respect evident. But the media themselves, as being known from the extremes, we shall omit; making a definition of the extremes in the shortest way, as follows.
Of the extremes, therefore, one is supreme, transcendent, and perfect; but the other is last in dignity, deficient, and more imperfect. And the former, indeed, is capable of accomplishing all things at once, uniformly in an instant; but the latter is neither able to effect all things, nor at once, nor suddenly, nor impartibly. The former also generates and governs all things, without being inclined towards them; but the latter is naturally disposed to verge, and be converted to the things which it generates and governs. And the former, indeed, as primordial and cause, precedes all things in power; but the latter, being suspended from the will of the Gods, as from a cause, is from eternity consubsistent with it. The former, likewise, according to one vigorous acme, comprehends the ends of all energies and essences; but the latter passes from some things to others.
and proceeds from the imperfect to the perfect. Farther still, to the former that which is highest and that which is incomprehensible pertain, and also that which is better than all measure, and is in such a nianner formless, as not to be circumscribed by any form; but the latter is vanquished by inclination, habitude, and propensity; and is detained by appetites directed to that which is less excellent, and by familiarity with secondary natures. Hence, in the last place, it is formalized by all various measures derived from them. Intellect, therefore, which is the leader and king of all beings, and which is the demiurgic art of the universe, is always present with the Gods with invariable sameness, perfectly, and without indigence, being purely established in itself, according to one energy. But soul participates of a partible and multiform intellect, having its attention' directed to the government of the whole. It also providentially attends to inanimate natures, becoming at different times ingenerated in different forms.
From the same causes, therefore, order and beauty itself are consubsistent with the more excellent genera; or, if some one had rather admit it, the cause of these is consubsistent with them. But with soul, the participation of intellectual order and divine beauty is always present. And with the former, indeed, the measure of wholes, or the cause of this, perpetually concurs. But soul is terminated by the divine boundary, and participates of this in a partible manner. To the former, also, empire over all beings, through the power and domination of cause, may be reasonably ascribed. But soul has certain distinct boundaries, as far as to which it is able to have dominion. Such, therefore, being the different peculiarities in the extremes, it will not be difficult to understand what we have now said, and to perceive the middle peculiarities of daemons and heroes, which are allied to each of the extremes, possessing a similitude to each, departing from both to the medium, and embracing a concordant communion comingled from them, and connected with it in appropriate measures. Such, therefore, must be conceived to he the peculiarities of the first divine genera.
But neither must we admit that cause of the distinction of these genera which you subjoin, viz. ‘‘ that it is an arrangement ivith reference to different bodies; as, for instance, * of Gods to etherial bodies, hut of dcemons to aerial bodies, and of soids to such as are terrene” For such an arrangement as this, which resembles that of Socrates to a tribe, when he is a senator, is unworthy of the divine genera, because all of them are essentially unrestrained and free. To which may be added, that it is dreadfully absurd to ascribe to bodies a principal power of giving a specific distinction to the first causes of themselves. For bodies are in servile subjection to these causes, and are ministrant to generation. And farther still, the genera of the more excellent natures are not in bodies, but the former externally rule over the latter. Hence they are not changed in conjunction with bodies. Again, they impart from themselves to bodies every such good as they are able to receive, but they themselves receive nothing from bodies; so that neither will they derive from them certain peculiarities. For if they were as the habits of bodies, or as material forms, or were in some other way corporeal-formed, it would, perhaps, be possible for them to be changed together with the differences of bodies. But if they are separate from bodies, and essentially preexist unmingled with them, what reasonable distinction, produced from bodies, can be transfeiTed to them? To which also may be r added, that this assertion of yours makes bodies to be more excellent than the divine genera, since the former afford a seat to superior causes, and insert in them peculiarities essentially. He, therefore, who coarranges allotments, distributions, and consociations of governors with the governed, will evidently assign a principal authority to more excellent natures. For, because the presiding powers are such [as we have shown them to be], on this account they have such an allotment, and give to it an essential specific distinction, but they are not assimilated to the nature of their receptacles.
