(5) The laws exist, but who sets hand to them? No one; because the shepherd who precedes Can ruminate, but cleaveth not the hoof; Wherefore the people that perceives its guide Strike only at the good for which it hankers, Feeds upon that, and farther seeketh not. Clearly canst thou perceive that evil guidance The cause is that has made the world depraved, And not that nature is corrupt in you. Rome, that reformed the world, accustomed was Two suns to have, which one road and the other, Of God and of the world, made manifest. One has the other quenched, and to the crosier The sword is joined, and ill beseemeth it That by main force one with the other go, Because, being joined, one feareth not the other; If thou believe not, think upon the grain, For by its seed each herb is recognized. In the land laved by Po and Adige, Valour and courtesy used to be found, Before that Frederick had his controversy;

(1) What then [it may be said], does not the summit of the sacrific art recur to the most principal one of the whole multitude of Gods, and at one and the same time worship the many essences and principles that are [rooted and concentred] in it? Entirely so, but this happens at the latest period, and to a very few, and we must be satisfied if it takes place when the sun of life is setting. Our present discussion, however, does not ordain laws for a man of this kind; for he is superior to all law; but it promulgates a law such as that of which we are now speaking, to those who are in want of a certain divine legislation. It says, therefore, that as the world has one coarrangement from many orders, thus also it is necessary that the consummation of sacrifices, being never failing and entire, should be conjoined to the whole order of more excellent natures. If, however, the world is multiform, and all perfect, and is united from many orders, it is also necessary that sacred operations should imitate its omniform variety through the whole of the powers which they employ. Hence, in a similar manner, since the things which surround us are all-various, it is not fit that we should be connected with the divine causes that preside over them, from a certain part which they contain. Nor is it proper that we should ascend imperfectly to the primordial causes of them.

(20) Thus now even unto this very Day all Things are yet in the Fiat, or Creating, and the Creation has no End until the Judgment of God, where that which has grown on the holy Tree shall be separated from the unholy Thistles and Thorns; and we Men are these innumerable Aspects (or Ideas) in the Fiat of the great princely Throne; and we, who are holy, shall be created in the Body of this Prince in God; but we that degenerate, or perish, shall be cast out as naughty Apples unto the Swine of the Devil.

(30) Likewise they do not need that men should give them precepts, or command them to do right and not to do wrong, and the like; for the same admirable Master who teacheth them what is good or not good, what is higher and lower, and in short leadeth them into all truth, He reigneth also within them, and biddeth them to hold fast that which is good, and to let the rest go, and to Him they give ear. Behold! in this sense they need not to wait upon any law, either to teach or to command them. In another sense also they need no law; namely, in order to seek or win something thereby or get any advantage for themselves. For whatever help toward eternal life, or furtherance in the way everlasting, they might obtain from the aid, or counsel, or words, or works of any creature, they possess already beforehand. Behold! in this sense also it is true, that we may rise above all law and virtue, and also above the works and knowledge and powers of any creature.

(2) What also hinders, but that to each thing by itself, and in conjunction with the whole alliance of souls, justice may in a very transcendent manner be decreed by the Gods? For if a communion of the same nature in souls, both when they are in and when they are out of bodies, produces a certain identical connexion and common order with the life of the world, it is likewise necessary that, a fulfilment of justice should be required by wholes, and especially when the magnitude of the unjust deeds antecedently committed by one soul transcends the infliction of one punishment due to the offences. But if any one should add other definitions, through which he can show that what is just subsists with the Gods in a way different from that in which it is known by us, from these also our design will be facilitated. For me, however, the beforementioned canons are alone sufficient for the purpose of manifesting the universal genus, and which comprehends every thing pertaining to the medicinal punishments inflicted by divine justice.

