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
The opinion of Grotius[19] therefore, is highly probable, that the Jews
obtained the names of Powers, Dominations, and Principalities, from
their Babylonic captivity; and Gale in his notes on Iamblichus[20]
says, that certain passages of Zoroaster and Ostanes cited by the
author of Arithm. Theolog. confirm this opinion of Grotius. Indeed,
the appellation of αρχαι _principles_, which are the first of the
four powers mentioned by Paul, was given by the Chaldeans to that
order of Gods called by the Grecian theologists _supermundane_ and
_assimilative_, the nature of which is unfolded by Proclus in the
sixth book of the following work; and Proclus in the fourth book of
his MS. Commentary On the Parmenides of Plato shows that the order of
Gods denominated νοητος και νοερος, _intelligible and at the same time
intellectual_, is according to the Chaldean oracles[21] principally
characterized by _domination_. In proof of this, the two following
oracles are cited by him, the first, concerning the empyrean, and the
second concerning the material Synoches.[22]
Τοις δε πυρος νοερου νοεροις πρηστηρσιν απαντα
Εικαθε δουλευοντα, πατρος πειθηνιδι βουλῃ.
i.e. “All things yield ministrant to the intellectual presters of
intellectual fire, through the persuasive will of the father.” And
αλλα και υλαιοις οσα δουλευει Συνοχευσι.
i.e. “But likewise such as are in subjection to the material Synoches.”
Farther still, Paul in the Epistle to the Romans, chap. viii. v. 38,
says, “For I am persuaded that neither death nor life, nor _angels_,
nor _principalities_, nor _powers_, nor things present, nor things
to come, nor _height_, nor _depth_, nor any other creature, shall be
able to separate us from the love of God, &c.” From this arrangement
therefore, it is evident that principalities and powers are not the
same with angels; and as according to Paul they are beings so exalted,
that in his Epistle to the Ephesians, he could not find any thing
more magnificent to say of Christ, than that he is raised even above
them, it follows that they must be Gods, since they are superior to the
angelic order. It is remarkable too, that he coarranges _height_ and
_depth_ (υψωμα και βάθος) with principalities and powers; and βυθός is
one of the _æones_ according to the Valentinians.