Proclus, On the Priestly Art According to the Pagans

Category: Neoplatonism

1 Introduction

Proclus, after Iamblichus and decidedly in his tradition, is the most important Platonic theorist of ritual practice, or what he calls the hieratic (‘priestly’) art or science. This is often confused with the theurgic art – the specific hieratic tradition associated with the Chaldaica –, but in the present text, Proclus is speaking generally, about all priestcraft. Chaldaic examples are given alongside others that simply belong to the common stock of Ancient Mediterranean practice, and the theory can be applied to rituals from the Greek Magical Papyri as much as to the largely lost Chaldaic rites.

The text is known by two titles. The first is transmitted with the Greek text, which probably originates as an excerpt from a larger text (perhaps Proclus’ great Chaldaic compendium). This title cannot be taken as Proclian, but it might go back to a Christian excerptor (Michael Psellus?); I therefore translate it as On the Priestly Art According to the Pagans, not According to the Greeks, since it is not specific to the Greek tradition but talks about “the ancient sages” generically.

The second title is De sacrifico et magia or On Sacrifice and Magic. This was coined by Marsilio Ficino when he translated the excerpt into Latin, and while vaguely accurate (cf. Psellus, What Pagans Believe About Daemons), it is to be deprecated, since it clashes with Proclus’ own terminology in the text.

In content, On the Priestly Art is not very difficult, but especially rich in concrete examples and illuminating analogies. In brief, Proclus explains the concept of series – ontological chains from above in the intellective on down to us and to inanimate materials – using the example of the Sun and its, the Heliac series. In the lower spheres, the members of the series multiply, and the characteristic properties of the deity are distributed among them; putting them together in the right way (in the form of cult statues, incenses/fumigations, etc.) can put us in contact with the higher part of the spheres, and allows practitioners to draw down divine powers.

2 Translation

On the Priestly Art According to the Pagans.

(1) As those who pursue love (erōtikoí) proceed methodically from perceptible beauties (kalá) and arrive at the one first cause (arkhḗ) of all beauties and intelligibles,¹ so also the hieratics (‘those who pursue the priestly art’, hieratikoí), beginning from the sympathy² in all perceptible things towards each other and toward the invisible powers, have grasped all things in all things, and devised the hieratic (‘priestly’) science, because they marvelled at seeing the last things in the first and the very first in the last: terrestrial things in heaven causally³ and celestially, celestial things in the Earth terrestrially.

Or for what other reason would heliotropes move together with the Sun, and selenotropes with the Moon, accompanying the luminaries of the cosmos to the extent of their ability?⁴ For all things, in accordance with their respective order, pray to and hymn the rulers of their whole series,⁵ either intellectively, rationally, naturally or perceptibly; since even the heliotrope is moved by the one to whom it yields (hôi éstin eúlyton), and if you could hear the air as it is impacted by its turning (toward the Sun), and what it is like, you would perceive a kind of hymn being offered up by its voice to the Emperor,⁶ inasmuch as a plant is able to hymn.

(2) So, it is possible to see Suns and Moons on the Earth in a terrestrial manner, and likewise, to see all plants, stones and animals/living beings in heaven in a celestial manner, living (there) in an intellective manner. The ancient sages, who observed this, offered certain things to certain of the celestials, others to others, and so would bring (epágein) divine powers into the mortal realm and attract them through likeness;⁷ for likeness is sufficient to connect beings with each other. For instance, if you first heat a candle-wick and hold it in the light of a lamp, not far from the flame, you will see it catch fire without touching the flame, and the kindling of what is below arises from above.

So, understand the preparatory heating in analogy to the sympathy of the things here to the things there; the act of bringing it near and placing it in the warm (in analogy) to the application of materials, in accordance with the appropriate moment and the proper fashion, in the hieratic art; the communication of the fire (in analogy) to the presence of the divine light to that which is able to participate in it; and the kindling (in analogy) to the divinization (theíōsis, not théōsis) of mortals and to the circumlumination of enmattered things, which are moved towards the others above in accordance with the divine seed participated by them, just like the light of the kindled wick.

(3) The lotus also shows sympathy: it is closed before the rays of the Sun, but it slowly opens up when the Sun appears, and the more the light ascends, the more it is unfolded, and it is contracted again when the Sun moves toward sunset. Now, what is the difference between people opening and closing their jaws, or hymning the Sun with their lips, and the lotus folding and unfolding its leaves? For these serve the lotus in place of jaws, and it is a natural hymn.

