CHAP. I.
Let us now, therefore, to the utmost of our power, endeavour to discuss
the manifold doubt concerning the peculiar dæmon, and which also is
subject to various objections. Since, however, to speak summarily, the
consideration of the peculiar dæmon is twofold, the one being theurgic,
but the other artificial; and the one drawing this dæmon down from
supernal causes, but the other from the visible periods in generation;
and the one making no use whatever of the calculation of nativities, but
the other meddling with methods of this kind; and the one worshiping
this dæmon in a way more universal and supernatural, but the other
partibly conformable to nature; this being the case, you appear to me to
have absurdly transferred a more perfect sacred operation to one that is
human, and in this to have exercised your inquiries.
CHAP. II.
In the next place, here also you appear to me to have cut off only a
certain small part of the discussion concerning the peculiar dæmon. For
since it is usual with those who artificially operate about nature to
invoke this dæmon in an orderly manner from the decans, from the
dispensators of influxes, from the signs of the zodiac, the stars, the
sun and moon, from the greater and lesser bear, from the whole elements,
and from the world, this being the case, you do not act rightly in
assuming one, and that the smallest part of all these, _viz._ the lord
of the geniture, and making your inquiries about this alone. Here,
likewise, again from one of the things proposed to be considered, you
inquire “_how the lord of the geniture gives the peculiar dæmon, and
according to what kind of efflux, or life, or power, it descends to us
from him_.” You also speak concerning the calculation of nativities, and
ask “_whether there is any reality in it or not_;” and likewise
concerning the invention of the lord of the geniture, “_whether it is
impossible to be found, or possible_.” In what respect, however, do
these things pertain to the domination of the dæmon? For it is evident
that our knowledge of the manner in which he subsists, contributes
nothing to his essence and the cause of his existence. For in things
which belong to the empire of nature, such as are generated in the
universe have a proper stability of their own essence, though we should
be ignorant how they are produced. In this way, therefore, we reply in
_common_ to your doubts. But directing our attention _particularly_ to
the subjects of your inquiry, we shall endeavour to give you solutions
of them.
CHAP. III.
You say, then, “_that he is happy who having learned the scheme of his
nativity, and knowing his proper dæmon, is thus liberated from fate_.”
To me, however, you appear to assert these things in a way neither
consonant to themselves nor to truth. For if our proper dæmon is
distributed to us from the scheme of our nativity, and from thence we
are able to discover him, how can we _be liberated from fate_, through a
knowledge of the dæmon imparted to us by fate? But if, as you say, we
are truly liberated from necessity through this dæmon, how is he
allotted to us by fate? Thus, therefore, what is now said by you opposes
what you before asserted; and is also discordant with truth. For the
proper dæmon of every one does not entirely accede from the scheme of
the peculiar nativity; but his origin is more ancient than this, which
we shall hereafter discuss. To which may be added, that if the
descending dæmon was to be alone surveyed from hence, he will not be
happy who obtains the knowledge of his genesiurgic dæmon. And who would
[willingly] receive this dæmon as his leader to a liberation from fate,
if he was given to him for this purpose, that he might accomplish the
distributions of fate? Farther still, this appears to me to be only a
certain and the last part of the theory pertaining to this dæmon; and
that the whole theory of his essence is omitted by a method of this
kind. But these things, indeed, though they are falsely asserted, yet at
the same time are not utterly foreign from the purpose. The doubts,
however, adduced by you in the next place, concerning “_the enumeration
of the canons and the genethlialogical science_,” as they are
inscrutable, are not attended with any ambiguity in the present
discussion. For whether these arts are known or are incomprehensible,
yet, at the same time, the efflux from the stars distributes to us the
dæmon, whether we know it or not. But divine divination is able to teach
us concerning the stars, in a way which is most true, and [when we are
in possession of this] we are not entirely in want of the enumeration of
canons, or of the divining art.
CHAP. IV.