It is necessary, therefore, to admit a thing of this kind in partial souls. For such as is the life which the soul received, prior to its insertion in a human body, and such as the form which it readily exerted; such also is the organical body which it has suspended from itself, and such the consequent corresponding nature, which receives the more perfect life of the soul. But with respect to more excellent natures, and which, as wholes, comprehend the principle [of parts] in these, inferior are produced in superior natures; bodies, in incorporeal essences; things fabricated, in the fabricators; and, being circularly comprehended in, are directed and governed by, them. Hence, the circulations of the celestial bodies, being primarily inserted in the celestial circulations of the etherial soul, are perpetually inherent in them; and the souls of the worlds [^. e. of the spheres], being extended to their intellect, are perfectly comprehended by it, and are primarily generated in it. Intellect, also, both that which is partial and that which is universal, is in a similar manner comprehended in the genera that are more excellent than intellect. Since, therefore, second are always converted to first natures, and superior are the leaders of inferior essences, as being the paradigms of them, hence essence and form accede to subordinate from superior natures, and things posterior are primarily produced in such as are more excellent; so that order and measure are derived from primary to secondary beings, and the latter possess that which they are from the former. But the contrary must not be admitted, viz. that peculiarities emanate from things less excellent to the natures which precede them.
Hence, through these things such a corporealformed division as you introduce, is demonstrated to be false. It is, indeed, especially necessary not to propose any thing of this kind; but if this should appear to you to be requisite, yet you must not think, that what is false deserves to be discussed. For such a discussion does not exhibit a copiousness of arguments; but he wearies himself in vain, who, proposing things that are false, endeavours afterwards to subvert them, as things that are not true. For how is it possible that an essence, which is of itself incorporeal, and which has nothing in common with the bodies that participate of it, should be distinguished from other things by corporeal qualities? How can that which is not locally present with bodies, be separated by corporeal places? And how can that which is not inclosed by the partible circumscriptions of subjects, be partibly detained by the parts of the world? What, also, is that which can prevent the Gods fi’om being every where? And what can restrain their power from extending as far as to the celestial arch? For to effect this, must be the work of a more powerful cause, which is able to inclose and circumscribe them in certain parts. But truly existing being, and which is essentially incorporeal, is every where, whereever it may wish to be. And that which is divine, and which transcends all things, would [if what you say were admitted] be transcended by the perfection of the whole world, and, as a certain part, would be comprehended by it.
Hence, it would be inferior to corporeal magnitilde. I do not, however, see after what manner these sensible natures could be produced and specifically distinguished, if there was no divine fabrication, and if no participation of divine forms, extended through the whole world.
In short, this opinion wholly subverts sacred institutions, and the theurgic communion of the Gods with men; since it exterminates from the earth the presence of the more excellent genera. For it says nothing else than that divine dwell remote from earthly natures, and that this our place of abode is deserted by them. According to this assertion, therefore, neither can we, that are priests, learn any thing from the Gods, nor do you rightly inquire of us, as knowing more than others, since we shall differ in no respect from other men.
No one, however, of these assertions is sane. For neither are the Gods detained in certain parts of the world, nor are terrene natures destitute of their providential attention. But the divinities are characterized by this, that they are not comprehended by any thing, and that they comprehend all things in themselves. But terrestrial natures possess their existence in the pleromas* of the Gods; and when they become adapted to divine participation, then * Fiz. In the plenitudes, or total perfections, of the Gods.
prior to their own proper essence, they immediately possess the Gods, which [latently] preexisted in it.
Through these things, therefore, we have shown that the whole of this division is false; that the method [employed by you] of investigating peculiarities is irrational; and that to suppose the government of the Gods is fixed in a certain place, is by no means to apprehend the whole essence and power which is in them. It would have been proper, therefore, to have omitted the opposite inquiry made by you, about this distribution of more excellent natures, as not contradicting in any respect true conceptions. Because, however, it is necessary rather to direct the attention to true science, but not to dispute with men, on this account, we also shall adapt the present inquiry to a certain rational and theological apprehension.
