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
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Hence also the Gods being present every where, are similarly exempt
from all things, and containing all things are vanquished by no one of
the things they contain; but they are unmingled with all things and
undefiled. In the third place, this world indeed is said to subsist
with invariable sameness, so far as it is allotted an order in itself
which is always preserved indissoluble. At the same time however, since
it possesses a corporeal form, it is not destitute of mutation, as the
Elean guest observes. The psychical order likewise is said to obtain
an essence always established in sameness; and this is rightly said.
For it is entirely impassive according to essence; but it has energies
extended into time, and as Socrates says in the Phædrus, at different
times it understands different intelligibles, and in its progressions
about intellect comes into contact with different forms. Besides
these also, much-honored intellect is said both to subsist and to
understand with invariable and perpetual sameness, establishing at once
in eternity its essence, powers, and energies. Through the multitude
however of its intellections, and through the variety of intelligible
species and genera, there is not only an invariable sameness, but
also a difference of subsistence in intellect. For difference there
is consubsistent with sameness. And there is not only a wandering
of corporeal motions, and of the psychical periods, but likewise of
intellect itself, so far as it produces the intelligence of itself
into multitude; and evolves the intelligible. For soul indeed evolves
intellect, but intellect the intelligible, as Plotinus somewhere
rightly observes, when speaking of the intelligible subjections.
For such are the wanderings of intellect and which it is lawful for
it to make. If therefore we should say that a perpetual sameness of
subsistence is primarily in the Gods alone, and is especially inherent
in them, we shall not deviate from the truth, and we shall accord with
Plato, who says in the Politicus, that an eternally invariable sameness
of subsistence alone pertains to the most divine of all things. The
Gods, therefore, bind to themselves the causes of a sameness of
this kind, and guard with immutable sameness their proper hyparxis
established according to the unknown union of themselves. And such is
the immutability of the Gods, which is contained in self-sufficiency,
impassivity and sameness.
CHAPTER XIX.