(2) Nor, if there are certain other false and deceitful resemblances, which are still more remote from reality, is it fit to adduce these in forming a judgment of it. But the divine form or species of divination is to be apprehended according to one intelligible and immutable truth; and the mutation which subsists differently at different times is to be rejected as unstable and unadapted to the Gods. If, therefore, that which is truly divination is a thing of this kind, i. e. is a divine work, who would not blush to ascribe it to nature, which produces its effects without reason and intellect, as if nature elaborated in us a certain prophetic apparatus, and inserted this aptitude in some things in a greater but in others in a less degree? For in those things in which men receive auxiliaries from nature in the attainment of their proper perfection, in these, also, certain aptitudes of nature precede; but in things in which no human work is proposed [to be effected], in these neither does the end pertain to us.

(1) Let us, therefore, pass on to the mode of divination which is effected through human art, and which possesses much of conjecture and opinion. But concerning this you say as follows: “ Some also establish the art of the investigation of futurity through the viscera, through birds, and through the stars .” And there are, indeed, many other arts of this kind, but the above are sufficient to exhibit the whole artificial species of divination. Universally, therefore, this art employs certain divine signs, which derive their completion from the Gods, according to various modes. But from divine portents, according to an alliance of things to the signs which are exhibited, art in a certain respect decides, and from certain probabilities conjecturally predicts. The Gods, therefore, produce the signs, either through nature, which is subservient both generally and particularly to the generation of effects; or through genesiurgic dæmons, who presiding over the elements of the universe, partial bodies, and every thing contained in the world, conduct with facility the phænomena, conformably to the will of the Gods. But these signs symbolically premanifest the decrees of divinity and of futurity, as Heraclitus says, “neither speaking nor concealing, but signifying;” because they express the mode of fabrication through premanifestation. As, therefore, the Gods generate all things through forms , in a similar manner they signify all things through signs, impressed as it were by a seal ( δια συνθηματων ). Perhaps, likewise, they render by this mean our intelligence more acute. And thus much has been said by us in common concerning the whole of this kind of human art.

(1) Concerning another kind of divination, also, you say as follows: “ Others who are conscious what they are doing in other respects, are divinely inspired according to the phantastic part, some indeed receiving darkness for a cooperator, others certain potions, but others in cantations and compositions. And some energize according to the imagination through water, others in a wall, others in the open air, and others in the light of the sun, or some other celestial body. ” The whole, however, of this kind of divination of which you now speak, since it is multiform, may be comprehended in one power, which may be called the eduction of light. But this illuminates with divine light the etherial and luciform vehicle with which the soul is surrounded, from which divine visions occupy our phantastic power, these visions being excited by the will of the Gods. For the whole life of the soul and all the powers that are in it, being in subjection to the Gods, are moved in such a way as the Gods, the leaders of the soul, please.

(3) If some one, however, dismissing primordial causes, should refer divination to secondary offices, such as the motions of bodies, or the mutations of passions, or certain other motions, or the energies of human life, or animal or physical reasons, and should think that in so doing he asserts something manifest; or if, considering the symmetries of these with reference to each other, as causes, he should apprehend that he can assign something accurate concerning divination, he wholly deviates from the truth. But the one right boundary, and the one principle of all these particulars, is by no means to produce without a cause the foreknowledge of futurity, from things which have no prescience in themselves, but to survey from the Gods who contain in themselves the terminations of all the knowledge of beings, divination distributed about the whole world, and about all the natures that are separately contained in it. For such a cause as this is primordial, and is especially most common, containing in itself primarily those things which it gives to its participants, and particularly imparting truth, of which divination is in want; and antecedently comprehending the essence and cause of future events, from which foreknowledge necessarily and incessantly proceeds. Let such a principle as this, therefore, be the origin in common of all divination, from which it is possible to discover scientifically all the species of it; which we shall now unfold, conformably to the questions proposed by you.

(4) Through them, also, he inserts in us wisdom, and through every thing which is in the world excites our intellect to the truth of real beings, of things which are in generation, and of future events. From these things, therefore, I think it is manifest, that the mode of divination is perfectly contrary to what you suspected it to be. For it is of a ruling and primordial nature, of an unrestrained power, and transcendent nature, comprehending in itself all things, but not being comprehended by any thing, nor enclosed by its participants. For it ascends into, and rules over, all things simultaneously, and without circumscription, and collectively signifies future events. Hence, from what has been said, you may easily dissolve these vulgar doubts, which disturb most men, and may in a becoming manner elevate yourself to the intellectual, divine, and irreprehensible presignification of the Gods from all things. Through this, therefore, we have evinced, that divinity is not drawn down to the signs employed by divination.

