Sallust on the Gods and the World

X HE prefent volume contalns three pieces of compoiition, each of which^ though inconfiderable as to its bulk, is Ineilimable as to the value of itg contents. The firft of thefe is the produdion of Salluft, a Platenic philofopher, who Is confidered by Gale as the fame SalluA: that, according to Suidas, was cotempoftiry with Proclus, and who appears to have beea alive when Simplicius wrote his Commentaries on EpiiSletus : but though the teftimony of Suidas, or rather Damafcius, from whofe Hiftory of Philofophers Suidas derived his ^c-

count of SalluA:, is very deci{ive as to the exifl:ence of a philofopher of this name, yet there are two particulars which, in my opiniou, render it yery doubtful whether the author Qf th^ preient treatife is the Salluft men'' poned by Suidas, The firft is, that the SalluA: of Suidas is faid to have aAbrted, " that it was not ealy, but *' rather impoAible, for men to phif * lofophize ;" an alTertion, as Da^ inafcius well obferves, which is neither true, norworthy to be uttered, and which is certainly vcry incon-» liilent with what th^ author of the prefent treatife aflerts : for (ih Chap. XIH.) he informs us, that his book was compofed for that clafs of man-

kind whoie Touls may be coniidered as neither incurable, nor yet capable of beipg elevated by philofophy j plainly acknowledging by this, that fome men are capable of philofophizing in a proper manner, and thus evidently contradi£ting the dogma of the SalluA mentioned by Damafcius and Suidas. But there is another particular which militates againft this opinion, and which is of no lefs weight than that we have juft now mentioned ; and this is, the diiagreement which is related by Suidas to have taken place between Salluft and Proclus; for theauthor of the following book, as was obvious to the learned philologift Gale^ treads every where

in the footfteps of ProclUs : not to mention that the SalluA of Suidas,^ by compoAng Orations afterthemanner of the antients, and philoibphizing like the Cynics, can hardly be fuppofed to be that projound philofopher who wrote the enfuing treatile On the Gods and the World.

It is, however, fufficient for our purpofe, that the work itfelf is fortunately preferved entire, whatever uncertainty we naay labour under concerning its real author ; I fay fortunately prefervcd, for it may be coniidered as a beautiful epitome of the Piatonic phiiofophy, in which the mod important dogmas are delivered with fuch elegant concilenefs, per-

fc£l aecuracy, and ftrcngth of argutnent, that it is diiiicuk to £ay to which thc treatife is moft intituled— our admiration or our praife. I iuve before obferved, that this little work was compofed by its author with a view b{ benefiting a middk clafs of mankind, whofe fbuls are neither incuraUe, nor yet capablc of afccnding througb philoibphy to thc fum« mit of human attainments : but in order to underftand this diftin£lion properly, it is neceAary to inform the reader, that human fouls may be didributed into three ranks; into fuch as live a life pure and impaiH^e when compared with the multitudc ; into fuch as are neither whoUy pure

nor yet pet£c&ly impure ; and into fiich as are profoundly impure. Souls of the firft clafs, which are confe- .quently the feweft in number, may bc called divine fouls, heroes and demigods, and when invefted with a terrene body, form fuch men as Py thagofa^,Plato, Plotinus, Jamblichus, Proclus, &c., were of old : fouls of this kind^ not only defcehd into mortality in cottfequence of that neceAity by which all human fouls are at timcs drawn down to the earth, but for the bencvolent purpofe of benefiting fuch as arc of an inferior clafs ; they likewife eafily recover a rcmenibrance of their priftine ftate, and, in confequence of this, defcend no far-

ther than to the earth. But fauls of the middle dafs, for. whom thc book of Salluft is defigned, in confequence of becoming vitiated and defiled, though not in an incurable degree, are incapable of acquiring in the prelent life philofophic perfedioiiL and purity, and arc with great diffi» culty, and even lcarcely able to afcend, after long periods, to the beatific vifion of the intelligible world, But.fouls of the ihird clafs, grc fuch as, from their,profo.und im'' purity, and from having drank im? moderately deep of oblivion, may be confidered as abiding perpetually m life, as in the dark regions of Tartarus^ from whicb, through bav

C xli ]

ing loft all frccdom of the will, they cau never emerge.

But wc m^y eafily coUea thc propriety of this diftribution, by coniidering, that thcrc muft neceffarily be two mcdiums betwecn fouls that abidc on high with purity, fuch as thc fouls of ejential hcroes, who are perpetual attendants on thc gods, and fouls that defcend with the greateft impurity; and thefe mediums can bc no other than fouls that d?fcend ijidecd, but with purity, and fouls that dcfcend, and are partly pure and partly impurc.

With rcfpe<St to the fentenccs of Demophilus, which are the ncxt iii order, I havc only to obferve, that

\vc know nothing more of the author than that he was moft probably a Pythagorian, and that he coUeded thefe fentences from the works of more antient Pythagoreans, by whom they were emplayeii like proverbs, on account of their intriniic excellence and truth. The iame perfon, too, is the author of another little piece called Smilitudes^ of which I may probably, at fome future pc« riod, publiih a tranAation.

As to the five hymns of Proclus, theyare unfortunatcly nothing more than the wreck of a great multitude which were compofed by this admirable man ; and the laft of thefe was firft difcovered by me among tht

Harlekn MSS. m che Britiih Muleum, and publiAied in my Diflertation ott the EleuAnian and Bacchic? Myfteries, Of the life of Proclu&^ by Marinus, I have long fim:e giveii a tfanflation,' to which I refer the reader for an aceount of this incomparable man- I only add, that the fbur firfl: hymns are juftly admired by all thc critics as moft beautiful pieces of compoAtion; and they would doubtlef3 have pafled the fame judgment on the fifth, had it been cxtant for their perufaL

In the laft place, the reader will find five hymns of my own compoling, and which form only a part of a complete coUedtion to all the

divinitics, wbich I deiign to publiih at fomc future and naore aufpicious period than tbcy prefent. My prin* cipalintention with regard to thc public in tbe compoiition of moil of thcfe hymns was^ to elucidate the. ancient Theology^ by explaiuing the myftic appellations of the gods ; but my defign with refpe(9: to myfclf lyas to reap that mofl foUd advantage with which the eelebration of divi» nity in a becoming mamer is invariably attended» The author frQm whom this explanation is prinicipally derived is Proclus; and thofe conceptions, which may properly be coniidered as my own, will, I hope, be found. confiftent with the docStrincs of Plato

ind bis getiuine dirdples. In many parts likewife of the hymn to Jupi« tcr, I acknowledge myfelf greatly sndebted to the elegant hymus of Synefius, which I ihould have tc^C- lated long (ince, had they not been {o replete with a certain horrid and gigantic impiety, which nol only eradicates from the foul that moft natural conception, that there are gods fubordinate to the firft cauie, but introduces the moft dire of . all opinions in its {lead, that a mere mortal is equal to the higheft god !

SALLUST

ON THB

GODS

AND THE

WORLD.

B

SALLUST

ON THK

GODS

AND THE

WORLD.

CHAP. L

M^hat the Requijttes are which an Au^ ditor concerning the Gods ought to poJfefs : and of common Conceptions.

IT is requifite that thofe who are willing to hear concerning the gods rtiould have been well informed from their childhood, and not nouriAied with foolifli opinions. It is likewife necelTary that they fhould be natu-

rally prudent and good, that they may receive, and propcrly underftand, the difcourfes which they hear. The knowledge likewife of common conceptions is necelTary ; but common conceptions are fuch things as all men, when interrogated, acknowledge to be indubitably certain ; fuch as, that every god is good, without paffivity, and free from all mutation ; for every thing which is changed, is either changed into fomething better or into fbmething worfe : and if into fomething worfe, . it will become depraved, but if into fomething better, it muft have been evil in the beginning.

CHAP. II.

^hat a God is immutablcj without Ge^ neratioHj eternal^ incorporeal^ and has no Subjijlence in Place.

AND fuch are the requifites for an auditor of the gods. But the neceffary difcourfes proceed as follows : the eAences of the gods are neither generated ; for eternal natures are without generation ; and thofe beings are eternal who poiTe^s a firft powcr, and are naturally void of paflivity. Nor are their eAences compofed from bodies ; for even the powers of bodies are incorporcal:

nor are they comprehended in placc; for this is the property of bodies : nor are they feparated from the firft caufe, 6v from each other* ; in the fame manner as intelledions are not feparated from intelleO:, nor fciences from the foul.

• The reader inuft not Aippore from this^ that the gods are nothing more th&n fo many attributes of the firft caufe ; for if this were the cafe, the firft god would be multitude, but th^ cne inaft always be prior to the many. But the gods, though they arc profoundly united with their ineffable caufe, are at the fame t\mt /elf'ferfe3 cAences; for thc firft caufe is prior to felfperfeQi(m. Hence as the firft caufe is fupereflential, all the gods, from their union through the fummits or bloiloms of their natures with this incomprehenfible god, will bc likc* wife fupereifential ; in the fame manner as trees fK)m being ropted in thc earth are all of them

earthly in an eminent degree. And as in this io- Hance the earth itfelf is eilentially diilin^ from the trees which it contains^ fo the higheft god is tranfcendent]y diitind fn)m the multitade of gods whick he inefiably comprdbends.

CHAP. III.

Concerning Tahles^ that thefe are di' viney and on what Account they are fo.

vJN what account thea the ancients, neglefting fuch difcourfes as thefe, employed fables, is a queftion not uhworthy our inveftigation. And this indeed is the firft utility arifing from fables, that they excite us to inquiry, and do not"fuffer our cogitative power to remain in indolent reft. It will not be diiEcult therefore to Ihew that fables are divine, from thofe by whom they are

«mploycd : for they are ufed by poets agitated by divinity, by thc ; beft of philofophers, and by fuch as difclofe initiatory rites. In oracles alfo fables are employed by the gods; but why fables ztt divine is the part f of philofophy to inveftigatc. Sincc ; therefore all bcings rejoyce in fimilitude, and are averfe from difiimilitude, it is neccAary that difcourfes concerning the gods {hoiild be as limilar to them as poffible, that they may become worthy of thcir cAcnce, and that they may render the gods propitious to thofe who difcourfe concerning them ; all which can only be efFe6led by fables. Pablcs therefore imitate the gods, according

to efFable and ineffable, unapparent arid apparent, wife and ignorant; and this likewife extends to the goodnefs of the gods ; for as the gods impart the goods of fenfible natures in common to all things, but the goods refulting from intelligibles to the wife alone, fo fables affert to all men that there are gods ; but who they are, iand of what kind, they alone manifefl: to fuch as are capable of fo exalted a knowledge, In fables too, the energies of the gods are imitated; for the world may very properly be called a fable, iince bodies, and the corporeal pofleffions which it contains, are apparent, but fouls and intelleas are occult and in-

yirible. Befides, to inform all mcn of the truth concernitig the gods, produces contempt in the unwife, from their incapacity of learning, and negligence in the {ludious ; but concealing truth in fables, prevents the contempt of the former, and compels the latter to phllo{bphize. But you wiU alk why adulteries, thefts, paternal bonds, and other unworthy adions are celebrated in fables ? Nor is this unworthy of admiration, that where there is an apparent abfurdity, the foul immediately conceiving thefe difcourfes to be concealments, may underiland that the truth which they contaia

is to be involved in profound and occult iilence *.

In addition to what the philoropher has faid in this chapter concerning the utility of fables^ we may obferve farther, that fables when properly cxpiained, call forth our unperverted conceptions of the gods; givc. a greater perfeftion to the divine part of our foul, throttgh that ine$able fyn)pathy which it poAeiTes with more mydic concems; heal the maladies of our phantafy, purify and illuminate its figured intelledlions, and elevate it in conjundion rnth tbe rational foul to that which is divine.

CHAP. IV.

^at there are jive Species of Pables ; and Examples of each.

