(2) For, since it is requisite that terrestrial natures should by no means be destitute of divine communion, the earth also receives a certain divine portion from it, sufficient for the participation of the Gods. The theurgic art, therefore, perceiving this to be the case, and thus having discovered in common, appropriate receptacles, conformably to the peculiarity of each of the Gods, it frequently connects together stones, herbs, animals, aromatics, and other sacred, perfect, and deiform substances of the like kind; and afterwards, from all these, it produces an entire and pure receptacle. For it is not proper to despise all matter, but that alone which is foreign from the Gods. But that matter is to be chosen which is adapted to them, as being able to accord with the edifices of the Gods, the dedication of statues, and the sacred operations of sacrifices. For no otherwise can a participation of superior beings be obtained by places in the earth, or by men that dwell in it, unless a foundation of this kind is first established. It is also requisite to be persuaded by arcane assertions, that a certain matter is imparted by the Gods, through blessed visions. This matter, therefore, is doubtless connascent with those by whom it is imparted. Hence, does it not follow that the sacrifice of a matter of this kind excites the Gods to present themselves to the view, immediately calls forth the participation of them, receives them when they accede, and perfectly unfolds them into light?

(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.

(2) We must rather, therefore, say, that sounds and melodies are appropriately consecrated to the Gods. There is, also, an alliance in these sounds and melodies to the proper orders and powers of the several Gods, to the motions in the universe itself, and to the harmonious sounds which proceed from the motions. Conformably, therefore, to such like adaptations of melodies to the Gods, the Gods themselves become present. For there is not any thing which intercepts; so that whatever has but a casual similitude to, directly participates of, them . A perfect possession, likewise, immediately takes place, and a plenitude of a more excellent essence and power. Not that the body and the soul are in each other, and sympathize, and are copassive with the melodies; but because the inspiration of the Gods is not separated from divine harmony, but is originally adapted and allied to it, on this account it is participated by it in appropriate measures. Hence also, it is excited and restrained according to the several orders of the Gods. But this inspiration must by no means be called an ablation, purgation, or medicine. For it is not primarily implanted in us from a certain disease, or excess, or redundance; but the whole principle and participation of it are supernally derived from the Gods.

(2) He, therefore, who wishes to worship these theurgically, in a manner adapted to them, and to the dominion which they are allotted, should, as they are material, employ a material mode of worship. For thus we shall be wholly led to a familiarity with them, and worship them in an allied and appropriate manner. Dead bodies, therefore, and things deprived of life, the slaying of animals, and the consumption of victims, and, in short, the mutation of the matter which is offered, pertain to these Gods, not by themselves, but on account of the matter over which they preside. For though they are in the most eminent degree separate from it, yet at the same time they are present with it. And though they comprehend matter in an immaterial power, yet they are coexistent with it. Things that are governed, also, are not foreign from their governors; and things which are subservient as instruments, are not unadapted to those that use them. Hence, it is foreign to the immaterial Gods, to offer matter to them through sacrifices, but this is most adapted to all the material Gods.

(1) The same things also may be learned from the distribution of the Gods according to places; and from this, and the partible dominion over each particular thing, it may be seen how many allotments, greater or less, superior beings are assigned according to their different orders. For it is evident, that to the Gods who preside over certain places, the things produced by them are most appropriately offered in sacrifice; and that what pertains to the governed is most adapted to be sacrificed to the governors. For always to makers their own works are particularly grateful; and to those who primarily produce certain things, such things are primarily acceptable. Whether, therefore, certain animals, or plants, or any other productions of the earth, are governed by superior beings, at one and the same time, they participate of their inspective care, and impart to us an indivisible communion with the Gods. Some things, therefore, of this kind, if they are carefully preserved, increase the familiarity of those that retain them with the Gods; and these are such as by remaining entire, preserve the communion between Gods and men. Of this kind are some of the animals in Egypt, and man, who is everywhere sacred. But some things, when consecrated, produce a more manifest familiarity; and these are such as by an analysis into the principle of the first elements, effect an alliance more sacredly adapted to superior causes. For the more perfect this alliance is, the more perfect always is the good which is imparted by it.

(1) I consider you, therefore, as asking, for it is your inquiry, “ Why, since the Gods dwell in the heavens alone, there are invocations by theurgists of terrestrial and subterranean Gods? ” For what you assert in the beginning is not true, that the Gods circumvolve in the heavens alone: since all things are full of them. You also inquire, “ How some of the Gods are said to be aerial, and different Gods are allotted different places, and circumscribed portions of bodies, though they possess infinite, impartible, and incomprehensible power? And how, likewise, there will be a union of them with each other, as they are separated by divisible circumscriptions of parts, and by difference of places and subject bodies? ” Of all these, therefore, and an infinite number of other similar questions, one and the best solution will be obtained by surveying the mode of divine allotment.

