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Iamblichus: On the Mysteries · 120 of 218 · tr. Thomas Taylor

Chapter XXIV

The same things also may be learned from the distribution of the Gods according to places; and from this, and the partible dominion over each particular thing, it may be seen how many allotments, greater or less, superior beings are assigned according to their different orders. For it is evident, that to the Gods who preside over certain places, the things produced by them are most appropriately offered in sacrifice; and that what pertains to the governed is most adapted to be sacrificed to the governors. For always to makers their own works are particularly grateful; and to those who primarily produce certain things, such things are primarily acceptable. Whether, therefore, certain animals, or plants, or any other productions of the earth, are governed by superior beings, at one and the same time, they participate of their inspective care, and impart to us an indivisible communion with the Gods. Some things, therefore, of this kind, if they are carefully preserved, increase the familiarity of those that retain them with the Gods; and these are such as by remaining entire, preserve the communion between Gods and men. Of this kind are some of the animals in Egypt, and man, 269 who is everywhere sacred. But some things, when consecrated, produce a more manifest familiarity; and these are such as by an analysis into the principle of the first elements, effect an alliance more sacredly adapted to superior causes. For the more perfect this alliance is, the more perfect always is the good which is imparted by it.
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Themes
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 links specific earthly things to their governing Gods, reflecting a structural mapping between the cosmos and human offerings.

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Divine Providencetheology

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 emphasizes that superior beings preside over places and produce things, indicating an active ordering of the cosmos.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The text explicitly describes a 'communion with the Gods' and an 'indivisible communion' that occurs through preserving sacred things like animals or man.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The passage discusses consecration and preserving things to maintain a sacred alliance with the Gods.

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Theosis Deificationsoteriology

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 states that by remaining entire, humans participate in an 'indivisible communion' with the Gods, implying a state of divine participation.

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Theurgypraxis

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 centrally discusses sacrifice and consecration as means to effect an alliance with superior causes and impart good.

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