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
According to each of these conceptions, therefore, Plato delivers the
cause through which earth is contained in the middle. For the axis
is a power connective of the earth; and the earth is on all sides
compressed by the circulation of the heaven, and is collected together
into the centre of the universe. Earth, therefore, being such, Timæus
afterwards clearly shows what utility she affords to the universe; for
he calls her the guardian and artificer of day and night. And indeed
that she is the maker of night, is evident. For she produces a conical
shadow; and her magnitude and figure, are the causes of the dimension
and quality of the figure of this shadow. But after what manner is she
likewise the fabricator of day? Or does she not produce this day which
is conjoined with night? For about her the risings and settings of the
sun are surveyed. And that Plato assumes this day which is convolved
with night, is evident from his arranging the former under the latter;
as also prior to this, when he says, night therefore and day were thus
generated. Earth, therefore, is the fabricator of both these, producing
both in conjunction with the sun; the sun indeed being in a greater
degree the cause of day, but the earth of night.
Being, however, the fabricator, she is also the guardian of them,
preserving their boundaries and contrariety with reference to each
other, and also their augmentations and diminutions, according to a
certain analogy. Hence, some denominate her Isis, as equalizing the
inequality, and bringing to an analogy the increase and decrease of
both day and night. But others looking to her prolific power call her
Ceres, as Plotinus, who denominates the intellect of the earth Vesta,
but the soul of it Ceres. We, however, say that the first causes of
these divinities are intellectual, ruling[124] and liberated; but that
from these causes illuminations and powers extend to the earth. Hence
there is a terrestrial Ceres and Vesta, and a terrestrial Isis, in
the same manner as there is a terrestrial Jupiter, and a terrestrial
Hermes; these terrene deities being arranged about the one divinity of
the earth; just as a multitude of celestial Gods proceeds about the one
divinity of the heavens. For there are progressions and terminations
of all the celestial Gods into the earth; and all things are in her
terrestrially, which are contained in the heavens celestially. For
the intellectual earth receives the paternal powers of heaven, and
contains all things after a generative manner. Thus, therefore, we say
that there is a terrestrial Bacchus, and a terrestrial Apollo, who is
the source of prophetic[125] waters in many parts of the earth, and of
openings which predict future events. But the Pæonian[126] and judicial
powers which proceed into it, render other places of it of a purifying
or medicinal nature. All the other powers of the earth, however, it is
impossible to enumerate. For divine powers are indeed inexplicable. But