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
In the demiurgus and father, says he, of the whole world, many orders
of Gods that have the form of _the one_ present themselves to
the view. And these are of a guardian, or demiurgic, or elevating,
or connective, or perfective characteristic. But the undefiled and
untamed deity Minerva, is one of the first intellectual unities
subsisting in the demiurgus, according to which he himself remains
firm and immutable, and all things proceeding from him participate
of inflexible power; and through which he intellectually perceives
every thing, and is separate in an exempt manner from all beings.
All theologists therefore, call this divinity Minerva, as being
brought forth indeed from the summit of her father, and abiding in
him, being a demiurgic, separate, and immaterial intelligence. Hence
Socrates in the Cratylus, celebrates her as _theonoe_ (θεονοη)
or _deific intellection_. But as, in conjunction with other
divinities sustaining all things in the one demiurgus, and arranging
wholes, together with her father;--through the first of these, they
denominate her philosophic, but through the second philopolemic. For
she who according to the form of one connectedly contains all the
paternal wisdom is a philosopher. And she who invariably rules over
all contrariety, may be properly called a lover of war. Hence Orpheus
speaking of her birth says, that Jupiter generated her from his head,
With armour shining like a brazen flower.
Since however, it was necessary that she should proceed into second and
third orders, she appears in the order to which Proserpine belongs,
according to the undefiled heptad; but she generates every virtue
from herself, and elevating powers, and illuminates secondary natures
with intellect, and an undefiled life. Hence she is called _Core
Tritogenes_. She likewise appears among the liberated Gods, uniting
the lunar order with intellectual and demiurgic light, causing the
productions of those divinities to be undefiled, and demonstrating the
one unity of them to be unmingled with their depending powers. She also
appears in the heavens and the sublunary region; and according to the
united gift of herself, imparts the cause both of the philosophic and
the philopolemic power. For her inflexibility is intellectual, and her
separate wisdom is pure and unmingled with secondary natures; and the
one characteristic peculiarity of Minerval providence, extends as far
as to the last orders. For since wherever there are partial souls that
resemble her divinity, they exert an admirable prudence, and exhibit
an unconquerable strength, what ought we to say of her attendant
choirs[115] of dæmons or divine, mundane, liberated, and ruling orders?
For all these receive as from a fountain the twofold peculiarity of
this Goddess. Hence also the divine poet [Homer] indicating both these
powers of Minerva, in conjunction with fabulous devices says,