There are, therefore, many species of divine possession, and divine inspiration is multifariously excited; whence, also, the signs of it are many and different. For either the Gods are different, by whom we are inspired, and thus produce a different inspiration; or the mode of enthusiasms being various, produces a different afflatus. For either divinity possesses us, or we give up ourselves wholly to divinity, or we have a common energy with him. And sometimes, indeed, we participate of the last power of divinity, sometimes of his middle, and sometimes of his first power. Sometimes, also, there is a participation only, at other times communion likewise, and sometimes a union of these divine inspirations. Again, either the soul alone enjoys the inspiration, or the soul receives it in conjunction with the body, or it is also participated by the common animal.
From these things, therefore, the signs of those that are inspired are multiform. For the inspiration is indicated by the motions of the [whole] body, and of certain parts of it, by the perfect rest of the body, by harmonious orders and dances, and by elegant sounds, or the contraries of these. Either the body, likewise, is seen to be elevated, or increased in bulk, or to be borne along sublimely in the air, or the contraries of these, are seen to take place about it. An equability, also, of voice, according to magnitude, or a great variety of voice after* intervals of silence, may be observed. And again, sometimes the sounds have a musical intension and remission, and sometimes they are strained and relaxed after a different manner.
CHAP. YL That, however, which is the greatest thing is this, that he who [appears to] draw down a certain divinity, sees a spirit descending and entering into some one, recognizes its magnitude and quality, and is also mystically persuaded and governed by it. But a species of fire is seen by the recipient, prior to the spirit being received, which sometimes becomes manifest to all the spectators, either when the divinity is descending, or when he is departing. And from this spectacle the greatest truth and power of the God, and especially the order he possesses, as likewise about what particulars he is adapted to speak the truth, what the power is which he imparts, and what he is able to effect, become known to the scientific.
Those, however, who, without these blessed spectacles, draw down spirits invisibly, are without vision, as if they were in the dark, and know nothing of what they do, except some small signs which become visible through the body of him who is divinely inspired, and certain other things which are manifestly seen, but they are ignorant of all the most important particulars of divine inspiration, which are concealed from them in the invisible. But to return from this digression: if the presence of the fire of the Gods, and a certain ineffable species of light, externally accede to him who is possessed, and if they wholly fill him, have dominion over and circularly comprehend him on all sides, so that he is not able to exert any one proper energy, what sense, or animadversion, or appropriate projection of intellect, can there be in him who receives a divine fire? What human motion, likewise, can then 1 intervene, or what human reception of passion or ecstasy, or of aberration of the phantasy, or of any thing else of the like kind, such as is apprehended by the multitude, can take place? Let such, therefore, be the divine indications of true inspiration from the Gods, which he who attends to will not wander from a right knowledge concerning it.
CHAP. Yll.
It is not, however, sufficient to learn these things alone, nor will he who only knows these become perfect in divine science. But it is requisite also to know what enthusiasm is, and how it is produced. It is falsely, therefore, supposed to be a motion of dianoia, in conjunction with deemoniacal inspiration. Por human dianoia is not moved, if it is thus enthusiastically affected; nor is the inspiration produced by daemons, but by the Gods. Neither is enthusiasm simply an ecstasy; for it is a reelevation and transition to a more excellent condition of being. But delirium and ecstasy evince a perversion to that which is worse. Hence, he who is an advocate for the latter, speaks, indeed, of things which happen to those that energize enthusiastically, yet does not teach that which is precedaneous. But this consists in being wholly possessed by divinity, which is afterwards followed by mental alienation. No one, therefore, can justly apprehend that enthusiasm is something pertaining to the soul, or to some one of its powers, or to intellect or energies, or to corporeal imbecility, or that it cannot subsist without the debility of the body. For neither is the work of divine inspiration human, nor does the whole of it depend on human powers and energies; but these, indeed, have the relation of a subject, and divinity uses them as instruments. He accomplishes, however, the whole work of divination through himself, and being separated in an unmingled manner from other things, neither the soul nor the body being at all moved, he energizes by himself. Hence, when divinations are rightly effected in the way which I have mentioned, then they subsist without falsehood. But when the soul has been previously disturbed, or is moved in the interim, or the body intervenes, and confounds the divine harmony, then divinations become turbulent and false, and the enthusiasm is no longer true nor genuine.
