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
For if conversions are effected in a circle, and conversion is directed
to that from which progression is derived, but progression is from
that which is most perfect, hence conversion is directed to the most
perfect. And if conversion first begins from that in which progression
terminates, but progression terminates in that which is most imperfect,
conversion will begin from the most imperfect. Hence in things which
subsist according to conversion, such as are most imperfect are the
first, but such as are most perfect, the last.
PROPOSITION XXXVIII.
Every thing which proceeds from certain numerous causes, is converted
through as many causes as those are through which it proceeds, and
all conversion is through the same things as those through which
progression is effected.
* * * * *
For since each of these takes place through similitude, that indeed
which has a transition immediately from a certain thing, is also
immediately converted to it. For the similitude here is without a
medium. But that which requires a medium in proceeding, requires also
a medium according to conversion. For it is necessary that each should
be effected with reference to the same thing. Hence the conversion will
be first to the medium, and afterwards to that which is better than
the medium. Through such things therefore as being is derived to each
thing, through so many well-being also is derived, and vice versa.
PROPOSITION XXXIX.
Every being is either alone essentially converted, or vitally, or also
gnostically.
* * * * *
For either it alone possesses being from its cause, or life together
with being, or it likewise receives from thence a gnostic power. So far
therefore as it alone _is_, it makes an essential conversion, but
so far as it lives, a vital, and so far as it likewise knows, a gnostic
conversion. For in such a way as it proceeded from its cause, such also
is the mode of its conversion to it, and the measures of its conversion
are defined by the measures according to progression. Desire therefore
is to some things according to being alone, this desire being an
aptitude to the participation of causes; but to others it is according
to life, being a motion to more excellent natures; and to others, it is
according to knowledge, being a co-sensation of the goodness of causes.
PROPOSITION XL.
Of all things which proceed from another cause, those which exist from
themselves, and which are allotted a self-subsistent essence, are the
leaders.
* * * * *