I will begin this friendly correspondence with thee with a view to learning what is believed in respect to the gods and good dæmons and likewise the various philosophic speculations in regard to them. Very many things have been set forth concerning these subjects by the (Grecian) philosophers, but the for the most part have derived the substance of their belief from conjecture.

1. The Gods and their peculiarities

In the first place, therefore, it is to be taken for granted that there are gods. I ask then: what are the peculiarities of the superior races, by which they are differentiated from each other? Are we to suppose the cause of the distinction to be their energies or their passive motions, or things consequent: or is it a classification established by difference of bodies -- the gods being distinguished by aetherial bodies, the dæmons by aërial bodies, and souls by bodies pertaining to the earth?

As the gods dwell in heaven only, I ask therefore, why are invocations at the Theurgic Rites directed to them as being of the Earth and Underworld? How is it that although possessing power unlimited, undivided, and unrestricted, some of them are mentioned as being of the water and of the atmosphere, and that others are allotted by definite limitations to different places and to distinct parts of bodies? If they are actually separated by circumscribed limitations of parts, and according to diversities of places and subject-bodies, how will there be any union of them one to another?

Why, then, are many things performed to them in the Sacred Rites, as to impressionable beings? The invocations are made as to gods that are impressionable beings: so that it is implied that not the dæmons only are impressionable, but the gods likewise, as was declared in Homer:

"Even the gods themselves are yielding."

Are gods, then, separated from dæmons by the distinction of bodied and unbodied? If, however, only the gods are incorporeal, how shall the Sun, the Moon, and the visible luminaries in the sky be accounted as gods?

How is it that some of them are givers of good and others bring evil?

What is the bond of union that connects the divinities in the sky that have bodies with the gods that are unbodied?

The gods that are visible (in the sky) being included in the same category with the invisible, what distinguishes the dæmons from the visible, and likewise the invisible, gods?

2. The superior races and their manifestations

3. Oracles and Divination

What is it that takes place in divination? For example, when we are asleep, we often come, through dreams, to a perception of things that are about to occur We are not in an ecstasy full of commotion, for the body lies at rest, yet we do not ourselves apprehend these things as clearly as when we are awake.

In like manner many also come to a perception of the future through enthusiastic rapture and a divine impulse, when at the same time so thoroughly awake as to have the senses in full activity. Nevertheless, they by no means follow the matter closely, or at least they do not attend to it as closely as when in their ordinary condition. So, also, certain others of these ecstatics become entheast or inspired when they hear cymbals, drums, or some choral chant; as for example, those who are engaged in the Korybantic Rites, those who are possessed at the Sabazian festivals, and those who are celebrating the Rites of the Divine Mother. Others, also, are inspired when drinking water, like the priest of the Klarian Apollo at Kolophon; others when sitting over cavities in the earth, like the women who deliver oracles at Delphi; others when affected by vapor from the water, like the prophetesses at Branchidæ; and others when standing in indented marks like those who have been filled from an imperceptible inflowing of the divine plerome. Others who understand themselves in other respects become inspired through the Fancy: some taking darkness as accessory, others employing certain potions, and others depending on singing and magic figures. Some are affected by means of water, others by gazing on a wall, others by the hypethral air, and others by the sun or in some other of the heavenly luminaries. Some have likewise established the technique of searching the future by means of entrails, birds, and stars.

What, I ask, is the nature of divination, and what is its peculiar character? The diviners all say that they arrive at the foreknowledge of the future through gods or dæmons, and that it is not possible for others to have any inkling of it only those who have command over the things to be. I dispute, therefore, whether the divine power is brought down to such subserviency to human beings as, for instance, not to hold aloof from any who are diviners with barley-meal.

These conjectures are put forth for the following statements:

1. That during sleep, when we are not engaged with anything, we sometimes chance to obtain perception of the future.

2. That likewise, an evidence that a condition of the Soul is a principal source of the art of divining is shown by the facts that the senses are held in check, fumes and invocations being employed for the purpose; and that by no means everybody, but only the more artless and young persons, are suitable for the purpose.

There are some, however, who suppose there is likewise, the subject-race of a tricky nature, artful, and assuming all shapes, turning many ways, that personates gods and dæmons and souls of the dead like actors on the stage; and that through these everything that seems to be good or bad is possible. They are led to form this judgment because these subject-spirits are not able to contribute anything really beneficial as relates to the soul, nor even to perceive such things; but on the other hand, they ill treat, deride, and often impede those who are returning to virtue.

