DE MYSTERIIS

...being purely and more readily occupied in action. Therefore, they are far distant from the visible gods. Likewise, the essence of both types of gods, as well as their power and providence, is universal, extending through all things. But the nature of demons original: "daemones." In Neoplatonic thought, these are not "demons" in the modern evil sense, but intermediary spirits that bridge the gap between gods and humanity. is a particular providence concerning certain things and specific provinces. Likewise, the gods so greatly transcend their bodies, and their bodies so obey them, that they are said to be separate from bodies. Demons, by contrast, are more affected by and joined to bodies. Likewise, the gods are the architects, while the demons are the ministers. Demons are hidden from the senses, and the gods even from human reason; because if by chance the gods should sometimes appear near the earth, they will still be more excellent than the demons of the air. For a change of place or office does not change the divine nature. Finally, the gods are free from the powers flowing into generationThe realm of physical birth, decay, and change, as opposed to the eternal realm., but demons are not at all.

He refutes those things which Porphyry A Phoenician Neoplatonist philosopher (c. 234–305 AD) who wrote a letter to Anebo questioning the efficacy and morality of religious rituals. had cited from history: namely, that many things are done toward the gods as if they were passibleoriginal: "passibiles." From the Latin 'pati' (to suffer or be acted upon). In theology, it refers to a being that can feel emotion, pain, or be changed by external influence.. For the law of sacred rites commands one to be free from passions during sacrifices. This law was indeed given divinely even by the first father of the world, from whom also come all the symbols in sacrifices signifying something most hidden. Finally, those things which are rightly performed in sacred rites have a divine cause so remote from passion that not even reason can reach it. The common people original: "Vulgus." cannot grasp the reason for ceremonies divinely instituted. Nevertheless, they try to assign one. Therefore, by assigning reasons based on their own passions, they attribute passions to the gods. The common people use gestures of veneration and gifts toward the gods just as they do toward powerful men. But they do this toward men because of their own passions and because of the passions of the superior. They think, moreover, that similar passions exist in the gods as exist in powerful men, and that because of these similar passions in their subjects and worshipers, such things are offered to the gods. But in truth, divinely instituted ceremonies are not performed out of any passion, but rather out of admiration, veneration, and an entirely constant intelligence and a very similar joy.

How Demons, Heroes, and Souls Differ.

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There are in the gods generative, demiurgicoriginal: "opifice." Referring to the 'Demiurge' or the divine craftsman who shapes the universe., and life-giving powers, which are also contained more sublimely in the higher gods. The first [generative powers] are more widely diffused than the second [life-giving powers]. The second are defined through the first. Demons begin after a long progression of these powers, where they are already derived into a great many parts. Heroes In this context, "Heroes" are a class of soul-like beings higher than humans but lower than demons, often acting as guides. are defined through the second—that is, the life-giving powers—before they reach the lowest level. For in the lowest of these, souls begin. Therefore, the office of demons is the demiurgic work concerning worldly natures, to carry through and simultaneously perfect individual things, and to bind souls to bodies. But the office of heroes is to give life, to reason, and to guard souls, and [to lead] them from...