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
To the Core, therefore, that is beneath, and that associates with
Pluto, all the above-mentioned particulars are inherent according to
participation, and, as some one might say, according to similitude to
the total Core; but they are inherent in the ruling Core, according
to the first hypostasis. And in reality these three Goddesses are
consubsistent. As, likewise, the whole vivific deity comprehends in
herself the fountains of virtue and soul, which the demiurgus also
imparts to the world, causing it to subsist perfectly, thus too, this
deity [Core] possessing the primary cause of all the partible forms of
life, possesses likewise the principle of souls, and of the virtues,
and on this account, the ascent to partial souls [such as ours], is
through similitude, and virtue is a similitude to the Gods. Hence also,
the form of each of these, I mean of virtue and soul, presubsist in
the assimilative Gods; since, likewise, the immortality of souls is
inferred by Socrates, from their similitude to divinity. If, therefore,
they are allotted immortality essentially, it is indeed necessary
that the cause which assimilates them [to divinity] should primarily
be in the Gods. For they are assimilated to their fountain. But they
participate of similitude from the assimilative causes. Hence in these,
the cause of such an immortality of souls as this, shines forth. On
this account also, Socrates arguing from similitude says, it is fit
that souls should govern and despotically rule over bodies, since they
are allotted the power of governing and despotically ruling, from the
same cause from which they derive their similitude [to divinity.]
The one cause itself, therefore, of all the partible forms of life,
pre-exists in the assimilative rulers. But one, whole, and impartible
virtue exists prior to all the virtues which afford a similitude [to a
divine nature.] And neither is the essential similitude of souls, nor
the similitude of virtue, derived from any other source than that of
these rulers and principles.