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
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In conformity to this, Simplicius also, in his Commentary On the
Physics of Aristotle,[175] admirably observes concerning Fortune as
follows: “The power of Fortune particularly disposes in an orderly
manner the sublunary part of the universe, in which contingencies
subsist, and which being essentially disordered, Fortune, in
conjunction with other primary causes, directs, places in order, and
governs. Hence she is represented guiding a rudder, because she governs
things sailing on the sea of generation. Her rudder too is fixed on
a globe, because she directs that which is unstable in generation.
In her other hand, she holds the horn of Amalthea, which is full of
fruits, because she is the cause of obtaining all divine fruits. And
on this account, we venerate the fortunes of cities and houses, and
of each individual; because being very remote from divine union, we
are in danger of being deprived of its participation, and require in
order to obtain it the assistance of the Goddess Fortune, and of those
natures[176] superior to the human who possess the characteristic of
this divinity. Indeed, every fortune is good; for every attainment
respects something good, nor does any thing evil subsist from divinity.
But of things that are good, some are precedaneous, and others are of a
punishing or revenging characteristic, which we are accustomed to call
evils. Hence we speak of two Fortunes, one of which we denominate GOOD,
and which is the cause of our obtaining precedaneous goods, but the
other EVIL, which prepares us to receive punishment or revenge.” And
thus much concerning Fortune.
CHAPTER XXXVIII.
It remains that we should consider in the next place, what Time, Day
and Night, Month and Year are, so far as they are deities, according
to the theology of Plato; the Commentaries of Proclus on the Timæus
fortunately presenting us with much valuable information respecting
the nature of these divinities. The speculation also of Time in this
place will be very appropriate, as immediately after, the discussion
of divine souls, angels, dæmons and heroes will naturally follow, with
whose essence Time is intimately and inseparably connected. Plato
therefore in the Timæus says, “that while the demiurgus was adorning
and distributing the universe, he at the same time formed an eternal
image flowing according to number, of eternity abiding in one; and
which receives from us the appellation of time. But besides this he
fabricated the generation of days and nights, and months and years,
which had no subsistence prior to the universe, but which together with
it rose into existence. And all these indeed, are the proper parts of
Time.” Proclus[177] in commenting on what Plato here says about Time,
after having shown that it is neither any thing belonging to motion,
nor an attendant on the energy of soul, nor, in short, the offspring of
soul, investigates what it is in the following admirable manner: