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
a vivific dignity and power, and is characterized according to this.
From himself, therefore, he has the vivific cause, animates the whole
of his proper allotment, and fills it with middle life from his own
peculiarity. For Pluto indeed is the supplier of wisdom and intellect
to souls according to Socrates in the Cratylus. But Jupiter is the
cause of existence to beings, as the father of the triad. Proserpine,
therefore, being co-arranged with the extremes, and prior to the world,
with Jupiter indeed paternally, but in the world with Pluto, according
to the beneficent will of the father, in the former case she is said
to be violated by Jupiter, but in the latter, to be ravished by Pluto,
in order that the first and last of fabrications may participate of
vivification. For as the whole fountain of life [Rhea] being conjoined
with the whole, according to one impartible cause, illuminates all
things with life, thus also Proserpine, weaving in conjunction with the
leaders of the universe, things first, middle, and last, illuminates
them with the vivification of herself.
Moreover, we may know from Plato, through these signs, the union of
the whole triad, since denominating it _Core_ (i.e. a virgin or
Proserpine) he celebrates it with Ceres. But again, we must survey
where it is that he indicates the division of the triad. For there
are three monads in it, and one of them is arranged, as being the
highest, according to hyparxis, but another is arranged according to
the power which is definitive of life, and another according to vivific
intellect. And theologists indeed are accustomed to call the first of
these Coric, (i.e. virginal) Diana, but the second Proserpine, and the
third, Coric Minerva. I speak, however, of the authors of the Grecian
theology, since among the Barbarians [i.e. the Chaldeans] the same
things are manifested through other names. For they indeed call the
first monad, Hecate, but the middle monad, Soul, and the third, Virtue.
Since, therefore, these things are made known to us after this manner
by the names of the Greeks, Plato indeed indicates the order of Coric
Minerva, by denominating Minerva Mistress, celebrating her as Core,
asserting that she is the cause of the whole of virtue, and calling
her the lover of wisdom, and the lover of war, and also Ethonoe,
as being intelligence in manners. For all these names sufficiently
represent to us her intellectual and ruling nature, and that power
of her which promptly supplies the whole of virtue. But in the same
dialogue, he indicates the order of Proserpine, celebrating her as
Pherephatta, and employing this name, which is likewise used by all
other theologists. These things he manifests in the Cratylus, where he
unfolds the truth concealed in the name of Pherephatta. And in the same
dialogue he indicates the order of Diana, by calling her skilful in
virtue. For it is evident that the whole triad being united to itself,