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
Moreover, possessing in itself a multitude of intelligibles, it will
not be arranged according to the first triad; for the one being is
there, and not the multitude of beings. But possessing a various life
which the meadow indicates, it is subordinate to the second triad; for
intelligible life is one, and without separation. And again, since
it shines forth to the view with divided forms, all-various orders,
and prolific powers, it falls short of the all-perfect triad [in
intelligibles]. If therefore it is the second to these in dignity and
power, but is established above the celestial order, it is intelligible
indeed, but is the summit of the intellectual Gods. On this account
also, nutriment is derived to souls from thence. For the intelligible
is nutriment, since the first intelligibles also, viz. the beautiful,
the wise and the good, are said to nourish souls. For by these, says
Socrates, the wing of the soul is nourished; but by the contraries
to these it is corrupted and destroyed. These things however, are
indeed effected by the first intelligibles exemptly, and through union
and silence. But the supercelestial place is said to nourish through
intelligence and energy, and to fill the happy choir of souls with
intelligible light, and the prolific rivers of life.
CHAPTER VII.
After the supercelestial place however and the heaven itself, is
the subcelestial arch, which it is obvious to every one ought to
be arranged under the heaven, and not in the heaven. For it is not
called by Plato the celestial, but the subcelestial arch. That it
is also proximately situated under the celestial circulation, is
evident from what is written concerning it. But if it be necessary
to make the subcelestial arch being such, the same with the summit
of intellectuals, and not with the end of the intelligible and
intellectual Gods, it will be now necessary to contemplate what
remains. For the summit of intellectuals separates itself from the
kingdom of the heaven, but the subcelestial arch is on all sides
comprehended by it. And the former indeed constitutes the whole of
intellect, intellectual multitude, and as Socrates says, the blessed
discursive energies of the Gods; but the latter only bounds the
celestial series, and supplies the Gods with the means of ascending
to the heaven. For when the Gods are elevated to the banquet, and
the delicious food, and are filled with intelligible goods, then
they proceed ascending, to the subcelestial arch, and through it
are raised to the celestial circulation. Hence, if you say that the
subcelestial arch is perfective of the Gods, and converts them to
the whole of the heaven, and the supercelestial place, you will not
wander from the meaning of Plato. For the Gods are indeed nourished
by the intelligible, by the meadow, and by the divine forms, which
the place above the heaven comprehends; but they are filled with this
nutriment through the subcelestial arch. For through this they also