Opuscula psychologica, theologica, daemonologica
After the judgment of the thoughts, an exact discernment of how the thoughts happen to be, whether they are good or otherwise but imagination is the
to divide for us, by the established terms, the sesquitertian ratios into both the sesquioctave ratios and the leimmata, we would have stopped at thes
having split it, he bent each one into a circle, bringing them together middle to middle with each other like a chi, having joined 7 them both to them
left, or rather the one is an image of mind, the other of soul. And in the soul itself, the right is that which is turned toward the intelligible thin
regarding the explanation of the Platonic psychogony, this we now discharge for you as a kind of debt. For Plato's statement that the division of thes
and of exegesis. And there is a letter of mine placed among my books that has traced out and carefully examined the meaning in the sayings. But it is
a ruler drives a team of two then of the 14 horses, one of them is noble and good and of such stock, but the other is from opposite stock and is oppo
a body from one of the seeing things, such that it is able to be extended as far as the stars. But it was better, he says, than to say that the extern
through which it is not swept into material disorder, but is joined to the divine light, holds it in its own place and makes it unmixed with matter, l
of knowledge. For there is something intelligible, which you must understand with the flower of the intellect. And he says that the one in us is twofo
agrees, but among them the salty is more than the drinkable. They say, for example, that every soul is either divine or changing from intellect to min
to be deemed worthy of pardon in repenting. If the soul is a body according to some of the ancients, what is it that contains it? every body is three-
distinction. Two kinds of air according to Aristotle, the vaporous from the exhalation of water and the smoky from the extinguishing of fire. The latt
Plato. Pleasure is not a coming-to-be for coming-to-be is of things that are not, while pleasure is of things that are. And coming-to-be is swift and
is natural, while habit is acquired and taught. Providence is the care for existing things that comes from God. Epicurus says: the blessed and incorr
but such powers are simply and imperceptibly desired. What then? Do we have three souls? Solution: just as the soul, when united to the body, seems to
When this is dimmed they also are dimmed the soul flourishes when this 34 withers. Further, everything desires to preserve its own substrate. If the
actuality, as physicians, others in relation to something, others a double or one-and-a-half ratio. Potentiality is found in substance, as a man in th
concerning form, matter and cause, for example the matter of the celestial bodies is not the four elements, but a certain fifth, spherical one, as be
as knowledge (for knowledge is a transition from defined things to defined things for this reason it is also knowledge, as leading the mind to a stat
this, for indeed the flesh also moves downwards and is none of the elements. Aporia: but matter, that is the element, is not soul, but the form that c
definitions have as their beginning the most general things, as their end the most specific things. If, then, these are finite, so are the definitions
and it acts according to one part and another. It seems to act in these ways as being one. For if it is divided, it is necessary for the parts to be e
the rest, but this is about hot and soft, heavy and light, rare and dense, and many opposites. In humans, the cause of local motion is intellect, in i
is nourished {which} is twofold: either as Matter or as an instrument. And the instrument is twofold: either moving and being moved, like the innate h
is equal in distance to the zodiac signs. Light is not a body. for if it were a body, how would it be possible for it to have instantaneous movement,
we see the introduction of the forms of things seen entering the sight, but how do we see the interval of the air in between? Solution: It is not that
with a violent collision. In soft things no sound is produced, because the air is broken up in their pores and dispersed as in sponges. In things that
a buzzing which is conveyed back to the sense of hearing. Others say that the sound occurring in the ears after the blockage is of the external air th
For instance, fish, not having this, are cooled through their gills. Those that have a windpipe also have a lung. Fish have neither these nor a heart.