(1) Since it is usual with all men of sound understandings, to call on divinity, when entering on any philosophic discussion, it is certainly much more appropriate to do this in the consideration of that philosophy which justly receives its denomination from the divine Pythagoras. For as it derives its origin from the Gods, it cannot be apprehended without their inspiring aid. To which we may also add, that the beauty and magnitude of it so greatly surpasses human power, that it is impossible to survey it by a sudden view; but then alone can any one gradually collect some portion of this philosophy, when, the Gods being his leaders, he quietly approaches to it. On all these accounts, therefore, having invoked the Gods as our leaders, and converting both ourselves and our discussion to them, we shall acquiesce in whatever they may command us to do.

We shall not, however, make any apology for this sect having been neglected for a long time, nor for its being concealed by foreign disciplines, and certain arcane symbols, nor for having been obscured by false and spurious writings, nor for many other such-like difficulties by which it has been impeded. For the will of the Gods is sufficient for us, in conjunction with which it is possible to sustain things still more arduous than these. But after the Gods, we shall unite ourselves as to a leader, to the prince and father of this divine philosophy; of whose origin and country we must rise a little higher in our investigation.

(2) This mode of solution, therefore, is far superior, which does not suppose that divine works are effected through contrariety, or discrepance, in the way in which generated natures are usually produced; but asserts that every such work is rightly accomplished through sameness, union, and consent. Hence, if we separate from each other that which invokes and that which is invoked, that which commands and that which is commanded, that which is more and that which is less excellent, we shall, in a certain respect, transfer the contrariety of generations to the unbegotten goods of the Gods. But if we despise all such things, as it is just we should, as of an earth-born nature, and ascribe that which is common and simple, as being more honourable, to the powers who transcend the variety which is in the realms of generation, the first hypothesis of these questions will be immediately subverted, so that no reasonable doubt concerning them will be left.

(22) Some things my treatise will hint; on some it will linger; some it will merely mention. It will try to speak imperceptibly, to exhibit secretly, and to demonstrate silently. The dogmas taught by remarkable sects will be adduced; and to these will be opposed all that ought to be premised in accordance with the profoundest contemplation of the knowledge, which, as we proceed to the renowned and venerable canon of tradition, from the creation of the world, will advance to our view; setting before us what according to natural contemplation necessarily has to be treated of beforehand, and clearing off what stands in the way of this arrangement. So that we may have our ears ready for the reception of the tradition of true knowledge; the soil being previously cleared of the thorns and of every weed by the husbandman, in order to the planting of the vine. For there is a contest, and the prelude to the contest; and them are some mysteries before other mysteries.

(29) Then God stirred up a Prophet among them, even Moses, who gave them Laws, and sharp Doctrines, as Nature required; and these were given them (through the Spirit of the great World) in Zeal, in the Fire. Yet seeing they would live still in the Roughness, therefore they were tried [or tempted to see,] Rule, or Dominion. whether they would live in the Father; and God gave them Bread from Heaven, and fed them forty Years, to try what Manner of People they would be, and whether they would by any Means be brought to cleave to God: He gave them Ordinances and Customs [to observe,] in Meats and Drinks, and also a priestly Order, with heavy and hard Precepts and Punishments, which he published also to them; but it availed not, they were only wicked, and walked in the Dominion [or Regimen] of the Stars; and yet far worse, [they walked] altogether according to the Wrathfulness of Hell.

(14) The ordinance of the Kosmos, then, is in keeping with the Intellectual Principle. True, no reasoning went to its creation, but it so stands that the keenest reasoning must wonder- since no reasoning could be able to make it otherwise- at the spectacle before it, a product which, even in the Kinds of the partial and particular Sphere, displays the Divine Intelligence to a degree in which no arranging by reason could express it. Every one of the ceaselessly recurrent types of being manifests a creating Reason-Principle above all censure. No fault is to be found unless on the assumption that everything ought to come into being with all the perfection of those that have never known such a coming, the Eternals. In that case, things of the Intellectual realm and things of the realm of sense must remain one unbroken identity for ever.

In this demand for more good than exists, there is implied a failure to recognize that the form allotted to each entity is sufficient in itself; it is like complaining because one kind of animal lacks horns. We ought to understand both that the Reason-Principle must extend to every possible existent and, at the same time, that every greater must include lesser things, that to every whole belong its parts, and that all cannot be equality unless all part is to be absent.

