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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Again, with respect to dæmons properly so called, there are three
species of them according to the Platonic theology; the first of
which is rational only, and the last is irrational only; but the
middle species is partly rational and partly irrational. And again, of
these the first is perfectly beneficent, but many among the other two
species are malevolent and noxious to mankind: not indeed essentially
malevolent (for there is nothing in the universe, the ample abode of
all-bountiful Jove, essentially evil), but only so from the office
which they are destined to perform. For nothing which operates
naturally, operates as to itself evilly. But the Platonic Hermeas in
his MS. Commentary on the Phædrus, and on that part of it in which
Plato says, “There are indeed, other evils besides these, but a certain
dæmon immediately mingles pleasure with most of them,” admirably
observes respecting dæmons as follows: “The distribution of good and
evil originates from the dæmoniacal genus. For every genus transcending
that of dæmons, uniformly possesses good. There are therefore, certain
genera of dæmons, some of which adorn and administer certain parts of
the world; but others certain species of animals. Hence, the dæmon who
is the inspective guardian of life, hastens souls into that condition
which he himself is allotted; as for instance, into injustice or
intemperance, and continually mingles pleasure in them as a snare. But
there are other dæmons transcending these, who are the punishers of
souls, converting them to a more perfect and elevated life. And the
first of these it is necessary to avoid; but the second sort we should
render propitious. There are other dæmons however, more excellent than
these, who distribute good in an uniform manner.”
Farther still, Plato in the Phædo, says, “that the dæmon of each
person, which was allotted to him while living, endeavours to lead
each to a certain place, where it is necessary that all of them being
collected together, after they have been judged, should proceed to
Hades, together with their leader, who is ordered to conduct them from
hence thither. But there receiving the allotments proper to their
condition, and abiding for a necessary time, another leader brings them
back hither again, in many and long periods of time.” Olympiodorus
in his MS. Commentary on that dialogue, observes on this passage as
follows: