(2) Thus, for instance, if one thing is intellectual [as is the case with our dianoia], but another is wholly inanimate or physical, then that which proceeds to a less extent has a more principal power than that which is more extended, though the former falls far short of the latter in magnitude and multitude of domination. For these things, also, another reason may be assigned, and which is as follows: in all theurgical operations the priest sustains a twofold character; one, indeed, as man, and which preserves the order possessed by our nature in the universe; but the other, which is corroborated by divine signs, and through these is conjoined to more excellent natures, and is elevated to their order by an elegant circumduction, this is deservedly capable of being surrounded with the external form of the Gods. Conformably, therefore, to a difference of this kind, the priest very properly invokes, as more excellent natures, the powers derived from the universe, so far as he who invokes is a man; and again, he commands these powers, because through arcane symbols, he, in a certain respect, is invested with the sacred form of the Gods.

(1) On this subject, however, there is also the following division. Of divine essences and powers some have [a genesiurgic] soul and nature subject and ministrant to their fabrications, whenever they wish to use them. But others are entirely separate from soul and nature, I mean from a divine, and not only from a mundane and genesiurgic soul and nature. And others are the media between these, and afford to the extremes a communion with each other, either according to an exuberant participation of greater good, or according to an unimpeded reception of less good, or according to a concord which binds together both the extremes. When, therefore, we worship the Gods who reign over soul and nature, it is not foreign to these to offer to them physical powers, and bodies which are governed by nature. For all the works of nature are subservient to them, and contribute to their government. But when we undertake to honour those Gods who are essentially uniform, then it is requisite to venerate them with liberated honours. Hence, intellectual gifts are adapted to these, and things which pertain to an incorporeal life, together with the fruits of virtue and wisdom, and whatever perfect and total goods of the soul there may be. Moreover, to the Gods who subsist as media, and who are the leaders of goods of a middle nature, sometimes twofold gifts will be adapted, and sometimes such as have a communication with both these; or such as are separated from inferiors, and pertain to more elevated natures; or, in short, such as in one of the modes give completion to the medium.

(6) Behold, there are especially three Things in the Originality, out of which all Things are, both Spirit and Life, Motion and Comprehensibility, viz. Sulphur, i Mercurius, and Sal. But you will say that these are in Nature, and not in God; which indeed is so, but Nature has its ground in God, according to the first Principle of the Father, for God calls himself also an angry zealous God; which is not so to be understood, that God is angry in himself, but in the Spirit of the [Creation or] Creature which kindles itself; and then God burns in the first Principle therein, and the Spirit of the [Creation or] Creature suffers Pain, and not God.

(1) I think, therefore, that all who are lovers of the contemplation of theurgic truth will acknowledge this, that the piety which pertains to divine natures ought not to be exercised towards them partially or imperfectly. Hence, since prior to the appearance of the Gods, all such powers as are presubjacent to them are moved, and when the Gods are about to descend to the earth, precede them as in a solemn procession; he who does not distribute to all these powers that which is adapted to them, and does not honour each in an appropriate manner, will depart imperfect, and destitute of the participation of the Gods. But he who propitiates all of them, and offers to each acceptable gifts, and such as are to the utmost of his power adapted to them, will always remain secure and irreprehensible, giving completion in a proper manner to the perfect and entire receptacle of the divine choir. Since this, therefore, is the case, whether is it necessary that the mode of sanctity should be simple, and consist of a certain few things, or that it should be multiform and all-harmonic, and mingled, as I may say, from every thing contained in the world? If, indeed, the power which is invoked, and is excited in the performance of sacred rites, was simple, the mode of sacrifice should necessarily be simple.

(1) The various mode, therefore, of sanctity in sacred operations partly purifies and partly perfects some one of the things that are in us or about us. And some things, indeed, it restores to symmetry and order; but others it liberates from mortal-formed error. But it renders all things familiar and friendly to all the natures that are superior to us. Moreover, when divine causes, and human preparations which are assimilated to them conspire in one and the same, then the perfection of sacred operations imparts all the perfect and great benefits of sacrifice. It will not be amiss, also, to add such particulars as the following, in order to the accurate comprehension of these things. An exuberance of power is always present with the highest causes, and at the same time that this power transcends all things, it is equally present with all with unimpeded energy. Hence, conformably to this, the first illuminate the last of things, and immaterial are present with material natures immaterially. Nor should it be considered by any one as wonderful, if we say that there is a certain pure and divine matter. For matter being generated by the father and demiurgus of wholes, receives a perfection adapted to itself, in order to its becoming the receptacle of the Gods. At the same time nothing prevents more excellent beings from being able to impart their light to subordinate natures. Neither, therefore, is matter separated from the participation of better causes; so that such matter as is perfect, pure, and boniform, is not unadapted to the reception of the Gods.