If, however, it be necessary, dismissing these particulars, to speak
what appears to me to be the truth, you do not rightly infer “_that a
knowledge of this mathematical science[143] cannot be obtained, because
there is much dissonance concerning it, or because Chæremon, or some
other, has written against it_.” For if this reason were admitted, all
things will be incomprehensible. For all sciences have ten thousand
controvertists, and the doubts with which they are attended are
innumerable. As, therefore, we are accustomed to say in opposition to
the contentious, that contraries in things that are true are naturally
discordant, and that it is not falsities alone that are hostile to each
other; thus, also, we say respecting this mathematical science, that it
is indeed true; but that those who wander from the scope of it, being
ignorant of the truth, contradict it. This, however happens not in this
science alone, but likewise in all the sciences, which are imparted by
the Gods to men. For time always proceeding the divine mode of knowledge
becomes evanescent, through being frequently mingled and contaminated
with much of what is mortal. This divine mode is indeed [in astrology
also], and a certain clear indication of truth, though it is but small,
is at the same time preserved in it. For it places before our eyes
manifest signs of the mensuration of the divine periods, when it
predicts the eclipses of the sun and moon, and the concursions[144] of
the moon with the fixed stars, and when the experience of the sight is
seen to accord with the prediction. _Moreover, the observations of the
celestial bodies through the whole of time,[145] both by the Chaldeans
and by us, testify that this science is true._ Indications, also, more
known than these might be adduced, if the present discussion was
precedaneously about these particulars. But as they are superfluous, and
do not pertain to the knowledge of the peculiar dæmon, I shall, as it is
fit so to do, omit them, and pass on to things more appropriate than
these.
CHAP. V.
You say then, in your epistle, “_that the discovery of the lord or lords
of the geniture, if there are more than one in a nativity, can scarcely
be obtained, and by astrologers themselves is confessed to be
unattainable; and yet they say that the peculiar dæmon is from thence to
be known_.” But how can astrologers confess that the knowledge of the
lord of the geniture is not to be obtained by them, when they deliver
clear methods for the discovery of it, and teach us rules by which we
may discover the doubts; some, indeed, giving us five,[146] others more
and others less than five rules? Omitting this, however, let us direct
our attention to a thing of greater consequence, _viz._ the accidents
pertaining to both these. For if it is possible to discover the lord of
the geniture, the dæmon imparted by him will be known; but if this
knowledge is unattainable, we shall be ignorant of the lord of the
geniture according to this hypothesis, and yet, nevertheless, he will
have an existence, and also the dæmon imparted by him. What therefore
hinders, but that the discovery of him may be difficult through
prediction from the nativity, and yet through sacred divination, or
theurgy, there may be a great abundance of scientific knowledge on this
subject? In short, the dæmon is not alone imparted by the lord of the
geniture, but there are many other principles of it more universal[147]
than this. And farther still, a method of this kind introduces a certain
artificial and human disquisition concerning the peculiar dæmon. Hence,
in these doubts of yours there is nothing sane.
CHAP. VI.
If, however, it be requisite to unfold to you the truth concerning the
peculiar dæmon, we must say that he is not distributed to us from one
part of the heavens, or from some one of the visible elements; but that
from the whole world, the all-various life contained in it, and the
all-various body through which the soul descends into generation, a
certain peculiar portion is distributed to each of the parts in us,
according to a peculiar prefecture. This dæmon, therefore, is
established in the paradigm before the soul descends into generation;
and when the soul has received him as its leader, the dæmon immediately
presides over the soul, gives completion to its lives, and binds it to
body when it descends. He likewise governs the common animal of the
soul, directs its peculiar life, and imparts to us the principles of all
our thoughts and reasonings. We also perform such things as he suggests
to our intellect, and he continues to govern us till, through sacerdotal
theurgy, we obtain a God for the inspective guardian and leader of the
soul. For then the dæmon either yields or delivers his government to a
more excellent nature, or is subjected to him, as contributing to his
guardianship, or in some other way is ministrant to him as to his lord.
