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
He likewise manifests that the self-vital extends to all things as far
as to soul, from fountain; but the unbegotten from principle. And this
is because the fontal genus indeed of the Gods is self-begotten, and
first-effective, and produces other things from itself; but the ruling
genus of the Gods, and which has the relation of a principle, though
it proceeds from the fountains, and is allotted a more partial order
among beings, yet it is expanded above every thing which is generated,
and neither is in a certain respect connected with generated natures,
nor communicates with a sensible nature. For the mundane Gods, indeed,
are in a certain respect generated; whence also, they are denominated
generated by Timæus, and this whole world is likewise called by him
a generated god. But the ruling Gods, and who have the relation of
principles, are perfectly exempt from generated natures, and are not
co-arranged with them. Hence also, the unbegotten is most particularly
adapted to them. Those Gods, however, who preside over the liberated
dominion being the media between the unbegotten and generated Gods,
come into contact indeed with the latter, but do not give completion to
the choir of mundane Gods. Hence, they are in a certain respect both
generated and unbegotten. The Gods, therefore, who are the summits of
supermundane natures, and the rulers of wholes, are alone allotted an
unbegotten subsistence in the orders that proceed from the demiurgus.
Hence, likewise, this peculiarity is from thence derived to souls.
For, as Plato says, principle is unbegotten. For it is necessary that
every thing which is generated should be generated from a principle,
but that the principle should not be generated from any thing.
At the same time, therefore, it is manifest through these things,
how the [ruling] principles proceed from the Gods prior to them. For
they are not allotted a progression from them according to motion,
nor in short, according to mutation; but the orders of the ruling
Gods subsist by their very being, according to their prolific power,
and unenvying and exuberant will; and the self-begotten power of the
intellectual Gods, gives to the principles also the first generation
from itself. Whether, therefore, some one is willing to adopt these, or
other names of the divine orders, we shall consider it as a thing of
no consequence. But receiving the peculiarity of them, whatever it may
be, according to the rumours of theologists, we shall transfer their
mystic tradition to the Platonic narration. For thus we shall make the
investigation of what follows conformable to what has been before said,
and what we assert will be adapted to the things themselves.
CHAPTER II.