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
Such are the conceptions which may be assumed from Plato concerning
the third triad of the intelligible, and at the same time intellectual
orders, which at one time he denominates the subcelestial arch,
possessing a summit, middle, and extremity, but at another a blessed
mystery, and of all mysteries the most ancient and august, through
which he elevates souls and conjoins them to the mystic plenitude
of intelligibles. For this triad opens the celestial paths, being
established under the celestial circulation, and exhibits the
self-splendid appearances of the Gods, which are both entire and firm,
and expand to the mystic inspection of intelligible spectacles, as
Socrates says in the Phædrus. For _telete_ precedes _muesis_, and
_muesis_, _epopteia_. Hence we are initiated [_teleioumetha_] in
ascending, by the perfective Gods. But we view with closed eyes [i.e.
with the pure soul itself, _muoumetha_] entire and stable appearances,
through the connective Gods, with whom there is the intellectual
wholeness, and the firm establishment of souls. And we become fixed in,
and spectators of [_epopteuomen_] the intelligible watch tower, through
the Gods who are the collectors of wholes. We speak indeed of all these
things as with reference to the intelligible, but we obtain a different
thing according to a different order. For the perfective Gods initiate
us in the intelligible through themselves. And the collective monads
are through themselves the leaders of the inspection of intelligibles.
And there are indeed many steps of ascent, but all of them extend
to the paternal port, and the paternal initiation, in which may the
teletarchs, who are the leaders of all good, likewise establish us,
illuminating us not by words, but by deeds. May they also think us
worthy of being filled with intelligible beauty under the mighty
Jupiter, and perfectly free us from those evils about generation with
which we are now surrounded as with a wall. May they likewise impart
to us by illumination this most beautiful fruit of the present theory,
which, following the divine Plato, we have sufficiently delivered to
those who love the contemplation of truth.
CHAPTER XXVII.