(1) Being impelled, therefore, from another principle, viz. from the world and the mundane Gods, from the arrangement of the four elements in the world, and the association of the elements according to [appropriate] measures, and also from the orderly circulation of bodies about centres, we shall have an easy ascent to the truth of the piety respecting sacrifices. For if we are in the world, are contained as parts in the universe, are primarily produced by it, and perfected by the total powers that are in it, and if we consist of its elements, and receive from it a certain portion of life and nature; if this be the case, it is not proper to pass beyond the world and the mundane orders. We must admit, therefore, that in each part of the world there is this visible body, and that there are also incorporeal powers, which are divided about bodies. Hence the law of religion distributes similars to similars, and thus extends from on high, through wholes, as far as to the last of things; assigning, indeed, incorporeals to incorporeals, but bodies to bodies, and this commensurately to the nature of each. If, however, some theurgist should participate of the supermundane Gods, which is the rarest of all things, he, indeed, in the worship of the Gods will transcend both bodies and matter; being united to the Gods by a supermundane power. But that which happens to one person with difficulty and late, and at the end of the sacerdotal office, ought not to be promulgated as common to all men; nor ought it to be made a thing common to those who are commencing theurgic operations, nor to those who have made a middle proficiency in it. For these, after a manner, pay a corporeal-formed attention to sanctity.

(1) What, therefore, shall we derive from the Gods who are entirely exempt from all human generation, with respect to sterility, or abundance or any thing else pertaining to [the mortal] life? Nothing whatever. For it is not the province of those who are liberated from all things to meddle with gifts of this kind. But if some one should say that the perfectly immaterial comprehend in themselves the material Gods, and that through this they also contain in themselves their gifts according to one first cause; such a one will also say, that in consequence of this an abundance of divine gifts descend from the immaterial Gods. It must not, however, be granted to any one to say that the immaterial Gods bestow these gifts by proximately interfering with the actions of human life. For such an administration of our affairs is partible, is accomplished with a certain conversion [to the subjects of its care], is not entirely separate from bodies, and is incapable of receiving a pure and undefiled domination. Will not, therefore, that mode of sacrifice in works of this kind be most appropriate which is mingled with bodies, and adheres to generation; and not that which is entirely immaterial and incorporeal? For the pure mode of sacrifice is perfectly transcendent and incommensurate [with our concerns]. But the mode which employs bodies, and the powers that subsist through bodies, is in the most eminent degree allied to human affairs. It is also capable of producing a certain prosperous condition of things, and of imparting symmetry and temperament to the mortal race.

(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) With respect to the good , likewise, they conceive that one kind is divine, and this is the God who is prior to the intelligible; but that the other is human, and is a union with the former. And these two kinds of good Bitys has unfolded from the Hermaic books. This part, therefore, is not, as you suspect, omitted by the Egyptians, but is divinely delivered by them. Nor do “ theurgists disturb the divine intellect about trifling concerns ;” but they consult it about things which pertain to the purification, liberation, and salvation of the soul. Neither do they studiously employ themselves in things which are indeed difficult, yet useless to mankind; but, on the contrary, they direct their attention to things which are of all others most beneficial to the soul. Nor, in the last place, are “ they deceived by a certain fraudulent dæmon ,” who, having vanquished a fallacious and dæmoniacal nature, ascend to an intelligible and divine essence.

(4) If, indeed, it is considered that sacred prayers are sent to men from the Gods themselves, that they are certain symbols of the divinities, and that they are only known to the Gods, with whom, in a certain respect, they possess the same power,—how can it any longer be justly apprehended, that a supplication of this kind is sensible, and not divine and intellectual? Or what passion can accede to a thing of this kind, the purity of which the most worthy human manners cannot easily equal? You say, however, “ that the things which are offered in supplications are offered as to sensitive and psychical natures .” And, indeed, if the offerings consisted of corporeal and composite powers alone, or of such things as are merely subservient to corporeal organs, your assertion would be true. But as the offerings participate of incorporeal forms, of certain reasons, and more simple measures, the aptitude of them is to be surveyed according to this alone. And if a certain alliance, or similitude, is present, which is either proximate or remote, it is sufficient to effect the contact of which we are now speaking. For there is not any thing which in the smallest degree is adapted to the Gods, to which the Gods are not immediately present, and with which they are not conjoined. The connexion, therefore, of supplications with the Gods, is not as with sensitive or psychical natures, but as with divine forms, and with the Gods themselves [as Gods, i. e. as superessential hyparxes]. So that we have sufficiently spoken in opposition to this division.

