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 neither does any thing intercept these powers, and exclude them
from being present with all things. For they are not in want of
places and intervals, on account of their unrestrained transcendency
with respect to all things, and a presence every where unmingled.
Nor is that which is adapted to participate of them, prohibited from
participation. But as soon as any thing is prepared for participation,
they also are present, neither then approaching, nor prior to this
being absent, but always possessing an invariable sameness of
subsistence. If, therefore, any terrene nature is adapted to the
participation of these divine powers, they are present with it, and
fill all things with themselves. And indeed they are in a greater
degree present with superior natures. But they are present with those
of a middle nature, according to the order which they possess. And
with such natures as are last, they are present in an ultimate degree.
From on high, therefore, they extend themselves as far as to the last
of things. Hence also, in last natures there are representations of
such as are first, and _all things sympathize with all_;[270]
secondary indeed, pre-existing in first natures, but first natures
presenting themselves to the view in such as are second. For every
thing subsists in a three-fold manner, either according to cause, or
according to hyparxis, or according to participation.
PROPOSITION CXLI.
Every providence of the Gods is twofold, one indeed being exempt from
the natures for which it provides, but the other being co-arranged with
them.
* * * * *
For some divine essences indeed, according to hyparxis, and the
peculiarity of their order, are entirely expanded above the illuminated
natures. But others being of the same order, provide for things
subordinate that are of the same co-ordination; these also imitating
the providential energy of the exempt Gods, and desiring to fill
secondary natures with the good which they are able to impart.
PROPOSITION CXLII.
The Gods are present with all things after the same manner, but all
things are not after the same manner present with the Gods. But every
thing participates of their presence according to its own order and
power. And this is accomplished by some things uniformly, but by others
manifoldly; by some things eternally, but by others according to time;
and by some things incorporeally, but by others corporeally.
* * * * *