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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requisite to relate my own opinion, the inevitable guardian power of
this triad, and the immutable comprehension of order pervading every
where, presubsist in this goddess. For these three deities not only
unfold and collect all things, but they are also guardians according
to the Oracle of the works of the father, and of one intelligible
intellect.
This guardian power therefore, the sacred law of Adrastia indicates,
which nothing is able to escape. For with respect to the laws of Fate,
not only the Gods are superior to them, but also partial souls, when
they live according to intellect, and give themselves up to the light
of providence. And the Saturnian Gods are essentially exempt from the
Jovian laws, and the connective and perfective Gods from the Saturnian
laws; but all things are obedient to the sacred law of Adrastia, and
all the distributions of the Gods, and all measures and guardianships
subsist on account of this. By Orpheus also, she is said to guard the
demiurgus of the universe, and receiving brazen drumsticks, and a drum
made from the skin of a goat, to produce so loud a sound as to convert
all the Gods to herself. And Socrates imitating this fabulous sound
which extends a certain proclamation[224] to all things, in a similar
manner produces the sacred law of Adrastia to all souls. For he says,
“This is the sacred law of Adrastia, that whatever soul has perceived
any thing of truth, shall be free from harm till another period,” all
but expressing the Orphic sound through this proclamation, and uttering
this as a certain hymn of Adrastia. For in the first place indeed, he
calls it θεσμος, _a sacred law_, and not νομος, _a law_, as
he does the Saturnian and Jovian laws. For θεσμος is connected with
deity, and pertains more to intelligibles [than to the intellectuals];
but νομος indicating intellectual distribution, is adapted to the
intellectual fathers. And in the second place, he speaks of it in the
singular and not in the plural number, as Timæus does of the fatal
laws. In the third place therefore, he extends it to all the genera of
souls, and evinces that it is the common measure of their happy and
blessed life, and the true guard of those souls that are able to abide
on high free from all passivity. For such is the meaning of the words,
“And the soul that is able to do this always, shall always be free from
harm.” This sacred law therefore, comprehends all the undefiled life
of divine souls, and the temporal blessedness of partial souls. And it
guards the former indeed intelligibly, but measures the latter by the
vision of intelligible goods. And thus much concerning Adrastia.
CHAPTER XVIII.