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
And thus the progression of the Gods is one and continued, originating
supernally from the intelligible and occult unities, and ending in the
last division of a divine cause. For, as in sensibles the most gross
and solid bodies, are not immediately connascent with the etherial
expanse, but those which are simple and more immaterial than others,
are proximately spread under the celestial periods, and of containing
bodies, those which are primarily[2] contained, are allotted a greater
communion than those which are situated remotely, and are conjoined
to them through other media; thus also, in the divine essences prior
to the world, the second orders are in continuity with those prior
to them. The progressions of beings however, are completed through
similitude. But the terminations of the higher orders are united to the
beginnings of second orders. And one series and indissoluble order,
extends from on high, through the surpassing goodness of the first
cause, and his unical power. For because indeed, he is _one_,
he is the supplier of union; but because he is _the good_, he
constitutes things similar to him, prior to such as are dissimilar.
And thus all things are in continuity with each other. For if this
continuity were broken, there would not be union. And things dissimilar
to each other being placed in a consequent order, that which is more
similar to the principle, would not have a more ancient and honourable
progression into being. If therefore, we assert these things rightly,
it is necessary that the first hypostases of the partial orders should
be total, according to an intellectual transcendency which they are
allotted in the divided genera of the Gods, and thus that they should
causally comprehend all secondary natures, and conjoin them to the
Gods prior to themselves. The order of the ruling Gods therefore, is
in continuity with the kingdom of the intellectual Gods. Hence also,
Parmenides proximately constitutes it from the demiurgic monad. These
things however, will afterwards be apparent.
CHAPTER III.