Iamblichus on the Mysteries of the Egyptians Chaldeans and Assyrians 1000239491

8/20/2019 Iamblichus on the Mysteries of the Egyptians Chaldeans and Assyrians 1000239491
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ROAD,
W.C.
AND
REEVES
AND
TURNER,
5
WBLUNQTOK
STREET,
STRAND.
MDCOOXOV.
0 PART iHT
disciple,
the
translator,
and
the
expounder
of
writings.
May,
18d5.
nd
unfold
the
mysteries
of
ancient
religion
with
an
admir-ble
conciseness
of
diction,
and
an
inimita-le
vigour
and
elegance
of
conception.
To
and
convinced
of
all
this,
to
my
translation
of
Produs
on
the
Theology
of
Plato.
one,
it
is
universe,
that
this
unity
should
produce
from
itself,
prior
to
every
thing
else,
multitude
of
natures
characterized
the first
Philosophical
orks
of
Produs^
together
with
those
of
Plotinus,
Porphyiy^
lamblichus,
Syrianus,
Ammo-
nius,
Damascius,
Olympiodorus,
nd
Simplicius.
sons
of
God,
ruling
to-ether
with
him.
This
the
Greek
says,
and
And
if
you
pro-eed
as
far
as
to
the
utmost
pjOLXa^
ots
memory.
Isocrates
(Encom.
He-
honours
that
belong
to
the
lower
dasmons,)
From
which
we
take
notice,
that
the
Heathens
did
not
confound
all
degrees
of
divine
worship,
giving
to
the
lowest
object
the
same
which
they
supposed
to
510,
513;
c.
viii.
C
a
know-
Lib.
vi.
cap.
iii.
Cap.
xviii.
to
him
the
apxinv,
the
Egyptians
said
nothing,
ut
celebrated
it
as
a
darkness
beyond
all
intellectual
conception^
a
thrice
un-
iri fjfrjiu(ovT s,
Platonic
Theology.
to
be
an
inaccu-ate,
impertinent,
nd
garrulous
smatterer.
Google'
is
from
their
energies,
or
their
passive
motions,
or
from
things
B
are
many
Iliad,
lib.
x.
v.
493.
B2
to
this
epistle.
me
from
the
text
of
lamblichus.
esta-lish
the
art
of
the
investigation
of
futurity
through
the
viscera,
through
birds,
and
through
the
stars.
I
likewise
ask
concerning
the
mode
of
divi-ation,
what
it
is,
and
futurity.
I
doubt,
therefore,
whether
divinity
is
so
far
subservient
to
men,
as
not
to
be
averse
to
some
becoming
diviners
from
meal.
But,
concerning
the
causes
of
divination,
it
is
dubious
whether
a
God,
an
angel,
or
a
daemon,
or
some
other
power,
is
present
in
manifesta-ions,
or
divinations,
or
certain
other
sacred
cause
of
divination,
is
indicated
by
this,
that
the
senses
are
occupied,
that
fumigations
are
introduced,
and
simple
and
young,
are
more
adapted
to
pre-iction.
The
ecstasy,
also,
of
the
reasoning
power
is
things
that
are
performed
will
be
inanities,
r
significant
they
do
not
re-use
to
lead
any
one
to
illegal
enery.
following
nswer
of
lamblichus
to
this
Epistle.
This
omission
is
not
noticed
by
Gale.
brackets,
hich
are
not
noticed
by
Gale.
be
indissoluble
bonds
persons,
not
a
certain
part
of
the
soul,
[such,
for
instance,
as
the
intellectual
part;]
and
if
so,
he
will
be
happy
who
has
a
wise
intellect.
I
see
likewise,
predic-ion
of
future
events.
And,
perhaps,
those
who
possess
divine
divination,
foresee
indeed
what
will
happen,
yet
are
not
on
this
account
of
men,
and
the
fiction
of
a
mortal
nature.
as
rov
fieyoXov
HXianvov
cvvcaSas,Aeyet
oft
o
avriypaifxav
is
rrjv
C
in
a
note
on
the
fourth
chapter
of
the
eighth
section
of
the
following
ranslation.
others
are
conversant
with
the
cause
through
which
c2
in
a
becoming
manner.
cvvotas,
which
Gale
erroneously
ranslates
contra
communes
opiniones.
your
inquiries.
yvtacnv.
