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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proximately participate of it. Hence the progression to the liberated
Gods, is from the first causes, and from causes that are arranged near
to them. For their progression is from _the one_; since as _the one_
is exempt from intelligibles, thus also the liberated Gods are exempt
from sensibles. And their progression is likewise from the undefiled
order. For they have not the disencumbered from any other source than
that of immutable power, and the demiurgic cause. Being likewise
generated from the assimilative Gods, they receive a communion with
other things, and from themselves they are established above others.
For they establish their appropriate number above the subsistence of
other things. And thus much concerning these Gods may be assumed from
the Parmenides. But we have elsewhere accurately explained the several
particulars relating to them, and there is no occasion to write the
same things in the present treatise [as we have there written].
BOOK VII.
CHAPTER I.
The mundane Gods, or those divinities who give completion to the
sensible world, are assigned the last order of deific progression, as
we are informed by Proclus in the preceding book. They also divide
the universe, and obtain perpetual allotments and receptacles in it,
and through these weave one and the best polity of the universe. Each
of the mundane genera likewise enjoy the energy of the liberated
governors of the universe, according to a measure adapted to each,
and especially such as are able to follow the powers of these Gods.
For in the Gods themselves we may perceive a twofold energy, the one
indeed being co-arranged with the subjects of their providential care,
but the other being exempt and separate. According, therefore, to
the first of these energies, the mundane Gods govern sensibles, and
convolve and convert them to themselves; but according to the other,
they follow the liberated Gods, and together with them are elevated
to an intelligible nature. The mundane Gods also perfectly unfold the
psychical peculiarity into light; and receive the illuminations of all
the divinities prior to them. Hence too, they rule over the universe
imitating the liberated Gods, adorn sublunary natures with forms, and
assimilate them to intellectual paradigms, imitating the ruling Gods.
They likewise pour forth the whole of the life which is inseparable
from body, from the one fountain of souls, establishing it as an image
of the life which is separate from a corporeal nature, and unite
themselves to this fountain.