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 it is necessary that the different participation of the same
things, should become different, either from the participant, or from
that which is participated. But every thing divine always possesses
the same order, and is without habitude to, and unmingled with all
things. It remains therefore, that the mutation must subsist from the
participants, and that in these that which is not invariably the same
must be found, and that at different times they are differently present
with the Gods. Hence, the Gods being present with all things with
invariable sameness, all things are not after the same manner present
with them. But other things are present with them as far as they are
able, and according to the manner in which they are present they enjoy
their illuminations. For the participation is according to the measure
of the presence of the divinities.
PROPOSITION CXLIII.
All inferior natures fail before the presence of the Gods, though that
which participates of them may be adapted to participation. Every thing
foreign indeed from divine light becomes far removed from it. But all
things are illuminated at once by the Gods.
* * * * *
For divine natures are always more comprehensive and more powerful
than the things which proceed from them. But the inaptitude of the
participants, becomes the cause of the privation[271] of divine
illumination. For this inaptitude obscures it by its own imbecility.
And this being obscured, something else appears to receive dominion,
not according to its own power, but according to the imbecility of
the participant, which seems to rise against the divine form of the
illumination.
PROPOSITION CXLIV.
All beings, and all the distributions of beings, extend as far in their
progressions, as the orders of the Gods.
* * * * *
For the Gods produce beings in conjunction with themselves, nor is any
thing able to subsist, and to receive measure and order external to the
Gods, [or beyond their influence.] For all things are perfected through
their power, and are arranged and measured by the Gods. Prior therefore
to the last genera in beings, the Gods pre-exist, who also adorn these
genera, and impart to them life, formation and perfection, and convert
them to _the good_. In a similar manner also, the Gods are prior
to the middle and first genera of beings. And all things are bound and
rooted in the Gods, and through this cause are preserved. But when any
thing apostatizes from, and becomes destitute of the Gods, it entirely
departs into non-entity and vanishes, in consequence of being perfectly
deprived of those natures by which it was contained.
PROPOSITION CXLV.
The peculiarity of every divine order pervades through all secondary
natures, and imparts itself to all the subordinate genera of beings.
* * * * *