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 third place, let us discuss the elevating, among the ruling
Gods, and the triad which converts all things to their principle. For
since there are three intellectual monads, as we have said, which are
pre-arranged in the Gods prior to these, three triads of the ruling
Gods proceed conformably to those monads; the paternal triad indeed,
conformably to the first intellectual monad; (whence also they are
called the sons of Saturn, and are said to have divided the kingdom of
their father) but the vivific triad conformably to the middle monad;
(whence also we are accustomed to co-arrange Core with Ceres as with
a precedaneous cause) and the convertive triad, conformably to the
third monad. Hence likewise we establish the peculiar cause of this
triad in the demiurgus. For all the triads of the ruling Gods, are
suspended from the demiurgic monad, and the progression to all of
them is from this. One of them however, he constitutes in conjunction
with his father; another in conjunction with the vivific Goddess; and
another from the fountain in himself. For in the all-perfect demiurgus
there are many fountains, which exist prior to all the second and
third generations. For there the fountain of ideas subsists, according
to which he adorns the universe, fashions the several particulars in
it with forms and reasons, and arranges, and leads them into bound
and morphe. For the fountain of souls likewise, and the fountain of
all the intellectual Gods which proceed from him, are there. For he
possesses a royal soul, and a royal intellect, according to the power
of cause, as Socrates says in the Philebus. For there also the fontal
sun subsists. Hence Timæus, after the generation of the seven bodies,
and their position into total circulations, says, that the demiurgus
enkindled that light which we now call the sun in the second of the
revolutions from the earth, as affording an hypostasis to the sun from
his own essence. For that which enkindles the whole sun, produces it,
and constitutes that which is enkindled.
The demiurgus therefore, possessing, and comprehending in himself
the solar fountain, generates likewise in conjunction with the
principles and rulers of wholes, solar powers, and the triad of solar
Gods, through which all things are elevated, perfected, and filled
with intellectual goods; from one[25] monad indeed, participating
unpolluted light, and intelligible harmony, but from the remaining two,
efficacious power, acme, and demiurgic perfection. How therefore, does
Plato deliver to us these divine orders, and where does he indicate
concerning them? Here then, he comprehends the whole triad through
one name, in the same manner as he does the triad prior to it. And as
there he manifests the whole genus of the vivific principles by the
name of Core, so likewise in these, he denominates the whole triad
Apolloniacal. But he indicates the multitude in this triad by the many
powers of this God.