524 
To thefe he gave the ability of receiving 
the knowledge of light, which may be taught; 
but to others, even when afleep, he extended 
the fruit of his ftrencth (8). pak 
* Ou yae tow edixla ta Oeia Cgorors Tors owen 
voourty, N 
AAA’ oes yupeinleg avo corevdeue: Tens vLos. 
4 ka Procl. in Crat. 
Things divine cannot be obtained by thofe 
whofe intelleétual eye is dire&ted to body; but 
thofe only can arrive at the pofieffion of them, 
who, ftript of their garments, haften to the 
fummit. 
Miyivpeevoy &° cyerov mugos apbitou teya TeE- 
Aosca, ~ Procl. in Plat. Polit. p. 399. 
Rivers being mingled, perfecting the works 
Of incorruptible fire. 
lve pn Bacticberca yBovor orrgois, 3 Ta05 
tng pucéog araynats (os duct Tig Tw bewy) aze- 
Ante. Procl. in Plat. Theol. p. 297. 
Left being baptized in the furies of earth, 
and in the neceffities of nature (as fome one of 
the gods fays) it fhould perifh. 
* At mey copwmereceoas Luyat, os eavrav Se- 
MITE TO aAndes, % Eros evpelinwlecas, § corlopes- 
dae ds avuTng ading,”” wo dnot To Aoysov, 
: Proc!. in I. Alcibiad. 
More robuft feuls perceive truth through 
themfelves, and are of a more inventive nature 5 
« fuch a foul being faved (according to the ora- 
cle) through its own ftrength.” 
* oevalecy uala ro Aoptoy, 
To mAndos Tay avOomsray Twy ayeAudoy 
bOYT HY. ; 
Procl. inI. Alcibiad. 
According to the oracle, we fhould fly from 
<‘the multitude of men going along in a herd(g).”’ 
* Os yavy puzk % To Aoyioy, wdevec evexey AAAGU 
emocpspilas Seog avOen, x veng emimeuret atea~ 
mous, oc oray alaxlog 4 WhnueKEAws Ent TA SELO- 
tale Tov Sengnertlev, 1 THY Eeyov, % TO Asyopee- 
VOv, aprunlors Copeaciy, n avemloic mars Powncropeeba 
Inv avodov. Tov yae vlw pretiovlov, arederg peev 
cies SiaGacesc, eevee DE ot operat, Tudias Se ae 
alenmror. Procl. in Parmenid. 
As the oracle, therefore, fays, ‘* Divinity is 
never fo much turned away from man, and ne- 
ver fo much fends him novel paths, as when 
we make our afcent to the moft divine of fpe- 
culations, or works, in a confufed and difordered 
manner, and as it adds, with unhallowed lips,/or 
unbathed feet. For of thofe, who are thus 
negligent, the progreflions are imperfect, the 
impulfes are vain, and the paths are blind.”’ 
* WH rereciun Con doa Tov Serov mugs apalce 
TAS EX ‘lus ‘veverewe anmaces unddas, wo TO Aoysoy 
Ndacket, % Tacay Inv aAAcleov, nv Eperaxucale sng 
abuxns TO MVEA % ahoyisoy pussy. 
Procl. in Tim. p. 331. 

(8) That is, fome men acquire divine know- 
ledge through communicating with divinity in 
fleep. ara 
(9) He who voluntarily mixes with the mul- 
titude, neceflarily imbibes puerile notions, and 
engages.in puerile purfuits, 
"Oracles by Theurgifts, or Zoroafter. 
The teleftic life(1), through a divine fire, ree 
moves all the ftains, together with every fo- 
reign and irrational nature, which the fpirit of 
the foul attraéted from generation, as we ate 
taught by the oracle to believe. 
* ALiapee rovlo meclov Anmlev was Se2g aya- 
Bor, Sov Aoyimy afiapears peacluosvilwy, ev ore 
aitiauera thy lov avdcuray ageseray Ono, 
Oud” ot: was ayadog Beco esdoreg atakatoyos 
yn-Lale.- . 
Procl. in Plat. Polit. p. 355. 
‘This axiom then muft be firft affunied : every 
god is good, and the oracles witne(s the truth of 
the axiom ; when accufing the impiety of men, 
they fay, “ Not knowing that every god is 
good, ye are fruitlefsly vigilant.” 
* avgos segou cope Suverpeces ormadopeouot. 
Boeths de Confol. 
The powers build up the body of the holy 
man (2). 
* Ta lov Seay roytz pact, ort die Ing ayiceiag 
oux nrbuyn prove, adre x la coprala Bondereg 
grorang x cwlngiag akiourlat, 
Salsas pag (puct) 8 lo mitgeg Ang weeiCAnpee - 
Rosrztov. 0 Deon wrecayveig Magamenevopeever TaD 
Deougyay naleraylerrorlat, 
Julian. Orat. V. p. 334. 
The oracles of the gods declare, that, through 
purifying ceremonies, not the foul only, but 
bodies themfelves become worthy of receiving 
much affiftance and health : ‘ for (fay they) 
the mortal veftment of bitter matter will, by 
this means, be preferved.” And this, the gods, 
in an exhortatory manner, announce to the moft 
holy of Theurgifts. ' 
* Qui autem A DEO TRADIT! SERMONES 
fontem per fe laudant omnis animz empyrias, 
id eft empyriales, cetherialis, materialis: ct 
hunc fejungunt ex tota Zoogonotheay a qua et 
totum fatum fufpendentes, duas faciunt feiras 
id ef ordines, hanc quidem animalem, hane 
autem ut diximus jrorgwiev, id eft fortialem, fas 
talem. Et animam ex altera trahentes, quando- 
que autem fato fervire, quando irrationalis fata, 
dominum permutaverit, pro providentia fatum. 
Procl. de Providentia, apud Fabric. in 
Biblioth. Grzec. vol. viii. p. 486. ° 
The oracles delivered by the gods, celebrate 
the effential fountain of every foul, the empy- 
rean, the ztherial, and the material. This 
fountain they feparate from the whole vivific 
goddefs (Rhea) ; from whom alfo, fufpending 
Ce RA OE EY SE SE SE 
(1) Thatis, a life confifting in the exercife of 
divinely. mystic ceremonies. 
(2) This fentence is, by all the editors of Bo- 
ethius, errongoufly afcribed to Hermes Trifme- 
giftus. I fay erroreoufly, becaufe-Philofophy 
is made to utter it, as the faying of one greater 
than herfelf. . But fince philofophy, according 
to Plato, in the Banauet, ranks in the damoni- 
acal order, it is evident, that one greater than 
herfelf muft bea god. As the fentence, there-~ 
fore, is clearly oracular, I have not hefitated, 
from the peculiar fan@tity of its meaning, to 
infert it among the Chaldean oracles. * 
‘ 3 t 
‘{Sup. 
