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
Through these things therefore, we may concisely answer him, as I have
said, who doubts concerning these names. Here however, it is fit that
we should admire the divine science of Plato, because he has narrated
the mode of the ascent of the whole of things to the intelligible
conformably to the highest of initiators. For in the first place, he
elevates souls and the Gods themselves to _the fountains_, through
the liberated leaders. For the blessed and most abundant spectacles
and discursive energies are particularly in these fountains, in which
also theurgists place all their hope of salvation. They are therefore
blessed through the unpolluted monads; but they are most abundant
through the cause of divine difference; and they are spectacles and
discursive energies, through the intellectual and paternal powers. But
in the second place, Plato elevates souls and Gods from the fountains,
and through the fountains to the leaders of perfection. For after
many and divided intellections the good of the perfective Gods shines
forth, being supernally expanded from the intellectual Gods themselves,
and illuminating us, and prior to our souls, whole souls, and prior
to these, the Gods themselves. But from the perfective Gods Plato
elevates souls and Gods to the divinities, who are connective of all
the intellectual orders. For the perfective Gods are suspended from
these divinities, subsist together with them, and are comprehended by
them. Such also is the communion and union of these Gods, that some of
the most celebrated [interpreters of Plato] have supposed that there is
an all-perfect and indivisible sameness among them, in consequence of
not being able to apprehend by a reasoning process the separation which
is in them. For here also, it may appear to some one that Plato calls
the extremity of the celestial circulation, the arch. This however
is not the case. For he does not denominate the arch celestial, but
subcelestial. As therefore, the supercelestial is essentially exempt
from the heaven, thus also the subcelestial is inferior to the kingdom
of the heaven. For the former indeed is indicative of transcendency,
but the latter of a proximately-arranged diminution.