CHAP. YIIL If, therefore, true divination was a solution of the divine part of the soul from the other parts of it, or if it was a separation of intellect, or a certain extension of it; or if it was a vehemence and extension of energy or passion, or an acuteness and motion of dianoia, or a fervour of intellect; then, since all such like particulars are excited by our soul, enthusiasm might be reasonably supposed to be the offspring of the soul. If, however, the body, on account of certain temperaments, whether they are such as are melancholic, or any other, or, to speak more particularly, on account of heat, or cold, or moisture, or a certain specific quality of these, or the mixture or temperature of these in a certain proportion, or the pneumatic part of the soul, or the more and the less of these; if any one of these is established as the cause of enthusiastic alienation, in this case, the alienation will be a corporeal passion, and will be excited by physical motions. But if its excitation originates from both the soul and the body, so far as these coalesce with each other, a motion of this kind will be common to the animal [produced by the union of the two]. The enthusiastic energy, however, is not the work either of the body or the soul, or of both conjoined. For these do not contain in themselves a certain cause of divine alienation, nor are things of a more excellent nature adapted to be generated by such as are less excellent.
But it is necessary to investigate the causes of divine mania. And these are the illuminations proceeding from the Gods, the spirits imparted by them, and the all perfect domination of divinity, which comprehends indeed every thing in us, but exterminates entirely our own proper consciousness and motion. This divine possession, also, emits words which are not understood by those that utter them; for they pronounce them, as it is said, with an insane mouth, and are wholly subservient, and entirely yield themselves to the energy of the predominating God. The whole of enthusiasm is a thing of this kind, and is effected by these causes, though this must not be considered as asserted with consummate accuracy.
What you afterwards say is as follows: “ That some of those who suffer a mental alienation, energize enthusiastically on hearing cymhals or drums, or a certain modulated sound, such as those ivho are Coryhantically inspired, those who are possessed hy Sahazius, and those who are inspired hy the mother of the GodsT It is necessary, therefore, to discuss the causes of these things^ and to show how they are definitely produced.
That music, therefore, is of a motive nature, K and is adapted to excite the affections, and that the melody of pipes produces or heals the disordered passions of the soul, changes the temperaments or dispositions of the body, and by some melodies causes a Bacchic fury, hut by others occasions this fury to cease; * and, * “ Among the deeds of Pythagoras,” says lamblichus, in his Life of that father of philosophy, (chap, xxv.) it is said, tliat once through the spondaic [z. e. Doric] song of a piper he extinguished the rage of a Tauromenian lad, who had been feasting by night, and intended to bum the vestibule of his mistress, in consequence of seeing her coming from the house of his rival. For the lad was inflamed and excited [to this rash attempt] by a Phrygian song; which, however, Pythagoras most rapidly suppressed. But Pythagoras, as he was astronomizing, happened to meet with the Phrygian piper at an unseasonable time of night, and persuaded him to change his Phrygian for a spondaic song; through which the fury of the lad being immediately repressed, he returned home in an orderly manner, though a little before this he could not be in the least restrained, nor would, in short, bear any admonition; and even stupidly insulted Pythagoras when he met him. When a certain youth, also, rushed with a drawn sword on Anchilus, the host of Empedocles, because, being a judge, he had publicly condemned his father to death, and would have slain him as a homicide, Empedocles changed the intention of the youth, by singing to his lyre that verse of Homer, Nepenthe, without gall, o’er every ill Oblivion spreads. Odyss. lib. 4.
