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
the Gods, which Plato calls nutriment, and the banquet, and delicious
food, as unically perfecting indeed the divided multitude of the Gods,
but converting all things to itself through divine intelligence.
For δαις [the banquet] indeed manifests the divided distribution of
divine nutriment; but θοινη [delicious food] the united conversion of
the whole of things to it. For it is the intellectual perception of
the Gods, so far as they are Gods. But nutriment connectedly contains
both these powers, being the plenitude of intelligible goods, and the
uniform perfection of divine self-sufficiency.
CHAPTER XVI.
Concerning these things therefore, thus much may suffice as to the
present theory. But it follows that we should discuss the division
of the supercelestial place into three parts. For the intelligible
summit of intellectuals is, as we have before observed, a triad.
Immediately therefore, according to the first conception of this place,
Plato unfolds its triadic nature, assuming indeed, three negatives,
the uncoloured, the unfigured, and the untangible. Having likewise
established three divinities in it, viz. science, temperance, and
justice, our preceptor and leader [Syrianus] thinks fit to divide this
triad into three monads, and also demonstrates this conformably to
the Orphic theologies. If, however, it be requisite to discover the
definite peculiarities of these three Goddesses, from what has been
already laid down, we must understand, that the plain of truth, the
meadow, and the nourishing cause of the Gods are posited there. To
nourish therefore is the province of intelligible perfection. Hence
the elevating impulse is given to the wing of the soul, and also
intellectual perfection, according to the nourishment which flows from
thence into the soul. But the peculiarity of the meadow, is to possess
a power generative of reasons and forms; and of the causes[222] of the
production of animals. Hence also souls are fed about the meadow; and
the pabulum (νομη) is indeed nutriment, but in a divided manner.