Since, therefore, these differ so greatly, I shall not use any other indications, in order to distinguish them, than those which are adduced by you. For when you say, “some standing on characters,” you seem to signify nothing else than the cause of all the evils pertaining to these things. For there are some who, neglecting the whole business of the telesiurgic theory, both concerning the invoking [priest] and the inspector (εποπτης), and also despising the order of religion, and the most holy endurance of labours for a long time, and rejecting the sacred laws and ordinances, and other religious ceremonies, think that the standing on characters is alone sufficient, and that by doing this for one hour, they can cause a certain spirit to enter; though how is it possible that any thing beautiful or perfect can be effected by these? Or how, by ephemeral works, can a contact he produced with the eternal and true essence of the Gods in sacred deeds? Through these things, therefore, it appears that such like rash men entirely err, and that they do not deserve to be ranked among diviners.
CHAP. XIV.
Concerning another kind of divination, also, you say as follows: “Others who are conscious what they are doing in other respects, are divinely inspired according to the phantastic part, some indeed receiving darkness for a cooperator, others certain potions, but others in cantations and compositions. And some energize according to the imagination through water,[[67]] others in a wall, others in the open air, and others in the light of the sun, or some other celestial body.” The whole, however, of this kind of divination of which you now speak, since it is multiform, may be comprehended in one power, which may be called the eduction of light.[[68]] But this illuminates with divine light the etherial and luciform vehicle[[69]] with which the soul is surrounded, from which divine visions occupy our phantastic power, these visions being excited by the will of the Gods. For the whole life of the soul and all the powers that are in it, being in subjection to the Gods, are moved in such a way as the Gods, the leaders of the soul, please.
And this takes place in a twofold manner, either from the Gods being present with the soul, or imparting to the soul from themselves a certain forerunning light; but, according to each of these modes, the divine presence and the illumination have a separate subsistence. The attentive power, therefore, and dianoia[[70]] of the soul, are conscious of what is effected, since the divine light does not come into contact with these; but the phantastic part is divinely inspired, because it is not excited to the modes of imaginations by itself, but by the Gods, the phantasy being then entirely changed from human custom.
Since, however, a contrary is receptive of a contrary, according to a mutation and departure from itself, and that which is allied to another thing, and familiar[[71]] with it through similitude, is capable of receiving it, hence the illuminators receive darkness as a cooperator, and employ in illuminating the light of the sun, or of the moon, or, in short, of the air.
Sometimes, likewise, they use collocations of such things as are adapted to the Gods that are about to descend, or they employ incantations or compositions, and these appropriately prepared for the reception, presence, and manifestation of the Gods. And again, sometimes they introduce light through water, because this being diaphanous, is aptly disposed to the reception of light. But at other times, they cause light to shine forth on a wall, having previously prepared the wall for the reception of light in the best manner by the sacred descriptions of characters; and, at the same time, they fix the light in a certain solid place, so that it may not be widely diffused.
Many other modes, also, of introducing light might be mentioned; but all of them may be referred to one mode, that of irradiation, wherever it may be effected, and through whatever instruments the Gods may illuminate. Since, therefore, this illumination accedes externally, and has every thing which it possesses subservient to the will and intelligence alone of the Gods, and as the greatest thing pertaining to it, possesses a sacred irradiating light, either supernally derived from ether, or from the air, or the moon, or the sun, or from some other celestial sphere,—this being the case, it is evident from all these particulars, that such a mode of divination as this is unrestrained, primordial, and worthy of the Gods.
CHAP. XV.
Let us, therefore, pass on to the mode of divination which is effected through human art, and which possesses much of conjecture and opinion. But concerning this you say as follows: “Some also establish the art of the investigation of futurity through the viscera, through birds, and through the stars.” And there are, indeed, many other arts of this kind, but the above are sufficient to exhibit the whole artificial species of divination. Universally, therefore, this art employs certain divine signs, which derive their completion from the Gods, 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 conjecturally predicts. The Gods, therefore, produce the signs, either through nature, which is subservient both generally and particularly to the generation of effects; or through genesiurgic dæmons, who presiding over the elements of the universe, partial bodies, and every thing contained in the world, conduct with facility the phænomena, conformably to the will of the Gods. But these signs symbolically premanifest the decrees of divinity and of futurity, as Heraclitus says, “neither speaking nor concealing, but signifying;”[[72]] because they express the mode of fabrication through premanifestation. As, therefore, the Gods generate all things through forms[[73]], in a similar manner they signify all things through signs, impressed as it were by a seal (δια συνθηματων). Perhaps, likewise, they render by this mean our intelligence more acute. And thus much has been said by us in common concerning the whole of this kind of human art.