stances to luminous and attenuated bodies. And they elevate us through sacrifices and the sacrifice fire to the fire of the Gods, in the same manner as fire elevates to fire, and draws upward gravitating and resisting substances to divine and celestial natures.
For, in short, the vehicle[1] which is subservient to dæmons neither consists of matter, nor of the elements, nor of any other of the bodies known to us. What perfect supply of food, therefore, can there be from one essence to another [specifically different]? Or what enjoyment can accede from foreign to foreign natures? There cannot be any. But much more, as the Gods by the fire of lightning divide matter, and separate from it things which are essen-
- ↑ For this vehicle is luciform, and consists of pure, immaterial, unburning, and vivific fire. See the fifth book of my translation of Proclus on the Timæus.
Hence it participates of light, which is something incorporeal, is the most powerful of all things, is as it were vital, is perpetually moved, divides all things, without being itself divided, absorbs all things in itself, and avoids any foreign mixture: and lastly, when the fuel of it is consumed, it suddenly flies back again to the celestial fire, which is every where latent."