I CONSIDER you, therefore, as asking, for it is your inquiry, “ Why, since the Gods dwell in the heavens alone, there are invocations by theurgists of terrestrial and subterranean Gods f ” For what you assert in the beginning is not true, that the Gods circumvolve in the heavens alone: since all things are full of them. You also inquire, Hoiv some of the Gods are said to he aerial, and different Gods are allotted different places, and circumscribed portions of bodies, though they possess infinite, impartible, and incomprehensible power? And how, likewise, thei'e will be a union of them ivith each other, as they are separated by divisible circumscriptions of pai'ts, and by difference of places and subject bodies? ” Of all these, therefore, and an infinite number of other similar questions, one and the best solution will be obtained by surveying the mode of divine allotment.
A divine nature, therefore, whether it is allotted certain parts of the universe, such as heaven or earth, or sacred cities and regions, or certain groves, or sacred statues, externally* illuminates all these, in the same manner as the sun externally irradiates all things with his rays. Hence, as light comprehends the things which are illuminated by it, thus also the power of the Gods externally comprehends its participants. As, likewise, the solar light is present with the air in an unmingled manner; but this is manifest from no light being left * i. e. Without habitude, proximity, or alliance to the things which it illuminates.
4G in the air, when once that which illuminated it has departed, though heat is still present with it, when that which heated it is entirely withdrawn; thus also the light of the Gods illuminates separately, and being firmly established in itself, w^holly proceeds through all beings. Moreover, the light which is the object of sensible perception, is one, continuous, and eveiy where the same, whole; so that it is not possible for any part of it to be separate and cut off from the whole, nor to be inclosed in a circle, nor at any time to depart from its illuminating source. After the same manner, therefore, the whole world being partible, is divided about the one and impartible light of the Gods. But this light is every where one and the same whole, and is impartibly present with all things that are able to participate of it; through an all perfect power fills all things, and by a certain causal comprehension, incloses and terminates the whole of things in itself, and is every where united to itself, and conjoins ends to beginnings. This too, all heaven and the world imitating, revolve with a circular motion, are united to themselves, and lead the elements which are carried round in a circle. Hence the world causes all things to be in each other, and to tend to each other, makes the end of one thing to coalesce with the b%inning of another, as, for instance, earth with heaven, and produces one connexion and concord of wholes with wholes.
Will not, therefore, he who surveys this conspicuous statue of the Gods, thus united to itself, be ashamed to have a different opinion of the Gods, who are the causes of it, so as to introduce among them sections, and separations, and corporeal-formed circumscriptions? 1, indeed, should think, that every one would be thus disposed. For if there is no ratio, no habitude of symmetry, no communion of essence, nor a connexion either in capacity or in energy, between that which is adorned and the adorning cause; if this be the case, there will neither be found in the world a certain extension according to interval, nor local comprehension, nor partible interception, nor any other such like connascent equalization in the presence of the Gods [with mundane natures]. For in things which are of a kindred nature, according to essence and power, or which are, in a certain respect, of the same species, or homogeneous, a certain comprehension, or conservation, may be discovered. But in such things as are entirely exempt from all mundane wholes, what opposing circumstance, or transition through all things, or partible circumscription, or local comprehension, or any thing else of this kind can justly be perceived? I think, therefore, that the several participants of the divinities are of such a nature, that some partake of them etherially, others aerially, and others aquatically; which also, the art of divine wmrks perceiving, employs adaptations and invocations, conformable to such a division. And thus much concerning the distribution of the more excellent genera into the world.
