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
These, therefore, being arranged according to triads, as we have
said, of the demiurgic triad, indeed, Jupiter is allotted the highest
order, supernally from intellect governing souls and bodies, and as
Socrates says, taking care of all things. But Neptune here also gives
completion to the middle of the demiurgic [triad], and especially
governs the psychical order. For this God is the cause of motion, and
of all generation. But soul is the first of generated natures, and
is essentially motion. And Vulcan inspires the nature of bodies, and
fabricates all the mundane seats of the Gods. Again, of the guardian
and immutable triad, the first indeed is Vesta, because she preserves
the very being of things, and an undefiled essence. For Socrates in
the Cratylus gives to her the highest order, as connectedly containing
the summits of wholes. But Minerva preserves middle lives inflexible,
through intellection, and a self-energizing life, sustaining them from
[the incursions of] matter. And Mars illuminates corporeal-formed
natures with power, and an infrangible[56] strength, as Socrates says
in the Cratylus. Hence he is perfected by Minerva, and participates of
a more intellectual inspiration, as the poetry [of Orpheus] says, and
of a life separate from generated natures.
Moreover, of the vivific triad, Ceres is the chief, entirely generating
all mundane life, viz. the intellectual, the psychical, and that which
is inseparable from body. But Juno contains the middle of the triad,
and imparts the generation of soul. For the intellectual goddess emits
from herself all the progressions of the other psychical genera. And
Diana is allotted the end of the triad, moving all natural reasons
into energy, and perfecting the imperfection[57] of matter. Hence
theologists, and Socrates in the Theætetus, call her _Lochia_, (or
the power that presides over births) as being the inspective guardian
of psychical progression and generation. Of the remaining triad,
therefore, the anagogic, or elevating, Hermes indeed is the supplier
of philosophy, and through this elevates souls, and by the dialectic
powers, sends upward both total and partial souls to the good itself.
But Venus is the first-effective cause of the amatory inspiration which
pervades through wholes, and familiarizes to the beautiful the lives
that are elevated by her. And Apollo perfects and converts all things
through music, convolving, as Socrates says [in the Cratylus], and
through harmony and rhythm attracting to intellectual truth, and the
light which is there.