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343 ment of the former, nor do the Gods alternately occupy the places of each other, nor dæmons change their allotments. Such being the doubts on this subject, he solves them by saying, that the allotments of the Gods remain perpetually unchanged, but that the participants of them at one time, indeed, enjoy the beneficent influence of the presiding powers, but at another are deprived of it. He adds, that these are the mutations measured by time, which sacred institutes frequently call the birthday of the Gods.

P. 23. Which also the art of divine works perceiving, &c. This art of divine works is called theurgy, in which Pythagoras was initiated among the Syrians, as we are informed by Iamblichus in his Life of that philosopher. (See p. 9 of my translation of that work.) Proclus also was skilled in this art, as may be seen in the Life of him by Marinus. Psellus, in his MS. treatise on Dæmons, says, as we have before observed, "that magic formed the last part of the sacerdotal science; in which place by magic he doubtless means that kind of it which is denominated theurgy. And that theurgy was employed by the ancients in their mysteries, I have fully proved in my treatise on the Eleusinian and Bacchic Mysteries. This theurgy, too, is doubtless the same as the magic of Zoroaster, which Plato in the First Alcibiades says, consisted in the worship of the Gods; on which passage the following account of theurgy by Proclus was, I have no doubt, originally part of a commentary. For the MS. Commentary of Proclus, which is extant on this dialogue, does not extend to more than a third part of it; and this Dissertation on Theurgy, which is only extant in Latin, was published by Ficinus the translator, immediately after his Excerpta, from this Commentary. So that it seems highly probable that the manuscript from which Ficinus translated his Excerpta, was much more perfect than that which has been preserved to us, in consequence of containing this account of the theurgy of the ancients.

"In the same manner as lovers gradually advance from that beauty which is apparent in sensible forms, to that which is divine; so the ancient priests, when they considered that there is a certain alliance and sympathy in natural things to each other, and of things manifest to occult powers; and discovered that all things subsist in all, they