The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 2 of 2) : $b translated from the Greek, to which a seventh book is added, in order to supply the deficiency of another book on this subject, which was written by Proclus, but since lost, also, a translation from the Greek of Proclus' Elements of theology, to which are added a translation of the treatise of Proclus, On providence and fate, a translation of extracts from his treatise, entitled, Ten doubts concerning p
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indeed, is the peculiarity of the mundane Gods; but the latter, of
dæmons the attendants on these Gods. But if the nature which remains
is filled with oblivion in descending, becomes most proximate to
mortals, entirely destroys the true life which it contains, and alone
possesses the essential life,--such an immortality as this belongs to
partial souls. Hence, the demiurgus in his speech calls the immortality
in these homonymous to that of the immortals. If however, there is
any nature after these which casts aside its essential life, this is
alone[83] mortal. Hence, the primarily immortal and the mortal are the
extremes. But the immortality of the mundane Gods, and that of partial
souls, are the sub-extremes. And the immortality which is truly the
medium between these, is that of dæmons. Hence too, dæmons are in
reality entirely of a middle nature.
CHAPTER IX.
After this, the demiurgus sublimely addresses the mundane Gods in the
following words: “Learn now therefore what I say to you indicating
my desire.” The first address to the mundane Gods, says Proclus, was
deific of or deified the auditors; for it evinced all of them to be
Gods, and to be participated by the bodies in which they ride. For
these very bodies also are Gods, as being the statues [as it were]
of Gods; since Plato likewise calls the earth the first and most
ancient of the Gods within the heavens. But these deified bodies
are participants of the Gods truly so called, from which they are
suspended, and which are prior to generation. For these bodies have,
as we have observed, generation. But the second address to the mundane
Gods, inserted in them an eternal power, through the participation of
an indissoluble connexion. And the present words fill them with divine,
and demiurgic conceptions, proceeding supernally from intelligible
animal [the paradigm of the universe.] For the being instructed in
the fabrication of animals, so far as it is mathesis or learning,
is adapted to soul. But these words fill the multitude of Gods with
the demiurgic intelligence of all the forms that are contained in
intelligible animal. And through the word _now_ indeed, the _eternal_
is after a manner indicated; through the word _what_ the united, and
convolved; through _I say_, that which proceeds into multitude, and is
disseminated about the many Gods; and through _indication_ a plenitude
derived from intelligible and unapparent causes is signified. For we
only _indicate_ in things unapparent to the multitude. But through all
the words together it is evident that the demiurgus establishes himself
analogous to intelligible intellect, and fills the mundane number
of Gods with intellectual conceptions. Farther still, these words
convert this multitude to the one demiurgic intelligence, and prior
to a providential attention to secondary natures, illuminate it with
unmingled purity, and stable intellection. For as the demiurgus makes