Iamblichus: On the Mysteries · 74 of 218 · tr. Thomas Taylor
Chapter XXVII-a
Moreover, neither is it sufficient to assert, “ that nature, art, and the sympathy of things in the universe, as if they were the parts of one animal, contain premanifestations of certain 188 things with reference to each other; nor that bodies are so prepared, that there is a presignification of some by others .” For these things, which are very clearly seen, exhibit a certain divulsed vestige of divine prediction, in a greater or less degree; since it is not possible for any thing to be perfectly destitute of divine divination.
But as in all things the image of good exhibits a similitude of divinity; thus, likewise, in all things a certain obscure or more manifest image of divine prediction shines forth to the view.
Nevertheless, no one of these is such as the divine species of divination; nor must the one, divine, and unmingled form of it be characterized from the many phantasms which proceed from it into generation.
Nor, if there are certain other false and deceitful resemblances, which are still more remote from reality, is it fit to adduce these in forming a judgment of it.
But the divine form or species of divination is to be apprehended according to one intelligible and immutable truth; and the mutation which subsists differently at different times is to be rejected as unstable and unadapted to the Gods.
If, therefore, that which is truly divination is a thing of this kind, i.
e.
is a divine work, who would not blush to ascribe it to nature, which produces its effects without reason and intellect, as if 189 nature elaborated in us a certain prophetic apparatus, and inserted this aptitude in some things in a greater but in others in a less degree?
For in those things in which men receive auxiliaries from nature in the attainment of their proper perfection, in these, also, certain aptitudes of nature precede; but in things in which no human work is proposed [to be effected], in these neither does the end pertain to us.
And when a certain good, which is more ancient than our nature, has a prior arrangement, it is not possible in this case that a certain natural excellence should become the prepared subject of it.
For in those things of which there are perfections, in these imperfect preparations are ingenerated; but both these are the habits of men [and not of Gods].
Hence, of those things which are not present with us, so far as we are men, there will not be a preparative from nature.
There is not, therefore, a natural seed in us of divine prediction.
If some one, however, should in a more general way assert, that there is a certain human divination, of this there will be a certain physical preparation.
But with respect to that which may be truly denominated divination, and which pertains to the Gods, it is not proper to think that this is ingrafted by nature.
For both other things, and also the indefinite, according 190 to the more and the less, are the attendants on this.
Hence it is separated from divine divination, which abides in stable boundaries.
On this account, also, it is requisite strenuously to contend against him who asserts that divination originates from us.
You likewise adduce clear indications of this from the works performed in predicting what is future.
For you say, “ that those who invoke [the divinities for the purposes of divination] have about them stones and herbs, bind certain sacred bonds, which they also dissolve, open places that are shut, and change the deliberate intentions of the recipients, so as to render them worthy, though they were before depraved .” All these particulars, therefore, signify that the inspiration accedes externally.
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 passage describes 'premanifestations of certain things with reference to each other' and 'presignification of some by others,' which is a form of cross-level correspondence where lower things map or foreshadow higher ones.
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The passage explicitly describes nature, art, and the universe as parts of one animal exhibiting premanifestations and sympathy among things.
The ritual practice of discerning hidden knowledge — future events, concealed causes, or the will of higher powers — through a structured technique applied to cards, lots, astrological configuration, entrails, oracle, or other sortilege, rather than through direct unmediated insight. Distinct from gnosis_direct_knowledge (unmediated inner apprehension of ultimate truth, not a technique applied to an external medium) and cosmic_sympathy (the underlying doctrine of hidden affinity that many divinatory techniques presuppose, rather than the practice of consulting it).
The entire passage is a sustained argument about the nature of divination, distinguishing true divine divination from natural premanifestations and false resemblances, and arguing it originates externally from the gods.
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
The passage argues that a prior arrangement exists in things more ancient than human nature, implying divine ordering rather than chance.
The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.
True divine divination is described as 'the one, divine, and unmingled form' that must be apprehended 'according to one intelligible and immutable truth,' emphasizing its simplicity and undivided nature against multiplicity and mutation.
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 passage describes a cascade from the 'one, divine, and unmingled form' of divination through 'many phantasms which proceed from it into generation,' with each level less perfect, and distinguishes the divine source from its natural derivatives.
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.
Imperfect preparations are described as being ingenerated in things where no human work is proposed, aligning with the idea of deficiency.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The text discusses how recipients are rendered worthy through divine work despite being before depraved.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
The passage describes ritual actions like binding stones and herbs that render recipients worthy of divine inspiration.