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
Moreover, together with these, I should arrange the authors of prolific
production, and those that pour upon and distribute to all secondary
natures the partible rivers of life. And farther still, after these,
I should arrange the powers that elevate secondary beings, cut off
every thing material, confused, and inordinate, and are the suppliers
of all goods. For there is no one of all the beautiful things in the
world that does not proceed from this[7] order of Gods, which fills its
participants with divine goods. Or whence indeed is the world always
established in its proper principles, whence does its circulation
remain immutable, and whence is the universe connected by indissoluble
bonds? For the ends of its periods become the principles of the
subsequent revolutions. But the circle of generation imitates the
invariable supply of the celestial orbs, and all things are converted
to more divine natures. Matter, indeed, is assimilated to beings,
through the last representations of the production of form. But that
which is moved in a confused and disordered manner, is circularly led
to order and bound by demiurgic reasons, being assimilated to natures
which always subsist with invariable sameness and permanency. Things,
however, which are borne along in a diversified generation, and
multiform mutations, are assimilated to the celestial orbs, and being
moved in an all-various manner, follow the revolutions of the heavenly
bodies. But the convolutions of the heavens, represent as in images the
psychical periods; and the circulations of the spheres inscribe as it
were the intellections of the celestial souls. Time itself, likewise,
which proceeds according to number, and forms a circular dance, is
in a certain respect[8] assimilated to stable intellections, and to
[eternity] the measure of all intelligibles. For the whole of this time
was generated an image of eternity abiding in one, since it is evolved
after the same manner according to number. All things, therefore,
are allotted a progression into existence, and the distribution of
perfection according to measure, from the assimilative leaders, and
connect the essence of themselves through similitude.