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
The hebdomatic _aion_ (eternity) therefore, of the intellectual
Gods has been through these things celebrated by us, following the
mystic conceptions of Plato. But after this, let us in the next place
contemplate the multiform progressions of the ruling orders, and refer
the one union of them to the intellectual theory of Parmenides. For
this order is woven together in continuity with the demiurgus and
father of wholes, proceeds from, is perfected by, and converted to
him, according to his perfective power. Hence also, it is necessary to
connect the narration about the governors of the universe, with the
discussion concerning the demiurgus, and to assimilate words to the
things of which they are the interpreters. For all the series of the
ruling Gods, are collected into the intellectual fabrication as into a
summit, and subsist about it. And as all the fountains are the progeny
of the intelligible father, and are filled from him with intelligible
union, thus likewise, all the orders of the principles or rulers, are
suspended according to nature from the demiurgus, and participate
from thence of an intellectual life. And let no one be offended with
me, on hearing in this place the names of fountain and principle, nor
accuse these names, as not at all pertaining to Plato. For, as we have
before observed, Plato does not leave unnoticed any one of these mystic
names. But in his discussions about souls, when he denominates them the
fountains and principles of motion, he at the same time indicates the
difference between the peculiarity of fountain, and the peculiarity of
principle, and the inferiority of principle with respect to the exempt
transcendency of fountain.