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
After the same manner therefore, in these orders also, viz. in the
kings exempt from, and in those that are co-arranged with the universe,
those Gods that emit in themselves uniformly the peculiarities of
both these kings, afford a communication to them with each other.
Whence also it belongs to them to transport first to second natures,
to convert second to first natures, to unite both by an indissoluble
connexion, and to guard the whole order in the world. The immutable,
therefore, the inflexible, the indissoluble in providential energies,
dominion over wholes, the administration of many partible allotments
of the Gods at once, and the elevating to supermundane perfection
many of their progressions and orders, pertain to these Gods. Hence,
we are accustomed to celebrate this genus of Gods as _liberated_, in
consequence of being freed from all division according to parts;[36]
as _supercelestial_, in consequence of proximately establishing
itself above the Gods in the heavens; as _undefiled_, in consequence
of not verging to subordinate natures, nor dissolving its exempt
transcendency by a providential attention to the world; as _elevating_,
in consequence of extending the mundane Gods to the intellectual and
intelligible place of survey; and as _perfect_, in consequence of
illuminating all the celestials with the measures of perfection. Since
therefore, this order is in continuity with the assimilative rulers,
but is arranged prior to the mundane Gods, it is indeed proper to
evince that the theology pertaining to it[37] is suspended from the
doctrine concerning the ruling Gods, and at the same time affords from
itself the principles of the conceptions about the sensible Gods.
CHAPTER XVI.