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Next-Level UI Development with PrimeNG
Copyright © 2024 Packt Publishing

All rights reserved. No part of this book may be reproduced, stored in a retrieval
system, or transmitted in any form or by any means, without the prior written
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Every effort has been made in the preparation of this book to ensure the accuracy
of the information presented. However, the information contained in this book is
sold without warranty, either express or implied. Neither the author, nor Packt
Publishing or its dealers and distributors, will be held liable for any damages
caused or alleged to have been caused directly or indirectly by this book.

Packt Publishing has endeavored to provide trademark information about all of the
companies and products mentioned in this book by the appropriate use of capitals.
However, Packt Publishing cannot guarantee the accuracy of this information.

Group Product Manager: Rohit Rajkumar

Publishing Product Manager: Urvi Sambhav Shah

Senior Editor: Hayden Edwards

Technical Editor: Reenish Kulshrestha

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Project Coordinator: Aishwarya Mohan

Proofreader: Safis Editing

Indexer: Manju Arasan

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Marketing Coordinators: Nivedita Pandey and Anamika Singh

First published: March 2024

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Published by Packt Publishing Ltd.

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ISBN 978-1-80324-981-0

www.packtpub.com
To Yen and Xoài, thanks for your great support. Having you both by my side
has made a significant impact, and I am truly appreciative of the positive
influence you’ve had on my life <3
 - Dale Nguyen

Contributors

About the author

Dale Nguyen is a skilled full stack developer with a passion for technology. With
years of experience in the industry, he has made significant contributions to
agencies, education, finance, and travel sectors. Drawing from years of
professional experience, Dale’s expertise lies in Angular development. His
dedication to staying updated with the latest advancements in Angular allows him
to consistently deliver exceptional results. Proficient in multiple programming
languages and tools, Dale is known for his ability to handle complex projects, with
his advanced skills making him an invaluable asset to his employers and
colleagues.
 I want to thank the people who have supported me, especially my manager,
Alex G.

About the reviewers

Alexandru Gogan is the VP of engineering at sherpa°. He started his career in
public sector consultancy in Germany. His MBA in entrepreneurship from the
University of Waterloo highlights his strategic approach, blending technical
expertise with business insight. He was the first engineer at sherpa° and played a
significant role in the company’s growth. He specializes in web technologies,
valuing a deep understanding of web fundamentals and infrastructure. As a leader,
he is deeply committed to team development and cultural alignment, recognizing
their importance in crafting a highly effective engineering team. His career reflects
adaptability and a steadfast commitment to innovation in the tech industry.

Ajit Hingmire is a seasoned frontend developer who is highly skilled in Angular,

TypeScript, PrimeNG, AG Grid, HTML5, CSS3, and optimizing web performance. He
brings 15 years of technical experience in crafting responsive, high-performance
applications and currently works as the AVP for a large European bank and works
out of Pune, India. He is committed to elevating standards in code quality and UIs
and adhering to best practices in frontend development. He is passionate about
contributing insights to technical content, mentoring junior developers, and
actively participating in technical meetups. In his free time, he likes to spend time
with his son and play sports and games such as cricket, chess, and badminton.
Table of Contents

Preface
Part 1: Introduction to PrimeNG

Introducing Angular and PrimeNG: A Powerful

Combination
Technical requirements
Introducing Angular
Introducing PrimeNG
Exploring key features of PrimeNG
Using Angular and PrimeNG together
Summary

Setting Up Your Development Environment

Technical requirements
Setting up the Angular CLI
Installing Node.js v18 (using NVM)
Installing the Angular CLI
Creating a new Angular project
Understanding the project structure
Discovering useful VS Code extensions
Angular Language Service
Editor Config
Angular Schematics
Auto Rename Tag
Nx Console
Summary

Utilizing Angular’s Features and Improvements

Technical requirements
Introducing modern Angular
Learning about the core features and
improvements in Angular
Angular data binding
Angular components
Dependency injection
Angular services
Angular directives
Angular pipes
Angular signals
Angular control flow
Organizing an Angular project
Summary

4
Integrating PrimeNG into Your Angular Project

Technical requirements
Adding PrimeNG components to your Angular
project
Installing PrimeNG
Importing PrimeNG styles into your Angular
application
Working with PrimeNG icons
Adding PrimeNG methods
Using PrimeNG components in your templates
Working with PrimeNG component APIs and
directives
Configuring PrimeNG modules and dependencies
Global configuration
Angular animation configuration
Customizing component styles and themes
Overriding styles at the component level
Overriding styles globally
Troubleshooting common integration issues
Conflict or compatibility issues
Missing or incorrect imports
Incorrect configuration or setup
Inspecting console errors and warnings
Using the Angular CLI
Seeking help from the community
Summary
Part 2: UI Components and Features

Introducing Input Components and Form Controls

Technical requirements
Introducing input components and form controls
Template-driven forms
Reactive forms
Enhancing Angular forms with PrimeNG input
components
Working with text inputs, checkboxes, and radio
buttons
InputText
InputMask
Checkbox
RadioButton
Using dropdowns, multi-selects, and date
pickers
Dropdown
MultiSelect
Calendar
Implementing form validation
Understanding Angular form states
Built-in Angular form validation
Crafting custom form validation
PrimeNG and form validation
Summary

Working with Table, List, and Card Components

Technical requirements
Creating responsive layouts with PrimeFlex
Integrating PrimeFlex with PrimeNG
Using Flexbox in PrimeFlex
Introducing data display components
Working with data table components
Creating a basic table
Table with dynamic columns
Table with sorting
Table with filtering
Table with a paginator
Working with list components
DataView
OrderList
PickList
Working with card components
Summary

Working with Tree, TreeTable, and Timeline

Components

Technical requirements
Working with Tree components
When to use the PrimeNG Tree component
Creating a basic Tree component
Expanding and collapsing nodes
Using node selection events
Using node expansion and collapse events
Working with lazy loading
Working with TreeTable components
When to use the PrimeNG TreeTable component
Creating a basic TreeTable component
Using dynamic columns
Enabling the TreeTable paginator
Associated events and methods
Working with Timeline components
When to use the PrimeNG Timeline component
Creating a basic timeline
Timeline alignment
Timeline horizontal layout
Summary

Working with Navigation and Layout Components

Technical requirements
Introducing navigation and layout components
What are navigation and layout components?
Crafting an intuitive navigation and layout
experience
Best practices for creating navigation and layout
components
Working with menus
What are PrimeNG menus?
Creating a basic menu
Working with Menubar
Working with MegaMenu
Working with ContextMenu
Working with TieredMenu
Working with Breadcrumb
Introducing PrimeNG panels
Creating a basic panel
Working with ScrollPanel
Working with Accordion
Working with Fieldset
Working with TabView
Working with Splitter
Summary
Part 3: Advanced Techniques and Best Practices

Customizing PrimeNG Components with Theming

Technical requirements
Introducing PrimeNG theming
Working with pre-built themes
When to use PrimeNG pre-built themes
Example of PrimeNG pre-built themes
Switching themes
Creating your own custom themes
What are PrimeNG custom themes?
When are PrimeNG custom themes used?
How to create PrimeNG custom themes
Creating a custom theme via the Visual Editor
Creating a custom theme via Sass compilation
Creating a custom theme by embedding SCSS
files
Overriding component styles and other tips
How to override component styles
Using PrimeNG common utils
Working with PrimeNG CSS variables
Other tips and tricks
Summary

10

Exploring Optimization Techniques for Angular

Applications
Technical requirements
Introducing Angular performance optimization
What is Angular performance optimization?
Major performance issues in Angular
applications
Popular optimization techniques
Introducing performance profiling and analysis
When is performance profiling and analysis
used?
How does performance profiling and analysis
work in Angular?
Implementing lazy loading and deferring
When are lazy loading and deferring used?
Example of lazy loading
Example of PrimeNG deferring
Working with change detection
How does change detection work?
How change detection strategies affect
performance
Potential pitfalls of OnPush
Optimizing data binding
When is optimized data binding used?
A few optimized data binding techniques
Optimized data binding example – the trackBy
function
Optimized data binding example – pure pipes
Working with code and bundle optimization
When is code and bundle optimization used?
Utilizing Source Map Explorer for bundle
optimization
Summary

