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
Hence also, they bind to themselves the ruling and generative causes
of all the partial orders, and which exist prior to these orders both
in dignity and power. And in short, they have the same transcendency
with respect to the other Gods [subordinate to them,] which the
intelligible Gods have to those that are produced from them. For the
intelligible Gods being expanded above all the intellectual genera,[63]
have pre-established the intelligible hyparxis, by itself, unmingled
and pure; and these ruling Gods have also established in themselves
the supermundane union, and this peculiarity perfectly exempt from
mundane natures. And as in the imparticipable and total hypostases,
there is indeed, the intelligible genus, itself by itself; there is
also the intellectual which is foreign from this; and there is that
which is collective of both, which is celebrated as subsisting in
the middle, and is denominated intelligible and at the same time
intellectual,--thus also, in these partial orders, the peculiarity
of the supermundane Gods, pre-exists by itself exempt from the parts
of the universe, unco-ordinated with this world, and on all sides
comprehending it according to cause.
But the essence of all the mundane Gods is allotted the third
order, being proximately carried as in a vehicle in the parts of
the world, giving completion to this one and only begotten God,
and connectedly-containing the different progressions in it. The
government however of the liberated Gods is allotted the middle bond
of the extremes, possessing sovereign authority over all [mundane]
natures, and in a certain respect communicating with the divisions
about the world, but unitedly ascending at the same time into many of
its parts, and collecting the divided numbers of the mundane Gods into
unical bounds, and more simple causes. Every genus likewise, of the
mundane Gods is spread under this liberated order, being on all sides
connected, contained, and perfected by it, and filled with the first
of goods. If therefore, there is any thing supermundane in the Gods,
and if it imparts a certain definite hyparxis of essence to them, and
defines a certain peculiarity of powers and a transcendency of order by
itself, we must admit that it primarily subsists in the ruling Gods,
being derived to them from the intellectual fathers, unmingled with
a mundane nature. And this supermundane order indeed is universal,
as with reference to all the partible rivers of the Gods, but it is
partial, as with reference to the all-perfect, one and whole kingdom of
the intellectual Gods. For it is everywhere necessary that the leading
causes of secondary orders, should be in a certain respect assimilated
to the terminations of the orders established above them.