[105]. For 2 + 4 + 6 + 8 = 20; and 1 + 3 + 6 + 7 = 16; and 20 + 16 = 36.
[106]. The cock was sacred to Apollo, and therefore its heart was believed to be the instrument of divination in sacrifices. The chemic Olympiodorus says, “that the cock obscurely signifies the essence of the sun and moon.” See, in the additional notes, what is said by Proclus concerning the cock, in his treatise On Magic.
[107]. It is well observed by Ficinus, in lib. i. Eunead. ii. Plotin. “that the fire which is enkindled by us is more similar to the heavens than other terrestrial substances. Hence it participates of light, which is something incorporeal, is the most powerful of all things, is as it were vital, is perpetually moved, divides all things, without being itself divided, absorbs all things in itself, and avoids any foreign mixture: and lastly, when the fuel of it is consumed, it suddenly flies back again to the celestial fire, which is every where latent.”
[108]. For this vehicle is luciform, and consists of pure, immaterial, unburning, and vivific fire. See the fifth book of my translation of Proclus on the Timæus.
[109]. Proclus in Tim. lib. v. observes concerning the telestic art, or the art which operates through mystic ceremonies, “that, as the oracles teach, it obliterates through divine fire all the stains produced by generation.” Η τελεστικη δια του θειου πυρος αφανιζει τας εκ της γενεσεως απασας κηλιδας, ως τα λογια διδασκει. Hence another Chaldean oracle says, τῳ πυρι γαρ βροτος εμπελασας θεοθεν φαος εξει. i. e. “The mortal who approaches to fire will have a light from divinity.” Hercules, as we also learn from Proclus, was an example of this telestic purification. For he says, Ηρακλης δια τελεστικης καθῃραμενος, και των αχραντων καρπων μετασχων, τελειας ετυχε εις τους θεους αποκαταστασεως, in Plat. Polit. p. 382. i. e. “Hercules being purified through the telestic art, and participating of undefiled fruits, obtained a perfect restoration to the Gods.”
[110]. In the original, λεγω δε της θειας ψυχης τε και φυσεως, αλλ’ ουχι της περικοσμιου τε και γενεσιουργου. But it appears to me that we should here read, conformably to the above translation, λεγω δε της θειας, ψυχης τε και ψυσεως, αλλ’ ουχι μονου της περικοσμιου τε και γενεσιουργου.
[111]. These media consist of the order of Gods denominated αρχαι, or rulers, and of those called απολυτοι, or liberated; the former of which also are denominated supermundane, and the latter supercelestial, in consequence of existing immediately above the celestial Gods. See, concerning these media, the sixth book of my translation of Proclus on the Theology of Plato.
[112]. Proclus on the First Alcibiades observes, “that about every God there is an innumerable multitude of dæmons, who have the same appellations with their leaders. And that these are delighted when they are called by the names of Apollo or Jupiter, because they express in themselves the characteristic peculiarity of their leading Gods.” In the same admirable commentary, also, he says, “that in the most holy of the mysteries [i. e. in the Eleusinian mysteries], prior to the appearance of divinity, the incursions of certain terrestrial dæmons present themselves to the view, alluring the souls of the spectators from undefiled good to matter.”
[113]. It is beautifully observed by Simplicius on Epictetus, “that as if you take away letters from a sentence, or change them, the form of the sentence no longer remains, thus also in divine works or words, if any thing is deficient, or is changed, or is confused, divine illumination does not take place, but the indolence of him who does this dissolves the power of what is effected.” Ωσπερ γαρ εαν στοιχεια του λογου αφελῃς, ἢ υπαλλαξης, ουκ επιγινεται το του λογου ειδος, ουτω και των θειων εργων ἢ λογων ει ελλειπει τι, ἢ υπηλλακται, ἢ συγκεχυται, ουκ επιγινεται η του θειου ελλαμψις, αλλα και εξυδαροι την των γινομενων δυναμιν η του ποιουντος ραθυμια.
[114]. Conformably to this, Servius, in his Annotations on the words