from the contemplation of real and permanent being, and not from regarding the delusive and fluctuating objects of sense. This, indeed, will be evident to every ingenuous mind, from reflecting that these wise men universally considered Hades as commencing in the present life, (as we have already abundantly proved) and that, consequently, sense is nothing more than the energy of the dormant soul, and a perception, as it were, of the delusions of dreams. In consequence of this, it is absurd in the highest degree to imagine that such men would compose fables from the contemplation of shadows only, without regarding the splendid originals from which these dark phantoms were produced:—not to mention that their harmonizing so much more perfectly with intellectual explications is an indisputable proof that they were derived from an intellectual source.
And thus much for the shows of the lesser mysteries, or the first part of these sacred institutions, which was properly denominated τελετη and μυησις, as containing certain perfective rites and appearances, and the tradition of sacred doctrines, previously necessary to the inspection of the most splendid visions, or εποπτεια. For thus the gradation of the mysteries is disposed by Proclus in Theol. Plat. lib. 4. p. 220. "The perfective part," says he, "precedes initiation, and initiation precedes inspection." Προηγειται γαρ, η μεν τελετη της μυησεως, αυτη δε της εποπτειας. At the same time it is proper to observe, that the whole business of initiation was distributed into five parts, as we are informed by Theo of Smyrna, in Mathemat. p. 18, who thus elegantly compares philosophy to these mystic rites: "Again," says he, "philosophy may be called the initiation into true sacred ceremonies, and the tradition of genuine mysteries; for there are five parts of initiation: the first of which is previous purgation; for neither are the mysteries communicated to all who are willing to receive them; but there are certain characters who are prevented by the voice of the crier, such as those who possess impure hands and an inarticulate voice: since it is necessary that such as are not expelled from the mysteries should first be refined by certain purgations: but after purgation, the tradition of the sacred rites succeeds. The third part is denominated inspection. And the fourth, which is the end and design of inspection, is the binding of the head and fixing the
