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
Farther still, concerning Night and Day, Plato afterwards says, “that
through these, the period of one most wise circulation [i.e. the
circulation of the inerratic sphere,] was produced;” on which Proclus
observes as follows: “It may be doubted how Plato calls Night and Day
the measure of the circulation of this sphere. For this measure is
every where, originating supernally from the one intelligible cause
of the universe, and the first paradigm; but in the sublunary region
it is the space of day and night. In answer to this, it must be said
that the temporal interval which first subsists in the circulation
of the inerratic sphere, and the solar light are productive of the
_nycthemeron_ or space of day and night. From the last of things
therefore, and which are known to us, the whole measure is defined. For
this _nycthemeron_ is one thing, but another that which subsists in
unapparent time. And the former is the image and ultimate termination
of the latter. For there are many orders of Night and Day, intelligible
and intellectual, supermundane, celestial and sublunary, as we are
taught by the Orphic theology. And some of these indeed, are prior to
fabrication; but others are comprehended in it; and others proceed from
it. Some also are unapparent, but others are apparent. For with respect
likewise to Month and Year, one order of these is unapparent, measures,
connectedly contains, and gives perfection to the intellectual and
corporeal periods of the sun and moon; but another is apparent, which
terminates and is the measure of the solar revolution. Thus too in
the other Gods, the unapparent Saturnian number is one thing, and the
apparent another. And in a similar manner the unapparent and apparent
Martial, Jovian and Mercurial numbers differ from each other. For with
respect to Month and Year, each of these being one according to each
period, and always the same, is a certain God, immoveably bounding the
measure of motion. For whence have the periods always an invariable
sameness, except from a certain immoveable cause? And whence do they
derive the difference of their restitutions to their pristine state,
except from different immoveable causes? Whence also the unceasing, and
the again and again to infinity, except from the infinite powers they
contain? But Plato considering all this series as temporal, arranges
it under one and that the first Time, which defines the periodic time
of a perpetually circulating body, and is, as we have before observed,
true number. From these invisible causes however, we must conceive the
visible periodic times are derived, proceeding from them according to
that which is numbered, since they are able both to number and generate
them. And in all these astronomy beautifully instructs us, doxastically
apprehending the number of the periodic restitutions of each; and
making comparisons of the ratios of the periods to each other; such
as that the Saturnian period, is the double and a half of the period