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347 dæmons, as proximate to natural substances and operations; and by these natural substances they convoked into their presence those powers to which they approached. Afterwards they proceeded from dæmons to the powers and energies of the Gods; partly, indeed, from dæmoniacal instruction, but partly by their own industry, interpreting appropriate symbols, and ascending to a proper intelligence of the Gods. And lastly, laying aside natural substances and their operations, they received themselves into the communion and fellowship of the Gods."

The Emperor Julian alludes to this theurgical art, in the following extract from his Arguments against the Christians, preserved by Cyril. i. e. "For the inspiration which arrives to men from the Gods is rare, and exists but in a few. Nor is it easy for every man to partake of this, nor at every time. This has ceased among the Hebrews, nor is it preserved to the present time among the Egyptians. Spontaneous oracles, also, are seen to yield to temporal periods. This, however, our philanthropic lord and father Jupiter understanding, that we might not be entirely deprived of communion with the Gods, has given us observation through sacred arts, by which we have at hand sufficient assistance." For the cause why, at stated times, sacred arts, oracles, and inspiration fail, see the additional notes to my translation of Iamblichus's Life of Pythagoras.

P. 24. The participant of the rational soul becomes the cause of suffering to the composite. See my translation of Plotinus on the Impassivity of Incorporeal Natures, in which this is beautifully and profoundly demonstrated. Proclus, also, in Tim. lib. v. p. 340, admirably observes, that the motion of the nutritive power, and the percussions of sense, are the causes of the perturbation of the soul; but that we must not fancy that the soul suffers any thing through these. "For as if," says he, "some one standing on the margin of a river should behold the image and form of him-