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
It now remains to show what conceptions we ought to have of the Gods
mentioned by Plato in the passage before cited from the Timæus. For
of the ancients, some referred what is said about them to fables,
others to the fathers of cities, others to guardian powers, others
to ethical explanations, and others to souls. These, however, are
sufficiently confuted by the divine Jamblichus, who demonstrates
that they wander from the meaning of Plato, and from the truth of
things. After this manner, therefore, we must say, that Timæus being
a Pythagorean, follows the Pythagorean principles. But these are the
Orphic traditions. For what Orpheus delivered mystically through arcane
narrations, these Pythagoras learned, being initiated by Aglaophemus in
the mystic wisdom which Orpheus derived from his mother Calliope. For
these things Pythagoras says in the _Sacred Discourse_. What then
are the Orphic traditions, since we are of opinion that the doctrine of
Timæus about the Gods should be referred to these? They are as follow:
Orpheus delivered the kingdoms of the Gods who preside over wholes,
according to a perfect number, viz. Phanes, Night, Heaven, Saturn,
Jupiter, Bacchus. For Phanes is the first that bears a sceptre, and the
first king is the celebrated Ericapæus. But the second is Night, who
receives the sceptre from her father [Phanes.] The third is Heaven,
who receives it from Night. The fourth is Saturn, who, as they say,
offered violence to his father. The fifth is Jupiter, who subdued
his father. And after him, the sixth is Bacchus. All these kings,
therefore, beginning supernally from the intelligible and intellectual
Gods, proceed through the middle orders, and into the world, that they
may adorn mundane affairs. For Phanes is not only in intelligibles,
but also in intellectuals, in the demiurgic, and in the supermundane
order; and in a similar manner, Heaven and Night. For the peculiarities
of them proceed through all the middle orders. And with respect to the
mighty Saturn, is he not arranged prior to Jupiter, and does he not
after the Jovian kingdom, divide the Bacchic fabrication in conjunction
with the other Titans? And this indeed, he effects in one way in the
heavens, and in another in the sublunary region; in one way in the
inerratic sphere, and in another among the planets. And in a similar
manner Jupiter and Bacchus. _These things, therefore, are clearly
asserted by the ancients._