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
Farther still, we may also assert this of these leading and ruling
Gods, that the intellectual monads make their progression according
to imparticipable intellect, in the same manner as the Gods prior to
them illuminate imparticipable life, and prior to all things, the
intelligible Gods constitute about themselves truly existing and
intelligible essence. For every God is participated indeed by beings,
and on this account falls short of the unity which is imparticipable
and exempt from all things. But a different deity proceeds according
to a different peculiarity. And some of the Gods indeed, being
defined according to the ineffable good itself, comprehend the
intelligible causes of wholes. But others produce the vivific powers,
and connectedly contain the first genera of the Gods. Others again,
unfold into light all the intellectual involutions, and preside over
the participants of the unities that produce divided hypostases.
Since therefore, the intellectual Gods primarily subsist according
to imparticipable intellect, and on this account are denominated
intellectual, the orders that first proceed immediately after them,
illuminate the summit of participated intellect, and are intellectual
indeed, as with reference to the inferior orders, and which are now
divided according to providential energies about the world. But they
are secondary to the first intellectuals, and are allotted a more
partial government; just as the first of intellectuals, are indeed
intelligible with respect to the Gods produced from them, but fall
short of the union of first intelligibles. As therefore, they unfold
into light the first and imparticipable life, which the intelligible
monads pre-established in themselves according to cause only, and
occultly; (for all the causes of wholes are pre-assumed there according
to one ineffable union) after the same manner also, these Gods, shining
forth the first of the intellectuals, express the Gods from whom they
derive their subsistence, and are intellectual indeed, but produce the
pure, uniform, and total hyparxis of the fathers, into a secondary,
and multiplied progression, which is divided about themselves, and
into a diminution of essence. By first emissions also from the
first-effective, and self-subsistent fountains, they shine forth
similarly to the intellectual Gods.