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
Again therefore, let us assume the principles of the science concerning
these Gods, and demonstrate that the theory pertaining to them is
consequent to the first causes. The intelligible Gods therefore,
surpass wholes according to supreme transcendency, and primarily
participate the union and divine light, in which all the Gods perfectly
establish their hypostases. They likewise unically produce all things
from themselves, according to the paternal and exuberant will of the
communication of good, and pre-establish in themselves occultly the
first effective causes of secondary natures. For the whole and common
measures of forms presubsist in them, and they comprehend according to
one cause the uniform genera of being, and prior to these, bound and
infinity, from which the superessential orders of the Gods generate all
beings.
But in the second rank after these, the intelligible and at the
same time intellectual Gods subsist, being divided indeed according
to the same number, and preserving the measure of the all-perfect
triad in a second order, but producing into multitude the unities of
intelligibles, and transferring the unical boundaries of those triads
into essential hypostases, and which participate of _the one_.
Instead of powers however, which are whole, without separation, and
occult, they are transferred into divided causes, and which proceed far
from _the one_.
Again, in the third rank after the intelligible Gods, those that are
called intellectual are arranged at one and the same time indeed,
proceeding into an order diminished with respect to that which is
prior to it, and changing the number according to which they subsist.
For instead of the perfective triads, they are intellectually divided
according to hebdomads. And with respect to the hebdomads, the division
of them into two triads, is supernally derived from the first triads;
but the terminations of them into monads, express the ends of those
orders. For every thing which is the peculiarity of difference and
multitude, proceeds from thence to all the genera.
Again therefore, from these, the multiform orders of the ruling
principles are generated, being divided indeed analogous to all the
intelligible Gods, and to those that are prior to these intellectual
Gods, viz. to those that are called intelligible and at the same
time intellectual. They have however, their proximate and peculiar
hypostasis from the one fabrication; but their united generation
together with intellectuals, from the third triad of intelligibles. For
that all-perfect cause produces also from itself, the whole orders of
the Gods. Hence likewise Parmenides denominates it infinite multitude,
as unfolding into light all the genera of being, and all the orders of
divine natures, and as being sufficient through one all-perfect power
to the generation of wholes.