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
Every where, therefore, the guardian and undefiled order is thus
denominated by the Grecian theology. Above, however, it is more simple
and impartible; but beneath, among the ruling Gods, it presents itself
to the view with division and variety. Hence the Corybantes require
the Minerval monad, and in a particular manner they are in want of the
third Minerval monad, which unites their progression, sustains their
armed motion, and in short, converts them to their proper principles.
Moreover, this number the triad, is adapted to these guardian powers,
as being perfect, and uniformly comprehending the beginning, middle,
and end of secondary natures; for every thing which guards, hastens
on all sides to comprehend that which is guarded. The triad also,
preserves the essences, powers, and energies of secondary natures, firm
and unmoved. In the intellectual Gods indeed the three [unpolluted]
monads, were divided about the three fathers; but here the triad is
said to guard Core on all sides, since she also has pre-established
triple monads in herself, as we before observed. All these monads,
therefore, are preserved immutable through the guardianship of the
unpolluted Gods, both in abiding and proceeding. And what else besides
this guardian genus of Gods is fit to be co-arranged with prolific
powers? For this co-arrangement is necessary, in order that these
guardian deities may sustain all the progressions of these powers,
and the multiplications in their generations, and may manifestly
render their motions immutably established in themselves. And on this
account indeed the Gods fill all things with themselves, and generate
all things, and do not depart from any thing either of first or last
natures. But by being in themselves, they are present to all things,
and filling themselves, they fill all secondary natures. And neither
does their inflexibility remain unprolific, nor does their fecundity,
receive any thing from subordinate natures, but prolific abundance,
and immutable power, are in them connascently conjoined. These things
have been briefly asserted concerning the undefiled deity, who is
co-arranged with the ruling Gods, both by Plato, and the Grecian
theologists.
CHAPTER XIV.