CHAP. I.
The doubt mentioned by you in the next place, is, as I may say, an
inquiry which is made in common both by the learned and the unlearned, I
mean concerning sacrifices, “_what utility or power they possess in the
universe, and with the Gods, and on what account they are performed,
appropriately indeed to the powers who are honoured by them, but
usefully to those by whom the gifts are offered_.” In the same place,
also, another objection occurs, viz. “_that the interpreters of
prophecies and oracles ought to abstain from animals, lest the Gods
should be polluted by the vapours arising from them. For this is
contrary to the assertion, that the Gods are especially allured by the
vapours of animals._”
CHAP. II.
The hostile opposition, therefore, in the things that are now proposed,
may be easily dissolved by demonstrating the dignity of wholes with
respect to parts, and by recalling to your recollection the exempt
transcendency of the Gods above men. But what I mean is this, that the
soul, which ranks as a whole, presides over all the mundane body,[94]
and that the celestial Gods ascend, as into a vehicle, into a celestial
body, neither receiving any injury from thence, nor any impediment in
their intellections. But to a partial soul, the communion with body is
noxious in both these respects. If, therefore, some one perceiving this,
should nevertheless introduce such a doubt as the following, that if the
body is a bond to our soul, it will also be a bond to the soul of the
universe, and that if a partial soul is converted to the body on account
of generation, in a similar manner the power of the Gods is converted to
generation; in answer to this every one may reply, that he who thus
doubts does not know how much superior beings transcend men, and wholes
parts. Since, therefore, the objections pertain to things different from
each other, they do not produce any ambiguity.
CHAP. III.
Here, therefore, the same reasoning is likewise sufficient. For with us
the enjoyment of bodies which once were united to soul, impresses in us
heaviness and defilement, ingenerates in us voluptuousness, and produces
many other diseases in the soul. But with the Gods, and with mundane and
total causes, this is by no means the case. For the exhalation which
ascends after a divine manner from animals that are sacrificed, as it is
comprehended by, and does not comprehend, the Gods, and as it is also
connected with the universe, but does not conjoin wholes and the Gods to
itself, is in consequence of this coadapted to superior beings and to
total causes, but does not restrain them and coadapt them to itself.
CHAP. IV.
Nor is that which so greatly disturbs you, and for which you so
strenuously contend, attended with any difficulty, I mean abstinence
from animals,[95] if it is rightly understood. For those who worship the
Gods do not abstain from animals, lest the Gods should be defiled by the
vapours arising from them. For what exhalation from bodies can approach
those who, before any thing material can come into contact with their
power, intangibly amputate matter? Nor is it the power of the Gods only
that abolishes all bodies, and causes them to vanish, without any
approximation to them; but a celestial body, also, is unmingled with all
the material elements;[96] nor does it receive into itself any thing
extraneous, nor impart any portion of itself to things of a foreign
nature. How, therefore, can any terrestrial vapour, which is not
elevated five stadia from the earth before it again flows down to the
earth, either nourish a circulating and immaterial body, or, in short,
produce in it a certain defilement, or any other passion? For it is
acknowledged that an etherial body is void of all contrariety, is
liberated from all mutation, is entirely pure from the possibility of
being transmuted into any thing else, and is perfectly free from a
tendency to, and from the middle, because it is either without any
tendency, or is convolved in a circle. Hence, it is not possible that
bodies, which consist of different powers and motions, which are
all-variously changed, and are moved either upwards or downwards, should
have any communion of nature or power with celestial bodies, or that any
exhalation of the former should be mingled with the latter. As the
former, therefore, are entirely separated from the latter, they will not
effect any thing in them. For celestial bodies being unbegotten, are not
capable of receiving any mutation from generated natures. How,
therefore, can the Gods be defiled by such like vapours, who suddenly,
as I may say, at one stroke, amputate the vapours ascending from all
matter and material bodies?
This, therefore, it is not fit to suspect of the Gods [_viz._ that they
can be defiled by vapours]; but it is much more requisite to think that
things of this kind are foreign to us and to our nature. For things
which are divided, and also material and kindred natures, are able to
have a certain communion with each other in acting and suffering; but
things which are essentially different, and such as are entirely
transcendent, and which employ other natures and powers, these cannot
act on or receive any thing from each other. The defilement, therefore,
produced by material natures, falls on things which are detained by a
material body; and from these it is necessary those should be purified
who are capable of being defiled by matter. But how can those beings be
defiled by material essences who neither have a divisible nature nor
possess the power of receiving in themselves the passions of matter?
How, likewise, can divinity, who has nothing in common with us, in
consequence of antecedently existing superior to human imbecility, be
polluted by my passions, or by those of any other man?
