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 — Plato — John Shaqi
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
Plato · en
In the next place, let us speak concerning the dæmons, who are allotted
the superintendence of mankind. For of these dæmons, which, as we
have said, rank in the middle order, the first and highest are divine
dæmons, and who often appear as Gods, through their transcendent
similitude to the divinities. For, in short, that which is first
in every order preserves the form of the nature prior to itself.
Thus, the first intellect is a God, and the most ancient of souls is
intellectual. Hence, the highest genus of dæmons, as being proximate to
the Gods, is uniform and divine. The next to these in order are those
dæmons who participate of an intellectual peculiarity, and preside
over the ascent and descent of souls, and who unfold into light and
deliver to all things the productions of the Gods. The third are those
who distribute the productions of divine souls to secondary natures,
and complete the bond of those that receive effluxions from thence. The
fourth are those that transmit the efficacious powers of whole natures
to things generated and corrupted, and who inspire partial natures
with life, order, reasons, and the all-various perfect operations
which things mortal are able to effect. The fifth are corporeal, and
bind together the extremes in bodies. For, how can perpetual accord
with corruptible bodies, and efficients with effects, except through
this medium? For it is this ultimate nature which has dominion over
corporeal goods, and provides for all natural prerogatives. The sixth
in order are those that revolve about matter, connect the powers
which descend from celestial to sublunary matter, perpetually guard
this matter, and defend the shadowy representation of forms which it
contains.