11

Creating Reusable and Extendable Components

Technical requirements
Introducing reusable and extendable
components
Why are reusable and extendable components
important?
Steps to create reusable and extendable
components
Angular component best practices
Getting to know StyleClass
Why use PrimeNG StyleClass?
Example: toggle classes
Example: animation
Utilizing PrimeBlocks for creating UI clocks
Advantages and Disadvantages of using
PrimeBlocks
How to use PrimeBlocks
Creating reusable and extendable components
Crafting your own components with PrimeNG
Why create custom components?
Example: utilizing PrimeNG to create a sign-in
component
Summary

12

Working with Internationalization and Localization

Technical requirements
Introducing internationalization and localization
Introducing internationalization (i18n) in
Angular applications
Understanding the role of localization (l10n) in
creating multi-lingual experiences
Challenges and considerations for designing
internationally friendly applications
Exploring popular internationalization libraries
for Angular
@angular/localize
ngx-translate
@ngneat/transloco
angular-i18next
Working with ngx-translate for
internationalization
Integrating ngx-translate into an Angular
application
Tips and tricks for working with ngx-translate
Working with PrimeNG Locale
Summary

13

Testing PrimeNG Components

Technical requirements
Getting started with basic Angular testing
Introduction to Angular testing fundamentals
Angular testing with Jest
Step-by-step guide to writing your initial
Angular tests
Breaking down a simple unit test
Writing test for PrimeNG components
How PrimeNG tests its components
Creating and testing our own component
Utilizing testing tips and tricks
Isolate unit tests
Utilize NO_ERRORS_SCHEMA
Utilize the spyOn method
Working with fakeAsync
Utilizing third-party libraries – Spectator
Utilizing third-party libraries – ng-mocks
Summary
Part 4: Real-World Application

14

Building a Responsive Web Application

Technical requirements
Introduction to building a responsive web
application
Why responsive web applications matter
The benefits of responsive web applications
Key principles of responsive web design
Introducing our responsive web application
project
Creating the layout of the website
Starting to develop the website
Prerequisites
Header with navigation
Hero section
Features section
Testimonials section
Pricing section
Footer section
Deploying the responsive web application
Getting the project ready for production
Different options for deployment
Final notes after deployment
Summary

Index

Other Books You May Enjoy

Preface
Angular is a powerful web application framework, and when combined with
PrimeNG, a rich set of UI components, it becomes an even more potent tool for
building cutting-edge web applications. This book provides a comprehensive guide
to mastering PrimeNG in the context of Angular development.

Throughout the chapters, you will embark on a journey through the PrimeNG
library, beginning with its integration into Angular projects and exploring its
extensive set of UI components and features. Along the way, you will uncover
advanced techniques and best practices, such as theming, performance
optimization, and reusable components, culminating in real-world applications and
case studies that demonstrate the power and versatility of PrimeNG.
Who this book is for
If you’re an Angular developer or enthusiast eager to elevate your skills in crafting
robust, visually appealing, and scalable web applications, then this book is for you.
Whether you identify as a frontend developer, a full stack developer, or someone
who places a premium on performance, you’ll discover invaluable insights into
customizing themes and seamlessly implementing responsive designs.

By reading this book, you will feel empowered to harness the full potential of
PrimeNG, enabling you to create extraordinary web experiences that stand out
from the rest.
What this book covers
In Chapter 1, Introducing Angular and PrimeNG: A Powerful Combination, you will
be introduced to the powerful combination of Angular and PrimeNG for developing
modern web applications. The chapter covers the basics of Angular and PrimeNG,
their integration, and the advantages of using them together.

In Chapter 2, Setting Up Your Development Environment, you will be guided

through setting up the development environment for building Angular applications
with PrimeNG components. The chapter covers topics such as installing Node.js,
the Angular CLI, and creating a new Angular project.

In Chapter 3, Utilizing Angular’s Features and Improvements, you will explore the
latest Angular features and their integration with PrimeNG components.

In Chapter 4, Integrating PrimeNG into Your Angular Project, you will see how to
integrate PrimeNG into Angular projects, effectively combining the power of
Angular and PrimeNG to create feature-rich applications. The chapter covers topics
such as adding PrimeNG components, configuring PrimeNG modules, and
customizing component styles and themes.

In Chapter 5, Introducing Input Components and Form Controls, you will see
various input components and form controls provided by PrimeNG in their Angular
applications. The chapter covers topics such as using text inputs, checkboxes,
radio buttons, dropdowns, and more, as well as form validation and handling user
input.

In Chapter 6, Working with Table, List, and Card Components, you will see
PrimeNG data display components that present data effectively in Angular
applications. The chapter covers topics such as using data tables, lists, and cards,
as well as creating responsive layouts, handling data sorting, and implementing
pagination.

In Chapter 7, Working with Tree, TreeTable, and Timeline Components, the focus
will be on PrimeNG data presentation components that effectively manage data
within Angular applications. The chapter covers topics such as working with tree
structures, TreeTable, and Timeline, as well as handling user interactions and
events.

In Chapter 8, Working with Navigation and Layout Components, you will be

presented with PrimeNG navigation and layout components to create intuitive and
user-friendly interfaces in their Angular applications. The chapter covers topics
such as working with menus, breadcrumbs, tabs, and panels, as well as handling
navigation events.

In Chapter 9, Customizing PrimeNG Components with Theming, you will see how
to customize the appearance of PrimeNG components in their Angular applications
using theming. The chapter covers topics such as working with pre-built themes,
creating custom themes, using the Theme Designer, and overriding component
styles.

In Chapter 10, Exploring Optimization Techniques for Angular Applications, you will
discover tips and tricks for optimizing the performance of Angular applications that
use PrimeNG components. The chapter covers topics such as lazy loading, change
detection strategies, optimizing data binding, and using Angular’s built-in
performance tools.

In Chapter 11, Creating Reusable and Extendable Components, you will see how
to create reusable and extendable components in Angular applications using
PrimeNG. The chapter covers topics such as StyleClass, PrimeBlocks, creating
reusable Angular components, and extending existing PrimeNG components.

In Chapter 12, Working with Internationalization and Localization, you will discover
how to add internationalization and localization support to Angular applications
using PrimeNG components.

In Chapter 13, Testing PrimeNG Components, you will receive guidance on testing
Angular applications powered by PrimeNG components. The chapter also covers
topics such as unit testing, using testing tools and libraries.

In Chapter 14, Building a Responsive Web Application, you will learn how to build
a responsive web application using Angular and PrimeNG components. The
chapter covers topics such as creating a project structure, implementing
responsive layouts, integrating various PrimeNG components, and deploying the
application.

To get the most out of this book

Before diving into this book, you should have a solid understanding of the
fundamentals of Angular framework and web development concepts. Familiarity
with HTML, CSS, and JavaScript, as well as TypeScript, is essential to get the most
out of this book. Experience working with Angular components, directives, and
services will also greatly enhance your learning journey.

While not required, basic knowledge of UI design principles and experience with
other frontend libraries or frameworks can be beneficial in understanding the value
PrimeNG brings to the Angular ecosystem. With these foundations in place, you’ll
be well-prepared to explore the powerful features and techniques covered in this
comprehensive guide to PrimeNG mastery.

Software/hardware covered in the Operating system

book requirements

Angular 14+ Windows, macOS, or Linux

TypeScript 5+

Node.js 18+

The book is accompanied by a GitHub repository (a link is available in the next

section) that contains code examples. If you encounter any difficulties at specific
steps, please refer to the corresponding working version available on GitHub.

Download the example code files

Random documents with unrelated
content Scribd suggests to you:
 SECTION X.

CHAP. I.

