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
Socrates therefore, in the Philebus, affords us such like auxiliaries
to the theory of the intelligible triads. It is requisite however,
not only to abide in these conceptions, but also to demonstrate the
theology of Plato about these triads from other dialogues, and from
them to point out one truth adapted to the things themselves. We shall
assume therefore, what is written in the Timæus, and shall follow our
leader [Syrianus] who has unfolded to us the arcane mysteries of these
triads, and conjoin with the end of what has been said the beginning of
the following discussion. In the Timæus therefore, Plato investigating
what the paradigm of the whole world is, discovers that it is
comprehensive of all intelligible animals, that it is all-perfect, that
it is the most beautiful of intelligibles, that it is only-begotten,
and that it is the intelligible of the demiurgus. He likewise
denominates it animal itself, as being the intelligible paradigm of
every animal, and of that which is the object of sense. Hence it is
necessary that this animal itself, because it is all-perfect, and
the most beautiful of intelligibles, should be established in the
intelligible orders. For though there is intelligible animal in the
demiurgus, yet it is rather intellectual than intelligible, and is
not the most beautiful of all intelligibles, but is second to them
in beauty and power. For primary beauty is in the intelligible Gods.
In the demiurgus also, there are not only four forms of the things
contained in the world, but there is all the multitude of forms. For in
him the paradigms of individual forms presubsist. But animal itself is
_totally_ constitutive of all animals by the intelligible tetrad.
The demiurgus likewise is not like animal itself only-begotten among
beings, but subsists in conjunction with the vivific cause, together
with which he constitutes the second genera of being, mingling them in
the crater or bowl, in order to the generation of souls. For of the
things of which intelligible animal is effective and at the same time
generative, of these the demiurgus is allotted the cause in a divided
manner, in conjunction with the crater. Hence, as I have said, animal
itself is exempt from the demiurgus, and is, as Timæus every where
denominates it, intelligible.