VJ F fables, fome are theological, others phyfical, others animaftic, (or belonging to foul,) others material, and lartly, others mixed from thefe« Pables are theological which employ nothing corporeal, but fpeculate the very eAences of thc gods; fuch as the fable which aiTerts that Saturn devoured his children : for it obfcurely intimates the nature of an intelledual god, fince every intelleft returns into itfelf, But we fpeculate

fables phyiically when we fpeak concerning the energies of the gods about ihe world ; as when coniidering Saturn the fanie as Time, and calling the parts of time the children of the univerfc, we aflert that the children are devoured by their parents. But we cmploy fables in an animaftic mode when we contemplate the energies of foul ; becaufe the intelledions of our fouls, though by a difcurfive energy they proceed into other things, yet abide in their parents. Laftly, fables ^re material, fuch as the Egyptians ignorantly employ, conAdering and calling corporeal natures divinities ; fuch as Ilis, earth ; OCris, humidity ; Ty-

phon, heat : or again, denomhiating Saturn, water ; Adonis, fruits ; and Bacchus, wine. And, indeed, to affert that thefe are dedicated to the gods, in the fame manner as herbs, (lones, and animals, is the part of wife men ; but to call them gods is alone the province of mad men; unlefs we fpeak in the fame manner as when, from eftabli{hed cuftom, wc call the orb of the Sun and its ray$ the Sun itfelf. But wc may perceive the mixed kind of fables, as well in many other particulars, as in the fable which relates, that Difcord at a banquet of the gods threw a golden apple, and that a difputc about it arifing among the goddeAes,

they were fent hy Jupiter to take thc judgement of Paris, who, charmed with the beauty of Venus, gave her the apple in preference to the refl:. For in this fable the banquet denotes the fupermundane powers of the gods ; and on this account they fubfift in conjundiop with each other : but thc golden apple denotes the world, which, on account of its compofitiou from contrary natures, is not impropcrly faid to be thrown by Difcord, or fi:rife. But again, fince difFerent gifts are imparted to thc world by different gods, they appear to conteA: with each other for the apple. And a foul living according to fen£c, (for thi^ is Paris) not per-

Geiving other powers in the univeric, tflerts that the contended apple fub* iiils alone through the beauty of Yenus, But of tbefe fpecies of fa- Ues» fuch as are theological belong to philofophers ; the phyCcal and animaitic to poets; but the mixed to initiatory rites* (riAmE^c:) fince the intention of all myilic ceremonies is» to conjoin us with the wdrld and the gods* Bttt if it be requifite tb relate another fabLe, we may employ the foUowing with advantage. It is faid that the motber of the gods perceiv* iog Attis by the river Gallus, be-

See more conceming this ipecies ci fabks in my Diflertaition on the Eleaiinian and Bacchic Mjftefiei»

came in love wlth him, and having placed on him a ftarry hat, lived afterwards with him in intimate fa-» miliarity ; but Attis falling in lovc with a Nymph, deferted the mothet of the gods, and entered into aflbciation with the Nymph, Through this the mother of the gods caufed Attis to become inlane, who cutting off his genital parts, left them with the nymph, and then returned agaia to his priftine conne£tion with the Goddefs» The mother of the gods then is the vivific goddefs, and on this account is called mother : but Attis is the Demiurgus of natures converfant with generation and corruption ; and hence he is faid to be

fotind.by thc river Gallus ; for Gallus denotes the GalaKy, or milk/ circle, from which a paffive body defcends to the earth. But (incc primary gods perfefl: fuch as are fecondary, the mother of the gods^ falling in love with Attis imparts to him celeAial powers ; for this is the meaning of the ftarry hat. But Attis loves a nymph, and nymphs prefide over generation ; for every thing in generation flows. But becauie it is neceilary that the flowing nature of generation ihould be Aopped, left fomething worfe than things laft fhould be produced ; in order to accompliAi this, the Demiurgus of generable and corruptible natures,

fending proliHc powers into the realms of generation, is again conjoined with thc gods*. But thefc things indced ne?cr took placc at any particular time, becaufe they have a perpetuity of fubfiftence: and intelled contemplates all things as fubfifting together ; but diicourfe confidcrs this thing as firft, and that as !fecond, in thc order of exift?ence. Hence, fince a fable moft aptly correfponds to the world, how is it poAlble that we^ who arc imitators of thc worid, can be more gracefully

This eKplanation of the fable is agraeable t» that given by the Emperor Julian, in his Oration to the mother of the gods^ my tranllation oF which^ let the reader coninh.

ornamented than by the affiftance of feble ? For through thia we bbferve a feilive Day. And, in the firft place, we ourfelves felling from tho celeAial regions^ and aiibciating with a nymphy the iymbol of generatbni^ livc immerfed in forrow, abftaining from corn and other grofs and for-< did alinaent; iince e^erj thing Qf this kind is contrary to thc fouI: aiterwards, the inciiions of a treo and fafting ^ucceed, as if we would ampiitate froni our nature all farthef progrefs of generation : at lcngth wo employ the nutriment of milk, as if paiiing by this means into a Aate of regeneration : and laftly, feftivity

and crowns, and a re-^rcent, as it wcre, to the gods fuccecd. But thc truth of all this is confirmed by thc timĕ in which thcic ccremonics take place; for they arc pcrformed about ipring and the c^uinodial period, when natures in generation ccafc to be any longer generated, and the days are more cxtendcd than the nights, becaufe this period is accommodated to aiccnding fouls. But the rape of Proferpine is fabled to bave takcn place about thc oppotite cquino£lial ; and this rape alludes to thc defcent of fouls. And thus much concerning the modc of coniidering feblcs ; to. our difcourfe on whiclj

rubje^) tnay both the gods and the ibuls of the writers of iables be pro^ pitious

CHAP. V.

Concerning thejirjl Caufe.

AfTER this, it is requifite that we (hould know the firft caufe, and the orders of gods pofterior to thc firft, together with the nature of the world, of intellea:, foul, and elTence ; likewife that we (hould fpeculate providence, fate, and fortune, virtue and vice, and the good and evil forms of republics produced from thefe ; and laftly, that we ihould confider from whence evil crept into the world. And though each of thefe requires many and vei7

extended difcour(es, yet therc i3 no reaibn why we may not difcufs thelc fubje€i:s with breYity^ left mankind (hould be totally deilitute of the knowledge they contain* It is ne« ^elTary^ then, that the fir{l cauie ihould be one ; for the monad pre«- lides over all multitude, excelling all things in power and goodne^s, and on this account it is neceiTary that all things ihould participate of its nature; for nothing can hinder its jenergies through power, and it will not ieparate itfelf from any thing ou account of the goodnefs which it poflefles. But if the firfl: caufe were foul, all things would be animated ; if intelle^ti all things would be in«

telle^ual ; If eHence, all things would participatc of cAence ; which laft ibme perceiving to fub(ifl in all thingSy have taken occa(ioh to denominate him eflence. If then things had nothing beiides being, and did not alfo pofIefs goodne^s^ this aAer^ tion would be true ; but if beings fub{ift through goodnefs, and participate oiihegoodj it is neceffary that thc firft caufe (hould be fuper-efl[ential, and the good : but the truth of this is moft eminently evinced in ibuls endued withvirtue,and through good negledling the care of their being, when they expofe themfelves^ to thc moft imminent dangers for their country or friends, or in thc

cauie of virtue« But after this ineffz\At power the orders of the gods /ucceed^

CHAP. VI.

Concerning ihe /uper-^mundane and mundane Gods.

13 UT of the gods fome are mundane and others fuper-mundane. I call thofe mundane who fabricate the world : but of the fuper-mundane, fbme produce eHences, others intelle£t, and others foul ; and on this account they are diftinguifhed into three orders, in difcourfes conceriiing which orders, it is eafy to difcover all the gods. But of the mundane gods, fome are the caufes of the world's exiftence, others ani-

mtte the worid; others again harmonize it^ thus compofed from dif* httnt natures ; and others, lailljt guard and preferve it when harmo^ nically arranged. And iince theie orders are fbur, and each coniiils Aom things £rA^ middle, and lafl, it is neceffaiy that the difpofers of thefe (hould be twelve : hence Jupiter, Neptune, and Vulcan, fabri* cate the world ; Ceres, Juno, and Diana, animateit; Mercury, Venus^ and Apollo, harmonize it; and^ hH- ly, Vefta, Minerya, and Mars, preiide over it with a guardian power*.

Sii«fa of mj Eagliib leadmn as are c^bk af ifceiKUiig to a knowlodge of the £o4«« Ihiough % regular oowtk Qf 0ttk>fophtG di&ipline^ nMj <

But the truth of this may be fee& in ilatues as in asnigmas : for Apollo hannoiuzes tbe lyre, Pallas is ia« vefted with arms, and Yenus is na* ked ; iince harmony generates beau* tyj and beauty is not concealed in obje£b of fenfibk infpe£tion. But iince tbcfc gods primarily poflcfs thc world^ it is neceiTary to contider the other gods as fubfifting in thefe ; as Bacchus in Jupiter, £fculapius in ApoUoy and the Graces in Venus. We may likewife behold the orbs with which they are conne£ked; /• e.

lalt my trandation of the Ekments of Theology, hf Procltts, my IntrodttAion to the Parmenides of Plato^ and my Notes on the Cratyltts ; where the •fden of the godt aic more bHj ttnfo]ded.

Vefta with earth, Neptune with water, Juno with air, and Vulcan with fire. But the fix fiiperior gods wc denominate from general cuilom ; fi3r we alTume Apollo and Diana for the fun and moon; but we attribute the orb of Saturn to Ceres, aether to Pallas ; and we alTert that heaven is common to them all. The orders^ therefore, powers, and ipheres of the twelve gods, are thus unfolded hy us, and celebrated as in a facred hymn.

CHAP. YU. Om tbi Na/ure and Pirpetuity of tbi

1T is neceAary thal tbe worW fiiaiild be incorruptlble and unbegot» trai : iacorruptible» for this being corrupted, it muft either producc one better, or one worfe, or difor«^ dered co«fufion ; but if by corrup^ tion it becomes worfe, its artiiicer mud be evil, who thus changes it from better to worfe ; but if it becomes better, its artificer muft be defeftive in power, becaufe he did not fabricate it better at firft; but if

through corruption he changes it into the fame ftate as before, he la^ bours in vain* And it is not lawful to aflert that he changes it into nothing but diforder and confufion: from all which it is fufficiently evident that tbe world is unbegotten : for if it bc incapable of corruption, it is unbegotten ; fince every thing generated is alfb corrupted. We may likewife add, that firice the wwld fubfifts through the goodncfs of diyinity, it is neceHary that divinity ihould always bc good, and tbe world perpetually cndure: juft in the fame manner as light is co^ exiftent with the fun and fire, and the ihadow with its forming body.

But bf the bodies contained in the worldj fbme imitate intelle£t, and revolve in a circle ; but others foul, and are moved in a right line. And of thofe which arc moved in a right lincy fire and air^ ar& impelled upwards, but water and earth downwards : but of thofe which revolve in a circle, the inerratic iphere commence^ its motion from the eaft, but the feven planets are carried in their orbits from the weft. But of this there are many caufes, among which the following is not the leaft ; that if there was but one rapid pe* riod of the orbs, generation would be imperfe6l : but (ince there is a

divcrfity of motion» it is alfo requifite that there Ihould be a diSerencc in the nature of bodies. It is» bcfides this, neccSkry that a celcAial body Ihould neither burn nor produce cold, nor generate any thing elfe which is the property of the four elcments*. But fince the world is a fphere, which the zodiac cyinces, and in every fpherc the inferior part is the middle, for it is every way much diftant from the furface ; hence heavy bodies are impelled downwards, and arc driven to thc earth : and all thefe indeed the gods fabri^

Fot the ieafoQ of this« (ee jny Litiodudioii to the Timaeus of Phto.

cate, intellca ordeiiy difpo(cs, and foul perpetually move«. And thus niiich oonceming the gods.