the sense organs of touch, it is clear for every sense organ is both separated and known. Aristotle speaks of the senses both as one each and as many
Aristotle in On the Soul : if sensation ceased, the sense-organ would also cease. But if the second is not, neither is the first. Sensation and sense-
Some add also a sixth, the attentive [faculty], as when a man says, I perceived, I thought, I opined. To this part they also add the activities of t
We can say ten, but not indeed opine it, so that opinion is not up to us. But neither do we imagine what we wish for we see at night what we do not w
in the case of children, the one according to state, and the one in act, as the one governing all things or the one entering from without. Plato says
theoretical versus the practical. The theoretical corresponds to a vision discerning of forms, while the practical corresponds to a vision not only kn
organs. Moreover, at night the nutritive faculty is more active, but the locomotive faculty is not at all. A difficulty: the vegetative faculty produc
simpler, or rather the things inherent in the matter, into which the matter is also divided, which are also prop[erly] called its elements. I say then
he hints that it is not completed from both of the things mixed, but is produced in the union of the soul and the body, not by the soul itself giving
closing the senses, so as to know unknowingly the transcendent substance of that which is. For according to their own opinions, the philosopher who ha
he himself will also pardon his own student for the apparent 78 opposition to him and others will come here again to bear witness for us, the philoso
it grows and is naturally constituted to decay, must in every way grow along with and decay along with the other in a connate manner for that by whic
a demonstration, so also the soul in an infant's body and a more imperfect one, if it were in another, perfect body, would immediately have shown its
I shall use the argument. In what do you say virtue is inherent? or again, is it superimposed on the formless and incorporeal and uncompounded nature,
Porphyry has philosophized in harmony with this. For in discussing the soul, he says: “Just as insomniacs, by the very act of wanting to sleep and wat
have they cast off? Perhaps those who hold the contrary opinion will vex us with these things. But their objection is like a spider's web, which will
to have received watchwords from the first father, nor that they possess the fullness of many bosoms, nor would I accept that they stand before the bo
both the Sibylline and the Orphic ones, and those according to which the Berytian Bulls came to be and Amous the Egyptian, and Socrates and Plato (for
of the bonds by which they were bound, and after this, turning their minds upward, they will approach God. And if the account told about the Sibyl wer
has the front part? What then do you think? a mind scattered in so great a size is from this cause for him both slack and weak, and the soul is simply
would remember any of the things here. But as many of the souls as were allotted to more humble portions and their whole mind has not been snatched aw
Let us not altogether reject the analogy of the eye in the case of the soul, let it be and be called a more precise substance of the soul but if some
The manner of the entry of souls, and likewise of their release or separation from hence, both are most difficult or hard to explain for of the first
but by such powers the soul is led like some kind of thing moved by another, being drawn towards whatever the leaders happen to lead it, but then rath
For that which is according to reason, knowledge is readily at hand, but that which is contrary to reason, is so because it has received such a nature
of beasts, but perhaps the matter which reason has shown not to exist. Therefore our bodies will be resurrected, and there will be nothing to prevent
fitting and gluing it to that by means of a suitable analogy, not placing the rational and intellectual substance into any of the animals for this is
are generated from these powers alone, for this reason, having abandoned the others, they divided the substance of the soul into these alone. But if y
it is in fourths, when one might contemplate these both in the third order of the intellectual virtues and in the fourth of the paradigmatic virtues,
and so interpreting the Platonic opinion, but they do not seem to me to have grasped the precise meaning of his doctrine. But if I shall clarify for y
and with nothing separating them, it is necessary for the one to be ordered, and the other to order and the one which is ordered has its form divided
what is hard and resistant in them has been smoothed out by me. But what follows from this must be attributed to them alone for, proposing to speak a
