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
From hence, therefore, the orders of different images primarily
subsist. For every image is produced according to a similitude to its
paradigm. But that which assimilates secondary to first natures, and
binds all things through similitude, especially pertains to these Gods.
For what else is able to assimilate the world itself, and every thing
in the world to their paradigms, but this supermundane genus of Gods?
For all intellectuals constitute the natures in the world according to
one union, and an all-perfect providence, and impartibly preside over
the essence of them. But the liberated genus of Gods, in a certain
respect now comes into contact with the world, and co-operates with
the mundane Gods. It is necessary, therefore, that the assimilating
nature should every where according to essence indeed be exempt from
the things assimilated, and which are impressed through similitude;
but that it should adorn secondary natures with separation, and a
division according to species. For how would it be possible for it to
assimilate some things to others, and appropriately conjoin all things
to their paradigms, unless it proceeded as far as to the last forms,
and separated all those things from each other, of which there are
immoveable pre-existing causes? For the demiurgus, indeed, appears
to assimilate all things to himself, as Timæus says, being good, he
produced all things similar to himself on account of his beneficent
will. He likewise imparts to the world the order of time, by this
mean rendering the world more similar to intelligible animal. And in
short, on account of the similitude of the universe to its paradigm, he
produces all things, and perfects his own fabrication.