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
Since, however, as we have said, the generation of these, is from
the prior divinities, Heaven and Earth, but is not effected either
by a copulation such as that which is in sensibles, nor according to
such a union as that of Night and Phanes in intelligibles, it very
properly follows that their progeny are separated from each other,
analogously to their parents, and that each receives a similitude to
both. For Ocean indeed, as being the male, is assimilated to the
paternal cause, Heaven; but as the supplier of motion to the maternal
cause, Earth, who is the cause of progressions. And Tethys indeed, as
the female, is assimilated to the prolific cause; but as producing a
firm establishment[148] of her progeny in their proper lives, she is
assimilated to the fabricating cause. For the male is analogous to the
monadic; but the female to the dyadic. And the stable is adapted to the
former; but the motive to the latter. A duad, therefore, proceeding
from a duad, and being assimilated according to the whole of itself
to the duad which is generative of it, defines and distinguishes the
causes of itself, and all the number posterior to itself; in order that
every where we may ascribe that which defines and separates, to the
order of Ocean and Tethys.
CHAPTER XXX.
In the next place Plato says, “that from Ocean and Tethys, Phorcys,
Saturn, and Rhea, and such as subsist together with these were
produced;” the theory of which divinities is as follows. In the former
progeny, a duad generative and motive, was produced from a terminating
and definitive duad; viz. Ocean and Tethys, from Heaven and Earth; but
in the second progeny, a multitude converted to its causes through the
triad, ts generated from the duad; indicating likewise an all-perfect
progression. For this multitude also is divided, into the analogous
to bound, and the co-ordinate to infinity. For the triad is the bound
in this multitude; but the nameless number is the infinity in it. And
of the triad itself, likewise, one thing is analogous to the monad
and bound, but another to the duad and infinity. And in the former
progression, indeed, the progeny alone proceeded according to bound
and the intellectual; but in this there is also a mixture of the
indefinite. But after the boundary from the triad, Plato adds, “And
such as subsist together with these,” indicating the entire progression
and separation of these triple orders; so that the progeny of this
progression is triadic through the peculiarity of conversion, and
dyadic through the intervention of the infinite and indefinite.