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
There are three hypostases, therefore, among the intelligible and
occult Gods. And the first, indeed, is characterized by _the good_,
understanding _the good itself_, and residing in that place where
according to the oracle the paternal monad abides. But the second is
characterized by wisdom, where the first intelligence flourishes.
And the third by the beautiful, where, as Timæus says, the most
beautiful of intelligibles abides. There are, however, three monads
according to these intelligible causes, subsisting uniformly and
causally in intelligibles, but first unfolding themselves into light
in the ineffable order of the Gods,[181] I mean Faith, Truth, and
Love. And Faith indeed establishes all things in good; but Truth
unfolds all the knowledge in beings; and lastly, Love converts all
things, and congregates them into the nature of the beautiful. This
triad, indeed, thence proceeds through all the orders of the Gods,
and imparts to all things, by its light, a union with intelligible
itself. It also unfolds itself differently in different orders, every
where combining its powers with the peculiarities of the Gods. And
among some it subsists ineffably, incomprehensibly, and unifically;
but among others, as the cause of connecting and binding; and among
others, as endued with a perfective and forming power. Here again, it
subsists intellectually and paternally; but there in a manner entirely
motive, vivific, and effective. Here, as governing and assimilating;
there in a liberated and undefiled manner; and elsewhere according to
a multiplied and dividing mode. Love, therefore, supernally descends
from intelligibles to mundane natures, calling all things upwards to
divine beauty. Truth also proceeds through all things, illuminating all
things with knowledge. And lastly, Faith proceeds through the universe,
establishing all things unically in good. Hence the Chaldæan oracles
assert that all things are governed by, and abide in, these. And on
this account they order Theurgists to conjoin themselves to divinity
through this triad. Intelligibles themselves, indeed, do not require
the amatory medium, on account of their ineffable union. But where
there is a union and separation of beings, there also Love abides. For
it is the binder and conciliator of natures posterior and prior to
itself; but the converter of subsequent into prior, and the elevating
and perfecting case of imperfect natures.