Iamblichus: On the Mysteries · 82 of 218 · tr. Thomas Taylor
Chapter I
Let us then, in the next place, consider the opposing arguments, what they are, and what reason they possess. And if we should discuss some things a little more abundantly, in consequence of speaking freely and at leisure, it is requisite that you should promptly attend to, and endure what, we say. For it is necessary that great labour should be bestowed on the greatest disciplines, and that they should be accurately explored for a long time, if you intend to know them perfectly. Do you, therefore, conformably to the present hypothesis, propose the arguments which occasion the doubt, and I will answer you. Say then, “ it very much perplexes me to understand how superior beings, when invoked, are commanded by those that invoke them, as if they were their inferiors .” But I will unfold to you the whole division, which is worthy of regard, concerning the powers that are invoked; from which you will be able clearly to define what is possible 204 and what is impossible, in the subjects of your investigation. For the Gods, indeed, and the natures that are more excellent than we, through the wish of what is beautiful, and from an unenvying and exuberant fulness of good, benevolently impart to those that are worthy, such things as are fit for them, commiserating the labours of sacerdotal men, but being delighted with those that they have begotten, nourished, and instructed. But the middle genera are the inspective guardians of judgment. These inform us what ought to be done, and from what it is fit to abstain. They also give assistance to just works, but impede such as are unjust; and as many endeavour to take away unjustly the property of others, or basely to injure or destroy some one, they cause these to suffer the same things as they have done to others. But there is, likewise, another most irrational genus of dæmons, [85] which is without judgment, and is allotted only one power, through an arrangement by which each of these dæmons presides over one work alone. As therefore, it is the province of a sword to cut, and to do 205 nothing else than this, thus also of the spirits which are distributed in the universe, according to the partible necessity of nature, one kind divides, but another collects, things which are generated. This, however, is known from the phænomena. For the Charonean [86] spiracles, as they are called, emit from themselves a certain spirit, which is able to corrupt promiscuously every thing that falls into them. Thus, therefore, of certain invisible spirits, each is allotted a different power, and is alone adapted to do that which it is ordained to perform. He, therefore, who turns from their natural course things which contribute to the universe in an orderly manner, and illegitimately performs a certain thing, in this case receives the injury arising from that which he uses badly. This, however, pertains to another mode of discussion. 206
Themes
◆Cosmic Sympathycosmology
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 describes spirits that cause those who harm others to suffer the same fate as they have done to others.
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 text asserts that dæmons and spirits are allotted specific powers through an arrangement by which each presides over one work alone.
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.
A distinction is made between Gods, middle genera, and irrational dæmons in a hierarchical order of being.
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 text defines the irrational genus of dæmons as having no judgment and being allotted only one power through arrangement rather than positive evil nature.
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 explicitly discusses the invocation of powers and spirits, engaging with divine entities through ritual action rather than philosophical contemplation alone.