Alibi,
aSuLKpiTOs
j
tov
irptarov
vorjrov
vorj(ris.
terrestrial
heroes.
other
thus much
itself;
in
this
case,
hich consists
ova-av.
not
possible
o
dis-over
their
common
boundaries.
And
even
if
to
the
analogous
sameness
which
exists
in
superior
natures,
as,
for
instance,
in
the
many
genera
of
the
Gods,
and
again
all
the
genera
that
subsist
about
them,
preserving
/a tox 7.
in
a
certain
respect,
equally
transmit
the
progression
from
more
excellent
to
inferior
natures,
and
the
elevation
from
things
posterior
are
now
the
subjects
f
your
inquiry.
Again,
however,
according
to
unmingled
and
the
separate,
nderstood
in
common
in
essence,
power
and
energy,
and
every
thing
else
of
this
kind.
But
that
which
D
multiplied,
but,
unitedly,
o
be
comingled,
but
in
an
un-
mingled
manner,
and
to
comprehend
all
other
what
remains,,
i.
e.
the
comprehension
of
the
media,
is
in
a
certain
D
2
passes
from
some
things
o
others,
measure,
beauty
is
always
present.
And
with
the
former,
indeed,
the
as^
for
instance^
may
be
them.
Hence,
[i.
is
divine,
and
which
transcends
all
things,
would
[if
what
you
say
were
admitted]
be
transcended
by
the
perfection
f
the
whole
world,
and,
as
a
certain
part,
would
be
comprehended
by
it.
Hence,
it
would
be
inferior
to
corporeal
agni-
Vis,
In
the
plenitudes,
r
total
perfections,
f
the
Gods.
For
i.
e.
Without
habitude,
proximity,
r
alliance
to
the'
things
which
it
illuminates.
a
circle.
Hence
the
world
causes
all
things
to
be
in
each
other,
and
to
tend
to
each
other,
makes
the
end
of
one
thing
to
coalesce
with
the
beginning
of
another.
things
as
are
entirely
xempt
from
all
mundane
wholes,
what
opposing
circumstance,
or
tran-ition
through
all
things,
or
partible
circum-cription,
or
local
comprehension,
r
any
thing
passion;
and
because
they
are
not
at
all
adapted
to
suflFer,
nd
have
essentially
n
E
soul,
to
participate
f
suffering,
ow
can
it
be
proper
to
adapt
this
participation
o
daemons
and
heroes,
who
are
perpetual,
nd
the
attendants
eternity
to
the
E
2
more
excellent
genera
are
full
of
appropriate
good.
Let
this,
therefore,
be
a
lenitive
for
us
which
is
contrary
to
baseness.
they
are
immoderately
n-ulged.
t
See
my
Dissertation
on
the
Eleusinian
and
Bacchic
Mysteries.
to
themselves,
pro-uring
them
a
union
with
themselves,
and
accustoming
them,
while
they
are
yet
in
body,
the
latter,
through
the
most
appropriate
persua-ion.
On
this
account
also,
such
names
of
the
43rQds
Sed
et
ratio
possit
reddi
supplicationum,uibus
divinam
tram
procura-
mus,
si
recte
intelligamusuaUs
sit
deorum
ira.
tion^
or
the
sublunary
region.
rocl.
in
Tim.
lib.
i.
to
an
immaterial
intellect
in
energy,
which
the
Gods
entirely
xcel
by
a
priority
f
nature.
Why,
therefore,
is
it
re-
For
vorjTov
here,
it
is
obviously
ecessary
to
read
voepov.
converse,
and
gradually
btain
divine
perfection,
nstead
of
our
own
imbecility
and
imperfection.
If,
indeed,
itis
considered
that
sacred
prayers
or
psychical
you
speak
of
the
incor-
necessary
to
read
ravro*
P
from another.