CHAP. VIIL

Cdneermng ImelleS and Soul; and tbat SbuI is immBrtal.

JDUT therc is a certain power fubordinate ta eHence, bitt prior to foul; from eflence indeed deriving its being, but perfedling foul, in the iame manner a$ the fun perfed$ corporeal fight* And of fouls fome are rational and imoiortal, but others irrational and mortal ; and the firft af thefe are produced hom, the firfl:^ but the fecond from the fecond orders of Gods, But, in the firft place,, let us invc{ligate thc deiinition of

loul. Soul thcn is that by which animated natures difFer from fuch as are inanimate; but they difFer through motion, (cn&^ phantaiyy and inteUigence *. The irrational foul therefore is feniitive and phan-

In order to imderiland this diftinAion properly> it is neceilary to obferve> that the gnpdic powers of the foul are fiye in number, viz. inteUeSt cogjtation, (^ayota) opinion^ phantajy^ fenfe* IntelleS \% that power by which we underftand fimple ielfcvident truths, called axioms» and are able to paft into contadt with ideas themfelves« But cogitatim it that power which form8 and perJTe^ arguments and reafon8. Opinion is that which knows the oni- ▼erial in fenfible particuhus, as that every man is a biped ; and the conclufion of cogitation» as that every rational foul is immortal ; but it only knows the 0TI9 or that a thing is, but is periedly ignorant of the jiori» or tjjhy it is. And the phantajy is that

tartic life; but the rational foul is that which rules over fenfe and phantaiy» and ufes reafon in its

power which apprehends things cloathed with fi« gure, and may be called fAo^tnucfi twta^n, a figurii inteUigence. And, laftl)r, fen/e b that power which is diftributed about the oi;gans of Ten&tion; whicli is mingkd widi paAion in its judgement of things» and ap{»rehends that only which falls upon, and agitates it extemally. Again» the baiis of the ra« tional life is opinion'^ for the tnie man, or the rational roul, confifts of inteUeS^ cogitatim^ and Bpinion; but the Tummit of the irrational life is tbe phantafym And opinion and phantajy are conneded with each other ; and the irrational is filled with powers from the rational life : fo that the fiditious man commences from the phantafy; under which dedre, like a many-beaded favage beaft, and anger» like a raging lion, fubfi(l.

But of thcfe powers, intelleB and fenfe do not cmploy a rcaroning encrgy, on account of the

energies* And the irrational foui indeed is fublervient to the corporeal paffions ; for it defires without rea^»

ttcutencis ^d fuddeimeft of their peroeptioni^ And with iefped to cogHatio^, it either afliaiiie| lihe principles of reafoaiag irom inteUe^t^ whkk principles we caH axiaiiK; and in this caie it produces demonftrative ieafonin^ the coiiclufioBt of which are always true, on account of thc certainty of the axioms from which reafon receira its increafe: or the fame cogitatUm con^erts itielf to opinkn^ and .deriving its principles from thence, forms dialedtic rea^on^ fo called from its being em« ployed by men in coramon diicbaHe with each other; and hence its conclu^ns are not alway* true» becaufe opinion is fometimes falfe : or» in thc third place> cogttation conjoins it{elf with tht phoH" tafy^ and in confequence of this produces yicious rcafoning, which always embraces that which is falfc.

ibny and is inAamed with anger: but the rationalcfoul through thc aiiiftance of reafon defpiies the hody^ and contending with the irrational fouly when it con^uers, produces yirtue, but when it is conquered, vice. But it is neceiTary that the rational fbui ihould be immortal, becauie it knows tbe gods ; for nothing mortal knows that which is immortal. Beiides this, it defpife$ human concems, as foreign fron) its nature, and has a difpofition con<» trary to bodies, as being itfelf incorporeal* Add too, that when the body with which a foul is connedted is beautiful and young, thcn th«

Ibul is oppreAed and^its vigour diminiihed; but whenllliis grows old, the foul revives, aiid increafes ia ftrength and vigour. And every worthy fbul ufes intellea ; but intelledt is not generated by body; for how can things deditute of intelle£t generate intell6(9: ? But employing the body as an inftrument, it does not fubfift in body : in thc fame manner as no artificer of machines fubfifts in his machines; and yet many of theie, without any one touching them, arc moved from place to place. But we ought not to wonder if the rational fbul is often led aftray by the body; for

arts themfelves when their inilruments are damaged are incapable of operation.

CHAP. IX^

Cancerning Pro^idencCy Pate^ and Portune.

Jr ROM hencc alfo we may perceive the providence of the gods ; for how could order be inferted in the world if there be no one who diilributes it in order ? From whence too could all things be produced for the fake of fomethuig ; as, for inilance^ the irrational foul that there might be fenfe; the rational, that the earth might be adorned ? From natural efFeas likewife we may per-

ceive thc operations of providencc* : for it faas con^ruded the eyes of a (diaphinous nature for the purpo& of (eeing; but the noilrils above the mouth, that we might diftingui(h difagreeable {inells : and of the teeth^ the middle are faihioned (harp, for the purpofe of cutting, but thofe iituated in the more interior part of the mouth are broad» for the pur* pofe of bruiiing the aliment in pieces* And thus we may perccive in all thirigSi that nothing is conftru£led without reafon and defign. But fince fo much providencc is di^played

See m}tt on this interefti&g ftibjeft 10 my tiandAtioD of FlQCinas.OQ ProvidfiACC.

. Digitizedby VjOOQIC

in the lafl of things, it is impoffibIe that it ihould not fubiifl in fuch aai are firft : bendes» diyinations, and the healing of bodies, take place from the beneficent providence of the gods. And it is necelTarjr to be- ]ieve that a (imilar concern about the world is exerted by the gods, without either expe£ling reward, or cnduring labour in the exertion ; but that as bodies endued with power, produce eHentially, or by their very eflence, that which they prpduce ; a$ the fun illuminates and heats by that which he is alone ; fb the providence of the gods, by a much greater reafbn, without labour ahd difficulty to itfelf, Confers good on

the fubje£ts of its providential exertions* So that by this means the objedions of the Epicureans againft proyidence are dilTolYed : for, fajr they, that which is divine is neither the caule of moleilation to itfelf nor to others. Atid fuch is the incorporeal providence of the gods about bodies and ibuls. But the beneficent exertion pf the gods refulting from, and fubiifiing in, bodies, is difFerent from the ^ormer, and is ' called fate, becaufe its feries is more apparent in bodies ; and for the fake of which alfo the. matheipatical art was invented. That human affair8 therefore, and particularly a corpo» real nature, are not only direiled hj

the gods, but from diyine bodies alfo, i$ highly confonant to reafoa and tnith; and hence reafon dic-^ tates, that health and Ĕicknefs, prof-* perous and adverfe fwtune, proceed frotn thefe according to every one*s particular deferts* But to ref€r injuftice and crimes committed through lafcivioufnef3 and wantonnefs to iate, leaves us indeed good, but the gods evU and bafe : unlefs fbme (^e Aiould endeayour to remove this coniequence, by replying, that every thing which the world contains, and whatever. has a natural fubfifteace, is good, but that the nature which is badly nouriihed, or which is of a more imbecil condition, changes the

good proceeding from £eite into ibmething worfe; juft as the fun, though it is good itfelf, becomes noxious to the blear-eyed and feveri(h. For on what account do the MaAagetaB devour their parents, the Hebrews ufc circumcidon, and the Perlians prelcrve their nobility? But how can aftrologers call Satum and Mars noxious9 and jet again celebrate thefe planets as beneficent, by afierting that philofophy, kingdoms, and military command, are their gifts? If they affign triangles and fquares as the caufe, it is abfurd that human virtue (hould every where remain the fame, but that the gods ihould be fubje£t to mutation from

diverfity of places. Bnt that nohi^ lity or ignobility of parents may b# prediAe4 frotn tbe Aars, ihews tha( they do not ^roduce all things, bu( only {ignify fome, by their difFerent lituations and aipe^ts ; for how can things which fubfifted prior to generation be produced froni genera^ tion? As therefore providence and fate fubfift about natidns and cities^ as likewifc about every individual of human kind, fo alfb fortunc, about wbich it is now requifite to Ipeak* Portunc, thcrcfore, mufl: be confidered as a power of the gods» difpofing things differing from each other, and happening contrary to

e^pedation, to beneSoent p\irpofe3 * ; and on this accpunt it is proper that cities ihould celebrate this goddefs in cotnmon; {ince every city is com* pofed from diS^rent particulars. But tbis goddefs hblds her dominion in fublunary concerns^ lince every thing fortuitous is excluded froili the regions above the moon. But if the evil enjoy profperous fortune, and the worthy are oppreiTed with

Portune may likewife be defined« that d(sific diftribation which caufe8 eyery thing to fill up the lot afligned to it^ by the condkion of its being ; and as that divine power which congregates all fablanaiy caufes» and enables them to confer on fublunary effe6U that particular good which their nature and merits eminently deferve«

wanty there is nothing wonderful in fuch a difpen&tion ; for the for* mer coniider riches as all things^ btit they are deipifed by the latt^r. And beiides this^ proiperous events do not diminiih the depravity of the evil; but virtue is alone fufficient to the good.

CHAR X-

Concermng V$rtue ani Vice.

JdUT in difcourfing on the foul it is requifite to ipcak of virtue and vicc; for whilc thc irrational fbul proceeding into bodies immediately produces anger and deArc, the rational foul prefiding ovcr thefe, cauies the whole ibul to receive a tripartitc di^i^on^ viz. into rcaibn, anger, and defire. But the virtue of reafon is prudence, of anger, fortitude; of defire, temperance; and of the whole foul, juftice. For it is irequifitc that reafon ihould judgc

what is fit and becoming; that an* ger, liftening to thc perfuafions of reafon, Ihould *dcfpife things apparently horrible ; and that defire ihould purfue that which is attended with reafon, and not that which h appareutly pleafant* And when the parts of the foul are in this condition, a juft life is the refult: fojf juftice refpe£ting pofleflions is but a fmall part of virtue. Hence in well* educated men you will perceive all thefe in amicable conjundion ; but in the uncultivated, one is bold and unjuft ; another temperate and foolilhj and anothcr prudent and intemperate: all which you cannot call virtues, bccaufe they are defti

tute of reafony imper^e^i:^ and belong to certan irrational animals. But vice is to be confidered from contraries ; for the vice of reafon is folly; ofanger, fear; of defire, intemperance ; and of the whole (bul, injuftice. But virtue» are produced from an upright polity, and from a weU-ordered education and iniKruc« tion; but vices fram an oppofite proceis.

CHAP. XI.

Coneerning agoodanddepravedPoUty.

JtSUT the forms of polities are produced according to the triple divifion of the foul ; for the rulers are alH- milated to reaibn, the foldiers to anger^ and the common people to deiire. Hence, when all things are adminiftered according to reaibn, and he who 18 the beft of all men pof> fefles dominion, then a kingdom is produced : but when,-from reaibn and anger in conjunftion, more than one hold the reins of government, an

ariA:ocracy is produced : but where government is carried on through deiire, and honours fub{ift with a view to pofleifions, fuch a polity is called a timocracy ; and that polity which takes place in oppofition to a kingdom is called a tyranny ; for thc former adminifters every thing, but the latter nothing, according to reaibn. But an oligarchy, or thc dominion of a few, is contrary to an ariilocracy ; becaufe in the former, not the beft, but a few oniy, and thofe the worfl:, govern the city. And laftly, a democracy is oppofed to a timocracy ; becaufe in the former, not fuch as abound in riches.

but the multitude alone» is thc ru« ler of all things'*.

A& the foniu of poliiiei meatioiMd iii t&it chapter are accurately dirca^ed in Plato^s RepoUic» which the reader will do well to fiud7» together widi the Iragnients of the Commeataries of Prodiii «^ thac inisDitahk wosk.