But why do I talk about plants, which still possess some trace of reproductive life? Why, we can even see stones ‘breathe in’ the emanations⁸ (aporrhoíai) of the luminaries, as we see the helite⁹ stone imitate the Heliac rays with its own golden rays; the so-called eye of Belus both has a shape much like the pupils of eyes and emits a glittering light from the pupil in the center of it – they say it should be called the eye of the Sun (Helios); the selenite changes in figure and motion together with the Moon (Selene); and the helioselenus is a kind of cult statue of the conjunction of these luminaries, which imitates their celestial conjunctions and separations.¹⁰

Thus, all things are full of gods, the things on Earth full of the celestial gods, and the things in Heaven full of the subcelestial gods, and they progress, each series being multiplied, down to the last things; for the things in the One before all, these are manifested in all things, among which there are groups of different souls arranged under different gods, so that, if there is a multitude of Heliac (‘solar’) animals, such as lions and roosters, even these participate in the divine according to their own order.

And the marvel is that, between these, the lesser in power and size are fearsome to those greater in both; for the lion, they say, flees from the rooster. The cause of this cannot be grasped from perception, but from intellective inquiry and the difference in their causes. Indeed, the presence of the Heliac symbols in the rooster is more efficacious; and it is clear that it perceives the Heliac revolutions and sings a hymn to the luminary when it is rising and turning to the other cardinal points (kéntra). Hence, even certain Heliac angels are seen as having such shapes – for even though they are shapeless, they appear shaped to us, who are bound in shape. Further, they say that when some one of the Heliac daemons¹¹ appears lion-faced (leontroprósōpos), and a rooster is shown to it, it becomes invisible, fleeing from the tokens (synthḗmata) of the greater beings. After all, people also shrink back from doing doing anything shameful when see the images of divine men.

(4) In short, some things are moved together with the revolutions of the uminary, like the aforementioned plants, others imitate the shape of the rays, like the palm-tree, and others the fiery substance, like the laurel,¹² and others some other aspect (ti). So you may see the characteristics which coincide in the Sun divided in the angels, daemons, souls, animals, plants and stones that participate (the Sun).¹³

Hence, the authorities of hieratic have discovered the service of the higher powers from the things that lie in the (perception of the) eyes, mixing some, taking others alone; and they used mixing because they observed that each of the unmixed things has some characteristic of the god, but not enough for his invocation¹⁴ (próklēsis). For this reason, they unify the afforementioned emanations through the mixture of many things, and assimilate that which is made into one out of many to the one there (i.e, the respective god) who is whole prior to the many; and they often compose composite cult statues and fumigations, by combining the divided tokens into one, and by art, making it such as to essentially comprehend the divine through the unification of many powers – because their division weakens each power, whereas their mixing rouses them up to the form of their paradigm.

Still, sometimes even one herb or one stone can suffice for the practice: for spurge-flax suffices for a self-manifestation¹⁵ (autopháneia); laurel, buckthorn, squil, coral, diamond or jasper for protection;¹⁶ the heart of the blind mole-rat for foreknowledge;¹⁷ and sulfur or sea water for purifications.¹⁸

(5) So, they draw forth by sympathy, but drive away by antipathy,¹⁹ purifying, for instance, with sulfur or bitumen or by asperging sea water; for sulfur purifies through the sharpness of its smell, but sea water by its participation in fiery power. (6) Both in the teletaí²⁰ and in the other services surrounding the gods, they select the appropriate animals,²¹ as well as other things.

Beginning from these and similar matters, they came to know the daemonic powers, and that they are substances close to the workings in nature and in bodies; and through these (i.e., nature and bodies), they were brought into contact²² (synousía). From these, in turn, they proceeded upwards to the works of the gods themselves, and some things they learned from these,²³ others by being moved through their own right guesses to an understanding of the (gods’) respective symbols. And so, at last, they left nature and the natural operations behind below, and engaged with the prime-efficient (prōtourgoí) and divine powers.²⁴

