Deity, if they are placed in different spheres of thought, and connected by the mysterious process of Emanation! The Neo-Platonist school was damned by its fatal proclivity for trinities. There were three kinds of gods, three kinds of dæmons, and three methods of approach to the supernatural world. These three methods were of course systematic, almost scientific, constructions. Before Porphyry there were Magic (γοητεία) and Theosophy (θεοσοφία). That philosopher introduced a third and middle term Theurgy (θεουργία). Theosophy was the process by which the philosopher attained the Perfect Vision, arrived at the consummation of ἕνωσις. Magic was the process by which the evil Dæmons, whom Porphyry puts under the dominion of Serapis and Hecate, were approached. The object of Theurgy was communion with the good Dæmons. Aided by Oriental fervour, we know the absurdities which these systems developed in the world of practice. But the development of these sciences on the theoretical side was enough to drag them down with their own weight. In Proclus the practical and the theoretic sides of Neo-Platonism are both driven to a culmination which passes the intelligence of humanity. “From the Incommunicable One spring—one knows not how—a host of Henads. Each has the character of absolute being, yet each has distinctive qualities. The Henads run down in long lines; the Intelligible are followed by the Intellectual, these by the Overworldly, these again by the Inworldly. From the Intelligible springs the family of Being, from the Intellectual that of Intelligence, from the Overworldly that of Soul, from the Inworldly that of Nature. These principal ‘chains’ are mainly like brooks falling into one river; that which has a body may also have a soul and an intelligence; but they subdivide as they go down, there are different kinds of intelligences and different kinds of souls dependent on them, so that the river is perpetually branching off into other rivers. Yet, further, the principal chains have to be multiplied by the number of Henads, for each chain is a family depending on a God, and exhibiting throughout the characteristic of that God. It includes not only Angels, Heroes, Demons, and human beings, but stones, plants, animals, which bear the signature of the deity, and have sacramental virtues with respect to him.”