After these things, you again subjoin another division for yourself, “m which you separate the essences of the more excellent genera hy the difference of passive and impassive!' But neither do I admit this division. For no one of the more excellent genera is passive, nor yet impassive in such a way as to be contradistinguished from that which is passive; nor is naturally adapted to receive passions, but liberated from them through virtue, or some other worthy condition of being. But because they are entirely exempt from the contrariety of action and passion; and because they are not at all adapted to suffer, and have essentially an immutable firmness, on this account I place the impassive and the immutable in all the divine genera.
For consider, if you are willing, the last of divine natures, viz. a soul purely liberated from bodies. What does such a soul want with the generation which is in pleasure, or the restitution which is in it to a natural condition, since such a soul is above nature, and lives an unbegotten life? Why, also, should it participate of the pain which leads to corruption and dissolves the harmony of the body, since it is beyond all body, and the nature which is divided about body, and is entirely separate from the harmony which descends from the soul into the body? But neither is it in want of the passions which precede sensation: for neither is it detained in body, nor inclosed by it, so as to require corporeal organs, in order to apprehend certain other bodies which are external to these organs. And, in short, being impartible, and abiding in one and the same form, and also being essentially incorporeal, and having no communication with a generated and passive body, it cannot suffer any thing either according to division, or according to a change in quality, nor can have any thing which is allied to any kind of mutation or passion.
But neither does the [rational] soul, when it E accedes to body, either itself suffer, or the reasons which it imparts to the body. For these reasons are forms, and being simple and uniform, they receive no perturbation in themselves, and no departure from their proper mode of subsistence. That which remains, therefore [or the participant of the rational soul], becomes the cause of suffering to the composite. Cause, however, is not the same with its effect. Hence, as soul is the first origin of generable and corruptible composite animals, but is itself by itself ingenerable and incorruptible; thus, also, though the participants of the soul suffer, and do not wholly p. e. truly] possess life and existence, but are complicated with the indefiniteness and diversity of matter, yet the soul is itself by itself immutable, as being essentially more excellent than that which suffers, and not as possessing impassivity, in a certain deliberate choice, which verges both to the impassive and the passive, nor as receiving an adscitious immutability in the participation of habit or power.
Since, therefore, we have demonstrated that it is impossible for even the last genus of the more excellent order of beings, viz. the soul, to participate of suffering, how can it be proper to adapt this participation to daemons and heroes, who are perpetual, and the attendants of the Gods, and who always invariably preserve the same divine order, and never desert it? For we know this indeed, that passion is something disorderly, confused, and unstable, never having any proper authority of its own, but being devoted to that by which it is detained, and to which it is subservient for the purposes of generation. This, therefore, rather pertains to some other genus, than to that which always exists, and is suspended from the Gods, and which, in conjunction with them, observes the same order, and accomplishes the same period. Hence daemons are impassive, and all the more excellent genera which follow them [and the Gods] '' Hoiv therefore,'' you ask, “arc many things performed to them in sacred operations, as if they were passive? " I reply, that this is asserted through an ignorance of sacerdotal mysticism. For of the things which are perpetually effected in sacred rites, some have a certain arcane cause, and which is more excellent than reason; others are consecrated from eternity to the superior genera, as symbols; others preserve a certain other image, just as nature, which is effective of invisible reasons, expresses certain visible formations; others are adduced for the sake of honour, or have for their end some kind of similitude, or familiarity and alliance; and some procure what is useful to us, or in a certain respect purify and liberate our human passions, or avert some other of those dire circumstances which happen to us. It must not, however, be on this account granted, that a certain portion of sacred institutions is employed in the service of Gods or daemons, as if they were passive. For an essence which is by itself perpetual and incorporeal, is not naturally adapted to receive a certain mutation from bodies.
Nor, even though we should admit that this essence is especially in want of such things, will it require the aid of men to a sacred worship of this kind; since it is itself filled from itself, and from the nature of the world, and the perfection which is in generation; and, if it be lawful so to speak, prior to being in want it receives the self-sutficient, through the never failing wholeness of the world and its own proper plenitude, and because all the more excellent genera are full of appropriate good. Let this, therefore, be a lenitive for us in common, concerning the worship of the nndefiled genera, as being appropriately coadapted to the beings that are more excellent than we, and because pure things are introduced to pure, and impassive things to impassive, natures.
