PROCLUS, THE PLATONIC SUCCESSOR

it is requisite that what is first in every series
of things should bear the image of the first
cause s since everywhere primary natures are
analogous to this cause, and the salvation of
all things is through the participation of it. For
whether you divide all beings into intellectuals
and sensibles; or, again, the sensible nature into
heaven and generation; or, in like manner, the
intellectual essence into soul and intellect,—
you will everywhere find, that what ranks as
first and most divine is unreceptive of evil. It is
requisite, therefore, that not only in these, but
also in the triple empire of the better genera,
[viz. of angels, daemons, and heroes,] there
should be the immaculate, the intellectual, and
the unmingled with evil. And this is likewise
the case with everything that has a first order
essentialized in good, because the progression
of it takes place on account of goodness; just,
again, as the progression of daemons is
according to power, and to that which is
generative a in the
a In Morbeka, "genimum Deorum'" but for genimum it
is necessary to read genitivum.
[98] Gods; and hence, also, they rank as media
in the three genera. For power pertains to the
middle a , just as intellect, and a circular
conversion to the principle, pertain to the third
progression, which is that of heroes; but
goodness energises in angels, and defines their
existence by its own unity. How is it possible,
therefore, for any one to admit that evil can
enter into such natures as these ? Hence, that
alone which is boniform will obtain the order
of angels, but will never partake of any evil.
For angels are the elucidators of the Gods, are
the summit of the better genera, and their very
being is characterized by good.
Does evil, therefore, subsist primarily in
daemons? For they exist in an order consequent