(2) This division, therefore, being made, that which follows will most manifestly take place. For those who are governed by the nature of the universe, who lived conformably to this, and employ the powers of nature, these should embrace a mode of worship adapted to nature, and to the bodies that are moved by nature, and should choose for this purpose appropriate places, air, matter, the powers of matter, bodies, and the habits of bodies, qualities, and proper motions, the mutations of things in generation, and other things connected with these, both in other parts of piety and in that part of it which pertains to sacrifice. But those who live conformably to intellect alone, and to the life of intellect, and are liberated from the bonds of nature, these should exercise in all the parts of theurgy the intellectual and incorporeal mode of worship. And those who are the media between these, should labour differently in the paths of piety, conformably to the differences of this middle condition of life, either by embracing both modes of piety, or separating themselves from one of the modes [and adhering to the other], or receiving both these modes as the foundation of things of a more honourable nature. For without these they never can arrive at things supereminent. Or, in some other way, they should thus, in a becoming manner, labour in the paths of sanctity.

(2) For these assertions are much more true, and more characteristic of the essence and power of the Gods, than what you suspect to be the case, viz. “ that the Gods are especially allured by the vapours produced in the sacrifices of animals .” For if dæmons are invested with a certain body, which some think is nourished by sacrifices, yet this body is immutable and impassive, luciform and unindigent; so that neither does any thing flow from it, nor is it in want of any influx externally introduced. And if some one should admit that there is this influx, yet since the world and the air contained in it have a never failing abundance of exhalations from terrene places, an efflux of this kind being equally diffused on all sides, what use can there be of sacrifices to dæmons? But neither do the influxions equally and commensurately fill the place of the effluxions, so as that neither excess should at any time predominate, nor deficiency be produced, but that there should be a perfect equality and similitude of the bodies of dæmons, and this invariably the same.

(23) C. M. Gayley, in The Classic Myths, says: "It was a pleasing trait in the old paganism that it loved to trace in every operation of nature the agency of deity. The imagination of the Greeks peopled the regions of earth and sea with divinities, to whose agency it attributed the phenomena that our philosophy ascribes to the operation of natural law." Thus, in behalf of the plant it worked with, the elemental accepted and rejected food elements, deposited coloring matter therein, preserved and protected the seed, and performed many other beneficent offices. Each species was served by a different but appropriate type of Nature spirit. Those working with poisonous shrubs, for example, were offensive in their appearance. It is said the Nature spirits of poison hemlock resemble closely tiny human skeletons, thinly covered with a semi-transparent flesh. They live in and through the hemlock, and if it be cut down remain with the broken shoots until both die, but while there is the slightest evidence of life in the shrub it shows the presence of the elemental guardian.

(4) Will not, therefore, he who surveys this conspicuous statue of the Gods, thus united to itself, be ashamed to have a different opinion of the Gods, who are the causes of it, so as to introduce among them sections, and separations, and corporeal-formed circumscriptions? I, indeed, should think, that every one would be thus disposed. For if there is no ratio, no habitude of symmetry, no communion of essence, nor a connexion either in capacity or in energy, between that which is adorned and the adorning cause; if this be the case, there will neither be found in the world a certain extension according to interval, nor local comprehension, nor partible interception, nor any other such like connascent equalization in the presence of the Gods [with mundane natures]. For in things which are of a kindred nature, according to essence and power, or which are, in a certain respect, of the same species, or homogeneous, a certain comprehension, or conservation, may be discovered. But in such things as are entirely exempt from all mundane wholes, what opposing circumstance, or transition through all things, or partible circumscription, or local comprehension, or any thing else of this kind can justly be perceived? I think, therefore, that the several participants of the divinities are of such a nature, that some partake of them etherially, others aerially, and others aquatically; which also, the art of divine works perceiving, employs adaptations and invocations, conformable to such a division. And thus much concerning the distribution of the more excellent genera into the world.

(3) And every God by his own proper power brought forth what was appointed him. Thus there arose four-footed beasts, and creeping things, and those that in the water dwell, and things with wings, and everything that beareth seed, and grass, and shoot of every flower, all having in themselves seed of again-becoming. And they selected out the births of men for gnosis of the works of God and attestation of the energy of Nature; the multitude of men for lordship over all beneath the heaven and gnosis of its blessings, that they might increase in increasing and multiply in multitude, and every soul infleshed by revolution of the Cyclic Gods, for observation of the marvels of Heaven and Heaven's Gods' revolution, and of the works of God and energy of Nature, for tokens of its blessings, for gnosis of the power of God, that they might know the fates that follow good and evil [deeds] and learn the cunning work of all good arts.

