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
And in a similar manner in many other names. For as the knowledge of
the Gods is of one kind, but that of partial souls of another, so
names in the former are different from those in the latter. Divine
names however, unfold the whole essence of the things named; but
those of men only effect this partially. Plato therefore knowing
that this pre-existed in the world, omits to mention what the divine
and ineffable name of it is which is different from the apparent, and
with great caution speaks of it as a symbol of the divine impression
which the world contains. For the words, “or by any other appellation
in which it may especially rejoice,” are a latent hymn of the mundane
name so far as it is allotted an unspeakable and divine essence, in
order that it may be co-ordinate to that which is signified by him.
Hence also, divine mundane names are delivered by theurgists; some
being called by them ineffable, but others effable; and some of them
being the names of the unapparent powers in the world, but others,
of the visible elements from which it derives its completion. Plato
therefore, here delivers both the apparent and the unapparent name of
the world, the former indeed, dyadically, but the latter monadically;
for the words, “or by any other,” are significant of oneness. And
_the ineffable name_ indeed of the universe, is indicative of its
abiding in its father; the name _world_, of its progression; and
_heaven_, of its regression. But through the three, you have the
final cause, on account of which it is full of good, abiding indeed
ineffably, but proceeding perfectly, and returning to _the good_,
as to the pre-existing object of desire.
THE
ELEMENTS OF THEOLOGY.
PROPOSITION I.
All multitude participates in a certain respect of _the one_.
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