They are likewise full of conceit, and take delight in vapors and sacrifices.

4. The invocation of the Theurgic powers

It perplexes me greatly to form a conception how they who are invoked as superior beings are likewise commanded like inferiors; also that they require the worshipper to be just, although when entreated, they themselves consent to perform unjust acts. They will not hearken to the person who is invoking them if he is not pure from sexual contamination, yet they themselves do not hesitate to lead chance individuals into unlawful sexual relations.

5. Sacrifices and Prayers.

(I am likewise in doubt in regard to the sacrifices, what utility or power they possess in the world and with the gods, and for what reason they are performed, appropriate for the beings thus honored and advantageously for the persons who present the gifts.¹⁴)

The gods also require that the interpreters of the oracles observe strict abstinence from animal substances, in order that they may not be made impure by the fumes from the bodies; yet they themselves are allured most of all by the fumes of the sacrifices of animals.

6. Conditions for successful results

It is also required that the Beholder¹⁵ must be pure from the contact of anything dead, and yet the rites employed to bring the gods hither, many of them, are made effective through dead animals.

What, then, is more preposterous than these things -- that a human being, inferior in dignity, should make use of threats, not to a dæmon or soul of some dead person, but to the Sun-King himself, or to the Moon, or some one of the divine ones in the sky, himself uttering falsehood in order that they may be caused to speak the truth? For the declaration that he will assail the sky, that he will reveal to view the Arcana of Isis, that he will expose to public gaze the ineffable symbol in the innermost sanctuary, that he will stop the Baris; that, like Typhon, he will scatter the limbs of Osiris, or do something of a similar character, what is it but an extravagant absurdity, threatening what he neither knows how nor is able to perform? What dejection of spirit does it not produce in those who, like children, destitute of intelligence, are dismayed by groundless fear and terrified by these false alarms?

7. Sacred names and symbolic expressions

The Prayers also: What do they mean when they speak of the one coming forth to light from the slime, sitting on the Lotus-blossom, sailing in a boat, changing forms according to the season, and assuming a shape according to the Signs of the Zodiac? For so this is said to be seen at the Autopsias; and they unwittingly attribute to the divinity a peculiar incident of their own imagination. If, however, these expressions are uttered figuratively, and are symbolic representations of his forces, let them tell the interpretation of the symbols. For it is plain that if they denote the condition of the Sun, as in eclipses, they would be seen by every one who looked toward it intently.

Why, also, are terms preferred that are unintelligible, and of those that are unintelligible why are foreign ones preferred instead of those of our own language? For if the one who hears gives attention to the signification it is enough that the concept remains the same, whatever the term may be. For the divinity that is invoked is possibly not Egyptian in race; and if he is Egyptian, he is far from making use of Egyptian speech, or indeed of any human language at all. Either these are all artful contrivances of jugglers, and disguises having their origin in the passive conditions induced about us through being attributed to the divine agency, or we have left unnoticed conceptions of the divine nature that are contrary to what it is.

8. The First Cause

More of them likewise attribute to motion of the stars whatever may relate to us. They bind everything, I know not how, in the indissoluble bonds of necessity, which they term Fate, or allotment; and they also connect everything with those gods whom they worship in temples and with carved images and other objects, as being the only unbinders of Fate.

9. Nativities and Guardian Dæmons

I observe, moreover, that there is a twofold worship of the personal dæmon; also, that some perform it as to two and others as to three, but nevertheless he is invoked by all with a common form of invocation.

10. Eudæmonia, or the True Success

I question, however, whether there may not be some other secret path to true success which is afar from (the Rites of) the gods. I doubt whether it is really necessary to pay any regard to the opinions of individuals in regard to the divine endowment of divination and Theurgy, and whether the Soul does not now and then form grand conceptions. On the contrary, also, there are other methods for obtaining premonitions of what will take place. Perhaps, also, they who exercise the divine art of divining may indeed foresee, and yet they are not really successful: for they may foresee future events and not know how to make use of the foresight properly for themselves. I desire from you, therefore, to show me the path to success and in what the essence of it consists. For among us (philosophers) there is much wrangling, as though good might be derived from human reasonings by comparison of views.

If, however, this part of the inquiry, the intimate association with the superior race is passed over by those who devised it, wisdom will be taught by them to trivial purpose, such as calling the Divine Mind to take part about the finding of a fugitive slave, or a purchase of land, or, if it should so happen, a marriage or a matter of trade. Suppose, however, that this subject of intimate communion with the Superior race is not passed over, and those who are thus in communication tell things that are remarkably true about different matters, but nothing important or trustworthy in relation to the true success -- employing themselves diligently with matters that are difficult, but of no use to human beings -- then there were neither gods nor good dæmons present, but on the contrary, a dæmon of that kind called "Vagabond," or it was all an invention of men or an air-castle of a mortal nature.

