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
He therefore in his treatise on the concord [of Orpheus, Pythagoras,
and Plato, has most perfectly unfolded the peculiarity of this order,
the subcelestial arch.] The two above-mentioned wise men, however,
differ very much from each other in their theory. For Theodorus, in
calling the first cause Heaven, does not any longer permit Heaven to
be sight perceiving the things above, as Socrates in the Cratylus
etymologizes it to be. For the first God neither sees, nor is sight,
nor is inferior to any thing. Neither therefore does Theodorus admit
this explanation of the name, nor does he celebrate the supercelestial
place, as Socrates does under the influence of divine inspiration. For
there is neither any place, nor intelligible of _the one_, nor
any multitude of forms, nor does the genus of souls ascend beyond the
first God; since there is not any thing beyond him. But the divine
Iamblichus, as he supposes that Heaven subsists indefinitely after
the first cause, and as he has not delivered the peculiarity of its
hyparxis, he is indeed pure from the above-mentioned doubts, but he
should teach us what the celestial order is, how it subsists, and what
genus of Gods prior to the demiurgus gives completion to it. He however
who has perfected every thing [on this subject,] and has confirmed all
that he has said by invincible arguments, is our preceptor [Syrianus,]
who has surveyed all the orders between the first God, and the kingdom
of the heaven, and who has intellectually beheld the peculiarity of
this order, and has delivered to us his mystics the accurate truth
concerning it. In this way therefore, our fathers and grandfathers
differ from each other; but all of them in common distinguish the
subcelestial arch from the celestial circulation.
CHAPTER XXIV.