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
But what sufficient argument of division does Socrates afford us in
the Phædrus, concerning these intelligible triads? And how from what
is delivered by him may we recur to the conception of the hypostasis
of the most principal Gods? Socrates therefore in that dialogue, being
inspired by the Nymphs, celebrates every thing divine as beautiful,
wise and good, and says that by these the soul is nourished. But if
every thing divine is a thing of this kind, this is the case with the
intelligible by a much greater priority. And all these indeed are
every where, but in the first triad, the good principally subsists;
in the second the wise; and in the third the beautiful. For in this
there is the most beautiful of intelligibles. But in the second triad
truth and the first intelligence subsist. And in the first there is the
commensurate, which we say is the same as the good. But Socrates in
the Philebus says that the element of the good is the desirable, the
sufficient, and the perfect. The desirable therefore pertains indeed
to bound; for it is the union and goodness of all the triad, and the
triad converges about it. But the sufficient pertains to infinity. For
sufficiency is a power capable of pervading to all things, and of being
present to all things without impediment. And the perfect pertains
to that which is mixed. For this is that which is primarily triadic;
since every mixture has its coalition from the triad. The elements
therefore of the good unfold to us the first triad; and the elements of
intelligible wisdom, the second triad. But every thing wise is full of
being, is generative of truth, and is convertive of imperfect natures
to their perfection. The full therefore pertains to the second bound;
for this is uniformly filled with the participation of the natures
prior to itself. For the full is every where adapted to bound, just
as that which cannot be filled is adapted to the infinite. But the
prolific pertains to the second power, and to infinity. For that which
does not abide in the fulness of itself, but is prolific and generative
of other things, is especially indicative of divine infinity. And the
convertive pertains to that which is mixed. For this as being allotted
the end of the triad, converts every thing imperfect to the full, and
unites itself prior to other things to the bound of the whole triad.
CHAPTER XXII.