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
But after the unific and first principle of Love, and after the
tripartite essence perfected from thence, a various multitude of Loves
shines forth with divine light, from whence the choirs of angels are
filled with Love; and the herds of dæmons full of this God attend on
the Gods who are recalled to intelligible beauty. Add too, that the
army of heroes, together with dæmons and angels, are agitated about
the participation of the beautiful with divine bacchanalian fury.
Lastly, all things are excited, revive and flourish through the influx
of the beautiful. But the souls of such men as receive an inspiration
of this kind, and are naturally allied to the God, assiduously move
about beauty, and fall into the realms of generation, for the purpose
of benefiting more imperfect souls, and providing for those natures
which require to be saved. The Gods indeed, and the attendants on the
Gods, abiding in their proper habits, benefit all following natures,
and convert them to themselves; but the souls of men descending, and
touching on the coasts of generation, imitate the beneficent providence
of the Gods. As, therefore, souls established according to some other
God descend with purity into the regions of mortality, and benefit
souls that revolve in it; and some indeed benefit more imperfect
souls by prophecy, others by mystic ceremonies, and others by divine
medicinal skill;--thus also souls that chose an amatory life, are moved
about the deity who presides over beautiful natures, for the purpose
of taking care of well-born souls. But from apparent beauty they are
led back to divine beauty, and together with themselves elevate those
who are the objects of their love. And this also divine Love primarily
effects in intelligibles. For he unites himself to the object of
love, extends to it the participants of his power, and inserts in all
things one bond, and one indissoluble friendship with each other, and
with the beautiful itself. Souls therefore possessed with Love, and
participating the inspiration thence derived, in consequence of using
an undefiled vehicle, are led from apparent to intelligible beauty, and
make this the end of their energy. Likewise enkindling a light in more
imperfect souls, they also lead these back to a divine nature, and are
divinely agitated together with them about the fountain of all-perfect
beauty.