The Theology of Plato, in six books — trans. Thomas Taylor

knowledge of the fan, or a-Ay a thing is, being the province of dianoia.

CJn est, £«ef. This word, iu its more ample signification in the Greek, tleuolrs a »t ranger, but properly implies one »lip receives another, or is himself received at an entertainment. In the dialogue of Plato therefore, (and consequently in this work of Pioclus when he cites the dialogues in which this word occurs) wherever one of the speakers is introduced as a £•»»$, I have translated this word gutit, as being more conformable to the genius of Plato's dialogues, which may be justly called rich mental banquets, and consequently the speakers in them may be considered as so many guests. Hence in thcTimaus, the persons of that dialogue are expressly spoken of as guests from having been feasted with discourse.

Hvpabxis, vwaebi. The first principle, or foundation as it were, of the esseuce of a thing. Hence, also, it is the summit of essence.

Ixxx

Impahticipadle, «p»JnxTOf. Oi>e tiling i* said to be imparticipable with respect to another, to which it i« superior, when it is not consubsistent with it.

Intellectual projection. The immediate energy of intellect is thus denorniniled, because it is an intuitive perception, or an immediate darting forth, as it were, to its proper object, the intelligible.

Monad, ftora,-, in divine natures is that which contains distinct, but at the same time profoundly-united multitude, and which produces a multitude exquisitely allied to itself. But in lite ncnsible universe, the first monad is (he world itself, which comprehends in itself all the multitude of which it is the cause (in conjunction with the cause of all). The second monad is the iuerratic sphere. In the third place, the spheres of the pluncts succeed, each of w hicb is also a monad, comprehending an appropriate multitude. And in the fourth and last place are the spheres of the elements, which are in a similar manner monads. All these mounds likewise are denominated •^onrrtf, wholenesses, and have a perpetual subsistence.

Permanency, rratrif. The proper word for rest, in Greek, is qpifiia. And Simplicity justly observes, that not every a-rowij is ljftfuo, but that only which is after motion, 'litis word is employed by Plato in the Sophista, to express one of the five genera of being, viz. essence, permanency, (orairi;), motion, sameness, and difference ; in which place it evidently does not signify rest.

PriANTAfcT, or Imagination, ^amairia, is, /a4;pivri»i| voijvi;, i. e.

Plato in the Sophista, to express one of the five genera of being, viz. essence, permanency, (orairi;), motion, sameness, and difference ; in which place it evidently does not signify rest.

PriANTAfcT, or Imagination, ^amairia, is, /a4;pivri»i| voijvi;, i. e. a Jigured intelligence, because all the perceptions of this power are intcard, and not external, like those of sense, and are accompanied with figure.

Psychical, ^ux*xef, i. c. pertaining to soul, in the same manner as fuvmec, physical, is something pertaining to nature.

Reason, Aoy»r. This word in Platonic writers signifies either that inward discursive energy called reasoning ; or a certain productive and seminal principle ; or that which is indicative and definitive of a tiling. Hence Knyot or reasons in the soul, are, gnoslically producing principles.

Unical, man;, that whkh is characterized by unity.

Uniform twxiJijj. This word when it occurs in Proclus, and other Platonic writers, signifies that which has the form of the one, and not as ii> Johnson, that which keeps its tcnour, or is similar to itself.

PROCLUS,

THE PLATONIC SUCCESSOR,

ON

Cije Cfjeolosp of $lato.

BOOK I.

CHAPTER I.

o PERICLES, to me the dearest of friends, I am of opinion that the whole philosophy of Plato was at first unfolded into light through the beneficent will of superior natures, exhibiting the intellect concealed in them, and the truth subsisting together with beings, to souls conversant with generation (so far as it is lawful for thein to participate of such supernatural and mighty good); and again, that afterwards having received its perfection, returning as it were into itself, and becoming unapparent to many who professed to philosophize, and who earnestly desired to engage in the investigation of true being, it again advanced into light. But I particularly think that the mystic doctrine respecting divine, concerns, which is purely established on a sacred foundation, and which perpetually subsists with the gods themselves, became thence apparent to such as are Proc. Vol. I. A

p. 2

ON THE THEOLOGY

BOOK I.

capable of enjoying it for a time, through one man,' whom I should not err in calling the primary leader and hierophant of those true mysteries, into which souls separated from terrestrial places are initiated, and of those entire and stable visions, which those participate who genuinely embrace a happy and blessed life.

should not err in calling the primary leader and hierophant of those true mysteries, into which souls separated from terrestrial places are initiated, and of those entire and stable visions, which those participate who genuinely embrace a happy and blessed life. But this philosophy shone forth at first from him so venerably and arcanely, as if established in sacred temples, and within their adyta, and being unknown to many who have entered into these holy places, in certain orderly periods of time, proceeded as much as was possible for it into light, through certain true priests, and who embraced a life corresponding to the tradition of such mystic concerns. It appears likewise to me, that the whole place became splendid, and that illuminations of divine spectacles every where presented themselves to the view.

These interpreters of the epopteia (or mystic speculations) of Plato, who have unfolded to us all-sacred narrations of divine concerns, and who were allotted a nature similar to their leader, I should determine to be the Egyptian Plotinus, and those who received the theory from him, I mean Amelius and Porphyry, together with those in the third place who were produced like virile statues from these, viz.: Jamblichus and Theodoras, and any others, who after these, following this divine choir, have energized about the doctrines of Plato with a divinely-inspired mind. From these, he* who, after the gods, has been our leader to every thing beautiful and good, receiving in an undented manner the most genuine and pure light of truth in the bosom of his soul, made us a partaker of all the rest of Plato's philosophy, communicated to us that arcane information which he had received from those more ancient than himself, and caused us, in conjunction with him, to be divinely agitated about the mystic truth of divine concerns.

To this man, therefore, should we undertake to return thanks adequate to the benefits which we have received from him j the whole of time would not be sufficient. But if it is necessary, not only' that we should have received from others the transcendant good of the Platonic

' Meaning Plato. * Meaning his preceptor Syrian us. ' The word jmwv is omitted in the original.

CHAP. II.