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,[128] though
dæmons also are generated according to it;[129] 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.