And thus snatched his host Anchilus from death, and the youth from the crime of homicide. It is also related, that the youth from that time became the most celebrated of the likewise, how the differences of these accord with the several dispositions of the soul, and disciples of Pythagoras. Farther still, the whole Pythagoric school produced, by certain appropriate songs, what they called exartysis, or adaptation; synarmoga, or elegance of manners; and epaphe, or contact, usefully conducting the dispositions of the soul to passions contrary to those which it before possessed. For when they went to bed, they purified the reasoning power from the perturbations and noises to which it had been exposed during the day, by certain odes and peculiar songs, and by this means procured for themselves tranquil sleep, and few and good dreams. But when they rose from bed, they again liberated themselves from the torpor and heaviness of sleep, by songs of another kind. Sometimes, also, by musical sounds alone, imaccompanied with words, they healed the passions of the soul and certain diseases, enchanting, as they say, in reality. And it is probable that from hence this name epode, i. e. enchantment, came to be generally used. After this manner, therefore, Pythagoras, through music, produced the most beneficial correction of human manners and lives.”
Proclus also, in his MS. Commentary on the First Alcibiades of Plato, observes, ^^that of musical instruments some are repressive, and others motive; some are adapted to rest, and others to motion. The repressive, therefore, are most useful for education, leading our manners into order, repressing the turbulency of youth, and bringing its agitated nature to quietness and temperance. But the motive instruments are adapted to enthusiastic energy; and hence, in the mysteries and mystic sacrifices, the pipe is useful; for the motive power of it is employed for the purpose of exciting the reasoning power to a divine nature. For here it is requisite that the irrational part should be laid asleep, and the rational excited. Hence those that instruct youth use repressive instruments, but initiators such as are motive. For that which is disciplined is the iiTational that an unstable and variable melody is adapted to ecstasies, such as are the melodies of Olympus,and others of the like kind; all these appear to me to be adduced in a way foreign to enthusiasm. For they are physical and human, and the work of our art; but nothing whatever of a divine nature in them presents itself to the view.
We must rather, therefore, say, that sounds and melodies are appropriately consecrated to the Gods. There is, also, an alliance in these sounds and melodies to the proper orders and powers of the several Gods, to the motions in the universe itself, and to the harmonious sounds which proceed from the motions. Conpart; but it is reason which is initiated, and which energizes enthusiastically.
See, likewise, on this subject, Ptolem. Harmonic, lib. iii. cap. 7 and 8, who observes among other things, “ that our souls directly sympathize with the energies of melody, recognizing, as it were, their alliance to them — and that at one time the soul is changed to a quiet and repressed condition, but at another to fury and enthusiasm. Tacs evepyctais rr]<5 [xeXoiSias o-vpiracrx^f-v r)fi(av avriKpvs ras crvyyeveiav mcnrep €7riyivcocrKOt)cras et, Trore pev cis rjorvxlav Kat Kara’^oXrjv rpeirea-dai, ttotc Se ets oi<^pov Kai evdvcrtacrpov. And, in the last place, see Plato in his lo, and Aristotle in his Politics.
* Proclus in Polit. p. 365, says, “ that the melodies of Olympus were the causes of ecstasy.” Ta tqv OXv^ttov peXrj €K<^ariKa.
formably, therefore, to such like adaptations of melodies to the Gods, the Gods themselves become present. For there is not any thing which intercepts; so that whatever has hut a casual similitude to, directly participates of, them. A perfect possession, likewise, immediately takes place, and a plenitude of a more excellent essence and power. Not that the body and the soul are in each other, and sympathize, and are copassive with the melodies; but because the inspiration of the Gods is not separated from divine harmony, but is originally adapted and allied to it, on this account it is participated by it in appropriate measures. Hence also, it is excited and restrained according to the several orders of the Gods. But this inspiration must by no means be called an ablation, purgation, or medicine. For it is not primarily implanted in us from a certain disease, or excess, or redundance; but the whole principle and participation of it are supernally derived from the Gods.