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,
he
visible
celestials
are
all
of
them
Gods,
and
after
a
certain
manner
incor-oreal.
f2
those
powers
which
are
thence
transmitted
to
us,
and
are
mingled
with
gene-ation.
These,
therefore,
escend
with
invaria-le
sameness
for
the
salvation
of
the
universe,
passive.
For
generation
being
multiform,
and
consisting
of
diflferent
things,
receives
the
one
of
the
Gods,
recipient
ad
some
mutation.
the
vivific
heat
of
the
sun,
should
falsely
are
to
say,
in
consequence
of
looking
to
his
own
maladies,
that
the
sun
is
not
useful
to
health
or
life.
A
certain
thing
of
this
kind
also
may
take
said. For
avra.
lost in
are
essentialized
in
the
one;
or^
as
Damascius
observes,
speakingChaldaically,
n
the
paternal
peculiarity.
or
in
every
God
there
is
father,
power,
and
inteUect
;father
bdng
the
same
as
hypands
imd
the
one.
much
concerning
the
contact
with,
and
esta-lishment
of,
the
sensible
in
the
intelligible
Gods.
the
invisibility
f
demons.
and
invisi-le
Gods,
indeed,
comprehend
in
themselves
the
whole
government
of
whatever
is
contained
the
Gods
may
announce,
promptly
employing
ma-ual
operation,
s
it
were,
in
things
which
the
Gods
intellectually
|erceive,
ish,
and
com-and.
The
Gods,
therefore,
are
liberated
from
the
powers
which
verge
to
generation;
but
daemons
are
not
entirely
purified
from
more
known.
CHAP.
XXI.
The
division,
however,
of
the
passive
from
the
impassive^
hich
you
adopt,
may
perhaps
be
rejected
y
some
one,
as
not
adapted
to
either
of
the
more
excellent
genera,
through
the
causes
which
we
wholes,
by
which
things
of
an
ineffable
nature
and
to
reve-ence
the
former,
indeed,
as
divine,
but
to
despise
the
latter
as
human,
and
as
performed
to
men.
It
is
proper,
likewise,
to
consider,
the
former
in
a
very
high
degree,
as
being
performed
through
immutable
admiration,
and
a
venera-le
condition
of
mind,
because
they
are
referred
to
the
Gods.
G
natures,
and
gives
com-letion
to
the
superintendence
f
generated
in-
g2
which
separates
them
from
those
of
angels
are
more
simple
than
those
of
daemons,
but
are
subordinate
to
those
The.
cosmocrators,
or
governors
of
the
world,
are
the
planets.
See
the
fourth
book
of
my
translation
of
Proclus
on
the
Timseus
of
Plato.
Morphe
pertains
to
the
colour,
figure,
nd
magnitude
of
superficies.
them
in
common,
I
say
that
each
participates
f
beauty
according
to
its
arrange-ent,
the
peculiar
nature
which
it
possesses,
and
its
allotment.
to
these
things
also,
the
magni-ude
of
the
epiphanies
[ormanifestations]
n
the
Gods,
indeed,
is
so
great
as
sometimes
to
which
they
exercise
their
authority.
After
these
things,
therefore,
e
shall
define
the
reasons
of
the
self-apparent
tatues
[or
those
that
preside
over
matter,
exhibits
itself
mingled
from
things
of
a
dissimilar
and
contrary
nature.
And
the
light
of
souls
mani-
efMrvpKos.
For
the
em-yrean
world,
according
to
the
Chaldeans,
is
above
the
material
worlds,
and
emits
a
supermundane
fire
or
light
to
them
the
government
of
mundane
concerns,
or
the
inspection
f
material
natures.
And
souls,
when
they
become
apparent,
tend
in
a
certain
respect
to
generation.
Farther
still,
onsider
this,
also,
that
you
should
attribute
everything
which
is
pure
and
stable
in
the
visible
image
to
the
more
excellent
genera.
Hence,
you
should
ascribe
to
the
Gods
that
which
in
the
image
is
transcendently
splendid,
nd
which
is
firmly
established
in
itself.
That
which
is
splendid,
ut
is
estab-
immediately
con-umed.
With
archangels
t
With
angels
there
is
a
solution
of,
and
elevation
from,
matter.