Neither of these, therefore, at all pertains to the Gods; neither our
being filled with material bodies; (for there is nothing, in short, of
this kind with them, nor are they defiled by our stains, since they are
entirely pure and incorruptible), nor if there are certain material
vapours of bodies which are emitted about the earth; for these vapours
are most remote from the essence and power of the Gods. Hence the whole
hypothesis of contrariety is subverted if no part of it pertains to the
Gods. For how, in short, can that which is not possess in itself a
certain contest [with any thing]? You in vain, therefore, suspect things
of this kind to be absurd, and you adduce doubts unworthy of the Gods,
since they cannot be reasonably applied even to good men. For no man who
possesses intellect, and is free from passion, would ever permit himself
to be allured by the exhalation of vapours, and much less would any one
of the beings more excellent than man suffer himself to be thus allured.
These things, however, will be discussed shortly after. But now, since
this contrariety is, through many solutions, subverted, we shall here
finish what we have to say about the first doubt.
CHAP. V.
Your next inquiry is of greater consequence, and is concerning things of
a greater nature. How, therefore, shall I be able, briefly and
sufficiently, to give you an answer to a question which is extremely
difficult, and requires a long explanation? Nevertheless I will answer
it, and without failing in alacrity. I will also endeavour to follow
what you have concisely indicated and tacitly signified. But I will
unfold to you my dogma concerning sacrifices [which is as follows]. It
is by no means requisite that sacrifices should be offered for the sake
of honour alone, in the same manner as we honour benefactors; nor for
the sake of returning thanks for the goods imparted to us by the Gods;
nor yet for the sake of first fruits, or as a remuneration by certain
gifts of more venerable goods bestowed on us by the Gods. For these
things are also common to men, and are assumed from the common polity of
mankind, but by no means preserve the transcendency of the Gods and the
order of them as exempt causes.
CHAP. VI.
But the greatest thing in sacrifices, _viz._ their efficacious power,
and why especially they are so very beneficial that without them we are
neither liberated from pestilence, nor famine, nor sterility of fruits,
nor obtain seasonable showers of rain, nor things of much greater
consequence than these, I mean such as contribute to the purification of
the soul, or an emancipation from generation; these are not at all
indicated by such modes of sacrifices as you adduce. Hence no one can
justly approve of them, because they assign a cause of the works
performed in sacrifices unadapted to their dignity. And if some one
should approve of them it will be only in a secondary way, and as
suspended from primary, more ancient, and venerable causes.
CHAP. VII.
The discussion therefore requires that we should show what it is through
which sacrifices are effective of things, and are suspended from the
Gods, the precedaneous causes of effects. If then we say that the
communion of similar powers, or the dissension of contraries, or a
certain aptitude of the agent to the patient in the universe, as in one
animal, every where possessing one and the same life, coexcites adapted
similars, pervading with invariable sameness according to one sympathy,
and existing most near in things most remote: if we should say this, we
should thus assert something of what is true, and which necessarily
accompanies sacrifices, yet we should not demonstrate the true mode of
their subsistence. For the essence of the Gods is not placed in nature
and in physical necessities, so as to be coexcited by physical passions,
or by the powers which extend through all nature; but independently of
these, it is defined by itself, having nothing in common with them,
neither according to essence, nor according to power, nor any thing
else.
CHAP. VIII.
The same absurdities likewise happen from assigning, as the causes of
what is effected by sacrifices, either certain numbers that are with us,
such, for instance, as assuming the number sixty in the crocodile,[97]
as adapted to the sun; or physical reasons, as the powers and energies
of animals, for instance, of the dog[98], the cynocephalus,[99] and the
weasel[100], these being common to the moon; or material forms, such as
are seen in sacred animals[101] according to the colours, and all the
forms of the body; or any thing else pertaining to the bodies of
animals, or of other things which are offered; or a certain member, as
the heart of a cock;[106] or other things of the like kind which are
surveyed about nature, if they are considered as the causes of the
efficacy in sacrifices. For from these things the Gods are not
demonstrated to be supernatural causes; nor, as such, to be excited by
sacrifices. But they are considered as physical causes detained by
matter, and as physically involved in bodies, and coexcited and becoming
quiescent together with them, these things also existing about nature.
If, therefore, any thing of this kind takes place in sacrifices, it
follows as a concause, and as having the relation of that without which
a thing is not effected; and thus it is suspended from precedaneous
causes.
CHAP. IX.
