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
Again, therefore, Plato placing in the one demiurgus the cause of the
triad, exempts him, who abides as it were in himself, from production
according to parts; but attributes to the triad a division according
to the demiurgus. For Timæus also, by placing in him a paternal cause,
a generative power, and a royal intellect, theologizes the same things
about him as the Athenian guest. The paternal, indeed, is every where
principal; but power belongs to the middle; and intellect closes the
end of the triad. For power, according to the Oracle, is with them;
[i.e. with father and intellect], but intellect is from him, [i.e.
from the father]. Hence, of the natures which have proceeded, one
is the father of the whole triad, but another the intellect of it.
And one indeed is allotted the beginning of total fabrication; but
another, gives completion to the middle of the generation of wholes;
and another, bounds the end of it. Nor must we here omit to observe the
accuracy of Plato, but survey[17] how the Athenian guest magnificently
celebrates the extremities of the three demiurgi, by more singular
names, calling one the _beginning_, and the other the _end_, but that
which is between the extremes even in causes, he manifests through
multitude. For he denominates it _middles_; since power also, as being
co-ordinate with the infinite, or rather being a certain infinity, is
the cause of multitude and division to wholes. Hence also, of the three
demiurgi, one indeed, is the cause to mundane natures of a stable[18]
collocation; but another, of generation proceeding to all things;
and another, of the circulation of things to the principle of their
progression.