Introduction

In the first place, let us take the subjects separately in order to ascertain the scope and quality of the problems which are now proposed for discussion. Next let us examine in detail the theories respecting divine matters from which thy doubts were conceived, and make a statement of them, as to the sources of knowledge by which they are to be investigated.

Some which are badly jumbled together require to be taken apart; while others have relation to the Divine Cause through which everything exists, and so are readily apprehended. Others which we might put forward according to a certain plan of exhibiting contradictory views, draw out the judgment in both directions; and there are likewise some which demand from us to explain the whole of the Initiatory Rites.

Such being the facts, our answers are to be taken from many places and from different sources of knowledge. Some of these introduce fundamental principles from the traditions which the sages of the Chaldaeans delivered; others derive support from the doctrines which the Prophets of the Egyptian temples teach; and some of them follow closely the speculations of the Philosophers and elicit the conclusions which belong to them. And now there are some of these which involve an unbecoming dispute from diverse notions that are not worthy of a word; and others that have their origin from prejudices common to human beings. All these, therefore, are to be disposed of in various ways by themselves, and are in many ways connected with one another.

Hence, on account of all these things, there is some discussion necessary for the directing of them properly.

PLAN OF THE DISCUSSION

We will now proceed to thy questions.

TWO FORMS OF KNOWING

Nevertheless, thou seemest to consider the knowing of divine beings to be the same as the knowing of other matters, and likewise that a point may be taken for granted from opposing arguments, as is usual in debates. But there is no such similarity. For the perceiving of them is absolutely distinct from everything of antithetic character. It is not made valid by being now conceded or by coming into existence, but on the other hand it is a single concept, and coexisted with the soul from eternity.

I say such things to thee, therefore, in regard to the first principle in us, at which it is necessary for those to begin who would both speak and hear anything whatever concerning the superior races or about ourselves.

PECULIARITIES OF THE SUPERIOR RACES

The questioning, however, is going forward to little purpose, for it behooves us, first of all, to ascertain what the peculiarities are in regard to essence, then in regard to power, and so, after that, what they are in regard to energy. But as thou hast now put the question in reference to certain peculiarities which distinguish them, thou speakest only of the peculiarities of energies. Hence thou askest the difference in them in respect to the last things as mentioned, but art passing over unnoticed, without questioning, the first, and, as relating to the elements of variableness, the most important of them.

And now there occurs at the end of the question the natural distinction. The question is whether the essences are to be known by energies, physical motions, and things consequent Everything, however, is to the contrary. For as the energies and motions made up the actual substance of the essence, they would themselves likewise be dominant in regard to their difference. If, however, the essences generate the energies, being themselves previously separate, then they impart to the motions, energies, and things consequent, that which constitutes the differences. This mode, therefore, is contrary to what is supposed in the present bunt to find the peculiarity.

ARRANGEMENT OF THE SUPERIOR ORDERS

SOULS

But with souls that are ruling over bodies, that are occupied with the care of them, and that are placed in order apart by themselves in the eternal regions, before the transition to generated existence, there is not present either the essence of the Good, or the Cause (or Supreme Principle) of the Good which is prior to essence; but there comes from it a certain participation and habit of good, as we perceive that a sharing of beauty and virtue is very different from what we observe with human beings. For this is equivocal, and becomes manifest in complex natures as sole thing acquired. But the principle of goodness is established unchangeable and perpetual in the Souls. It never at any time goes away from itself, nor is it taken away by anything else.

DÆMONS AND HEROES OR HALF-GODS

Such then being the case with the divine races, the first and the last (the gods and souls), let us consider the two races intermediate between these two extremes, namely: 1. That of heroes or half-gods, which not only ranks higher than the order of souls in power and virtue, moral beauty and greatness, and excels it in every good quality which is incident in souls, but is also closely joined to. them by the kindred relationship of a similar form of life. 2. The other, the race of dæmons, which is closely allied to the gods, yet is in a certain sense inferior to them, following as though it was not first in rank but accompanying in subservience to the good pleasure of the gods. This race causes the otherwise invisible goodness of the gods to become visible in operation, becoming itself both assimilated to it, and accomplishing perfect works that are like it. For then what was before unutterable in it is made capable of being uttered, what was without form is caused to shire forth in visible figures, whatever of it was beyond all reasoning is brought forth into plain words, and having already received the connate participation of beautiful gifts it bestows the same ungrudgingly, and transfers them to the races that rank after itself.

