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
With respect to what remains therefore, we shall summarily say, that
the supercelestial place is the first triad of the intelligible and
at the same time intellectual Gods, possessing three peculiarities,
the unfolding into light, the collective, and the defensive. It
likewise comprehends all these intelligibly, and in an unknown manner,
conjoining indeed intellectuals to intelligibles, but calling forth the
prolific powers of intelligibles, receiving in itself the plenitude of
forms from the intelligible paradigms, and producing its own meadow
from the fontal summit which is there. But from the one intellect
it gives subsistence to the three virtues, perfects all itself by
intelligible impressions, and in its ineffable bosoms receives the
whole of intelligible light. At one and the same time also it abides in
the occult nature of the intelligible Gods, and proceeds intelligibly
from thence, shines forth to the view of intellectuals, and converts
and draws upward by ineffable powers all the images of its proper union
which it has disseminated in every thing. To this place likewise it is
necessary that we should mystically approach, leaving in the earth all
the generation-producing life, and the corporeal nature, with which on
coming hither we were surrounded as with a wall, but exciting alone
the summit of the soul to the participation of total truth, and the
plenitude of intelligible nutriment.
CHAPTER XIX.
After this intelligible and unknown triad however, which presides
over all the intellectual[225] genera, let us survey the triad which
connectedly contains the bond of them, intelligibly and at the same
time intellectually. For it is necessary that prior to intellect and
the intellectual Gods, the cause of connectedly containing should be
in these Gods; and that this being established in the middle of the
intelligible and intellectual order, should extend to all the divine
multitudes, all the genera of beings, and all the divisions of the
world. For what is it which primarily connects things? If, as some say,
the nature of spirit and local motion, body itself which is connective
of other things will require connexion. For every body according to
its own composition is dissipable and divisible; which also the Elean
guest indicating to those who make corporeal principles, says that the
essence which is so much celebrated by them, is broken and dissipated.
Body therefore, is not naturally adapted to be connective of other
things, nor even if a power of this kind pertained to bodies, would
spirit be able to afford us this power, because it is always defluous
and dissipated, and diffusing itself beyond that which bounds it.
But if we suppose that habits and connective forms which are divided
about bodies illuminate their subjects with connexion, it is perfectly
necessary that they should effect this by being present with them; but
how will these habits and forms connect themselves? For it is difficult