CHAPTER XLV.

From the MS. Scholia also of Proclus on the Cratylus, we derive the following important information concerning this order of beings who connect the divine and human nature together. Of the genera posterior to the Gods, and which are indeed their perpetual attendants, but produce in conjunction with them mundane fabrications from on high, as far as to the last of things,--of these genera, some unfold generation into light; others are transporters of union; others of power; and others call forth the knowledge of the Gods, and an intellectual essence. But of these, some are called angelic, by those that are skilful in divine concerns, in consequence of being established according to the hyparxis itself of the Gods, and making that which is uniform in their nature commensurate with things of a secondary rank. Hence, the angelic tribe is boniform, as unfolding into light the occult goodness of the Gods. Others among these are called by theologists dæmoniacal, as binding the middle of all things, and as distributing divine power, and producing it as far as to the last of things. For δαισαι is το μερισαι. But this genus possesses abundance of power, and is multifarious, as giving subsistence to those last dæmons who are material, who draw down souls, and proceed to the most partial and material form of energy. Others again, are denominated by them heroic, who lead human souls on high through love, and who are the suppliers of an intellectual life, of magnitude of operation, and transcendency of wisdom. In short, they are allotted a convertive order and providence, and an alliance to a divine intellect, to which they also convert secondary natures. Hence, they are allotted this appellation, as being able to raise and extend souls to the Gods. (ως αιρειν και ανατεινειν τας ψυχας επι θεους δυναμενα)

These triple genera posterior to, are indeed, always suspended from the Gods, but they are divided from each other. And some of them are essentially intellectual; others are essentialized in rational souls; and others subsist in irrational and phantastic lives, i.e. in lives characterized by imagination. It is also evident that such of them as are intellectual, are allotted a prudence or wisdom transcending that of human nature, and which is eternally conjoined with the objects of their intellection. But such of them as are rational, energize discursively according to prudence. And the irrational kind are destitute of prudence. For they dwell in matter, and the darkest parts of the universe. They also bind souls to image-producing bosoms, (και συνδει τας ψυχας τοις ειδωλοποιοις κολποις) and strangle such as are brought into that region, until they have suffered the punishment which is their due. These three genera therefore, which are more excellent than us, Socrates now calls dæmons. And thus much concerning these triple genera, according to Proclus.

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:

“Since there are in the universe, things which subsist differently at different times, and since there are also natures which are conjoined with the superessential unities, it is necessary that there should be a certain middle genus, which is neither immediately suspended from deity, nor subsists differently at different times according to better and worse, but which is always perfect, and does not depart from its proper virtue; and is immutable indeed but is not conjoined with the superessential. The whole of this genus is dæmoniacal. There are also different genera of dæmons; for they are arranged under the mundane Gods. The highest of these subsists according to the one of the Gods, which is called an unific and divine genus of dæmons. The next according to the intellect which is suspended from Deity, and is called intellectual. The third subsists according to soul, and is called rational. The fourth according to nature, and is denominated physical. The fifth according to body, and is called corporeal-formed. And the sixth according to matter, and this is denominated material. Or after another manner it may be said, that some of these are celestial, others ethereal, others aerial, others aquatic, others terrestrial, and others subterranean. With respect also to this division, it is evident that it is derived from the parts of the universe. But irrational dæmons originate from the serial governors, whence also the [Chaldean] Oracle says,

ηεριων ελατηρα κυνων χθονιων τε και υγρων.

i.e. “being the charioteer of the aerial, terrestrial and aquatic dogs.” Our guardian dæmons, however, belong to that order of dæmons, which is arranged under the Gods that preside over the ascent and descent of souls.”

Olympiodorus further observes, “that the dæmon endeavours to lead the soul as exciting its conceptions and imaginations, at the same time, however, yielding to the self-motive power of the soul. But in consequence of the dæmon exciting, one soul follows voluntarily, another violently, and another according to a mode subsisting between these. There is also one dæmon who leads the soul to its judges from the present life; another who is ministrant to the judges, giving completion, as it were, to the sentence which is passed; and a third who is allotted the guardianship of life.”

In the next place, with respect to irrational dæmons, it remains to investigate how they subsist. For if they derive their subsistence from the junior Gods, how, since these are the fathers of mortal natures, are these dæmons immortal? But if from the demiurgus how are they irrational? For he is the father of things in conjunction with intellect. This doubt is beautifully solved by Proclus as follows: irrational dæmons derive their subsistence from the junior Gods, yet are not on this account mortal, since of these Gods some generate others. And perhaps the generated Gods are called by Plato, in the Timæus, dæmons, because those that are truly dæmons are produced by the junior Gods. But they likewise proceed from the one demiurgus. For as Timæus says, he is the cause of all immortal natures. If, however, the demiurgus imparts intellect to all things, there is also in irrational dæmons an ultimate vestige of the intellectual peculiarity, so far as they have a facility of imagination; for this is the last echo as it were of intellect. And on this account the phantasy is not improperly called by others passive intellect.

Lastly, after essential heroes, an order of souls follows, who proximately govern the affairs of men, and are dæmoniacal according to habitude or alliance, but not essentially. These souls likewise are the perpetual attendants of the Gods, but they have not an essence wholly superior to man. Of this kind, as we are informed by Proclus in his MS. Scholia on the Cratylus, are the Nymphs that sympathize with waters, Pans with the feet of goats and the like. They also differ from those powers that are essentially of a dæmoniacal characteristic in this, that they assume a variety of shapes (each of the others immutably preserving one form) are subject to various passions, and are the causes of every kind of deception to mankind. Proclus likewise observes, that the Minerva which so often appeared to Ulysses and Telemachus belonged to this order of souls.