It now remains, in the last place, that we should speak concerning

felicity, about which you make various inquiries, first of all proposing
objections, afterwards doubting, and then interrogating. Adducing,
therefore, all that is said by you, we shall answer it appropriately.
You inquire, then, “whether there is not some other latent way to
felicity.” But how, in that path which recedes from the Gods, is it
probable there can be an ascent to felicity? For if the essence and
perfection of all good are comprehended in the Gods, and the first
and ancient power of them is with us priests, and if by those who
similarly adhere to more excellent natures, and genuinely obtain a
union with them, the beginning and end of all good is earnestly
pursued; if this be the case, here the contemplation of truth, and the
possession of intellectual science are to be found.[148] And a
knowledge of the Gods is accompanied with a conversion to, and the
knowledge of, ourselves.
 CHAP. II.

Hence you in vain doubt, “that it is not proper to look to human

opinions.” For what leisure can he have whose intellect is directed to
the Gods to look downward to the praises of men? Nor do you rightly
doubt in what follows, viz. “that the soul devises great things from
casual circumstances.” For what principle of fictions can there be in
truly existing beings? Is it not the phantastic power in us which is the
maker of images? But the phantasy is never excited when the
intellectual life energizes perfectly. And is not truth essentially
coexistent with the Gods? Is it not, likewise, concordantly established
in intelligibles? It is in vain, therefore, that things of this kind are
disseminated by you and others. But neither do those things for
which certain futile and arrogant men calumniate the worshipers of
the Gods, the like to which have been asserted by you, at all pertain
to true theology and theurgy. And if certain things of this kind
germinate in the sciences of divine concerns, as in other arts evil arts
blossom forth; these are doubtless more contrary to such sciences
than to any thing else. For evil is more hostile to good than to that
which is not good.
 CHAP. III.

I wish, in the next place, to reply to such assertions as calumniate

divine prediction. For you compare with it “certain other methods
which are conversant with the prediction of future events.” To me,
however, it does not appear to be any thing honourable if a certain
natural aptitude is ingenerated in us to the indication of the future,
just as in animals there is a foreknowledge of earthquakes, or winds,
or tempests. For an innate presage of this kind is the consequence of
acuteness of sensation, or sympathy, or some other conjoint motion
of the physical powers, and is not attended with any thing venerable
and supernatural. Nor if some one, by human reasoning, or artificial
observation, conjectures from signs those things of which the signs
are indicative (as physicians foreknow that a fever will take place
from the systole and torpor of the pulse), neither does he appear to
me to possess any thing honourable and good. For he conjectures
after a human manner, and concludes from our reasoning power
about things which are acknowledged to be effected naturally, and
forms a judgment not very remote from the corporeal-formed order.
Hence, if there is in us a certain natural presentiment of the future,
in the same manner as in all other animals, this power is clearly seen
to energize; this presentiment does not in reality possess any thing
which is most blessed. For what is there among the things which are
implanted in us by nature in the realms of generation that is a
genuine, perfect, and eternal good?
 CHAP. IV.

Divine divination, therefore, which is conjoined with the Gods,

alone truly imparts to us a divine life; since it participates of [divine]
foreknowledge, and divine intellections, and renders us in reality
divine. It likewise causes us to be genuine participants of the good,
because the most blessed intellectual perception of the Gods is filled
with all good. Hence those who possess this divination “do not,” as
you conjecture, “foresee future events, and are nevertheless
unhappy.” For all divine foreknowledge is boniform. Nor “do they
foresee, indeed, what is future, but do not know how to use this
knowledge properly.” For, together with the foreknowledge, they
receive the beautiful itself, and true and appropriate order: and
utility is also present with it. For the Gods, in conjunction with it,
deliver a transcendent power of defence against the inconveniences
which accede from nature. And when it is necessary to exercise
virtue, and the ignorance of future events contributes to this, then
the Gods conceal what will be for the sake of rendering the soul
better. But when the ignorance of what is future does not at all
contribute to this, and foreknowledge is advantageous to souls, for
the sake of their salvation and reascent [to divinity], then the Gods
insert the foreknowledge which pertains to divination in the
penetralia of the essences of souls.
 CHAP. V.

But why am I prolix about these particulars? For I have

abundantly shown, in what has been before said, the transcendency
of divine above human divination. It is better, therefore, in
compliance with your request, “to point out to you the way to
felicity, and show you in what the essence of it is placed.” For from
this the truth will be discovered, and at the same time all the doubts
may be easily dissolved. I say, therefore, that the more divine[149]
intelligible man, who was formerly united to the Gods by the vision
of them, afterwards entered into another soul, which is coadapted to
the human form, and through this became fettered with the bonds of
necessity and fate. Hence it is requisite to consider how he may be
liberated from these bonds. There is, therefore, no other dissolution
of them than the knowledge of the Gods. For to know scientifically
the good is the idea of felicity; just as the oblivion of good, and
deception about evil, happen to be the idea of evil. The former,
therefore, is present with divinity; but the latter, which is an inferior
destiny, is inseparable from the mortal nature. And the former,
indeed, measures the essences of intelligibles[150] by sacred ways; but
the latter, abandoning principles, gives itself up to the measurement
of the idea of body. The former is a knowledge of the father; but the
latter is a departure from him, and an oblivion of the God who is a
superessential father, and sufficient to himself. The former, likewise,
preserves the true life of the soul, and leads it back to its father; but
the latter draws down the generation-ruling[151] man, as far as to that
which is never permanent, but is always flowing. You must
understand, therefore, that this is the first path to felicity, affording
to souls an intellectual plenitude of divine union. But the sacerdotal
and theurgic gift of felicity is called, indeed, the gate to the
Demiurgus of wholes, or the seat, or palace, of the good. In the first
place, likewise, it possesses a power of purifying the soul, much more
perfect than the power which purifies the body; afterwards it causes
a coaptation of the reasoning power to the participation and vision of
the good, and a liberation from every thing of a contrary nature; and,
in the last place, produces a union with the Gods, who are the givers
of every good.
 CHAP. VI.

Moreover, after it has conjoined the soul to the several parts of the
universe, and to the total divine powers which pass through it; then
it leads the soul to, and deposits it in, the whole Demiurgus, and
causes it to be independent of all matter, and to be counited with the
eternal reason alone. But my meaning is, that it peculiarly connects
the soul with the self begotten and self-moved God, and with the all-
sustaining, intellectual, and all-adorning powers of the God, and
likewise with that power of him which elevates to truth, and with his
self-perfect, effective, and other demiurgic powers; so that the
theurgic soul becomes perfectly established in the energies and
demiurgic intellections of these powers. Then, also, it inserts the soul
in the whole demiurgic God. And this is the end with the Egyptians of
the sacerdotal elevation of the soul to divinity.
 CHAP. VII.

With respect to the good, likewise, they conceive that one kind is
divine, and this is the God who is prior to the intelligible; but that the
other is human, and is a union with the former. And these two kinds
of good Bitys has unfolded from the Hermaic books. This part,
therefore, is not, as you suspect, omitted by the Egyptians, but is
divinely delivered by them. Nor do “theurgists disturb the divine
intellect about trifling concerns;” but they consult it about things
which pertain to the purification, liberation, and salvation of the
soul. Neither do they studiously employ themselves in things which
are indeed difficult, yet useless to mankind; but, on the contrary,
they direct their attention to things which are of all others most
beneficial to the soul. Nor, in the last place, are “they deceived by a
certain fraudulent dæmon,” who, having vanquished a fallacious and
dæmoniacal nature, ascend to an intelligible and divine essence.
 CHAP. VIII.

And thus we have answered, to the utmost of our ability, your

inquiries concerning divination and theurgy. It remains, therefore, at
the end of this discussion, that I should beseech the Gods to afford
me an immutable guard of true conceptions, to insert in me truth
eternally, and to supply me abundantly with the participation of
more perfect conceptions of the Gods, in which the most blessed end
of our good is posited, and the confirmation of our concordant
friendship with each other.
 ADDITIONAL NOTES.