Neither is it proper to say that the soul primarily consists of harmony and rythm. For thus enthusiasm would be adapted to the soul alone. It is better, therefore, to deny this, and to assert that the soul, before she gave herself to body, was an auditor of divine harmony; and that hence, when she proceeded into body.
and heard melodies of such a kind as especially preserve the divine vestigie of harmony, she embraced these, from them recollected divine harmony, and tends and is allied to it, and as much as possible participates of it. Hence the cause of divine divination may, after this manner, be assigned in common.
Let us, however, discuss what pertains to divination more particularly; not asserting this, that nature leads each thing to its like; for the enthusiastic energy is not the work of nature; nor again asserting that the temperature of the air, and of that which surrounds us, produces also a diiBferent temperature in the body of those that energize enthusiastically; since inspiration, which is the work of the Gods, is not changed by corporeal powers or temperaments. Nor must we say, that the much celebrated inspiration of divinity is adapted to passions and generated natures. For the gift of the proper energy of the Gods to men is impassive and superior to all generation. But since the power of the Corybantes is, in a certain respect, of a guardian and efficacious ; nature,* and that of Sabazius appropriately pertains to Bacchic inspiration, the purifica- * The nature of the Corybantes, and the order to which they belong, is unfolded as follows by Proclus, in Plat. Theol. lib. vi. cap. 1 3. “ To what has been said we shall add the theory pertaining to the unpolluted * Gods among the ruling divinities [z. e. among the divinities that subsist immediately after the intellectual Gods]. For Plato also gives us an opportunity of mentioning these, since it is necessary that the rulers and leaders of wholes should subsist analogous to the intellectual kings, though they make their progression in conjunction with division, and a separation into parts. For as they imitate the paternal generative and convertive powers of the intellectual kings, thus also it is necessary that they should receive the immutable monads in themselves, according to the ruling peculiarity, and establish over their own progressions secondary causes of a guardian characteristic. And the mystic tradition, indeed, of Orpheus makes mention of these more clearly. But Plato being persuaded by the mysteries, and by what is performed in them, indicates concerning these unpolluted Gods. And in the Laws, indeed, he reminds us of the inflation of the pipe by the Corybantes, which represses every inordinate and tumultuous motion. But in the Euthydemus, he makes mention of the collocation on a throne, which is performed in the Corybantic mysteries; just as in other dialogues he mentions the Curetic order, speaking of the armed sports of the Curetes. For the Curetes are said to surround and to dance round the Demiurgus of wholes, when he was unfolded into light from Rhea. In the intellectual Gods, « « therefore, the first Curetic order is allotted its hypostasis. But the order of the Corybantes, which precedes Core [i. e. Proserpine], and guards her on all sides, as the theology * These Gods are called unpolluted, because they are the causes of purity. For every God begins his own energy from himself, and is that primarily which his effects are secondarily.
tions of souls, and the solutions of ancient divine anger, t on this account the inspirations of them entirely differ from each other.
says, is analogous to the Curetes in the intellectual order. If, however, you are willing to speak conformably to Platonic custom, because these divinities preside over purity, and preserve the Curetic order undefiled, and also presence immutability in their generations, and stability in their progressions * into the worlds, on this account they were called Corybantes. For to Kopov, to horon, is every where significant of purity, as Socrates says in the Cratylus; since, also, you may say that our mistress Core was no otherwise denominated than from purity and an unpolluted life. But, in consequence of her alliance to this order, she produces twofold guardian triads, one in conjunction with her father, but the other herself by and from herself, imitating in this respect the whole vivific Goddess [Rhea] who constitutes the fii*st Curetes.”