Thus these intermediate races complete the common bond of gods and souls and render the connection between them indissoluble. They not only bind these together in one continuous series, from those on high to the very last, but they make the union of them all incapable of being separated and to be a most perfect blending and an equal intermingling of them all. They likewise, after a manner, cause an outgoing influence to go forth equally from the superior to the inferior races and a reciprocal one from subordinate races to those ranking above them. They also establish order among the more imperfect races, and likewise due proportions of the gift coming down from the better ones and of the reception which takes place; and having themselves received from above from the gods the causes or motives of all these, they make everything agreeable and suited in every respect to all.

Thou must not think, therefore, that this classification is a peculiarity of powers or of energies or of essence; nor art thou taking them separately, to inspect them one by one. Nevertheless, by extending the inquiry through all of them thou wilt complete the answer to what was asked in relation to the peculiarities of gods, dæmons and half-gods, and of those that are included in the category of souls.

THE INTERMEDIATE RACES

PECULIARITIES OF THE GODS AND SOULS

Let such, then, be considered the peculiarities of the first divine races.

DISTINCTIONS OF THE SUPERIOR RACES

In short, however, this opinion which banishes the presence of the superior races entirely from the earth is an abrogating of the Sacred Rites and theurgic communion of the gods with human beings. For it says nothing else than that the divine ones dwell apart from the earth, that they do not commingle with human beings, and that this region is deserted by them. Consequently, according to this reasoning we priests have never learned anything whatever from the gods, and since we differ in nothing from other men thou hast not done right in questioning us as though we knew more than others.

Not one of these statements of thine, however, is sound. For neither are the gods limited to parts of the earth, nor are the inferior races about the earth excluded from their presence. On the contrary, the superior races are characterized in this way: that they are encompassed by nothing and that they encompass all things in themselves. But those that belong to the earth have their being in the perfections (pleromas) of the gods, and when they become fit for the divine communion they at once, prior to their own essence, possess the gods that preexisted in it.

That this entire classification is false, that this plan of investigating peculiarities is irrational, and that the notion of distributing the gods each to a certain region does not permit the receiving of the entire essence and power which are in them, we have fully established. It would have been right, therefore, to omit the dissenting inquiry in regard to the distribution of the Superior races, as it contradicts nothing in regard to the true conceptions. On the other hand, our attention should be directed, instead, to the intelligent perception of matters relating to the gods, and not to the holding of a discussion with a man; and for this reason we shall adapt the present discourse to the disposing of subjects of probability and matters relating to the gods.

HOW DIVINE RACES ARE DISTRIBUTED

This position which is thus assumed at the beginning, namely: that the gods traverse heaven only, is not true; for the universe is full of them. But thou then demandest: "How is it that although possessing power unlimited, undivided, and unrestricted, some of them are mentioned as being of the water and of the atmosphere, and that others are allotted by definite limitation to different places and distinct parts of bodies? If they are actually separated by circumscribed limitations of parts, and according to diversities of places and subject-bodies, how will there be any union of them one to another?"

One most excellent solution of all these and an infinite number of similar questions is by a survey of the manner in which the gods are allotted.

This, then, is the explanation: Whether the allotment be to certain parts of the universe, as to heaven or earth, whether to holy cities and regions, whether to certain temple-precincts or sacred images, the divine irradiation shines upon them all from the outside, just as the sun illuminates every object from without with his rays. Hence, as the light encompasses the objects that it illuminates, so also the power of the gods comprehends from without those that participate of it. In like manner, also, as the light of the sun is present in the air without being combined with it -- and it is evident that there is nothing left in the air when the illuminating agent is removed, although warmth is still present when the heating has entirely ceased -- so also the light of the gods shines while entirely separate from the objects illuminated, and, being firmly established in itself, makes its way through all existing things.

Still further, the light that is the object of perception is one, continuous, and everywhere the same entirety; so that it is not possible for a part of it to be cut off by itself, or to be enclosed in a circle, or at any time to remove itself from the source of illumination. According to the same principles, therefore, the whole universe, being susceptible of division, is distinguished with reference to the one and indivisible light of the gods. In short, this light is one and the same everywhere, and is not only present, undivided, with all things that are capable of participating of it, but it, likewise, by an absolute power and by an infinite superiority, fills all things, as a cause, joins them together in itself, unites them everywhere with itself, and combines the ends with the beginnings. The whole heaven, including with it the universe imitating this, goes around in a circular revolution, unites all to itself, and leads the elements whirling in a circle; and all things being in one another, and borne toward one another, it holds them together and defines their equal proportions; and guiding them to the remotest distances, makes the ends combine with the beginnings -- as, for example, the earth with the sky -- and effects a sole connection and accord of wholes with wholes.

