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
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In the third place therefore, the genus of true science is said to be
established about the supercelestial place. For these two things ascend
to the contemplation of that essence, viz. intellect the governor of
the soul (but this is a partial intellect established indeed above
souls, and elevating them to their paternal port) and true science
which is the perfection of the soul. This therefore energizes about
that place, as transitively revolving in harmonic measures about being.
But intellect contemplates it, as employing simple intellection.
Farther still, the science which is in us is one thing, but that
which is in the supercelestial place another. And the former indeed
is true, but the latter is truth itself. What therefore is it, and
whence does it subsist? It is indeed a deity which is the fountain of
all intellectual knowledge, and the first efficient cause of undefiled
and stable intelligence.[219] But it shines forth in the first triad
of intellectuals, because this is perfective of all other things
and likewise of divine souls. For these ascending to this uniform
power of all knowledge, perfect their own knowledge. For each of the
undefiled souls, says Socrates, revolving together with Jupiter and the
heaven, surveys justice, temperance and science. Hence, these three
fountains are there, being intelligible deities, and the fountains
of the intellectual virtues, and not being, as some think they are,
intellectual forms. For Plato is accustomed to characterize these by
the term itself, as for instance science itself and justice itself;
and this Socrates says somewhere in the Phædo. But here when he says
justice herself, temperance herself, and science herself, he appears
to unfold to us certain self-perfect and intelligible deities, which
have a triadic subsistence. And of these science indeed is the monad;
but temperance has the second order; and justice the third. And science
indeed is the supplier of undefiled, firm and immutable intelligence;
but temperance imparts to all the Gods the cause of conversion to
themselves; and justice imparts to them the cause of the distribution
of the whole of good according to desert. And through science indeed,
each of the Gods intellectually perceives the natures prior to himself,
and is filled with intelligible intelligence;[220] but through
temperance he is converted to himself, and enjoys a second union, and
a good coordinate to the conversion to himself; and through justice
he rules over the natures posterior to himself, in a silent path, as
they say, measures their desert, and supplies a distribution adapted
to each. These three fountains therefore contain all the energies of
the Gods. And science indeed proceeds analogous to the first triad of
intelligibles. And as that triad imparts essence to all things, so this
illuminates the Gods with knowledge. But temperance proceeds analogous
to the second triad of intelligibles. For temperance imitates the