PROCLUS, THE PLATONIC SUCCESSOR

intellect, and elucidates the divine will. This
angelic genus, also, is itself a divine light,
proceeding from that effulgence which is
concealed in the adyta of deity, becoming
externally manifest, and being nothing else
than good primarily shining forth from the
beings which eternally abide in the
unfathomable depths of the one. For it is
requisite that the progression of wholes should
be continued; and, on account of similitude,
one thing is naturally consequent to another. To
the fountain, therefore, of all good, many
natures characterized by good are consequent,
and an occult number of unities abiding in the
ineffable fountain of deity. But the first number
of preceding and proceeding natures
continuous with the divine unities is that of the
angelic order, which is situated, as it were, in
the vestibules of the Gods, and unfolds their
truly mystic silence. How, therefore, can evil
exist in those beings whose essence consists in
the elucidation of good? For where there is
evil, good is absent; so far is it from being
elucidated; - but it is rather concealed by the
presence of a contrary nature. That, however,
possesses a transcendency of union which is
enunciative of the one; and this is also the case
with whatever in a second order is enunciative
prior to that energy which is in other things.
Hence, the angelic tribe is in a transcendent
degree assimilated to the Gods, from [97]
which it is suspended, so that it is able, by a
most manifest similitude, to unfold its
peculiarity to posterior natures.
If, also, you are not willing to survey the
beneficent order of angels in this way only, but
according to another mode, consider that in all
the genera, and all the numbers of beings, of
whatever kind they may be, that which is
allotted a first and principal order possesses
good genuinely, and unmingled with evil. For