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
And thus much, following Plato, we have collected by a reasoning
process, concerning these particulars. We shall add, however, to what
has been said, the theory pertaining to the unpolluted Gods, among the
ruling divinities. For Plato also gives us an opportunity of mentioning
these, since it is necessary that the rulers and leaders of wholes
should subsist analogous to the intellectual kings, though they make
their progression in conjunction with division and a separation into
parts. For as they imitate the paternal, generative, and convertive
powers of the intellectual kings, thus also it is necessary that they
should receive the immutable monads in themselves, according to the
ruling peculiarity, and establish over their own progressions secondary
causes of a guardian characteristic. And the mystic tradition indeed
of Orpheus, makes mention of these more clearly. But Plato being
persuaded by the mysteries, and by what is performed in them, indicates
concerning these unpolluted Gods. And in the Laws indeed he reminds
us of the inflation of the pipe by the Corybantes, which represses
every inordinate and tumultuous motion. But in the Euthydemus, he
makes mention of the collocation on a throne, which is performed in
the Corybantic mysteries; just as in other dialogues he makes mention
of the Curetic order, speaking of the armed sports of the Curetes. For
they are said to surround and to dance round the demiurgus of wholes,
when he was unfolded into light from Rhea. In the intellectual Gods,
therefore, the first Curetic order is allotted its hypostasis. But the
order of the Corybantes which precedes Core, (i.e. Proserpine) and
guards her on all sides, as the theology says, is analogous to the
Curetes in the intellectual order. If, however, you are willing to
speak according to Platonic custom, because these divinities preside
over purity, and preserve the Curetic order undefiled, and also
preserve immutability in their generations, and stability in their
progressions[29] into the worlds, on this account they were called
Corybantes. For το κορον, _to koron_, is every where significant
of purity, as Socrates says in the Cratylus; since also you may say,
that our mistress Core was no otherwise denominated than from purity,
and an unpolluted life. But in consequence of her alliance to this
order, she produces twofold guardian triads, one indeed in conjunction
with her father, but the other herself, by and from herself, imitating
in this respect the whole vivific Goddess. For she constitutes the
first Curetes.