SUPERIOR BEINGS NOT CLASSIFIED AS PASSIVE AND IMPASSIBLE

After these distinctions thou suggestest another classification on thy own account, and separatest the essences of the superior races by the differentiation of "passive and impassible." I do not, however, by any means accept this classification. For no one of the superior races is passive, nor yet is it impassible in such a manner as to be thus contradistinguished from any that is susceptible, as being adapted by nature to receive impressions, or as freed from them through inherent virtue or some other excellent condition. On the other hand, it is on this account, because they are entirely exempt from the inconsistency of being either passive or not passive, because they are in no way susceptible to impression, and because they are unchangeably fixed in regard to essence, that I set them down in all these respects as impassive and unchangeable.

WHAT THE INVOCATIONS ACCOMPLISH

But the objection is also made: "The invocations are made as to gods that are impressionable beings; so that it is implied that not the dæmons only are impressionable, but the gods likewise."

PROPITIATORY RITES

"THE NECESSITIES OF THE GODS"

SUPPLICATIONS AND THEIR UTILITY

Nevertheless, after this, thou passest over to another classification of gods as contrasted with dæmons. For thou remarkest that "gods are pure mental essences," proposing the opinion as the basis of an argument, or telling it as acceptable to certain individuals. Then thou addest: "that the dæmons are psychic beings, participating of mind."

If, however, it appears incredible to thee that an incorporeal being hears a voice in any way, and there is need of a special sense and of ears in order that the things uttered by us in the prayers may be heard, thou art voluntarily forgetful of the superior powers of the Primary Cause, both in the perceiving of all things, and the encompassing of them at once in themselves. The gods certainly do not receive the prayers in themselves through faculties of sense, or through organs, but they encompass in themselves the full purport and energies of the pious utterances, and especially of those which happen through the Sacred Rites to have been established and brought into one with the gods. For then the Divine essence itself is simply present to itself, and does not share the conceptions in the prayers as distinct from itself.

CLASSIFICATION CRITICISED

Perhaps, however, it is not necessary to scrutinize this distinction critically; for thou dost not put it forward as thy own concept, but on the contrary, displayest it as the conjecture of others.

THE GODS OF THE SKY NOT CORPOREAL

We will, therefore, take up in place of this subject, the matter in relation to the present opinion, about which thou seemest to be in doubt. For thou hast proposed this question: "If only the gods are incorporeal, how shall the Sun, the Moon, and the luminaries visible in the sky, be accounted as gods?"

THE GODS IN THE SKY NOT MALIGNANT

Thy next question raises a difficulty in another form "How is it that some of these gods are givers of good and others bring evil?"

Hence, from considerations of such a nature, it is demonstrated that neither the gods (of the planets) in the sky themselves, nor their gifts, bring evil.

THE GODS HAVE ONE COMMON ESSENCE

Come, then, let us dispose of that question also: "What is the bond of union that connects the divinities in the sky, that have bodies, with the gods that are unbodied?"

So much may be declared in regard to the bond which unites the gods, that are established in a manner perceptible to the senses, with the gods of the world of Mind.

OTHER MODES OF DISTINGUISHING

Beginning at this starting point, I will set forth the difference. It is because the gods in the sky are united with the gods in the world of Mind, and have the same idea or principle of existence with them; but the dæmons are far distant from them in essence, and scarcely compare with them in ally resemblance. On this account they are distinct from the visible divinities, while they differ from the invisible gods in regard to the difference of their peculiar invisibility. For the dæmons are indeed imperceptible to sight, and in no way to be apprehended by a sense; but the gods are beyond the scope of the knowledge and perception incident to the realm of matter. Because they are in these respects unknowable and invisible, they are so named, or it may be in a sense very different in respect to the dæmons that they are described as invisible. What, then, do the invisible gods have, so far as they are invisible, which is superior to the gods that are seen in the sky? Nothing at all. For the divine quality, whatever it may be, and whatever allotment it may have, possesses the same power and dominion over all subordinate things. Even if they were visible they would not be subordinate to the invisible daemons, and though they were to belong to the Earth, they would reign over the dæmons of the air. For neither the place nor the part of the world that may receive it, makes any change in the Supreme authority of the gods; but the entire essence of the gods, indivisible and unchangeable, which all the inferior races in the order of nature revere in like manner, remains everywhere the same.