Page 9. Anebo. Porphyry in his Life of Plotinus, and also in the

second book of his Treatise on Abstinence from Animals, informs us
that he was familiar with a certain Egyptian priest, who, as Gale
conjectures, is probably the priest to whom Porphyry now writes.
The diction, indeed, as Gale observes, denotes that the person to
whom this Epistle is addressed was a very great prophet, who,
nevertheless, is afterwards said to be a priest. This, however, is not
any thing novel or incongruous. For by Apuleius in Metamorph. lib.
xi. the Egyptian Zaclas is said to be propheta primarius et sacerdos,
a chief prophet and priest.

Page 9. Hermes the God who presides over language. The

Egyptians celebrated two Hermes, the former of which is here
signified by Iamblichus. This deity is the source of invention, and
hence he is said to be the son of Maia; because search, which is
implied by Maia, leads invention into light. He bestows too mathesis
on souls, by unfolding the will of his father Jupiter; and this he
accomplishes as the angel or messenger of Jupiter. Proclus in MS.
Comment. in Alcibiad. observes, “that this deity is the inspective
guardian of gymnastic exercises; and hence hermæ, or carved
statues of Mercury, were placed in the Palæstræ; of music, and hence
he is honoured as the lyrist λυραιος among the celestial
constellations; and of disciplines, because the invention of geometry,
reasoning, and discourse is referred to this God. He presides,
therefore, over every species of erudition, leading us to an intelligible
essence from this mortal abode, governing the different herds of
souls, and dispersing the sleep and oblivion with which they are
oppressed. He is likewise the supplier of recollection, the end of
which is a genuine intellectual apprehension of divine natures.”
 P. 10. The ancient pillars of Hermes. These pillars, according to
Amm. Marcellinus, lib. xxii. were concealed prior to the deluge in
certain caverns, which were called συριγγες, syringes, not far from
the Egyptian Thebes. The second Hermes interpreted these pillars,
and his interpretation formed many volumes, as Iamblichus informs
us in Section viii. of this work. These pillars are mentioned by
Laertius in his Life of Democritus; by Dio Chrysostom in Orat. 49; by
Achilles Tatius on Aratus; and by others of the ancients.

P. 15. There is, therefore, the good itself which is beyond essence,
and there is that good which subsists according to essence. There
are three orders of good; viz. that which is imparticipable and
superessential; that which is imparticipable and essential; and that
which is essential and participable. Of these, the last is such as our
nature contains; the good which ranks among forms is essential; and
that which is beyond essence is superessential. Or we say that the
good which subsists in us may be considered as a habit, in
consequence of subsisting in a subject; the next to this ranks as
essence, and a part of essence, I mean the good which ranks among
forms; and the good which is beyond essence, is neither a habit, nor
a part. With respect to the good, also, which subsists according to
essence, it must be observed, that since forms are twofold, some
alone distinguishing the essences of the things fashioned by form,
but others their perfections, the genus of essence, same and
different, and the form of animal, horse, and man, and every thing of
this kind, give distinction to essence and subjects; but the form of the
good, the beautiful, and the just, and in like manner the form of
virtue, of health, strength, and every thing of a similar nature, are
perfective of the beings to which they belong: and of some, essence is
the leader, but of others the good. For, as Plato says, every thing
except the one, must necessarily participate of essence; and whatever
preserves, gives perfection to, or defends any being, must be good.
Hence, since these two are leaders, the one of forms which give
subsistence to things, and the other of such as are the sources of their
perfection; it is necessary that one of these should be subordinate to
the other; I mean that the good which is allotted a coordination
among forms that are the sources of perfection, should be
subordinate to essence, which ranks among causes, whence
subsistence originates, if the good is being, and a certain being. For it
is either the same with, or different from, essence, which the Elean
guest or stranger in the Sophista of Plato shows to be the genus of
being. And if the good is the same with essence, an absurdity must
ensue: for being and well-being are not the same. But if the good is
something different from essence, it must necessarily participate of
essence, in consequence of essence being the genus of all forms. But
if genera are more ancient than forms, the good which ranks among
forms, and is posterior to their genus, will not be the superessential
good which reigns over intelligibles; but this must be asserted of that
good, under which this and every form is arranged, which possesses
being, and which is the leader of the other genera of being.

P. 15. But the other medium, which is suspended from the Gods,
though it is far inferior to them, is that of dæmons. In addition to
what is said in this work by Iamblichus concerning dæmons, the
following information about them from Olympiodorus, in his MS.
Scholia on the Phædo of Plato, is well worthy the attention of the
philosophical reader:
“Since there are in the universe things which subsist differently at
different times, and since there are also natures which are conjoined
with the superessential unities, it is necessary that there should be a
certain middle genus, which is neither immediately suspended from
deity, nor subsists differently at different times, according to better
and worse, but which is always perfect, and does not depart from its
proper virtue; and is immutable indeed, but is not conjoined with the
superessential [which is the characteristic of deity]. The whole of this
genus is dæmoniacal. There are, also, different genera of dæmons:
for they are placed under the mundane Gods. The highest of these
subsists according to the one of the Gods, and is called an unific and
divine genus of dæmons. The next subsists according to the intellect
which is suspended from deity, and is called intellectual. The third
subsists according to soul, and is called rational. The fourth,
according to nature, and is denominated physical. The fifth
according to body, which is called corporeal-formed. And the sixth
according to matter, and this is denominated material.”
Olympiodorus adds, “or after another manner it may be said, that
some of these are celestial, others etherial, others aerial, others
aquatic, others terrestrial, and others subterranean. With respect to
this division also, it is evident that it is derived from the parts of the
universe. But irrational dæmons originate from the aerial governors,
whence, also, the Chaldean Oracle says,
Ηεριων ελατηρα κυνων χθονιων τε και υγρων.

i. e. being the charioteer of the aerial, terrestrial, and aquatic dogs.”

Our guardian dæmons, however, belong to that order of dæmons
which is arranged under the Gods that preside over the ascent and
descent of souls. For a more copious account of dæmons see the
notes on the First Alcibiades in vol. i. of my translation of Plato.

