(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.

(26) that a candidate, when first entering the precincts of sanctuary, must offer upon the brazen altar not a poor unoffending bull or ram but its correspondence within his own nature. The bull, being symbolic of earthiness, represented his own gross constitution which must be burned up by the fire of his Divinity. (The sacrificing of beasts, and in some cases human beings, upon the altars of the pagans was the result of their ignorance concerning the fundamental principle underlying sacrifice. They did not realize that their offerings must come from within their own natures in order to be acceptable.)

(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.