CHAP. XIL

From wbenee Ewls originatej and tbat there is not a nature of EviL

15UT how came evil into the world, fince the gods are good, and the pro« ducing caures of all things? And^ in the firft place, we ought to aiiert that fince the gods are good^ and tbe authors of all things^ there is iiot any nature of evil, but that it is produced by the abfence of good ; juft as darknefs is of itfelf nothing, but is produoed by the privation of light. But if evil has any fub(i{^ tence^ it muft neceiTarily fubfift

either in the gods or ia intelleds, in ibuls or in bodies : but it cannot fubfifl: in the gods, iince every god is good. And if any one ihould fay that intelled is eyil, he muft at the fame time alTert that intelled is deprived of intelle£); : but if fbul, he muft affirm that foul is worfe than body ; for every body, coniidered according to itfelf, is without eviL Biit if they affert that evil fubfifts from foul and body conjoined, it will certainly be abfurd, that things which feparately confidered are not evil, ihould become evil from their conjundlion with each othen But if any one ihould fay that dacmons are evil, we reply , that if they pof-

fcfs their power from the gods they will not be evil ; but if from fomething elie, then the gods will not be the authors of ali things : and if the gods' do not produce all things, cither they are willing but not able, cr they are able but not wiiling; but neither of theie can be afcribed with any propriety to a god» And from hence it is manifeft that therc is nothing in the world naturally evil; but about the energies of men, and of theie not all, nor yet always, cvil appears. Indeed, if men werc guilty through cvil itfelf, naturc herfelf would be cvil; but if hp who commits adultery confiders thc adultery as cvil| but the plca*^

fure conaeded wkh it as gocxl; if he who Is guilty of homicide coti* iiders the ilaughter as evil| but the riches refultiug from the deed as good ; and if he whb brings deftruc^ tion on his enemies coniiders the deftru£tion as evil, but taking revenge on an enemy as good ; and fouls are by this means guilty; hence cvils will be produced through goodnefs, juft as whHe light is abfent darknefs is produced, which at the iame time has no fubfi£]:ence in the nature of things. The foul thcrefore becomes guilty becaufe it defires good, but it wanders about good becauie it is not the firil eiTence. But that it may not wander, and that when it does

fo, proper remedies may be applled, and it may be reftorcd, many things have been produced by the gods; for arts aad fciences, Yirtues and prayer^, facrifices and initiations, laws and polities, judgements and puniHiments, were invented for the purpofe of preventing fouls from ialling into guilt ; and evcn when they dcpart from the prcfent body, expiatory gods and daemons purify them from guilt.

CHAP. xm.

After what Manner TTjtt^s perpetud^ arefaid to be generated.

CoNCERNING the gods thercfore» the world, and human afFairS) what has been Taid may be fufficient for fuch as are not able to be led

Thĕ Platonic phi]ofophy makes a jaft and beaatiiul diftin^ix between to ai J^oy» tbe ferfetual, and To tMnw, the etemaU ** For the etemal,** fay» Olympiodoros» " is a total now cxefflpt from the ** paft and iuture circnlations of time» and totalljr ** fabiifting in a piefent abiding now : but the per* ' ** pettud fabftftt indeed always^ bat it behdd in ** the three parts of time» the paft; prerent» and ** fotare : hence we call God etemal on aocoant of

upwards through the aAiAance of philofbphy, and yet do not poflefs incurable fouls. It now remains that we fpeak concerning natures

' his being unconncAed with time; but we do not '* denominate him perpetual, becaufe he does not ** Aibdd in time." Hi^ h km romo /a« ay von9y ot» irt^o» f rij* »iĕJuofy x«» iri^o» ro aihot' ro ya^ MU9iof trt

xo» /AiAXo»l'»^, oXoi> J*fif ru »flt$jr6rr» ywir t;ir»gx<*^' «*^»o» Bie^^ovfAtfoy* oCev a<a;»to» ^iir ^eyojucjir to» Ssory ^;a ro ^ii ly X^oy*^ To Kiroci e^^Cy ai^ioK ^ot; ^eyo/iAiyt svtt$n ovTi •»

;C^o>y ix«» To mai* Olympiodorus in Arift. Meteor. p. 3?. Hence the world may be properly callcd perpetualy but not eternaU as Boethius wcU obferves; and the philofopher Sallutt well knowing this diftin^on, ufe», with great acouracy, t!« word perpetual in this chapter inftcad of thc word €t(rnaU

which were never generated f>of {&- parated from one another ; iitice we }iave already obferved, that lecondary are produced from primary natu'res* Every thing which is generated is either generatĕd by art, or by nature, or according to power. It is necelTairy therefore that every thing operating according to nature or art Ihould be prior to the things produCed ; but that things operating according to power, fhould have their produdions co-eKiilent with themfelves ; fince they likewife poffefs an inieparable power: juft as the fun produc^s light co-exiftent with itfelf; fire, heat; and fnoW, coldnefs, If therefore the gods pro-

d^iced the world by art, they would not caufe it limply to be, but to be in £)me particular manner; for aU art produces form. From whence therefore does the world derive its being ? If froin nature, fince * na* ture in fabricating imparts fomething of itfelf to its produ£tions and the gods are incorporeal^ it is neceUary that the world (the ofF- ipring of the gods) fhould be incorporeah But if any one fays that the gods are corporeal, from whence does the power of incoiporeals origi-

Inilead of frui to p^a-u vowj iavTV rt Ma^t rtt yttoiAtw; rcad, as thc fenfe require8, Si to ^crii-

nate ? And befides, if this be admitted, the world being corrupted, its artificer alfo muft neceHarily be corrupted, on the hypothefis that he operates according to nature. It remains therefore that the gods produced the world by power alone ; but every thing generated by power, fubfifts together with the caufe containing this power : and hence produdlions of this. kind cannot be deftroyed unlefs the producing caufe is deprived of power. So that thofe who ^ubjedt the world to corruptioii*, plainly deny that there are gods ; or if they allert that there are

Meaning the Chriilians^

gods, they deprive divlnity of power. He therefore who produced all things through power, caufed all things to be co-exiftent with hitnfelf, And lincc this power is the greateft poffible, not only men and animals were produced, but alfb gods and daemons. And^as much as the firft god difFers from our nature, by fo much is it necelTary that there ftiould be more powers fituated between us and him * ; for.all natures which are much diftant from each other p6flefs a multitude of con* neAing mediums.

For a mote ample coniirmation of the neceffity that there ihould be gods pofterior to the firft, fee p. 263 of my Introdttdion to the Parmenides.

CHAP. XIV.

How the Gods who are immu/a^ie ar^ fofd io bcr angry^ and appeafed.

ISUT if any one thinktDg agreeaUo ta reafbn and truth^* duut the goda. aife immutable, douUts how they rejoice in the goodt but are: aver(a fFoai the evU ; and how die)? hooomti angry with^the guilty, but are rcadered propitious by pcoper cultiva«. tion } we reply, that divinity neijther rejoices ; for that whick rejoices i$. alfo inAuenced by forrow: nor is ^ngry; for anger is a paflion: nor i^ appca^d with gift*; i^ ^h^ hc^.

would be iiiAuenced bjr d^light^ Kor is it lawful th^ a divine nature Ihould be well or ill afi^£ted fro£a hwnaa concerns ; fis)r tbe divinities we perpetually gpod and profitable, but are aever noKious, apd ever fubfift io^ th^ {am^ uni£birm modie of heiog^ Buit we, when we are good, are cpnjoined with the gods through fimilit'Udc; but when cvil, we ar? ftpai?a*ed frQm them through difiimUitude* And whiie we live aciewding %o virtu/e, we partake of th^ gpds, hut when wc bccomfe evil we caufe them to become our enemies ; not that they are angry, but becaufe guilt prevents us from receiving the illuminations of the gods, and fub«

jeds us to the power of avenging daemons. But if we obtaia pardo» of our guilt through prayers and facrifices, we neither appeafe nor caufe any mutation to take place in the gods ; but by methods of this kind, and by our converfion to a diyine nature, we apply a remedy to our vices, and again become partakers of the goodnefs of the gods. So that it is the fame thing to ai^rt that divinity is turned from the evil, as to fay that the fun is concealed from thofe who are deprived of fight.

CHAP. XV.

Why we honour tbe Gedsj who an not indigent of any Thing.

Jr ROM hcncc we are prefented with a folution of the doubts concerning facrifices and other particulars relative to the cultivation of divinity ; for that which is divine is not indigent of any thing, But the honours which wc pay to thc gods, are performed for the fake of our advantage : and fince the providence of the gods is cvery where extended, a certain habitude, or fitnefs, is all

that is requifite ia order to receivc their bencficent communications. But att habitude is produced thwrough iowta^o» a^d (jnylitucie ^^ and hence^ lej(ppl^§ im.itate the hcavens, but altars the earth ; ftatues I^^^W^. life^ aod w tkh aeypunt thoy arc. iinukr tp ^rwp^Js; a^ pr0yeirs m^il^? tha( wtij<;b i» \xk%9lr. te£lvH8ih> but c;haca<3:ei;s, ivperier iop «iB^; p0wer$ ; herbs^ ^nd (tom^ |pffmbl!e matt^r; wd wiffkal$ whicl* «re. &criitiQ^^ the. irratioDal lijEe o^ QUf fQvls^ Bijt fr<9in aU thefe ncK ^hittg fe»pf «ft« t^ ^hi^. god* \?^ym^ what thipy ^kjeady B^flefe ; £ar wh?

nature ? But a conjundion with our ibuls and the gods is by this means produced.

CHAP. XVL

Concerning Sacrijkes and other Ho^ K nours which are of no j4dvantage to the Gods^ hut are ufeful to Men.

x3uT I think it will be proper ta add a few things concerning facrifices. And, in the firft plac6, fince we poflefs every thing from thc gods, ahd it is but juft to ofFer the firft fruits of gifts to the givers ; hence, of our pofleflions we ofFer the firft fruits through confecrated gifts ; of our bodies, through ornaments; and of our life, through facrifices. Befides, without iacrifices

prayers are words only ; but accompanied with facrifices they become animated words ; the words indeed corroborating life, but life animating the words, Add too that the felicity of every thing is its proper perfcction ; but the proper perfe6tion of every thing confifl:s in a conjundlion with its caufe : and on this account we pray that we may be conjoined with the gods. Since therefore life primarily ^ubCiils in the gods, and there is alfo a certain human life, but the latter defires to be united with the former, a medium is required ; for natures much diftant from each other cannot be conjoined without a medium; and it is necef-

iary that the medium ^ould be Cmilar to the tonnedted natUres. L»ife therefbre tnuft neGeffarily bc the mcdium bf life; ind hm<:t men of the prclbnt day, that afe happy^ and all the ancients, hate facrifided animals ; and this indeed not ra(hly, but in a manner. accommodated to every god, with many other <:©remonres refpeding the cUltivation of divinlty. And thus much conCei^ning facrifices and the wor(hip of the gods.

CHAP. xvn.

