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
In the first place, therefore, it is proper to understand the manner
of the progression of the divine genera; and that conformably to the
intelligible monad, which we arrange according to _the one_ being,
the duad posterior to it which we call a wholeness [proceeds.] But we
say that it consists of two parts which are separated by power, and
that intelligible multitude presents itself to the view from the monad
and the duad. For when all things are said to be parts of the one
being, viz. secondary things, and such as become apparent through the
separating cause of power, then Parmenides delivers the union which
pervades from the monad to the third triad. But when power separating
and conjoining the unities and beings, gives completion to multitude,
then the participation of the duad becomes perfectly apparent, as I
think Parmenides demonstrates when he says, “so that it is necessary
two things should always be generated, and that there should never be
one thing (only.)” This triad, therefore, proceeds according to both
the preexistent triads, flowing according to the Oracle, and proceeding
to all intelligible multitude. For infinite multitude is indicative of
this flux, and of the incomprehensible nature of power. Hence, in the
first place, I have said that the hypostasis of this triad is through
these things demonstrated to be suspended from the triads prior to it.
And in the next place, I say, that this triad, according to Parmenides,
is primogenial. For this first imparts the power of being generated;
and Parmenides calls the multitude which is in it _in generation_,
[i.e. _becoming to be_, or rising into _existence_.] For he says: “And
the part will be _generated_ from two parts at least.” And again:
“Whatever part is _generated_, will always have these parts.” And in
what follows: “So that it is necessary it should always be _generated_
two things, and should never be one.” Does not he, therefore, who
frequently uses the word generation in teaching concerning the
progression of the intelligible multitude, proclaim that the natures
prior to this order are more united to each other? But this order
proceeds to a greater extent, unfolds the occult nature of the triads
prior to itself, and is primogenial, unfolding in itself prolific power.