There is no lower depth. Plotinus’s reason-surpassing vision of the One (which represents in him the principle of irrationality) is at last brought down to the irrational act, the occult magic deed or word. Truly the worshipper needs his best credulity--which is bespoken by Iamblicus and by this book. The work seems to argue, somewhat obscurely, that the prayer or invocation or rite, does not actually draw the god to us, but draws us toward the god, making our wills fit to share in his. The writer of such a work is likely to be confused in his statement of principles; but will expand more genially when expounding the natures of demons, heroes, angels, and gods, and the effect of them upon humanity. Perhaps the matter still seems dark; but the picturesque details are bright enough. For the writer describes the manifestations and apparitions of these beings--their ἐπιφανείαι and φάσματα. The apparitions of the gods are μονοειδῆ, simple and uniform: those of the demons are ποικίλα, that is, various and manifold; those of the angels are more simple than those of the demons, but inferior to those of the gods. The archangels in their apparitions are more like the gods; while the ἄρχοντες, the “governors,” have variety and yet order. The gods as they appear to men, are radiant with divine effulgence, the archangels terrible yet kind; the demons are frightful, producing perturbation and terror--on all of which the work enlarges. Speaking more specifically of the effect of these apparitions on the thaumaturgist, the writer says that visions of the gods bring a mighty power, and divine love and joy ineffable; the archangels bring steadfastness and power of will and intellectual contemplation; the angels bring rational wisdom and truth and virtue. But the vision of demons brings the desires of sense and the vigour to fulfil them. So low sank Neo-Platonism in pagan circles. Of course it did not create this mass of superstitious fantasy. It merely fell in cordially, and over every superstition flung the justification of its principles. In the process it changed from a philosophy to a system of theurgic practice. The common superstitions of the time, or their like, were old enough. But now--and here was the portentous fact--they had wound themselves into the natures of intellectual people; and Neo-Platonism represents the chief formal facilitation of this result.