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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With respect to the nutriment likewise, one kind is called by Plato
ambrosia, but the other nectar. “For the charioteer,” says he,
“stopping the horses at the manger, places before them ambrosia, and
afterwards gives them nectar to drink.” The charioteer therefore, being
nourished with intelligibles, unically participates of the perfection
which is imparted through illumination by the Gods. But the horses
participate of this divisibly; first indeed of ambrosia, and afterwards
of nectar. For it is necessary that from ambrosia, they should stably
and undeviatingly abide in more excellent natures; but that through
nectar they should immutably provide for secondary natures. For they
say that ambrosia is solid, but nectar liquid nutriment; which Plato
also indicates when he says that the charioteer places before the
horses ambrosia and afterwards gives them nectar to drink. Hence the
nutriment of nectar manifests the unrestrained and indissoluble nature
of providence, and its proceeding to all things in an unpolluted
manner. But the nutriment of ambrosia manifests stability, and a
firm settlement in more excellent natures. From both these however,
it is evident that the Gods both abide and proceed to all things,
and that neither their undeviating nature, and which is without
conversion to subordinate beings, is unprolific, nor their prolific
power and progression is unstable; but abiding they proceed, and being
established in the divinities prior to themselves, they provide for
secondary natures without being contaminated. Nectar and ambrosia
therefore, are the perfections of the Gods, so far as they are Gods;
but other things are the perfections of intellect, nature, and bodies.
Hence Plato having assumed these in souls, calls the souls [which are
nourished with these,] Gods. For so far as they also participate of the
Gods, so far they are filled with nectar and ambrosia. These however
in their progressions have a bipartite division; the one indeed,
being the supplier to the Gods of stable and firm perfection; but the
other, of undeviating providence, of liberated administration, and of
an unenvying and abundant communication of good, according to the two
principles of the whole of things, which preside over a distribution of
this kind. For it must be admitted that ambrosia is indeed analogous to
bound, but nectar to infinity. Hence the one is as it were humid, and
not bounded from itself; but the other is as it were solid, and has a
boundary from itself. Nectar therefore is prolific, and is perfective
of the secondary presence of the Gods, and is the cause of power, of
a vigour which provides for the whole of things, and of infinite and
never-failing supply. But ambrosia is stable perfection, is similar
to bound, is the cause to the Gods of an establishment in themselves,
and is the supplier of firm and undeviating intellection. Prior to
both these however, is the one fountain of perfection, and seat to all