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
As the first unity therefore, after the exempt cause of all things,
unfolds into light intelligible being, and the second unity,
intelligible life, thus also the third constitutes about itself,
intelligible intellect, and fills it with divine union, constituting
power as the medium between itself and being, through which it gives
completion to this being, and converts it to itself. In this therefore,
every intelligible multitude shines forth to the view. For the whole
of this being is intelligible intellect, life, and essence. And it is
neither all things according to cause, in the same manner as that which
is primarily being, nor does it cause all things to shine forth, as the
second being does, but it is as it were all things according to energy,
and openly. Hence also, it is the boundary of all intelligibles.
For since the progression of beings is accomplished according to
similitude, the first being is most similar to _the one_; the
second, is parturient with multitude, and is the origin of separation;
but the third, is now all-perfect, and unfolds into light in itself,
intelligible multitude and form.
Farther still, as the first triad abides occultly in bound, and fixes
in itself every thing that is stable in intelligibles; but the second
abides and at the same time proceeds; so the third, after progression
converts the intelligible end to the beginning, and convolves the
order to itself. For it is every where the province of intellect to
convert and converge to the intelligible. All these likewise are
uniform [i.e. have the form of one] and intelligible, viz. the abiding,
the proceeding, and the returning. For each of these is not asserted
after the same manner in intelligibles. And the intelligible genus of
Gods[185] is unical, simple, and occult, conjoining itself to _the
one itself_ which is prior to beings; and unfolds[186] into light
nothing else than the transcendency of _the one_. For these
three triads, mystically announce that unknown cause the first and
perfectly imparticipable God. The first of them indeed, announcing his
ineffable union; the second his transcendency, by which he surpasses
all powers; and the third, his all-perfect generation of beings. For
as they are able to comprehend the principle which surpasses both
the union and the powers of all beings, so they exhibit to secondary
natures, his[187] admirable transcendency; receiving indeed separately
the unical power and dominion of the first God; but unfolding into
light intelligibly the cause which is prior to intelligibles. For these
Gods though they are allotted a simplicity which is equally exempt
from all the divine orders, yet they fall short of the union of the
father. Of this triad therefore, which converts all intelligibles to
the first principle, and convolves the multitude apparent in itself
to the stable union of the whole of things, one thing is bound, and
unity and hyparxis; another, is infinity and power; and another is