* Servius, in commenting on the '^Mystica vannus lacchi” of Virgil, observes, that the sacred rites of Bacchus pertained to the purification of souls, “ Liberi patris sacra ad purgationem animarum pertinebant.” And elsewhere he says, “Animse aere ventilantur, quod erat in sacris Liberi purgationis genus.” Euripides also, in Bacchis, exclaims, Ev opecrt jiaKyevoiv OcTLOLCTL Kadappuoi'i.
i. e. “ O blessed and happy he, who knowing the mysteries of the Gods, sanctifies his life, and purifies his soul, celebrating orgies in the mountains, with holy purifications.”
t “ In the greatest diseases and labours (says Plato in the PhEcdrus) to which certain persons are sometimes subject *■ For irepLoSois here, it is necessary to read TrpooSois.
With respect, however, to the mother of the Gods, you, indeed, seem to think that those through the ancient indignation of the Gods, in consequence of former guilt, mania when it takes place, predicting what they stimd in need of, discovers a liberation from such evils by flying to prayer and the worship of the Gods. Hence, obtaining by this means purifications and the advantages of initiation, it renders him who possesses it free from disasters both for the present and future time, by discovering to him who is properly insane, and possessed by divinity, a solution of the present evils,” And the Platonic Hermias beautifully unfolds the meaning of this ancient indignation of the Gods, through former guilt, as follows: “ Oifences which have been committed for a great length of a time, are more difficult to be washed away, and a liberation from them can alone be effected by the telestic art; but those that have been committed for a shorter time are more easily cured. Thus, also, we see in the medical art, that maladies which have existed but for a little time, if they are paid attention to at their commencement, are easily remedied, but that when they are of long standing, they are more difficultly healed. For the evil in this case becomes as it were natural and confirmed by habit, and resembles an indurated ulcer. A similar thing to this, therefore, takes place in guilty conduct. Hence, if he who has committed an injury, immediately repents, and acknowledges his guilt to him whom he has injured, he dissolves the injury, and renders himself no longer obnoxious to justice. But when some one dissolves an injury committed by his father, by restoring, for instance, land which he had unjustly taken, he then makes himself to be unobnoxious to justice, and lightens and benefits the soul of his father. These things, however, the telestic art more swiftly remedies. Moreover, if it should happen that the whole race of some one successively use land which had originally been plundered, in this case, the injury in the first place bef who are possessed by the Goddess are males; for, conformably to this, you denominate them Metrizantes. But the thing is not truly so. For those who are precedaneously inspired by the mother of the Gods are women; but the males that are thus inspired are very few in number, and such as are more effeminate.
comes immanifest, and on this account is more difficult to be cured; and, in the next place, time causes the evil to become as it were natural. Hence the Gods frequently predict to men that they should go to such or such places, and that an apology should be made to this man, who was never known to them, and that he should be appeased, in order that thus they may obtain a remedy and be liberated from their difficulties, and that the punishments inflicted on them by the Furies may cease. The Gods, however, predict, not for the purpose of taking away punishment, but in order that justice may be done, and that we may be amended. The telestic art, therefore, renders him better who possesses the mania which it imparts, and through him saves also many others. Thus, for instance, it is related of one who was cutting down an oak, and though he was called on by a Nymph not to cut it doMui, yet persisted in felling it, that he was punished for so doing by the avenging Furies, that he was in want of necessary food, and that if at any time he met with it, it was immediately taken from him, till one who possessed the telestic art told him to raise an altar ^ and sacrifice to this Nymph, for thus he would be liberated from his calamities. Another person, likewise, who had slain his mother, was freed from the punishment inflicted on him by the Furies by migrating to another country, conformably to the mandate of divinity, and there fixing his abode,” This enthusiasm, however, has a vivific and replenishing power, on which account, also, it in a remarkable degree differs from all other mania.
