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
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He therefore who lives according to the will of the father, and
preserves the intellectual nature which was imparted to him from thence
immutable is happy, and blessed. The first, and the all-perfect form
of felicity likewise, is that of the world. The second is that of the
mundane Gods, whom Plato in the Phædrus calls happy Gods, following the
mighty Jupiter. The third is that of the genera superior to us [viz.
the felicity of angels, dæmons and heroes]. For there is one virtue of
angels, another of dæmons, and another of the heroic genera: and the
form of felicity is triple being different according to each genus.
The fourth form of felicity is that which subsists in the undefiled
souls, who make blameless descents [into the realms of generation,]
and exert an inflexible and untamed life. The fifth is that of partial
souls [such as ours]; and this is multiform. For the soul which is an
attendant on the moon, is not similarly happy with the soul that is
suspended from the solar order; but as the form of life is different,
so likewise perfection is defined by different measures. And the last
form of felicity is that which is seen in irrational animals. For
every thing which obtains a perfection adapted to it according to
nature, is happy. For through its proper perfection, it is conjoined
to its proper dæmon, and partakes of his providential care. The forms
of felicity therefore, being so many, the first and highest must be
placed in the world, and which also is now mentioned by Plato. We must
not however wonder that he immediately calls the world a God, from its
participation of soul. For every thing is deified through that which is
proximately prior to it; the corporeal world indeed through soul; but
soul through intellect, as the Athenian guest also says; and intellect
through _the one_. Hence, intellect is divine, but not a God.
_The one_ however is no longer a God through any thing else, but
is primarily a God; just as intellect is primarily gnostic, as soul is
primarily self-motive, and as body is primarily in place.
CHAPTER LI.
In the last place, I shall present the reader with what Plato says in
the Timæus about the name of the world, and add to it the elucidations
of Proclus; for thus every thing pertaining to the mundane Gods, and
their great recipient the universe will have been amply, and I trust
satisfactorily discussed. Plato therefore says on this subject: “We
shall denominate the universe, _heaven_, or _the world_, or by any
other appellation in which it may especially rejoice.” These names,
says Proclus, were attended with much ambiguity with the ancients. For
some alone called the sublunary region κοσμος _kosmos, the world_,
and the region above it ουρανος _ouranos, heaven_; but others called
_heaven_ a part of _the world_. And some indeed, considered the moon
as the boundary of _heaven_; but others denominated the summits of
generation _heaven_. Thus Homer,