But directing our attention to particulars, we say that the erection of the 'phalli is a certain sign of prolific power, which, through this, is called forth to the generative energy of the world. On which account, also, many phalli are consecrated in the spring, because then the whole world receives from the Gods the power which is productive of all generation. But I am of opinion, that the obscene language which then takes place, affords an indication of the privation of good about matter, and of the deformity which is in material subjects, prior to their being adorned. For these being indigent of ornament, by so much the more aspire after it, as they in a greater degree despise their own deformity. Again therefore, they pursue the causes of forms, and of what is beautiful and good, recognizing baseness from base language. And thus, indeed, the thing itself, viz. tui’pitude, is averted, but the knowledge of it is rendered manifest through words, and those that employ them transfer their desire to that which is contrary to baseness.
Another reason, also, of these things may be assigned. The powers of the human passions that are in us, when they are entirely restrained, become more vehement; but when they are called forth into energy, gradually and commensurately, they rejoice in being moderately gratified, are satisfied; and from hence, becoming purified, they are rendered tractable, and are vanquished without violence. On this account, in comedy and tragedy, by surveying the passions of others, we stop our own passions, cause them to be more moderate, and are purified from them. In sacred ceremonies, likewise, by. certain spectacles and auditions of things base, we become liberated from the injury which happens from the works effected by them.t Things of this kind, therefore, are introduced for the sake of our soul, and of the diminution of the evils which adhere to it * What is here asserted by lamblichus is perfectly true, and confirmed by experience, viz. that the passions, when moderately gratified, are vanquished without violence. But Gale, not understanding this, says, “ Hoc adeo verum est, ac si dixisset, ignem extingues, oleum addendo camino.” For a moderate gratification of the passions does not resemble the pouring of oil on fire; since this simihtude is only applicable to them when they are immoderately indulged.
t See my Dissertation on the Eleusinian and Bacchic Mysteries.
through generation, and of a solution and liberation from its bonds. On this account, also, they are very properly called by Heraclitus remedies, as healing things of a dreadful nature, and saving souls from the calamities with which the realms of generation are replete.
You also say, “ that invocations are directed to the Gods as to beings that are 'passive, so that not only dcemons are passive, but likewise the Gods.” This, however, is not the case. For the illumination which takes place through invocations, is spontaneously visible and selfperfect; is very remote from all downward attraction; proceeds into visibility through divine energy and perfection, and as much surpasses our voluntary motion as the divine will of the good, transcends a deliberately chosen life. Through this will, therefore, the Gods, being benevolent and propitious, impart their light to theurgists in unenvying abundance, calling upwards their souls to themselves, procuring them a union with themselves, and accustoming them, while they are yet in body, to be separated from bodies, and to be led round to their eternal and intelligible principle.
But it is evident, from the effects themselves, that what we now say is the salvation of the soul. For the soul in contemplating blessed spectacles, acquires another life, energizes according to another energy, and is then rightly considered as no longer ranking in the order of man. Frequently, likewise, abandoning her own life, she exchanges it for the most blessed energy of the Gods. If, therefore, the ascent through invocations imparts to the priests purification from passions, a liberation from generation, and a union with a divine principle, how is it possible to connect with it any thing of passion? For an invocation of this kind does not draw down the impassive and pure Gods, to that which is passive and impure; but, on the contrary, it renders us, who have become passive through generation, pure and immutable.
Neither do the invocations which implore the Gods to incline to us, conjoin the priests to them through passion; but procure for them the communion of an indissoluble connexion, through the friendship which binds all things together. Hence, it does not, as the name seems to imply, incline the intellect of the Gods to men; but, according to the decision of truth, renders the will of man adapted to the participation of the Gods, elevates it to them, and coharmonizes the former with the latter, through the most appropriate persuasion. On this account also, such names of the Gods as are adapted to sacred concerns, and other divine symbols, are able, as they are of an anagogic or elevating nature, to connect invocations with the Gods themselves.
