Iamblichus: On the Mysteries · 5 of 218 · tr. Thomas Taylor

Chapter IVb

This, therefore, subsists contrarily to what you suppose, for the purpose of discovering the peculiarity which you now investigate.

In short, whether you think that there is one genus of the Gods, one of dæmons, and in a similar manner of heroes, and souls essentially incorporeal; or whether you admit that these are severally many, you inquire what the difference of them is according to peculiarities.

For if you apprehend that each of these is one [and the same genus] the whole arrangement of scientific theology is confounded.

But if, as truth requires, you admit that they are genetically distinguished, and that there is not in them one common essential definition, but that those of them which are prior, are exempt from those that are inferior, it is not possible to discover their common boundaries.

And even if 30 this were possible, this very thing would destroy their peculiarities.

In this way, therefore, the object of investigation cannot be found.

He, however, he who directs his attention to the analogous sameness which exists in superior natures, as, for instance, in the many genera of the Gods, and again in dæmons and heroes, and, in the last place, in souls, will be able to define their peculiarities.

Hence through this, it is demonstrated by us what the rectitude is of the present inquiry, and what its [accurate] distinction, and also in what manner it is impossible, and in what manner it is possible, for it to subsist.

Themes

◆Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

The passage argues that it is impossible to discover the common boundaries of divine beings through positive definition alone.

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◆Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The text explicitly states that investigating the analogous sameness in superior natures reveals their peculiarities across genera.

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◆Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

The passage describes the peculiarity of divine beings as something that requires investigation and cannot be found through common boundaries.

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◆Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

The text distinguishes between prior and inferior genera of Gods, dæmons, and heroes, implying a structured hierarchy of being.

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◆Evil As Privationtheology

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

The distinction between prior and inferior genera implies that lower beings lack the essential qualities of higher ones.

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◆Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The distinction between Gods and dæmons suggests a personal distinction in the divine realm.

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◆Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The passage uses the contradiction that if all are one genus, theology is confounded, to destabilize ordinary understanding.

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◆Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

The text investigates whether all Gods are one genus or if they are genetically distinguished, touching on the question of divine unity.

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