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
Since therefore each of the Gods is indeed a unity, but is participated
by some being, whether shall we say that the same being participates of
each of the unities or that the participants of some of the unities are
more, but of others less numerous? And if this be the case either the
participants of the superior unities must be more, but of the inferior
must be fewer in number, or vice versa. For it is necessary that there
should be an order of the unities, in the same manner as we see that
of numbers some are nearer to their principle, but others more remote
from it. And that some are more simple, but others more composite,
and exceed indeed in quantity, but suffer a diminution in power. But
it is well that we have mentioned numbers. For if it is necessary to
survey the order of the first monads with respect to each other, and
their progression about beings, from these as images, in these also the
monads which are nearer to _the one_ will be participated by things
which are more simple in essence, but those which are more remote
from it, will be participated by more composite essences. For thus
the participation will be according to the analogous; first monads
being always participated by the first beings, but second monads by
secondary beings. For again, if the first is exempt from all things,
and is imparticipable, but that which is connascent with the most
simple nature and _the one_ is more similar to the imparticipable than
that which is connascent with a more various and multiform nature, and
which has more powers suspended from it,--if this be the case, it is
perfectly obvious, that the unities which are nearer to _the one_ are
necessarily participated by the first and most simple essences; but
that those which are more remote are participated by more composite
essences, which are less in power, but are greater in number and
multitude. For in short, additions in these unities are ablations
of powers; and that which is nearer to _the one_, which surpasses
the whole of things by an admirable simplicity, is more uniform, and
is consubsistent with more total orders. And it happens according
to the ratio of power, that the simplicity of the first unities is
transcendent. For those things which are the causes of a greater number
of effects, imitate as much as possible the cause of all things, but
those which are the causes of fewer effects, have an essence more
various than the natures that are prior to them.[167] For this variety
distributes into minute parts and diminishes the power which abides
in one. Moreover, in participated souls also, such as are first and
most divine subsist in simple and perpetual bodies. Others again are
connected with bodies that are simple, but in conjunction with these
with material bodies also. And others are connected at one and the same
time with simple, material and composite bodies. For the celestial
souls indeed rule over simple bodies, and such as have an immaterial
and immutable subsistence.