Ti^at the World is n^urally inc^rrup-

1 HAT thc gods will nevert3eftroy the world has been alrcady ai^rted ; but the order of difcoufle rcquires that we Ihouid now prove that it is naturally incorruptible ; for whatever is corrupted is either corrvq)ted froin itfelf or from Ibme othcr nature. If therefore the world is corrupted from it{eif, fire muft neceffarily ^rn itfelf, and watcr confume itfelf by drynefs : but if the world may be corruptcd by anothcr, it

muft cither be from body or from that which is incorporeal. But it is impoffible that this can be eSe^ked from that which is incorporeal ; for incorporeals, fuch as nature and foul, preferve corporeal fubftances; and nothing is deftroyed by that which naturally preferves. But if the world may be corruptcd by body, it muft either be from the bodies which exift at prefent, or from others. And if from the bodies ex,ifting at prefent, either thofe which move in a circle muft deftroy thofe moving in a right line, or thofe moving in a right line, fuch as circularly revolve. , But nothing moving in a circle has a corruptible na-

turc ; for why do wc nevcr fee any dbing of this kind corrupted? And thittgs proceeding in a right linc tdnAot rcach thofe revolving in an bri) ; for if this wcrc poAiblc, why havc they ncver been able to accomplilh this to thc prefent day? But ncither can thc naturcs which arc moved in a right linc be deftroyed by each othcr ; for the corruption of one is the generation of the othcr; and this is liot deftru£bion, but mu* tation alone. But if the world may bc corrupted by other bodies than thofc which it contains, it is impofiiblc to tcU from whence thcfc bodics were gcneratcd, or in what placc they at prefent exift. Bcfides,

whatever is cor nipted^ is either cor^ rupted in ferm or matte): ; but (ona 15 Agure, and matter is body* And wheik forms are corrupted^ biil tb^ matter ttgmainsi then we percdy^ that iomething el^e is generatedt but if matter majr be corrupted, hdw comes it to pafs that it has not ifailed in fo great a number of yeairs ? But if inftead of the corrupted natures others are produced, they are etCh<Hr generated from beings or from n6n« beings ; and if from beingt;, finco thefe remain perpetually, matter alfo muft be eternal : but if beings (or the things which are) fufFer corruption^ the authors of this hjrpothefis muft aflert, that not only

the world, but all things, will be corrupted. But if matter is genera* ted ffdin non-beingSy in the iiril place, it is inipoffible that any thing ean be generated from non-beings ; and even if this were poffible, and matter could be thus produced^ as long as non-being fubfifts matter would continue in exiftence; and aou-beings can never be dgftroyed« And if they ^ay that matter is with-* out form) in thc iirft place, why does this happen not according to a part, but to the whole world ? And in the next place, bodies themfelve9 Would not be deAroyed, but only their beauty. Beiides^ whatever is corrupted is either dii{blved into the

natures froiii which it coniiiby 6r vanifcps into non-cntity; but i^* it be di£rolved into the natures fr6ixi which it is compoied, others again will bc produced : for on what account was it produced at firft ? But if beiags pafs into that which is not, what Ihould hinder this from happening to divinity itfelf ? If power pFevcnt&, it is not thc property.o£ power to preicrve itfelf alone : and, by a (imilar rea^on, it is impoilible that beirigs (hould be generated from noa-behigSj^ and that they ihould vanjifh into non-entity. Likewife it is neccAary that the world, if it may he i^orrupted, ihould either be corrupted according or contrary to na-

ture. But if it may bc corrupted ac-" cording to nature, then, on account of its paft and preient c6ntinuanc6 in being, it would poflcfs that which is contrary, prior to that wbich is agrceable, to nature ; but if contrary to nature, then it is requifite that there (hould be fome o^her nature which may change the nature of the world ; and which is no where apparent. Befides, whatever is capable of being naturally corrupted, we alfo are able to deftroy ; but no one has ever deftroyed or changed the circular body of the world ; while, on the other hand, we can change, but cannot deftroy, an elementary body. And, laftlyi what-

eter may be cormpted is changed and grows old by tinGie; but througH fuch an eiCttnded fucceffion of ages, the world has remained witbout mutation. And having faid thu$ much to thoie who require on thia fubjed ilronger demonibations» wo earneilly fupplicate the world to b^ propitious to our undertaking»

CHAP. XVIII.

tn^ Sacrijices are performed^ and tbat Diwnity cannat be injured.

xSUT impiety, which invades fome places of the earth *, and which will oft6a fubfiA in ^uture, ought not to gire any difturbance to the worthy snind; for things of this kind do not aSca, nor can religious honours be of aoy advantage to the gods; and the foul, fTC»i its roiddle nature, is not alwajs aUe to purTue tHat

^ The philofo|>her aU«dts hcre to the CluiiUtii teligioii.

which is right. Nor can the wholc world participate in a Amikr manner of the providence of the gods ; but fome .of its parts enjoy this eternally and others according to time ; fome poflefs this primariiy and others in a fccondary degree : jufb as the head perceives from all the fenfes, but the whole body fromi one alone. And on this account, as it appears to me, thofe who inftituted feftive days, appointed aifo fuch as are inaufpicious ; during which fome particulars belonging to facred rites are omitted, and others are fhut up ; but fuch things as expiate the imbecillity of our naturc deprive certain particulars of their

peculiar ornalnent. Beiides it is not improbable that impiety is a ipecies of puniihment ; for thofe who have known, and at the fame tin^ ^^ piled the gods, we may reafonably fuppofe will, in another life, be de^ prived of the knowledge of their nature. And thofe who have honoured their proper fovereigns as gods, (hall; be cut ofF from the divinities, as thc punilhmcnt of their impiety. .

CHAR XIX.

H^ Ofenders are not immediaiefy pumjhed.

JN OR ought we to wonder if not only oflfenders of this kind, but likewkTe others, are not immediately puni(hed for their guilt; for ther« are not only dannons who puniih offending fouis, but fouls alfb infii£l puniihment on themfelves; and it is not proper that fuch as are calcu* lated, through the enormity of their guilt, to fufrer for the whole of time^ ihottld be puniihed in a iinall part of '" titoe. Beiides it is requi{ite #tat

tb^re Apuld be fuph a thii!!^ as hut maii yirtue s hut if thc gUilty wcr? immedi^tely p\imih«cl» men^ from being juft through fear, wouid no longer be virtuous. But fouls are puniAibd on their departure from thc prefent body ; fome by wandering about this part of the earth, others in certain of its hot or cold regions, and others are tormented by avcnging daemons* But univerfally the rational foul fufFers puniihmeot in conjundion with the irrational foul, the partner of its guilt ; and through this that Ihadowy .body * derives its fubfiftence, which

See my Introda^on to, and tranAation o^ Hato's Phaedo.

is behdd about fepulchres, aad e£- pecially about tbe tomt^ of fuch as have lived an^abandoned life.

CHAP. XX.

Concerning the Tranfmigration ofSouls\ and how rational arefaid tu bĕ carried in irrational Natures.

4XST the tranfmigratidn$ of ^ouls, if l^y take place into fuch as are rationaly thea they become the fouls of particiilar bbdies ; if into fuch as are itratiooal, they follow externally, in the fame manher as our pteCding daemons attend us in their benfeficent operations * ; for the ra-

This beautilul dodlrine, which leemt to havc originated from Syriamis and Proclas» waa aniverlally adopted by ali the fucceeding Platoniils»

tional part never becomes the foul of the irrational nature. But tho truth of tranlmigration is evinced hj the circualftances which take placc frmi the Urth of individuals ; fbr why ar^ foiftft born hktd^ 6thers imbecil, and others with a vicious ibul i And befides, fince fouls ar« naturally ddapted to perform llKir jteculi^r cmployments in bodieg, it ii» not pro|)€r that when they have onc^ deferted them they (hould remain indolent for everj fdr if fouls did not return again into bo» dies, it is neceirary that either they ihould be infinite in number, or that others (hould be ' contiiiually produccd by the divinity# But there

can be nothing a^tually iafinite in the world; for that which is infinite can never exift in that which is Soite. But neither i$ it poAibie that ot^ers czfx be produced ; fw evcry thing in which fomething new may be generated is neceilarily imper- £aBt^ but it is regiiiike that the w6rld Aiouki bd peric^ beeauie it » produp&d from:a per^ed nature.

CHAP. XXL

that both in this Li/e^ and when they depari from itj the good will he happy: '

BuT Touls that livb jtccording to virtuc (hall, in other refpe6ts, be happy; and when feparated from the irrational nature, and purified from all body^ ihall be conjoined with the gods, and govem the whole world, together with the deities by whom it was produced. And, indeed, though nothing of this kind (hould happen to the fouU yet virtue herfelf, and the pleafure and

glory refulting from virtuc, together with a life free from forrow, aiid fubje<9:ion to others, would be fuf- ,ficient to produce felicity in thofe who chufe, and are ablc to purfue, a lifc wholly conformable to virtue itfelf.

PYTHAGORIC SENTENCES

DEMOPHILUS.

PYTHAGORIC SENTENCES

DEMOPHILUS.

ReOUEST not of the divinity fuch things as when obtained you cannot preferve ; for no gift of divinity can'ever be taken away; and on this account he docs not confer that which you are unable to retain.

Be vigilant in your intelle<9:ual part; for lleep about this has an affinity with real death.

Divinity fends evil to mcn, not as being inAuenccd by anger, but for the fake of purification * ; for anger is foreign from divinity, fincc it arilcs from circumfl:ances taking place contrary to the will : but nothing contrary to thc will can happcn to a god-

When you deliberate whether or not you (hall injure anothcr, you will prcvioufly fufFer thc evil yourfelf which you intended to commit: but neithcr muil you cxpe£l: any good from thc evil ; for the manncrs

The original is «yyondi k, but it (hould daahu leis be o^tcodiKy agreeable to our tranAation.

of every onc are correfpondcnt to his life and a£lions : for cvery fbul is a repofitory ; tltat which is good^ of things good, and that which is ĕvil, of things depraved.

After long confultation, engage either in fpeaking or afting; for you have not the ability to recall cither your difcourfes or deeds»

Divinity does not principally efteem the tonguc, but the deeds of the wife; for a wile man, even when he is filent^ honours divinity.

A loquacious and ignorant man, both in prayer and ^acriiice^ con»

tamlnates a diyine nature : the wife man therefore is alone a prieA, is alone the friend^of divinity, and only knows how to pray.

The wife man bcing fent hither nakedy (hould naked invoke him by whom hc was fent ; for he alone is heard by divinity who is not burthened with foreign concerns.

It is impoffible to receive from divinity any gift greater than virtue *.

Gifts and vidims confer no honour on the divinity, nor is he

Becattfe yirtae i$ the perfcAion of life^ and the proper peifedion of any being is the ^dicity of that beipg.

adorned with ofFerings fu{ponded in temples ; but a foul divinely infpired, folidly conjoins us with divinity; for it is neceAary that like (hould approach to like.

It is more pain^ul to be fubfervient to paffions than to tyrants themfelves«

It is better to converfe more with yourfelf than with others.

If you are always careful to remember, that in whatcver placc cither your (oul or body accomplilhes any deed, divinity is prefent as an infpefl:or of your condua ; in

all your difcourfcs and a6lions you will ycnerate the preience of an in* fpe£lor from whona nothing can be concealedy and will at the fame time poiIefs divinity as an intimatc af« fociate.

Believe tliat you are ^urious and infane, in proportion as you are ignorant of yourfelf

It is neceiTary to fearch for thoie wives and children which will rfcmain aftcr a liberation from thc preicnt life

The felf-fufficient and needy philofopher lives a life truly fimilar ta

divinity, and coniiders the non-por*» feflion of external and unneceAarjr goods as the greatell wealth ; for thc acquifition of riches fometimes in- Aames defire ; but not to ad in anj iiefped: unjuilly is fufHcient to the enjoyment of a blcSed iifc.

True goods are never produccd hy indolent habits^

£fteem that to be eminently good^ which, when communicated to another, will be increafed toyourfelf*»

Eileem tho£e to be eminently

And this is thc cafe with intellcAual goodi.

your friends, who affift your Ibul rather than your body.

Confider both the praife and re* proach of every foolifh perfbn as^ ridiculous, and the whole life of an ignorant man as a difgrace.

Endeavour that your familiars may reverence rather than fearyou; for love attends upon rcverence, but hatred upon feaf .

The facrificcs of fools arc thc aliment of the fire ; but the ofFerings which they fufpend in temples are the fupplies of the facrilege.

UnderAand that no diilimulation can be long concealed.

The unjutt man fufFers grcater cvil while his fbul is tormented with a confcioufhers of guilt, than when his body is fcourged with whips.