P. 22. One and the best solution will be obtained by surveying the
mode of divine allotment.
The manner in which divine allotments subsist is admirably
unfolded by Proclus in Tim. p. 43, as follows: “Since, according to a
division of the universe into two parts, we have distributed
allotments into the celestial and sublunary, there can be no doubt
what the former are, and whether they possess an invariable
sameness of subsistence. But the sublunary allotments are
deservedly a subject of admiration, whether they are said to be
perpetual or not. For since all things in generation are continually
changing and flowing, how can the allotments of the providential
rulers of them be said to be perpetual? For things in generation are
not perpetual. But if their allotments are not perpetual, how is it
possible to suppose that divine government can subsist differently at
different times? For an allotment is neither a certain separate energy
of the Gods, so that sublunary natures changing, we might say that it
is exempt, and remains immutable, nor is it that which is governed
alone, so that no absurdity would follow from admitting that an
allotment is in a flowing condition, and is conversant with all-various
mutations; but it is a providential inspection, and unrestrained
government of divinity over sublunary concerns. Such being the
doubts with which this subject is attended, the following appears to
be a solution of the difficulty.
“We must say, then, that it is not proper to consider all the natures
that are in generation, and generation itself, as alone consisting of
things mutable and flowing, but that there is also something
immutable in these, and which is naturally adapted to remain
perpetually the same. For the interval which receives and
comprehends in itself all the parts of the world, and which has an
arrangement through all bodies, is immoveable, lest, being moved, it
should require another place, and thus should proceed from one
receptacle to another, ad infinitum. The etherial vehicles, also, of
divine souls, with which they are circularly invested, and which
imitate the lives in the heavens, have a perpetual essence, and are
eternally suspended from these divine souls themselves, being full of
prolific powers, and performing a circular motion, according to a
certain secondary revolution of the celestial orbs. And, in the third
place, the wholeness (ολοτης) of the elements has a permanent
subsistence, though the parts are all-variously corrupted. For it is
necessary that every form in the universe should be never failing, in
order that the universe may be perfect, and that, being generated
from an immoveable cause, it may be immoveable in its essence. But
every wholeness is a form, or rather it is that which it is said to be
through the participation of one all perfect form.
“And here we may see the orderly progression of the nature of
bodies. For the interval of the universe is immoveable according to
every kind of motion. But the vehicles of divine souls alone receive a
mutation according to place; for such a motion as this is most remote
from essential mutation. And the wholeness of the elements admits
in its parts the other motions of bodies, but the whole remains
perfectly immutable. The celestial allotments also, which
proximately divide the interval of the universe, codistribute likewise
the heavens themselves. But those in the sublunary region are
primarily, indeed, allotted the parts which are in the interval of the
universe, but afterwards they make a distribution according to the
definite vehicles of souls. And, in the third place, they remain
perpetually the same, according to the total parts of generation. The
allotments of the Gods, therefore, do not change, nor do they subsist
differently at different times; for they have not their subsistence
proximately in that which may be changed.
“How, therefore, do the illuminations of the Gods accede to these?
How are the dissolutions of sacred rites effected? And how is the
same place at different times under the influence of different spirits?
May it not be said, that since the Gods have perpetual allotments,
and divide the earth according to divine numbers, similarly to the
sections of the heavens, the parts of the earth also are illuminated, so
far as they participate of aptitude. But the circulation of the heavenly
bodies, through the figures which they possess, produce this
aptitude; divine illumination at the same time imparting a power
more excellent than the nature which is present with these parts of
the earth. This aptitude is also effected by nature herself as a whole,
inserting divine impressions in each of the illuminated parts,
through which they spontaneously participate of the Gods. For as
these parts depend on the Gods, nature inserts in such of them as are
different, different images of the divinities. Times too cooperate in
producing this aptitude, according to which other things, also, are
governed; the proper temperature of the air likewise; and, in short,
every thing by which we are surrounded contributes to the increase
and diminution of this aptitude. When, therefore, conformably to a
concurrence of these many causes, an aptitude to the participation of
the Gods is ingenerated in some one of the natures which are
disposed to be changed, then a certain divinity is unfolded into light,
which, prior to this, was concealed through the inaptitude of the
recipients; possessing, indeed, his appropriate allotment eternally,
and always extending the participation of himself, similarly to
illuminations from the sun, but not being always participated by
sublunary natures, in consequence of their inaptitude to such
participation. For as with respect to partial souls such as ours, which
at different times embrace different lives, some of them, indeed,
choose lives accommodated to their appropriate Gods, but others
foreign lives, through oblivion of the divinities to whom they belong;
thus, also, with respect to sacred places, some are adapted to the
power which there receives its allotment, but others are suspended
from a different order. And on this account, as the Athenian guest in
Plato says, some places are more fortunate, but others more
unfortunate.
“The divine Iamblichus, however, doubts how the Gods are said to
be allotted certain places according to definite times, as, by Plato in
the Timæus, Minerva is said to have been first allotted the
guardianship of Athens, and afterwards of Saïs. For if their allotment
commenced from a certain time, it will also at a certain time cease.
For every thing which is measured by time is of this kind. And
farther still, was the place which at a certain time they are allotted,
without a presiding deity prior to this allotment, or was it under the
government of other Gods? For if it was without a presiding deity,
how is it to be admitted that a certain part of the universe was once
entirely destitute of divinity? How can any place remain without the
guardianship of superior beings? And if any place is sufficient to the
preservation of itself, how does it afterwards become the allotment of
some one of the Gods? But if it should be said, that it is afterwards
under the government of another God, of whom it becomes the
allotment, this also is absurd. For the second God does not divulse
the government and allotment of the former, nor do the Gods
alternately occupy the places of each other, nor dæmons change their
allotments. Such being the doubts on this subject, he solves them by
saying, that the allotments of the Gods remain perpetually
unchanged, but that the participants of them at one time, indeed,
enjoy the beneficent influence of the presiding powers, but at
another are deprived of it. He adds, that these are the mutations
measured by time, which sacred institutes frequently call the
birthday of the Gods.

