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
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dividing themselves, as far as to the last of things, analogously to
the Saturnian order. For the dividing peculiarity originates from the
Saturnian dominion.
CHAPTER XXXII.
In the last place, let us consider why Plato denominates the sublunary
deities, “such as become apparent when they please.” Shall we say
it is because these material elements are hurled forth before them
as veils[162] of the splendour of the etherial vehicles which are
proximately suspended from them? For it is evident that being mundane
they must also necessarily have a mundane starry vehicle. The light of
them, however, shines forth to the view, when they are about to benefit
the places that receive their illumination. But if Plato says that they
become visible when they please, it is necessary that this appearance
of them should either be an evolution into light of the incorporeal
powers which they contain, or of the bodies which are entirely spread
under them. But if it is an evolution of their incorporeal powers, this
is also common to the visible Gods. For they are not always apparent
by their incorporeal powers, but only sometimes, and when they please.
It is not proper, therefore, to divide the sublunary oppositely to the
visible Gods, according to that which is common to both, but so far as
they have entirely something peculiar. But if they produce a luminous
evolution of certain bodies when they please, they must necessarily use
other bodies prior to these material elements; and which then become
visible to us, when it seems fit to the powers that use them. Hence,
other bodies more divine than such as are apparent, are spread under
the invisible Gods; and according to these, they are said to be, and
are mundane. Through these also as media, they ride in and govern these
elements. For they impart to them as much of themselves as they are
able to receive, and contain the forms and the natures of them in their
powers. For since no one of these is an object of sense, and it is
necessary that the vehicles of rational souls should be things of this
kind, it is evident that they must use other vehicles prior to these
visible bodies.