This is why in the Over-World each entity is all, while here, below, the single thing is not all . Thus too, a man, an individual, in so far as he is a part, is not Humanity complete: but wheresoever there is associated with the parts something that is no part , this makes a whole of that in which it dwells. Man, man as partial thing, cannot be required to have attained to the very summit of goodness: if he had, he would have ceased to be of the partial order. Not that there is any grudging in the whole towards the part that grows in goodness and dignity; such an increase in value is a gain to the beauty of the whole; the lesser grows by being made over in the likeness of the greater, by being admitted, as it were, to something of that greatness, by sharing in that rank, and thus even from this place of man, from man's own self, something gleams forth, as the stars shine in the divine firmament, so that all appears one great and lovely figure- living or wrought in the furnaces of craftsmanship- with stars radiant not only in the ears and on the brow but on the breasts too, and wherever else they may be displayed in beauty.

(41) ["The law of nature is the divine ordinance out of the centre of nature, he that can live therein needs no other law, for he fulfilleth the will of God."]

(20) And if any one ruler whatever prohibit the Greek philosophy, it vanishes forthwith. But our doctrine on its very first proclamation was prohibited by kings and tyrants together, as well as particular rulers and governors, with all their mercenaries, and in addition by innumerable men, warring against us, and endeavouring as far as they could to exterminate it. But it flourishes the more.

(5) Necessarily, then, the first leaders of our Hierarchy, after having been filled themselves with the sacred gift, from the superessential Godhead, and sent, by the supremely Divine Goodness, to extend the same gift successively, and, as godly, earnestly desiring themselves the elevation and deification of those after them, presented to us--by their written and unwritten revelations--in accordance with their sacred injunctions, things supercelestial, by sensible images, the enfolded, by variety and multitude, and things Divine, by things human, and things immaterial, by things material, and the superessential, by things belonging to us. Nor did they do this merely on account of the unhallowed, to whom it is not permitted even to touch the symbols, but because our Hierarchy is, as I said, a kind of symbol adapted to our condition, which needs things sensible, for our more Divine elevation from these to things intelligible. Nevertheless the reasons of the symbols have been revealed to the Divine initiators, which it is not permitted to explain to those who are yet being initiated, knowing that the Lawgivers of things divinely transmitted deliberately arranged the Hierarchy in well-established and unconfused ranks, and in proportionate and sacred distributions of that which was convenient to each, according to fitness. Wherefore trusting in thy sacred promises (for it is a pious duty to recall them to thy recollection) -- that, since every Hierarchical sacred word is of binding force, thou wilt not communicate to any other but those Godlike initiators of the same rank with thyself, and wilt persuade them to promise, according to hierarchical regulation, to touch pure things purely, and to communicate the mysteries of God to the godly alone, and things perfect to those capable of perfection, and things altogether most holy to the holy, I have entrusted this Divine gift to thee, in addition to many other Hierarchical gifts.

(23) And there stand the three Principles in Strife. The first Principle, viz. the Kingdom of Sternness [or wrathful Fierceness] says, Go forth in the Midst of the strong Might of the Fire, it must be [so;] then says the second [Principle] in the Mind, Stay and consider, God is here with the Virgin, fear the Abyss of Hell; and the third [Principle,] viz. the Kingdom of this World says, Here we are at Home, we must have it [so,] that we may adorn and sustain the Body, it must be [so;] and it takes the Region of the Air, viz. its own Spirit, and brings that [Region] out at the Mouth, and keeps the Distinction according to the Kingdom of this World.

(2) But indications of this theory worthy of notice may be mentioned, by which it is possible for you, and those who resemble you, to be conducted by intellect to the essence of [real] beings. And with respect to such things as become known by a reasoning process, we shall leave no one of these without a perfect demonstration. But in all things we shall give to each that which is appropriate. And such questions, indeed, as are theological, we shall answer theologically; such as are theurgic, theurgically; but such as are philosophical, we shall, in conjunction with you, philosophically explore. Of these, also, such as extend to first causes, we shall unfold into light, by following them conformably to first principles. But such as pertain to morals, or to ends, we shall fitly discuss, according to the ethical mode. And, in a similar manner, we shall examine other things methodically and appropriately. Let us, therefore, now betake ourselves to your inquiries.

