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The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 1 of 2) : $b translated from the Greek, to which a seventh book is added, in order to supply the deficiency of another book on this subject, which was written by Proclus, but since lost, also, a translation from the Greek of Proclus' Elements of theology, to which are added a translation of the treatise of Proclus, On providence and fate, a translation of extracts from his treatise, entitled, Ten doubts concerning Proclus

Philosophy

The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 1 of 2) : $b translated from the Greek, to which a seventh book is added, in order to supply the deficiency of another book on this subject, which was written by Proclus, but since lost, also, a translation from the Greek of Proclus' Elements of theology, to which are added a translation of the treatise of Proclus, On providence and fate, a translation of extracts from his treatise, entitled, Ten doubts concerning

Name: The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 1 of 2) : $b translated from the Greek, to which a seventh book is added, in order to supply the deficiency of another book on this subject, which was written by Proclus, but since lost, also, a translation from the Greek of Proclus' Elements of theology, to which are added a translation of the treatise of Proclus, On providence and fate, a translation of extracts from his treatise, entitled, Ten doubts concerning
Author: Proclus

Proclus

Neoplatonism -- Early works to 1800; Plato -- Early works to 1800; Theology -- Early works to 1800

That these then obtain the first rank[106] among all theological
dogmas, is perfectly evident. For what can be of a more leading
nature, than the hyparxis of the Gods, or than boniform providence, or
immutable and undeviating power? Through which they produce secondary
natures uniformly, preserve themselves in an undefiled manner, and
convert them to themselves. But the Gods indeed govern other things,
but suffer nothing from subordinate natures, nor are changed with
the variety of the things to which their providence extends. We shall
learn, however, how these things are defined according to nature,
if we endeavour to embrace by a reasoning process the scientific
method of Plato about each of them; and prior to these, survey by
what irrefragable arguments he proves that there are Gods; and thus
afterwards consider such problems as are conjoined with this dogma.

Of all beings, therefore, it is necessary that some should move only,
but that others should be moved only, and that the natures situated
between these, should both move and be moved. And with respect to
these last it is necessary, either that they should move others being
themselves moved by others, or that they should be self-motive. These
four hypostases likewise, are necessarily placed in an orderly series,
one after another; that which is moved only and suffers, depending
on other primary causes; that which moves others, and is at the same
time moved, being prior to this; that which is self-motive, and
which is beyond that which both moves and is moved, beginning from
itself, and through its own motion imparting the representation of
being moved, to other things; and that which is immoveable, preceding
whatever participates either producing or passive motion. For every
thing self-motive, in consequence of possessing its perfection in a
transition and interval of life, depends on another more ancient cause,
which always subsists according to sameness, and in a similar manner,
and whose life is not in time, but in eternity. For time is an image of
eternity.

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