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
And conformably to these, the intelligible and intellectual powers
subsist; one indeed, by its very essence producing the life of
secondary natures, according to a certain intelligible comprehension;
but another being connective of every thing which is divided, and
imparting by illumination the intelligible measure to those natures
that relinquish the one union [of all things;] and another supplying
all things with figure, and form and perfection. The intelligible
and intellectual orders of the Gods, therefore, are generated
according to all the intelligible causes. From power indeed, being
allotted the peculiarity of progression; but from life receiving the
portion of being which is suspended from them. For life is conjoined
with power; since life is of itself infinite, all motion having
infinity consubsistent with its nature, and the power of infinity, is
generative of the whole of things. But from the triadic hypostasis of
intelligibles, they receive a distribution into first, middle and last.
For it is necessary that all things should be detained by a triadic
progression, and that this should be the case prior to all [other]
things with the intelligible and at the same time intellectual genera
of Gods. For because they subsist as the middle of wholes, and give
completion to the bond of the first orders, according to their summit
indeed, they are assimilated to intelligibles, but according to their
extremity, to intellectuals. And they are partly indeed intelligible,
and partly intellectual. For every where the progressions of the divine
genera are effected through continued similitude. And the first of
subordinate are united to the ends of preexistent causes. As however,
the first and the last in the middle of wholes are both intelligible
and intellectual, it is necessary there should be a connective medium
of these, according to which medium the peculiarity of these Gods
is principally apparent. For that which is intelligible and at the
same time intellectual, in one part indeed is more abundant than, but
in another equally communicates with both these. From these things,
therefore, the continuity of the progression of the divine orders
appears to be admirable. For the extremity of intelligibles indeed was
intellectual, yet as in intelligibles. But the summit of intelligibles
and at the same time intellectuals, is intelligible indeed, yet it
possesses this peculiarity vitally. And again, the end of intelligibles
and at the same time intellectuals, is intellectual, but it is vitally
so. But the beginning of intellectuals, is intelligible, and presides
over the intellectual Gods, yet it has the intelligible intellectually.
And thus all the divine genera are allotted an indissoluble connexion
and communion, an admirable friendship, and well-ordered diminution,
and a transcendency, partly coordinate and partly exempt. That which
proceeds too, is always in continuity with its producing cause; and