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 intelligible indeed, and occult hyparxis, is the supplier of
union to all things, as proximately subsisting after _the one_,
and being indivisible and uniform. But connexion is the contraction
of multitude into impartible communion; on which account it subsists
as secondary to intelligibles. For the medium which was there was
intelligible, and the united primarily-efficient cause of connexion.
The connective however, of intelligibles and intellectuals, imitates
the unific power of intelligibles. For there the three triadic
monads were the unions of wholes; one of them indeed according to
transcendency; another according to the middle centre; and another
according to conversion. But in the intelligible and at the same time
intellectual orders, these three triads are the second after those
unions, and are connascent with multitude. Hence one of these triads
is collective; another is connective of multitude; and another is
of a perfective nature. For that which is collected, that which is
connected,[226] and that which is perfected, is multitude. Whether
therefore it is intellectual, or supermundane, or mundane, or any other
multitude, it is collected, connected, and perfected through these
three triads. And when collected indeed, it is elevated to the union of
intelligibles, and is firmly established in them. When it is connected,
it abides impartible and undissipated in its progeny. And when it is
perfected, it receives completion from its proper parts or powers.
Since however, it is necessary that beings abiding, proceeding and
returning should enjoy this triple providence, there are indeed three
preexistent collective monads, three connective, and three perfective
monads. And we do not say this, that on account of the good of
secondary natures, first natures are thus divided, and preside over so
many orders and powers; but they indeed are always the primary causes
of good to things subordinate, while we from inferior natures recur
to the causes of wholes. The intelligible therefore, and intellectual
triads, perfect things triadically, and always connect and collect them
into union. But the intelligible monads generate without separation
and unically, their permanencies, progressions and conversions. With
respect to other things however, we have partly spoken, and shall again
partly speak concerning them.
CHAPTER XX.