But it is evident, from the effects themselves, that what we now say is the salvation of the soul. For the soul in contemplating blessed spectacles, acquires another life, energizes according to another energy, and is then rightly considered as no longer ranking in the order of man. Frequently, likewise, abandoning her own life, she exchanges it for the most blessed energy of the Gods. If, therefore, the ascent through invocations imparts to the priests purification from passions, a liberation from generation, and a union with a divine principle, how is it possible to connect with it any thing of passion? For an invocation of this kind does not draw down the impassive and pure Gods, to that which is passive and impure; but, on the contrary, it renders us, who have become passive through generation, pure and immutable.
Neither do the invocations which implore the Gods to incline to us, conjoin the priests to them through passion; but procure for them the communion of an indissoluble connexion, through the friendship which binds all things together. Hence, it does not, as the name seems to imply, incline the intellect of the Gods to men; but, according to the decision of truth, renders the will of man adapted to the participation of the Gods, elevates it to them, and coharmonizes the former with the latter, through the most appropriate persuasion. On this account also, such names of the Gods as are adapted to sacred concerns, and other divine symbols, are able, as they are of an anagogic or elevating nature, to connect invocations with the Gods themselves.
CHAP. XIII.
Moreover, “the pacifications of anger” will become manifest, if we understand what the anger of the Gods is.[[32]] This, therefore, is not, as it appears to be to some, a certain ancient and inveterate rage, but an abandonment of the beneficent care of the Gods, from which we turn ourselves away, withdrawing, as it were, from meridian light, hiding ourselves in darkness, and depriving ourselves of the beneficent gift of the Gods. Hence pacification is able to convert us to the participation of divinity and the providential care of the Gods, from which we were divulsed, and to bind together, commensurately, participants and the participated natures. So far, therefore, is pacification from accomplishing its work through passion, that it separates us from the passive and tumultuous abandonment of the Gods.
But “the oblation of victims,” when some evil is present in places about the earth, procures a remedy for the evil, and secures us from the incursion of any mutation or passion. Hence, whether a thing of this kind is effected through Gods or dæmons, it invokes these as the expellers of evil, and [our true] saviours, and through them exterminates all the injury which may accede from the calamities. Those powers, also, who avert genesiurgic[[33]] and physical punishments, do not expel them through passions. And if some one should think that the suppression of the guardian care of the Gods, introduces a certain spontaneous injury, in this case the persuasion arising from pacification recalls the benevolence of the more excellent genera, to a providential attention to our affairs, and takes away our privation of good, being itself perfectly pure and immutable.
CHAP. XIV.
Farther still, with respect to “what are called the necessities of the Gods,” the whole truth of this is, that necessities are peculiar to, and subsist in such a way as accords with the nature of, the Gods.[[34]] Hence they do not subsist as if they were externally derived, or were the effect of violence, but after such a manner as the good ought to be from necessity, so the Gods entirely exist, and are by no means otherwise disposed. This necessity, therefore, is mingled with beneficent will, and is the friend of love; through an order adapted to the Gods, possesses identity and immutability; and because it is contained in one boundary, abides in this, and never departs from it. Hence, through all these particulars, the contrary to what you infer takes place. For it happens that a divine nature is incapable of being allured, is impassive and uncompelled, if there are in reality such powers in theurgy, as we have demonstrated there are.
CHAP. XV.
After this, you pass on to another division into contraries, viz. the division of Gods with reference to dæmons. For you say, “that the Gods are pure intellects;” but you propose this opinion as an hypothesis, or you narrate it as a dogma adopted by certain persons. And you infer, “that dæmons are psychical essences participating of intellect.” Neither, therefore, am I ignorant that this is the opinion of many philosophers; but to you, I do not think it is proper to conceal what appears to me to be the truth. For all such opinions are full of confusion; since they wander from dæmons to souls, which also participate of intellect; and from the Gods to an immaterial intellect in energy, which the Gods entirely excel by a priority of nature. Why, therefore, is it requisite to attribute to them these peculiarities, which are by no means appropriate? And thus much concerning this division, for it would be superfluous to make any further mention of it. But it is requisite that your doubts respecting this distinction should be properly considered, as the discussion of them pertains to the sacerdotal province.
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,[[35]] 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.