It is by no means fafe to difcourfe concerning divinity with men of falfe opinions ; for the danger is equall)r great in ipeaking to fuch as thefe things either fallacious or true.

By every where uiihg reafon as your guide, ybu will avoid the comn)iffion of crimes.

By bcing troublefomc to others^ you wiU not eaiily cfcape mokftation yourfelf

Coniider that as great erudition, tbrough which you are able to bear the want of erudition in the ignorant«

He who is depraved does not liilen to the divine law ; and on this account lives without law.

A juA man, who is a Aranger, is not only fuperior to a citizen, but is even more cxcellent than a rclation.

As many paiGons of the foul, (o mzny fierce and favage deipotSy

No one is free who has not obtained the cmpire of himfelf,

Labour, togcther with contitience^ precedes the acquifitioa of cvery good,

Be perfuaded that thofe things are not your riches which you do not poflefs in the penetralia of cogitation»

Do that which you judge to bc beautiful and honeft, though you (hould acquire no glory from the

performance ; for the vulgar is a depraved judge of beautiful deeds^

Make trial of a man rather from his deeds than his difcourfes; for many live badly and fpeak welL

Perform great things, at the famc time promiiing nothmg great.

Since the roots of our natures arc eftabli(hed in divinity, from which alfo we are produced, we (hould tenaciouAy adhere to our root; for ftreams alfo of water, and other ofF- fpring of the earth, when their roots are cut ofF become rotten and dry.

Digitizedby VjOOQIC

Ttxe {Irerigth o/ the ibyl 1« temr perapce ; ;f9r this is the light ^ ^ foul deftitute of padions : but it is {n\i$:h betiter to 4^ than to d^rkea the fb\il through the intemperancs of the body.

Yqp eanuot ipaiily denomi^ate that piap happy who depends either piji his fric|nd^ pr childreii, or pn any Aeeting and iallen nature; for a^ thefe are unftable and uncertain ; but to depend on one*s felf and pn divmty i? aloo? ftable ^d,firm,

He is a wife jnan, and beloyed by 4iviorty, whp ftv4i«$ bpw to labpuir

for thc good of his foul, as much as othcrs labour for the fakc of the body.

Yield all things to thcir kindred and ruling nature cxcept libcrty.

Lcarn how to producc cternal ehildren, not fuch as may fupply thc wants of the body in old agc, but fuch as may nourifh thc foui with perpetual food,

It is irapoAible that the fame perfon can be a lover ojpkajure^ a l&vet o/bodyj a lover of ricbes^ and a lover o/dhinity: for a lover of pleafure is alfb a lover of body ; but a Ipyer of body is cntirely a lover of richcs;

but a lovcr of richcs is neceAarily unjuA ; and the unjuft is ncceAarily proiane towards divinity, and lawlefs with relpe£t to men. Hence, though he (hould facrifice hecatombs, he is only by this means the more impious, unholy, athciilical, and facrilegious with refpe£t to his intention : and on this account it is neccAaiy to avoid cvcry lovcr of pleafure as an atheift and pollutcd perfon.

The divinity has not a placc in ^thc carth more allied to his naturc than a pure and holy {buL

HYMNS

PROCLUS.

nPOKAOr ATKIOY YMNOI-

EIS TON HAIO^.

At;ref ip^o^y K^itit^a, *ui vXam^ tn koc^mi^

X^o^s9 a^fMftfK ^fJ^a v\ya^o9 f|e;^«Tfi;A;y.

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Ktti KocriMU x^a}(a(Of f;^o;f t^i^iTyta i(v]iXefy

narr» Tf)); tvr>jnca^ tyt^fooio nt^^oir^^

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fi^a«f, KATa $f^fiof, aff|?XarD^f 7iff&X«.

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nav^aro, 0-t»o ^ayirro^, av a^^n ytPtrn^o^

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A4^ h fArrar^vffiirt9 mfayitaniq X(yof ai^(,

iort 9ui*€» irt^» ya^ K^artiKy v^» l'»f» mta^e9$i

Sitgn; ^ vfJLirt^i poLffi\iv% SiovctSio( ei/A«K

'Sii^C^iJt fwp0^f KiSo^ ^ WO ^tOTKt^M lA.t\W»lff

Ewa^ii fitya %vpLet P»ov^7ioia€oiO yiycS^i)?* tO

Xm y etito fb»X»;^o^tf^; a>,t^\tMxov ^i»awfn^

II»i9)«y P^ama^ttj tttt f t7etrAffatt vyuiiff

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Zi »XfToy i;fAi'f(»0'( At^wo-iroio Toxi}a

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Ai»/Meiyot;0'» ^i orf»o $otj; (Aartyoi aTi(Xi}y

AatfAOPif > ayd^A^Wy j^ti^ijjCAoyi^y a7^»o9t;(xo(»

Tti;^oi»? miAtrt^an ^t^cu^ xaKa leo^ntrti^

O^^* «ic» xara XaiTfb» 0a^TiAa^ayov $ioroiĕ j^

SA^jiiueTo^ oT^it/a/o'»^ f7o ^it/yo^^/AA iro9ovmf»

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AXXo» diA;y a^irii vv^tirt^ti;j oX^»i Ski/Aoy,

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O^i9of ^arv^iXmTOf aw* iuo"s^«!H i^aTityop 4|

EiKi $iXf»( ^o; ava|, ^jao-ai h airatra TiAwo-at

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£1 M Ti jtAoi^idiioiciy iKilowogoi^ty ar^aKroi^

As-f^olinjToif vvo >9if«a<7»v tf?vooy a/iA/Aiy

^^T«», «t;Te{ i{vxi T11J fAfya}^ri ToJii jjiwi. ^»

TO THE SUN.

HEAR golden Titan! king of mental fire, Ruler of light ; to thee fuprenle belongs The rplendid key of life's proliSc fount ; . And from on hlgh thou potir*ft harmonicttreams In rich abundanCe into matter^s worlds. 5

Ven 5. MatterstAj/orlds. Accordingta thcChaldaic theology, there are feven corporeal worlds, viz. one cmpyrean, three aethcrial, and three material, which laft three confift of the inerratic fphere, thc feven planetary fphcre8, and the fublunary region* But the empyrcan and etherial worlds, when compared with the three Iaft, are faid to be immaterial, not that they are void of matter, but becaufe the matter from which they are compofed bears the relation of an immaterial eftence to that of the other worlds, from the extreme purity and Titallity Qf its nature. I only add, that according

Hear! for high rais'd above th' aetherial plains, And in the world's bright middle orb thou

reign'ft, WhiMl all things by thy fov'reign power arc

fiird

Withi mind-exciting, providential carc. The ftarry fires furraund thy vig'rous fire, lo And ever in unweary*d, ceafelefs dance, 0'er earth wide-bofom'd, vivid dew diffufc« fiy thy perpetual and repeated courfe The hours and feafon8 in fuccefl3on rife ; And hoAile elements their confii£ts ceafe, 15 Soon as they view tby awful beams, great king,

to the fame theology, the fun tnoTCs beyond the inerratic fphere in the laft of the etherial worlds. See more conceming this in my notes to the Cra< tylui,

Ver. 7. Tbat it« in the laft aetherial world, whick jf of €oarfe the middle of the feven worldi.

Trom deity ineffable and fccrct born» The fteady Parcae» at thy high comoiand, The fatal thread of mortal life roU back ; For wide-extcnded, fov*reign fway is thinc. 2» From thy fair feries of attra6live fongi Divinely charming, Phcebus into light Leaps forth exulting ; aod with god.Iike harp, To rapture rtrung, the raging uproar lulls Of dire-rcfounding Hyle's mighty Sood. 25 From thy bland dance, rcpelling deadly ill,

Ver. 17. That 13, from the firil cauie, or /Ar l(fod. But the fua is faid, by way of eminence, to ' be the progeny of this highcil god, on account of the analogy which he bears to him in his illuminatibni. For as fie good is the fouroe pf the ligkt of tbc intelligible world» fq ApoUo gives tight to tb^ fiipennundatie, and tbe iijn to tbc lcnfiblej woddi

Ver. 25. I haye ufed thc word Hyle^ or matter§ iftftead of generathtt^ ym9x«», which is cmploycd bjr Produs, bccaoGs it i^ better adapted to iHs/t mcalbte

Salubrious Pacan bloilbtns into light, Health far diiTuring, and th' extended world With ftreams of harmony innoxious fills. Thee too they celebrate in facred hymns 30 Th* iIluftrious fource whence mighty Bacchus

came ; And thee in matter's utmoft ftormy depths Euipn * Ate they for cver fing. But others found thy praife in tuneful verfe, As fam'd Adonis, delicate and fair. 35

Ferocious da^mons, noxious to mankind,

of the verfes ; but the meaning of each word h nearly the fame, for the regions of matter are the rcgions of generation,

An epidict of Bacchus.

Ver. 56* Accordiogto the moft accurate divifion of thc Demoniacal order,»there are fix fpecies of dacmons, as we leam frotn the excellent Olympiodoms, in his Commentary on the Phsedo of Plato* Thc firft of thĕfe fpecics is called diviHe, from fub»

Dread the dire anger of thy rapid fcourgc ; DsmoDS, who macbinate a thoufand ills,

Ming according to ibe one^ or that which is fuper» c£^tial in the mundane gods ; the fecond is denomioated intelleaualy &om fubfifting according to the intelled of thcfe gods; the third is ratianal» £rom fabii(ling according to the (bul with which the mundane gods are connedled ; the fburth is*»tf- , itirait being charadlerized from the nature which dcpends on thefe gods ; the fifth is corporeal, fubfiRing according to their bodies; and the fixth ii muaeriaU fubiifting according to the matter which dq)cnds on thefe diyinities. Or we may (ay, that Ibme of the{e dacmons are celejliaiy others etberiat, and others aerial; that fome are ac^uatic, othert Urreprialt and othert /ubterran^ann Olympiodorat adds, that irrational dsmons commence frOm tht aeiial ijpecies ; in proof of which he citct the ic^^ lowlng verfe frOm ior^' oracles^ (moft probabljr from the Zoroaftrian orades :}

Pregnant with ruin to our wretched Toulsy - Tbat merg'd beneath life's dread£ul-founding

In body's chains fcverely they may toil,

That is, " Bdng the chariotcer of the aerial» tcr« *' reilrial, and aqaatic dogs." For evil daemonB, as I hare (hewn in my Dijertatkn on the Myjieries, appear in the (hape of dogs. And perhaps in this verfe the fun is the charioteer alluded to, as ic wonderfully agrees with what Prbclus fays of that deity in the verfes before ns. I only add, that when irrational daemons are faid to be e^il^ this muft not be underllood as if they were eflentially evil, but that they are noxious only from thcir employment; that is^ from their either calling fort)i the vices of depraved fouls that they may be puniihcd and curcd, or from thcir inAi^ing puni(h« ment alonc : for, indced» thcrc is not any thing eifential]y evil in the univ^fe ; for as thc cau(e of all b goodnefs it^el^, every thing fubfiiling from thence muft be endacd with the form of good ;

Nor jc^jer rcmcmbcr m dic.dark ahy6 The Tpkadid palace 0f tbeir &£ liibliiiic. O beft of gods, bleft daemon crown*d with iirc, Image Qf nature's dll-producing godi 45

And the fours leader to the realms of Hght — Hear! and reiine me from the ftains of guilt-; The fuppli€ation 6f my tear« reGciye, And heal my wounds defird with noxiou«

gore ; The puniAimcnts incurr'd by fin remit, 56 And mitigate the fwift, fagacious eye "O^ facred juftice, boundlefs in its view. 'By thy pure law, dread evirs conftant foe> Dire6l my fteps, and pour thy facred light In rich abundance on my clouded foul : 55 Difpel the difmal and malignant Aiades

fince it is not the property of fire ,to refrigerate, nor of light to give obfcurit^ nor pf goodae^s to produce froin itfelf any thing cvil,

Vcr. 45. Tbat is, image oC thc firft caufe

Of darknefs^ pregnant with invenom'd illsi And to my body proper ilrength aSbrd» With hcalth, whofe prefencc fplendid gifts

imparts. 'Give lading fame ; and may the facred care 60 With which the fair-hair'd mufes gifts, of old My pious ancedors prefcrv'd, bc minĕ. Add, if it pleafe thee, all-beftowing god, Enduring riches, piety's reward ; For power omnipotent invcfts thy throne, 65 With ftrength immenfe and univerfal rule. And if thc whirling fpindle of the fatcs Threats from the ftarry webs pernicion dire, Thy founding fliafts with force refiftlcfs fcnd, And vanquifh cre it fall th^ impending ill«

EIZ TAS MorrAs.