(1) Divine divination, therefore, which is conjoined with the Gods, alone truly imparts to us a divine life; since it participates of [divine] foreknowledge, and divine intellections, and renders us in reality divine. It likewise causes us to be genuine participants of the good , because the most blessed intellectual perception of the Gods is filled with all good. Hence those who possess this divination “ do not ,” as you conjecture, “ foresee future events, and are nevertheless unhappy .” For all divine foreknowledge is boniform. Nor “ do they foresee, indeed, what is future, but do not know how to use this knowledge properly .” For, together with the foreknowledge, they receive the beautiful itself, and true and appropriate order: and utility is also present with it. For the Gods, in conjunction with it, deliver a transcendent power of defence against the inconveniences which accede from nature. And when it is necessary to exercise virtue, and the ignorance of future events contributes to this, then the Gods conceal what will be for the sake of rendering the soul better. But when the ignorance of what is future does not at all contribute to this, and foreknowledge is advantageous to souls, for the sake of their salvation and reascent [to divinity], then the Gods insert the foreknowledge which pertains to divination in the penetralia of the essences of souls.

(1) Let us, therefore, now direct our attention to another species of divination, which is not public, but of a private nature, concerning which you say, “ that some become enthusiastic by standing on characters, as those that are filled from the intromission of spirits .” This species, therefore, through those who badly use it, cannot easily be comprehended in one definition. But it is obvious and superficial, and known to many, and employs a falsehood and deception which are not to be endured; nor is it at all attended with the presence of a certain divinity, but it produces a certain motion of the soul, which is adverse to the Gods, and attracts from them an obscure and adumbrative representation, which, through the evanescent nature of its power, is usually disturbed by dæmoniacal depraved spirits. That, however, which is truly a representation of the Gods, is in other respects genuine and pure, immutable and true, and is inaccessible to, and unimpeded by, spirits of a contrary nature. For, as darkness is not adapted to sustain the splendour of the glittering light of the sun, but suddenly becomes totally invisible, entirely recedes, and immediately vanishes; thus, also, when the power of the Gods, which fills all things with good, abundantly shines forth, no place is left for the tumult of evil spirits, nor can it present itself to the view; but, as if it was nothing, it departs into nonentity, not being able to be at all moved, when more excellent natures are present, or to disturb such natures in their illuminations.

(2) The greatest remedy, therefore, for all such doubts is this, to know the principle of divination, that it neither originates from bodies, nor from the passions about bodies, nor from a certain nature, and the powers about nature, nor from any human apparatus, or the habits pertaining to it. But neither does it originate from a certain art, externally acquired, about a certain part of such things as are subservient to life. For the whole authority of it pertains to the Gods, and is imparted by them; it is also effected by divine works, or signs; and it possesses divine spectacles, and scientific theorems. All other things, however, are subjected as instruments to the gift of foreknowledge transmitted from the Gods; viz. such things as pertain to our soul and body, and such as are in the nature of the universe, or are inexistent in particular natures. But some things are previously subjacent, as in the order of matter, such as places, or certain other things of the like kind.

(1) In the next place we shall explain how divination is effected through sacred animals, such, for instance, as hawks. We must never say, therefore, that the Gods accede through bodies that are thus procured, being employed. For they do not preside over animals, either partibly, or proximately, or materially, or with a certain habitude towards them. But to dæmons and these such as are very much divided, to different orders of whom different animals are allotted, and who proximately exercise a government of this kind, and do not obtain their proper dominion in a way perfectly independent and immaterial, such a contact with the organs of divination must be ascribed. Or, if some one is willing so to admit, a seat must be attributed to them, through which we may be able to associate with and employ them. It is necessary, therefore, to think that this seat should be pure from bodies. For there can be no communion whatever between the pure and its contrary; but it is reasonable to admit that this seat is conjoined with men, through the soul of animals. For this soul has a certain alliance to men, through homogeneity of life; but it is allied to dæmons, because, being liberated from body, it has in a certain respect a separate subsistence. Hence, being a medium between both, it is subservient to its presiding dæmon, but announces to those who are yet detained in body that which its prefect commands. And it imparts to both these a common bond with each other.

