ing to allotments, fabricate, generate, anil perfect. Some of them also are proxi¬ mate to tin’ reh'stial God*; hut others proceed to a greater distance from them. Hence, some preserve the idea of these Clods, so lar as it ('an he preserved in the Million try order; hut others are established according to their appropriate power* For of every order, the summit is analogous to tin* order prior to it. Thus the summit of intelligible* is unity ; of intellectuals is intelligible; of the supermun¬ dane order, i* intf lleetual; and of the mundane order, supermundane. And some of the sublunary Gods indeed, are in a greater degree united to the demiurgic mo¬ nad ; but others are more distant from it. Hence, some being analogous to it, an* 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 presubsists analogous to the good.'
Conformably to these causes which are thus analogous to the ineffable principle of things, and which w ith reference to it are called monads, the sublunary Cods 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 bis connective, other* hi* prolific, others hi* motive, others hi* guardian will, and others, some other will of the Demiurgiis pertaining to the wholes in the sublunary region. And some of them have dominion over souls, others over da mons, and others over Cods. All of tin in however are intellectual according to essence, but mundane according to allotment. Tln-v are also per¬ fective and powerful, governing generation in an unbegotten manner, livings de¬ prived of intellect, intellectually, and inanimate natures, vitally. For they adorn all tilings according to their own essence, and not according to tin* imliecility of the recipients. But Plato is evidently of opinion that these Cod* use certain other bodies more simple and perpetual than these element* by saying, that they appear when they please, and become visible to u*. That lie 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 Cod, when he had esta¬ blished a soul in it. And again, that lie suspends intellects from them, through which their souls are intellectual and arc immediately converted to the Dcmiur- gus, is evident from the speech of the Deiniurgus to them.*
If likewise it is requisite that the whole world should be perfect, it is necessary that together with the divine genera wc should conceive that the demoniacal
* In what immediately follow* here, the text is *o corrupt as to lie unintelligible.
* Here also id tbe two lines that immediately follow, the teat is no corrupt as to be incapable of eifeadalioo.
Proclu5 on the
[book t.
order was generated prior to our souls, (which Plato shortly after constitutes,) and which receives a triple division, vi/. into an^ds, daemons pro|>erly so called, anil heroes. For the whole of this order tills up the middle space between Gods and men; !>ecauso there is an all-perfect separation or interial ! jet ween our con¬ cerns, and those ot the Gods. I or the lath r are eternal, hut the former are frail and mortal. And the tormer indeed arc satisfied w ith the enjoyment of intellect in energy partially ; hut the latter ascend into total intellects themselves. On this account, there is a triad which conjoins our concerns with the Gods, and w hah proceeds analogous to the thn e principal causes of things; though Plato is accustomed to call the whole of this triad (hemoniacal. For the angelic is analogous to lx nit;, or the intelligible, which is fiist unfolded into li”lit from the lie flatih‘ and occult fountain of beings. Hence also, it unfolds the Gods them- stives and announces that which is urciilt 111 their essence. Hut the il.einoniacal is analogous to infinite life. On which account it proceeds every where, accord¬ ing to many orders, and is ot a multiform nature. .And the heroic is analogous to intellect and conversion. II etice also, it is the inspectivc guardian of purifica¬ tion, and is the supplier of a magnificent and elevated' life. Further still, the angelic indeed proceeds according to the intellectual life of the Demiurges. Hence it also is essentially intellectual, and interprets and transmits a divine m- tellei t to secondary natures. Jhit the (heinouiaeal proceeds according to the demiurgic providence of wholes, gov. nis nature, and rightly gives completion to the order ot the whole world. .And the In roic again, proceeds according to the i onvertive providence ot all these. II« nee, this genus likewise, is elevated, raises souls on high, and is the cause of a grand and vigorous energy.
Such then fore, being tin* n itnre of these triple genera, they are sus|»eiided from the God>; some indeed from the celestial Gods, hut others from the divinities who are the iiisjM-ctive guardians ot generation. And about every God their is an appropriate number of angels, heroes, and daemons. For every God w the leader of a multitude which receives Ins characteristic form. Hence of the celestial Gods, the angels, da inons, and In roes are celestial; hut of the fabricators of ge¬ neration, they have a generation-producing characteristic. Of the elevating Gods, they have an elev aling property ; hut of the demiurgic, a demiurgic ; of the v iv die, a vivifie projk-rty ; and soot the rest. And again, among the elevating Gods, ot those that are of a Saturnian < haracti listic, the angels, da moils, ami heroes are Saturnian; hut of those that are Solar, they an* Solar. Among the vivilie Gods likewise, of those that are Lunar, the liiinistraut powers are Lunar; hut of
1 I or >i i|i tins pl.us*, il is urn s'^rv to rtJil I'gyXi/i.
■mLT.rs or PLATO.
