The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 2 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 p — Plato — John Shaqi
The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 2 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 p
Plato · en
Farther still, the imbecility of material and terrestrial places, not
being able to receive the genuine power and most pure life of the
etherial natures, ascribes its own defects to first causes. Just as if
some one being weak in his body, and not able to bear the vivifying
heat of the sun, should falsely dare to say, influenced by his own
infirmities, that the sun is not advantageous to health and life.
A thing of this kind likewise, may take place in the harmony and
temperament of the universe, I mean, that the same things which are
salutary to the whole, through the perfection of the recipients and
things received, may be noxious to the parts though their partible
privation of symmetry. In the motion of the universe therefore, all the
circulations preserve the whole world after a similar manner, though
frequently one certain part is injured by another; just as in a dance,
where the order of the whole choir is still preserved, though a foot
or a finger may happen to be hurt. Again, to be corrupted, and to be
changed, are affections connascent with particulars. But it is not
proper to accuse on this account wholes and first causes, either as
containing these in themselves, or as if these proceeded from them into
these inferior realms. And thus it appears, that neither the celestial
Gods themselves, nor their gifts are productive of evil.[113]
CHAPTER XXI.
And thus much concerning the planetary deities, who were called by the
ancients, the governors of the world. In the next place therefore,
let us direct our attention to what Plato and his best interpreter
Proclus have transmitted to us concerning Minerva, who as a mundane
divinity is connected with ether, and has also an allotment in the
celestial regions. Plato then in the Timæus describes this Goddess as
both a lover of war, and a lover of wisdom; for he says that she is
philopolemic and philosophic. As she every where however exerts this
twofold power, according to her intellectual, supermundane, and mundane
subsistence, I shall present the reader with the whole of what Proclus
says[114] respecting these two powers of the goddess, in his commentary
on that part of the Timæus where she is celebrated by Plato.