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
For the present, however, let us survey the common peculiarity of the
whole of this order, that we may to the utmost of our power admire the
divinely-inspired intellection of Plato, which unfolds to us the most
mystic of dogmas. The progression, therefore, of these Gods is said to
be supermundane, as we have observed, and to have the second dominion
in wholes, after the intellectual Gods. But being defined according
to the hyparxis itself of this essence, it unfolds indeed the united
nature of the intellectual Gods; but produces into multitude the causes
comprehended in them. It also arranges and adorns the more partial
genera of beings, from total and first-effective monads, divides them
according to the best[3] order, and co-arranges them to each other.
But it collects and binds all secondary natures, and inserts in them
an admirable communion of essences and powers. Besides this, likewise,
it conjoins all the natures posterior to itself, to those prior to
itself, and calls forth the beneficent will of exempt causes, into the
providential care of secondary natures, but establishes the hyparxes of
subordinate in first essences, and imparts to all beings continuity,
and one series of hypostasis. Conferring also all these benefits, it
comprehends in itself the supply of them according to one peculiarity.
For it assimilates all things, subordinate natures, to those prior
to them, and co-ordinate natures, to each other. And through this
similitude, at one, and the same time, indeed, it unfolds the essences
and multiform powers of them, and is the collector of many things into
union, and of divided natures, into the divine communion of goods.