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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CHAPTER XXIII.
After this, wisdom is allotted the second order, being the intelligence
of the Gods, or rather the hyparxis of their intelligence. For
intelligence indeed, is intellectual knowledge; but the wisdom of the
Gods is ineffable knowledge, which is united to the object of knowledge
and the intelligible union of the Gods. But it appears to me that Plato
especially surveyed this in the triad [of the beautiful, the wise and
the good,] as may be inferred from the conceptions scattered about it
in many places. I say then that Diotima in the Banquet is of opinion
that wisdom is full of that which is known, and that it neither seeks,
nor investigates, but possesses the intelligible. Hence, she says,
that no one of the Gods philosophizes, nor desires to become wise;
for a God is wise. Hence that which is philosophic is imperfect, and
indigent of truth; but that which is wise is full and unindigent, and
has every thing present which it wishes and desires nothing. But the
desirable and the appetible are proposed to the philosopher. Socrates,
however, in the Republic considers that which is generative of truth
and intellect, as affording an indication of wisdom, to our souls
indeed the ascent to divine plenitude being accomplished through
knowledge,[128] but to the Gods intellect being present from the
fulness of knowledge.[129] For the progression in them is not from
an imperfect habit to the perfect; but from a self-perfect hyparxis
a power prolific of inferior natures proceeds. But in the Theætetus
he indicates that the perfective of things imperfect, and that which
calls forth concealed intelligence in souls, pertain to wisdom. For he
says, it compels me to obstetrication, but prevents me from generating.
It is evident therefore, from these things, that the genus of wisdom
is triadic. Hence it is full of being and truth, is generative of
intellectual truth, and is perfective of intellectual natures that
are in energy, and itself possesses a stable power. We must admit
therefore, that these things pertain to the wisdom of the Gods. For
this wisdom is full indeed of divine goodness, generates divine truth,
and perfects all things posterior to itself.
CHAPTER XXIV.