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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

Immediately after this triad we may see another proceeding, in which
all intelligible multitude shines forth, and which Parmenides indeed
constitutes a wholeness, but a wholeness consisting of many parts. For
after the occult union of the first triad, and the dyadic separation
of the second, the progression of the third is generated, which has
indeed its subsistence from parts, but the parts are many, with
the multitude of which the triad prior to it is parturient. For in
this triad there is a unity, and power, and being. But _the one_ is
multiplied, and also being and power. And thus all the triad indeed is
a wholeness; but each of its extremes, viz. _the one_ and being, as it
is multitude conjoined through collective power, is again divided and
multiplied. For this power conjoining unical multitude to the multitude
of beings, of some of these it causes each through progression to be
being characterized by _the one_, but of others each according to
participation to be _the one_ characterized by being. For here indeed
there are two parts of the wholeness, _the one_ and being; but _the
one_ participates of being, for it is conjoined with it; and being
participates of _the one_. _The one_ of being therefore, is again
divided, so that _the one_ and being generate a second unity conjoined
with the part of being. But being participating of _the one_, is again
separated into being and _the one_. For it generates a more partial
being suspended from a more partial unity. And being consists of more
partial deified beings, and is a more specific monad. The cause however
of this progression is power. For power is effective of two things,
and is the operator of multitude. For _the one_ indeed calls forth
into multitude, but being converts to the participation of the divine
unities. Whence therefore does Parmenides begin to teach us concerning
this triad? And where does he conclude his discourse about it? The
beginning, therefore, of what he says on this subject is as follows:
“What then? Can each of these parts of the one being, viz. _the one_
and being, desert each other, so that _the one_ shall not be a part of
being, or being shall not be a part of _the one_? It cannot be.[204]”
But he ends thus: “Will not, therefore, the one being after this manner
be an infinite multitude? It seems so.”

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