1: The philosophical ascent through love/desire is discussed in Plato’s Phaedrus and Symposium.
2: ‘Sympathy’ (sympatheía) means something like ‘being affected together’, mutual interaction at a distance.
3: So, of course, terrestrial objects are not in heaven themselves, but their causes are, and the effects of celestial beings are on Earth.
4: The herb heliotrope is also mentioned by Proclus elsewhere and by Olympiodorus. [To translate later.]
5: ‘Series’ or ‘chains’ (seîrai) are ontological lines of descent from a certain god down through all orders of beings. The idea that all things pray to the ruler of their respective series recalls the saying of Theodorus of Asine that “all things pray, except the First” (Proclus, On the Timaeus, vol. 1, p. 213).
6: ‘Emperor’ or ‘King’ (Basileús) is a byname of the Sun popular with the Neoplatonists; most famously, the emperor Julian entitled his prose hymn To the Emperor Sun.
7: This fundamental idea, the basis of the theory described here, derives from Plotinus, Enneads 4.3.11.
8: Emanations or influences occur in astrological theory, but have a broader sense as incorporeal effects of higher beings in Neoplatonism.
9: Helite and selenite are also discussed by other Neoplatonists (only helioselenus is apparently unique to Proclus). [Damascius: helite/selenite. Olympiodorus. Michael Psellus.]
10: ‘Eye of Belus’ is a Mesopotamian name. As Pliny the Elder writes: “The eye of Belus is white, surrounding a black pupil in the middle, which shines with a golden color, and on account of its beauty, has been attributed to the most sacred god of the Assyrians” (Natural History 37.149). I have not been able to ascertain whether it is named in cuneiform texts, although similar names certainly occur in Akkadian stone books.
11: Heliac angels, then, appear in the shape of roosters, and daemons (lower than angels) with the faces of lions (but otherwise anthropomorphic). Apparently these daemons are potentially threatening. [parallels in Psellus: Τίς ἡ αἰτία τοῦ τὸν ἀλεκτρυόνα ᾄδειν νυκτός; Theologia 51]
12: The fiery nature of laurel was thought to explain its properties, including its ability to repel daemons (hence its use for purification in ritual).
13: This list includes most of the major elements of the Heliac series. ‘Souls’ may here refer to both heroes and human souls.
14: On invocations, see Proclus on Theagogy.
15: Self-manifestation seems to be an autoptic divine manifestation (see Proclus on Theagogy). [Proclus, In Remp. 2.241.15]
16: See Purification & Protection.
17: Foreknowledge meaning divination.
18: See Purification & Protection.
19: Antipathy (antipatheía) is the opposite of sympathy: cognate substances affect each other positively, opposed substances cause adverse reactions. See Nepualius and Pseudo-Zoroaster on this topic.
20: Probably referring to the Chaldaic rites rather than consecration or mystery rites.
21: Perhaps referring primarily, although certainly not exclusively, to animal sacrifice.
22: Here meaning encounters with daemons.
23: Like through the Chaldaic Oracles.
24: Higher rituals not employing natural objects and providing contact with loftier divine powers.

3 Greek text (ed. J. Bidez, Catalogues des manuscrits alchimiques grecs, vol. 6, 1928)

Περὶ τῆς καθ’ Ἕλληνας ἱερατικῆς τέχνης.

(1) Ὥσπερ οἱ ἐρωτικοὶ ἀπὸ τῶν ἐν αἰσθήσει καλῶν ὁδῷ προϊόντες ἐπ’ αὐτὴν καταντῶσι τὴν μίαν τῶν καλῶν πάντων καὶ νοητῶν ἀρχήν, οὕτως καὶ οἱ ἱερατικοὶ ἀπὸ τῆς ἐν τοῖς φαινομένοις ἅπασι συμπαθείας πρός τε ἄλληλα καὶ πρὸς τὰς ἀφανεῖς δυνάμεις, πάντα ἐν πᾶσι κατανοήσαντες, τὴν ἐπιστήμην τὴν ἱερατικὴν συνεστήσαντο, θαυμάσαντες τῷ βλέπειν ἔν τε τοῖς πρώτοις τὰ ἔσχατα καὶ ἐν τοῖς ἐσχάτοις τὰ πρώτιστα, ἐν οὐρανῷ μὲν τὰ χθόνια κατ’ αἰτίαν καὶ οὐρανίως, ἔν τε γῇ τὰ οὐράνια γηΐνως.

