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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Moreover, neither when he celebrates _the good_ the leader of the
divine orders, as the most splendid of being, does he denominate
it _most splendid_ as participating of light. For the first light
proceeds from it to intelligibles and intellect, but he gives it this
appellation as the cause of the light which is every where diffused,
and as the fountain of every intelligible, or intellectual, or
mundane deity. For this light is nothing else than the participation
of a divine hyparxis. For as all things become boniform through
participating of _the good_, and are filled with the illumination
proceeding from thence, thus also the natures which are primarily
beings are deiform; and as it is said, intelligible and intellectual
essences become divine through the participation of deity. Looking
therefore to all that has been said, we shall preserve the exempt
transcendency of _the good_ with reference to all beings and the divine
orders. But again, in each order of beings, we must grant that there
is a monad analogous to it, not only in sensibles, as Plato says the
sun is, but likewise in supermundane natures, and in the genera of
Gods arranged from _the good_ prior to these. For it is evident that
the natures which are nearer to the first cause and which participate
of it in a greater degree, possess a greater similitude to it. And
as that is the cause of all beings, so these establish monads which
are the leaders of more partial orders. And Plato indeed arranges the
multitudes under the monads; but extends all the monads to the exempt
principle of the whole of things, and establishes them uniformly about
it. It is necessary therefore that the theological science should be
unfolded conformably to the divine orders, and that our conceptions
about it should be transcendent, and unmingled and unconnected with
other things. And we should survey indeed all secondary natures,
subsisting according to and perfected about it; but we should establish
it as transcending all the monads in beings, according to one excess
of simplicity, and as unically arranged prior to the whole orders
[of Gods.] For as the Gods themselves enact the order which is in
them, thus also it is necessary that the truth concerning them, the
precedaneous causes of beings, and the second and third progeny of
these should be definitely distinguished.