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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That we may not therefore be prolix, what has been said being
sufficient to remind us of the meaning of Plato, those three deities
are celebrated by us, which dividing the supercelestial place, are
indeed all of them intelligible as in intellectuals, and are likewise
summits, and collective of all things into one intelligible union.
One of these however is so stably; another generatively; and another
convertively, possessing a primary effective power in intellectuals.
For one of them indeed, unites the monads of all the Gods and collects
them about the intelligible; but another effects this about the
progressions of the Gods; and another about their conversions. All of
them however at the same time collect into one the whole of an hyparxis
which always abides, proceeds, and returns. Hence also Plato elevates
the Gods that are distributed in the world, to this one place, and
converts them energizing about this as collective of the whole orders
of the Gods to the participation of intelligibles. These monads,
therefore, educe intelligible forms, fill them with the participation
of divine union, and again recall the natures that have proceeded, and
conjoin them to intelligibles. Concerning this whole triad however,
what has been said may suffice.
CHAPTER XVII.
It remains therefore, that we should pass to the discussion of
Adrastia, Socrates indicating that she possesses her kingdom in this
place. For that which defines the measures of a blameless life to
souls from the vision of these intelligible goods, is certainly there
allotted its first evolution into light. For the elevating cause,
being secondary to the objects of desire, may be able to raise
both itself and other things to the supercelestial place, through
conversion. But that which defines and measures the fruits of the
vision of the intelligible to souls, since it has its hyparxis in the
intelligible, imparts by illumination beatitude to them from thence. It
is established therefore, as I have said, in that place. But it rules
over all the divine laws uniformly, from on high, as far as to the last
of things. It likewise binds to the one sacred law of itself, all the
sacred laws, viz. the intellectual, the supermundane, and the mundane.
Whether therefore, there are certain Saturnian laws, as Socrates in the
Gorgies indicates there are, when he says, “The law therefore which was
in the time of Saturn is now also among the Gods;” or whether there are
Jovian laws, as the Athenian guest asserts there are, when he says,
“But justice follows Jupiter, which is the avenger of those that desert
the divine law;” or whether there are fatal laws, as Timæus teaches
there are, when he says, “That the demiurgus announced to souls the
laws of fate;”--of all these the sacred law of Adrastia is connective
according to one intelligible simplicity, and at the same time imparts
existence to all of them, and the measures of power. And if it be