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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natures, unmingled powers, things that are mingled together, and simple
powers, things of a variegated nature.
CHAPTER XX.
In the next place, let us speak concerning the truth which is in
the Gods; for this in addition to what has been said is concluded
by Socrates, because a divine nature is without falsehood, and is
neither the cause of deception or ignorance to us, or to any other
beings. We must understand therefore, that divine truth is exempt
from the truth which consists in words, so far as this truth is
composite, and in a certain respect is mingled with its contrary, and
because its subsistence consists of things that are not true. For the
first parts do not admit of a truth of this kind, unless some one
being persuaded by what Socrates asserts in the Cratylus, should say
that these also are after another manner true. Divine truth also is
exempt from psychical truth, whether it is surveyed in opinions or
in sciences, so far as it is in a certain respect divisible, and is
not beings themselves, but is assimilated to and co-harmonized with
beings, and as being perfected in motion and mutation falls short of
the truth which is always firm, stable and of a principal nature.
Divine truth is likewise again exempt from intellectual truth, because
though this subsists according to essence, and is said to be and is,
beings themselves, through the power of sameness, yet again, through
difference, it is separated from the essence of them, and preserves
its peculiar hypostasis unconfused with respect to them. The truth
therefore of the Gods alone, is the undivided union and all-perfect
communion of them. And through this the ineffable knowledge of the
Gods, surpasses all knowledge, and all secondary forms of knowledge
participate of an appropriate perfection. But this knowledge alone of
the Gods contractedly comprehends these secondary forms of knowledge,
and all beings according to an ineffable union. And through this the
Gods know all things at once, wholes and parts, beings and non-beings,
things eternal and things temporal, not in the same manner as intellect
by the universal knows a part, and by being, non-being, but they know
every thing immediately, such things as are common, and such as are
particulars, though you should speak of the most absurd of all things,
though you should speak of the infinity of contingencies, or even of
matter itself.