The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 1 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 — Plato — John Shaqi
The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 1 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
Plato · en
heat, nor to snow to refrigerate, nor in short to bodies to energize
according to their own proper powers. And prior to bodies, neither is
it laborious to natures to nourish, or generate, or increase. For these
are the works of natures. Nor again, prior to these, is it laborious to
souls. For these indeed produce many energies from deliberate choice,
many from their very being, and are the causes of many motions by alone
being present. So that if indeed the communication of good is according
to nature to the Gods, providence also is according to nature. And
these things we must say are accomplished by the Gods with facility,
and by their very being alone. But if these things are not according
to nature, neither will the Gods be naturally good. For the good is
the supplier of good; just as life is the source of another life, and
intellect is the source of intellectual illumination. And every thing
which has a primary subsistence in each nature is generative of that
which has a secondary subsistence.
That however, which is especially the illustrious prerogative of
the Platonic theology, I should say is this, that according to it,
neither is the exempt essence of the Gods converted to secondary
natures, through a providential care for things subordinate, nor is
their providential presence with all things diminished through their
transcending the whole of things with undefiled purity, but at the
same time it assigns to them a separate subsistence, and the being
unmingled with every subordinate nature, and also the being extended to
all things, and the taking care of and adorning their own progeny. For
the manner in which they pervade through all things is not corporeal,
as that of light is through the air, nor is it divisible about bodies,
in the same manner as in nature, nor converted to subordinate natures,
in the same manner as that of a partial soul, but it is separate
from body, and without conversion to it, is immaterial, unmingled,
unrestrained, uniform, primary and exempt. In short, such a mode of
the providence of the Gods as this, must at present be conceived. For
it is evident that it will be appropriate according to each order of
the Gods. For soul indeed, is said to provide for secondary natures in
one way, and intellect in another. But the providence of divinity who
is prior to intellect is exerted according to a transcendency both of
intellect and soul. And of the Gods themselves, the providence of the
sublunary is different from that of the celestial divinities. Of the
Gods also who are beyond the world, there are many orders, and the
mode of providence is different according to each.
CHAPTER XV.