By
daemons
matter
is
elegantly
dorned.
With
heroes
there
is
a
coadaptation
to
it,
in
appropriate
measures,
way
un-old
themselves
into
light.
But
those
that
are
material,
exhibit
themselves
as
entirely
eplete
with
matter.
With
respect
to
souls,
also,
those
that
are
pure,
present
themselves
to
the
view
out
of
matter,
but
those
of
a
contrary
descrip-ion
are
seen
necessary
to
read
Tapova-ia.
archons
extends
material
benefits,
and
such
works
as
are
terrestrial.
Moreover,
the
vision
of
souls
that
are
undefiled,
and
established
in
the
order
inflict];
nd
such
other
daemons
as
are
depraved
are
surrounded
by
certain
nox-
H
earth
shaU
inhabit
thy
vessel/'
t.
e,
as
Psellus
explains
it,
the
eomposite
temperature
of
the
soul.
rank
secondary,places,
and
the
rest
conformably
o
their
arrangement,
of
these
three
genera.
CHAP.
VIII.
MoEEOVER,
with
respect
to
the
tenuity
and
subtilty
f
light,
he
Gods
extend
a
light
so
subtle
that
corporeal
eyes
cannot
sustain
it,
h2
to
ren-er
them
unable
to
receive
it.
But
when
archons
are
present,
an
assemblage
of
many
luminous
appearances
runs
round
them,
diffi-ult
to
be
borne,
whether
these
appearances
But when
not
impart
that
to
speak
authority
which
they
possess.
For,
as
it
appears
to
me.
phasmata,
and
by
the
proper
observation
has fictunu
clearly
existing
genera.
But
the
Pods,
indeed,
and
those
powers
that
follow
the
you
now
say,
dcBmons,
and
the
rest
of
the
more
excellent
genera^
to
producefictitious
mages
and
to
speak
boast^
adapted
to
a
divine
cause,
which
is
true.
For
when
we
do
not
energize
intellectually,
he
theurgic
signs
or
symbols.
together
with
them
an
appropriate
discussion.
It
is
necessary,
there-ore
to
omit
them,
and
to
pass
on
to
the
in-uiries
concerning
divination,
and
concisely
dissolve
them.
f divina-
causes,
he
should
apprehend
I
possible
to
discover
scientifically
all
the
species
of
it;
which
we
shall
now
un-old,
conformably
to
the
questions
proposed
by
you.
an
invisible
and
incorporeal
spirit
surrounds
the
recum-
I2
divine
dreams
are
not
produced
in
sleep,
ut
either
when
sleep
leaves
us,
or
be
tween
sleeping
nd
waking,
or
when
we
are
perfectly
wake.
being
asleep;
i.
e.
the
being
in
a
profoundsleep.
emendation
is
eoa*-
firmed
by
the
versions
of
Scutellius
and
Gale.
was
separated.
For
then
part
with
more
excellent
natures,
then
its
phan-asms
will
be
more
pure,
whether
they
are
phantasms
of
the
Gods,
or
of
beings
essentially
incorporeal,
r,
in
short,
of
things
contributing
to
the
truth
of
intelligibles.
f,
also,
it
elevates
the
reasons
of
generated
natures,
contained
in
it
to
the
Gods,
the
causes
of
them,
it
receives
power
from
them,
and
a
knowledge
which
What,
there-
senses
excited
from
sleep
(for
neither
do
they
apprehend
future
events)
nor
are
they
moved
as
those
are
who
energizeaccording
to
impulse.
Nor,
again,
are
they
conscious
of
the
state
they
are
in,
neither
as
they
were
before,
nor
in
any
animal
life,
according
to
sense
or
impulse,
but
that
they
exchange
this
for
a
certain
more
divine
life,
by
which
they
are
inspired
and
perfectly
ossessed.
are different,
the
inspiration
s
indicated
by
the
motions
of
the
[whole]
ody,
and
of
certain
parts
of
it,
by
the
perfect
est
of
the
body,
by
harmonious
orders
and
dances,
and
by
elegant
sounds,
or
the
fiera
K.X.
