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
Let us therefore speak at present concerning the connective triad.
This then, Socrates, in the Phædrus, calls the celestial circulation.
Because indeed, it possesses the middle centre of imparticipable
life, and is that which is most vital itself of life, he calls it
circulation, as comprehending circularly, and on all sides all other
lives, and divine intellections. For on account of this, souls also
which are elevated to it, are perfected according to intellection, and
are conjoined with intelligible spectacles. The circulation of the
heaven, however, is always established after the same manner. For it is
an eternal, whole, one, and united intelligence. But the circulation
of souls is effected through time, subsists in a more partial manner,
and is not an at-once-collected comprehension of intelligibles.
Souls, therefore, are carried round in a circle, and are restored
to their pristine state, the celestial circulation always remaining
the same. Because, however, it gives completion to the bond of the
intelligible and intellectual Gods, and connects all the orders in
their abiding, proceeding, and returning, Socrates calls it celestial.
For Timæus says, that this [sensible] heaven also, compresses on
all sides the elements that are under it, and that on this account,
no place is left for a vacuum. As, therefore, the apparent heaven
is connective of all things that are under it, and is the cause
of continuity, coherence and sympathy, (for the intervention of a
vacuum would interrupt the continuity of things, and the subversion
of this continuity would destroy the sympathy of bodies) thus also
that intellectual heaven, binds all the multitudes of beings into an
impartible communion, illuminating each with an appropriate portion of
connexion. For intellect participates of the connective cause in one
way, the nature of soul in another, and a corporeal state of being in
another. For through the highest participation of connexion, intellect
is impartible; but through second measures of participation, soul
is partible and impartible, according to one mixture; and through
an ultimate diminution, bodies possessing a partible hypostasis, at
the same time remain connected, and do not in consequence of being
dissipated perish, but enjoy their own division and imbecility.
The whole of the connective triad therefore, is denominated heaven
according to the hyparxes of itself; but the breadth of life which is
spread under it is called circulation. For in things apparent to sense,
the period of the heavens is motion, and is as it were the life of
body.
CHAPTER XXI.