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
From what is written likewise in the Republic concerning the sun, we
may be able to collect the same things by a reasoning process. For
Socrates there gives to it a transcendency exempt from every thing
generated, and says that it is established above things which are
borne along in a sensible nature; just as _the good_ is perfectly
exempt from intelligibles. He likewise says that the sun generates
sense, that which is sensible, and generated natures, just as _the
good_ produces essence and true being, and is antecedently the
cause of intellect and intelligibles. If, therefore, this sensible
world is generated and generation, as Timæus says, and a divine
generated[27] nature, as it is asserted in the Republic, but the sun is
beyond generation, as Socrates affirms, and in short, is allotted an
essence different from sensibles, it is perfectly evident that it is
allotted a supermundane order in the world, and exhibits an unbegotten
transcendency in generated[28] natures, and an intellectual dignity in
sensibles. Hence, Timæus also delivers a twofold progression of the
sun from the demiurgus, one indeed being co-arranged with the other
planets, but the other exempt, supernatural, and unknown. For the
demiurgus, when producing the seven bodies of the planets, and placing
them in their proper circulations, at the same time constitutes the sun
with the other planets arranging the moon the first from the earth,
but the sun in the second circulation; and after these, he enkindles a
light in the solar sphere, similar to none of the others; nor does he
receive this light from the subject matter, but himself produces and
generates it from himself, and extends as it were from certain adyta
to mundane natures, a symbol of intellectual essences, and unfolds to
the universe that which is arcane in the Gods that are above the world.
Hence also the sun when he [first] appeared, astonished the [mundane]
Gods, and all of them were desirous to dance round him, and to be
filled with his light. This world likewise is beautiful and solar-form.
As we have said, therefore, from the fabrication [of the universe,]
in the Timæus, the sun is demonstrated to possess this order beyond
sensibles, and to be allotted an essence above every thing which is
generated, but every thing in the world receives from him, perfection
and essence. Hence also, Socrates in the Republic calls the sun the
offspring of _the good_, the demiurgus of a generated nature,
and the author of all mundane light. These things, therefore, we must
likewise understand analogously about the ruling order of the God; for
they are thence communicated to this visible sun. And on this account,
here also, the sun is allotted an exempt transcendency with respect to
the Gods in the world, because he possesses a precedaneous hypostasis
among the leaders and rulers of wholes.