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
Extended heaven in ether and the clouds
Fell to the lot of Jove.
Hence Plato very properly prior to the whole theory speaks definitively
concerning these names, denominating the universe _heaven_ and
_the world_. And he calls it _heaven_ indeed, as perceiving the
things above, contemplating the intelligible, and participating an
intellectual essence; but _the world_, as always being filled and
adorned by true beings. He likewise denominates it _heaven_ as being
converted to the principles of its existence; but _the world_ as
proceeding from them. For it was generated by true beings, and is
converted to them. As however, of statues which are established
by the telestic (or mystic) art, some things are apparent[201] in
them, but others are inwardly concealed, which are symbolical[202]
of the presence of the Gods, and are known to the mystic framers of
them alone; after the same manner the universe being the statue of
the intelligible world, and perfected by the father, has some things
apparent which are indications of its divinity, but others unapparent,
which are the marks, seals, or impressions of the participation of true
being,[203] which it received from the father who gave it perfection;
in order that through these it may be eternally rooted in real essence.
The appellations also _heaven_ and _the world_ are names significant
of the apparent powers in the universe; the latter indeed, so far as
they proceed from the intelligible, but the former, so far as they are
converted to it.
It is necessary however, to know that the divine name of the abiding
power of the universe, and which is a symbol of the demiurgic seal,
according to which also it subsists in unproceeding union with
real being, is ineffable, and not vocal, and is known to the Gods
themselves. For there are appropriate names in every order of things;
divine indeed, in the Gods; but dianoetic in the subjects of the
discursive power of reason; and doxastic in the objects of opinion. And
this also Plato asserts in the Cratylus, assenting to Homer who places
one kind of names of the same things in the Gods, and another kind in
the opinions of men, as
Gods call it Xanthus, but Scamander men.
And
Chalcis its name with those of heav’nly birth.
But call’d Cymindis by the sons of earth.