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
But that the similar and the dissimilar proceed from the demiurgic
monad, and the signs which there pre-exist, into this order, Parmenides
sufficiently demonstrates to us. For the demiurgic same and different,
are the antecedently-existing causes, as he says, of the similitude
and dissimilitude in this order. Since, however, though this order of
Gods is the summit of the partible genera, and of genera which energize
partibly, yet it has a total transcendency with respect to them, in
order that being in continuity with the total orders of the Gods, its
progression may not be separately allotted its generation from divided
causes, but that each of the opposites, as it were, may proceed from
the whole demiurgus. For the similar is from same and different, and
the dissimilar receives its hypostasis from both these; and thus each
participates of the whole demiurgic monad. And this is an indication
of total[35] hyparxis, viz. to refer each of the parts that are, as
it were different, to the whole. Sameness, therefore, and difference
generate similitude; but the one indeed paternally, and the other
in an unpolluted manner; and the one generatively, but the other
separatively. And again, each constitutes dissimilitude in a manner
appropriate to itself. And thus the genera of the assimilative Gods are
varied, subsisting as paternal, generative, and collective of wholes.
For they are allotted their evolution into light, doubled according to
pre-existent causes. And the demiurgic duad energizing through each
of the causes that are pre-established in him, makes a progression
from each into secondary natures. The whole conclusions, likewise, are
dyadic, (or pertaining to the duad) but they are comprehended by the
demiurgic tetrad in pre-arranged boundaries. And the multitude of the
assimilative progressions is convolved to union, by the simplicity of
the intellectual genera.
Each also of the progressions, has indeed one progression supernatural
and unknown to the multitude, but the other apparent and known to all.
I mean, for instance, that the similar, so far as it is constituted
by difference, has a progression from thence difficult to be known;
but that so far as it proceeds from sameness, it exhibits a manifest
reason of cause. After the same manner, dissimilitude has difference
for the manifest principle of its proper hyparxis; but sameness, for
its principle difficult to be known. Hence also Parmenides beginning
from things unknown to the multitude, and which are alone apparent to
science and intellect, ends in things which are known to all men, and
are effable. For in the Gods themselves, the ineffable precedes the
effable. And the latent and unknown mode of their hypostasis, precedes
that which is known according to progression. And thus much concerning
these Gods from the Parmenides of Plato.
CHAPTER XV.