in a discourse concerning sacerdotal

divination. For good is more contrary to evil than to that which is not

good. As, therefore, the sacrilegious are in the most eminent degree

hostile to the religious cultivation of the Gods; thus, also, those who

are conversant with dæmons who are fraudulent, and the causes of

intemperance, are undoubtedly hostile to theurgists. For from these

every depraved spirit departs, and when they are present, is entirely

subverted. Every vice, too, and every passion, are by these perfectly

amputated: for a pure participation of good is present with the pure,

and they are supernally filled with truth from a divine fire. These,

therefore, suffer no impediment from evil spirits, nor are these spirits

any obstacles to the goods of their souls. Nor are theurgists disturbed

by pride, or flattery, or the enjoyment of exhalations, or any violence;

but all these, as if struck by lightning, yield and recede, without

touching the theurgist, or being able to approach to them. Hence this

genus of divination is undefiled and sacerdotal, and is truly divine.

This, also, does not, as you say it does, require me, or any other as an

arbiter, in order that I may prefer it to a multitude of other things;

but it is itself exempt from all things, is supernatural, and has an

eternal preexistence, neither receiving a certain opposition, nor a

certain transcendency, which has a prearrangement in many things,

because it is of itself liberated, and uniformly precedes all things.

And to this it is requisite that you, and every one who is a genuine

lover of the Gods, should give himself wholly; since by this mean

irreprehensible truth will be obtained in divinations, and perfect

virtue in souls; and through both these, an ascent will be afforded to

theurgists to intelligible fire, which ought to be preestablished as the

end of all foreknowledge, and of every theurgic operation. Hence you in

vain adduce the opinion of those who think that divination is effected

by an evil dæmon, since these do not deserve to be mentioned in

speculations concerning the Gods. At the same time, likewise, they are

ignorant of the means of distinguishing truth from falsehood, because

they are from the beginning nourished in darkness, and are wholly

incapable of knowing the principles from which these are produced. Here,

therefore, we shall terminate our discussion concerning the mode of

divination.