Moreover, “ the pacifications of anger ” will become manifest, if we understand what the anger of the Gods is.^*^ This, therefore, is not, as it appears to be to some, a certain ancient and inveterate rage, but an abandonment of the beneficent care of the Gods, from which we turn ourselves away, withdrawing, as it were, * In the original, Kai hr], Kai “ at [xrjvthos e^iAacreis ” ecrovrat cra<^ets, eav Tr]v fir]VLV t(i)v Secjv Kara]ia6io[ji€v, which Gale most erroneously translates as follows: “ Sed et ratio possit reddi mpplicationum, quihus divinam iram procuramus, si recte intelligamus, qualis sit deorura ira.”
from meridian light, hiding ourselves in darkness, and depriving ourselves of the beneficent gift of the Gods. Hence 'pacification is able to convert ns to the participation of divinity and the providential care of the Gods, from which we were divulsed, and to bind together, commensurately, participants and the participated natures. So far, therefore, is pacification from accomplishing its work through passion, that it separates us from the passive and tumultuous abandonment of the Gods.
But “ the ohlation of victims,’’ when some evil is present in places about the earth, procures a remedy for the evil, and secures us from the incursion of any mutation or passion. Hence, whether a thing of this kind is effected through Gods or daemons, it invokes these as the expellers of evil, and [our true] saviours, and through them exterminates all the injury which may accede from the calamities. Those powers, also, who avert genesiurgic * and physical punishments, do not expel them through passions. And if some one should think that the suppression of the guardian care of the Gods, introduces a certain spontaneous injury, in this case the persuasion arising from paci- * Viz. Punishments produced by the realms of generation, or the sublunary region.
fication recalls the benevolence of the more excellent genera, to a providential attention to our affairs, and takes away our privation of good, being itself perfectly pure and immutable.
CHAP. XIV.
Fakther still, with respect to ''what are called the necessities of the Gods” the whole truth of this is, that necessities are peculiar to, and subsist in such a way as accords with the nature of, the Gods.* Hence they do not subsist as if they were externally derived, or were the effect of violence, but after such a manner as the good ought to be from necessity, so the Gods entirely exist, and are by no means otherwise disposed. This necessity, therefore, is mingled with beneficent will, and is the friend of love; through an order adapted to the Gods, possesses identity and immutability; and because it is contained in one boundary, abides in this, and never departs from it. Hence, * It is well observed by Proclus, "that divine necessity concurs with the divine will.” 0eia avayKt] (rvvTpe-)(^£L -n/ 6€t(f. (3ovXri(T€i. Prod, in Tim. lib. i.
through all these particulars, the contrary to what you infer takes place. For it happens that a divine nature is incapable of being allured, is impassive and uncompelled, if there are in reality such powers in theurgy, as we have demonstrated there are.
CHAP. XV.
After this, you pass on to another division into contraries, viz. the division of Gods with reference to daemons. For you say, “ that the Gods are pure intellects; ” but you propose this opinion as an hypothesis, or you narrate it as a dogma adopted by certain persons. And you infer, that dsemons are psychical essences participating of intellect.” Neither, therefore, am I ignorant that this is the opinion of many philosophers; but to you, I do not think it is proper to conceal what appears to me to be the truth. For all such opinions are full of confusion; since they wander from daemons to souls, which also participate of intellect; and from the Gods to an immaterial intellect in energy, which the Gods entirely excel by a priority of nature. Why, therefore, is it requisite to attribute to them these peculiarities, which are by no means appropriate? And thus much concerning this division, for it would be superfluous to make any further mention of it. But it is requisite that your doubts respecting this distinction should be properly considered, as the discussion of them pertains to the sacerdotal province.
