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
Again however, returning to Plato, let us accord with him, and exhibit
the science which preexists with him concerning each of these triads.
And in the first place, let us assume what is written in the Phædrus,
and survey from the words themselves of Socrates, how he unfolds to
us the whole of the orderly distinction of these triads, and the
differences which it contains. In the Phædrus therefore, there are said
to be twelve leaders who preside over the whole [of mundane concerns,]
and who conduct all the mundane Gods, and all the herds of dæmons,
and convert them to the intelligible nature. It is also said that
Jupiter is the leader of all these twelve Gods, that he drives a winged
chariot, adorns and takes care of all things, and brings all the army
of Gods that follow him, first indeed to the place of survey within the
heaven, and to the blessed spectacles, and discursive energies of the
intelligibles which are there. But in the next place Jupiter brings
them to the subcelestial arch which proximately begirds the heaven,
and is contained in it, and after this to the heaven itself, and the
back of heaven; where also divine souls stand, and being borne along
together with the heaven, survey all the essence that is beyond it.
Socrates further adds, that prior to the heaven there is what is called
the supercelestial place, in which true and real essence, the plain
of truth, the kingdom of Adrastia, and the divine choir of virtues
subsist, and that souls being nourished through the intellection of
these monads, are happily affected, following [in their contemplation]
the circulation of the heaven.
These things therefore, are asserted in the Phædrus, Socrates being
clearly inspired by divinity, and discussing mystic concerns. It
is necessary however, prior to other things, to consider what the
heaven is of which Socrates speaks, and in what order of beings it
is established. For having discovered this, we may also survey the
subcelestial arch, and the supercelestial place.[212] For each of these
is assumed according to habitude towards the heaven; the one indeed
being primarily placed above it, but the other being primarily arranged
under it.
CHAPTER V.