Proceeding, therefore, in this way, in what remains of the present discussion, and fitly distinguishing the inspirations of the Nymphs, or of Pan, and the other differences of them, according to the powers of the Gods, we shall separate them conformably to their appropriate peculiarities; and we shall also be able to explain through what cause they leap and dwell in mountains, why some of them appear to be bound, and why they are worshiped through sacrifices. All these, likewise, we shall ascribe to divine causes, as containing in themselves all the authority of these particulars; hut we shall not say that either a certain collected redundancy of body or soul requires to he purified, or that the periods of the seasons are the causes of such like passions, or that the reception of the similar, and the ablation of the dissimilar, bring with them a certain * This is because Rhea, the mother of the Gods, is a vivific Goddess, being filled indeed (says Proclus, in Plat. Theol. lib. v. c. xi.) from the father prior to her [z. e. from Saturn] with intelligible and prolific power, but filling the Demiurgus [Jupiter], who derives his existence from her, with vivific abundance.
remedy for an excess of this kind. For all such like particulars are corporeal-formed, and are entirely separated from a divine and intellectual life. But each thing energizes conformably to its nature; so that the spirits which are excited by the Gods, and which produce in men Bacchic inspiration, expel every other human and physical motion; and it is not proper to assimilate their energies to those which are usually exerted after our manner; but it is fit to refer them to perfectly different and primordial divine causes. One species, therefore, of divine inspiration is of this kind, and is after this manner produced.
Another species of divine divination which is much celebrated, most manifest and manifold, is that of oracles, about which you say as follows: “ There are some who drink water, as the priest of Clarius, in Colophon; * hut others are seated at the mouth [of a caver7i\, as those who prophesy at Delphi; and others imhihe the vapour from water, as the prophetesses in * See, concerning this oracle, Scholiastes Apollonii ad i. librum, et Tacitus ii. Anna!.
BrandchidcB” You have, therefore, made mention of these three oracles by name, not that there are only these, for there are many more which you have omitted, hut as these are more celebrated than the rest, and, at the same time, because through these you may he sufficiently instructed in the mode of divination sent to men from the Gods, hence, as it appears to me, you were satisfied with these. We, therefore, likewise shall discuss these three, omitting to speak about the many other oracles that exist.
It is acknowledged then by all men, that the oracle in Colophon gives its answers through the medium of water. For there is a fountain in a subterranean dwelling from which the prophetess drinks; and on certain established nights, after many sacred rites have been previously performed, and she has drank of the fountain, she delivers oracles, but is not visible to those that are present. That this water, therefore, is prophetic, is from hence manifest. But how it becomes so, this, according to the proverb, is not for every man to know. For it appears as if a certain prophetic spirit pervaded through the water. This is not, however, in reality the case. For a divine nature does not * This oracle is mentioned by Herodotus, 1. i., by Strabo, 1. xiv. and by Ammian. Marcell. lib. xxix.
pervade through its participants in this manner, according to interval and division, but comprehends as it were externally, and illuminates the fountain, and fills it from itself with a prophetic power. For the inspiration which the water affords is not the whole of that which proceeds from a divine power, but the water itself only prepares us, and purifies our luciform spirit, t so that we may be able to receive the divinity; while, in the mean time, there is a presence of divinity prior to this, and illuminating from on high. And this, indeed, is not absent from any one, who through aptitude is capable of being united to it. But this divine illumination is immediately present, and uses the prophetess as an instrument; she neither being any longer mistress of herself, nor capable of attending to what she says, nor perceiving where she is. Hence, after prediction, she is scarcely able to recover herself. And before she drinks the water, she abstains from food for a whole day and night; and retiring to certain sacred places, inaccessible to the * See Plutarch in his treatise De Defectu Oraculorum.
t See Plutarch in the above mentioned treatise. Concerning this luciform spirit, or vehicle, which is immortal, and which is called by Olympiodorus avyoetSes ^ luciform vestment, see my Translation of the fifth book of Proclus on the Timaeus.
multitude, begins to receive in them the enthusiastic energy. Through her departure, therefore, and separation from human concerns, she renders herself pure, and by this means adapted to the reception of divinity: and from hence she possesses the inspiration of the God, shining into the pure seat of her soul, becomes full of an unrestrained afflatus, and receives the divine presence in a perfect manner, and without any impediment.
