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
Intellect also
presides over soul, imparting to it by illumination the participation
of life and being; but being imparticipable subsists prior to bodies.
The last order of beings therefore is that to which bodies are annexed;
celestial bodies indeed primarily, but sublunary bodies with the
addition of material [vestments.] This therefore is the progression of
beings, through life, intellect and soul, ending in a corporeal nature.
If, however, it is necessary that the superessential unities of the
Gods which derive their subsistence from the imparticipable cause[173]
of all things should be participated, some of them indeed, by the
first orders in beings, others by the middle, and others by the
last orders, as was before demonstrated, it is evident that some
of them deify the imparticipable portion of being, but that others
illuminate life, others intellect, others soul, and others bodies.
And of the last unities indeed, not only bodies participate, but
likewise soul, intellect, life and essence. For intellect in itself is
a plenitude of life and being. But from the unities which are above
this world intellect is suspended, and the psychical power, which
preexists in intellect. From the unities above these, imparticipable
and intellectual intellect is suspended. From those that are beyond
these, the first and imparticipable life is suspended. And from the
highest unities, the first being itself, and which is the most divine
of beings, is suspended. Hence Parmenides beginning from the one
being, produces from thence the whole orders of the Gods. These things
therefore being previously determined by us, let us speak concerning
the divine dialogues, beginning from on high, and producing from _the
one_ the whole orders of the Gods. Let us also, following Plato, in
the first place demonstrate the several orders from other dialogues, by
arguments which cannot be confuted. Afterwards, let us thus conjoin and
assimilate the conclusions of Parmenides to the divine progressions,
adapting the first conclusions to the first, but the last to the last
progressions.
CHAPTER III.