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
The intelligible king[38] therefore, of all intellectuals, luminously
emitting from himself the first causes, and which measure wholes,
according to the all-perfect triad in himself, defines all wholes as
far as to the last of things, and triples the progressions of the
Gods from himself, so as to generate indeed three orders, but refer
each of them to one monad, and an intelligible transcendency. On
this account he constitutes three collective, three connective, and
three perfective causes of all intellectuals; extending the triadic
light to all things, and imparting by illumination the perfect in the
progressions of its proper offspring, to the beginnings, middles, and
ends of all separated natures. But again, the demiurgus and father,
imitating his father and grandfather,[39] to the latter of whom he
extends his total intelligence, being the same in intellectuals, as
he is in intelligibles, and terminating the genus of the intellectual
fathers, in the same manner as his grandfather closes the paternal
profundity of intelligibles, produces from himself three orders of
Gods. And as the total progressions were divided from his grandfather
triadically, so the partial progressions are perfected on account of
him, according to the triad. Hence, there are also three orders from
the demiurgus; but they proceed according to the end adapted to each.
And one of them indeed, is supermundane alone; another is mundane; and
another is in a certain respect the middle of both. They are likewise
allotted the triple proximately from the paternal cause; but each
derives the peculiarity of hyparxis from definite principles, and a
diminution proceeding according to measures. For they have neither an
hypostasis of equal dignity, as mathematical monads have in the triad,
nor a disorderly difference of dignity, but they receive the difference
of a subordinate essence, and arrangement in their generation from
the first causes. And thus, the ruling Gods indeed, are allotted
the highest order in the partial progressions, and the exempt cause
of the proceeding natures. But the liberated Gods are allotted the
second order, being arranged indeed under the ruling, but riding on
the mundane Gods. And the mundane Gods are allotted the third order,
being elevated through the liberated, but united by the ruling, to the
intellectual Gods. In what manner however, the Gods in the world and
all the mundane genera participate of the ruling Gods, we have already
shown.