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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whatever dæmons possess peculiar to inferior beings. Hence, they are
multiplied indeed but unitedly; mingled, but yet so that the unmingled
predominates; and are moved, but with stability. On the contrary,
heroes possess unity, identity, permanency, and every excellence, under
the condition of multitude, motion, and mixture; viz. the prerogatives
of subordinate predominate in these over the characteristics of
superior natures, yet so as never to induce a cessation of energy
about, or oblivion of, divinity. In short, dæmons and heroes are
composed of the properties of the two extremes--Gods and partial souls;
but in dæmons there is more of the divine, and in heroes more of the
human nature.
Having premised thus much, I shall next present the reader with all
the information I have been able to collect from the most genuine
Platonists, and especially from Proclus, on the nature of this middle
order of beings. In the first place, therefore, what follows on this
subject is derived from the MS. Commentary of Proclus On the First
Alcibiades, in which extract also the nature of the dæmon of Socrates
is unfolded, about which modern wit has been so much puzzled, and so
egregiously mistaken.
Let us now speak first, concerning dæmons in general; secondly,
concerning those that are allotted us in common; and thirdly,
concerning the dæmon of Socrates. For it is always requisite that
demonstrations should begin from things more universal, and proceed
from these as far as to individuals. For this mode of proceeding is
natural, and is more adapted to science. Dæmons, therefore, deriving
their first subsistence from the vivific Goddess [Juno], and flowing
from thence as from a certain fountain, are allotted an essence
characterized by soul. This essence in those of a superior order is
more intellectual, and more perfect according to hyparxis; in those
of a middle order it is more rational; and in those which rank in the
third degree, and which subsist at the extremity of the dæmoniacal
order, it is various, more irrational, and more material. Possessing,
therefore, an essence of this kind, they are distributed in conjunction
with the Gods, as being allotted a power ministrant to deity. Hence,
they are in one way subservient to the liberated Gods, who are the
leaders of wholes prior to the world; and in another to the mundane
Gods, who proximately preside over the parts of the universe. For there
is one division of dæmons according to the twelve supercelestial Gods,
and another according to all the peculiarities of the mundane Gods.
For every mundane God is the leader of a certain dæmoniacal order,
to which he proximately imparts his power; viz. if he is a demiurgic
God, he imparts a demiurgic power; if immutable, an undefiled power;
if telesiurgic, a perfective power. And about each of the divinities,
there is an innumerable multitude of dæmons, and which are dignified
with the same appellations as their leading Gods. Hence, they rejoice