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
With respect indeed to partial souls such as ours it is requisite to
admit that such as is the life which it emitted before it was inserted
in a human body, such also will be the organic body with which it is
connected, and such will be the nature consequent to it, and which
receives from the soul a more perfect life. But with respect to the
natures superior to man, and which have dominion as wholes, it must be
admitted, that inferior are produced in more excellent natures, bodies
in incorporeal essences, and fabrications in the fabricators of them,
and that being circularly comprehended in them, they are governed
according to invariable rectitude. The circulations therefore of the
celestial orbs are primarily inserted in the celestial circulations
of the etherial soul, in which they are perpetually inherent. And
the souls of the spheres being extended to the intellect which they
participate, are perfectly comprehended by, and are primarily generated
in it. Intellect also, both that which is partial, and that which
is universal, are comprehended in the more excellent genera. Since
therefore secondary natures are always converted to such as are first,
and superior natures as paradigms are the leaders of those that are
subordinate, both essence and form are derived from more excellent
beings to those of an inferior rank, and the latter are primarily
produced in the former, so as to derive from them order and measure,
and the properties by which they are characterized; while on the
contrary such properties do not flow from subordinate natures to such
as have a precedency and a greater dignity of essence.
In short, neither are the Gods held in subjection by certain parts
of the world, nor are terrestrial natures destitute of their
all-preserving influence; but superior powers at the same time that
they comprehend all things in themselves, are not comprehended
by any thing. And terrestrial natures having their very being in
the plenitudes of the Gods, when they become adapted to divine
participation, immediately prior to their own proper essence manifestly
possess the Gods which latently pre-subsisted in it.[67]