It is better, therefore, to assign as the cause of the efficacy of
sacrifices friendship and familiarity, and a habitude which binds
fabricators to the things fabricated, and generators to the things
generated. Hence when, this common principle preceding, we take a
certain animal, or any thing which germinates in the earth, and which
genuinely and purely preserves the will of its maker; then, through a
thing of this kind, we appropriately move the demiurgic cause, which
presides over it in an undefiled manner. But these causes being many,
and some, as the dæmoniacal causes, having a proximate arrangement; but
others, as divine causes, being arranged above these; and farther still,
one most ancient and venerable cause being the leader of these; all the
causes are moved in conjunction by a perfect sacrifice. Each thing,
likewise, is in a kindred manner adapted to the sacrifice, according to
the order which it is allotted. But if any sacrifice is imperfect, it
proceeds to a certain extent, but is not capable of proceeding any
further. Hence many are of opinion that sacrifices are to be offered to
good dæmons, many to the last powers of the Gods, and many to the
mundane or terrestrial powers of dæmons or Gods. These things,
therefore, as being a part of sacrifices, are not falsely asserted; but
they do not comprehend the whole of the power of sacrifice, and all the
goods it contains, which extend to every thing divine.
CHAP. X.
We, however, admit all these assertions; physical essences, indeed,
being coexcited as in one animal, according to aptitude or sympathy, as
in another respect being subjects, and following and being subservient
to the cause of the efficacy of sacrifices; but dæmons, and terrene or
mundane divine powers, being primarily familiarized to our order;
nevertheless, we must say, that the most perfect and leading cause of
the efficacy of sacrifices is to be conjoined to demiurgic and the most
perfect powers. But since these comprehend in themselves all the causes
of sacrifice, we say that all the effective causes of it are at once
coexcited together with these. And from all these a common utility is
imparted to the whole of generation; sometimes through cities and
people, or all various nations, or circumscriptions more or less
extended than these; but at other times through houses, or an
individual, these causes impart good with an unenvying and exuberant
will, unaccompanied with passion; conferring their benefits with an
impassive intellect, according to adaptation and alliance; one
friendship at the same time which connectedly contains all things,
producing this bond through a certain ineffable communion.
For these assertions are much more true, and more characteristic of the
essence and power of the Gods, than what you suspect to be the case,
viz. “_that the Gods are especially allured by the vapours produced in
the sacrifices of animals_.” For if dæmons are invested with a certain
body, which some think is nourished by sacrifices, yet this body is
immutable and impassive, luciform and unindigent; so that neither does
any thing flow from it, nor is it in want of any influx externally
introduced. And if some one should admit that there is this influx, yet
since the world and the air contained in it have a never failing
abundance of exhalations from terrene places, an efflux of this kind
being equally diffused on all sides, what use can there be of sacrifices
to dæmons? But neither do the influxions equally and commensurately fill
the place of the effluxions, so as that neither excess should at any
time predominate, nor deficiency be produced, but that there should be a
perfect equality and similitude of the bodies of dæmons, and this
invariably the same. For the Demiurgus of the universe has not provided
abundant nutriment, and which may be easily obtained, for all the
animals in the earth and the sea, but has made the beings superior to us
to be in want of it; nor has he imparted to other animals a native
abundance of what is daily requisite, but given to dæmons nutriment
which is adscititious and procured by us men; so that if we through
indolence, or some other pretext, should neglect an offering of this
kind, the bodies of dæmons would be in want of food, and would
participate of incommensuration and disorder. Why, therefore, do not the
authors of these assertions subvert the whole order of things, so as to
make us to be in a better and more powerful class of beings? For if we
supply dæmons with nutriment, we shall much more be the causes of their
existence. For every thing receives nutriment and perfection from that
by which it was generated. And this, indeed, may be seen in the visible
generations of things; but it may also be surveyed in the heavens and
the earth. For terrestrial are nourished by celestial natures. But this
becomes most eminently manifest in invisible causes. For soul indeed, is
perfected by intellect; but nature by soul. And other things are in a
similar manner nourished by their causes. If, therefore, it is
impossible that we should be the primordial causes of dæmons, it is, for
the same reason, impossible that we should be the causes of their
nutriment.
CHAP. XI.
It appears to me, also, that the present question errs in another
respect. For it is ignorant that the offering of sacrifices through fire
has the power of consuming and destroying the matter of them in a
greater degree; that it assimilates this matter to itself, but is not
itself assimilated to the matter; and that it elevates to divine,
celestial, and immaterial fire, but does not tend downwards to matter
and generation. For if the enjoyment of the vapours from matter allured
dæmons, it would be requisite that the matter should be pure and entire;
since thus there would be a more abundant efflux from it to its
participants. But now all the matter is enkindled and consumed, and is
changed into the purity and tenuity of fire; which is itself a clear
indication of the contrary to what you assert. For superior beings
[_i. e._ dæmons] are impassive, and they are delighted to amputate
matter through fire, and render us impassive. They likewise assimilate
whatever is in us to the Gods, in the same manner as fire[107]
assimilates all solid and resisting substances to luminous and
attenuated bodies. And they elevate us through sacrifices and the
sacrifice fire to the fire of the Gods, in the same manner as fire
elevates to fire, and draws upward gravitating and resisting substances
to divine and celestial natures.
