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
wholenesses of the circulations are firmly established, that the earth
abides immoveably in the middle, and that the centres have an unshaken
permanency [from this supercelestial Vesta.]
Again therefore, it must be admitted that all motions, separate
energies, and the conversions of secondary to first natures, are
derived to wholes from Jupiter. For the intellectual orders are not
only united to co-ordinate intelligibles, but also to such as are
exempt, on account of the elevating progression of Jupiter. And divine
souls following the mighty Jupiter are extended as far as to the first
causes. The attendants of these also are collected together with the
Gods, in consequence of being suspended from the paternal government
of Jupiter. But again, with respect to all the remaining leaders,
each presides over his proper series and imparts from himself his
peculiarity to the whole multitude [suspended from him.] And one of
them indeed, imparts as far as to the last of things an unfolding,
another, a prolific, and another, an immutable peculiarity, being
themselves allotted a supercelestial order, and drawing upward a
numerous army of partible Gods. Hence Socrates also at one and the same
time denominates them rulers, says that they have an arrangement, and
that their energy is directed to secondary natures, according to the
order in which they are placed. Each, however, of the other ruling Gods
who are ranked in the number of the twelve, is a leader according to
the order in which he is arranged. The ruling and leading peculiarity,
therefore, alone, pertains to the supermundane Gods. But to be
arranged, and that which is arranged itself by itself, pertain to the
mundane Gods. For these are they who participate of order, and who are
allotted order according to participation. Both these peculiarities,
however, pertain to the liberated Gods. For they are rulers and
leaders, as being in continuity with the ruling [supermundane] Gods,
and they are arranged and participate of order, as being proximate
to the mundane Gods. But being the middle of both, they connect the
whole progressions of them according to one intellectual bond. Farther
still, as presiding indeed over the ruling order in the heavens, they
come into contact with the mundane Gods, and as being in themselves,
and extended to the intelligible, they are allotted a transcendency
separate from the universe, and exempt from their participants. Thus
much, therefore, may suffice concerning the first division of these
Gods. Since, however, we have before observed that their progression is
tetradic and triadic, we shall concisely define[55] the peculiarities
of the arranged triads.
CHAPTER XXII.