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
Here therefore, he defines according to the measure of the dodecad
(i.e. the number twelve) all the liberated Gods, though the multitude
of them is incomprehensible, and not to be numbered by human
conceptions; and though none of those theologists that have written
any thing concerning them, have been able to define their whole
number, in the same manner as they have the ruling multitude (i.e. the
multitude of supermundane Gods,) or the multitude of the intellectual,
or intelligible Gods. Plato however, apprehended that the number of
the dodecad is adapted to the liberated Gods, as being all-perfect,
composed from the first numbers, and completed from things perfect; and
he comprehends in this measure all the progressions[48] of these Gods.
For he refers all the genera and peculiarities of them to this dodecad,
and defines them according to it. But again dividing the dodecad into
two monads and one decad; he suspends all [mundane natures] from the
two monads, but delivers to us each of these energizing on the monad
posterior to itself, according to its own hyparxis. And one of these
monads indeed, he calls Jovian, but he denominates the other Vesta. He
likewise makes mention of other more partial principalities, and which
give completion to the aforesaid decad, such as those of Apollo, Mars,
and Venus. And he suspends indeed, the prophetic form of life from the
Apolloniacal principality; but the amatory from the principality of
Venus; and the divisive, from that of Mars; for hence the most total
and first genera of lives are derived; just as when he introduces into
the world souls recently fashioned, he says that some preside over one,
and others over another form of life. And it appears to me, that as
Timæus makes the division of souls, at one time supermundane, but at
another mundane, for he distributes souls equal in number to the stars,
and disseminates one into the moon, another into the earth, and others
into the other instruments of time; after the same manner also Socrates
prearranges twofold rulers and leaders of them; proximately indeed the
mundane Gods, but in a still higher rank than these, the liberated Gods.