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
both the first and the last. And together with them indeed, it perfects
all secondary natures, and co-arranges that which is generative,
with the demiurgus. In addition to these things also, it illuminates
all things with an analogous power, and connects the undefiled with
the convertive peculiarity. For stable power pertains indeed to the
demiurgic genera, but undefiled purity to the elevating genera.
Plato, therefore, in the same manner as Orpheus, calls this triad by
one name; but in a certain respect he also indicates the multitude of
the powers it contains. For all the theology of the Greeks denominates
the second vivification _Coric_, (i.e. _Virginal_) and conjoins it
with the whole vivific fountain. Plato also says, that it has its
hypostasis from this fountain, and energizes together with it. For
effects are never divulsed from the providence of their causes. But
wanderings indeed, and investigations, [belong to the powers that
energize providentially, just as[23]] participations according to
periods pertain to the subjects of providential energy. The divine
cause, however, of a partible life [i.e. Proserpine] conjoins herself
from eternity, with the whole vivific fountain [i.e. with Ceres] which
theologists call the mother of the ruling Goddess. And Plato every
where conjoins Proserpine with Ceres. And he pre-establishes indeed,
the latter as a generative cause; but he celebrates the former as
being filled from the latter, and filling secondary natures. Since,
however, the Coric order is twofold, one indeed shining forth above
the world, where it is also co-arranged with Jupiter, and constitutes
with him the one demiurgus of partible natures [i.e. Bacchus], but the
other, and which is secondary, shining forth in the world, where also
it is said to be ravished by Pluto, and to animate the extremities
of the universe, which are under the administration of Pluto,--this
being the case, Plato perfectly unfolds to us both these, at one time
indeed conjoining Proserpine with Ceres, but at another with Pluto,
and evincing that she is the wife of this God. For the rumour of
theologists who delivered to us the most holy mysteries in Eleusis,
says, that above indeed, Proserpine abides in the dwellings of her
mother, which her mother had fabricated in inaccessible places, exempt
from the universe, but that beneath she governs terrestrial concerns in
conjunction with Pluto, rules over the recesses of the earth, extends
life to the extremities of the universe, and imparts soul to things
which are of themselves inanimate, and dead. Where also you may wonder
that Proserpine associates with Jupiter indeed and Pluto, the former,
as fables say violating, but the latter ravishing the Goddess, but
is not connected with Neptune. For he alone of the sons of Saturn,
is not conjoined with Proserpine. [The reason, however, of this is,]
that Neptune possessing the middle centre in the triad, is allotted