divine
in-
something
pertain-
was
a
separation
of
intellect,
r
a
certain
extension
of
it;
or
if
it
was
a
vehe*
And
these
are
the
illumina-
they
are
de-initely
produced
That
music^
therefore^
s
of
a
motive
nature^
K
most
celebrated
of
the
E2
eTriyivoHTKOvcras
et,
irore
fuv
is
lycrvx*
K^ariKo.
to
body,
was
an
auditor
of
divine
harmony;
and
that
hence,
when
she
proceeded
into
body,
and efficacious
effects
are
secondarily.
x/xM^ott.
beautiftdly
unfolds
the
meaning
of
this
ancient
indignation
f
the
Gods,
through
former
guilt,
s
follows:
''Offences
which
have
been
committed
for
a
great
length
of
a
time,
race
of
some
one
successively
se
land
which
had
originally
been
plundered,
n
this
case,
the
injury
n
the
first
place
be-
fixing
his
abode.
existence
from
her^
with
vivificabundance.
See,
concerning
this
oracle^
Scholiastes
Apollonii
d
i.
librum^
et
Tacitus
ii.
Annal.
5^
1.
xiv.
and
by
Ammian.
Marcell.
lib.
xxix.
the Timasus.
from
the
fire,
the
spirit,
he
or
habitude,
o
any
thing
materiaL
another
more
ancient
God,
who
is
sepa-ate
from
the
place,
shines
forth
to
the
view,
and
who
is
also
the
cause
of
the
place,
For
rj
Tpoiova-a
here,
it
seems
necessary
to
read
17
irpo
lova-a,
L
not
public,
but
of
a
private
nature,
concerning
moved^,
when
more
excellent
natures
aire
pre^
l2
daemons],
hich
are
hurled
forth
before
the
Gods,
but
on
entering
the
interior
parts
of
the
temple,
unmoved,
and
guardedby
the
mystic
rites,
they
genuinely
eceive
in
their
bosom
divine
illumination,
nd
divested
of
their
garments,
as
they
would
say,
participate
f
But
this
by
the
way.
Travrcos.
rf
8e
weipa
rot
Syne-
sius
on
Dreams,
in
vol.
ii.
of
my
Proclus
on
Euclid.
qv
rov
Ouov
^(otos
apova-uav,
avaKivei
Tqv
ifxivrao-Lav
is
rqv
(mfxPoX.iK'qv
irayyeXiav,
p.
396.
aii:,
artificial
species
of
divinatioiL
Universally,
herefore,
his
art
em-loys
certain
divine
signs,
which
derive
their
completion
from
the
Grods,
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
onjecttirally
predicts.
The
Gods,
therefore,
produce
the
signs,
either
through
nature,
which
is
subser-ient
both
generally
and
particularly
o
the
generation
of
effects;or
through
genesiurgip
I read etScov.
Valerius Maximus relate.^
and
souls,
and
the
whole
of
is
not
possible
or
production
of
himself,
according
to
one
invariable
will.
good
omen,
but
if
they
made
none,
a
bed
one.
M
what has
inspect-ng
and
giving
completion
to
the
sacred
energy.
And
where
the
felicitous
operations
re
perfect,
sufficient
to
themselves,
and
unindigent,
of
these
the
Gods
are
the
leaders.
But
where
they
are
media,
and
in
a
small
degree
fall
short
M
2
thing
acknow-
to
take
place
in
diviners,
do
not
happen
as
you
think,
from
the
scientific
theurgist
being
passively
ffected;
nor
is
divi-ation
thus
effected
through
necessity,
assion
preoccupying
the
predictor;
for
these
things
are
foreign
from,
and
incongruous
to,
the
es-ence
of
more
excellent
natures.
superessential,
all
things
proceed
from
him
ineffably
nd
superessentially.
in
a
union
with
the
supreme
deity
our
true
salvation
consists.
they
are
clearly
seen,
divinity,
n
a
certain
respect,
appears
to
approach
to
us,
though
it
is
we
that
are
extended
to
him.
but
that
which
is
more
perfect
annot
be
produced
from
the
imperfect.
