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 — John Shaqi
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
Every divine body is divine through a deified soul. But every soul
is divine through a divine intellect. And every intellect is divine
through the participation of a divine unity. And unity indeed is of
itself a God; intellect is most divine; soul is divine; but body is
deiform. For if every number of the Gods is above intellect, but
participations are effected through kindred and similar natures, the
impartible essence will primarily participate of the superessential
unities. But the nature which comes into contact with generation will
participate of them secondarily. And generation in the third place.
Each of these likewise participates of them through the proximately
superior natures. And the peculiarity of the Gods indeed proceeds, as
far as to the last of things, in its participants; but through media
allied to itself. For unity indeed imparts the transcendent power
of itself to the first intellect, among divine natures, and causes
this intellect to be like itself according to unical multitude. But
through intellect it is also present with soul, conjoining soul with
intellect and co-inflaming it [with divine fire], when this intellect
is participable. And through the echo[267] of soul, imparting also to
body its own peculiarity, if it is a body which participates something
of soul. And thus body becomes not only animated and intellectual,
but also divine. For it receives life indeed and motion from soul;
but indissoluble permanency from intellect; and divine union from
participated unity.[268] For each of these imparts its own hyparxis to
the subsequent natures.
PROPOSITION CXXX.
In every divine order, such things as are first, are in a greater
degree exempt from the natures proximately arranged under them, than
these latter are from things subsequent. And secondary natures in a
greater degree adhere to their proximate superiors, than following
natures to these.
* * * * *
For by how much more unical and total any thing is, by so much the
more is it allotted a greater transcendency with respect to subsequent
natures. And by how much the more diminished it is according to power,
by so much the more is it connascent with the natures posterior to
itself. And more elevated natures indeed are more united with their
more principal causes; but inferior natures are less united with
them. For it is the province of a greater power to be more exempt
from subordinate, and to be more united to better natures. As on the
contrary, it is the province of a diminution of power, to recede
in a greater degree from more excellent, and to be co-passive with
subordinate natures. And this happens to secondary, but not to first
natures, in every order of things.
PROPOSITION CXXXI.
Every God begins his own energy from himself.
* * * * *