Setting out from the same point of beginning, we also find another difference between them. For the visible and invisible gods concentrate in themselves the whole government of existing affairs, both in regard to the sky and world, and in relation to the entire invisible forces of the universe. But those that are allotted to authority among the dæmons, extending it over certain prescribed regions of the world, govern these, and themselves likewise have an incomplete form of essence and power. They are even in some manner akin and inseparable from those that are governed by them.

The gods, however, even those that go upon bodies as their vehicles, are separated and diverse from these in all respects. Hence the supervising of the bodies brings no specific lessening of rank to those to whom the body is subject; it is encompassed by the superior essence, and is turned back to it, and is no obstacle to it. But on the other hand, the close affiliation to the generative nature and the imperfection ensuing by it, give the dæmons necessarily an inferior destiny. In short, the divine race is predominant and takes precedence in the general arrangement among existing things; but the dæmonian order is ministrant, receiving whatever directions the gods may give, and responding promptly by own effort, in regard to whatever the gods contemplate, will and command.

Hence the gods are freed from the forces which incline downward to the realm of generated existence, but the dæmons are not wholly purified from these.

So much, therefore, we have subjoined in regard to this solution of the problem, and we think that from the former and the present arguments the matter will become better known.

CLASSIFICATION REJECTED

DÆMONS AND HALF-GODS DIVERSE IN ESSENCE

I say accordingly, that dæmons are produced by the generative and creative powers of the gods, in the furthest extreme of emanation and the last divisions: but that the heroes or half-gods have their origin by the forces of life in the gods; and that the superior and highest in rank of the souls are brought to completeness and distinguished from these forces.

THE ENERGIES

It follows now that their energies should be explained. Those of the dæmons may be described as being employed around the world and as extending generally among the things accomplished by themselves; but those of the heroes not only as not extending so far, but as being engaged with the distribution of the souls. So, therefore these being explained, the Soul is next, and ranks as the end of the series of divine beings. Having received from these two races a specific allotment of powers, it both augments the apportionment by other more abundant additions from itself, and likewise projects from itself at one time various forms and principles of life which are entirely different, and at another time still others. Thus making use of different lives and ideals according to each region of the world, it is united with those that it likes, and draws away from those from which it may wish to be separate, becoming assimilated to all, and separated from them by otherness. In this way, choosing principles akin both to the things that are sempersistent and to those that come into existence in time, it allies itself to the gods by harmonies of essence and power other than those by which the dæmons and half-gods are likewise entwined with them. Though possessing in a less degree than they the everlasting condition of similar life and energy, nevertheless, through the good will of the gods and the luminance imparted by their light, it often goes higher and is exalted to a higher rank, even to that of angels. It, then, remains no longer in the limitations of the psychal condition, but is developed completely through its whole substance into an angelic soul and an uncontaminate life. Hence, manifestly, the Soul seems to contain in itself manifold essences, different rational qualities, and all manner of idealities. If, however, we must speak the honest truth, the contingency exists, that it is always limited in reference to one particular thing; yet being in communication with the Causes it is at different times allied to different ones.

So great, therefore, being the differences among them in all these respects, it is no longer worth while to dispute in regard to the particular thing which is the cause of difference among them. Whatsoever nature they every one have, by that they are to be distinguished from the others. So far also, as they form one common society, to such an extent their common quality may be contemplated; for in this way it will be possible to comprehend without mistake, and to define distinctly the view to be entertained of the whole subject.

EPIPHANIES OR "APPARITIONS"

Further still, to the gods there pertain order and tranquillity; and with the figures of the archangels there exists a dramatic representation of order and quietude. With the angels there is present the disposition for order and peacefulness, but they are not free from motion. The figures of the dæmons are accompanied by tumult and disorder. With those of the archons there are objects to be seen analogous to each class which we have already mentioned: those of the realm of Matter being borne along tumultuously. Those of the half-gods are constantly in motion and are never exempt from change, and those of the Souls resemble the figures of half-gods, but at the same time are inferior to them.

With these peculiarities there flashes out from the gods Beauty which seems inconceivable, holding the Beholders fixed with wonder, imparting to them an unutterable gladness, displaying itself to view with ineffable symmetry, and carrying off the palm from other forms of comeliness. The glorious views of the archangels have themselves very great beauty, but it is by no means ineffable and admirable as that of the gods. Those of the angels partake in a degree of the beauty which they receive from the archangels.

