CHAPTER XXIV.

Having thus amply discussed the theory pertaining to the celestial Gods, it is necessary in the next place, that we should direct our attention to the sublunary deities, who are denominated γενεσιουργοι, or the fabricators of generation. Plato in the Timæus calls these Gods dæmons, because they are so with reference to the celestial Gods. For they are suspended from them, and together with them providentially attend to their appropriate allotments. Conformably to this, also, in the Banquet he calls Love a dæmon, as being the attendant of Venus, and as proceeding from the God Porus, who is truly the source of abundance; though in the Phædrus he admits Love to be a God, as with reference to the life of which he is the leader. What Plato, therefore, says of these Gods in the Timæus is as follows: “But to speak concerning the other dæmons, and to know their generation, is a task beyond our ability to perform. It is, therefore, necessary in this case to believe in ancient men; who being the progeny of the Gods, as they themselves assert, must have a clear knowledge of their parents. It is impossible, therefore, not to believe in the children of the Gods, though they should speak without probable and necessary arguments: but as they declare that their narrations are about affairs to which they are naturally allied, it is proper that complying with the law, we should assent to their tradition. In this manner then, according to them, the generation of these Gods is to be described. That Ocean and Tethys were the progeny of Heaven and Earth. That from hence Phorcys, Saturn, and Rhea, and such as subsist together with these, were produced. That from Saturn and Rhea, Jupiter, Juno, and all such as we know are called the brethren of these descended. And lastly others, which are reported to be the progeny of these.”

Proclus, in his usual admirable manner, copiously elucidates these words of Plato, and in his comment fully unfolds the theory of the sublunary Gods. But unfortunately there are many chasms in some of the most important parts of his elucidations, which no critical acumen, nor sagacious conjecture, can fully supply. I shall endeavour, however, to extract from his commentary, in the best manner I am able, all the information on this subject which can at present be derived from this invaluable work, occasionally attempting to restore the sense, where from the mutilated state of the original it is wanting.

Plato then, intending now to speak of the sublunary Gods, says, that the discourse about them is admirable, and beyond our ability to perform, if we intend to discover the generation of them, and promulgate it to others. For what he before said of the demiurgus, that it is difficult to discover him, and impossible to speak of him to all men, this he now says of the sublunary Gods, that to know and to speak of the generation of them, surpasses our ability. What, therefore, does Plato mean by this mode of indication? For as he has delivered so many and such admirable things concerning all heaven, and the intelligible paradigm, how is it that he says, that to speak of the Gods who are the fabricators of generation, is a task beyond our ability to perform? Perhaps it is because many physiologists considered these sublunary elements to be inanimate natures casually borne along, and destitute of providential care. For they acknowledged that the celestial bodies, on account of their orderly motions, participate of intellect and the Gods; but they left generation, as being very mutable and indefinite, deprived of providential inspection. In order, therefore, that we might not be affected in the same manner as they were, he antecedently celebrates and proclaims the generation of the sublunary Gods to be divine and intellectual, requiring no such mode of indication in speaking of the celestial Gods. Perhaps also it may be said, that souls more swiftly forget things nearer to themselves, but have a greater remembrance of superior principles. For they in a greater degree operate upon them through transcendency of power, and appear through energy to be present with them. The same thing also happens with respect to our sight. For though we do not see many things that are situated on the earth, yet at the same time we appear to see the inerratic sphere, and the stars themselves, because they illuminate our sight with their light. The eye of the soul, therefore, becomes in a greater degree oblivious of, and blind to, more proximate than to higher and more divine principles. Thus, all religions and sects acknowledge that there is a first principle of things, and all men invoke God as their helper; but all do not believe that there are Gods posterior to this principle, and that a providential energy proceeds from them into the universe. For the one is seen by them in a clearer manner than multitude. Others, again, believe indeed that there are Gods, but after the Gads, admitting the dæmoniacal genus, they are ignorant of the heroic order. And in short, this is the greatest work of science, subtilly to distinguish the media and the progressions of beings. If, therefore, we rightly assert these things, Plato, when speaking of the celestial Gods, very properly indicates nothing of the difficulty of the subject; but when speaking of the sublunary Gods, says that it surpasses our ability. For the discussion of these is more difficult, because we cannot collect any thing about them from apparent objects, but it alone requires a divinely-inspired energy, and intellectual projection. And thus much concerning this doubt.

Again, though we have assigned a reason why Plato calls the sublunary Gods dæmons, we may likewise say according to another conception, that in the celestial regions there are dæmons, and in the sublunary, Gods; but that in the former the genus is indeed divine, though dæmons also are generated according to it; and that in the latter the whole multitude are dæmons. For there indeed, the divine peculiarity, but here the dæmoniacal predominates, to which some alone looking, have divided the divine and the dæmoniacal, according to the heavens and generation. They ought however, to have arranged both in both; but in the former indeed the divine nature, and in the latter the dæmoniacal predominates; though in the former there is also the divine peculiarity. For if the whole world is a blessed God, no one of the parts which give completion to it is destitute of divinity, and providential inspection. But if all things participate of deity and providence, the world is allotted a divine nature. And if this be the case, appropriate orders of Gods preside over its different parts. For if the heavens through souls and intellects as media participate of one soul, and one intellect, what ought we to think of these sublunary elements? How is it possible, that these should not in a much greater degree participate through certain middle divine orders, of the one deity of the world?

Farther still, it would also be absurd that the telestic art (or the art pertaining to mystic ceremonies) should establish on the earth places fitted for oracles, and statues of the Gods, and through certain symbols should cause things generated from a partial and corruptible matter, to become adapted to the participation of deity, to be moved by him, and to predict future events; but that the demiurgus of wholes, should not place over the whole elements which are the incorruptible plenitudes of the world, divine souls, intellects and Gods. For whether was he unwilling? But how could he be unwilling, since he wished to make all things similar to himself? Was he then unable? But what could hinder him? For we see that this is possible from telestic works. But if he was both willing and able, it is evident that he gave subsistence to Gods, who have allotments in, and are the inspective guardians of generation. Since however the genus of dæmons is every where an attendant on the Gods, there are also dæmons who are the fabricators of generation; some of whom indeed rule over the whole elements, but others are the guardians of climates, others are the rulers of nations, others of cities, others of certain families, and others are the guardians of individuals. For the guardianship of dæmons extends as far as to the most extreme division.