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
For eternity
is infinite power abiding in one, and proceeding stably. Animal itself,
however, is all-perfect according to intellect. For that which unfolds
in itself all the intelligible separation of being, is intelligible
intellect. And that intellect, according to the decision of Plato,
will be all-perfect, which comprehends all intelligibles, and defines
the boundary of the intelligible order. The only-begotten, therefore,
the eternal, the all-perfect, bound, infinity, and that which is mixed,
manifest the nature of intelligible animal. On this account, Timæus
also, in these three conclusions, reminds us of the paradigm, viz. in
the conclusion which shews that the universe is only-begotten, and
again, in the generation of time, and in the all-perfect comprehension
of all animals.
If likewise Timæus says, that animal itself is the most beautiful of
all intelligibles, and that this has the third order in intelligibles,
it will not be wonderful. For it has been before asserted by us, that
every where the cause of the best mixture is the triad symmetry,
truth, and beauty. But beauty principally shines forth in the third
progression of being, and exhibits its luminous nature together with
intelligible forms, just as truth shines forth in the second, and
symmetry in the first progression of being. If, however, truth is
indeed the first, beauty the second, and symmetry the third, it is by
no means wonderful, that according to order, truth and beauty should
be prior to symmetry; but that symmetry being more apparent in the
first triad than the other two, should shine forth as the third in
the secondary progressions. For these three subsist occultly in the
first triad. And truth indeed, so far as it is intelligible knowledge,
is in the second triad; but beauty so far as it is the form of forms
is in the third triad. For that this triad subsists there first, is
evident from this, that truth is primarily in that which is especially
being, prior to knowledge. But beauty, which pervades as far as to
the last of beings, is necessarily in the first being, from which the
last of beings are derived. And the first symmetry is in that which is
primarily mixed. For every mixture requires symmetry, in order that
what is produced from it may be one certain thing. Though these three
things, therefore, presubsist there, for we assume, as acknowledged
universally, that symmetry is there, and the most beautiful of
intelligible animals, as Timæus says, yet at present we shall dismiss
the further consideration of them, as we have elsewhere precedaneously
discussed them, and have especially endeavoured to enforce what we
conceive to be the opinion of Plato concerning their order. For we
have spoken of these things in a treatise consisting of one book, in
which we demonstrate that truth is coordinate to the philosopher,
beauty to the lover, and symmetry to the musician; and that such as is
the order of these lives, such also is the relation of truth, beauty,