(1) It is necessary, however, to think that the soul which uses divination of this kind, not only becomes an auditor of the prediction, but also contributes in no small degree from itself to the consummation of it, and of what pertains to its operations. For this soul is coexcited and cooperates, and at the same time foreknows, through a certain necessary sympathy. Such a mode, therefore, of divination as this is entirely different from the divine and true mode, being alone able to predict respecting small and diurnal concerns, viz. respecting such as being placed in a divided nature, are borne along about generation, and which impart motions from themselves to those things that are able to receive them, and produce multiform passions in things which are naturally adapted to be copassive. Perfect foreknowledge, however, can never be effected through passion. For that which is itself especially immutable, immaterial, and entirely pure, is accustomed to apprehend the future; but that which is mingled with the most irrational and dark nature of a corporeal-formed and material essence is filled with abundant ignorance. An artificial apparatus, therefore, of this kind does not deserve to be called divination; nor is it proper to bestow much attention upon it, nor to believe in any other person who uses it, as if it possessed in itself a certain clear and known indication of truth. And thus much concerning divination of this kind.

(3) From all that has been said, therefore, this becomes manifest, that the Gods, employing many instruments as media, send indications to men; and that they also use the ministrant aid of dæmons and souls, and the whole of nature, and of every thing in the world which is willingly obedient to them, they being the primordial leaders of all these, and transmitting the motion which descends from them wherever they please. Hence, they being separate from all things, and liberated from all habitude and coarrangement with things in generation, lead all that generation and nature contains, according to their own proper will. This explanation, therefore, of divination accords with the doctrine of the fabricative energy and providence of the Gods. For it does not draw down the intellect of more excellent natures to sublunary concerns and to us, but this intellect being established in itself, converts to itself signs and the whole of divination, and discovers that these proceed from it.

(1) The wise, therefore, speak as follows: The soul having a twofold life, one being in conjunction with body, but the other being separate from all body; when we are awake we employ, for the most part, the life which is common with the body, except when we separate ourselves entirely from it by pure intellectual and dianoetic energies. But when we are asleep, we are perfectly liberated, as it were, from certain surrounding bonds, and use a life separated from generation. Hence, this form of life, whether it be intellectual or divine, and whether these two are the same thing, or whether each is peculiarly of itself one thing, is then excited in us, and energizes in a way conformable to its nature. Since, therefore, intellect surveys real beings, but the soul contains in itself the reasons of all generated natures, it very properly follows that, according to a cause which comprehends future events, it should have a foreknowledge of them, as arranged in their precedaneous reasons. And it possesses a divination still more perfect than this, when it conjoins the portions of life and intellectual energy to the wholes from which it was separated. For then it is filled from wholes with all scientific knowledge, so as for the most part to attain by its conceptions to the apprehension of every thing which is effected in the world. Indeed, when it is united to the Gods, by a liberated energy of this kind, it then receives the most true plenitudes of intellections, from which it emits the true divination of divine dreams, and derives the most genuine principles of knowledge.

(1) Again, therefore, still worse than this is the explanation of sacred operations, which assigns as the cause of divination, “ a certain genus of dæmons, which is naturally fraudulent, omniform, and various, and which assumes the appearance of Gods and dæmons, and the souls of the deceased .” I shall, therefore, relate to you, in answer to this, what I once heard from the prophets of the Chaldeans. Such Gods as are truly divinities, are alone the givers of good; alone associate with good men, and with those that are purified by the sacerdotal art, and from these amputate all vice, and every passion. When these, also, impart their light, that which is evil, and at the same time dæmoniacal, vanishes from before more excellent natures, in the same manner as darkness when light is present; nor is it able to disturb theurgists in the smallest degree, who receive from this light every virtue, obtain worthy manners, become orderly and elegant in their actions, are liberated from passions, and purified from every disorderly motion, and from atheistical and unholy conduct. But those who are themselves flagitious, and who leap, as it were, to things of a divine nature in an illegal and disorderly manner, these, through the imbecility of their proper energy, or through indigence of inherent power, are not able to associate with the Gods.

(2) Hence this truth has nothing peculiar, or divine, or superior to common nature. But the truth of divination is established in energy with invariable sameness, has the whole knowledge of beings present with it, and is connascent with the essence of things. It likewise employs stable reasons, and perfectly, aptly, and definitely knows all things. This truth, therefore, is adapted to divination. Hence, it is very far from being a certain natural prescience, such as the preperception which is inherent in some animals of earthquakes and rain. For this arises from sympathy, when certain animals are moved in conjunction with certain parts and powers of the universe; or when, through the acuteness of a certain sense, they antecedently perceive things which happen in the air, before they accede to places about the earth.