CHAP. XII.
For, in short, the vehicle[108] which is subservient to dæmons neither
consists of matter, nor of the elements, nor of any other of the bodies
known to us. What perfect supply of food, therefore, can there be from
one essence to another [specifically different]? Or what enjoyment can
accede from foreign to foreign natures? There cannot be any. But much
more, as the Gods by the fire of lightning divide matter, and separate
from it things which are essentially immaterial, but which are
vanquished and bound by it, and render them impassive from being
passive; thus also the fire that is with us, imitating the energy of
divine fire, destroys every thing which is material in sacrifices,
purifies the things which are offered, liberates them from the bonds of
matter, and renders them, through purity of nature, adapted to the
communion of the Gods. It likewise liberates[109] us after the same
manner from the bonds of generation, assimilates us to the Gods, causes
us to be adapted to their friendship, and conducts our material nature
to an immaterial essence.
CHAP. XIII.
Subverting, therefore, in this manner the common absurd opinions
concerning sacrifices, we shall introduce in their place true
conceptions about them; omitting the particular discussion of each
species of sacrifice, which the peculiar and distinct consideration of
sacrifices requires, because this pertains to another inquiry, and
because, at the same time, every one who is intelligent may be able to
accomplish this from what has been already said, and from one thing may
extend his reasoning power to many, and may easily know what is omitted
from what has been discussed. And I, indeed, think that these things
have been sufficiently explained, both in other respects and because the
explanation pays attention in a becoming manner to the purity of the
Gods. Because, however, it may perhaps appear to others to be
incredible, and not sufficiently manifest, and the veracity of it may be
suspected, as not exciting the discursive energy of reason, I wish to
consider these things a little more fully; and, if possible, to add
arguments more evident than those which have been adduced.
CHAP. XIV.
We shall begin, however, the elucidation of this subject in the best
possible manner, if we demonstrate that the sacred law of sacrifices is
connected with the order of the Gods. In the first place, therefore, we
say, that of the Gods some are material, but others immaterial. And the
material, indeed, are those that comprehend matter in themselves, and
adorn it; but the immaterial are those that are perfectly exempt from,
and transcend, matter. But, according to the sacrific art, it is
requisite to begin sacred operations from the material Gods for the
ascent to the immaterial Gods will not otherwise be effected. The
material Gods, therefore, have a certain communion with matter, so far
as they preside over it. Hence they have dominion over things which
happen about matter, such as the division, percussion, repercussion,
mutation, generation, and corruption of all material bodies. He,
therefore, who wishes to worship these theurgically, in a manner adapted
to them, and to the dominion which they are allotted, should, as they
are material, employ a material mode of worship. For thus we shall be
wholly led to a familiarity with them, and worship them in an allied and
appropriate manner. Dead bodies, therefore, and things deprived of life,
the slaying of animals, and the consumption of victims, and, in short,
the mutation of the matter which is offered, pertain to these Gods, not
by themselves, but on account of the matter over which they preside. For
though they are in the most eminent degree separate from it, yet at the
same time they are present with it. And though they comprehend matter in
an immaterial power, yet they are coexistent with it. Things that are
governed, also, are not foreign from their governors; and things which
are subservient as instruments, are not unadapted to those that use
them. Hence, it is foreign to the immaterial Gods, to offer matter to
them through sacrifices, but this is most adapted to all the material
Gods.
CHAP. XV.
Let us then, in the next place, direct our attention to that which
accords with what has been before said, and with our twofold condition
of being. For there is a time when we become wholly soul, are out of the
body, and sublimely revolve on high, in conjunction with all the
immaterial Gods. And there is also a time when we are bound in the
testaceous body, are detained by matter, and are of a corporeal-formed
nature. Again, therefore, there will be a twofold mode of worship. For
one mode, indeed, will be simple, incorporeal, and pure from all
generation, and this mode pertains to undefiled souls. But the other is
filled with bodies, and every thing of a material nature, and is adapted
to souls which are neither pure nor liberated from all generation. We
must admit, therefore, that there are twofold species of sacrifices; one
kind, indeed, pertaining to men who are entirely purified, which, as
Heraclitus says, rarely happens to one man, or to a certain easily to be
numbered few of mankind; but the other kind, being material and
corporeal-formed, and consisting in mutation, is adapted to souls that
are still detained by the body. Hence, to cities and people not yet
liberated from genesiurgic fate and the impeding communion of bodies, if
such a mode of sacrifice as this latter is not permitted, they will
wander both from immaterial and material good. For they will not be able
to receive the former, and to the latter they will not offer what is
appropriate. At the same time, likewise, every one in sacrificing
performs the sacrifice with reference to what he is, and not with
reference to what he is not. It is not proper, therefore, that the
sacrifice should transcend the proper measure of him by whom it is
offered. The same thing will also be said by me concerning the connexion
which appropriately coadapts the men who worship and the powers that are
worshiped. For this connexion requires that a mode of worship should be
chosen adapted to itself; _viz._ an immaterial connexion, a mode of
worship immaterially mingled, and purely conjoining by pure incorporeal
powers, incorporeal natures to themselves; but a corporeal-formed
connexion, a corporeal-formed mode which depends on bodies, and is
mingled with the essences that preside over bodies.
