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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

The third speculation of the principle of things is far inferior to
the preceding, considering him as giving subsistence to all beautiful
things. For to celebrate him as the supplier of good, and as end
preceding the two orders of things, is not very remote from the
narration which says, that all causes are posterior to him, and derive
their subsistence from him, as well those which are paternal, and the
sources of good, as those that are the suppliers of prolific powers.
But to ascribe to him a producing and generative cause, is still more
remote from the all-perfect union of the first. For as it cannot be
known or discussed by language, by secondary natures, it must not be
said that it is the cause, or that it is generative of beings, but we
should celebrate in silence this ineffable nature, and this perfectly
causeless cause which is prior to all causes. If, however, as we
endeavour to ascribe to him _the good_ and _the one_, we in like manner
attribute to him _cause_, and that which is _final_ or _paternal_,
we must pardon the parturition of the soul about this ineffable
principle, aspiring to perceive him with the eye of intellect, and
to speak about him; but, at the same time, the exempt transcendency
of _the one_ which is immense, must be considered as surpassing an
indication of this kind. From these things therefore, we may receive
the sacred conceptions of Plato, and an order[153] adapted to things
themselves. And we may say that the first part of this sentence
sufficiently indicates the simplicity,[154] transcendency, and in
short the uncoordination with all things of the king of all. For the
assertion that all things subsist about him, unfolds the hyparxis of
things second, but leaves that which is beyond all things without any
connexion with things posterior to it. But the second part celebrates
the cause of all the Gods[155] as prearranged in the order of _end_.
For that which is the highest of all causes, is immediately conjoined
with that which is prior to cause; but of this kind is the final cause,
and that for the sake of which all things subsist. This part therefore
is posterior to the other, and is woven together with the order of
things, and the progression of the Platonic doctrine.

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