(2) It may also, if requisite, be said that a celestial body is most allied to the incorporeal essence of the Gods. For as the latter is one, so the former is simple; as the latter is impartible, so the former is indivisible; and as that is immutable, so this is unchanged in quality. If, likewise, it is admitted that the energies of the Gods are uniform, a celestial body also, has one circulation. To which may be added, that it imitates the sameness of the Gods, by a perpetual motion, which is invariably the same, and which subsists according to one reason and one order. It also imitates a divine life, by the life which is connascent with etherial bodies. Hence, this celestial body does not consist of things contrary and different, as is the case with our body; nor does the soul of the celestial Gods coalesce with the body into one animal from two things; but the celestial animals of the Gods are entirely similar and counited, and are throughout wholes, uniform, and incomposite. For things of a more excellent nature are always transcendent in them, after the same manner; and things of an inferior nature are suspended from the dominion of such as are prior, yet so as never to draw down this dominion to themselves. But all these are congregated into one coarrangement and perfection; and, after a certain manner, all things in the celestial Gods are incorporeal, and wholly Gods; because the divine form which is in them predominates, and inserts every where throughout one total essence. Thus, therefore, the visible celestials are all of them Gods, and after a certain manner incorporeal.

(1) Your next inquiry doubts, “ how some of the Gods are beneficent, but others malefic .” This opinion, therefore, is assumed from the predictors of nativities. It is, however, entirely remote from the truth. For all the Gods are good, and invariably the causes of good; and all of them are uniformly convolved to one good, according to the beautiful and good alone. The bodies, likewise, which are subject to them possess immense powers; some of which are firmly established in the divine bodies themselves, but others proceed from them into the nature of the world, and into the world itself, descending in an orderly manner through the whole of generation, and extending without impediment as far as to things which have a partial subsistence.

The FUMIGATION from FRANKINCENSE. Brass-beating Salians, ministers of Mars, Who guard his arms the instruments of wars Whose blessed frames, heav'n, earth, and sea compose, And from whose breath all animals arose: Who dwell in Samothracia's sacred ground, Defending mortals thro' the sea profound. Deathless Curetes, by your pow'r alone, Initial rites to men at first were shewn: Who shake old Ocean thund'ring to the sky, And stubborn oaks with branches waving high. 'Tis your's in glittering arms the earth to beat, With lightly-leaping, rapid, sounding feet; Then every beast the noise terrific flies, And the loud tumult wanders thro' the skies: The dust your feet excites with matchless force, Flies to the clouds amidst their whirling course; And ev'ry flower of variegated hue, Grows in the dancing motion form'd by you. Immortal dæmons, to your pow'rs consign'd The talk to nourish, and destroy mankind. When rushing furious with loud tumult dire, O'erwhelm'd, they perish in your dreadful ire; And live replenish'd with the balmy air, The food of life, committed to your care. When shook by you, the seas, with wild uproar, Wide-spreading, and profoundly whirling, roar: The concave heav'ns, with Echo's voice resound, When leaves with ruffling noise bestrew the ground. Curetes, Corybantes, ruling kings, Whose praise the land of Samothracia sings: From Jove descended; whose immortal breath Sustains the soul, and wafts her back from death; Aerial-form'd, much-fam'd, in heav'n ye shine Two-fold, in heav'n all-lucid and divine: Blowing, serene, from whom abundance springs, Nurses of seasons, fruit-producing kings.

(2) Farther still, having said “ that pure intellects are inflexible , [i. e. not to be changed or altered ] and unmingled with sensibles ,” you doubt, “ whether it is requisite to pray to them .” But I think it is necessary to pray to no others than these. For that in us which is divine, intellectual, and one, or intelligible, if you are willing so to call it, is most clearly excited in prayer; and, when excited, vehemently seeks that which is similar to itself, and becomes copulated to perfection itself. But if it should appear to you to be incredible, that an incorporeal nature can be capable of hearing sounds, and it should be urged by you, that for this purpose the sense of hearing is requisite, that it may apprehend what is said by us in prayer; you willingly forget the excellency of primary causes, which consists in both knowing and comprehending in themselves at once the whole of things. The Gods, therefore, do not receive prayers in themselves, through any corporeal powers or organs, but rather contain in themselves the energies of pious invocations; and especially of such as, through sacred ceremonies, are established in, and united to, the Gods. For then, in reality, a divine nature is present with itself, and does not communicate with the intellectual conceptions in prayer, as different from its own.