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 it is necessary that the peculiarity of the intelligible, and
also of the intelligible and at the same time intellectual triad,
should be defined according to another mode. For in the intelligible
order indeed, each triad had only the third part of being; for it
consisted of bound, and infinity, and from both these. But this was
essence indeed in the first triad, intelligible life in the second,
and intelligible intellect in the third. The natures however prior to
these were unities and superessential powers, which give completion
to the whole triads. But in the intelligible and at the same time
intellectual order, each triad has essence, life and intellect;
one indeed intelligibly and at the same time intellectually, but
more intelligibly, so far as it is in continuity with the first
intelligibles; but another intellectually and intelligibly, but more
intellectually, because it is proximately carried in intellectuals;
and another according to an equal part, as it comprehends in itself
both the peculiarities. Hence the first triad, that we may speak of
each, was in intelligibles, bound, infinity, and essence; for essence
was that which was primarily mixed. But here the first triad is
essence, life and intellect, with appropriate unities. For essence is
suspended from the first deity [of this triad,] life from the second,
and intellect from the third. And these three superessential monads,
unfold the monads of the first triad. But again, the second triad after
this, was in the intelligible order, a superessential unity, power, and
intelligible and occult life. Here however, essence, life and intellect
are all vital, and are suspended from the Gods who contain the one bond
of the whole of this order. For as the first unities were allotted a
power unific of the middle genera, so the second unities after them,
exhibit the connective peculiarity of primarily efficient causes. After
these therefore, succeeds the third triad, which in the intelligible
order indeed was unity, power, and intelligible intellect; but here it
consists of three superessential Gods, who close the termination of
the intelligible and at the same time intellectual Gods, and begird
all things intellectually, I mean essence, life and intellect. They
are likewise the suppliers of divine perfection,[211] imitating the
all-perfect intelligible triad, just as the connectedly containing Gods
imitate the intelligible measure, and the Gods prior to these, the
generative cause of intelligibles. The three intelligible therefore,
and at the same time intellectual triads, are thus generated, and are
allotted such a difference as this, with respect to the intelligible
triads.
CHAPTER IV.