All
works.
virtues.
as
in
a
sepulchre.
irgr-^ryatftes
and
by
giving
life
to
the
body,
destroys
oth
herself
and
her
own
intellect
[in
s
great
a
degree
as
these
are
capable
of
receivingdestruction]^
the
soul
to
the
body
is
the
death
of
the
immortal
life,
ut
vivifies
the
mortal
body.
inqnraiion
xternal^
but
not
through
opaque,
substances.
For
thus
a
thing
of
this
kind
will
be
a
daemon,
who
will
have
an
existence
prior
to
his
being
constituted.
This
assertion,
like-ise,
is
attended
with
certain
common
doubts.
N
con-
other,
in
this
case
the
works
of
the
two
are
definitely
n2
suffers
according
to
disorderly
nd
tumultuous
mo-
not
all
men,
hut
those
that
are
more
other
imparts
goods
which
are
more
honour-ble
than
human
temperance.
One
species
being
quies-ent,
according
to
its
own
proper
life
and
in-elligence,
gives
itself
to
be
used
by
another
things
that
are
seen,
but
extend
of
If,therefore,
hese
assertions
are
true,
though
we
derive
from
nature
impressions
by
which
we
obtain
a
knowledge
of
things,
r
come
into
in
the
universe,
s
if
they
were
the
parts
of
one
animal,
contain
premanifestations
f
certain
nature,
which
produces
its
eflfects
without
reason
and
intellect,
s
if
indefinite,
ccording
accurately
one
by
us
a
littlebefore.
By
what
kind
of
art,
likewise,
is
this
image
power,
therefore,
in
all
these
rules
over
the
circum-
terrestrial
manifest
generation
in
places
about

consists of
through,
02
a
certain
divine
splen-our
never
illuminates
a
soul
of
this
kind,
be-ause
it
is
not
adapted
to
be
imparted
to
things
which
are
entirely
repugnant
to
it;
neither
have
those
things
which
are
detained
by
dark
phantasms
a
place
for
its
reception.
This
de-usive
formation,
therefore,
f
phantasms,
will
be
conversant
with
shadows,
which
are
very
remote
from
the
truth.
these
in it.
actions,
are
liberated
from
passions,
and
purified
from
every
disorderly
motion,
and
from
atheistical
and
unholy
conduct.
But
those
who
are
themselves
flagitious,
nd
who
leap,
s
it
were,
to
things
of
a
divine
nature
in
(avrideovg)
such
deeds
as
these
you
is
itself
exempt
from
all
things,
is
super-atural,
and
has
an
eternal
preexistence,
either
divination.
possible
now
speakings
re
various,
ore
irra-ional,
and
more
material.
Amsancti
in
Hir-
pinis,
et
in
Asia
Plutonia.
be^
ing
irrational
they
are
inferior
to
us.
Gods.
CHAP.
III.
Dissolving,
however,
the
doubts
in
a
way
still
more
true,
we
think
it
requisite,
n
invoking
superior
atures,
to
take
away
the
evocations
commands
and
that
which
is
But
the
powers
that
are
in
8vo.
1794?.
what
it
is
with
us.
Nor
is
it
wonderful,
if
we
are
unable,
in
most
things,
to
arrive
at
the
su-reme
and
most
perfectjudgment
of
more
ex-ellent
natures.
What
also
hinders,
avrovpayiaVf
which
Gale
very
inadequately
ranslates
propnum
animee
officiwn,
P
2
known
by
us,
from
unjust.
Hence
other
causes
of
guilty
deeds
must
be
investi-ated.
And
if
we
are
not
able
to
discover
these
causes,
it
is
not
proper
to
throw
away
of Plato.
more
wonderful.
bear
the
energies
of
wholes,
or
from
a
certain
other
commixture
and
temperament
of
their
own
imbecility,
r,
in
the
third
place,
rom
the
privation
of
symmetry
in
the
parts
to
each
other.
^
gift,
ndeed,
causes
things
which
are
most
remote
to
co-perate
through
the
one
harmony
of
the
world.
But
if
some
one
understanding
this
to
be
the

Iamblichus on the Mysteries of the Egyptians Chaldeans and Assyrians 1000239491

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