(19) Those who meet with this [doctrine] are indeed fortunate. Save for them who have accumulated much merit and absolved many obscurations, difficult is it to meet with it. Even when met with, difficult is it to comprehend it. Liberation will be won through simply not disbelieving it upon hearing it. Therefore treat this [doctrine] very dearly: it is the essence of all doctrines.

(9) The beneficent action of the law, the apostle showed in the passage relating to the Jews, writing thus: "Behold, thou art called a Jew and restest in the law, and makest thy boast in God, and knowest the will of God, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them who are in darkness, an instructor of the foolish, a teacher of babes, who hast the form of knowledge and of truth in the law." For it is admitted that such is the power of the law, although those whose conduct is not according to the law, make a false pretence, as if they lived in the law.

(18) The whole establishment of matter is divided into three. The strong powers which the spiritual Logos brought forth from fantasy and arrogance, he established in the first spiritual rank. Then those (powers) which these produced by their lust for power, he set in the middle area, since they are powers of ambition, so that they might exercise dominion and give commands with compulsion and force to the establishment which is beneath them. Those which came into being through envy and jealousy, and all the other offspring from dispositions of this sort, he set in a servile order controlling the extremities, commanding all those which exist and all (the realm of) generation, from whom come rapidly destroying illnesses, who eagerly desire begetting, who are something in the place where they are from and to which they will return. And therefore, he appointed over them authoritative powers, acting continuously on matter, in order that the offspring of those which exist might also exist continuously. For this is their glory.

(504) or will faint under them, as in any other studies and exercises. Yes, he said, you are quite right in testing him. But what do you mean by the highest of all knowledge? You may remember, I said, that we divided the soul into three parts; and distinguished the several natures of justice, temperance, courage, and wisdom? Indeed, he said, if I had forgotten, I should not deserve to hear more. And do you remember the word of caution which preceded the discussion of them 8 ? To what do you refer? We were saying, if I am not mistaken, that he who wanted to see them in their perfect beauty must take a longer and more circuitous way, at the end of which they would appear; but that we could add on a popular exposition of them on a level with the discussion which had preceded. And you replied that such an exposition would be enough for you, and so the enquiry was continued in what to me seemed to be a very inaccurate manner; whether you were satisfied or not, it is for you to say. Yes, he said, I thought and the others thought that you gave us a fair measure of truth. But, my friend, I said, a measure of such things which in any degree falls short of the whole truth is not fair measure; for nothing imperfect is the measure of anything, although persons are too apt to be contented and think that they need search no further. Not an uncommon case when people are indolent. Yes, I said; and there cannot be any worse fault in a guardian of the State and of the laws. True. The guardian then, I said, must be required to take the

(433) Well then, tell me, I said, whether I am right or not: You remember the original principle which we were always laying down at the foundation of the State, that one man should practise one thing only, the thing to which his nature was best adapted;—now justice is this principle or a part of it. Yes, we often said that one man should do one thing only. Further, we affirmed that justice was doing one’s own business, and not being a busybody; we said so again and again, and many others have said the same to us. Yes, we said so. Then to do one’s own business in a certain way may be assumed to be justice. Can you tell me whence I derive this inference? I cannot, but I should like to be told. Because I think that this is the only virtue which remains in the State when the other virtues of temperance and courage and wisdom are abstracted; and, that this is the ultimate cause and condition of the existence of all of them, and while remaining in them is also their preservative; and we were saying that if the three were discovered by us, justice would be the fourth or remaining one. That follows of necessity. If we are asked to determine which of these four qualities by its presence contributes most to the excellence of the State, whether the agreement of rulers and subjects, or the preservation in the soldiers of the opinion which the law ordains about the true nature of dangers, or wisdom and