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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That which is the first of all things therefore, unfolds into light
all the Gods, divine souls, and the more excellent genera, and is
neither complicated with its progeny, nor multiplied about them;
but being perfectly exempt from them in an admirable simplicity,
and transcendency of union, it imparts to all things indifferently
progression and at the same time order in the progression. Parmenides
therefore beginning from the intelligible place of survey of the first
intellectual Gods, proceeds thus far, according to the measures of
generation, giving subsistence to the genera of the Gods, and to the
natures that are united to and follow the Gods,[159] and perpetually
evinces that _the one_ is ineffably exempt from all things. But
again, from hence he returns to the beginning, and imitating the
conversion of the whole of things, separates _the one_ from the
highest, viz. from the intelligible Gods. For thus especially we may
survey the transcendency of _the one_, and the immense difference of
its union from all other things, if we not only demonstrate that it
is established above the second or third progressions in the divine
orders, but also that it subsists prior to the intelligible unities
themselves, and this in a manner conformable to the simplicity of
their occult nature, and not through a variety of words, but through
intellectual projection alone. For intelligibles are naturally adapted
to be known by intellect. This therefore, Parmenides also evinces in
reality, relinquishing logical methods, but energizing according to
intellect, and asserting that _the one_ is above essence, and _being_
characterized by _the one_. For this assertion was not collected
from the preceding conclusions. For the discourse about the first
Gods themselves would be without demonstration, if it derived its
credibility from things subordinate. At the same time therefore,
Parmenides contends that all knowledge, and all the instruments
of knowledge, fall short of the transcendency of _the one_, and
beautifully end in the ineffable of that God who is beyond all things.
For after scientific energies, and intellectual projections, a union
with the unknown follows, to which also Parmenides referring the whole
of his discussion, concludes the first hypothesis, suspending indeed
all the divine genera from _the one_, but evincing that _the one_ is
unically exempt from all things, subsisting without the participation
of intelligibles and sensibles, and in an ineffable manner giving
subsistence to the participated monads. Hence also, _the one_ is said
to be beyond that one which is conjoined with essence, and at the same
time to be beyond every participated multitude of unities.
BOOK III.
CHAPTER I.