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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In less than two whole years therefore, Proclus read with Syrianus all
the works of Aristotle, viz. his logic, ethics, politics, physics,
and theological science. And being sufficiently instructed in these
as in certain _proteleia_, or things preparatory to initiation,
and lesser mysteries, Syrianus led him to the mystic discipline of
Plato, in an orderly progression, and not according to the Chaldean
oracle with a transcendent foot. He likewise enabled Proclus to survey
in conjunction with him, says Marinus, truly divine mysteries, with
the eyes of his soul free from material darkness, and with undefiled
intellectual vision. But Proclus employing sleepless exercise and
attention, both by night and by day, and synoptically and judiciously
committing to writing what he heard from Syrianus, made so great a
progress in a little time, that by then he was twenty-eight years
of age, he had composed a multitude of works and among the rest his
commentaries on the Timæus which are truly elegant and full of science.
But from such a discipline as this, his manners became more adorned;
and as he advanced in science he increased in virtue.
Marinus after this, shows how Proclus possessed all the virtues in the
greatest possible perfection; and how he proceeded from the exercise
of the political virtues, which are produced by reason adorning the
irrational part as its instrument, to the cathartic virtues which
pertain to reason alone, withdrawing from other things to itself,
throwing aside the instruments of sense as vain, repressing also
the energies through these instruments, and liberating the soul
from the bonds of generation. He then adds, “Proclus having made a
proficiency, through these virtues, as it were by certain mystic steps,
recurred from these to such as are greater and more telestic, being
conducted to them by a prosperous nature and scientific discipline.
For being now purified, rising above generation, and despising its
thyrsus-bearers,[59] he was agitated with a divinely inspired fury,
about the first essences, and became an inspector of the truly blessed
spectacles which they contain. No longer collecting discursively and
demonstratively the science of them, but surveying them as it were
by simple intuition, and beholding through intellectual energies the
paradigms in a divine intellect, assuming a virtue which can no longer
be denominated prudence, but which ought rather to be called wisdom,
or something still more venerable than this. The philosopher therefore
energizing according to this virtue, easily comprehended all the
theology of the Greeks and Barbarians, and that which is adumbrated
in mythological fictions, and brought it into light, to those who are
willing and able to understand it. He explained likewise every thing
in a more enthusiastic manner, and brought the different theologies
to an harmonious agreement. At the same time also, investigating
the writings of the ancients, whatever he found in them genuine, he