Ἢ πόθεν ἡλιοτρόπια μὲν ἡλίῳ, σεληνοτρόπια δὲ σελήνῃ συγκινεῖται συμπεριπολοῦντα ἐς δύναμιν τοῖς τοῦ κόσμου φωστῆρσιν; Εὔχεται γὰρ πάντα κατὰ τὴν οἰκείαν τάξιν καὶ ὑμνεῖ τοὺς ἡγεμόνας τῶν σειρῶν ὅλων ἢ νοερῶς ἢ λογικῶς ἢ φυσικῶς ἢ αἰσθητῶς· ἐπεὶ καὶ τὸ ἡλιοτρόπιον ᾧ ἔστιν εὔλυτον, τούτῳ κινεῖται καί, εἰ δή τις αὐτοῦ κατὰ τὴν περιστροφὴν ἀκούειν τὸν ἀέρα πλήσσοντος οἷός τε ἦν, ὕμνον ἄν τινα διὰ τοῦ ἤχου τούτου συνῄσθετο τῷ Βασιλεῖ προσάγοντος, ὃν δύναται φυτὸν ὑμνεῖν.

(2) Ἐν μὲν οὖν τῇ γῇ χθονίως ἐστὶν ἡλίους καὶ σελήνας ὁρᾶν, ἐν οὐρανῷ δὲ οὐρανίως τά τε φυτὰ πάντα καὶ λίθους καὶ ζῷα, ζῶντα νοερῶς. Ἃ δὴ κατιδόντες οἱ πάλαι σοφοί, τὰ μὲν ἄλλοις, τὰ δὲ ἄλλοις προσάγοντες τῶν οὐρανίων, ἐπήγοντο θείας δυνάμεις εἰς τὸν θνητὸν τόπον καὶ διὰ τῆς ὁμοιότητος ἐφειλκύσαντο· ἱκανὴ γὰρ ἡ ὁμοιότης συνάπτειν τὰ ὄντα ἀλλήλοις· ἐπεὶ καί, εἴ τις θρυαλλίδα προθερμήνας ὑπόσχοι τῷ λυχναίῳ φωτὶ μὴ πόρρω τοῦ πυρός, ἴδοι ἂν αὐτὴν ἐξαπτομένην μὴ ψαύουσαν τοῦ πυρός, καὶ τὴν ἔξαψιν ἄνωθεν τοῦ κατωτέρω γινομένην. Ἀναλόγως οὖν ἡ μὲν προθέρμανσις νοείσθω σοι τῇ συμπαθείᾳ τῶν τῇδε πρὸς ἐκεῖνα, ἡ δὲ προσαγωγὴ καὶ ἐν καλῷ θέσις τῇ τῆς ἱερατικῆς τέχνης κατά τε καιρὸν τὸν πρέποντα καὶ τρόπον τὸν οἰκεῖον προσχρήσει τῶν ὑλῶν, ἡ δὲ τοῦ πυρὸς διάδοσις τῇ παρουσίᾳ τοῦ θείου φωτὸς εἰς τὸ δυνάμενον μετέχειν, ἡ δὲ ἔξαψις τῇ θειώσει τῶν θνητῶν καὶ τῇ περιλάμψει τῶν ἐνύλων, ἃ δὴ κινεῖται πρὸς τὸ ἄνω λοιπὸν κατὰ τὸ μετασχεθὲν ὑπ’ αὐτῶν σπέρμα θεῖον, ὥσπερ τὸ τῆς ἐξαφθείσης θρυαλλίδος φῶς.

