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
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however, to procure our pardon [for the attempt,] that we can attribute
to him nothing superior.”[35] If it is not possible therefore to
form any ideas equal to the dignity of the immediate progeny of the
ineffable, i.e. of the first principles of things, how much less can
our conceptions reach that thrice unknown darkness, in the reverential
language of the Egyptians,[36] which is even beyond these? Had the
Heathens therefore considered as they ought this transcendency of the
supreme God, they would never have presumed to equalize the human with
the divine nature, and consequently would never have worshipped men as
Gods. Their theology, however, is not to be accused as the cause of
this impiety, but their forgetfulness of the sublimest of its dogmas,
and the confusion with which this oblivion was necessarily attended.
In the last place, I wish to adduce a few respectable testimonies to
prove that statues were not considered nor worshipped by any of the
intelligent Heathens as Gods, but as the resemblances of the Gods, as
auxiliaries to the recollection of a divine nature, and the means of
procuring its assistance and favour. For this purpose, I shall first
present the reader with what the philosopher Sallust says concerning
sacrifices and the honours which were paid to the divinities, in his
golden treatise On the Gods and the World. “The honours, says he, which
we pay to the Gods are performed for the sake of our advantage; and
since the providence of the Gods is every where extended, a certain
habitude or fitness is all that is requisite in order to receive
their beneficent communications. But all habitude is produced through
imitation and similitude. Hence temples imitate the heavens, but altars
the earth; statues resemble life, and on this account they are similar
to animals; prayers imitate that which is intellectual; but characters
superior ineffable powers; herbs and stones resemble matter; and
animals which are sacrificed the irrational life of our souls. But from
all these nothing happens to the Gods beyond what they already possess;
for what accession can be made to a divine nature? But a conjunction
with our souls and the Gods is by these means produced.