proceeds from it and returns to it.” Then indeed he works out the point by division. For if it only remained, it would in no way differ from its cause
in our sacred writings, neither a whole soul nor any whole nature, apart from the partial ones, has been dogmatically established1. I for my part reje
by the energy, then also the substance is perfected according to it, and these things stand in each other according to one energy. For he who does not
having a life activated according to intellect and reason the psychic is defined according to reason 124 and takes care of divisible souls the physi
tormenting them. But there are, they say, both on earth divine daimons and in the air, guardians of the animals there, and <in> the water, extending t
make it superior to the confusion of life, but, if possible, may you not even leave behind in the terrestrial world the very body which you have put o
cast under your mind: for there is no plant of truth on earth» that is: do not busy your mind with the great measures of the earth, as the geographer
Gregory by reason and contemplation leads the soul up to the more divine things by reason that is according to us, the more intellectual and better,
such a lion-bearing fount of heaven and the stars, but the ruling part of its own existence conceals the vision of them. Chaldaean Oracle. From all si
often appearing, they feign the semblance of some goodness towards the one being initiated. Chaldean Oracle. The soul of mortals will draw God into it
they can. Whence everything they say and show is false and insubstantial for they know existing things through forms but that which knows future thi
and fear is the holding back of his goodness towards us for the sake of the economy. Chaldean Oracle. The Father snatched himself away, not even enclo
they are possessed by passions. Therefore, it is necessary for these also to receive their part of the whole judgment and, having been filled up with
for it is higher than being venerated, than being uttered, and than being conceived. A Chaldean Oracle. The Iynges, being conceived by the Father, the
an unknown password, spoken and unspoken. And they often bring the soul down 148 into the world for many reasons, either through the shedding of its w
of truth and of love. After which are the demiurgic fountains, such as that of the ideas, according to which the cosmos and the things in it have shap
enclosing the triad towards itself and they call these also intelligible. After these, another order of the intelligible and at the same time intelle
to the setting [sun], and the pit to the one just at mid-heaven. And thus, gently separating the membrane of the liver, [which is placed] upon the org
parts of philosophy is necessary. For according to moral philosophy it is necessary to assume that not all things are and come to be by necessity, but
knowledge and sees not only the essences themselves, but also their powers and their activities, both those according to nature and those contrary to
he acquired. For even before the birth of both, God knew that the one would be good, and the other would turn out bad and this knowledge is an unchan
from the one who knows, and it revolves around the thing known and is made like the one who knows. I mean something like this: the knowledge of the so
they fabricate. For I too had a certain little man, ignoble in soul, but by no means the least of storytellers to him, at any rate, such phantoms pre
by the energy, then also the substance is perfected according to it, and these things stand in each other according to one energy. For he who does not place intelligence 122 and life in incorporeal beings destroys the demiurgic cause. For in living, they say, the intellect in itself has its being intellectually; and another form of life is in the intellect, that which subsists according to procession. But it is a saying of Plato that the pure and immaterial and supercelestial soul is connate with the intelligibles and has the intelligibles established in itself. And they call the energy the motion of the intellect. And they say that the divine creation also has a soul, serving it and receiving its creations, and connected to it like a congenital instrument, and unfolding its forms and unrolling them and bringing them forth into manifestation and showing them forth to all, and conveying life through intermediate and immaterial logoi from the intelligible forms to sensible things. And they understand motion in God to be the cause of all motion and the procession through otherness and the will for many things to come into being similar to itself and the giving of itself to the multitude and the gathering and the issuing forth of the goods hidden and coiled up within itself. And they say that motion is other than the substance. And they say the intelligibles are one and many, both these separate and all together. And in