But the prophetess in Delphi, whether she gives oracles to mankind through an attenuated and fiery spirit, bursting from the mouth of the cavern, or whether being seated in the adytum on a hrazen tripod, or on a stool with four feet, she becomes sacred to the God; whichsoever of these is the case, she entirely gives herself up to a divine spirit, and is illuminated with a ray of divine fire. And when, indeed, fire ascending from the mouth of the cavern circularly invests her in collected abundance, she becomes filled from it with a divine splendour. But when she places herself on the seat of the God, she becomes coadapted to his stable prophetic power: and from both these preparatory operations she becomes wholly possessed by the God. And then, indeed, he is present with and illuminates her in a separate manner, and is different from the fire, the spirit, the proper seat, and, in short, from all the visible apparatus of the place, whether physical or sacred.
The prophetic woman too in Brandchidse, whether she holds in her hand a wand,''*" which was at first received from some God, and becomes filled with a divine splendour, or whether seated on an axis, she predicts future events, or dips her feet or the border of her garment in the water, or receives the God by imbibing the vapour of the water; by all these she becomes adapted to partake externally f of the God.
But the multitude of sacrifices, the sacred law of the whole sanctimony, and such other things as are performed in a divine manner, prior to the prophetic inspiration, viz. the baths of the prophetess, her fasting for three whole days, her retiring into the adyta, and there receiving a divine light, and rejoicing for a considerable time — all these evince that the God is entreated by prayer to approach, that * It was usual for those who prophesied to carry a wand. Tiresias had a sceptre, and Abaris an arrow. The Scholiast on Nicander says, that the Eg)^ptian and Scythian magi, and also many of those in Europe, prophesied with wands. And Eustathius on the Odyssey, p. l657, observes, that there is a certain magic in divine wands,” esse in paf3Soi<s deioi's Tbva payeiav.
t That is, to partake of an illumination, which has no o-xeo-ts, or habitude, to aoay thing, material.
he becomes externally present, and that the prophetess, before she comes to her accustomed place, is inspired in a wonderful manner; and that, in the spirit which rises from the fountain, another more ancient God, who is separate from the place, shines forth to the view, and who is also the cause of the place, of the countryj and of the whole divination.
It appears, therefore, that the divination of oracles accords with all the hypotheses which we have before adduced concerning prediction. For if a power of this kind was inseparable from the nature of places, and of the bodies which are the subjects of it, or proceeded * according to a motion defined by number, it would not be able to foreknow, with invariable sameness, things which exist every where and always. But being separate and liberated from places and things which are measured by the numbers of tim’e, and also from those which are detained in place, it is equally present with all things wherever they may be, and subsists simultaneously with all the natures that are pro- * For 17 Trpoiova-a here, it seems neeessaiy to read tt/do loixra, L duced according to time. It likewise comprehends in one the truth of all things, througli its separate and transcendent essence.
Hence, if this is rightly asserted by us, the prophetic power of the Gods is not partibly comprehended by any place, or partible human body, nor by the soul, which is detained in one certain species of divisible natures; but being separate and indivisible, it is wholly every where present with the natures which are capable of receiving it. It likewise externally illuminates and fills all things, pervades through all the elements, comprehends earth and air, fire and water, and leaves nothing destitute of itself, neither animals nor any of the productions of nature, but imparts from itself a certain portion of foreknowledge, to some things in a greater, and to others in a less, degree. Moreover, existing itself prior to all things, by its own separate nature, it becomes sufficient to fill all things, so far as each is able to partake of it.
Let us, therefore, now direct our attention to another species of divination, which is not public, but of a private nature, concerning