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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For if it was inseparable from any body whatever, it would not have a
certain energy separate from body.[216] For thus energy would be more
excellent than essence; since the latter indeed would be indigent of
bodies, but the former would be sufficient to itself, and would not be
in want of bodies: If therefore any thing is essentially inseparable
from body, it is also in a similar manner inseparable according to
energy, or rather it is in a still greater degree inseparable. But
if this be the case, it will not revert to itself. For that which is
converted to itself being something different from body, has an energy
separate from body, and not either through, or together with body,
since the energy, and that to which the energy is directed, are not
at all in want of body. Hence, that which is converted to itself, is
entirely separate from bodies.
PROPOSITION XVII.
Every thing which moves itself primarily, is convertive to itself.
* * * * *
For if it moves itself, and its motive energy is directed to itself,
that which moves, and that which is moved are at the same time one. For
it either moves in a part but is moved in a part, or the whole moves
and is moved, [or the whole moves, but a part is moved, or[217]] the
contrary. But if one part indeed, is that which moves, and another part
is that which is moved, it will not be essentially self-motive, since
it will consist of things which are not self-motive, but which appear
indeed to be so, yet are not so essentially.
If however, the whole moves, but the part is moved, or the contrary,
there will be a certain part in both which according to one, moves and
at the same time is moved.[218] And this is that which is primarily
self-motive. If however, one and the same thing moves and is moved,
it will have the energy of moving to itself, being motive of itself.
But it is converted to that towards which it energizes. Every thing
therefore which primarily moves itself, is converted to itself.
PROPOSITION XVIII.
Every thing which imparts existence to others, is itself that primarily
which it communicates to the natures that are supplied by it with
existence.
* * * * *