these things and in motion, rest is joined, and the separate idea of all these things is one, and creation perfects all things by sameness and otherness and in some way interweaves being with non-being in its creations. And first it makes the things that are in themselves, then those defined in the forms. And in creating, the divine creation does not at all admit of sensible discernment nor the knowledge possessed through body, but indivisible and whole it stands according to energy in the proper, united forms of intellection. However, being in itself is incorporeally indivisible and living and, according to the manifold participations of it, it absolutely pre-subsists over all things. The pagan philosophy posits on the one hand the unseen creation, and on the other the manifest; and of the manifest, that of the unmoved substances, and that in which there is generation and 123 change. And they say that divine things are hard to grasp and altogether unknowable, both because of the superiority of their substance and our divided application of knowledge concerning them. And in the intelligible world nothing is in quality but all things are in being, but in us composites much division concerning all these things is observed. These things, therefore, they opine thus. But concerning the properties of the divine genera (for you asked about these too), we make known to you these things from those who have investigated them accurately, that the manifest sights of the more divine beings are of a single form and have a beauty beyond contrivance and a divine gladness, but those of the archangels are not such, but similar, for they are grim and gentle, and those of the angels are milder, and those of the demons are fearful and terrifying, and those of souls appear shadowy. demons show forth a turbid fire, and the light of God on the one hand is flashing and steadfast, but that of the archangels is tranquil, and that of the angels is constantly moving, but that of the demons is unstable and swift-rushing. Hellenic Ordinances Concerning Demons Our own account, most learned brother, placing the demons first in the angelic order, declares that these later slipped away from their inclination toward God by voluntary fallings away and exchanged the better for evil in every way. But the Hellenic account, on the other hand, says that no demon is evil, but makes many divisions of them, and assigns each from eternity to the authority and order given to all by providence. and among them the divine demon is an eternal living being beginning from <divine> substance, having the same life according to nature, defined according to intellect; and the intellectual is an eternal living being, the same according to nature
τῇ ἐνεργείᾳ, ἔπειτα καὶ ἡ οὐσία κατ' αὐτὴν τελειοῦται καὶ ἐν ἀλλήλοις ταῦτα κατὰ μίαν ἕστηκεν ἐνεργείαν. τὴν δημιουργικὴν
γὰρ αἰτίαν ἀναιρεῖ ὁ μὴ φρόνησιν 122 καὶ ζωὴν ἐν τοῖς ἀσωμάτοις τιθέμενος. ἐν γὰρ τῷ ζῆν, φασίν, νοερῶς ἔχει ὁ καθ' ἑαυτὸν
νοῦς τὸ εἶναι· ἄλλο τε εἶδος ζωῆς ἐστιν ἐν τῷ νῷ τὸ κατὰ τὴν πρόοδον ὑφιστάμενον. Πλάτωνος δέ ἐστι λόγος ὡς ἡ καθαρὰ καὶ ἄυλος
καὶ ὑπερουράνιος ψυχὴ συμπέφυκε τοῖς νοητοῖς καὶ ἔχει τὰ νοητὰ ἐνιδρυμένα ἐν ἑαυτῇ. κίνησιν δὲ τοῦ νοῦ τὴν ἐνέργειαν λέγουσι.
φασὶ δὲ καὶ ψυχὴν ἔχειν τὴν θείαν ποίησιν ὑπηρετοῦσαν αὐτῇ καὶ παραδεχομένην αὐτῆς τὰς ποιήσεις συνηρτημένην τε πρὸς αὐτὴν
ὥσπερ ὄργανον σύμφυτον καὶ ἀναπλοῦσαν αὐτῆς τὰ εἴδη καὶ ἀνελίττουσαν καὶ προάγουσαν εἰς τὸ ἐμφανὲς καὶ προδεικνύουσαν πᾶσι
λόγοις τε μέσοις καὶ ἀύλοις διαπορεύουσαν ἀπὸ τῶν νοητῶν εἰδῶν ἐπὶ τὰ αἰσθητὰ τὴν ζωήν. κίνησιν δὲ νοοῦσιν ἐν τῷ θεῷ τὴν αἰτίαν
πάσης κινήσεως καὶ δι' ἑτερότητος πρόοδον καὶ τὴν βούλησιν τοῦ πολλὰ γενέσθαι παραπλήσια ἑαυτῷ καὶ τὴν ἐπίδοσιν ἑαυτοῦ τὴν
εἰς τὸ πλῆθος καὶ τὴν σύναξιν καὶ τὴν ἔκβασιν τῶν ἔνδον ἐν ἑαυτῷ κρυπτομένων καὶ συνεσπειραμένων ἀγαθῶν. ἑτέραν δὲ εἶναι λέγουσι
τῆς οὐσίας τὴν κίνησιν. ἕν τε καὶ πολλά φασι τὰ νοητά, χωρίς τε ταῦτα καὶ ἅμα πάντα. ἐν τούτοις δὲ καὶ τῇ κινήσει ἡ στάσις
συνῆπται καὶ ἡ χωριστὴ τούτων πάντων ἰδέα μία ἐστὶ καὶ ἡ δημιουργία ταυτότητι καὶ ἑτερότητι πάντα ἀποτελεῖ καὶ συμπλέκει τὸ
ὂν τῷ μὴ ὄντι πως ἐν ταῖς ποιήσεσι. καὶ πρῶτα μὲν ποιεῖται τὰ καθ' ἑαυτὰ ὄντα, ἔπειτα τὰ ἐν τοῖς εἴδεσιν ἀφωρισμένα. καὶ ἐν
τῷ δημιουργεῖν ἡ θεία δημιουργία οὐδ' ὅλως αἰσθητικὴν διάγνωσιν δέχεται οὐδὲ τὴν διὰ σώματος ἐχομένην γνῶσιν, ἀλλ' ἀμέριστος
καὶ ὅλη κατ' ἐνέργειαν ἕστηκεν ἐν τοῖς ἰδίοις τῆς νοήσεως ἡνωμένοις εἴδεσι. τὸ μέντοι γε ὂν καθ' ἑαυτό ἐστιν ἀσωμάτως ἀμέριστον
καὶ ζῶν καὶ κατὰ τὰς παντοδαπὰς μετουσίας αὐτοῦ ἀπολύτως προϋφεστηκὸς ἐπὶ πᾶσι. τὴν μὲν ἀφανῆ δημιουργίαν ἡ θύραθεν τίθεται,
τὴν δὲ ἐμφανῆ, καὶ τῆς ἐμφανοῦς τὴν μὲν τῶν ἀκινήτων οὐσιῶν, τὴν δὲ ἐν οἷς ἐστι γένεσις καὶ 123 μεταβολή. δυσθήρατα δέ φασι
τὰ θεῖα καὶ ἄγνωστα παντάπασι διά τε τὴν τῆς οὐσίας ὑπεροχὴν καὶ τὴν ἡμετέραν τῆς γνώσεως μεμερισμένην περὶ ταῦτα ἐπιβολήν.