MANIFESTATIONS AT THE RITES

After these explanations let us define the characteristics of these images thus individually manifest. In the autoptic visions of the gods, the most brilliant spectacles of reality itself are to be beheld. They not only shine steadily but they are plainly visible as if in organic shapes. The images of the archangels present themselves to view genuine and perfect. Those of the angels preserve the form itself, but they come short in the completeness of distinctive tokens. Those of the dæmons are scarcely perceptible, and those of the half-gods are still inferior. Those of the cosmic archons are clear, and those of the archons of the realm of Matter are indistinct, but both classes seem to be exercising authority. Those of the souls appear like mere shadows.

THE SUPERIOR RACES AND MATTER

This classification, however, may also be made according to the difference of the commingling. For with the dæmons emanations from the planetary worlds are mingled and are borne along unsteadily by the motion of the astral world. With the half-gods, groups of spirits belonging to the department of generated life are again mixed up around which they are also themselves constantly in motion. The cosmic archons likewise remain exhibiting the cosmic character which they possess; but those archons that belong to the realm of matter are filled with exhalations of the material region. Souls are infected with extraordinary defilements and alien spirits. With these accompaniments each of these races exhibits itself at the epiphanies.

To thee it will be no unimportant evidence that on these occasions there is in the case of the gods a consuming of matter all at once as by lightning. With the archangels it is destroyed in a short time. In the case of the angels there is a loosening and leading away from it. With the dæmons there is an arranging of it in an orderly manner. With the half-gods it is to be observed that they become adapted to it in due measures and give careful attention to it ingeniously. The archons that rule the planetary worlds are placed with it as though they were superior, and so shine forth as from themselves; but those of the realm of matter exhibit themselves as entirely filled up from matter. As for the souls, those also, that are pure manifest themselves outside of matter, but those of the opposite character are encompassed by it.

BENEFITS DERIVED FROM INITIATION

That of the archangels, having angels either that precede them, keep in line with them, or follow after; or else being accompanied by another company of angels acting as an escort.

That of the angels exhibiting the peculiar operations of the order to which they have attained.

That of the good dæmons presenting for contemplation their own works and the benefits which they bestow.

That of the avenging dæmons displaying the forms of vengeance.

That of the other class of archons attracting the disorder and discord of the realm of matter.

That of a soul that is entire and not held fast in a specific form; it is beheld around the whole cosmic region as a formless fire, indicative of the Soul of the World, entire, one, undivided and without form.

That of the purified soul; the glowing shape is seen, the fire pure and without mixture. Then are seen its innermost luminance, and the form pure and steady; and it follows after the upward leading guide rejoicing with hearty good will and itself by its operations showing its proper rank.

The soul, however, that bows, carries along with it the symbols of bonds and punishments, and is not only weighed down by groups of spirits belonging to the realm of matter, but it is also held fast by the anomalous disorders incident to that realm, and there are also seen dæmons of the generative order placing their authority directly before it.

In short all these races make their respective orders duly distinguishable, and they show at once the regions which have fallen to them, and the allotments in which they abide. Those that are of the air display aerial fire; the earthly ones a chthonian and darker light, and the celestials a more splendid luminance. All these races are distributed in these three regions (the earth, air, and superior heaven) in the threefold order of beginning, intermediary and last; those of the gods displaying the highest and purest causes pertaining to this threefold order; those of the angels being reckoned from the archangels; those of the dæmons being manifest as attendant upon these and those of the half-gods in like manner ministrant -- not indeed after the same services as the dæmons, but after other and different ways of their own. Those of the archons have the allotment which is set apart to them; to one class the superintendence of the cosmic world and to the other that of the realm of matter. Those of the souls are classed as the last of the superior races.

Hence they all indicate their places by themselves; the first classes having the first; the second class the second, and the third class the third, and the others are arranged as belonging to some of these.

