The Six Books of Proclus on the Theology of Plato, Volume 2

[1]For γονων, it is necessary to read γενων.

[2] It appears to me that πρωτως is in this place omitted in the original.

[3] For αριστα, I read αριστην.

[4] For κατα τουτο, it is necessary to read κατα ταυτον.

[5] For διακρινον, it is necessary to read διατεινον.

[6] For αυτο, I read αυτῳ.

[7] Instead of εκ της διακοσμησεως, it is necessary to read εκ ταυτης διακοσμησεως.

[8] For οπως, it is necessary to read πως, and in consequence of this, the sentence should not be, as it is in the original, interrogatory.

[9] From the version of Portus, it appears necessary after the words τους μεν, αφ’εαυτου τε, to supply the words του νοερου πατρος, τους δε αφ’εαυτου τε κ. τ. λ.

[10] For της ολης, it is necessary to read τοις ολοις.

[11] For τοις ολοις, it is necessary to read τοις πολλοις.

[12] The word αστρον is omitted in the original.

[13] εν is omitted in the original.

[14] For παντος it is necessary to read πατρος.

[15] αφ’ου signifies an occult, but υφ’ου, a manifest progression.

[16] For εξῃρηται, it is necessary to read εξηρτηται.

[17] For επιστησωμεν, I read επισκεψωμεν.

[18] For γονιμου, it is necessary to read μονιμου.

[19] For νεαρας, it is necessary to read νοερας.

[20] The following observations were written in the margin of the manuscript copy of this work of Proclus, by some scholiast or commentator: “For end and that which is perfected, and the possession of beginning, middles and end, first subsist in the intelligible and at the same time intellectual Gods. And on this account figure, also, there presents itself to the view. This triad, therefore, in the whole assimilative series is analogous to intelligibles and intellectuals, as having from them[21] the beginning, middles, and end. For the demiurgus produced this triad according to the similitude of the perfective triad, and connected the straight and the circular with motion. For to bound in a direct path, and to proceed circularly, are definitive of motion, as was said by Proclus in the Chapter prior to this. And as this triad has these properties from intelligibles and intellectuals, thus also the whole series of assimilative Gods possess them from this triad. Hence this triad of partial demiurgi, is analogous to the intelligible and intellectual fathers, i.e. to the perfective power.”

[21] For απ’ αυτης, it is necessary to read απ’ αυτων.

[22] For δε ὄντως, it is necessary to read δεοντως.

[23] It appears to me that after και αι ζητησεις in the original, there are wanting the words των προνοουντων, ωσπερ.

[24] For τριας here, it is necessary to read τριαδος.

[25] The word μιας is omitted in the original.

[26] For των αγαθων, it is necessary to read τῳ αγαθῳ.

[27] For θειον νοητον, it is necessary to read θειον γεννητον; every perpetually circulating body being thus denominated by Plato.

[28] For νοητοις here, it is necessary to read γεννητοις.

[29] For περιοδοις, it is necessary to read προοδοις.

[30] For υπ’ αλληλων it is necessary to read υπ’ αλλων.

[31] For πασης, it is necessary to read πασι.

[32] For παρα τι, it is necessary to read περατι.

[33] It is necessary here to supply the word ομοιου.

[34] For εαυτῳ, it is necessary to read εαυτο.

[35] For υλικης, it is necessary to read ολικης.

[36] It is necessary here to substitute και for το.

[37] Instead of περι αυτων, it is necessary to read περι αυτην.

[38] i.e. Phanes, or in Platonic language animal itself, subsisting at the extremity of the intelligible order.

[39] i.e. Imitating Saturn and Phanes.

[40] The Greek scholiast observes on this part of the text of Proclus as follows: “By the intellectual, Proclus means the ruling Gods; but by an immaterial and separate intellect the whole demiurgus. And by essence he means a partial hypostasis, such as that of soul, of a dæmon, and of the intellect which is co-ordinate to partial souls.”