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, this order of Gods in a particular manner, presides over
the sympathy of things in the world, and their communion with each
other. For all things concur with each other through similitude, and
communicate the powers which they possess. And first natures, indeed,
impart by illumination the gift of themselves to secondary natures,
in unenvying abundance. But effects are established in their causes.
An indissoluble connexion, likewise, and communion of wholes, and a
colligation of agents and patients, are surveyed in the world. For in
effects their generative causes subsist through similitude. And in
causes, the progeny that proceed from them are contained according to
comprehension. All things, likewise, are in each other, and similitude
is the collector of all things. On this account, also, celestial,
impart to sublunary natures, an exuberant and unenvying communication
of their own effluxions; but sublunary, being in a certain respect
assimilated to celestial natures, participate of an appropriate
perfection. A chain likewise extends from on high, as far as to the
last of things, secondary, always expressing the powers of the natures
prior to them, progression indeed diminishing the similitude, but all
things at the same time, and even such as most obscurely participate
of existence, bearing a similitude to the first causes, and being
co-passive with each other, and with their original causes. For there
is naturally a two-fold similitude in things which have proceeded from
their causes. For they are assimilated to each other, according to
their progression from _the one_, and their conversion again to
it, and they are also assimilated to their ruling and first-effective
causes. And through the former similitude, indeed, the elements
conspire, are connascent, and are mingled with each other. But through
the latter, they hasten to their proper principles, and are conjoined
with their paradigms. On this account, all things which participate of
the solar effluxion, are suspended from the circulation of the sun; I
mean, not only the genera that are more excellent than us, but likewise
the number of souls, animals, plants, and stones. But all things adhere
to the Mercurial circulation, which receive the peculiarity of this
God. And the like takes place in the other [mundane] Gods. For all of
them are leaders and rulers in the universe. And many orders indeed of
angels dance round them; many numbers of demons; many herds of heroes;
the copious multitude of partial souls; the multiform genera of mortal
animals; and the various powers of plants. And all things indeed
aspire after their leaders, and in all things there is an impression
of their proper monad; but in some this impression is more clear, and
in others more obscure; since similitude also subsists in a greater
degree, in the first progeny, but is obscured in the middle, and last
progeny, according to the ratio of progression. Images, therefore,