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
Again, the world is said by Plato in the Timæus to be the image of the
eternal, i.e. of the intelligible Gods. For it is filled from them
with deity, and the progressions into it of the mundane Gods, are as
it were certain rivers and illuminations of the intelligible Gods.
These progressions also the world receives, not only according to the
celestial part of it, but according to the whole of itself. For in the
air, the earth and sea, there are advents of terrestrial, aquatic,
and aerial Gods. Hence the world is throughout filled with deity; and
on this account is according to the whole of itself the image of the
intelligible Gods. Not that it receives indeed these Gods themselves;
for images do not receive the exempt essences of the total Gods; but
illuminations poured from thence on the secondary orders, to the
reception of which they are commensurate.
Farther still, of the mundane Gods, some are the causes of the
existence of the world; others animate it; others again harmonize
it thus composed of different natures; and others, lastly, guard
and preserve it when harmonically arranged. And since these orders
are four, and each consists of things first, middle and last, it is
necessary that the disposers of these should be twelve. Hence Jupiter,
Neptune, and Vulcan, fabricate the world; Ceres, Juno and Diana animate
it; Mercury, Venus, and Apollo harmonize it; and lastly, Vesta,
Minerva, and Mars, preside over it with a guardian power. But the truth
of this may be seen in statues as in enigmas. For Apollo harmonizes the
lyre; Pallas is invested with arms; and Venus is naked; since harmony
generates beauty, and beauty is not concealed in objects of sensible
inspection. Since, however, these Gods primarily possess the world, it
is necessary to consider the other mundane Gods as subsisting in these;
as Bacchus in Jupiter, Esculapius in Apollo, and the Graces in Venus.
We may likewise, behold the spheres with which they are connected; viz.
Vesta with earth, Neptune with water, Juno with air, and Vulcan with
fire. But the six superior Gods we denominate from general custom. For
Apollo and Diana are assumed for the sun and moon; but the orb of
Saturn is attributed to Ceres; æther to Pallas; and heaven is common
to them all. And thus much concerning the mundane Gods in general, the
sources of their progression, their orders, powers, and spheres.[65]
CHAPTER II.