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 · en
The Athenian guest also celebrates this truth which subsists primarily
in the Gods; for he says that truth is the leader to the Gods of
every good, and likewise of every good to men. For as the truth which
is in souls conjoins them with intellect, and as intellectual truth
conducts all the intellectual orders to _the one_, thus also the
truth of the Gods unites the divine unities to the fountain of all
good, with which being conjoined, they are filled with all boniform
power. For every where the hyparxis of truth has a cause which is
collective of multitude into one; since in the Republic also, the light
proceeding from _the good_, and which conjoins intellect with the
intelligible, is denominated by Plato’s truth. This characteristic
property therefore, which unites and binds together the natures that
fill and the natures that are filled, according to all the orders of
the Gods, must be arranged as originating supernally and proceeding as
far as to the last of things.
CHAPTER XXI.
To us however discussing what pertains to every divine nature, what we
assert will be known from those commonly received truths adduced in
the Phædrus, and which we have before mentioned. Socrates therefore
says that every thing divine is beautiful, wise, and good,[126] and he
indicates that this triad pervades to all the progressions of the Gods.
What therefore is the goodness, what the wisdom, and what the beauty of
the Gods? With respect to the goodness of the Gods therefore, we have
before observed, that it preserves and gives subsistence to the whole
of things, that it every where exists as the summit, as that which
fills subordinate natures, and as pre-existing in every order analogous
to the first principle of the divine orders. For according to this all
the Gods are conjoined with the one cause of all things, and on account
of this primarily derive their subsistence as Gods. For in all beings
there is not any thing more perfect than the good, and the Gods. To
the most excellent of beings therefore, and which are in every respect
perfect, the best and most perfect of things is adapted.
CHAPTER XXII.