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
Plato · en
But in the Philebus, Plato delivers to us the three most principal
elements of _the good_, viz. the desirable, the sufficient, and
the perfect. For it is necessary that it should convert all things
to itself, and fill all things, and that it should be in no respect
deficient, and should not diminish its exuberance. Let no one therefore
conceive the desirable to be such as that which is frequently extended
in sensibles as the object of appetite. For such is apparent beauty.
Nor let him suppose it to be such as is indeed able to energize upon
and excite to itself the natures which are able to participate it,
but which at the same time may be apprehended by intelligence, and
is educed by us according to a projecting energy, and an adhesion of
the dianoetic power. For it is ineffable, and prior to all knowledge
extends to all beings. For all things desire _the good_, and
are converted to it. But if it be requisite summarily to unfold the
characteristic peculiarity of the desirable, as the supplier of
light proceeds by his rays into secondary natures, converts the eye
to himself, causes it to be solar-form, and to resemble himself,
and through a different similitude conjoins it with his own fulgid
splendour, thus also I think the desirable of the Gods allures and
draws upward all things to the Gods in an ineffable manner by its own
proper illuminations, being every where present to all things, and
not deserting any order whatever of beings. Since even matter itself
is said to be extended to this desirable, and through this desire is
filled with as many goods as it is able to participate. It is therefore
the centre of all beings, and all beings, and all the Gods have their
essences, powers and energies about this. And the extension and desire
of things towards this is inextinguishable. For all beings aspire after
this desirable which is unknown and incomprehensible. Not being able
therefore either to know or receive that which they desire, they dance
round it, and are parturient and as it were prophetic with respect
to it. But they have an unceasing and never-ending desire of its
unknown and ineffable nature, at the same time that they are unable to
embrace and embosom it. For being at once exempt from all things, it
is similarly present to and moves all things about itself, and is at
the same time by all of them incomprehensible. By this motion also and
this desire it preserves all things. But by its unknown transcendency
through which it surpasses the whole of things, it preserves its proper
union unmingled with secondary natures. Such therefore is the desirable.