Iamblichus: On the Mysteries · 213 of 218 · tr. Thomas Taylor

Chapter VIII-ba

of my translation of Plato, where many of these names are beautifully unfolded from the MS.

Scholia of Proclus on the Cratylus.

127 .

See the additional notes at the end of vol.

v.

of my translation of Plato, and also the notes to my translation of Aristotle de Interpretatione, in which the reader will find a treasury of recondite information concerning names, from Proclus and Ammonius.

128 .

Most historians give the palm of antiquity to the Egyptians.

And Lucian, in lib.

De Syria Dea, says, “that the Egyptians are said to be the first among men that had a conception of the Gods, and a knowledge of sacred concerns.——They were also the first that had a knowledge of sacred names.” Αιγυπτιοι πρωτοι ανθρωπων λεγονται θεων τε εννοιην λαβειν και ιρα εισασθαι——πρωτοι δε και ονοματα ιρα εγνωσαν.

Conformably to this, also, an oracle of Apollo, quoted by Eusebius, says that the Egyptians were the first that disclosed by infinite actions the path that leads to the Gods.

This oracle is as follows: Αιπεινη γαρ οδος, μακαρων, τρηχειατε πολλον, Χαλκοδετοις τα πρωτα διοιγομενη πυλεωσιν.

Ατραπιτοι δε εασσιν αθεσφατοι εγγεγαυιαι Ας πρωτοι μεροπων επ’ απειρονα πρηξιν εφηναν, Οι το καλον πινοντες υδωρ Νειλωτιδος αιης· Πολλας και Φοινικες οδους μακαρων εδαησαν, Ασσυριοι, Λυδοιτε, και Εβραιων (lege Χαλδαιων ) γενος ανδρων .

i.e.

“The path by which to deity we climb, Is arduous, rough, ineffable, sublime; And the strong massy gates, through which we pass In our first course, are bound with chains of brass.

Those men the first who of Egyptian birth Drank the fair water of Nilotic earth, Disclosed by actions infinite this road, And many paths to God Phœnicians show’d.

This road th’ Assyrians pointed out to view, And this the Lydians and Chaldeans knew.” For Εβραιων in this oracle I read Χαλδαιων , because I have no doubt that either Aristobulus the Jew, well known for interpolating the writings of the Heathens, or the wicked Eusebius as he is called by the Emperor Julian, have fraudulently substituted the former word for the latter.

129 .

Prayers of this kind are such as those of which Proclus speaks in Tim.

p.

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Themes

Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

The oracle describes the path to deity as 'ineffable' and 'sublime', emphasizing the divine's radical concealment beyond ordinary knowledge.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The passage explicitly states that Egyptians were the first to have a 'knowledge of sacred concerns' and 'sacred names', linking direct experiential knowledge with divine access.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The text references Egyptian 'sacred names' and the 'path that leads to the Gods' disclosed by infinite actions, indicating esoteric teachings reserved for those ready to receive them.

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Letters Of Creationcosmology

The twenty-two Hebrew letters as the building blocks through which God creates and sustains all existence.

The text mentions sacred names as a key element of Egyptian religious knowledge, implying letters or linguistic structures hold ontological significance.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The oracle quotes Apollo directly addressing the path to deity, portraying the divine as an active, responsive reality rather than an abstract principle.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The passage discusses 'Prayers of this kind' and cites an oracle from Apollo, indicating direct address to the divine as a core practice.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The oracle describes the path to deity as a climb that leads back to the Gods through arduous and ineffable means.

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Ritual Puritypraxis

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

The text mentions drinking the 'fair water of Nilotic earth' as a prerequisite for disclosing the path to God, implying a state of ritual or spiritual cleanliness is required.

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The passage centrally argues that Egyptians were the first to have knowledge of 'sacred names' and that these names are crucial for accessing divine paths.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The oracle describes a path that leads to the Gods through arduous actions and gates, implying a staged journey upward toward the divine source.

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Related passages · 14 parallels

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Shared concept: Divine Hiddenness — The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father. (derived)

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Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)

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Shared concept: Spiritual Ascent — A staged journey of the soul upward through heavenly realms or levels of being toward the divine source. (derived)

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