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
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is necessary that number should exist prior to the things that are
numbered, and that prior to things which are separated there should be
the cause of all separation, according to which the genera of the Gods
are divided, and are distinguished in an orderly manner by appropriate
numbers.
If therefore in intellectuals there are divisions, contacts, and
separations of the proceeding natures, and likewise communications of
coordinate natures, it is necessary that number should be prior to
intellectuals, which divides and collects all things intelligibly by
the powers of itself. And if all things subsist occultly, intelligibly,
in an unknown manner and exemptly in this summit,[239] there is a
number of them, and a peculiarity unical and without separation. Number
therefore subsists according to the middle bond of intelligibles and
intellectuals, being indeed expanded above intellectuals through
intelligible goods, but subordinate to intelligibles through
intellectual separations. And it is assimilated indeed to intelligibles
according to the power which is collective of many things into union,
but to intellectuals according to the power which is generative of the
many from _the one_. But from this highest place of survey of
the intellectual Gods, it constitutes the first intellectual numbers
themselves which have the nature of forms, are universal, and preside
over the whole of generation and production. It likewise constitutes
the second numbers, which are supermundane, and vivific, and measure
the Gods that are in the world. But it constitutes as the third
numbers, these celestial governors of the perpetual circulations, and
who convolve all the orbs according to the intellectual causes of
them. And it constitutes as the last numbers those powers that in the
sublunary region connect and bound the infinity and unstable nature of
matter by forms, and numbers and reasons, through which both the wholes
and parts of all mortal natures are variegated with proper numbers. But
it every where connects the precedaneous and more perfect genera of
the Gods by the odd number, but the subordinate and secondary genera,
by the even number. Thus for instance, in the intellectual orders, it
produces the female and the prolific according to the even number,
but the male and the paternal according to the odd number. But in the
supermundane orders, it characterizes similitude and the immutable
according to the odd number, but dissimilitude and a progression
into secondary natures, according to the even number. For thus the
Athenian guest also, orders that in sacred worship odd things should be
distributed to the celestial, but even to the terrestrial powers. And
according to each of these genera that which is of a more ruling nature
must be referred to the odd number, but that which is subordinate, to
the even number.