P. 23. Which also the art of divine works perceiving, &c. This art
of divine works is called theurgy, in which Pythagoras was initiated
among the Syrians, as we are informed by Iamblichus in his Life of
that philosopher. (See p. 9 of my translation of that work.) Proclus
also was skilled in this art, as may be seen in the Life of him by
Marinus. Psellus, in his MS. treatise on Dæmons, says, as we have
before observed, “that magic formed the last part of the sacerdotal
science”; in which place by magic he doubtless means that kind of it
which is denominated theurgy. And that theurgy was employed by
the ancients in their mysteries, I have fully proved in my treatise on
the Eleusinian and Bacchic Mysteries.[152] This theurgy, too, is
doubtless the same as the magic of Zoroaster, which Plato in the First
Alcibiades says, consisted in the worship of the Gods; on which
passage the following account of theurgy by Proclus was, I have no
doubt, originally part of a commentary. For the MS. Commentary of
Proclus, which is extant on this dialogue, does not extend to more
than a third part of it; and this Dissertation on Theurgy, which is
only extant in Latin, was published by Ficinus the translator,
immediately after his Excerpta, from this Commentary. So that it
seems highly probable that the manuscript from which Ficinus
translated his Excerpta, was much more perfect than that which has
been preserved to us, in consequence of containing this account of
the theurgy of the ancients.
“In the same manner as lovers gradually advance from that beauty
which is apparent in sensible forms, to that which is divine; so the
ancient priests, when they considered that there is a certain alliance
and sympathy in natural things to each other, and of things manifest
to occult powers; and discovered that all things subsist in all, they
fabricated a sacred science from this mutual sympathy and
similarity. Thus they recognised things supreme in such as are
subordinate, and the subordinate in the supreme: in the celestial
regions, terrene properties subsisting in a causal and celestial
manner; and in earth celestial properties, but according to a terrene
condition. For how shall we account for those plants called
heliotropes, that is, attendants on the sun, moving in correspondence
with the revolution of its orb, but selenitropes, or attendants on the
moon, turning in exact conformity to her motion? It is because all
things pray, and hymn the leaders of their respective orders; but
some intellectually, and others rationally; some in a natural, and
others after a sensible, manner. Hence the sunflower, as far as it is
able, moves in a circular dance towards the sun; so that if any one
could hear the pulsation made by its circuit in the air, he would
perceive something composed by a sound of this kind, in honour of
its king, such as a plant is capable of framing. Hence, too, we may
behold the sun and moon in the earth, but according to a terrene
quality; but in the celestial regions, all plants, and stones, and
animals, possessing an intellectual life according to a celestial nature.
Now the ancients, having contemplated this mutual sympathy of
things, applied for occult purposes, both celestial and terrene
natures, by means of which, through a certain similitude, they
deduced divine virtues into this inferior abode. For, indeed,
similitude itself is a sufficient cause of binding things together in
union and consent. Thus, if a piece of paper is heated, and afterwards
placed near a lamp, though it does not touch the fire, the paper will
be suddenly inflamed, and the flame will descend from the superior
to the inferior parts. This heated paper we may compare to a certain
relation of inferiors to superiors; and its approximation to the lamp,
to the opportune use of things according to time, place, and matter.
But the procession of fire into the paper, aptly represents the
presence of divine light to that nature which is capable of its
reception. Lastly, the inflammation of the paper may be compared to
the deification of mortals, and to the illumination of material
natures, which are afterwards carried upwards, like the enkindled
paper, from a certain participation of divine seed.
“Again, the lotus, before the rising of the sun, folds its leaves into
itself, but gradually expands them on its rising: unfolding them in
proportion to the sun’s ascent to the zenith; but as gradually
contracting them as that luminary descends to the west. Hence this
plant, by the expansion and contraction of its leaves, appears no less
to honour the sun, than men by the gesture of their eyelids, and the
motion of their lips. But this imitation and certain participation of
supernal light is not only visible in plants, which possess nothing
more than a vestige of life, but likewise in particular stones. Thus the
sun-stone, by its golden rays, imitates those of the sun; but the stone
called the eye of heaven, or of the sun, has a figure similar to the
pupil of an eye, and a ray shines from the middle of the pupil. Thus,
too, the lunar stone, which has a figure similar to the moon when
horned, by a certain change of itself, follows the lunar motion. Lastly,
the stone called helioselenus, i. e. of the sun and moon, imitates,
after a manner, the congress of those luminaries, which it images by
its colour. So that all things are full of divine natures; terrestrial
natures receiving the plenitude of such as are celestial, but celestial
of supercelestial essences;[153] while every order of things proceeds
gradually, in a beautiful descent, from the highest to the lowest. For
whatever particulars are collected into one above the order of things,
are afterwards dilated in descending, various souls being distributed
under their various ruling divinities.
“In the next place, there are many solar animals, such as lions and
cocks, which participate, according to their nature, of a certain solar
divinity; whence it is wonderful how much inferiors yield to
superiors in the same order, though they do not yield in magnitude
and power. Hence it is said, that a cock is very much feared, and, as it
were, reverenced, by a lion; the reason of which we cannot assign
from matter or sense, but from the contemplation alone of a supernal
order. For thus we shall find that the presence of the solar virtue
accords more with a cock than with a lion. This will be evident from
considering that the cock, as it were, with certain hymns, applauds
and calls to the rising sun, when he bends his course to us from the
antipodes; and that solar angels sometimes appear in forms of this
kind, who, though they are without shape, yet present themselves to
us, who are connected with shape, in some sensible form.
Sometimes, too, there are dæmons with a leonine front, who when a
cock is placed before them, unless they are of a solar order, suddenly
disappear; and this because those natures which have an inferior
rank in the same order always reverence their superiors; just as
many, on beholding the images of divine men, are accustomed, from
the very view, to be fearful of perpetrating any thing base.
“In fine, some things turn round correspondent to the revolutions
of the sun, as the plants which we have mentioned, and others after a
manner imitate the solar rays, as the palm and the date; some the
fiery nature of the sun, as the laurel; and others a different property.
For, indeed, we may perceive that the properties which are collected
in the sun, are every where distributed to subsequent natures
constituted in a solar order, that is, to angels, dæmons, souls,
animals, plants, and stones. Hence the authors of the ancient
priesthood discovered from things apparent the worship of superior
powers, while they mingled some things and purified others. They
mingled many things indeed together, because they saw that some
simple substances possessed a divine property (though not taken
singly) sufficient to call down that particular power, of which they
were participants. Hence, by the mingling of many things together,
they attracted upon us a supernal influx; and by the composition of
one thing from many, they produced an assimilation to that one
which is above many; and composed statues from the mixture of
various substances conspiring in sympathy and consent. Besides this,
they collected composite odours, by a divine art, into one,
comprehending a multitude of powers, and symbolizing with the
unity of a divine essence; considering that division debilitates each of
these, but that mingling them together restores them to the idea of
their exemplar.
“But sometimes one herb, or one stone, is sufficient to a divine
operation. Thus a thistle is sufficient to procure the sudden
appearance of some superior power; but a laurel, raccinum (or a
thorny kind of sprig), the land and sea onion, the coral, the diamond,
and the jasper, operate as a safeguard. The heart of a mole is
subservient to divination, but sulphur and marine water to
purification. Hence the ancient priests, by the mutual relation and
sympathy of things to each other, collected their virtues into one, but
expelled them by repugnancy and antipathy; purifying when it was
requisite with sulphur and bitumen, and sprinkling with marine
water. For sulphur purifies, from the sharpness of its odour; but
marine water on account of its fiery portion. Besides this, in the
worship of the Gods, they offered animals, and other substances
congruous to their nature; and received, in the first place, the powers
of 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. Το γαρ εκ θεων εις ανθρωπους αφικνουμενον πνευμα,
σπανιακις μεν και εν ολιγοις γινεται, και ουτε παντα ανδρα τουτου
μετασχειν ρᾳδιον, ουτε εν παντι καιρῳ. ταυτῃ το και το παρ’
Εβραιοις επελιπεν, ουκουν ουδε παρ’ Αιγυπτιοις εις τουτο σωζεται.
Φαινεται δε και τα αυτοφυη χρηστηρια ταις των χρονων εικοντα
περιοδοις. ὃ δε φιλανθρωπος ημων δεσποτης και πατηρ Ζευς
εννοησας, ως αν μη πανταπασι της προς τους θεους αποστερηθωμεν
κοινωνιας δεδωκεν ημιν δια των ιερων τεχνων επισκεψιν, υφ’ ης
προς τας χρειας εξομεν την αποχρωσαν βοηθειαν. 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 himself in the floating
stream, he indeed will preserve his face unchanged; but the stream,
being all-variously moved, will change the image, so that at different
times it will appear to him different, oblique and erect, and perhaps
divulsed and continuous. Let us suppose too, that such a one,
through being unaccustomed to the spectacle, should think that it
was himself that suffered this distortion, in consequence of surveying
his shadow in the water, and thus thinking, should be afflicted and
disturbed, astonished and impeded. After the same manner, the soul
beholding the image of herself in body, borne along in the river of
generation, and variously disposed at different times, through
inward passions and external impulses, is indeed herself impassive,
but thinks that she suffers; and being ignorant of, and mistaking her
image for, herself, is disturbed, astonished, and perplexed.”

P. 35. Since, however, the order of all the Gods is profoundly

united.——For the very existence in them, whatever it may be, is the
one of their nature.
The Gods are self-perfect superessential unities, so far as they are
Gods. For the principal subsistence of every thing is according to the
summit of its essence, and this in the Gods is the one, through which
they are profoundly united to each other and to the one itself, or the
ineffable principle of things, from which they are ineffably unfolded
into light. Concerning this union of them with each other, Proclus
admirably observes as follows, in his MS. Commentary on the
Parmenides of Plato. “All these unities are in, and are profoundly
united to, each other, and their union is far greater than the
communion and sameness which subsist in beings. For in the latter
there is indeed mutual mixture of forms, similitude, and friendship,
and a participation of each other; but the union of the Gods, as being
a union of unities, is much more uniform, ineffable, and
transcendent: for here all are in all, which does not take place in
forms or ideas;[154] and their unmingled purity, and the characteristic
of each, in a manner far surpassing the diversity in ideas, preserves
their natures unconfused, and distinguishes their peculiar powers.
Hence, some of them are more universal, and others more particular;
some of them are characterised by permanency, others by
progression, and others by conversion, or regression. Some, again,
are generative, others anagogic, or of an elevating nature, and others
demiurgic; and universally, there are different characteristics of
different Gods, viz. the connective, perfective, demiurgic,
assimilative, and such others as are celebrated posterior to these; so
that all are in all, and yet each is at the same time separate and
distinct.
“Indeed we obtain this knowledge of their union and
characteristics from the natures by which they are participated. For,
with respect to the visible Gods, we say that there is one soul of the
sun, and another of the earth, directing our attention to the visible
bodies of these divinities, which possess much variety in their
essence, powers, and dignity among wholes. As, therefore, we
apprehend the difference of incorporeal essences from sensible
inspection, in like manner from the variety of incorporeal essences,
we are enabled to know something of the unmingled distinction of
the first and superessential unities, and of the characteristics of each.
For each unity has a multitude suspended from its nature, which is
either intelligible alone; or intelligible, and at the same time
intellectual; or intellectual alone; and this last is either participated,
or not participated; and this again, is either supermundane, or
mundane. And thus far does the progression of the unities extend.”
Shortly after he adds, “As trees by their extremities are rooted in the
earth, and through this are earthly in every part, in the same manner
divine natures are rooted by their summits in the one, and each is a
unity and one, through its unconfused union with the one itself.” See
more on this most important of all subjects in the notes to my
translation of the Parmenides.