(3) Καὶ ὁ λωτὸς δὲ παρίστησι τὴν συμπάθειαν, μεμυκὼς μὲν πρὸ τῶν ἡλιακῶν αὐγῶν, διαπτυσσόμενος δέ πως ἠρέμα τοῦ ἡλίου πρῶτον φανέντος, καὶ ὅσον ὑψοῦται τὸ φῶς, ἐξαπλούμενος, καὶ αὖθις συναγόμενος, ἐπὶ δύσιν ἰόντος. Τί δὴ οὖν διαφέρει τοὺς ἀνθρώπους αἴροντας ἢ τιθέντας <τὰς> γένυς ἢ τὰ χείλη ὑμνεῖν τὸν ἥλιον, ἢ τὸν λωτὸν τὰ φύλλα συμπτύσσοντα καὶ ἀναπλοῦντα; Γίγνεται γὰρ ἀντὶ τῶν γενύων ταῦτα τῷ λωτῷ, καὶ ὁ ὕμνος φυσικός. Καὶ τί δεῖ λέγειν περὶ φυτῶν οἷς ὑπάρχει ζωῆς ἴχνος τι γεννητικῆς; Ἀλλὰ καὶ λίθους ἔστιν ἰδεῖν ταῖς τῶν φωστήρων ἀπορροίαις ἐμπνέοντας, ὡς τὸν μὲν ἡλίτην ταῖς χρυσοειδέσιν ἀκτῖσιν ὁρῶμεν τὰς ἡλιακὰς ἀκτῖνας μιμούμενον, τὸν δὲ Βήλου προσαγορευόμενον ὀφθαλμὸν καὶ σχῆμα παραπλήσιον ἔχοντα κόραις ὀφθαλμῶν καὶ ἐκ μέσης τῆς ἐν αὐτῷ κόρης στιλπνὸν ἀφιέντα φῶς, ὅν φασιν ἡλίου χρῆναι καλεῖν ὀφθαλμόν, τὸν δὲ σεληνίτην τύπῳ τε καὶ κινήσει σὺν τῇ σελήνῃ τρεπόμενον, τὸν δὲ ἡλιοσέληνον τῆς συνόδου τῶν φωστήρων τούτων οἷον ἄγαλμα ταῖς κατ’ οὐρανὸν συνόδοις τε καὶ διαστάσεσιν ἀφομοιωθέν. Οὕτω μεστὰ πάντα θεῶν, τὰ μὲν ἐν γῇ τῶν οὐρανίων, τὰ δὲ ἐν οὐρανῷ τῶν ὑπὲρ τὸν οὐρανόν, καὶ πρόεισιν ἑκάστη πληθυομένη σειρὰ μέχρι τῶν ἐσχάτων· τὰ γὰρ ἐν ἑνὶ πρὸ τῶν πάντων, ταῦτα ἐν πᾶσιν ἐξεφάνη, ἐν οἷς καὶ ψυχῶν συστάσεις ἄλλων ὑπ’ ἄλλοις ταττομένων θεοῖς, ἔπειτα ζῴων ἡλιακῶν εἰ τύχοι πλῆθος, οἷον λέοντες καὶ ἀλεκτρυόνες, μετέχοντες καὶ αὐτοὶ τοῦ θείου κατὰ τὴν ἑαυτῶν τάξιν. Καὶ τὸ θαυμαστὸν ὅπως ἐν τούτοις τὰ ἐλάττονα δυνάμει τε καὶ μεγέθει τοῖς κατ’ ἄμφω κρείττοσίν ἐστι φοβερά· ὑποστέλλεται γὰρ ὁ λέων, φασί, τὸν ἀλεκτρυόνα. Τὸ δὲ αἴτιον ἀπὸ μὲν τῆς αἰσθήσεως οὐκ ἔστι λαβεῖν, ἀπὸ δὲ τῆς νοερᾶς ἐπιβλέψεως καὶ τῆς ἐν τοῖς αἰτίοις διαφορᾶς. Ἐνεργεστέρα γοῦν ἐστιν ἡ τῶν ἡλιακῶν συμβόλων εἰς τὸν ἀλεκτρυόνα παρουσία· δηλοῖ δὲ τῶν ἡλιακῶν περιόδων συναισθανόμενος καὶ ᾄδων ὕμνον τῷ φωστῆρι προσιόντι τε καὶ ἐπὶ τὰ λοιπὰ κέντρα τρεπομένῳ· διὸ καὶ ἄγγελοί τινες ἡλιακοὶ ὤφθησαν τοιαύτας ἔχοντες μορφάς, καὶ ὄντες ἀμόρφωτοι, φαίνονται τοῖς ἐν μορφῇ κατεχομένοις ἡμῖν μεμορφωμένοι. Ἤδη δέ τινα τῶν ἡλιακῶν δαιμόνων λεοντοπρόσωπον φαινόμενον, ἀλεκτρυόνος δειχθέντος, ἀφανῆ γενέσθαι φασὶν ὑποστελλόμενον τὰ τῶν κρειττόνων συνθήματα· ἐπεὶ καὶ θείων ἀνδρῶν εἰκόνας ὁρῶντες πολλοὶ ἀνεστάλησαν ὑπ’ αὐταῖς τι τῶν μιαρῶν ἐνεργεῖν.