καὶ ἐν μὲν τῷ νοητῷ οὐδέν ἐστιν ἐν ποιῷ ἀλλὰ πάντα ἐν τῷ εἶναι, ἐν δὲ τοῖς συνθέτοις ἡμῖν πολλὴ ἡ κατὰ ταῦτα πάντα διαίρεσις
θεωρεῖται. ταῦτα μὲν οὖν οὕτω δοξάζουσι. Περὶ δὲ ἰδιωμάτων τῶν θείων γενῶν (ἐζήτησας γὰρ καὶ περὶ τούτων) τάδε σοι ἀπὸ τῶν
ἀκριβωσάντων γνωρίζομεν, ὡς τὰ μὲν τῶν θειοτέρων φαινόμενα θεάματα μονοειδῆ καὶ κάλλος ἀμήχανον ἔχοντα καὶ θεσπεσίαν τὴν εὐφροσύνην,
τὰ δὲ τῶν ἀρχαγγέλων οὐ τοιαῦτα μέν, ὅμοια δέ, βλοσυρὰ γὰρ καὶ ἥμερα, τὰ δὲ τῶν ἀγγέλων πραότερα, τὰ δὲ τῶν δαιμόνων φοβερὰ
καὶ δειμαίνοντα, τὰ δὲ τῶν ψυχῶν σκιοειδῆ καταφαίνεται. δαίμονες θολῶδες διαφαίνουσι τὸ πῦρ, καὶ τὸ μὲν τοῦ θεοῦ φῶς ἀπαστράπτον
ἐστὶ καὶ σταθερόν, τὸ δὲ τῶν ἀρχαγγέλων ἤρεμον, τὸ δὲ τῶν ἀγγέλων μονίμως κινούμενον, τὸ δὲ τῶν δαιμόνων ἄστατον καὶ ὀξύρροπον.
Ἑλληνικαὶ διατάξεις περὶ δαιμόνων Ὁ μὲν καθ' ἡμᾶς λόγος, ἀδελφὲ λογιώτατε, τῆς ἀγγελικῆς τάξεως τιθεὶς τὰ πρῶτα τοὺς δαίμονας,
ὕστερον διολισθῆσαι τούτους τῆς πρὸς θεὸν νεύσεως προαιρετικοῖς ἀποπτώμασιν ἀποφαίνεται καὶ πάντῃ κακὸν τοῦ κρείττονος ἀνταλλάξασθαι.
ὁ δέ γε Ἑλληνικὸς λόγος οὔ φησι δαίμονα οὐδένα κακόν, ἀλλὰ διαιρέσεις μὲν αὐτῶν ποιεῖται πολλάς, ἕκαστον δὲ ἐξ ἀιδίου τάττει
ἐπὶ τῆς δεδομένης πᾶσι παρὰ τῆς προνοίας ἐξουσίας καὶ τάξεως. καὶ ἔστι παρ' αὐτοῖς ὁ μὲν δαίμων θεῖος ζῷον ἀπὸ <θείας> οὐσίας
ἀρχόμενον ἀίδιον τὴν αὐτὴν κατὰ φύσιν ἔχον ζωὴν κατὰ νοῦν ἀφοριζομένην· ὁ δὲ νοερὸς ζῷον ἀίδιον τὴν αὐτὴν κατὰ φύσιν