CHAP. XVI.
Farther still, therefore, we must not disdain to add what follows; that
we frequently perform something to the Gods who are the inspective
guardians of body, and to good dæmons, for the sake of the necessary use
of the body; as, for instance, when [by sacrifices] we purify it from
ancient stains, or liberate it from diseases, and fill it with health,
or remove from it heaviness and torpor, or procure for it any other
good. In this case, therefore, we evidently must not busy ourselves with
the body in an intellectual and incorporeal manner. For the body is not
adapted to participate of modes of this kind; but, obtaining things
which are allied to itself, it is meliorated and purified by bodies. The
rites of sacrifices, therefore, will necessarily, for a purpose of this
kind, be corporeal-formed; partly cutting off what is superfluous in us;
partly supplying us with that of which we are in want; and partly
leading into symmetry and order such things in us as are immoderately
disturbed. We also frequently engage in sacred operations, entreating
superior beings to grant us such things as are adapted to the wants of
human life. And these are such as preserve the body in health, or
pertain to those things which we procure for the sake of the body.
CHAP. XVII.
What, therefore, shall we derive from the Gods who are entirely exempt
from all human generation, with respect to sterility, or abundance or
any thing else pertaining to [the mortal] life? Nothing whatever. For it
is not the province of those who are liberated from all things to meddle
with gifts of this kind. But if some one should say that the perfectly
immaterial comprehend in themselves the material Gods, and that through
this they also contain in themselves their gifts according to one first
cause; such a one will also say, that in consequence of this an
abundance of divine gifts descend from the immaterial Gods. It must not,
however, be granted to any one to say that the immaterial Gods bestow
these gifts by proximately interfering with the actions of human life.
For such an administration of our affairs is partible, is accomplished
with a certain conversion [to the subjects of its care], is not entirely
separate from bodies, and is incapable of receiving a pure and undefiled
domination. Will not, therefore, that mode of sacrifice in works of this
kind be most appropriate which is mingled with bodies, and adheres to
generation; and not that which is entirely immaterial and incorporeal?
For the _pure_ mode of sacrifice is perfectly transcendent and
incommensurate [with our concerns]. But the mode which employs bodies,
and the powers that subsist through bodies, is in the most eminent
degree allied to human affairs. It is also capable of producing a
certain prosperous condition of things, and of imparting symmetry and
temperament to the mortal race.
CHAP. XVIII.
According to another division, therefore, the numerous herd [or the
great mass] of men is arranged under nature, is governed by physical
powers, looks downward to the works of nature, gives completion to the
administration of Fate, and to things pertaining to Fate, because it
belongs to the order of it, and always employs practical reasoning about
such particulars alone as subsist according to nature. But there are a
certain few who, by employing a certain supernatural power of intellect,
are removed indeed from nature, but are conducted to a separate and
unmingled intellect; and these, at the same time, become superior to
physical powers. Others again, who are the media between these, tend to
things which subsist between nature and a pure intellect. And of these,
some indeed equally follow both nature and an immaculate intellect;
others embrace a life which is mingled from both; and others are
liberated from things subordinate, and betake themselves to such as are
more excellent.
This division, therefore, being made, that which follows will most
manifestly take place. For those who are governed by the nature of the
universe, who lived conformably to this, and employ the powers of
nature, these should embrace a mode of worship adapted to nature, and to
the bodies that are moved by nature, and should choose for this purpose
appropriate places, air, matter, the powers of matter, bodies, and the
habits of bodies, qualities, and proper motions, the mutations of things
in generation, and other things connected with these, both in other
parts of piety and in that part of it which pertains to sacrifice. But
those who live conformably to intellect alone, and to the life of
intellect, and are liberated from the bonds of nature, these should
exercise in all the parts of theurgy the intellectual and incorporeal
mode of worship. And those who are the media between these, should
labour differently in the paths of piety, conformably to the differences
of this middle condition of life, either by embracing both modes of
piety, or separating themselves from one of the modes [and adhering to
the other], or receiving both these modes as the foundation of things of
a more honourable nature. For without these they never can arrive at
things supereminent. Or, in some other way, they should thus, in a
becoming manner, labour in the paths of sanctity.
CHAP. XIX.
