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
and paradigms, are allotted their hypostasis on account of collective
similitude. And every thing on account of similitude is familiar to
itself, and to co-ordinate natures. But there is an unshaken friendship
between the co-ordinate natures in the world through the presence of
similitude; since contraries, also, and things which are most distant
from each other, are irreprehensibly bound through it, and connected so
as to produce the perfection of the universe.
In short, therefore, we may say, that the assimilative leaders
of wholes, produce and generate all things from themselves. For
progressions are through similitude; and every thing which is
constituted, is wont to be assimilated to its generative cause. The
assimilative rulers also convert all things to their principles; for
every conversion is through similitude. They likewise bind co-ordinate
natures to each other. For the communion of the one cause [of all]
produces similitude indeed in its participants, but from this, it
inserts in them an indissoluble connexion. They also cause all things
to sympathize, be friendly, and familiar with each other; exhibiting
indeed, through participation, more elevated in more abject natures;
but subordinate in more perfect essences, through causal comprehension.
They likewise extend series and periods from on high, as far as to
the last of things. And they produce monads indeed, into diminution,
through appropriate numbers; but collect multitudes into union, through
communion according to essence. They also adapt wholes to parts; but
comprehend parts in wholes. And things imperfect, indeed, they perfect,
through contact with ends; but they guard immutably perfect natures,
through a similar cause. They likewise lead into definite order, by
similar forms and reasons, the sea of dissimilitude; but they terminate
the very-mutable generation of sublunary natures, by stable paradigms.
Thus much, therefore, we have to say in common concerning the order
of divine natures, which we assert to be proximate indeed to the
intellectual Gods, but to be the leader, and cause of the assimilation
of all secondary natures to their proper principles.
CHAPTER V.