Chapter VIII…

To this, also, what every where occurs about prediction from the laurel pertains. For if the leaves of the laurel when committed to the fire made a noise, it was considered as a good omen, but if they made none, a bad one. 77 . Gale, in his translation, has totally mistaken the meaning of the original in this place, and it is not unusual with him to do so. For the original is αλλ’ ουδε ως οργανον τι μεσον εξι το των κρειττονων αιτιον, και δρα δια του θεσπιζοντος ο καλων . This he thus translates: “Sed neque dicendum est fatidicum animum esse instrumentum intermedium divinorum, sacerdotem vero invocantem esse tanquam efficientem causam.” In consequence, also, of this mistake, he erroneously conceives that Iamblichus dissents from himself. 78 . God is all things causally, and is able to effect all things. He likewise does produce all things, yet not by himself alone, but in conjunction with those divine powers which continually germinate, as it were, from him, as from a perennial root. Not that he is in want of these powers to the efficacy of his productive energy, but the universe requires their cooperation, in order to the distinct subsistence of its various parts and different forms. For as the essence of the first cause, if it be lawful so to speak, is full of deity, his immediate energy must be deific, and his first progeny must be Gods. But as he is ineffable and superessential, all things proceed from him ineffably and superessentially. For progressions are conformable to the characteristics of the natures from which they proceed. Hence the cooperating energy of his first progeny is necessary to the evolution of things into effable, essential, and distinct subsistence. The supreme God, therefore, is , as Iamblichus justly observes, alone worthy of sedulous attention, esteem, the energy of reason, and felicitous honour ; but this is not to the exclusion of paying appropriate attention and honour to other powers that are subordinate to him, who largely participate of his divinity, and are more or less allied to him. For in reverencing and paying attention to these appropriately , we also attend to and reverence him. For that which we sedulously attend to, honour, and esteem in them, is that alone which is of a deified nature, and is therefore a portion, as it were, of the ineffable principle of all things. Gale, from not understanding this, exclaims, “if these things are true, ( viz. that God is alone worthy of sedulous attention, &c.) as they are, indeed, most true, to what purpose, O Iamblichus, is that mighty study and labour about dæmons and other spirits?” But the answer to this, by regarding what has been above said, is easy. For mighty study and labour about these intermediate powers is necessary, in order to our union with their ineffable cause. For as we are but the dregs of the rational nature, and the first principle of things is something so transcendent as to be even beyond essence, it is impossible that we should be united to him without media; viz. without the Gods, and their perpetual attendants, who are on this account the true saviours of souls . For in a union with the supreme deity our true salvation consists. 79 .