On this subject, however, there is also the following division. Of
divine essences and powers some have [a genesiurgic] soul and nature
subject and ministrant to their fabrications, whenever they wish to use
them. But others are entirely separate from soul and nature, I mean from
a divine, and not only from a mundane and genesiurgic soul and
nature.[110] And others are the media[111] between these, and afford to
the extremes a communion with each other, either according to an
exuberant participation of greater good, or according to an unimpeded
reception of less good, or according to a concord which binds together
both the extremes. When, therefore, we worship the Gods who reign over
soul and nature, it is not foreign to these to offer to them physical
powers, and bodies which are governed by nature. For all the works of
nature are subservient to them, and contribute to their government. But
when we undertake to honour those Gods who are essentially uniform, then
it is requisite to venerate them with liberated honours. Hence,
intellectual gifts are adapted to these, and things which pertain to an
incorporeal life, together with the fruits of virtue and wisdom, and
whatever perfect and total goods of the soul there may be. Moreover, to
the Gods who subsist as media, and who are the leaders of goods of a
middle nature, sometimes twofold gifts will be adapted, and sometimes
such as have a communication with both these; or such as are separated
from inferiors, and pertain to more elevated natures; or, in short, such
as in one of the modes give completion to the medium.
CHAP. XX.
Being impelled, therefore, from another principle, _viz._ from the world
and the mundane Gods, from the arrangement of the four elements in the
world, and the association of the elements according to [appropriate]
measures, and also from the orderly circulation of bodies about centres,
we shall have an easy ascent to the truth of the piety respecting
sacrifices. For if we are in the world, are contained as parts in the
universe, are primarily produced by it, and perfected by the total
powers that are in it, and if we consist of its elements, and receive
from it a certain portion of life and nature; if this be the case, it is
not proper to pass beyond the world and the mundane orders. We must
admit, therefore, that in each part of the world there is this visible
body, and that there are also incorporeal powers, which are divided
about bodies. Hence the law of religion distributes similars to
similars, and thus extends from on high, through wholes, as far as to
the last of things; assigning, indeed, incorporeals to incorporeals, but
bodies to bodies, and this commensurately to the nature of each. If,
however, some theurgist should participate of the supermundane Gods,
which is the rarest of all things, he, indeed, in the worship of the
Gods will transcend both bodies and matter; being united to the Gods by
a supermundane power. But that which happens to one person with
difficulty and late, and at the end of the sacerdotal office, ought not
to be promulgated as common to all men; nor ought it to be made a thing
common to those who are commencing theurgic operations, nor to those who
have made a middle proficiency in it. For these, after a manner, pay a
corporeal-formed attention to sanctity.
CHAP. XXI.
I think, therefore, that all who are lovers of the contemplation of
theurgic truth will acknowledge this, that the piety which pertains to
divine natures ought not to be exercised towards them partially or
imperfectly. Hence, since prior to the appearance of the Gods, all
such powers as are presubjacent to them are moved, and when the Gods
are about to descend to the earth, precede them as in a solemn
procession;[112] he who does not distribute to all these powers that
which is adapted to them, and does not honour each in an appropriate
manner, will depart imperfect, and destitute of the participation of
the Gods. But he who propitiates all of them, and offers to each
acceptable gifts, and such as are to the utmost of his power adapted
to them, will always remain secure and irreprehensible, giving
completion in a proper manner to the perfect and entire receptacle of
the divine choir. Since this, therefore, is the case, whether is it
necessary that the mode of sanctity should be simple, and consist of a
certain few things, or that it should be multiform and all-harmonic,
and mingled, as I may say, from every thing contained in the world?
If, indeed, the power which is invoked, and is excited in the
performance of sacred rites, was simple, the mode of sacrifice should
necessarily be simple. But if the multitude of powers which are
excited when the Gods descend and are moved, is not to be comprehended
by any one, except theurgists alone, who accurately know this through
experience in sacred operations; if this be the case, they alone are
capable of knowing what the perfection is of the sacrific art; and
they also know that the omission, though of a few things, subverts the
whole work of religion; just as in harmony, from the bursting of one
chord, the whole becomes dissonant and incommensurate.[113] As,
therefore, in the visible descents of the Gods, a manifest injury is
sustained by those who leave some one of the more excellent genera
unhonoured,[114] thus also in the invisible appearances of the Gods in
sacrifices, it is not proper to honour one of them, and not honour
another, but it is entirely requisite to honour each of them according
to the order which he is allotted. But he who leaves some one of them
unhonoured, confounds the whole work of piety, and divulses the one
and whole orderly distribution of it; not, in so doing, as some one
may think, imperfectly receiving the Gods, but entirely subverting all
the ceremonies of religion.
CHAP. XXII.
