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
should subsist first and become apparent in intellect. If therefore,
being abides exemptly in the first mixture, but now proceeds, and is
generated dyadically from the monad, there will be motion about it;
and if there is motion, it is also necessary that there should be
intelligible life. For every where motion is a certain life, since
some one calls even the motion of material bodies life. That which is
first therefore, in this second triad, may be called bound; that which
is second in it, infinity; and that which is the third, life. For the
second triad also is a God, possessing prolific power, and unfolding
into light from, and about itself, that which is secondarily being.
Here however also, the triad is analogous to the first triad.
But again, it is necessary to comprehend by reasoning the peculiarity
of this triad. For the first triad being all things, but intelligibly
and unically, and as I may say, speaking Platonically, according
to the form of bound, the second triad is indeed all things, but
vitally, and as I may say, following the philosopher, according to
the form of infinity, just as the third triad proceeds according to
the peculiarity of that which is mixed. For as in the progression
according to breadth, that which is mixed presents itself to the view
as the third, so likewise in the progression according to depth of
intelligibles, the third has the order of that which is mixed with
reference to the superior triads. The middle triad therefore, is
indeed all things, but is characterized by intelligible infinity. For
the three principles after the first, orderly distribute for us the
intelligible genus of the Gods. For bound indeed, unfolds into light
the first triad; but infinity the second; and that which is mixed, the
third. It is infinite power therefore, according to which the second
triad is characterized. For being the middle, it subsists according
to the middle of the first triad, being all things from all. For in
each triad, there is bound, infinity, and that which is mixed. But
the peculiarity of the monads being respectively different, evolves
the intelligible order of the Gods. The middle triad however, thus
subsisting, but I say thus, because it consists of all the things of
which the triad prior to it consists, yet it contains and connects the
middle of intelligibles according to infinite power, and is filled
indeed from a more elevated union, but fills the union posterior to
itself with the powers of being. And it is measured indeed, from thence
uniformly, but measures the third triad by the power of itself. And it
abides indeed, in the first triad stably, but it establishes in itself
the triad which is next in order. And in short, it binds to itself
the intelligible centre, and establishes one intelligible coherence;
causing indeed that which is occult and possesses the form of _the one_
in the first triad, to shine forth; but collecting the intelligible