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
But farther still, it may be said, that of dæmons, some are allotted
a purifying and undefiled power; others a perfective; and others a
demiurgic power. And in short, they are divided according to the
characteristic peculiarities of the Gods, and the powers under which
they are arranged. Each likewise, according to his hyparxis, incites
the object of his providential care to a blessed life; some of them
moving us to an attention to inferior concerns; and others restraining
us from action, and an energy verging to externals. It appears
therefore, that the dæmon of Socrates being allotted this peculiarity,
viz. cathartic, and the source of an undefiled life, and being arranged
under this power of Apollo, and uniformly presiding over the whole of
purification, separated also Socrates from too much commerce with the
vulgar, and a life extending itself into multitude. But it led him into
the depths of his soul, and an energy undefiled by subordinate natures.
And hence it never exhorted, but perpetually recalled him. For, what
else is to recall, than to withdraw him from the multitude to inward
energy? And of what is this the peculiarity except of purification?
Indeed, it appears to me, that as Orpheus places the Apolloniacal monad
over king Bacchus, which recalls him from a progression into Titannic
multitude, and a desertion of his royal throne, in like manner the
dæmon of Socrates conducted him to an intellectual place of survey,
and restrained his association with the multitude. For the dæmon is
analogous to Apollo, being his attendant, but the intellect of Socrates
to Bacchus; for our intellect is the progeny of the power of this
divinity.
CHAPTER XLV.