[41]. Viz. According to the difference which there is between the invisibility of Gods and the invisibility of dæmons.
[42]. The cosmocrators, or governors of the world, are the planets. See the fourth book of my translation of Proclus on the Timæus of Plato.
[43]. For πυριως in this place, I read εμπυριως. For the empyrean world, according to the Chaldeans, is above the material worlds, and emits a supermundane fire or light.
[44]. For περιουσια here, it is necessary to read παρουσια.
[45]. These are terrestrial dæmons, to whom the Chaldean oracle alludes, which says, “The wild beasts of the earth shall inhabit thy vessel,” i. e. as Psellus explains it, the composite temperature of the soul.
[46]. For πεπλανημενην here, it seems requisite to read πεπλασμενην. Gale also, in his version, in this place has fictum.
[47]. i. e. The inexplicable theurgic signs or symbols.
[48]. For υπνος here, it is necessary to read αυπνος. For Iamblichus has before shown that divine dreams are not produced in sleep, but either when sleep leaves us, or between sleeping and waking, or when we are perfectly awake. The necessity of this emendation is also evident from what Iamblichus shortly after adds, viz. that we must take away from divine dreams the being asleep; i. e. the being in a profound sleep.
[49]. In the original there is nothing more than λεγουσι δε ταδε in this place; but the sense requires that we should read λεγουσι δε οι σοφοι ταδε. And this emendation is confirmed by the versions of Scutellius and Gale.
[50]. For κατα τα μεταξυ διαλαμβανομενα κ. λ, I read μετα κ. λ.