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expiates and purifies; expels whatever is prone to generation, and retains any thing of the dregs of mortality in its etherial and splendid spirit; perfects a good hope and faith concerning the reception of divine light; and, in one word, renders those by whom it is employed the familiars and domestics of the Gods. If such, then, are the advantages of prayer, and such its connexion with sacrifice, does it not appear from hence that the end of sacrifice is a conjunction with the Demiurgus of the world? And the benefit of prayer is of the same extent with the good which is conferred by the demiurgic causes on the race of mortals. Again, from hence the anagogic, perfective, and replenishing power of prayer appears; likewise how it becomes efficacious and unific; and how it possesses a common bond imparted by the Gods. And, in the third and last place, it may easily be conceived from hence how prayer and sacrifice mutually corroborate and confer on each other a sacred and perfect power in divine concerns.
Hence, since it appears that there is a perfect conspiration and cooperation of the sacerdotal discipline with itself, and that the parts of it are more connascent than those of any animal, being entirely conjoined through one
