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
I farther add, that among these _æones_ of the Valentinians were
νους, βυθος, σιγη, αληθεια, σοφια, i.e. _intellect, a profundity,
silence, truth, and wisdom_, which as Gale well observes in his
notes on Iamblichus de Mysteriis, &c. prove their dogmas to be of
Chaldaic origin. For these words perpetually occur in the fragments
of the Chaldaic oracles. And the middle of the Chaldean intelligible
triad is denominated αιων _æon_,[15] i.e. _eternity_, and
is also perfectly conformable to the theology of Plato, as is very
satisfactorily shown by Proclus in the third book of the following
work. According to the Chaldeans therefore, the æones are Gods; and
considered as the exemplars of the visible universe, they are analogous
to the ideas of Plato, which also are Gods, as is evident from the
Parmenides of that philosopher.[16] According to Paul too, as the
_æones_ are the fabricators of the visible world, they must be
beings of a much higher order than angels, and consequently must be
Gods; productive power being one of the great characteristics of a
divine nature.
Again, in the Epistle to the Ephesians, chap. i. v. 21. Paul says that
God has exalted Christ “far above every principality, and power, and
might, and dominion,” υπερανω πασης αρχης και εξουσιας, και δυναμεως
και κυριοτητος. And in the 6th chapter and 12th verse he conjoins with
principalities and powers, _the rulers of the world_, i.e. the seven
planets, προς τας αρχας, προς τας εξουσιας, προς τας κοσμοκρατορας.
Augustin[17] confesses that he is ignorant what the difference is
between those four words, (principality, power, might, and dominion,)
in which the Apostle Paul seems to comprehend all the celestial
society. “Quid inter se distent quatuor illa vocabula, quibus universam
ipsam cœlestem societatem videtur Apostolus esse complexus, dicant qui
possunt, si tamen possunt probare quod dicunt; ego me ista ignorare
fateor.” Ignatius also (in Epist. ad Trallianos) speaks of the angelic
orders, the diversities of archangels and armies, the differences of
the orders characterised by might and dominion, of thrones and powers,
_the magnificence of the æones_,[18] and the transcendency of Cherubim
and Seraphim,” και γαρ εγω ου καθ’ ο, τι δεδεμαι, και δυναμαι νοειν
τα επουρανια, και τας αγγελικας ταξεις, και τας των αρχαγγελων και
στρατιων εξαλλαγας, δυναμεων τε και κυριστητων διαφορας, θρονων τε και
εξουσιων παραλλαγας, αιωνων δε μεγαλοτητας, των τε χερουβιμ και σεραφιμ
τας υπεροχας.