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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_the one_, by so much the more does it conceal multitude, and is
defined according to union alone. It appears to me also that Plotinus
and his followers, frequently indicating these things, produce being
from form and intelligible matter, arranging form[181] as analogous
to _the one_, and to hyparxis, but power as analogous to matter.
And if indeed they say this, they speak rightly. But if they ascribe a
certain formless and indefinite nature to an intelligible essence, they
appear to me to wander from the conceptions of Plato on this subject.
For the infinite is not the matter of bound, but the power of it, nor
is bound the form of the infinite, but the hyparxis of it. But being
consists of both these, as not only standing in _the one_, but
receiving a multitude of unities and powers which are mingled into one
essence.
CHAPTER X.
That therefore which is primarily being is through these things
denominated by Plato that which is mixed. And through the similitude
of it, generation also is mingled from bound and infinity. And the
infinite indeed in this is imperfect power; but the bound in it is form
and the _morphe_ of this power. On this account we establish this power
to be matter, not possessing existence in energy, and requiring to be
bounded by something else. We no longer however say that it is lawful
to call the power of being matter, since it is generative of energies,
produces all beings from itself, and is prolific of the perfect powers
in beings. For the power of matter being imperfect dissimilarly
imitates the power of being; and becoming multitude in capacity, it
expresses the parturition of multitude in the power of being.[182]
Moreover, the form of matter imitates ultimately bound, since it gives
limits to matter, and terminates its infinity. But it is multiplied and
divided about it. It is also mingled with the privation of matter, and
represents the supreme union of the hyparxis of being, by its essence
always advancing to existence, and always tending to decay. For those
things which subsist in the first natures according to transcendency,
are in such as are last according to deficiency. For that also which is
primarily being is mixed, is exempt from the bound of infinite life,
and is the cause of it. But that which consists of the last[183] of
forms and the first matter, is in its own nature void of life; since
it possesses life in capacity. For there indeed generative causes
subsist prior to their progeny, and things perfect prior to such as
are imperfect. But here things in capacity are prior to such as are in
energy, and concauses are subject to the things which are produced
from them. This however, I think, happens naturally, because the gifts
of the first principles pervade as far as to the last of things, and
not only generate more perfect natures, but also such as have a more
imperfect subsistence. And on this account that which is mixed is the