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
After this circulation however, which is connective of the whole of
things, Plato elevates souls and the Gods to the supercelestial place,
and the intelligible union of intellectuals, where also the Gods
abiding, are nourished, are in a happy condition, and are filled with
ineffable and unical goods. For with theurgists also, the ascent to
the ineffable and intelligible powers which are the summits of all
intellectuals, is through the connective Gods. In what manner however,
the Gods are here conjoined to the first intelligibles, Plato no
longer unfolds through words; for the contact with them is ineffable,
and through ineffables, as he also teaches in what he says about them
in the Phædrus. And through this order, the mystic union with the
intelligible and first-producing causes is effected. With us therefore,
there is also the same mode of conjunction. And through this, the
mode of theurgic ascent is more credible. For as wholes ascend to
exempt principles, through the natures proximately placed above them,
thus also parts imitating the ascent of wholes, one conjoined through
middle steps of ascent, with the most simple and ineffable causes.
For what Plato has delivered in this dialogue concerning whole souls,
he afterwards unfolds concerning ours. And in the first place indeed,
he conjoins them with the liberated Gods. Afterwards, through these
he elevates them to the perfective Gods. Afterwards, through these,
to the connective Gods, and in a similar manner, as far as to the
intelligible Gods. Socrates therefore, narrating the mode of ascent
to intelligible beauty, and how following the Gods, prior to bodies
and generation, we were partakers of that blessed spectacle, says:
“For it was then lawful to see splendid beauty, when we obtained
together with that happy choir, this blessed vision and spectacle, we
indeed following Jupiter, but others in conjunction with some other
God, perceiving, and being initiated in those mysteries, which it
is lawful to call the most blessed of mysteries.” How then were we
once conjoined with intelligible beauty? Through being initiated,
says he, in the most blessed of mysteries. What else therefore, does
this assert, than that we were conjoined with the perfective leaders,
and were initiated by them, in order to our being replenished with
beauty? Of what goods therefore, is the initiation the procurer?
“Which orgies,” says he, “were celebrated by us, when we were entire
and impassive, and were initiated in, and became spectators of entire,
simple, and quietly stable visions.” The _entire_ therefore, is derived
to souls from the celestial circulation. For this contains, and is
connective of all the divine genera, and also of our souls. Every
thing however, which in the whole contains parts, comprehends also
that which is divided, and collects that which is various into union
and simplicity. But the entire, quietly stable, and simple visions,
are unfolded to souls supernally from the supercelestial place,