The canons, also, of genethlialogy [or prediction from the natal day] are innumerable and incomprehensible. And the knowledge of this mathematical science cannot be obtained; for there is much dissonance concerning it, and Chæremon and many others have written against it. But the discovery of the lord, or lords, of the geniture, if there are more than one in a nativity, is nearly granted by astrologers themselves to be unattainable, and yet they say that on this the knowledge of the proper dæmon depends.

Farther still, I wish to know whether the peculiar dæmon rules over some one of the parts in us? For it appears to certain persons, that dæmons preside over the parts of our body, so that one is the guardian of health, another of the form of the body, and another of the corporeal habits, and that there is one dæmon who presides in common over all these. And again, that one dæmon presides over the body, another over the soul, and another over the intellect; and that some of them are good, but others bad.

I am also dubious whether this dæmon is not a certain part of the soul, [such, for instance, as the intellectual part;] and if so, he will be happy who has a wise intellect.

I see likewise, that there is a twofold worship of the peculiar dæmon; the one being the worship as of two, but the other as of three. By all men, however, the dæmon is called upon by a common invocation.

I farther ask, whether there is a certain other latent way to felicity, separate from the Gods? And I am dubious whether it is requisite to look to human opinions in divine divination and theurgy? And whether the soul does not devise great things from casual circumstances? Moreover, there are certain other methods, which are conversant with the prediction of future events. And, perhaps, those who possess divine divination, foresee indeed what will happen, yet are not on this account happy; for they foresee future events, but do not know how to use this knowledge properly. I wish, therefore, that you would point out to me the path to felicity, and show me in what the essence of it consists. For with us [Greeks] there is much verbal contention about it, because we form a conjecture of good from human reasonings. But by those who have devised the means of associating with beings more excellent than man, if the investigation of this subject is omitted, wisdom will be professed by them in vain; as they will only disturb a divine intellect about the discovery of a fugitive slave, or the purchase of land, or, if it should so happen, about marriage, or merchandize. And if they do not omit this subject, but assert what is most true about other things, yet say nothing that is stable and worthy of belief about felicity, in consequence of employing themselves about things that are difficult, but useless to mankind; in this case, they will not be conversant either with Gods or good dæmons, but with that dæmon who is called fraudulent; or, if this is not admitted, the whole will be the invention of men, and the fiction of a mortal nature.

Iamblichus[[22]] on the Mysteries, &c.

THE

ANSWER OF THE PRECEPTOR ABAMMON

TO THE

EPISTLE OF PORPHYRY TO ANEBO,