OTHER PHENOMENA AT THE RITES

ACQUIREMENTS FROM THE SUPERIOR RACES

Accordingly, at the last stage, when the gods appear, the dispositions of soul of those who are invoking them, realize a thorough removing of passive conditions and the transcendent perfection, and not only the energy superior in every respect, but they also participate in divine love and a tranquillity of mind, almost beyond estimation. When the archangels are beheld, these dispositions acquire a pure constancy of condition, spiritual insight and stable power. At the coming of the angels into view, they receive an allotment of wisdom and truth, and likewise of pure excellence, sure knowledge and order in harmony with these bestowments. But when the dæmons are contemplated the tendencies take on eager desire incident to the sphere of generated nature, and likewise not only acquire zeal for the completing of the Performances according to allotment of such exercises. If there is a view of the half-gods, then they are not only borne away by other such impressions, but also share in many anxieties of a character relating to a communion of souls. But when the archons are brought within purview, then movements are set up in the soul, cosmic or such as pertain to the realm of matter, as the case may be. And with the visions of the souls, there are brought into activity the generative appetites and natural solicitude as regards the care of the bodies and such other matters as relate to these.

In connection with these things, the apparition of the gods imparts sincerity and power, and likewise success in undertakings, and also gifts the greatest benefits; and at the appearing of the others everything is bestowed abundantly as it may be consistent with the rank of the several orders. For example that of the archangels, gives the perception of what is true, not simply in regard to all things collectively but definitely in relation to specific matters, and this not at all times but occasionally -- not indefinitely to all or everywhere, but singly in a particular manner or to some special purposes. In short it does not confer power in like manner neither upon all, nor at all times, nor everywhere, but only sometimes and in some particular way. At the appearing of the angels, there are still narrower limitations than these in the circuit in the bestowing of benefits. The coming of the dæmons into view does not impart gifts good to the soul but either those of the body or which relate to the body. These they dispense wherever the order of the universe permits. According to the same conditions, the presence of the half-gods imparts benefits of the second and third order, aiming to acquire supervision of the entire polity of souls, but those of the earth and those of the cosmic realm. At the manifestation of the archons, the cosmic and the other class, the former confer blessings of a cosmic nature and those of this life; but those of the inferior rank bring out not a few advantages incident to the realm of matter, they exhibit to the Beholders things which contribute to the welfare of human life.

Thus we have set forth particularly the boons received from these superior races according to the respective order of every one, and have likewise made a complete answer to what thou hast asked in regard to matters of importance in relation to their appearings to view. So much, then, let us set forth respecting these subjects.

BOASTFUL SPEECH AND DECEPTIVE IMAGES

The matter, however, which thou hast brought to us for a decisive solution respecting these superior races, whether as thy own opinion or whether as what thou hast heard from others, is neither correct nor rightly expressed. Thou sayest: "It is a common thing for the gods and dæmons alike, and with all the Superior races, to speak boastfully, and to project an unreal image into view."

Next, however, thou affirmest that it is "a common thing for the gods and dæmons and other races to make likenesses and speak boastfully of themselves." Such a mode of speaking confounds all the races of superior beings with each other, and leaves no difference between one and another. For in this view of the matter all qualities will be common with them and nothing that is choice will be conceded to the exalted ones. It is more just, therefore, to ask by way of denial: "in what way, then, will the race of gods be superior to that of the dæmons?" But the fact is, that these races have no common plane: it is not imaginable, and it is not proper to argue from the last and lowest races and from the false steps among the last races, in regard to the first orders and the genuine impressions seen of them. Any one thus thinking in regard to these matters will come close to what is right, and will become acceptable to the gods.

BECOMING AT ONE WITH DEITY

I have prolonged this discussion to this extent in order that thou mayst not be led to think that all command of the operation in the Theurgic Rites is from us, and that thou mayst not suppose that the genuineness of these performances is actually regulated by conditions in our acts of thinking, or that they are made false by deception. For although we may know the peculiarities which are incident to each race of the superior beings, we may fail to hit upon the truth in regard to their operations. Yet without this knowledge the mystic union never takes place; nevertheless the union and the knowledge are by no means the same thing. So, the divine purity is in no sense by means of the right knowledge, as that of the body is not through health; but on the other hand it is more completely one and more pure than knowledge. Nothing, therefore, of such qualities in us, or anything whatever that is human, helps in ally way to the accomplishment of the divine exercises.

Accept this accordingly which indeed is said in addition but is a sufficient reply to thy whole conception in regard to technique of Theurgy. But those statements of thine have the same force with these in which thou acknowledgest that "the superior knowledge in respect to the gods is holy and helpful," and callest the not-knowing in respect to things revered and beautiful "Darkness," but the knowing of them, "Light" -- adding that "the former condition will cause human beings to be beset with every form of evil through ignorance and restlessness, and the other will be the source of everything beneficial." For all these things tend in the same direction with those which have been mentioned, and obtain a fitting notice with them. It is necessary, therefore, to pass them by. and to proceed with the inquiries respecting the Oracular Art, in order to resolve them.