(4) This, then, is the all-sacred Law of the Godhead, that, through the first, the second are conducted to Its most Divine splendour. Do we not see the material substances of the elements, first approaching, by preference, things which are more congenial to them, and, through these, diffusing their own energy to other things? Naturally, then, the Head and Foundation of all good order, invisible and visible, causes the deifying rays to approach the more Godlike first, and through them, as being more transparent Minds, and more properly adapted for reception and transmission of Light, transmits light and manifestations to the subordinate, in proportions suitable to them. It is, then, the function of these, the first contemplators of God, to exhibit ungrudgingly to those second, in proportion to their capacity, the Divine visions reverently gazed upon by themselves, and to reveal the things relating to the Hierarchy (since they have been abundantly instructed with a perfecting science in all matters relating to their own Hierarchy, and have received the effectual power of instruction), and to impart sacred gifts according to fitness, since they scientifically and wholly participate in sacerdotal perfection.

(49) So I will now write of the second Principle, of the clear pure Deity, of the Heart of God. In the first Principle (as I have mentioned above) is Harshness, Bitterness, and Fire; and yet they are not three Things, but one only Thing, and they one generate another. Harshness is the first Father, which is strong, [fierce or tart,] very sharp and attracting to itself; and that Attracting is the [Sting] or Prickle, or Bitterness, which the Harshness cannot endure, and it will not be captivated in Death, but rises and flies up like a strong fierce Substance, and yet cannot remove from off its Place: And then there is a horrible Anguish, which finds no Rest; and the Birth is like a turning Wheel, pulling so very hard, and breaking or bruising as it were furiously, which the Harshness cannot endure, but attracts continually more and more, harder and harder; as when Steel and a Flint are struck one against another, from which the twinkling Flash of Fire proceeds; and when the Harshness perceives mit, nit starts and sinks back, as if it were dead and overcome. And so when the Flash of Fire comes into its Mother, the Harshness, and finds her thus soft and overcome, then it is much more terrified [than the Harshness,] and becomes in the Twinkling of an Eye white and clear. And now when the harsh Tartness attains the white clear Light in itself, it is so very much terrified that it [falls or] sinks back as if it were dead and overcome, and expands itself, and becomes very thin and [pliable or] vanquished: For its own Source was dark and hard, and now is become light and soft; therefore now it is first rightly become as it were dead, and now is the Water-Spirit.

(3) Following then, these, the supremely Divine standards, which also govern the whole holy ranks of the supercelestial orders,--whilst honouring the unrevealed of the Godhead which is beyond mind and matter, with inscrutable and holy reverence of mind, and things unutterable, with a prudent silence, we elevate ourselves to the glories which illuminate us in the sacred Oracles, and are led by their light to the supremely Divine Hymns, by which we are supermundane ly enlightened and moulded to the sacred Songs of Praise, so as both to see the supremely Divine illuminations given to us by them, according to our capacities, and to praise the good-giving Source of every holy manifestation of light, as Itself has taught concerning Itself in the sacred Oracles. For instance, that It is cause and origin and essence and life of all things; and even of those who fall away from It, both recalling and resurrection; and of those who have lapsed to the perversion of the Divine likeness, renewal and reformation; of those who are tossed about in a sort of irreligious unsteadiness, a religious stability; of those who have continued to stand, steadfastness; of those who are being conducted to It, a protecting Conductor; of those being illuminated, illumination; of those being perfected, source of perfection; of those being deified, source of deification; of those being simplified, simplification; of those being unified, unity; of every origin superessentially super-original origin; and of the Hidden, as far as is right, beneficent communication; and, in one word, the life of the living, and essence of things that be; of all life and essence, origin and cause; because Its goodness produces and sustains things that be, in their being.

(1) Proceeding, therefore, to other peculiarities of them, we say, that with the Gods, indeed, there is acuteness and rapidity in the energies, which shine forth with greater celerity than those of intellect itself, though in themselves they are immoveable and stable. With archangels, the celerities are, in a certain respect, mingled with efficacious energies. Those of angels partake of a certain motion, and do not, similarly with archangels, possess a power which is effective by speaking. The operations of dæmons appear to be more rapid than they are in reality. In the motions of the heroic phasmata, a certain magnificence presents itself to the view; but in accomplishing what they wish to effect, their energies are not so rapid as those of dæmons. In the phasmata of archons, the first energies appear to be most excellent and authoritative; but the second have a more abundant representation, yet in actions fall short of the end. And the phasmata of souls are seen to be more moveable, yet are more imbecile, than those of heroes.