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
of Jupiter, and in a similar manner of the rest. For though their
restitutions differ, yet they have a ratio to each other. Sacred rumour
also venerates the unapparent causes of these, proclaiming the divine
names of Night and Day, and also the causes that constitute, and the
invocations, and self-manifestations of Month and Year. Hence, they are
not to be surveyed superficially, but as having a subsistence in divine
hyparxes. And these the laws of sacred institutions, and the oracles of
Apollo ordered to be worshiped and honoured by statues and sacrifices,
as histories inform us. When these also are reverenced, mankind are
supplied with the benefits arising from the periods of the Seasons,
and of the other divinities in a similar manner; but a preternatural
disposition of every thing about the earth, is the consequence of the
worship of these being neglected.”[179] Plato likewise in the Laws
proclaims that all these are Gods, viz. the Seasons, Years and Months,
in the same manner as the stars and the sun; and we do not introduce
any thing new by thinking it proper to direct our attention to the
unapparent powers of these prior to those that are apparent.” And
thus much concerning Time, Day and Night, Month and Year, considered
according to their first subsistence, by which they are Gods.
CHAPTER XXXIX.
After the Gods, it is necessary in the next place to consider the order
of divine souls, who are deified by always participating of the Gods.
This order, Plato in the Parmenides denies of _the one_ as follows:
“Does it appear that _the one_ can be either older or younger, or be
of the same age? What should hinder? If it had in any respect the same
age, either with itself, or with another, it would participate equally
of time and similitude, which we have nevertheless asserted _the one_
does not participate. We have asserted so. And this also we have said,
that it neither participates of dissimilitude nor inequality. Entirely
so. How therefore being such, can it either be older or younger than
any thing, or possess the same age with any thing? It can in no
respect. _The one_ therefore, will neither be younger nor older, nor
will it be of the same age, either with itself or with another. It
does not appear that it will. Will it not therefore, be impossible
that _the one_ should be at all in time, if it be such? Or, is it not
necessary that, if any thing is in time, it should always become older
than itself? It is necessary. But is not that which is older, always
older than the younger? What then? Hence that which is becoming to be
older than itself, is at the same time becoming to be younger than
itself, if it is about to have that through which it may become older.
How do you say? Thus: It is requisite that nothing should subsist
in _becoming_ to be different from another, when it _is_ already
different, but that it should _be_ now different from that which _is_