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 un defiled manner. But these causes being many, and some, as the dsemoniacal 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 dsemons, many to the last powers of the Gods, and many to the mundane or terrestrial powers of daemons 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.
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 daemons, 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 hy the vapours produced in the sacrifices of animals J' For if daemons 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 daemons? But neither do the infiuxions equally and commensurately fill the place of the efliuxions, 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 daemons, 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 deemons 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 daemons 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 daemons 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 deemons, it is, for the same reason, impossible that we should be the causes of their nutriment.
:i :i It appears to me, also, that the present question errs in another respect. For it is ignornant 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 dsemons, 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. dsemons] 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"^ assimilates all solid and resisting sub- * It is well observed by Ficinus, in lib. i. Eunead. ii. Plotin. ^'that the fire which is enkindled by us is more similar to the heavens than other terrestrial substances.
stances 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.
Foe, in short, the vehicle which is subservient to dsemons 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 diff’erent]'? 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 essen- Hence it participates of light, which is something incorporeal, is the most powerful of all things, is as it were vital, is perpetually moved, divides all things, without being itself divided, absorbs all things in itself, and avoids any foreign mixture: and lastly, when the fuel of it is consumed, it suddenly flies back again to the celestial fire, which is every where latent.”
* For this vehicle is luciform, and consists of pure, immaterial, unburning, and vivific fire. See the fifth book of my translation of Proclus on the Timaeus.
tially 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 * 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.
* Proclus in Tim. lib. v. observes concerning tlie telestic art, or the art -which operates through mystic ceremonies, " that, as the oracles teach, it obliterates through divine fire all the stains produced by generation." H TeXe^iKr] 8ia tov Beiov TTvpos acfiavL^ei ras €k rrjs yevecrews aTracras KrjXiSas, (o? Ttt Aoyta 8i8acTK€L. Hence another Chaldean oracle says, r(jy TTvpi yap fSporo^ e/iTreXacras deodev cj3ao<s i. e. '^The mortal who approaches to fire will have a light from divinity.” Hercules, as we also learn from Proclus, was an example of this telestic purification. For he says, UpaKk-qs 8ia TeX€<^iKr]s Ka6rjpapL€vo<;^ /cat twv a^pavTwv KapTnav jaeracr-^o)V, reAetas ets rows Beovs aTroKarai^acreoys, in Plat.
Polit. p. 382. i. e. “ Hercules being purified through the telestic art, and participating of undefiled fruits, obtained a perfect restoration to the Gods.”
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.
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 ai*e 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, jto 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 hy 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 he 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. XYL 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 daemons, 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 ferquently 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. XYIII.
CHAP. XYIII.
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 bo.th 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 sancity.
CHAP. XIX.
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.* And others are the media t 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 In the original, Aeyw Se 6eLa<s re Kai akM ov)(^L Tr]s TrepLKOcrfUov re Kai yevecriovpyov. But it appears to me that we should here read, conformably to the above translation, Aeyco 8e rrjs Oeiag, <^v(reu)s, t These media consist of the order of Gods denominated ap)(^ai, or rulers, and of those called aTToXvToi, or liberated; the former of which also are denominated supermundane, and the latter supercelestial, in consequence of existing immediately above the celestial Gods. See, concerning these media, the sixth book of my translation of Proclus on the Theology of Plato.
S S 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; * he who does not distribute to all these powers that which is adapted to them, * Proclus on the First Alcibiades observes, “that about every God there is an innumerable multitude of daemons, who have the same appellations with their leaders. And that these are delighted when they are called by the names of Apollo or Jupiter, because they express in themselves the characteristic peculiarity of their leading Gods.” In the same admirable commentary, also, he says, “that in the most holy of the mysteries [i. e. in the Eleusinian mysteries], prior to the appearance of divinity, the incursions of certain terrestrial daemons present themselves to the view, alluring the souls of the spectators from undefiled good to matter.”
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.* 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, t thus also * It is beautifully observed by Simplicius on Epictetus^ “ that as if you take away letters from a sentence, or change them, the form of the sentence no longer remains, thus also in divine works or words, if any thing is deficient, or is changed, or is confused, divine illumination does not take place, but the indolence of him who does this dissolves the power of what is effected.” ficTTrep yap eav zoiy^ia rov Xoyov acjieXrj'5, t] VTraXXa^rj<Sy ovk eirvytvcTaL to tov Xoyov eiSos, ovTiii Kai Tcov demv epyiav rj Aoycov ec eAAeiTrei rt, -q v7r7]XXaKraiy tj o’vy/ce^vTat, ovk CTrtyiverat rj tov detov eA-Xa[x\j/LS, aXXa /cat e^vSapoL rrjv tcov yivopevcov 8vva[xiv rj TOV TTOiovvTog padvpua.
t Conformably to this, Servius, in his Annotations on the words Diique, deaeque omnes — in the sixth book of the.®neid observes, “ more pontificum, per quos ritu veteri in omnibus sacris post speciales Deos, quos ad ipsum sacrum, quod fiebat necesse erat invocari, generaliter omnia numina invocabantur.” i. e. ^'This is spoken after the manner of the pontiffs, by whom, according to ancient rites, in all sacrifices, after the appropriate Gods whom it was necessary to invoke to the sacrifice, all the divinities were invoked in general.” And in his Annotations on the seventh of the.®neid he informs us, “ that king CEneus offered a sacrifice of first fruits to all the divinities but Diana, who being enraged sent a boar [as a punishment for the neglect].” With respect to this anger, however, of 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.
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, how- Diana, it is necesary to observe with Proclus, “that the anger of the Gods does not refer any passion to them, but indicates our inaptitude to participate of them.” O yap twv 6e(j)v )^oXos, ovK et5 CKeivag ava.Trep.7reL tl Traces, aAAa Tr^v r]p(Dv SeiKwcri aveTTLTrjSetOTrjTa T'q<s eKeiViov pede^eors.
ever, does not ordain laws for a man of this kind; for he is superior to all law;'^ 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. t It says, therefore, that as the world has one coarrangement from many orders, thus also it is necessary that the consummation of sacrifices, beiim never failing and entire, should be conjoined to the w^hole order of more excellent natures. If, however, the world is multiform, and allperfect, 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 * Plotinus was a man of this description, to whom, most probably, lamblichus alludes in Avhat he now says.
t In the original 6v[xov tlvo^: but it is doubtless requisite to read with Gale, dea-jxov tivos. This I have translated a certain divhie legislation, because we are informed by Proclus, in Platon. Theol. lib. iv. p. 206, “that dea-ixos is connected with deity, and pertains more to intelligibles; but that vo/xos, which unfolds intellectual distribution, is adapted to the intellectual fathers.” 0 yap 6ea-p,os <Tvp.TrXe-KcraL T(o 6eo), Kai TrpoonjKet fxaXXov rois vorjTOL^ o Sc vo/xo? T-qv voepav ejxcfiatvoiv Siavo/xi^v, otKCtos TOis voepois ttotpacri.
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.* 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 pecu- * “Perhaps,” says Proclus, in MS. Comment, in Parmenid. “ it is necessary that, as in souls, natures, and bodies, fabrication does not begin from the imperfect; so likewise in matter, prior to that which is formless, and which has an evanescent being, there is that which is in a certain respect form, and which is beheld in one boundary and permanency.” This, therefore, will be the pure and divine matter of which lamblichus is now speaking. Damascius also says, that matter is from the same order whence form is derived.
liarity 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.