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sent, or to disturb[1] such natures in their illuminations.
- ↑ Proclus, in his MS. Commentary on the First Alcibiades of Plato, observes, "that in the mysteries some one of the more imperfect dæmons assumes the appearance of one that is more perfect, and draws down to himself souls that are not yet purified, and separates them from the Gods. Hence, in the most holy of the mysteries [i. e. in the Eleusinian mysteries], prior to the manifest presence of the God [who is invoked], certain terrene dæmons present themselves to the view, disturbing those that are initiated, divulsing them from undefiled good, and exciting them to matter. On this account the Gods [in the Chaldean oracles] order us not to behold them, till we are guarded by the powers imparted by the mysteries. For they say,
Ου γαρ χρη κεινους σε βλεπειν πριν σωμα τελεσθεις
i. e. It is not proper you should behold them till your body is purified by initiation. And they add the reason,
Οτι τας ψυχας θελγοντες αει τελετων απαγουσι,
i. e. For these dæmons alluring souls, always draw them away from the mysteries.
Conformably to this, also, Proclus in Plat. Theol. p. 7, says, ωσπερ εν ταις των τελετων αγιωταταις φασι τους μυστας, την μεν πρωτην πολυειδεσι, και πολυμορφοις των θεων προβεβλημενοις γενεσιν απαντᾳν, εισιοντας δε, ακλινεις, και ταις τελεταις πεφραγμενους, αυτην τῃν θειαν ελλαμψιν ακραιφνως εγκολπιζεσθαι, και γυμνιτας (ως αν εκεινοι φαιεν) του θειου μεταλαμβανειν, τον αυτον οιμαι τροπον και εν τῃ θεωριᾳ των ολων. i. e. "As in the most holy of the mysteries, they say, that the mystics at first meet with the multiform and many shaped genera [i. e. with evil dæmons], which are hurled forth before the Gods, but on entering the interior parts of the temple, unmoved, and guarded by the mystic rites, they genuinely receive in their bosom divine illumination, and divested of their garments, as they would say, participate of