P. 50. For as in all other things, such as are principal, primarily

begin from themselves, &c.
Hence every God begins his own energy from himself, which
Proclus thus demonstrates in Prop. 131 of his Elements of Theology.
“For every God first exhibits the peculiarity of his presence with
secondary natures in himself; because he imparts himself to other
things also according to his own exuberant plenitude. For neither is
deficiency adapted to the Gods, nor fulness alone. For every thing
deficient is imperfect, and not being itself perfect, it is impossible it
should make another thing to be perfect. But that which is full is
alone sufficient to itself, and is not yet prepared to communicate. It
is necessary, therefore, that the nature which fills other things, and
which extends to other things the communications of itself, should
be superplenary, or exuberantly full. Hence, if a divine nature fills all
things from itself with the good which it contains in itself, it is
exuberantly full. And if this be the case, establishing first in itself the
peculiarity which it imparts to others, it will extend to them the
communications of superplenary goodness.

P. 59. It is requisite also to know what enthusiasm is, and how it

is produced.
The following account of enthusiasm, and of the different kinds of
mania mentioned by Plato in the Phædrus, from the Scholia of
Hermeas on that dialogue, is extracted from the additional notes to
my translation of Proclus on the Timæus, and is given in this place
for the sake of the Platonic English reader, who may not have that
translation in his possession, as a valuable addition to what is here
said by Iamblichus on this subject.
“Since Plato here delivers four kinds of mania, by which I mean
enthusiasm, and possession or inspiration from the Gods, viz. the
musical, the telestic, the prophetic, and the amatory, previous to the
discussion of each, we must first speak about enthusiasm, and show
to what part of the soul the enthusiastic energy pertains; whether
each part of it possesses this energy; if all enthusiasm is from the
Gods; and in what part of the soul it is ingenerated; or whether it
subsists in something else more excellent than soul. Where, then,
does that which is properly and primarily called enthusiasm subsist,
and what is it? Of the rational soul there are two parts, one of which
is dianoia, but the other opinion. Again, however, of dianoia, one
part is said to be the lowest, and is properly dianoia, but another part
of it is the highest, which is said to be the intellect of it, according to
which the soul especially becomes intellectual, and which some call
intellect in capacity. There is also another thing above this, which is
the summit of the whole soul, and most allied to the one, which
likewise wishes well to all things, and always gives itself up to the
Gods, and is readily disposed to do whatever they please. This, too, is
said to be the one of the soul, bears the image of the superessential
one, and unites the whole soul. But that these things necessarily thus
subsist, we may learn as follows: The rational soul derives its
existence from all the causes prior to itself, i. e. from intellect and the
Gods. But it subsists also from itself: for it perfects itself. So far,
therefore, as it subsists from the Gods, it possesses the one, which
unites all its powers, and all the multitude of itself, and conjoins
them to the one itself, and is the first recipient of the goods imparted
by the Gods. It likewise makes all the essence of the soul to be
boniform, according to which it is connected with the Gods, and
united to them. But so far as it subsists from intellect it possesses an
intellectual nature, according to which it apprehends forms, by
simple projections, or intuitions, and not discursively; and is
conjoined to the intellect which is above itself. And so far as it
constitutes itself, it possesses the dianoetic power, according to
which it generates sciences and certain theorems, energizes
discursively, and collects conclusions from propositions. For that it
constitutes or gives subsistence to itself, is evident from its imparting
perfection to itself; since that which leads itself to perfection, and
imparts to itself well-being, will much more impart to itself
existence. For well-being is a greater thing than being. If, therefore,
the soul imparts that which is greater to itself, it will much more
impart that which is less. Hence that which is primarily, properly,
and truly enthusiasm from the Gods, is effected according to this one
of the soul, which is above dianoia, and above the intellect of the
soul; which one is at another time in a relaxed and dormant state.
This one, likewise, becoming illuminated [by the Gods], all the life of
the soul is illuminated, and also intellect, dianoia, and the irrational
part, and the resemblance of enthusiasm is transmitted as far as to
the body itself.
“Other enthusiasms, therefore, are produced about other parts of
the soul,[155] certain dæmons exciting them,[156] or the Gods also,
though not without the intervention of dæmons. For dianoia is said
to energize enthusiastically, when it discovers sciences and theorems
in a very short space of time, and in a greater degree than other men.
Opinion, likewise, and the phantasy, are said thus to energize when
they discover arts, and accomplish admirable works, such, for
instance, as Phidias effected in the formation of statues, and another
in another art, as also Homer says[157] of him who made the belt of
Hercules, ‘that he neither did nor would artificially produce such
another.’ Anger, likewise, is said to energize enthusiastically, when in
battle it energizes supernaturally.
Like Mars, when brandishing his spear, he raged.[158]

