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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 — John Shaqi

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

This Dionysius, who certainly lived posterior to Proclus, because
he continually borrows from his works, barbarously confounding
that scientific arrangement of these deiform processions from _the
one_, which is so admirably unfolded by Proclus in the following
work, classes them as follows. The first order, according to him,
consists of Seraphim, Cherubim, and Thrones. The second of the divine
essences characterized by dominion, might, and power. And the third
of Principalities, Archangels, and Angels. Hence he has transferred
the characteristics of the intelligible triad of Gods to Seraphim,
Cherubim, and Thrones. For symmetry, truth, and beauty, which
characterize this triad, are said by Plato in the Philebus to subsist
_in the vestibule of the good_; (επι μεν τοις του αγαθου νυν ηδη
προθυροις εφεσταναι) and Dionysius says[24] of his first order that
“_it is as it were arranged in the vestibules of deity_.” Goodness,
wisdom, and beauty also, are shown by Proclus in the third book of the
following work to belong to the intelligible triad; _goodness_ to its
summit, _wisdom_ to the middle of it, and _beauty_ to its extremity.
And Dionysius says, that according to the Hebrews, the word Cherubim
signifies _a multitude of knowledge, or an effusion of wisdom_, την δε
χερουβιμ εμφαινειν, πληθος γνωσεως, η χυσιν σοφιας. The characteristics
of the Gods called νοητοι και νοεροι _intelligible and at the same
time intellectual_, and of the Gods that are νοεροι _intellectual_
alone, he appears to have transferred to his middle triad which is
characterized by _dominion, might, and power_. And he has adapted his
third triad consisting of _Principalities_, _Archangels_, and _Angels_,
to the _supermundane_, _liberated_, and _mundane_ orders of Gods.
For the supermundane Gods are called by Proclus in the sixth book of
the following work αρχαι _Principalities_, or _rulers_, which is the
word employed by Dionysius and Paul. And the mundane Gods are said by
Proclus (in Parmenid.) to be the sources of a _winged_ life, and angels
are celebrated by Dionysius as having _wings_. Hence it is evident that
Dionysius has accommodated the peculiarities of the different orders
of Gods to the nine orders which he denominates _celestial powers_;
and his arrangement has been adopted by all succeeding Christian
theologists.

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