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[134] 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?[135] 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.[136] 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.[137] And thus much in common
concerning the Gods and dæmons who are the fabricators of generation.