Iamblichus: On the Mysteries · 166 of 218 · tr. Thomas Taylor
Chapter VIII-f
Thus they recognised things supreme in such as are subordinate, and the subordinate in the supreme: in the celestial regions, terrene properties subsisting in a causal and celestial manner; and in earth celestial properties, but according to a terrene condition.
For how shall we account for those plants called heliotropes, that is, attendants on the sun, moving in correspondence with the revolution of its orb, but selenitropes, or attendants on the moon, turning in exact conformity to her motion?
It is because all things pray, and hymn the leaders of their respective orders; but some intellectually, and others rationally; some in a natural, and others after a sensible, manner.
Hence the sunflower, as far as it is able, moves in a circular dance towards the sun; so that if any one could hear the pulsation made by its circuit in the air, he would perceive something composed by a sound of this kind, in honour of its king, such as a plant is capable of framing.
Hence, too, we may behold the sun and moon in the earth, but according to a terrene quality; but in the celestial regions, all plants, and stones, and animals, possessing an intellectual life according to a celestial nature.
Now the ancients, having contemplated this mutual sympathy of things, applied for occult purposes, both celestial and terrene natures, by means of which, through a certain similitude, they deduced divine virtues into this inferior abode.
For, indeed, similitude itself is a sufficient cause of binding things together in union and consent.
Thus, if a piece of paper is heated, and afterwards placed near a lamp, though it does not touch the fire, the paper will be suddenly inflamed, and the flame will descend from the superior to the inferior parts.
This heated paper we may compare to a certain relation of inferiors to superiors; and its approximation to the lamp, to the opportune use of things according to time, place, and matter.
But the procession of fire into the paper, aptly represents the presence of divine light to that nature which is capable of its reception.
Lastly, the inflammation of the paper may be compared to the deification of mortals, and to the illumination of material natures, which are afterwards carried upwards, like the enkindled paper, from a certain participation of divine seed.
“Again, the lotus, before the rising of the sun, folds its leaves into itself, but gradually expands them on its rising: unfolding them in proportion to the sun’s ascent to the zenith; but as gradually contracting them as that luminary 345 descends to the west.
Hence this plant, by the expansion and contraction of its leaves, appears no less to honour the sun, than men by the gesture of their eyelids, and the motion of their lips.
But this imitation and certain participation of supernal light is not only visible in plants, which possess nothing more than a vestige of life, but likewise in particular stones.
Thus the sun-stone, by its golden rays, imitates those of the sun; but the stone called the eye of heaven, or of the sun, has a figure similar to the pupil of an eye, and a ray shines from the middle of the pupil.
Thus, too, the lunar stone, which has a figure similar to the moon when horned, by a certain change of itself, follows the lunar motion.
Lastly, the stone called helioselenus, i.
e.
of the sun and moon, imitates, after a manner, the congress of those luminaries, which it images by its colour.
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 explicitly states that celestial properties subsist in a causal manner in terrene things and that similitude binds things together in union.
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 text describes a 'mutual sympathy of things' where celestial properties subsist in terrestrial matter and plants move in correspondence with the sun and moon.
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 hierarchy where celestial properties subsist in terrene things and superior natures influence inferior ones.
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 passage explicitly states that 'the inflammation of the paper may be compared to the deification of mortals'.
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 text describes how ancients applied occult purposes by similitude to deduce divine virtues into this inferior abode.