CHAP. X.
We, however, admit all these assertions; physical essences, indeed, being coexcited as in one animal, according to aptitude or sympathy, as in another respect being subjects, and following and being subservient to the cause of the efficacy of sacrifices; but dæmons, and terrene or mundane divine powers, being primarily familiarized to our order; nevertheless, we must say, that the most perfect and leading cause of the efficacy of sacrifices is to be conjoined to demiurgic and the most perfect powers. But since these comprehend in themselves all the causes of sacrifice, we say that all the effective causes of it are at once coexcited together with these. And from all these a common utility is imparted to the whole of generation; sometimes through cities and people, or all various nations, or circumscriptions more or less extended than these; but at other times through houses, or an individual, these causes impart good with an unenvying and exuberant will, unaccompanied with passion; conferring their benefits with an impassive intellect, according to adaptation and alliance; one friendship at the same time which connectedly contains all things, producing this bond through a certain ineffable communion.
For these assertions are much more true, and more characteristic of the essence and power of the Gods, than what you suspect to be the case, viz. “that the Gods are especially allured by the vapours produced in the sacrifices of animals.” For if dæmons are invested with a certain body, which some think is nourished by sacrifices, yet this body is immutable and impassive, luciform and unindigent; so that neither does any thing flow from it, nor is it in want of any influx externally introduced. And if some one should admit that there is this influx, yet since the world and the air contained in it have a never failing abundance of exhalations from terrene places, an efflux of this kind being equally diffused on all sides, what use can there be of sacrifices to dæmons? But neither do the influxions equally and commensurately fill the place of the effluxions, so as that neither excess should at any time predominate, nor deficiency be produced, but that there should be a perfect equality and similitude of the bodies of dæmons, and this invariably the same. For the Demiurgus of the universe has not provided abundant nutriment, and which may be easily obtained, for all the animals in the earth and the sea, but has made the beings superior to us to be in want of it; nor has he imparted to other animals a native abundance of what is daily requisite, but given to dæmons nutriment which is adscititious and procured by us men; so that if we through indolence, or some other pretext, should neglect an offering of this kind, the bodies of dæmons would be in want of food, and would participate of incommensuration and disorder. Why, therefore, do not the authors of these assertions subvert the whole order of things, so as to make us to be in a better and more powerful class of beings? For if we supply dæmons with nutriment, we shall much more be the causes of their existence. For every thing receives nutriment and perfection from that by which it was generated. And this, indeed, may be seen in the visible generations of things; but it may also be surveyed in the heavens and the earth. For terrestrial are nourished by celestial natures. But this becomes most eminently manifest in invisible causes. For soul indeed, is perfected by intellect; but nature by soul. And other things are in a similar manner nourished by their causes. If, therefore, it is impossible that we should be the primordial causes of dæmons, it is, for the same reason, impossible that we should be the causes of their nutriment.
CHAP. XI.
It appears to me, also, that the present question errs in another respect. For it is ignorant that the offering of sacrifices through fire has the power of consuming and destroying the matter of them in a greater degree; that it assimilates this matter to itself, but is not itself assimilated to the matter; and that it elevates to divine, celestial, and immaterial fire, but does not tend downwards to matter and generation. For if the enjoyment of the vapours from matter allured dæmons, it would be requisite that the matter should be pure and entire; since thus there would be a more abundant efflux from it to its participants. But now all the matter is enkindled and consumed, and is changed into the purity and tenuity of fire; which is itself a clear indication of the contrary to what you assert. For superior beings [i. e. dæmons] are impassive, and they are delighted to amputate matter through fire, and render us impassive. They likewise assimilate whatever is in us to the Gods, in the same manner as fire[[107]] assimilates all solid and resisting substances to luminous and attenuated bodies. And they elevate us through sacrifices and the sacrifice fire to the fire of the Gods, in the same manner as fire elevates to fire, and draws upward gravitating and resisting substances to divine and celestial natures.
CHAP. XII.
For, in short, the vehicle[[108]] which is subservient to dæmons neither consists of matter, nor of the elements, nor of any other of the bodies known to us. What perfect supply of food, therefore, can there be from one essence to another [specifically different]? Or what enjoyment can accede from foreign to foreign natures? There cannot be any. But much more, as the Gods by the fire of lightning divide matter, and separate from it things which are essentially immaterial, but which are vanquished and bound by it, and render them impassive from being passive; thus also the fire that is with us, imitating the energy of divine fire, destroys every thing which is material in sacrifices, purifies the things which are offered, liberates them from the bonds of matter, and renders them, through purity of nature, adapted to the communion of the Gods. It likewise liberates[[109]] us after the same manner from the bonds of generation, assimilates us to the Gods, causes us to be adapted to their friendship, and conducts our material nature to an immaterial essence.
CHAP. XIII.
Subverting, therefore, in this manner the common absurd opinions concerning sacrifices, we shall introduce in their place true conceptions about them; omitting the particular discussion of each species of sacrifice, which the peculiar and distinct consideration of sacrifices requires, because this pertains to another inquiry, and because, at the same time, every one who is intelligent may be able to accomplish this from what has been already said, and from one thing may extend his reasoning power to many, and may easily know what is omitted from what has been discussed. And I, indeed, think that these things have been sufficiently explained, both in other respects and because the explanation pays attention in a becoming manner to the purity of the Gods. Because, however, it may perhaps appear to others to be incredible, and not sufficiently manifest, and the veracity of it may be suspected, as not exciting the discursive energy of reason, I wish to consider these things a little more fully; and, if possible, to add arguments more evident than those which have been adduced.