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P. 130. Dæmons preside over the parts of our body. Proclus in the fragments of his Ten Doubts concerning Providence, preserved by Fabricius in the eighth vol. of his Bibliotheca Græca, observes, "That the Gods, with an exempt transcendency, extend their providence to all things, but that dæmons, dividing their superessential subsistence, receive the guardianship of different herds of animals, distributing the providence of the Gods, as Plato says, as far as to the most ultimate division. Hence some of them preside over men, others over lions or other animals, and others over plants; and still more partially, some are the inspective guardians of the eye, others of the heart, and others of the liver." He adds, "all things, however, are full of Gods, some of whom exert their providential energies immediately, but others through dæmons as media: not that the Gods are incapable of being present to all things, but that ultimate are themselves unable to participate primary natures." Hence it must be said that there is one principal dæmon, who is the guardian and governor of every thing that is in us, and many dæmons subordinate to him, who preside over our parts.

P. 134. Hence it is requisite to consider how he may be liberated from these bonds. "The one salvation of the soul herself," says Proclus in Tim. lib. v. p. 330, "which is extended by the Demiurgus, and which liberates her from the circle of generation, from abundant wanderings, and an inefficacious life, is her return to the intellectual form, and a flight from every thing which naturally adheres to us from generation. For it is necessary that the soul, which is hurled like seed into the realms of generation, should lay aside the stubble and bark, as it were, which she obtained from being disseminated into these fluctuating realms; and that purifying herself from every thing circumjacent, she should become an intellectual flower and fruit, delighting in an intellectual life, instead of doxastic nutriment, and pursuing the uniform and simple energy of the period of sameness, instead of the abundantly wandering motion of the period which is characterized by difference. For she contains each of these circles, and twofold powers. And of her horses one is good, but the other the contrary [as is said in the Phædrus]. And one of these leads her to generation, but the other from generation to true being. The one also leads her round the genesiurgic, but the other round the intellectual circle. For the period of the same and the similar elevates to intellect, and an intelligible nature, and to the