O PERICLES, to me the dearest of friends, I am of opinion that the whole philosophy of Plato was at first unfolded into light through the beneficent will of superior natures, exhibiting the intellect concealed in them, and the truth subsisting, together with beings, to souls conversant with generation (so far as it is lawful for them to participate of such supernatural and mighty good); and again, that afterwards having received its perfection, returning as it were into itself and becoming unapparent to many who professed to philosophize;
and who earnestly desired to engage in the investigation of true being, it again advanced into light. But I particularly think that the mystic doctrine respecting divine concerns, which is purely established on a sacred foundation, and which perpetually subsists with the gods themselves, became thence apparent to such as are capable of enjoying it for a time, through one man,[[Meaning Plato.]] whom I should not err in calling the primary leader and hierophant of those true mysteries, into which souls separated from terrestrial places are initiated, and of those entire and stable visions, which those participate who genuinely embrace a happy and blessed life.
But this philosophy shone forth at first from him so venerably and arcanely, as if established in sacred temples, and within their adyta, and being unknown to many who have entered into
these holy places, in certain orderly periods of time, proceeded as much as was possible for it into light, through certain true priests, and who embraced a life corresponding to the tradition of such mystic concerns. It appears likewise to me, that the whole place became splendid, and that illuminations of divine spectacles everywhere presented themselves to the view.
These interpreters of the epopteia (or mystic speculations) of Plato, who have unfolded to us all-sacred narrations of divine concerns, and who were allotted a nature similar to their leader, I should determine to be the Egyptian Plotinus, and those who received the theory from him, I mean Amelius and Porphyry, together with those in the third place who were produced like virile statues from these, viz.: Iamblichus and Theodorus, and any others, who after these, following this divine choir, have energized about the doctrine of Plato with a divinely-inspired mind.
From these, he [[Meaning his preceptor Syrianus.]] who, after the gods, has been our leader to everything beautiful and good, receiving in an undefiled manner the most genuine and pure light of truth in the bosom of his soul, made us a partaker of all the rest of Plato’s philosophy, communicated to us that arcane information which he had received from those more ancient than himself, and caused us, in conjunction with him, to be divinely agitated about the mystic truth of divine concerns.
To this man, therefore, should we undertake to return thanks adequate to the benefits which we have received from him;
the whole of time would not be sufficient. But if it is necessary, not only that we should have received from others the transcendant good of the Platonic philosophy, but that we should leave to posterity monuments of those blessed spectacles of which we have been spectators, and emulators to the utmost of our ability, under a leader the most perfect of the present time, and who arrived at the summit of philosophy; perhaps we shall act properly in invoking the gods, that they will enkindle the light of truth in our soul, and in supplicating the attendants and ministers of better natures to direct our intellect and lead it to the all-perfect, divine and elevated, end of the Platonic theory.
For I think that everywhere be who participates in the least degree of intelligence, will begin his undertakings from the Gods, and especially in explications respecting the Gods: for we can no otherwise be able to understand a divine nature than by being perfected through the light of the Gods; nor divulge it to others unless governed by them, and exempt from multiform opinions, and the variety which subsists in words, preserving at the same time the interpretation of divine names.
Knowing therefore this, and complying with the exhortation of the Platonic Timaeus, we in the first place establish the Gods as leaders of the doctrine respecting themselves. But may they in consequence of hearing our prayers be propitious to us, and benignantly approaching, guide the intellect of our soul, and lead it about the Vesta of Plato, and to the arduous sublimities of this speculation; where, when arrived, we shall receive all the truth concerning them, and shall obtain the best end of our parturient conceptions of divine concerns, desiring to know something respecting them, inquiring about them of others, and, at the same time, as far as we are able, exploring them ourselves.