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
Again, that which participates of time is twofold, the one proceeding,
as it were, in a right line, and beginning from one thing, and ending
in another; but the other proceeding circularly, and having its motion
from the same to the same, to which both the beginning and the end
are the same, and the motion is unceasing, every thing in it being
both beginning and end. That, therefore, which energizes circularly,
participates of time periodically: and so far as it departs from the
beginning it becomes older, but so far as it approaches to the end it
becomes younger. For becoming nearer the end, it becomes nearer to
its proper beginning. But that which becomes nearer to its beginning
becomes younger. Hence, that which circularly approaches to the end
becomes younger, the same also according to the same becoming older;
for that which approximates to its end proceeds to that which is
older. That to which the beginning therefore is one thing, and the end
another, to this the younger is different from the older; but that to
which the beginning and the end are the same, is in no respect older
than younger, but as Plato says, at the same time becomes younger and
older than itself. Every thing, therefore, which participates of time,
if it becomes both older and younger than itself, is circularly moved.
But divine souls are of this kind: for they participate of time, and
the time of their proper motion is periodical.
CHAPTER XL.
Having in the preceding chapters presented the reader from the most
genuine sources, with all the information that can at present be
obtained concerning the mundane Gods, the order of scientific theology
requires that those perpetual attendants of the Gods, denominated
angels, dæmons and heroes, should be in the next place considered.
As all these ministrant powers however, are frequently called by one
name dæmons; and as Love is denominated by Plato a great dæmon, and
contains in himself the paradigm of the whole dæmoniacal series, it is
necessary that the developement of the nature of Love should precede
the discussion of the peculiarities of dæmons. The following admirable
account therefore of this mighty divinity, by Proclus the Coryphæus
of all true philosophers, is extracted from his MS. Commentary on the
First Alcibiades of Plato.