The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 2 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 p
Plato · en
These then descend after the same manner for the safety of the
universe, and connect with invariable sameness the whole of generation.
They are likewise impassive and immutable, though they arrive at that
which is mutable and passive. Generation indeed, being multiform, and
consisting of things of a different nature, it receives the unity
and simplicity of these Gods through its appropriate contrariety and
division, in a hostile and partible manner. It likewise receives that
which is impassive passively: and in short it participates of these
Gods according to its own nature, and not according to their power.
Hence, as that which is generated participates of being according to
a flux of existence; and body participates of an incorporeal nature
corporeally; thus also the natural and material substances which are
in generation, participate of the immaterial and etherial bodies which
are above nature and generation, in a confused and disorderly manner.
Those therefore are absurd who attribute colour, figure and contact
to intelligible forms, because the participants of them are coloured,
figured and tangible; and they are no less absurd who ascribe evil to
the celestial bodies, because the participants of them are sometimes
evil. For there could be no participation, if the participant was
not different from that which it participates. But if that which is
participated is received in something different from itself, this
something different, is in terrestrial places that which is evil and
disorderly.
This participation therefore, becomes the cause of the abundant
difference in secondary natures, and also the mixture of material with
immaterial influences. To which may be added likewise, as another
cause, that what is imparted in one way, is received after another in
these inferior realms. Thus for instance, the influence of Saturn is
connective, but that of Mars motive. In these material realms however,
the passive receptacle of generation, receives the former according to
congelation and frigidity; but the latter according to immoderate heat.
Hence, corruption and the privation of symmetry are to be ascribed to
the alterant, material and passive nature of the recipients.