(1) In the next place you inquire “ concerning the mode of divination, what it is, and what the quality is by which it is distinguished ,” which we have already explained, both generally and particularly. But you, in the first place, represent diviners as asserting, “ that all of them obtain a foreknowledge of future events through Gods or dæmons, and that it is not possible for any others to know that which is future, than those who are the lords of futurity .” Afterwards you doubt, “ whether divinity is so far subservient to men, as not to be averse to some becoming diviners from meal .” You do not, however, properly apprehend the abundance of the power of the Gods, their transcendent goodness, and the cause which comprehends all things, when you denominate their providential care and defence of us subserviency. And, besides this, you are ignorant of the mode of divine energy, that it is not drawn down and converted to us, but that it has a separate precedency, and gives itself, indeed, to its participants, yet neither departs from itself, nor becomes diminished, nor is ministrant to those that receive it; but, on the contrary, uses all things as subservient to itself. The present doubt also appears to me to be erroneous in another respect, for supposing the works of the Gods to be like those of men, it inquires how they are effected. For because we are converted to our works, and sometimes adhere to the passions of the things which we providentially attend to, on this account you badly conjecture that the power of the Gods is subservient to the natures which are governed by them.

(1) The animadversions which are after this adduced, at first, indeed, doubt about the mode of divination, but as they proceed, endeavour entirely to subvert it. We shall, therefore, discuss both these. And, in the first place, we shall begin to dissolve the former of these doubts. “ For in sleep, when we are not employed about any thing, we sometimes obtain a knowledge of the future. ” Not that the cause of divination is derived both from us and externally: for in things the principle of which definitely subsists in us, and that which is consequent is externally derived, if these two have a coarrangement and connexion with each other, in this case the works of the two are definitely effected, and the things which are suspended from them follow their precedaneous causes. But when the cause is independent of us, and preexists by itself, the end is not defined on account of us, but the whole depends on things external to us. Now, therefore, since the truth which is in dreams does not entirely concur with our works, but frequently shines forth from itself, it shows that divination is externally derived from the Gods, that it possesses an independent power, and that it benevolently unfolds futurity when it pleases, and in such a way as it pleases. These things, therefore, should have an answer of this kind.

(2) For time always proceeding the divine mode of knowledge becomes evanescent, through being frequently mingled and contaminated with much of what is mortal. This divine mode is indeed [in astrology also], and a certain clear indication of truth, though it is but small, is at the same time preserved in it. For it places before our eyes manifest signs of the mensuration of the divine periods, when it predicts the eclipses of the sun and moon, and the concursions of the moon with the fixed stars, and when the experience of the sight is seen to accord with the prediction. Moreover, the observations of the celestial bodies through the whole of time, both by the Chaldeans and by us, testify that this science is true. Indications, also, more known than these might be adduced, if the present discussion was precedaneously about these particulars. But as they are superfluous, and do not pertain to the knowledge of the peculiar dæmon, I shall, as it is fit so to do, omit them, and pass on to things more appropriate than these.

(4) On this account, also, it is requisite strenuously to contend against him who asserts that divination originates from us. You likewise adduce clear indications of this from the works performed in predicting what is future. For you say, “ that those who invoke [the divinities for the purposes of divination] have about them stones and herbs, bind certain sacred bonds, which they also dissolve, open places that are shut, and change the deliberate intentions of the recipients, so as to render them worthy, though they were before depraved .” All these particulars, therefore, signify that the inspiration accedes externally. It is requisite, however, not only to preassume this, but also to define what the inspiration of divine origin is, which produces divine divination. For if this is not done, we shall not previously know what its peculiarity is, in consequence of not attributing to it its proper character, and adapting this to it as a certain seal. And this, indeed, has been accurately done by us a little before.

(4) This, also, does not, as you say it does, require me, or any other as an arbiter, in order that I may prefer it to a multitude of other things; but it is itself exempt from all things, is supernatural, and has an eternal preexistence, neither receiving a certain opposition, nor a certain transcendency, which has a prearrangement in many things, because it is of itself liberated, and uniformly precedes all things. And to this it is requisite that you, and every one who is a genuine lover of the Gods, should give himself wholly; since by this mean irreprehensible truth will be obtained in divinations, and perfect virtue in souls; and through both these, an ascent will be afforded to theurgists to intelligible fire, which ought to be preestablished as the end of all foreknowledge, and of every theurgic operation. Hence you in vain adduce the opinion of those who think that divination is effected by an evil dæmon, since these do not deserve to be mentioned in speculations concerning the Gods. At the same time, likewise, they are ignorant of the means of distinguishing truth from falsehood, because they are from the beginning nourished in darkness, and are wholly incapable of knowing the principles from which these are produced. Here, therefore, we shall terminate our discussion concerning the mode of divination.

(2) 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 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, 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.