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
Because, therefore, beauty converts and moves all things to itself,
causes them to energize enthusiastically, and recalls them through
love, it is the object of love, being the leader of the whole amatory
series, walking on the extremities of its feet, and exciting all
things to itself through desire and astonishment. But again because it
extends to secondary natures plenitudes from itself, in conjunction
with hilarity and divine facility, alluring, enflaming, and elevating
all things, and pouring on them illuminations from on high, it is
delicate, and is said to be so by Plato. And because it bounds this
triad, and covers as with a veil the ineffable union of the Gods,
swims as it were on the light of forms, causes intelligible light
to shine forth, and announces the occult nature of goodness, it is
denominated splendid, lucid and manifest. For the goodness of the
Gods is supreme and most united; their wisdom is in a certain respect
now parturient with intelligible light, and the first forms; but
their beauty is established in the highest forms, is the luminous
precursor of divine light, and is the first thing that is apparent
to ascending souls, being more splendid and more lovely to the view
and to embrace than every luciferous essence, and when it appears is
received with astonishment. This triad therefore filling all things,
and proceeding through all things, it is certainly necessary that the
natures which are filled should be converted to and conjoined with
each of the three through kindred, and not through the same media.
For of different things that are filled by this triad there is a
different medium; and different powers are converted to a different
perfection of the Gods. I think therefore, it is manifest to every
one, and it is frequently asserted by Plato, that the cause which
congregates all secondary natures to divine beauty, which familiarizes
them to it and is the source of their being filled with it, and of
their derivation from thence, is nothing else than love, which always
conjoins according to the beautiful, secondary to the first[130] Gods,
and the more excellent genera, and the best of souls. But again, truth
is certainly the leader to, and establishes beings in, divine wisdom,
with which intellect being filled, possesses a knowledge of beings,
and souls participating of this energize intellectually. For the full
participation of true wisdom is effected through truth, since this
every where illuminates intellective natures, and conjoins them with
the objects of intellection, just as truth also is the first thing
that congregates intellect and the intelligible. To those however who
hasten to be conjoined with the good, knowledge and co-operation are no
longer requisite, but collocation, a firm establishment and quiet are
necessary.
CHAPTER XXV.