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, these Gods are demonstrated to be connascent with
each other, according to their analogy to _the good_. But together
with union, they have also a separation adapted to them. Hence
by poets inspired by Phœbus, the different generative causes and
fountains of them are celebrated, from which being allotted their
hypostasis, they are separated from each other. But they are likewise
celebrated by these poets, as mutually connascent and united, and are
praised by the appellations of each other. For the sun vehemently
rejoices, to be celebrated in hymns as Apollo. And Apollo when he is
invoked as the sun, benevolently causes the light of truth to shine
forth. If therefore, the hyparxes of these divinities are united to,
and subsist together with each other, but many powers of Apollo
are delivered to us by Plato himself, and are happily allotted an
appropriate theory, it is certainly proper to collect from these by
a reasoning process, the solar progressions. But I say these things,
looking to Socrates in the Cratylus, and his conceptions through
images, which are there delivered, of the Apolloniacal powers. For
the name of this God being one, unfolds all his powers, to the lovers
of the contemplation of truth. This therefore is a very illustrious
indication of the Apolloniacal peculiarity, viz. to collect multitude
into one, to comprehend number in unity, to produce many things from
one, and through intellectual simplicity to convolve to himself all
the variety of secondary natures, and by one hyparxis to unite in
one, multiform essences and powers. This Socrates says happens to the
name Apollo, it being sufficient to signify in one, the various and
different powers of the God, so that receiving his last image, and the
most obscure representation from him, it is assimilated to his unific,
and collective hyparxis, and contributes to our recollection of the
Apolloniacal peculiarity. This one name therefore, possesses occultly
many indications of the powers of the God. And by this simplicity
indeed, which is exempt from multitude, the truth which the God through
prophesy unfolds to secondary natures, is presented to our view. For
the simple is the same with the true. But by the representation [in
his name] of dissolution and liberation, the purifying and undefiled
nature of the God is signified, and also his power which is the saviour
of wholes. By his emission of arrows, his power is indicated which is
subversive of every thing inordinate, confused, and incommensurate,
through a cause which is the source of the jaculation of arrows. And by
his revolution, the harmonious motion of wholes, and the symphony which
coalesces in itself, and binds all things, are indicated. Referring
therefore, these four powers of the God to forms adapted to the powers,
we may thus accommodate them to the solar monads. Hence the first of
these monads is enunciative of truth and the intellectual light which
subsists occultly in the Gods themselves.