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
Again, when Plato says, “It is therefore necessary to believe in
ancient men, who being the progeny of the Gods as they themselves
assert, must have a clear knowledge of their parents; for it is
impossible not to believe in the children of the Gods, though they
should speak without probable and necessary arguments,” we may collect
from this, that he who simply believes in things which seem difficult
to be known, and which are of a dubious nature, runs in the paths of
abundance, recurring to divine knowledge, and deific intelligence,
through which all things become apparent and known. For all things
are contained in the Gods. But that which antecedently comprehends
all things, is likewise able to fill other things with the knowledge
of itself. Hence, Timæus here sends us to theologists, and to the
generation of the Gods celebrated by them. Who therefore are they, and
what is their knowledge? They indeed are the progeny of the Gods, and
clearly know their progenitors; being the progeny and children of the
Gods, as preserving the form of their presiding deity according to
the present life. For Apolloniacal souls, in consequence of chusing a
prophetic, or telestic life, are called the children and progeny of
Apollo; children indeed, so far as they are souls pertaining to this
God, and adapted to this series; but progeny because they demonstrate
their present life to be conformable to these characteristics of the
God. All souls therefore, are the children of the Gods; but all do not
know their presiding God. Such however, as have this knowledge and
chuse a similar life, are called the children and progeny[132] of the
Gods. Hence Plato adds, “as they say,” for they unfold the order from
which they came. Thus the Sibyl[133] as soon as she was born, uttered
oracles; and Hercules appeared at his birth with demiurgic symbols. But
souls of this kind convert themselves to their progenitors, and are
filled from them with deific knowledge. Their knowledge however, is
enthusiastic, being conjoined to deity through divine light, and exempt
from all other knowledge, both that which is probable, and that which
is demonstrative. For the former is conversant with nature, and the
universal in particulars; but the latter with an incorporeal essence,
and the objects of science. Divinely-inspired knowledge however, alone,
is conjoined with the Gods themselves.