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
things indeed, unitedly and occultly; but in another manifestly and
separately. For in one order, it introduces bound to souls; in another
to the works of nature; and in another in a different manner to other
things. And in air indeed, it effects this primarily; but in the
aquatic orders secondarily; and in earth, and terrestrial works, in
an ultimate degree. But there are also complications of these. For
the divine mode of subsistence, and also the dæmoniacal are different
in the air, and in the earth. For in one place, the mode is the same
in different orders; but in another the mode is different in one
allotment. And thus much concerning the power of Heaven.
CHAPTER XXIX.
In the next place, directing our attention to Earth, we shall derive
the whole of the theory concerning her from her first evolution into
light. She first becomes manifest, therefore, in the middle triads[143]
of the intellectual Gods, together with Heaven who connectedly
contains the whole intellectual order. She likewise proceeds analogous
to the intelligible Earth, which we find to be the first of the
intelligible[144] triads. And as ranking in the vivific orders, she is
assimilated to the first infinity. But she is the receiving bosom of
the generative deity of Heaven, and the middle centre of his paternal
goodness. She also reigns together with him, and is the power of him
who ranks as a father. The Earth, however, which is analogous to her,
and presides in the sublunary regions, is as it were the prolific power
of the Heaven pertaining to the realms of generation, unfolding into
light his paternal, definitive, measuring and containing providence,
which prolifically extends to all things. She likewise generates
all the sublunary infinity;[145] just as Heaven who belongs to the
co-ordination of bound, introduces termination and end to secondary
natures. Bound, therefore, and end define the hyparxis of every thing
according to which Gods and dæmons, souls and bodies are connected and
made to be one, imitating the one unity of wholes, or in other words,
the ineffable principle of things; but infinity multiplies the powers
of every being. For there is much bound in all sublunary natures, and
likewise much infinity, which through divinity, and after the Gods
extends to all things. We have, therefore, these two orders, which
are generative of the divine or dæmoniacal progressions, in all the
sublunary genera and elements; and one kingdom of them in the same
manner as in the intellectual orders.