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IC 2

To THE MUSES*.

A SACRED lig^t I fing, which kads on high Jove's nine fam'd daughters, ruler of the Ikjp Whofe (plendours beaming o'er this fea of life^

Proclus, in his Scholia on the Cratyliii> beau- Iifull7 obferve6 as foIlows, conceming thc Mufes : ** The whole world is bound in indiiToluble bonds ** from ApoUo and the Mufes, and is both one and ** all-perfe^ throagh the communications of thefe ^* diirinities; poiTeAing the former throngh the '* ApoHoniacal monad *» but iu all-perfeA fubiift- " ence through the number of the Mufes. . For

ApoUo u the moiiad of the MuCes, t. e» ii the proximatcly exempt producing caufe of their multitude, and in which their fummiti are fixed like the roota of tree»

in the earth.

On fouts bard {IruggUng with its (lortns of

ftrife, Through mydic rites pcrfe6live and rdind, 5 (From books which (limulate the Auggiih

mind} From earth's dire evils leads them to that

(hore, Where grief and labour can infefl no more ;

' the number nine, which is generated £rom the ** firft perfedl uumber, (that it, three) is« through ** iimiiitude and famenefs, accommodated to the *' multiform caures of the mundane order and " harmony ; all of them at the fame time being " coUedled into one fummit for the purpofe of •* producing one confummate perfe6tion; for the *' Mufe8 generate thc variety of rcafons with which •* the world is replete; but Apollo comprehends in ** union all the multitude of thefe. And the Mufeft " give fubfiftence to the harmony of foul; but ** Apollo is the leader of intelledlual and indivi- " fiblc harmony. Thc Mufe8 diftributc the phae-

And t^^U itidruas th^m hoW^ with.drctent

wing, JJ^rdto L6the*s deep, wide.fpreading iBood to

Ipring, l(>

And how once more their kindred ftars to gaini AAd ahticnt feats in tfuth*s inunortal plain, From whence they wand'ring fell, thro* mad

defirfe Of matter's regions and allotments dire. Itt me this rage reprefe, illuRrious Nirte ! i^

^ nomena accordiiig to karmdnica! feafon$f but

ApoUo comprehends unapparent and feparate harmony. And though bbth give fubfiftence to

' thĕ fanie things» yet the Mufes efiedl this ac-

' cording to huinl^r» but Apollo according to

unioh. And the Mufe& indeed diftribute the

unity bf Apollo ; but Apollo unites and contams

^ hatmohic ihuhitude : for the multitade of the

♦ Mttfes ptoceiids ftom the eflcnce of Mu/agetei^

wlucb is both feparate and fubfifts according to

• thc nature of fhc m,"

And fill my mental eye with light divine. Oh may the do£b:ines of the wife inf|Hre My foul with facred Bacchanalian fire^ Left men, with filthy piety replete, From paths of beauteous light divert my fcet. M ConduA my erring foul to facred light, From wand^ring generation's ftormy night : Wife thro' your yolumes hence, the taflc bc mine>

Ver. 19. Proclas here> I have no doubt^ alludet to the ChriAians, and particularly to the Catholics, who werc not in h:s days (the fifth century) a fcd as they now arc, But thc reafon why hc calls thcm men full oi filthy piety is, wc may prcfumc, in thc firft placc, becaufc they worlhipped a tnere man as thc firft cau(e, which is ccrtainly not only a filthyi but a horrid fpccic8 of impiety ; and in the next place, becaufc thcy prayed to thc departed foul8 of men who, when living, profc{red this filthy piety, which was ftill rcndering thcir impiety more odious and impurc.

To iiiig in praife of eloqucncc divihe, Whofe foothing power can charm the troublcd

foul, 25

And throbbing anguiih and defpair controul. Hear, fplendid goddcAes, of bountcous mind, To whom the helm of wifdom is afSgn'd, And who the foul with all-attraftive flamc Lead to the bled immortals whence (he came, 30 From night profound enabling her to rife, Forfake duU earth, and gain her native ikies, And with unclouded fplendour fill the mind, By rites inetTable of hymhs refin*d. Hcar, mighty faviours! and with holy light, 35 While reading works divine illume my fight, And didipate thefe mifts, that I may learn Immortal gpds from mortals to difcern ; ILrcA,- plung'd in drowfy Lethe*s black abyfs, Some baneful dsemon keep my foul from

blifs j ' 40

And left deep merg'd in Hyle's ftormy mire, Her powers reluSant fufFer tortures dire.

And fome chill Fury with her freezing chain» In ling'ring lethargy my life detain. AU-radiant governours of wifdom*s light, 45 To me now haft*ning from the realms of night, And ardent panting for the coafts of day, Thro' facred rites benignant point the way, And myftic knowledge to my view difclofe, Since this for ever from your nature flows. 50

£12 AOPOAITHN.

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To VENUS*.

A CELEBRATED royal fount I fing, From foam begotten, and of Loves the fpringy Thofe winged, deathlefs powers, whofe gen'ral

fway In diiF'rent modes all mortal tribes obey. With mental darts fome pierce the godJike

foul, 5

And freedom roufe unconfcious of controul ; That anxious hence the centre to explorc Which lead on high from matter's ftormy

fhore, The ardent foul may meditate her Aight, And view their mother's palaces of light. lo But others, watchful of their father*s will, Attend his councils and his laws fuliil,

• For an account of this divinity, confult my notes on the Cratylus,

His bounteous providence o*er all extend, And ftrengthen generatjon without end. And othcrs laft, the moft inferior kind, 15 PreAde o'er marriage, and its contra£ts bindj Intent a racc inmiortal to Tupply From man calamitous and doom*d to dic While all Cythera*s high commands obey, And bland attention to her labours pay. 20 O Ycnerablc goddefs ! hcar my prayer, For nought ercapes thine univerfal ear : Whether t* embrace the mighty heav'n is thine, And fend the world from thence a foul divine ; Or whether, feated in th^ setherial plain, 34 Abovc thefe feven-foId ftarry orbs you reign, Imparting to our ties, with bounteous mind, A power untam*d, a vigour unconfin'd ; — Hear mc, O goddefs, and my life defend, With labours fad, and anxious for their end ; 30 Transfix my foul with darts of holy firc, And far avcrt the Aamcs of bafe defirc«

AAAOS £12 A*POAITHN.

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To VENUS,

THEE, YcDus , xvqrdl Lycwnyieonj I Sns^ To whom of old by deity inrpir^d, in gniteful fignal of thy fav'ring aid, Our country'6 guidesi a facred temple ms'd In Lycia ; of the intelle£lual rites 5

Symbolicaly which link'd in Hymen's bands Celeilial Yenus and the god of fire« Olympian hence they called thee, by whofe

power They oft ayoidcd death^s deftru6live ire, To virtue looking ; and from fertile beds 10 Through thee, an offspring providcnt and

ftrong Rofe into light; while all their days were

crown*d With gentle peace, the Tource of tranquil blifs« Illuftrious queen ! benignantly accept Tbc grateful tribute of thi$ facred hymn, 15

For vre (lom Lycian blood derive our birth.

Expell baCe paAions from my wandVing foul,

And once more raife her to true beauty 's light ;

Averting far the irritation dire,

And rage infane» of earth-beeotten Iove« M i

I

EI2 AOHNANi

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KixXt;$i, M«XtiSr N^ yfi\ fiiiXi%oy et;a( Vfre^x^K«

To MINERYA,

DAUGHTER of aBgis-bearing Jove, di-

vine, Propitious to thy^ot'ries praycr incline; From thy great fathcr's fount fupremely bright, Like iirc refounding, leaping into light. Shicld-bcaring goddefs, hear, to v^hom be-

long 5

A manly mind, and powcr to tame the Arong ! Oh, fprung from nuitchlefs might, with joyfuI

mind Acccpt this hymn ; benevolent and kind ! The holy gates of wifdom by thy hand Are wide unfolded ; and the daring band lo Of earth-born giants, that in impious fight Strove with thy firc, werc vanquiflx'd by thy

might. Once by thy carc, as facred poets fing, The hcart of Bacchus, fwiftly-flaughtcr'd king,

Was fav'd in sether, when, with fury fir'd, i^ The Titans fell againd his life confpir'd ; And with relentlefs rage and thirrt for gore, Thcir hands his members into fragments torc : Biit ever watchful of thy father's will, Thy pow'r preferv'd him from fucceeding

Till from thc fecret counfels of his fire, And born *from Semele through heav'nly fire, Great Dionyfius to the world at length Again appear'd with renovated (Irength. Once, too, thy warlike axe, with matchlefs

fwray, 25

Lopp'd from their favage necks the heads

away Of furious beafts, and thus the peds de-

ftroy'd Which long all-feeing Hecate annoy'd. By thee benevolent great Juno's might Was rous'd, to furnifh mortals with de-

light : 30

And through life's wide and yarious range %t

thine E^ch part to beautify with arts divine : Invigorated hence by thec, we find A demiurgic impulfe in the mind. Towers proudly rais'd) and for prote£lion

ftrong, 35

To thee, dread guardktn, deity belong, As proper fymbols of th' exalted height Thy feries claims amidtt the courts of light. Lands are belov*d by thee to learning prone, And AthenSy O Athena, is thy own ! 40

Great goddefsy hear! and on my dark*ned

: mind Pour thy pure light in meafure unconfin'd ; — That facred light, O all-protefting queen, Which beams eternal from thy face ferene : My foul, while wand^ring on the earth, in-

fpire 45

With thy own blelTed and iinpulfive fire ; And from thy fables, myftic and divine, Giye all her powers with holy light to Ihine.

Give love, give wifdoin, snd a power to Iove^ InceiTant tending to the realms above ; 50 Such as, unconrcious of bafe earth's contro), Gently attrads the vice*fubdoing foiiI ; From .night's dark r^ion aids hcr to retire, And oace more gain the palace of her iire : And if on me fomc juft misfortune prcf8, 55 Remove th' aiili&ioii) and ibj fuppliant bicis» AlI-faviRg goddefsy to my praycr iaclinr i Nor let thofe horrid punilhments bc mine Which-guilty foula in Tartarus confinc, With fetters faft'ned to its brazen fkior% 60 And hxk'd by hell's tremenfkvu& iron doors^ Hear me, and fave (for power is all thy own) A Anil dcErous to be thine alone.

Ver« 55, 56. Thdie Une$ are wanting b the firft edition Qf this hymn in my DiAertation on the Myileries; and this bccaufe the verfe to whicb they cQrrefpond in the Gceek was noc then propedy corr icftcd.

nrf 'i iiine > e, J

HYMNS TRANSLATOR,

To CERES*.

BOUNTEOUS Ceres, thee I fing, Source of Jove thc mighty king. Goddefs hail ! of beauteous mien, Splendid Rhea, Saturn's queen, Gen'ral mother, nurfe divine, Nutriment to give is thine ; Food which firft to gods extends,

And in AugigiAi body ends. * Accocding to Orpheus, as we are infi>rmed by Froclus*on the Cratylas» this goddefs« coniidered as united to Satum» is called Rhea» and as producing Jiiinter» Ceres : nor does this dilagree with what Hefiod alTerts in his Theogony» that Ceres is the daughter of Satura ; for confidered as proceeding from'her union with Satura» to the prodndion pf Jupiter» (he may be faid to be the oSspring of ^^turn.