(4) Ἁπλῶς δὲ τὰ μὲν ταῖς περιόδοις τοῦ φωστῆρος συγκινεῖται, ὡς τὰ εἰρημένα φυτά, τὰ δὲ τὸ σχῆμα μιμεῖται τῶν ἀκτίνων, ὥσπερ ὁ φοῖνιξ, τὰ δὲ τὴν ἐμπύριον οὐσίαν, ὥσπερ ἡ δάφνη, τὰ δὲ ἄλλο τι. Ἴδοις ἂν οὖν τὰς συνεσπειραμένας ἰδιότητας ἐν ἡλίῳ μεριζομένας ἐν τοῖς μετέχουσιν ἀγγέλοις, δαίμοσι, ψυχαῖς, ζῴοις, φυτοῖς, λίθοις. Ὅθεν οἱ τῆς ἱερατικῆς ἡγεμόνες ἀπὸ τῶν ἐν ὀφθαλμοῖς κειμένων τὴν τῶν ἀνωτέρω δυνάμεων θεραπείαν εὑρήκασι, τὰ μὲν μίξαντες, τὰ δὲ οἰκείως ἀναιρούμενοι· ἡ δὲ μῖξις διὰ τὸ βλέπειν τῶν ἀμίκτων ἕκαστόν τινα ἔχον ἰδιότητα τοῦ θεοῦ, οὐ μὴν ἐξαρκοῦν πρὸς τὴν ἐκείνου πρόκλησιν· διὸ τῇ μίξει τῶν πολλῶν ἑνίζουσι τὰς προειρημένας ἀπορροίας καὶ ἐξομοιοῦσι τὸ ἐκ πάντων ἓν γενόμενον πρὸς ἐκεῖνο τὸ πρὸ τῶν πάντων ὅλον· καὶ ἀγάλματα πολλάκις κατασκευάζουσι σύμμικτα καὶ θυμιάματα, φυράσαντες εἰς ἓν τὰ μερισθέντα συνθήματα καὶ ποιήσαντες τέχνῃ ὁποῖον κατ’ οὐσίαν τὸ θεῖον περιληπτικὸν καθ’ ἕνωσιν τῶν πλειόνων δυνάμεων, ὧν ὁ μὲν μερισμὸς ἠμύδρωσεν ἑκάστην, ἡ δὲ μῖξις ἐπανήγαγεν εἰς τὴν τοῦ παραδείγματος ἰδέαν. Ἔστι δὲ ὅτε καὶ μία πόα καὶ λίθος εἷς ἀρκεῖ πρὸς τὸ ἔργον· ἀπόχρη γὰρ πρὸς μὲν αὐτοφάνειαν τὸ κνέωρον, πρὸς δὲ φυλακὴν δάφνη, ῥάμνος, σκύλλα, κουράλιον, ἀδάμας καὶ ἴασπις, πρὸς δὲ πρόγνωσιν ἡ τοῦ ἀσπάλακος καρδία, πρὸς δὲ καθάρσεις τὸ θεῖον καὶ τὸ θαλάττιον ὕδωρ.

(5) Διὰ μὲν οὖν τῆς συμπαθείας προσήγοντο, διὰ δὲ τῆς ἀντιπαθείας ἀπήλαυνον, καθαίροντες εἰ τύχοι θείῳ καὶ ἀσφάλτῳ καὶ περιρραίνοντες θαλάττῃ· καθαίρει γὰρ τὸ μὲν θεῖον διὰ τὸ δριμὺ τῆς ὀσμῆς, ἡ δὲ θάλαττα διὰ τὸ μετέχειν ἐμπυρίου δυνάμεως.

(6) Καὶ ἐν ταῖς τελεταῖς δὲ καὶ ταῖς ἄλλαις περὶ τοὺς θεοὺς θεραπείαις ζῷά τε προσήκοντα ἐξελέγοντο καὶ ἕτερ’ ἄττα. Ἀπὸ δὴ τούτων καὶ τῶν τοιούτων ὁρμηθέντες, τὰς δαιμονίους δυνάμεις ἔγνωσαν, ὡς προσεχεῖς εἰσιν οὐσίαι τῆς ἐν τῇ φύσει καὶ τοῖς σώμασιν ἐνεργείας, καὶ ἐπηγάγοντο δι‘ αὐτῶν τούτων εἰς συνουσίαν· ἀπὸ δὲ τούτων ἐπ’ αὐτὰς ἤδη τὰς τῶν θεῶν ἀνέδραμον ποιήσεις, τὰ μὲν ἀπ’ αὐτῶν διδασκόμενοι, τὰ δὲ καὶ αὐτοὶ κινούμενοι παρ’ ἑαυτῶν εὐστόχως εἰς τὴν τῶν οἰκείων συμβόλων ἐπίνοιαν· καὶ οὕτω λοιπόν, τὴν φύσιν καὶ τὰς φυσικὰς ἐνεργείας κάτω καταλιπόντες, ταῖς πρωτουργοῖς καὶ θείαις ἐχρήσαντο δυνάμεσι.