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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

Vestiges therefore of the theology of Plato may be seen both in the
Jewish and Christian religion; and in a similar manner, a resemblance
in the religions of all other nations to it might be easily pointed
out, and its universality be clearly demonstrated. Omitting however,
a discussion of this kind for the present, I shall farther observe
respecting this theology, that the deification of dead men, and the
worshipping men as Gods form no part of it when it is considered
according to its genuine purity. Numerous instances of the truth
of this might be adduced, but I shall mention for this purpose, as
unexceptionable witnesses, the writings of Plato, the Golden Pythagoric
verses,[25] and the treatise of Plutarch On Isis and Osiris. All the
works of Plato indeed, evince the truth of this position, but this is
particularly manifest from his Laws. The Golden verses order, that the
immortal Gods be honoured first as they are disposed by law; afterwards
the illustrious Heroes, under which appellation, the author of the
verses comprehends also angels and dæmons properly so called: and in
the last place the terrestrial dæmons, i.e. such good men as transcend
in virtue the rest of mankind. But to honour the Gods as they are
disposed by law, is, as Hierocles observes, to reverence them as they
are arranged by their fabricator and father; and this is to honour them
as beings superior to man. Hence, to honour men, however excellent
they may be, as Gods, is not to honour the Gods according to the rank
in which they are placed by their Creator, for it is confounding the
divine with the human nature, and is thus acting directly contrary to
the Pythagoric precept. Plutarch too in his above-mentioned treatise
most forcibly and clearly shows the impiety of worshipping men as Gods,
as is evident from the following extract:

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