But the pure, immortal food, Whicb fupplies the gods with good, Froin the beatiik fight Springs of beauty's perfe£l ttght ; Springs» when gods themfeWes deCre» And th* inferi(Mr view the higher. Antient goddefs^ Saturn's wife» Middle centne of all Iife^ Which for evef ilreams from thee» AII-proIific deity. Junoj, Vefta, rulingqueen, In thy yital fount are feen. JunOy from whofe ferti]^ frame Smd^siel^-^moiiye^ natui^ey cubCp Whcnce its whale prOC€ffi6n Aows, From thy right band pasts arofe; Fro«A thy kft hand^ Veftabrigbt» Wte «^kte fcSfte/s irirtue^S light. Uk noe 6fily, heiice we fee, Spriiigsr, arM-paretit (jneen, ffOrtr thce, Rit Ws blrfs, feif virtuc, Areartis From tby fertile, mental beam^ ;

And hence females ofFspring bear, And from milky fountains rear. Gracious goddels ! may thyilght Beaming thro' Oblivion's night, Fill my (bul with food diviney Which to give alone is thine ; Fill my foul virith mental fire, Perfeft virtue, wing*d delire ; And from Hyle's ftormy main, To her father back again, To her true Immortal goal Lead my wand^ring, weary toul, Ardent panting to be bleil, In her native place of reft

To JUPITER,

THE DEMIURGUS OF THE WORLD.

OF the mundane gods the king, Mighty Jnpiter, I fing ; Whofe unenyying, perft£l will, Can the world with order fill, And throughout with life infpire, And expell confufion di^e, Pregnant with paternal power, Shining lite a fiery Aower, Jove at firft, thro' aether bright, Gave the world unhop*d-for light. Jove all-feeing, Bromius ftrong, Various names to thee belong. Secret, Aiining, holy god, Nature trcmbles at thy nod. Father of this mighty whole, Number, harmony, and foul.

Thee, Minerva's fire, I fing, Saturn's Ton,' of gods the king: Light and fpirit, Jove, are thine, Gouncil, intelleft divine. Mighty parent, may thine eye, Which can every thought defcry, Piercing, fwift, divinely bright, Round me.fcatter mental light. Oh regard my fervent prayer ! Free me from degrading care ; From the toil which want requires^ From the Aames of bafe defires. Dsemons from my Hfe expel, That in matter's darknefs dwell ; Noxious to the human race, Dogs of hell, terriSc, bafe. Fraudful Hyle here prepares Me to phinge thro' magic fnares, Deep in black Barbaric mire, Torn from thee, my lawful fire. From dark uproar where flie dwells, Now flie raifes by her fpells.

TempeAs potent to control» And in horror wrap the fouI. Place me in celeftial light^ Far beyond this horrid night ; Far beyond her dire domain, And oblivion's drowfy plain. While, involv'd in earthly rolds, Me indignant Hyle holds^ While I ftrugglc to be free, Burft my bonds and fly to thee, Strengthen me with mental might, Wide my pinions ftretch for Aight, That my foul may rapid rife, And regain her native ikies. Now my fallen ftate I mourn, Bodies fcenes phantaftic fcorn, Which the foul in evil hour SubjeA to earth's ilu^ih power, Till thro' thee her bonds fhe breaks, And herfelf to life betakes. With the lufcious drink enfnar'd, By Oblivion's hands prepar'd,

Staggering amd op{>ref$'d with Aeepi Thro' dark Hyle's.ftonny deep, Headlong borne witi^ forceful rway» And, unconfciou5 of the way, Far I fell, ixiidft dire uproar> Till I tQuch'd tbis gloomy ihore. But my foulji now rovs'd by thee, And enabled tmth to ^ee^ Scoms her fetter8, 4Qdafpires, Borne on wings Qf pure defir«,i To thy nEieadows fuU of Hght» Fiird with fountains Qf deiight. Arbiter of meolal lifejt Thro' thefe reahns of endleTs ftrtfc, Thro' earth'« dark Tartarian tonobj May thy ligbt my fteps ilhitt^ ^ And difclQfis^ the arduous way To the cobAs of aiental day. Cutthereia$9 ai¥l toiofe the b^ids, Wove by guil^&l Natwre/s haiyls, Which, forgetful Qi h«r birth, Keep the foul a fkve to earth.

Frpm the fount contain'd in thee^ Source of life's prolific fea, Here a Aiining drop I fell, Deftin'd here at times to dwell. Oh reftore me back again From dark Hyle*s ttormy main, From thefe realms of ceafelefs ftrife, To thy lucid fount of life ; To thy fount divinely pure, Ever tranquil and fecure. Gracious bid my forrows end, And my exird foul defend ; Exird from her place of reft, Wand'ring, weary, and oppreft. To thy bofom hafte my Aight, Where e'en gods to dwell delight; Where the foul from anxious toil Refts, as in her native foil ; Finds the period of her woes, Joy unmixt with forrow knows ; And to be divinely free, Lofes all herfelf in thee.

To MINERVA.

GREAT progeny of Jove, diyinely bright, Only-begotten fource of mental light, Whofe beams the wife with vivid force in-

fpire, And leap refounding from a fount of fire, Thee I invoke with fupplicating voice, Adore thy power, and in thy aid rejoyce : To thee my wings from Hyle's ftormy night I ftretch, impatient of a fpecdy Aight ; For thee my foul far more than life dellres, And to thy light inceAantly afpires. By Vulcan's art thou fiercely fprung, 'tis faid, In fplendid armour from thy father's head, Shouting vehement, while with dire afFright Stood earth and heav'n aftoniflied at the fight. But this in fymbols, obvious to the wifc, Thy amply-fpreading government implies.

M

Which from the world's artificer e^tends, And lafl: in mattcr's lowed region ends ; While by the horror which thy wondVous

birth Produc'd at firft in heav'n and mother earth» Thy power cxempt from mundane forms we

learny And its occult prer6gative difcern. Thy {houts too flieW, that energy divine, With efficacious vigour fraught, is thine. Thy dreadful fliield, in myftic fables fam'd, Occultly fignifies the power untam*d Which in thy elTence firft appears, and thence Becomes the gods' invincible defence ; Thro' which from paAion they remain fecurc, And reign triumphant and divinely pure. Thy fpear, of all-pervading power's the fign, (For nought can e'er-thy matchlefs might con-

fine} Thro' which the gods, unconfcious of controU Pafs without contadl, thro' this mighty wholc

Forms Tublunary aid, and in their courre Bafc matter amputate with vig'rous force. Hail, blue-ey'd maid, of countenance ferene ! Who rcign*fl in heav'n apparent and unfeen, Andthence, through Hylc's rcalms, involv*d

in ftorms, Pourft in abundant ftrcams refplendent forms. To thce triumphant, and of bounteous mind, The ram celeftial is by lot aSign^d, And equino£Hal circle, wherc refldes A motive power that o'er the world preAdes* Vi£lorious virgin, may thy vivid light Difperfe thc mifts produc'd by Lethc's night>. My foul from carth's impurities rcAne, And all her pow'rs cxpand through rites di-

vinc; That wing'd and ardent with celeftial fire, Shc foon may gain the palacc of her iire, And there once more may rcft from^ anxious

Fix'd in her long*defertcd hative foiI.

To VESTA-

SATURN's daughter, antient cjamc, Seat of fire's unweary'd frame» Spurcc of yirtye^s perfe£l light, Juno's equaU Vefta bright, Stable goddefs, eflfcnce fair, Gracioys liitcn to my prayer ; And while ardent thee I Ang, Borne on pure devotion's wing, With thy unpollutpd fire AU my picntal ppwers infpire« From the gods by men diyine Liberated called, 'tis thine EiTenGe tp illumii)^ pur^, Uniform, unch^ng'd, and furc, Hcnce thp njundan? gods we fec, Through thy ftable delty, Firmly in tb^mfelves ahi<Je| And immutably prelide

0'er the AuSuating forms, 0'er the dire refounding (lormsy Of dark Hyle's roUing main, Barren, impotent, andvain« Thy abiding fplendours hence Firm Ilability difpenfe, To the axis and the poles, Round which heav*n inceiTant roUs ; And to earth'8 all-flow'ry frame, Earth, prolific, central dame ! BleAed goddefs, may thy light, Beaming far thro' Lethe's night, Widely fcatt'ring virtue's fires, FiU my foul with pure defire$ ; And difclofe the arduous way To the courts of mental day. To thy ttable, (hining feat, Wifdom's undifturb'd retreat, Harbour of deific reft To the wand'ring and opprett. While on Hyle's ftormy fea, Wide I roam in fearch of thee,

GraciouAy thine arm cxtcnd, '

And my foul from ill defcnd : Gracious bid my forrows ceafe ; Crown my futurc days with peace, With the fplendid gifts of health, With the blifs of needful wealth ; And foon cut the fatal folds, Through which guileful nature holds Me indignant from thy fight, Exird in the realms of night, From my father*s bofom torn, Wand'ring, weary and forlom, That my foul with rapid wing, From Oblivion's coaft may fpring, May once more triumphant gain Truth's immortal, ihining plain, And in her conceaPd abodes Ravifliy vicw thc god of gods.

I

To MERCURY.

HERMES I fing, a god fupremcly bright, Who firft emerging from Jove*s fount of light^ Upborne on beauteous wings, from thence

de^cends, Till laft his lucid courfe in Hades end&i Angel of Jove, unfolding truth divine, Propitious to thy vot'ry's praycr incline, And while to thee my fuppliant voice I raife, Accept, well pleas^d, this tribute of my praife. By antient bards, in myftic verfe 'lis fung, That thou, great god, from prudent Maia

fprung : But this in fymbols, obvious to the wife, , Thy nature with invention fraught implies ; Since Jearchy which into light inventien leads, Firft from fair Maia fecretly proceeds, And as unfolding mighty Jove's decree, Mathefis owes its origin to thee ; Hence fallen fouls, to deep refearch inclin^d, By thcc infpir'd, eternal truth may find ;

When rous'd by difcipline from Lethe's night, They raife their eyes to intelleftual light. To thee unnumber'd benefits we owe ; From thec gymnaftic, mufic, reafoning flow. Hcnce thro* thc firft with vigor we infpire In youth, the languid nature of defire ; . And anger, merg'd in matter's gloomy deep, Wake into encrgy from death-like fleep ; While thro' the power of melody divin« We force e*en ragc its fury to refign. And la(t, the feeds of truth in dormant (late^ The vivid wings of reas'niftg fufGitatc: Hence, as of harmony the mighty fire, The wiie ador'd thee as the ftarry lyre, Whofe ftrains wide-fpreading thro* the aaure"! round, I

The gods tranfport with deifying found> i And even in the dark Tartarian gulf reboimd.j And as 'tis thine o'er learning to prefide^ The wife ihvok'd thee, as of fouls the giiide, Who leadft them upwards to the fplendid plain Of facredtruth, from Hylc's dire domain.

bblivion*s fleep expelling from thcir fight,

And wide-expanding recolle£lion's light.

AU bounteous Hermes, hear my fervent

prayer, And make my future life thy condant carc, Teach mc what rites th' offended gods may

pleafe, And what the means their anger to appeafe : For long thro' marine and material foes, My foul has fuffer*d compllcated woes ; And all her efforts have as yet been vain T'cfcape the fury of the avenging mainr Comc, gracious god, thy faving arm extend, And from her natal ills my foul defend ; Urgc all her powers by baneful night opprefs*d To rife viftorious to the goal of reft ; The fplendid goal of loud-refounding Are, And all-attra£live centre of defire ; That wing'd and ardent, and from guilt refiny, She thus the end of all her woes may And.