PROCLUS, THE PLATONIC SUCCESSOR

[15]
that in infinite powers one should be more
infinite than another. For the infinite according
to quantity must not be considered as existing
in the one of Providence; since in quantity
there is not [in energy] the infinitely more than
the infinite. Nevertheless, everything infinite
will be such to the natures which are under it,
according to infinite power; but to the natures
which are prior to it it will be finite, in
consequence of being bounded by them. For if
it were not comprehended by the natures prior
to it, neither could it be under the dominion of
things more excellent than itself, and therefore
would not be contained by them. If, therefore,
it is contained by them though it is infinite,
they predominate over it; and if they
predominate over it, and it is comprehended by
them, it is not infinite [with reference to them].
Neither, likewise, is it infinite to itself. For that
which is infinite to itself, is incomprehensible
to itself; and hence it is not able to contain, and
be the saviour of itself. But every being is
according to power preservative of itself. It
remains, therefore, that each of the things that
are infinite, is alone infinite to the natures
posterior to itself. Hence the infinite power of
Providence, being comprehensive of all the
powers of the natures which are the subjects of
its providential energy, generates as well as
contains them according to the most profound
union in the infinite depths of itself; just as it
imparts to all things a union commensurate to
each. For neither is the [16]
one everywhere the same, for instance, in
incorporeal natures and in bodies; nor in
perpetual bodies, and in such as are corruptible.
For the union of perpetual is greater than that
of corruptible bodies ; or how could the former
remain indissoluble, but unity perish in the
other? To which also it may be added, that an
incorporeal nature is more proximate to the