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
With respect to Day and Night, according to their more principal
subsistence, they are demiurgic measures of Time, exciting and
convolving all the apparent and unapparent life and motion, and orderly
distribution of the inerratic sphere. For these are the true parts of
Time, are present after the same manner to all things, and comprehend
the primary cause of apparent day and night, each of these having a
different subsistence in apparent time; to which also Timæus looking
reminds us how time was generated together with the world. Hence he
says in the plural number _nights_ and _days_, and also _months_ and
_years_. But these are obvious to all men. For the unapparent causes of
these have a uniform subsistence prior to things multiplied, and which
circulate infinitely. Things immoveable also subsist prior to such
as are moved, and intellectual natures are prior to sensibles. Such
therefore, must be our conceptions of Night and Day according to their
first subsistence.
By Month we must understand that truly divine temporal measure which
convolves the lunar sphere, and every termination of the circulation
about the zodiac. But Year is that which perfects and connects
the whole of middle fabrication, according to which the Sun is
seen possessing the greatest strength, and measuring all things in
conjunction with Time. For neither Day nor Night, nor Month is without
the Sun, nor much more Year, nor any other mundane nature. I do not
here speak according to the apparent fabrication of things alone; for
the apparent Sun is the cause of these measures; but also according to
that fabrication which is unapparent. For, ascending higher, we shall
find that the more true Sun[178] measures all things in conjunction
with Time, being itself in reality Time of Time, according to the
Chaldæan oracle concerning it. For that Plato not only knew these
apparent parts of Time, but also those divine parts to which these are
homonymous, is evident from the 10th book of his Laws. For he there
asserts that we call Hours and Months divine, as having the same divine
lives, and divine intellects presiding over them, as the universe. Let
these therefore be the parts of Time, of which some are accommodated
to the inerratic Gods, others to the Gods that revolve about the poles
of the oblique circle, and others to other Gods, or attendants of the
Gods, or to mortal animals, or the more sublime or more abject parts of
the universe.