What then [it may be said], does not the summit of the sacrific art
recur to the most principal one of the whole multitude of Gods, and at
one and the same time worship the many essences and principles that are
[rooted and concentred] in it? Entirely so, but this happens at the
latest period, and to a very few, and we must be satisfied if it takes
place when the sun of life is setting. Our present discussion, however,
does not ordain laws for a man of this kind; for he is superior to all
law;[115] but it promulgates a law such as that of which we are now
speaking, to those who are in want of a certain divine legislation.[116]
It says, therefore, that as the world has one coarrangement from many
orders, thus also it is necessary that the consummation of sacrifices,
being never failing and entire, should be conjoined to the whole order
of more excellent natures. If, however, the world is multiform, and all
perfect, and is united from many orders, it is also necessary that
sacred operations should imitate its omniform variety through the whole
of the powers which they employ. Hence, in a similar manner, since the
things which surround us are all-various, it is not fit that we should
be connected with the divine causes that preside over them, from a
certain part which they contain. Nor is it proper that we should ascend
imperfectly to the primordial causes of them.
CHAP. XXIII.
The various mode, therefore, of sanctity in sacred operations partly
purifies and partly perfects some one of the things that are in us or
about us. And some things, indeed, it restores to symmetry and order;
but others it liberates from mortal-formed error. But it renders all
things familiar and friendly to all the natures that are superior to us.
Moreover, when divine causes, and human preparations which are
assimilated to them conspire in one and the same, then the perfection of
sacred operations imparts all the perfect and great benefits of
sacrifice. It will not be amiss, also, to add such particulars as the
following, in order to the accurate comprehension of these things. An
exuberance of power is always present with the highest causes, and at
the same time that this power transcends all things, it is equally
present with all with unimpeded energy. Hence, conformably to this, the
first illuminate the last of things, and immaterial are present with
material natures immaterially. Nor should it be considered by any one as
wonderful, if we say that there is a certain pure and divine
matter.[117] For matter being generated by the father and demiurgus of
wholes, receives a perfection adapted to itself, in order to its
becoming the receptacle of the Gods. At the same time nothing prevents
more excellent beings from being able to impart their light to
subordinate natures. Neither, therefore, is matter separated from the
participation of better causes; so that such matter as is perfect, pure,
and boniform, is not unadapted to the reception of the Gods. For, since
it is requisite that terrestrial natures should by no means be destitute
of divine communion, the earth also receives a certain divine portion
from it, sufficient for the participation of the Gods. The theurgic art,
therefore, perceiving this to be the case, and thus having discovered in
common, appropriate receptacles, conformably to the peculiarity of each
of the Gods, it frequently connects together stones, herbs, animals,
aromatics, and other sacred, perfect, and deiform substances of the like
kind; and afterwards, from all these, it produces an entire and pure
receptacle. For it is not proper to despise all matter, but that alone
which is foreign from the Gods. But that matter is to be chosen which is
adapted to them, as being able to accord with the edifices of the Gods,
the dedication of statues, and the sacred operations of sacrifices. For
no otherwise can a participation of superior beings be obtained by
places in the earth, or by men that dwell in it, unless a foundation of
this kind is first established. _It is also requisite to be persuaded by
arcane assertions, that a certain matter is imparted by the Gods,
through blessed visions._ This matter, therefore, is doubtless
connascent with those by whom it is imparted. Hence, does it not follow
that the sacrifice of a matter of this kind excites the Gods to present
themselves to the view, immediately calls forth the participation of
them, receives them when they accede, and perfectly unfolds them into
light?
CHAP. XXIV.
The same things also may be learned from the distribution of the Gods
according to places; and from this, and the partible dominion over each
particular thing, it may be seen how many allotments, greater or less,
superior beings are assigned according to their different orders. For it
is evident, that to the Gods who preside over certain places, the things
produced by them are most appropriately offered in sacrifice; and that
what pertains to the governed is most adapted to be sacrificed to the
governors. For always to makers their own works are particularly
grateful; and to those who primarily produce certain things, such things
are primarily acceptable. Whether, therefore, certain animals, or
plants, or any other productions of the earth, are governed by superior
beings, at one and the same time, they participate of their inspective
care, and impart to us an indivisible communion with the Gods. Some
things, therefore, of this kind, if they are carefully preserved,
increase the familiarity of those that retain them with the Gods; and
these are such as by remaining entire, preserve the communion between
Gods and men. Of this kind are some of the animals in Egypt, and man,
who is everywhere sacred. But some things, when consecrated, produce a
more manifest familiarity; and these are such as by an analysis into the
principle of the first elements, effect an alliance more sacredly
adapted to superior causes. For the more perfect this alliance is, the
more perfect always is the good which is imparted by it.
CHAP. XXV.
If, therefore, these things were human customs alone, and derived their
authority through our legal institutions, it might be said that the
worship of the Gods was the invention of our conceptions. Now, however,
divinity is the leader of it, who is thus invoked by sacrifices, and who
is surrounded by a numerous multitude of Gods and angels. Under him,
likewise, a certain common presiding power, is allotted dominion
according to each nation of the earth. And a peculiar presiding power is
allotted to each temple. Of the sacrifices, also, which are performed to
the Gods, the inspective guardian is a God; but an angel, of those which
are performed to angels; and a dæmon, of such as are performed to
dæmons. After the same manner, also, in other sacred operations, the
presiding power is allotted dominion over each, in a way allied to his
proper genus. When, therefore, we offer sacrifices to the Gods,
accompanied by the presiding Gods, who give completion to sacred
operations, then at the same time, it is necessary in sacrifices to
venerate the sacred law of divine sanctity; and at the same time, also,
we ought to be confident, as sacrificing under the Gods who are the
rulers of such works. We ought, likewise, to be very cautious, lest we
should offer any gift unworthy of, or foreign from, the Gods. And, as
the last admonition, we should in a manner entirely perfect, pay
attention to all that surrounds us, and to the Gods, angels, and dæmons
that are distributed according to genera in the universe. And to all
these, in a similar manner, an acceptable sacrifice should be offered;
for thus alone sanctity can be preserved in a way worthy of the Gods who
preside over it.
CHAP. XXVI.
Since, however, prayers are not the smallest [but on the contrary a very
great] part of sacrifices, especially give completion to them, and
through these the whole operation of them is corroborated and effected;
and since, besides this, they afford a common utility to religion, and
produce an indissoluble and sacred communion with the Gods, it will not
be improper to discuss a few particulars concerning prayer. For this is
of itself a thing worthy to be known, and renders more perfect the
science concerning the Gods. I say, therefore, that the _first_ species
of prayer is _collective_; and that it is also the leader of contact
with, and a knowledge of, divinity. The _second_ species _is the bond of
concordant communion_, calling forth, prior to the energy of speech, the
gifts imparted by the Gods, and perfecting the whole of our operations
prior to our intellectual conceptions. And the third and most perfect
species of prayer is _the seal of ineffable union with the divinities_,
in whom it establishes all the power and authority of prayer; and thus
causes the soul to repose in the Gods, as in a never failing port. But
from these three terms, in which all the divine measures are contained,
suppliant adoration not only conciliates to us the friendship of the
Gods, but supernally extends to us three fruits, being as it were three
Hesperian apples of gold.[118] The _first_ of these pertains to
_illumination_; the _second_, to _a communion of operation_; but through
the energy of the _third_, we receive _a perfect plenitude of divine
fire_. And sometimes, indeed, supplication _precedes_; like a precursor
preparing the way before the sacrifice appears. But some times it
_intercedes as a mediator_; and sometimes _accomplishes the end of
sacrificing_. No operation, however, in sacred concerns, can succeed
without the intervention of prayer. Lastly, the continual exercise of
prayer nourishes the vigour of our intellect, and renders the
receptacles of the soul far more capacious for the communications of the
Gods. It likewise is the _divine key_, which opens to men the penetralia
of the Gods; accustoms us to the splendid rivers of supernal light; in a
short time perfects our inmost recesses, and disposes them for the
ineffable embrace and contact of the Gods; and does not desist till it
raises us to the summit of all. It also gradually and silently draws
upward the manners of our soul, by divesting them of every thing foreign
to a divine nature, and clothes us with the perfections of the Gods.
Besides this, it produces an indissoluble communion and friendship with
divinity, nourishes a divine love, and inflames the divine part of the
soul. Whatever is of an opposing and contrary nature in the soul, it
expiates and purifies; expels whatever is prone to generation, and
retains any thing of the dregs of mortality in its etherial and splendid
spirit; perfects a good hope and faith concerning the reception of
divine light; and, in one word, renders those by whom it is employed the
familiars and domestics of the Gods. If such, then, are the advantages
of prayer, and such its connexion with sacrifice, does it not appear
from hence that the end of sacrifice is a conjunction with the Demiurgus
of the world? And the benefit of prayer is of the same extent with the
good which is conferred by the demiurgic causes on the race of mortals.
Again, from hence the _anagogic_, _perfective_, and _replenishing_ power
of prayer appears; likewise how it becomes efficacious and unific; and
how it possesses a common bond imparted by the Gods. And, in the third
and last place, it may easily be conceived from hence how prayer and
sacrifice mutually corroborate and confer on each other a sacred and
perfect power in divine concerns.
Hence, since it appears that there is a perfect conspiration and
cooperation of the sacerdotal discipline with itself, and that the parts
of it are more connascent than those of any animal, being entirely
conjoined through one connexion; this being the case, it is not by any
means proper to neglect this concord, nor to admit some of its parts and
reject others; but it is fit that all of them should be exercised in a
similar manner, and that those should be perfected through all of them
who wish to be genuinely conjoined to the Gods. These things therefore,
cannot subsist otherwise.