the Aphrodisiacal or those that )ia\e the characteristic of Venn-*, they are Aphro¬ disiacal. For they hear the names of the Cods from whom they are suspended, as bring 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 Cods, call themselves hv their names. Or whence were the Hsculapitiscs, the 1 larch uses, and the Dioscuri denominated [wholieingmenof an heroic character, took the names of the deities from whom they descended?’] As therefore of the celestial, so likewise of the Cods who are the fabricators of generation, it is necessary to survey about each of them, a co-ordi¬ nate angelical, d.emoni.ical, and heroical multitude; and to admit that the number suspended from them retains the apjxdlation of its producing monad. Hence there is a celestial Cod, angel, and hero; and the like is also true of the earth.* In a simi¬ lar manner we must say that Ocean and Tethys proceed into all the orders; and conformably to this the other Cods, l’or 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 giving the name of man, both to the intelligible and the sensible man ; though in these, there is a much greater separation and interval. 1 And thus much in common concerning the Cods and daemons who are the fabricators of generation, in order that we may survey the discussion about darmons conjoined at the same time with that of the Cods. For Plato comprehends both these genera through the same names; and it seems that through this cause, lie calls the same powers da'iuons and Cods, in order that we may understand that the demoniacal genus is at the same time co-suspended irom these (bids, and may adapt names to them as to Cods. He likewise does the same thing elsewhere, indicating the every-where extended nature of the theory, and the eye of science contemplating all things at once, and in uninterrupted connexion.
Again however, it is evident that we should preserve the specific separation of these genera; surveying indeed, every genesiurgic Cod, according to goodness itself, and this surrounded with intellect, soul, and a divine body; a certain portion of each of which, is imparted by these Cods to sublunary natures. And in this the sublunary, are more redundant than the celestial Cods. We must also survey every [rational] daemon, as more excellent than our souls, and as having an intel-
1 Some of the modems, from iK-mg profoundly ignorant of this circumstance, have stupidly supposed that the Gods of the ancients were nothing more than dead men deified ; taking for ihcir guides on this important subject, mere historians, philologists, aud rhetoricians, instead of philosophers.
* For eiri riji, it is necessary to read *wi yij«.
1 For amiirarTimwi, it is requisite to read arorranwi.
[book V.
lectual bouI, and an ethereal vehicle; since a certain thing of this kind, is, as Plato says, suspended from the human soul. “ The Deiniurgus therefore, says he, caused the soul to ascend into its vehicle." For it is necessary lh.nl every >oul prior to mortal bodies, should use certain j>er]>etual easily-move.il, and nrbi- cular bodies, as possessing essentially a motive power, But we have In-fore spoken concerning irrational da mens, and show n what Gods ought to Ik* conceived to Ik- the makers of them; since with respect to da litmus that us< rational souls, it is evident that the Deiniurgus must be considered as the cause of these. Nor does Plato at one time call the gcncsiurgir iliv mitii s < bids, but at another cheuions; as if the celestial powers, though they should happen to Ik* da-inons, ought to In* called Gods, but the sublunary, though they should Ih- Gods, ought to Ik* deno¬ minated da-inons; but lie does this, in order that lie may make the discussion common, both to the gem sun gic Gods, and to the du-mous that are proxim.itely suspended tiom them. Of this however, we have assigned other not improbable causes.
It now remains to show what conceptions we ought to have of the Gods now mentioned by Plato. I or of the ancients, some referred what is said about them to fables, others to the fathers of cities, oth« rs to guardian powers, others to « lin¬ eal explanations, and others to souls. 'These however, are sulliciently confuted by the divine Iaiiibliclms, who demonstrates that they wander from the meaning of Plato, and from the truth of things. Alter this nianiu r tin relore, we must say, that Tima us Ik mg a Pvthagorean, follows the Pythagorean prim iplt s. lint these are the Orphic traditions. For what Orpheus di live-ml mystically through arcane narrations, this Pythagoras learned, being iuitiati d by Aglaophenms' in the mystic wisdom which Orpheus derived from his mother Calliope. I'nr (/use things Pythnguras stn/s in '/'he Siicntl Dimoiii'm". What then are the Orphic traditions, since we are of opinion that the doctrine of Tinucus nlioiil the Gods should he referred to these* ? 'They are as follow: Orpheus delivered tin* kingdoms of the Gods who preside over wholes, according to a perfect number, vi/.. Plumes, Night, Heaven, Saturn, Jupiter, Bacchus. For Plumes is the first that hears a sceptre, and the first king is the celebrated Frieapams. But the second is Night, who receives the sceptre from her father [Pham-sJ. Tin* third is Heaven, who receives it from Night The fourth is Saturn, who, as they sav oili-red violence to his father. 'The fin It is Jupiter, who subdued his lather. A ml alter him, the sixth is Bacchus. All these kings therefore, beginning supernally from flu* inti lligilde and intellectual Gods, proceed through the middle orders, and into the world,
t link-nil of tryXao^n fty liirr, it is utic-i:iry to rva<l A>\u i-f'ifttu.
TIM.-ms OF I'LATO.
that they may adorn mundane affairs. For Phanes is not only in intelligililes, Lilt aNo in intellectuals, m (lie demiurgic, and in tiie supermundane order; and in a similar manner. Heaven and Night. For the peculiarities of them proceed through all the middle orders. And with respect to the mighty .Saturn, is he not arranged prior to Jupiter, and does he not after the Jovian kingdom, divide the liacchie fabrication in conjunction with the other Titans? And this indeed, he elfects m one way in the heavens, and in another in the sublunary region; in one way in the inerratic sphere, and in another among the planets. And m a similar manner Jupiter and lkirclms. 7 hcsc things therefore arc clearly asserted by the ancients.