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Iamblichus: On the Mysteries · 214 of 218 · tr. Thomas Taylor

Chapter VIII-bb

65, when he says, “The cathartic prayer is that which is offered for the purpose of averting diseases originating from pestilence, and other contagious distempers, such as we have written in our temples .” Καθαρτικαι δε (ευχαἰ, επι αποτροπαις λοιμικων νοσημοτων, ἢ παντοιων μολυσμων’ οιας δε και εν τοις ιεροις εχομεν αναγεγραμμενας. 130 . Porphyry, in lib. ii. De Abstinentia, mentions Seleucus the theologist, and Suidas says that Seleucus the Alexandrian wrote 100 books concerning the Gods . 131 . These books ( βιβλοι ) were most probably nothing more than short discourses, such as the treatises now are which are circulated as written by Hermes, and which, as Iamblichus informs us, contain Hermaic doctrines. 132 . A great priest, a scribe of the Adyta in Egypt, by birth a Sebanite, and an inhabitant of Heliopolis, as he relates of himself. 133 . In the original, πρωτος και του πρωτου θεου και βασιλεως , which Gale translates, prior etiam primo Deo, et rege [sole]. But the addition of sole in his translation is obviously most unappropriate and false: for Iamblichus is evidently speaking of a deity much superior to the sun. 134 . For Ημηφ here, Gale conjectures that we should read Κνηφ Kneph : for Plutarch says that the unbegotten Kneph was celebrated with an extraordinary degree of veneration by the Egyptian Thebans. 135 . Hence the moon is said by Proclus to be αυτοπτον της φυσεως αγαλμα , the self-visible statue or image of nature. 136 . Proclus in Tim. p. 117, cites what is here said as the doctrine of the Egyptians, and also cites for it the authority of Iamblichus. But his words are, και μην και η των Αιγυπτιων παραδοσις τα αυτα περι αυτης (της υλης) φησιν. ο γε τοι θειος Ιαμβλιχος ιστορησεν οτι και Ερμης εκ της ουσιοτητος την υλοτητα παραγεσθαι βουλεται. , i. e. “Moreover the doctrine of the Egyptians asserts the same things concerning matter. For the divine Iamblichus relates that Hermes also produces matter from essentiality.” 137 . This is most probably the Chæremon who is said by Porphyry, in lib. iv.
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Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The text describes the moon as a 'self-visible statue or image of nature' (Proclus), attributing human-like form to a celestial body.

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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 links the moon's visibility to the nature of the cosmos, implying a resonance between celestial and terrestrial realms.

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Divine Hiddennesstheology

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

The reference to the 'Adyta' (Holy of Holies) implies a concealed divine presence beyond ordinary access.

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Fasting And Prayerpraxis

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

The text explicitly discusses 'cathartic prayer' offered for the purpose of averting diseases and illnesses.

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Hidden Sayingssoteriology

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

The passage notes that treatises circulated as written by Hermes contain 'Hermaic doctrines,' implying esoteric knowledge reserved for specific recipients.

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Living Godtheology

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

References to the moon being an image of nature suggest a dynamic divine presence 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 centrally defines 'cathartic prayer' as a specific ritual offering for averting diseases and illnesses.

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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 emphasizes the purpose of prayer in averting contagious diseases and mentions temples where such offerings are made.

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Sacred Namestheology

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

The invocation of specific divine names like 'Hermes' and 'Kneph' suggests the ontological power associated with these titles.

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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 text discusses cathartic prayer and ritual offerings aimed at averting diseases, which aligns with Iamblichean theurgical practices engaging divine power through consecrated action.

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