And so he shows Cleanthes taught by Zeno, Theophrastus by Aristotle, Metrodorus by Epicurus, Plato by Socrates, etc. And he adds that when he had looked further back to Pythagoras, Pherecydes, and Thales, he had still to search for their masters. The same for the Egyptians, the Indians, the Babylonians, and the Magi themselves. He would not cease questioning, he says, to learn who it was they all had for their masters. And when he (Clemens) had traced down the enquiry to the very cradle of mankind, to the first generation of men, he would reiterate once more his questioning, and ask, “Who is their teacher?” Surely, he argues, their master could be “no one of men.” And even when we should have reached as high as the Angels, the same query would have to be offered to them: “Who were their (meaning the ‘divine’ and the ‘fallen’ Angels) masters?” The aim of the good father’s long argument is of course to discover two distinct masters, one the preceptor of biblical patriarchs, the other the teacher of the Gentiles. But the students of the Secret Doctrine need go to no such trouble. Their professors are well aware who were the Masters of their predecessors in Occult Sciences and Wisdom. The two professors are finally traced out by Clemens, and are, as was to be expected, God, and his eternal and everlasting enemy and opponent, the Devil; the subject of Clemens’ enquiry relating to the _dual_ aspect of Hermetic Philosophy, as cause and effect. Admitting the moral beauty of the virtues preached in every Occult work with which he was acquainted, Clemens desires to know the cause of the apparent contradiction between the doctrine and the practice, good and evil Magic, and he comes to the conclusion that Magic has two origins—divine and diabolical. He perceives its bifurcation into two channels, hence his deduction and inference. We perceive it too, without, however, necessarily designating such bifurcation diabolical, for we judge the “left‐hand path” as it issued from the hands of its founder. Otherwise, judging also by the effects of Clemens’ own religion and the walk in life of certain of its professors, since the death of their Master, the Occultists would have a right to come to somewhat the same conclusion as Clemens. They would have a right to say that while Christ, the Master of all _true_ Christians, was in every way godly, those who resorted to the horrors of the Inquisition, to the extermination and torture of heretics, Jews and Alchemists, the Protestant Calvin who burnt Servetus, and his persecuting Protestant successors, down to the whippers and burners of witches in America, must have had for _their_ Master, the Devil. But Occultists, not believing in the Devil, are precluded from retaliating in this way. Clemens’ testimony, however, is valuable in so far as it shows (1) the enormous number of works on Occult Sciences in his day; and (2) the extraordinary powers acquired through those Sciences by certain men.