Iamblichus on the mysteries of the Egyptians, Chaldeans, and Assyrians

by Iamblichus

We shall begin, however, the elucidation of this subject in the best possible manner, if we demonstrate that the sacred law of sacrifices is connected with the order of the Gods. In the first place, therefore, we say, that of the Gods some are material, but others immaterial. And the material, indeed, are those that comprehend matter in themselves, and adorn it; but the immaterial are those that are perfectly exempt from, and transcend, matter. But, according to the sacrific art, it is requisite to begin sacred operations from the material Gods for the ascent to the immaterial Gods will not otherwise be effected. The material Gods, therefore, have a certain communion with matter, so far as they preside over it. Hence they have dominion over things which happen about matter, such as the division, percussion, repercussion, mutation, generation, and corruption of all material bodies. He, therefore, who wishes to worship these theurgically, in a manner adapted to them, and to the dominion which they are allotted, should, as they are material, employ a material mode of worship. For thus we shall be wholly led to a familiarity with them, and worship them in an allied and appropriate manner. Dead bodies, therefore, and things deprived of life, the slaying of animals, and the consumption of victims, and, in short, the mutation of the matter which is offered, pertain to these Gods, not by themselves, but on account of the matter over which they preside. For though they are in the most eminent degree separate from it, yet at the same time they are present with it. And though they comprehend matter in an immaterial power, yet they are coexistent with it. Things that are governed, also, are not foreign from their governors; and things which are subservient as instruments, are not unadapted to those that use them. Hence, it is foreign to the immaterial Gods, to offer matter to them through sacrifices, but this is most adapted to all the material Gods.

CHAP. XV.

Let us then, in the next place, direct our attention to that which accords with what has been before said, and with our twofold condition of being. For there is a time when we become wholly soul, are out of the body, and sublimely revolve on high, in conjunction with all the immaterial Gods. And there is also a time when we are bound in the testaceous body, are detained by matter, and are of a corporeal-formed nature. Again, therefore, there will be a twofold mode of worship. For one mode, indeed, will be simple, incorporeal, and pure from all generation, and this mode pertains to undefiled souls. But the other is filled with bodies, and every thing of a material nature, and is adapted to souls which are neither pure nor liberated from all generation. We must admit, therefore, that there are twofold species of sacrifices; one kind, indeed, pertaining to men who are entirely purified, which, as Heraclitus says, rarely happens to one man, or to a certain easily to be numbered few of mankind; but the other kind, being material and corporeal-formed, and consisting in mutation, is adapted to souls that are still detained by the body. Hence, to cities and people not yet liberated from genesiurgic fate and the impeding communion of bodies, if such a mode of sacrifice as this latter is not permitted, they will wander both from immaterial and material good. For they will not be able to receive the former, and to the latter they will not offer what is appropriate. At the same time, likewise, every one in sacrificing performs the sacrifice with reference to what he is, and not with reference to what he is not. It is not proper, therefore, that the sacrifice should transcend the proper measure of him by whom it is offered. The same thing will also be said by me concerning the connexion which appropriately coadapts the men who worship and the powers that are worshiped. For this connexion requires that a mode of worship should be chosen adapted to itself; viz. an immaterial connexion, a mode of worship immaterially mingled, and purely conjoining by pure incorporeal powers, incorporeal natures to themselves; but a corporeal-formed connexion, a corporeal-formed mode which depends on bodies, and is mingled with the essences that preside over bodies.

CHAP. XVI.

Farther still, therefore, we must not disdain to add what follows; that we frequently perform something to the Gods who are the inspective guardians of body, and to good dæmons, for the sake of the necessary use of the body; as, for instance, when [by sacrifices] we purify it from ancient stains, or liberate it from diseases, and fill it with health, or remove from it heaviness and torpor, or procure for it any other good. In this case, therefore, we evidently must not busy ourselves with the body in an intellectual and incorporeal manner. For the body is not adapted to participate of modes of this kind; but, obtaining things which are allied to itself, it is meliorated and purified by bodies. The rites of sacrifices, therefore, will necessarily, for a purpose of this kind, be corporeal-formed; partly cutting off what is superfluous in us; partly supplying us with that of which we are in want; and partly leading into symmetry and order such things in us as are immoderately disturbed. We also frequently engage in sacred operations, entreating superior beings to grant us such things as are adapted to the wants of human life. And these are such as preserve the body in health, or pertain to those things which we procure for the sake of the body.

CHAP. XVII.

What, therefore, shall we derive from the Gods who are entirely exempt from all human generation, with respect to sterility, or abundance or any thing else pertaining to [the mortal] life? Nothing whatever. For it is not the province of those who are liberated from all things to meddle with gifts of this kind. But if some one should say that the perfectly immaterial comprehend in themselves the material Gods, and that through this they also contain in themselves their gifts according to one first cause; such a one will also say, that in consequence of this an abundance of divine gifts descend from the immaterial Gods. It must not, however, be granted to any one to say that the immaterial Gods bestow these gifts by proximately interfering with the actions of human life. For such an administration of our affairs is partible, is accomplished with a certain conversion [to the subjects of its care], is not entirely separate from bodies, and is incapable of receiving a pure and undefiled domination. Will not, therefore, that mode of sacrifice in works of this kind be most appropriate which is mingled with bodies, and adheres to generation; and not that which is entirely immaterial and incorporeal? For the pure mode of sacrifice is perfectly transcendent and incommensurate [with our concerns]. But the mode which employs bodies, and the powers that subsist through bodies, is in the most eminent degree allied to human affairs. It is also capable of producing a certain prosperous condition of things, and of imparting symmetry and temperament to the mortal race.

CHAP. XVIII.

According to another division, therefore, the numerous herd [or the great mass] of men is arranged under nature, is governed by physical powers, looks downward to the works of nature, gives completion to the administration of Fate, and to things pertaining to Fate, because it belongs to the order of it, and always employs practical reasoning about such particulars alone as subsist according to nature. But there are a certain few who, by employing a certain supernatural power of intellect, are removed indeed from nature, but are conducted to a separate and unmingled intellect; and these, at the same time, become superior to physical powers. Others again, who are the media between these, tend to things which subsist between nature and a pure intellect. And of these, some indeed equally follow both nature and an immaculate intellect; others embrace a life which is mingled from both; and others are liberated from things subordinate, and betake themselves to such as are more excellent.

This division, therefore, being made, that which follows will most manifestly take place. For those who are governed by the nature of the universe, who lived conformably to this, and employ the powers of nature, these should embrace a mode of worship adapted to nature, and to the bodies that are moved by nature, and should choose for this purpose appropriate places, air, matter, the powers of matter, bodies, and the habits of bodies, qualities, and proper motions, the mutations of things in generation, and other things connected with these, both in other parts of piety and in that part of it which pertains to sacrifice. But those who live conformably to intellect alone, and to the life of intellect, and are liberated from the bonds of nature, these should exercise in all the parts of theurgy the intellectual and incorporeal mode of worship. And those who are the media between these, should labour differently in the paths of piety, conformably to the differences of this middle condition of life, either by embracing both modes of piety, or separating themselves from one of the modes [and adhering to the other], or receiving both these modes as the foundation of things of a more honourable nature. For without these they never can arrive at things supereminent. Or, in some other way, they should thus, in a becoming manner, labour in the paths of sanctity.