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
In the fifth place, therefore, we must say that the allotments of these
divinities, are divided according to the centres of the universe. And
Jupiter, indeed, has the eastern centre, as being allotted an order
analogous to fire; but Neptune, the middle centre, which pertains to
vivification, and according to which especially generation enjoys
celestial natures; and Pluto the western centre, since we say that the
west is co-ordinate to earth, as being nocturnal, and the cause of the
unapparent. For shadow is from earth, and earth is the privation of
light from west to east. In short, according to every division of the
world, we admit that the first and most leading parts are Jovian; but
we say that the middle parts pertain to the kingdom of Neptune; and we
consider the last parts as belonging to the empire of Pluto.
CHAPTER XI.
Through these things, therefore, the triad of the ruling fathers
has been celebrated by us. Let us, however, survey another order in
this progression, prolific, and vivific, and which is delivered by
Plato in a divinely-inspired manner. For the proximate decrements
and generations from all the intellectual fathers, are unfolded into
light in the assimilative Gods. For here the partible progressions
exist of things which there subsist uniformly, since it is lawful for
progeny which every where are allotted an order inferior to their
causes, to give multitude to the monads, and to multiply the stable
hypostases of them, and to render the energies of the simplicity,
which is in first natures, more composite. As, therefore, from the
paternal monad [Saturn] a triad subsists of ruling demiurgi, thus also
from the vivific fountain [Rhea] which is allotted the middle centre
in the intellectual Gods, the vivific order of the assimilative Gods
is emitted. And here also there is a triad connectedly contained by
one monad; since the paternal triad also subsists according to one
perfect intellect, and was, as we have said, monadic. After the same
manner, therefore, the triad which is the supplier of life is monadic,
being indeed full of prolific power, and full of undefiled perfection.
It likewise participates of the whole vivification, and through the
rivers of life, fills all secondary natures with generative goods,
and produces the vivific light, into the unenvying and exuberant
participation of subordinate essences. And it converts indeed all
things to itself, but is present to all things, and imparts to them
its own appropriate powers. It likewise pervades from on high, as far
as to the last parts of the world, but every where preserves the union
of itself unmingled with its participants. And it embosoms indeed the
generative, perfect, and beneficent light of the demiurgic monad; but
weaves together with the third father [Pluto] the order of life; and
co-arranges the boundaries of wholes in a becoming manner.[22] In
short, it extends itself from the middle to all the genera of rulers,