But if some one, yielding to desire, should eat of that which reason
forbids, and through this should unexpectedly become well, you may
say that desire also, in this instance, energized enthusiastically,
though obscurely; so that enthusiasm is likewise produced about the
other parts of the soul. Enthusiasm, however, properly so called, is
when this one of the soul, which is above intellect, is excited to the
Gods, and is from thence inspired. But at different times it is
possessed about the aptitudes of itself, by different Gods; and is
more or less possessed when intellect or dianoia is that which is
moved. As, therefore, when we inquire what philosophy is, we do not
always accurately define it, but frequently, from an improper use of
the word, call mathematics or physics philosophy and science; we do
the like also with respect to enthusiasm. For though it should be the
phantasy which is excited, we are accustomed to call the excitation
enthusiasm. Moreover, those who ascribe enthusiasm to the
temperatures of bodies, or the excellent temperament of the air, or
the ascendency of exhalations, or the aptitudes of times and places,
or the agency of the bodies that revolve in the heavens, speak rather
of the cooperating and material causes of the thing than of the causes
of it properly so called. You have, therefore, for the producing cause
of enthusiasm, the Gods; for the material cause, the enthusiastically
energizing soul itself, or the external symbols; for the formal cause,
the inspiration of the Gods about the one of the soul; and for the final
cause, good.
“If, however, the Gods always wish the soul what is good, why does
not the soul always energize enthusiastically? May we not say, that
the Gods indeed always wish the soul what is good, but they are also
willing that the order of the universe should prevail, and that the
soul, through many causes, is not always adapted to enthusiasm, on
which account it does not always enthusiastically energize? But some
say that the telestic art extends as far as to the sublunary region. If,
therefore, they mean that no one of the superlunary and celestial
natures energizes in the sublunary region, they evidently assert what
is absurd. But if they mean that the Telestæ, or mystic operators, are
not able to energize above the lunar sphere, we say, that if all the
allotments of souls are sublunary, their assertion will be true; but if
there are also allotments of souls above the moon, as there are (for
some are the attendants of the sun, others of the moon, and others of
Saturn, since the Demiurgus disseminated some of them into the
earth, others into the moon, and others elsewhere), this being the
case, it will be possible for the soul to energize above the moon. For
what the whole order of things impacts to the soul for a very
extended period of time, this the soul is also able to impart to itself
for a short space of time, when assisted by the Gods through the
telestic art. For the soul can never energize above its own allotment,
but can energize to the extent of it. Thus, for instance, if the
allotment of the soul was as far as to philosophy, the soul would be
able, though it should not choose a philosophic but some other life,
to energize in that life somewhat philosophically. There are also said
to be certain supermundane souls. And thus we have shown how the
soul energizes enthusiastically.
But how are statues said to have an enthusiastic energy? May we
not say, that a statue being inanimate, does not itself energize about
divinity, but the telestic art, purifying the matter of which the statue
consists, and placing round it certain characters and symbols, in the
first place renders it, through these means, animated, and causes it
to receive a certain life from the world; and, in the next place, after
this, it prepares the statue to be illuminated by a divine nature,
through which it always delivers oracles, as long as it is properly
adapted. For the statue, when it has been rendered perfect by the
telestic art, remains afterwards [endued with a prophetic power] till
it becomes entirely unadapted to divine illumination; but he who
receives the inspiring influence of the Gods receives it only at certain
times, and not always. But the cause of this is, that the soul, when
filled with deity, energizes about it. Hence, in consequence of
energizing above its own power, it becomes weary. For it would be a
God, and similar to the souls of the stars, if it did not become weary.
But the statue, conformably to its participations, remains
illuminated. Hence the inaptitude of it entirely proceeds into
privation, unless it is again, de novo, perfected and animated by the
mystic operator. We have sufficiently shown, therefore, that
enthusiasm, properly so called, is effected about the one of the soul,
and that it is an illumination of divinity.
“In the next place, let us discuss the order and the use of the four
manias, and show why the philosopher makes mention of these
alone. Is it because there are no other than these, or because these
were sufficient for his purpose? That there are, therefore, many other
divine inspirations and manias Plato himself indicates as he
proceeds, and prior to this, he makes mention of the inspiration from
the Nymphs. But there are also inspirations from Pan, from the
mother of the Gods, and from the Corybantes, which are elsewhere
mentioned by Plato. Here, however, he alone delivers these four
manias; in the first place, because these alone are sufficient to the
soul, in the attainment of its proper apocatastasis, as we shall
afterwards show; and in the next place, because he delivers the
proximate steps of ascent to the soul. For the gifts of the Gods to all
beings are many and incomprehensible. But now he delivers to us the
energies of the Gods which are extended to souls. He delivers,
however, these four manias, not as if one of them was not sufficient,
and especially the amatory, to lead back the soul to its pristine
felicity; but at present the series and regular gradation of them, and
the orderly perfection of the soul, are unfolded. As, therefore, it is
possible for the tyrannic life, when suddenly changed, to become
aristocratic, through employing strenuous promptitude and a divine
allotment, but the gradual ascent is from a tyrannic to a democratic,
and from this to an oligarchic life, afterwards to a timocratic, and at
last to an aristocratic life, but the descent and lapse are vice versa;
thus also here, the soul being about to ascend, and be restored to its
former felicity, is in the first place possessed with the musical mania,
afterwards with the telestic, then with the prophetic, and, in the last
place, with the amatory mania. These inspirations, however;
conspire with, and are in want of, each other; so abundant is their
communion. For the telestic requires the prophetic[159] mania; since
the latter[160] interprets many things pertaining to the former. And
again, the prophetic requires the telestic mania. For the telestic
mania perfects and establishes oracular predictions. Farther still, the
prophetic uses the poetic and musical mania. For prophets, as I may
say, always speak in verse. And again, the musical uses the prophetic
mania spontaneously, as Plato says. But what occasion is there to
speak about the amatory and musical manias? For nearly the same
persons exercise both these, as, for instance, Sappho, Anacreon, and
the like, in consequence of these not being able to subsist without
each other. But it is very evident that the amatory mania contributes
to all these, since it is subservient to enthusiasm of every kind: for no
enthusiasm can be effected without amatory inspiration. And you
may see how Orpheus appears to have applied himself to all these, as
being in want of, and adhering to, each other. For we learn that he
was most telestic, and most prophetic, and was excited by Apollo;
and besides this, that he was most poetic, on which account he is said
to have been the son of Calliope. He was likewise most amatory, as
he himself acknowledges to Musæus, extending to him divine goods,
and rendering him perfect. Hence he appears to have been possessed
with all the manias, and this by a necessary consequence. For there is
an abundant union, conspiration, and alliance with each other, of the
Gods who preside over these manias, viz. of the Muses, Bacchus,
Apollo, and Love.
“It remains, therefore, that we should unfold the nature of each of
the manias, previously observing that those which are internal, and
originate from the soul itself, and give perfection to it, are of one
kind; but the external energies of them, and which preserve the
outward man, and our nature, are of another. The four external,
however, are analogous to the four internal manias. Let us consider,
therefore, in the first place, the internal, and which alone originate
from the soul itself, and let us see what they effect in the soul. In
order, likewise, that this may become manifest, and also their
arrangement, let us survey from on high, the descent, as Plato says,
and defluxion of the wings of the soul. From the beginning,
therefore, and at first, the soul was united to the Gods, and its unity
to their one. But afterwards the soul departing from this divine union
descended into intellect, and no longer possessed real beings
unitedly, and in one, but apprehended and surveyed them by simple
projections, and, as it were, contacts of its intellect. In the next place,
departing from intellect, and descending into reasoning and dianoia,
it no longer apprehended real beings by simple intuitions, but
syllogistically and transitively, proceeding from one thing to another,
from propositions to conclusions. Afterwards, abandoning true
reasoning, and the dissolving peculiarity, it descended into
generation, and became filled with much irrationality and
perturbation. It is necessary, therefore, that it should recur to its
proper principles and again return to the place from whence it came.
To this ascent and apocatastasis, however, these four manias
contribute. And the musical mania, indeed, leads to symphony and
harmony, the agitated and disturbed nature of the parts of the soul,
which were hurried away to indefiniteness and inaptitude, and were
filled with abundant tumult. But the telestic mania causes the soul to
be perfect and entire, and prepares it to energize intellectually. For
the musical mania alone harmonizes and represses the parts of the
soul; but the telestic causes the whole of it to energize, and prepares
it to become entire, so that the intellectual part of it may energize.
For the soul, by descending into the realms of generation, resembles
a thing broken and relaxed. And the circle of the same, or the
intellectual part of it, is fettered; but the circle of the different, or the
doxastic part, sustains many fractures and turnings. Hence, the soul
energizes partially, and not according to the whole of itself. The
Dionysiacal inspiration, therefore, after the parts of the soul are
coharmonized, renders it perfect, and causes it to energize according
to the whole of itself, and to live intellectually. But the Apolloniacal
mania converts and coexcites all the multiplied powers, and the
whole of the soul, to the one of it. Hence Apollo is denominated as
elevating the soul from multitude to the one. And the remaining
mania, the amatory, receiving the soul united, conjoins this one of
the soul to the Gods, and to intelligible beauty. As the givers,
therefore, of these manias are transcendently united, and are in each
other, the gifts also on this account participate of, and communicate
with, each other, and the recipient, which is the soul, possesses an
adaptation to all the gifts. This, therefore, is the order, and these are
the energies and powers within the soul itself, of these four manias.
“But let us also consider their external energies on man, and what
they outwardly effect about us. The musical mania, therefore, causes
us to speak in verse, and to act and be moved rythmically, and to sing
in metre, the splendid deeds of divine men, and their virtues and
pursuits; and, through these, to discipline our life, in the same
manner as the inward manias coharmonize our soul. But the telestic
mania, expelling every thing foreign, contaminating, and noxious,
preserves our life perfect and innoxious, and banishing an insane
and diabolical phantasy, causes us to be sane, entire, and perfect, just
as the internal telestic mania makes the soul to be perfect and entire.
Again, the prophetic mania contracts into one the extension and
infinity of time, and sees, as in one present now, all things, the past,
the future, and the existing time. Hence it predicts what will be,
which it sees as present to itself. It causes us, therefore, to pass
through life in an irreprehensible manner; just as the internal
prophetic mania contracts and elevates all the multiplied and many
powers and lives of the soul to the one, in order that it may in a
greater degree be preserved and connected. But the amatory mania
converts young persons to us, and causes them to become our
friends, being instructive of youth, and leading them from sensible
beauty to our psychical beauty, and from this sending them to
intelligible beauty; in the same manner as the internal amatory
mania conjoins the one of the soul to the Gods.
“All the above mentioned manias, therefore, are superior to the
prudent and temperate energies of the soul. Nevertheless, there is a
mania which is coordinate with temperance, and which we say has in
a certain respect a prerogative above[161] it. For certain inspirations
are produced, according to the middle and also according to the
doxastic reasons of the soul, conformably to which artists effect
certain things, and discover theorems beyond expectation, as
Asclepius, for instance, in medicine, and Hercules in the practic[162]
life.”
Afterwards, in commenting on what Plato says of the mania from
the Muses, viz. “that it adorns the infinite deeds of the ancients,”
Hermeas observes, “that the inward energy in the soul of the poetic
mania, by applying itself to superior and intelligible natures, imparts
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