CHAP. VII.
From these things, therefore, it is easy to answer your next question.
For the peculiar dæmon does not rule over one of the parts in us, but,
in short, over all the parts at once, and extends to every principle
within us, in the same manner as he was distributed to us from the total
orders in the universe. For that which it appears to you proper to add
as an indication “_that dæmons preside over the parts of our body, so
that one is the guardian of health, another of the form of the body, and
another of the corporeal habits, and that there is one dæmon who
presides in common over all these_;” this you should consider as an
argument that there is one dæmon who is the guardian and governor of
every thing that is in us. You must not, therefore, distribute one dæmon
to the body, but another to the soul, and another to intellect: for it
is absurd that the animal should be one, but the dæmon that presides
over it multiform. For every where the natures that govern are more
simple than the natures that are governed. And it will be still more
absurd if the many dæmons that rule over the parts are not connascent,
but separated from each other. But you also make contrariety among them.
For you speak as if “_some of them were good, but others bad_.” Evil
dæmons, however, have no where a ruling allotment, nor are they
oppositely divided to such as are good with equal authority and power.
CHAP. VIII.
Afterwards, abandoning these particulars, you pass on to the opinion of
philosophy. But you subvert the whole hypothesis concerning the peculiar
dæmon. For if [as you say] “_this dæmon is a part of the soul_,” such,
for instance, as the intellectual part, “_and he is happy who is in
possession of a wise intellect_,” there will no longer be any other more
excellent or dæmoniacal order, presiding over, as transcending the human
soul. But certain parts of the soul, or a certain divided power, will
have dominion over many of the forms of life that are in us; and will
rule over these, not connascently, but as naturally exempt, and as
transcending the whole of our composition.
CHAP. IX.
After this, therefore, you also mention another disquisition concerning
the peculiar dæmon, which represents “_some as worshiping two, but
others three, dæmons of this kind_.” The whole of this, however, is
erroneous. For it is a false mode of proceeding to divide the causes
that preside over us, and not refer them to one; since this wanders from
the union which has dominion over all things. The opinion, likewise,
which distributes this dæmon into body, and the government of body,
draws down his domination to a certain most minute part. So that what
necessity is there for those who embrace this opinion to direct their
attention to sacred operations, the first principle of them being
futile? There is, therefore, of each of us one peculiar presiding dæmon;
but it is not proper to think that this dæmon is common to all men; nor
again, that he is common, but is peculiarly present with each
individual. For division, according to species and difference of matter,
do not receive the communion and sameness of things essentially
incorporeal. “_Why then_ [you say] _is the peculiar dæmon invoked by a
common mode by all men?_” Because the invocation of him is effected
through one God, who is the lord of dæmons; who from the first defined
to every one his peculiar dæmon; and who, in sacred operations, unfolds
to every one his proper dæmon, according to his own proper will. For
always in the theurgic order secondary are invoked through primary
natures. Among dæmons, therefore, one common leader of the cosmocrators
about generation sends to each of us his peculiar dæmon. Hence, when the
peculiar dæmon is present with each of us, he then unfolds the worship
which is proper to be paid to him and his name, and likewise delivers
the proper mode of invoking him.
CHAP. X.
And this order is adapted to dæmons; one part of it being allied to
those that are invoked; another being derived from more ancient causes;
and the third part effecting a common completion from both the others.
Do not, therefore, assimilate divine invocations to such as are human,
nor those that are ineffable to those that are effable; nor compare
those that are prior to every boundary, and every indefinite mode, to
those that are defined by men, or to indefinite actions. For our
concerns have nothing in common with theirs, whose whole genus and whole
order transcend and govern the whole of our essence and nature. But
here, especially, the greatest errors happen to men, when from human
imbecility they infer any thing concerning the domination of dæmons, and
from things which are small, of no worth, and distributed into parts,
form a conjecture of great, excellent, and perfect natures. And thus
much in answer to you concerning the peculiar dæmon, in addition to what
has been before said.