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
For the monad having the relation of a principle, generates a multitude
allied to itself. Hence one series, and one whole order has a decrement
into multitude from the monad. For there would no longer be an order,
or a series, if the monad remained of itself unprolific. But multitude
is again referred to the one common cause of all co-ordinate natures.
For that in every multitude which is the same, has not its progression
from one of those things of which the multitude consists. For that
which subsists from one alone of the many, is not common to all, but
eminently possesses the peculiarity of that one alone. Hence, since
in every order there is a certain communion, connexion, and sameness,
through which some things are said to be co-ordinate, but others of a
different order, it is evident that sameness is derived to every order
from one principle.[219] In each order, therefore, there is one monad
prior to the multitude, which imparts one ratio and connexion to the
natures arranged in it, both to each other, and to the whole.
For let one thing be the cause of another, among things that are under
the same series: but that which ranks as the cause of the one series,
must necessarily be prior to all in that series, and all things must
be generated by it as co-ordinate, not so that each will be a certain
particular thing, but that each will belong to this order.
COROLLARY.
From these things it is evident that both unity and multitude are
inherent in the nature of body; that one nature has many natures
co-suspended from it; and that many natures proceed from the one nature
of the universe. It follows also, that the order of souls originates
from one first soul, and proceeds with diminution into the multitude of
souls. That in the intellectual essence also, there is an intellectual
monad; and that a multitude of intellects proceeds from one intellect,
and is converted to it. That a multitude of unities likewise originates
from _the one_ which is prior to all things; and that there is an
extension of these unities to _the one_. Hence, after the first
one there are unities; after the first intellect, there are intellects;
after the first soul there are souls; and after total nature, there are
natures.
PROPOSITION XXII.
Every thing which subsists primarily and principally in each order is
one, and is neither two, nor more than two, but is only begotten.
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