Dryden.
[P. 98.] Such as infallible predictions of earthquakes, rapid expulsions of pestilence, &c. &c.
Since Pythagoras, as Iamblichus informs us, [p. 9]. was initiated in all the mysteries of Byblus and Tyre, in the sacred operations of the Syrians, and in the mysteries of the Phœnicians, and also ([p. 12].) that he spent two and twenty years in the adyta of temples in Egypt, associated with the Magi in Babylon, and was instructed by them in their venerable knowledge;—it is not at all wonderful that he was skilled in magic or theurgy, and was therefore able to perform things which surpass merely human power, and which appear to be perfectly incredible to the vulgar. For “magic,” (as we learn from Psellus in his MS. treatise on Dæmons) “formed the last part of the sacerdotal science.” He farther likewise informs us, “that magic investigates the nature, power, and quality of every thing sublunary; viz. of the elements and their parts, of animals, all-various plants, and their fruits, of stones, and herbs: and in short, it explores the essence and power of every thing. From hence, therefore, it produces its effects. And it forms statues which procure health, makes all-various figures, and things which become the instruments of disease. If asserts too, that eagles and dragons contribute to health; but that cats, dogs, and crows, are symbols of vigilance, to which therefore they contribute. But for the fashioning of certain parts, wax and clay are used. Often, too, celestial fire is made to appear through magic; and then statues laugh, and lamps are spontaneously enkindled.” See the original in the Notes to my Pausanias, p. 325. And that theurgy was employed by the ancients in their mysteries, I have fully proved in my treatise On the Eleusinian and Bacchic Mysteries.[100]
Conformably to this, Plato also in the First Alcibiades says, that the magic of Zoroaster consisted in the worship of the Gods, on which passage, I shall present the reader with what I have said, in the first volume of my Plato, p. 63, as it will enable him to see that the theurgy of the ancients is founded in a theory equally scientific and sublime.
“The following account of magic by Proclus, originally formed, as it appears to me, a part of the Commentary written by him on the present passage. For the MS. Commentary of Proclus, which is extant on this dialogue, does not extend to more than a third part of it; and this Dissertation on Magic, which is only extant in Latin, was published by Ficinus the translator, immediately after his Excerpta from this Commentary. So that it seems highly probable, that the manuscript from which Ficinus translated his Excerpta, was much more perfect, than that which has been preserved to us, in consequence of containing this account of the magic of the ancients.
“In the same manner as lovers gradually advance from that beauty which is apparent in sensible forms, to that which is divine; so the ancient priests, when they considered that there is a certain alliance and sympathy in natural things to each other, and of things manifest to occult powers, and discovered that all things subsist in all, they fabricated a sacred science from this mutual sympathy and similarity. Thus they recognized things supreme in such as are subordinate, and the subordinate in the supreme: in the celestial regions, terrene properties subsisting in a causal and celestial manner; and in earth celestial properties, but according to a terrene condition. For how shall we account for those plants called heliotropes, that is, attendants on the sun, moving in correspondence with the revolution of its orb, but selenitropes, or attendants on the moon, turning in exact conformity to her motion? It is because all things pray, and hymn the leaders of their respective orders; but some intellectually, and others rationally; some in a natural, and others after a sensible manner. Hence the sun-flower, as far as it is able, moves in a circular dance towards the sun; so that if any one could hear the pulsation made by its circuit in the air, he would perceive something composed by a sound of this kind, in honor of its king, such as a plant is capable of framing. Hence, too, we may behold the sun and moon in the earth, but according to a terrene quality; but in the celestial regions, all plants, and stones, and animals, possessing an intellectual life according to a celestial nature. Now the ancients, having contemplated this mutual sympathy of things, applied for occult purposes, both celestial and terrene natures, by means of which, through a certain similitude, they deduced divine virtues into this inferior abode. For, indeed, similitude itself is a sufficient cause of binding things together in union and consent. Thus, if a piece of paper is heated, and afterwards placed near a lamp, though it does not touch the fire, the paper will be suddenly inflamed, and the flame will descend from the superior to the inferior parts. This heated paper we may compare, to a certain relation of inferiors to superiors; and its approximation to the lamp, to the opportune use of things according to time, place, and matter. But the procession of fire into the paper, aptly represents the presence of divine light, to that nature which is capable of its reception. Lastly, the inflammation of the paper may be compared to the deification of mortals, and to the illumination of material natures, which are afterwards carried upwards like the enkindled paper, from a certain participation of divine seed.