Farther still, having said “ that pure intellects are inflexible^ [i. e. not to he changed or altered^ and unmingled with sensihles’’ you doubt, “ whether it is requisite to pray to them.” But I think it is necessary to pray to no others than these. For that in us which is divine, intellectual,* and one, or intelligible, if you are willing so to call it, is most clearly excited in prayer; and, when excited, vehemently seeks that which is similar to itself, and becomes copulated to perfection itself. But if it should appear to you to be incredible, that an incorporeal nature can be capable of hearing sounds, and it should be urged by you, that for this purpose the sense of hearing is requisite, that it may apprehend what is said by us in prayer; you willingly forget the excellency of primary causes, which consists in both knowing and * For vorjTov here, it is obviously necessary to read voepov.
comprehending in themselves at once the whole of things. The Gods, therefore, do not receive prayers in themselves, through any corporeal powers or organs, but rather contain in themselves the energies of pious invocations; and especially of such as, through sacred ceremonies, are established in, and united to, the Gods. For then, in reality, a divine nature is present with itself, and does not communicate with the intellectual conceptions in prayer, as different from its own.
‘‘ Supplications, however,^' you say, “ are too foreign to the purity of intellect to he offered to the GodsT But this is by no means the case. For on this very account, because we fall short of the Gods in power, purity, and every thing else, we shall act in the most opportune manner, by invoking them with the most vehement supplications. For the consciousness of our own nothingness, when we compare ourselves with the Gods, causes us to betake ourselves spontaneously to suppliant prayer. But from supplication, we are in a short time led to the object of supplication, acquire its similitude from intimate converse, and gradually obtain divine perfection, instead of our own imbecility and imperfection.
If, indeed, it is considered that sacred prayers G3 are sent to men from the Gods themselves, that they are certain symbols of the divinities, and that they are only known to the Gods, with whom, in a certain respect, they possess the same power, — how can it any longer be justly apprehended, that a supplication of this kind is sensible, and not divine and intellectual? Or what passion can accede to a thing of this kind, the purity of which the most worthy human manners cannot easily equal?
You say, however, “ that the things ivhich are offered in supplications are offered as to sensitive and psychical natures” And, indeed, if the offerings consisted of corporeal and composite powers alone, or of such things as are merely subservient to corporeal organs, your assertion would he true. But as the offerings participate of incorporeal forms, of certain reasons, and more simple measures, the aptitude of them is to be surveyed according to this alone. And if a certain alliance, or similitude, is present, which is either proximate or remote, it is sufficient to effect the contact of which we are now speaking. For there is not any thing which in the smallest degree is adapted totheGods, to which the Gods are not immediately present, and with ivhich they are not conjoined. The connexion, therefore, of supplications with the Gods, is not as with sensitive or psychical natures, but as with divine forms, and with the Gods themselves [as Gods, e. as superessential hyparxes]. So that we have sufficiently spoken in opposition to this division.
CHAP. XVI.
CHAP. XVI.
The difference which separates “ Gods from daemons hy the corporeal a?id incorporeal is the next thing that follows in what you have written; this being much more common than the former difference, and yet it is so far from expressing the peculiarities of their essence, that it does not afford a conjectural knowledge of them, nor of any accidents which pertain to them. For neither is it possible from these things to apprehend whether they are animals or not, and whether they are deprived of life, or are not at all in want of it. Farther still, neither is it easy to conjecture how these names are predicated, whether in common, or of many different things. For if in common, it is absurd that a line and time, God and daemons, fire and water, should be under the same incorporeal genus. But if of many things, what reason is there when you speak of the incorporeal, that you should rather manifest by it Gods than points; or when you speak of the corporeal, that you should not be thought to speak of the earth rather than of dmmons? For neither is this very thing defined, whether Gods and daemons have bodies, or are carried in bodies, as in a vehicle, or use them, or comprehend them, or are alone the same * with body. But, perhaps, it is not proper to examine this distinction very minutely. For you do not propose it as your own decision, but you exhibit it as the opinion of others.
CHAP. XYIL