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 — Plato — John Shaqi
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
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And universally, whether you are willing to call the Gods leaders, or
rulers, or guardians, or fathers, a divine nature will appear to be
in want of no one of such names. For all things that are venerable
and honorable subsist in them primarily. And on this account indeed,
here also some things are naturally more venerable and honorable
than others, because they exhibit an ultimate resemblance of the
Gods. But what occasion is there to speak further on this subject?
For I think that we hear from those who are wise in divine concerns
paternal, guardian, ruling and pæonian powers celebrated. How is
it possible therefore that the images of the Gods which subsist
according to nature, regarding the end which is adapted to them, should
providentially attend to the order of the things which they govern, but
that the Gods themselves with whom there is the whole of good, true and
real virtue, and a blameless life, should not direct their government
to the virtue and vice of men? And how can it be admitted, on this
supposition, that they exhibit virtue victorious in the universe,
and vice vanquished? Will they not also thus corrupt the measures
of justice by the worship paid to them by the depraved, subvert the
boundary of undeviating science, and cause the gifts of vice to appear
more honorable than the pursuits of virtue? For this mode of providence
is neither advantageous to these leaders, nor to those that follow
them. For to those who have become wicked, there will be no liberation
from guilt, since they will always endeavour to anticipate justice,
and pervert the measures of desert. But it will be necessary, which it
is not lawful to assert, that the Gods should regard as their final
end the vice of the subjects of their providence, neglect their true
salvation, and consequently be alone the causes of adumbrant good. This
universe also and the whole world will be filled with disorder and
incurable perturbation, depravity remaining in it, and being replete
with that discord which exists in badly governed cities. Though is it
not perfectly impossible that parts should be governed according to
nature in a greater degree than wholes, human than divine concerns, and
images than primary causes?