“Again, the lotus, before the rising of the sun, folds its leaves into itself, but gradually expands them on its rising: unfolding them in proportion to the sun’s ascent to the zenith; but as gradually contracting them, as that luminary descends to the west. Hence this plant, by the expansion and contraction of its leaves, appears no less to honor the sun, than men by the gesture of their eye-lids, and the motion of their lips. But this imitation and certain participation of supernal light, is not only visible in plants, which possess nothing more than a vestige of life, but likewise in particular stones. Thus the sun-stone, by its golden rays, imitates those of the sun; but the stone called the eye of heaven, or of the sun, has a figure similar to the pupil of an eye, and a ray shines from the middle of the pupil. Thus too the lunar stone, which has a figure similar to the moon when horned, by a certain change of itself, follows the lunar motion. Lastly, the stone called helioselenus, i. e. of the sun and moon, imitates, after a manner, the congress of those luminaries, which it images by its color. So that all things are full of divine natures; terrestrial natures receiving the plenitude of such as are celestial, but celestial of supercelestial essences;[101] while every order of things proceeds gradually in a beautiful descent from the highest to the lowest. For whatever particulars are collected into one above the order of things, are afterwards dilated in descending, various souls being distributed under their various ruling divinities.
“In the next place, there are many solar animals, such as lions and cocks, which participate, according to their nature, of a certain solar divinity; whence it is wonderful how much inferiors yield to superiors in the same order, though they do not yield in magnitude and power. Hence it is said, that a cock is very much feared, and as it were reverenced, by a lion; the reason of which we cannot assign from matter or sense, but from the contemplation alone of a supernal order. For thus we shall find that the presence of the solar virtue accords more with a cock than with a lion. This will be evident from considering that the cock, as it were, with certain hymns, applauds and calls to the rising sun, when he bends his course to us from the antipodes; and that solar angels sometimes appear in forms of this kind, who though they are without shape, yet present themselves to us who are connected with shape, in some sensible form. Sometimes too there are dæmons with a leonine front, who, when a cock is placed before them, unless they are of a solar order, suddenly disappear; and this, because those natures which have an inferior rank in the same order, always reverence their superiors; just as many, on beholding the images of divine men, are accustomed, from the very view, to be fearful of perpetrating any thing base.
“In fine, some things turn round correspondent to the revolutions of the sun, as the plants which we have mentioned, and others after a manner imitate the solar rays, as the palm and the date; some the fiery nature of the sun, as the laurel; and others a different property. For, indeed, we may perceive that the properties which are collected in the sun, are every where distributed to subsequent natures constituted in a solar order; that is, to angels, dæmons, souls, animals, plants, and stones. Hence the authors of the ancient priesthood discovered from things apparent, the worship of superior powers, while they mingled some things and purified others. They mingled many things indeed together, because they saw that some simple substances possessed a divine property (though not taken singly) sufficient to call down that particular power, of which they were participants. Hence, by the mingling of many things together, they attracted upon us a supernal influx; and by the composition of one thing from many, they produced an assimilation to that one which is above many; and composed statues from the mixture of various substances conspiring in sympathy and consent. Besides this, they collected composite odours, by a divine art, into one, comprehending a multitude of powers, and symbolizing with the unity of a divine essence; considering that division debilitates each of these, but that mingling them together, restores them to the idea of their exemplar.
“But sometimes one herb, or one stone, is sufficient to a divine operation. Thus, a thistle is sufficient to procure the sudden appearance of some superior power; but a laurel, raccinum, (or a thorny kind of sprig) the land and sea onion, the coral, the diamond, and the jasper, operate as a safeguard. The heart of a mole is subservient to divination, but sulphur and marine water to purification. Hence, the ancient priests, by the mutual relation and sympathy of things to each other, collected their virtues into one, but expelled them by repugnancy and antipathy; purifying when it was requisite with sulphur and bitumen, and sprinkling with marine water. For sulphur purifies, from the sharpness of its odour; but marine water, on account of its fiery portion. Besides this, in the worship of the Gods, they offered animals, and other substances congruous to their nature; and received, in the first place, the powers of dæmons, as proximate to natural substances and operations; and by these natural substances they convoked into their presence those powers to which they approached. Afterwards, they proceeded from dæmons to the powers and energies of the Gods; partly, indeed, from dæmoniacal instruction, but partly by their own industry, interpreting convenient symbols, and ascending to a proper intelligence of the Gods. And lastly, laying aside natural substances and their operations, they received themselves into the communion and fellowship of the Gods.”