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
In the next place, I wish prior to the theory of Parmenides to teach,
what the Gods are, possessing this peculiarity, of whom Plato makes
mention in other dialogues. For perhaps thus the doctrine of Parmenides
will become more credible, and more manifest to reason. The ruling
Gods, therefore, are divided in a three-fold manner; and some of them
indeed are united to the intellectual kings, and extend the whole
series under themselves to a union with those kings; but others give
completion to the middle genera, and distribute the all-perfect
progression of these Gods; and others close the end of this order,
and unfold the powers of these divinities to secondary natures. This
being the case, those Gods that are arranged in the summits, do not
immediately participate of the similitude of the assimilative Gods;
but some of them are in a certain respect established above it, are
are essentially connected with the intellectual Gods; but others
proceed from it, and are mingled with the secondary genera. Hence,
those only who give completion to the middle breadth, genuinely define
in themselves the hyparxis of this order. We, therefore, likewise
beginning from these, shall embrace by a reasoning process the whole
theory of Plato. For we shall find in these, the perfect measures of
the ruling order, perfectly delivered to us by him.
Again, therefore, let us refer the whole progression of these
middle orders to a triad, it being allotted a division of this kind
supernally, from the three intellectual fathers. Hence, indeed, this
whole order of Gods, is suspended from the demiurgic monad. But the
demiurgic intellect produces indeed some of them from itself and
the intellectual father; but others from itself,[9] and the whole
vivification; and others from appropriate rivers. Hence, also, of
the Gods that thus derive their subsistence, some are allotted a
paternal dignity, and are ruling fathers; but others are allotted a
generative; and others an elevating and convertive dignity. But since
a certain order of the unpolluted Gods is conjoined with each of the
intellectual kings, it is indeed necessary that in the ruling Gods
also, a second progression from them should shine forth to the view,
and that on this account the guardian order should be connascent with
the above-mentioned triple orders, being appropriately consubsistent
with each of them; viz. paternally indeed in the first; but vivifically
in the middle; and intellectually and convertively tn the third
order. And thus it is necessary that this whole order of Gods should
be divided by paternal powers, and prolific progressions, by powers
that lead upward all secondary natures, and by those that are of an
undefiled guardian characteristic. For being allotted their hypostasis
from the intellectual Gods, some indeed ascend totally into parts, but
others partibly pour on wholes, the exuberant powers of themselves.
They likewise distribute the providence of the demiurgus and father,