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 Vestiges therefore of the theology of Plato may be seen both in the Jewish and Christian religion; and in a similar manner, a resemblance in the religions of all other nations to it might be easily pointed out, and its universality be clearly demonstrated. Omitting however, a discussion of this kind for the present, I shall farther observe respecting this theology, that the deification of dead men, and the worshipping men as Gods form no part of it when it is considered according to its genuine purity. Numerous instances of the truth of this might be adduced, but I shall mention for this purpose, as unexceptionable witnesses, the writings of Plato, the Golden Pythagoric verses, &#8220;Diogenes Laertius says of Pythagoras, ''That he charged his disciples not to give equal degrees of honour to the Gods and heroes. Herodotus (in Euterpe) says of the Greeks, That they worshipped Hercules two ways, one as an immortal deity and so they sacrificed to him: and another as a Hero, and so they celebrated his memory. ''Isocrates (Encom. Helen.) distinguishes between the honours of heroes and Gods, when he speaks of Menelaus and Helena. But the distinction is no where more fully expressed than in the Greek inscription upon the statue of Regilla, wife to Herodes Atticus, as Salmasius thinks, which was set up in his temple at Triopium, and taken from the statue itself by Sirmondus; where it is said, That she had neither the honour of a mortal, nor yet that which was proper to the Gods: Ουδε ιερα θνητοις, αταρ ουδε θεοισιν ομοια. It seems by the inscription of Herodes, and by the testament of Epicteta extant in Greek in the Collection of Inscriptions, that it was in the power of particular families to keep festival days in honour of some of their own family, and to give heroical honours to them. In that noble inscription at Venice, we find three days appointed every year to be kept, and a confraternity established for that purpose with the laws of it. The first day to be observed in honour of the Muses, and sacrifices to be offered to them as ''deities. The second and third days in honour of the heroes of ''the family; between which honour and that of deities, they shewed the difference by the distance of time between them, and the preference given to the other. But wherein soever the difference lay, that there was a distinction acknowledged among them appears by this passage of Valerius in his excellent oration extant in Dionysius Halicarnass. Antiq. Rom. lib. 11. p. 696. I call, says he, the Gods to witness, whose temples and altars our family has worshiped with common sacrifices; and next after them, I call the Genii of our ancestors, to whom we give &#948;&#949;&#965;&#964;&#949;&#961;&#945;&#962; &#964;&#953;&#956;&#945;&#962;, the second honours next to the Gods, as Celsus calls those, &#964;&#945;&#962; &#960;&#961;&#959;&#963;&#951;&#954;&#959;&#965;&#963;&#945;&#962; &#964;&#953;&#956;&#945;&#962;, the due honours that belong to the lower d&aelig;mons. From which we take notice, that the Heathens did not confound all degrees of divine worship, giving to the lowest object the same which they supposed to be due to the celestial deities, or the ''supreme God. ''So that if the distinction of divine worship will excuse from idolatry, the Heathens were not to blame for it.&#8221; See Stillingfleet’s answer to a book entitled Catholics no Idolaters, p. 510, 513, &amp;c. and the treatise of Plutarch On Isis and Osiris. All the works of Plato indeed, evince the truth of this position, but this is particularly manifest from his Laws. The Golden verses order, that the immortal Gods be honoured first as they are disposed by law; afterwards the illustrious Heroes, under which appellation, the author of the verses comprehends also angels and d&aelig;mons properly so called: and in the last place the terrestrial d&aelig;mons, i. e. such good men as transcend in virtue the rest of mankind. But to honour the Gods as they are disposed by law, is, at Hierocles observes, to reverence them as they are arranged by their fabricator and father; and this is to honour them as beings superior to man. Hence, to honour men, however excellent they may be, as Gods, is not to honour the Gods according to the rank in which they are placed by their Creator, for it is confounding the divine with the human nature, and is thus acting directly contrary to the Pythagoric