CHAPTER XXVI.

Again then, following Proclus, we say that the theory of the sublunary is immediately connected with that of the celestial Gods; and in consequence of being suspended from it, possesses the perfect and the scientific: For the generation-producing choir of Gods, follows the Gods in the heavens, and in imitation of the celestial circle, convolves also the circle in generation. For secondary follow the natures prior to them, according to an indivisible and united progression. Because however, the divinities that govern generation, subsist immediately from the celestial Gods, on this account also they are converted to them according to one undisjoined union; just as the celestial are converted to the supercelestial deities, from whom they were proximately generated; but the supercelestial to the intellectual, by whom they were adorned and distributed; and again the intellectual to the intelligible Gods, from whom they were ineffably unfolded into light, and who indescribably and occultly comprehend all things.

Of the whole of this truly golden chain therefore, the summit is indeed the genus of the intelligible Gods, but the end is that of the sublunary deities, who govern generation in an unbegotten, and nature in a supernatural manner, to which the demiurgic intellect now gives subsistence; the dominion of the Gods extending supernally from the heavens, as far as to the last of things. Of these sublunary deities however, it is necessary to observe in the first place, that all of them preserve the generative and perfective energy of their generating cause, and also his demiurgic and stable productive power. They likewise receive measures, boundaries, and order from their father. And such things as he governs exemptly and totally, they being divided according to allotments, fabricate, generate, and perfect. Some of them also are proximate to the celestial Gods; but others proceed to a greater distance from them. Hence, some preserve the idea of these Gods, so far as it can be preserved in the sublunary order; but others are established according to their appropriate power. For of every order, the summit is analogous to the order prior to it. Thus the summit of intelligibles is unity; of intellectuals is intelligible; of the supermundane order, is intellectual; and of the mundane order, supermundane. And some of the sublunary Gods indeed, are in a greater degree united to the demiurgic monad; but others are more distant from it. Hence, some being analogous to it, are the leaders of the whole of this series; but others have a more partial similitude to it. For the father established in every order powers analogous to him in their arrangement; since in all the divine orders a certain cause pre-subsists analogous to the good.

Conformably to these causes which are thus analogous to the ineffable principle of things, and which with reference to it are called monads, the sublunary Gods proceed, and adorn and distribute generation in a becoming manner. And some indeed, give completion to this, but others to some other will of their father. For some complete his connective, others his prolific, others his motive, others his guardian will, and others, some other will of the demiurgus pertaining to the wholes in the sublunary region. And some of them have dominion over souls, others over dæmons, and others over Gods. All of them however are intellectual according to essence, but mundane according to allotment. They are also perfective, and powerful, governing generation in an unbegotten manner, beings deprived of intellect, intellectually, and inanimate natures, vitally. For they adorn all things according to their own essence, and not according to the imbecility of the recipients. But Plato is evidently of opinion that these Gods use certain other bodies more simple and perpetual than these elements by saying, that they appear when they please and become visible to us. That he likewise gives them souls is manifest from his saying that every mundane God is conjoined to bodies through soul. For he then first called the world itself a God, when he had established a soul in it. And again that he suspends intellects from them, through which their souls are intellectual, and are immediately converted to the demiurgus, is evident from the speech of the demiurgus to them.

If likewise it is requisite that the whole world should be perfect, it is necessary that together with the divine genera we should conceive that the dæmoniacal order was generated prior to our souls, and which receives a triple division, viz. into angels, dæmons properly so called, and heroes. For the whole of this order fills up the middle space between Gods and men; because there is an all-perfect separation or interval between our concerns, and those of the Gods. For the latter are eternal, but the former are frail and mortal. And the former indeed are satisfied with the enjoyment of intellect in energy partially; but the latter ascend into total intellects themselves. On this account, there is a triad which conjoins our concerns with the Gods, and which proceeds analogous to the three principal causes of things; though Plato is accustomed to call the whole of this triad dæmoniacal. For the angelic is analogous to being, or the intelligible which is first unfolded into light from the ineffable and occult fountain of beings. Hence also, it unfolds the Gods themselves, and announces that which is occult in their essence. But the dæmoniacal is analogous to infinite life. On which account it proceeds every where according to many orders, and is of a multiform nature. And the heroic is analogous to intellect and conversion. Hence also, it is the inspective guardian of purification, and is the supplier of a magnificent and elevated life. Farther still, the angelic indeed proceeds according to the intellectual life of the demiurgus. Hence it also is essentially intellectual, and interprets, and transmits a divine intellect to secondary natures. But the dæmoniacal proceeds according to the demiurgic providence of wholes, governs nature, and rightly gives completion to the order of the whole world. And the heroic again, proceeds according to the convertive providence of all these. Hence, this genus likewise is elevated, raises souls on high, and is the cause of a grand and vigorous energy.

Such therefore being the nature of these triple genera, they are suspended from the Gods; some indeed from the celestial Gods, but others from the divinities who are the inspective guardians of generation. And about every God there is an appropriate number of angels, heroes and dæmons. For, every God is the leader of a multitude which receives his characteristic form. Hence of the celestial Gods, the angels, dæmons aid heroes are celestial; but of the fabricators of generation, they have a generation-producing characteristic. Of the elevating Gods, they have an elevating property: but of the demiurgic, a demiurgic; of the vivific, a vivific property. And so of the rest. And again, among the elevating Gods, of those that are of a Saturnian characteristic, the angels, dæmons, and heroes are Saturnian; but of those that are Solar, they are Solar. Among the vivific Gods likewise of those that are Lunar, the ministrant powers are Lunar; but of the Aphrodisiacal, or those that have the characteristic of Venus, they are Aphrodisiacal. For they bear the names of the Gods from whom they are suspended, as being in connected continuity with them, and receiving one and the same idea with an appropriate subjection. Nor is this wonderful, since partial souls also, when they know their patron and leading Gods, call themselves by their names. Or whence were the Esculapiuses, the Bacchuses, and the Dioscuri denominated, who being men of an heroic character, took the names of the deities from whom they descended? As therefore, of the celestial, so likewise of the Gods who are the fabricators of generation, it is necessary to survey about each of them, a co-ordinate angelical, dæmoniacal, and heroical multitude; and that the number suspended from them retains the appellation of its producing monad. Hence, there is a celestial God, angel and hero; and the like is also true of the earth. In a similar manner we must say that Ocean and Tethys proceed into all the orders; and conformably to this the other Gods. For there is likewise a Jovian, a Junonian, and a Saturnian multitude, which is called by the same appellation of life. Nor is there any absurdity, in calling man both the intelligible and the sensible man; though in these, there is a much greater separation and interval. And thus much in common concerning the Gods and dæmons who are the fabricators of generation.