Proclus prop 173 · creuzer page 256-258

Πᾶς νοῦς νοερός ἐστι, καὶ τὰ πρὸ αὐτοῦ, καὶ τὰ μετ᾽ αὐτόν. τὰ μὲν γάρ ἐστι κατ᾽ αἰτίαν, ὅσα μετ᾽ αὐτόν· τὰ δὲ κατὰ μέθεξιν, ὅσα πρὸ αὐτοῦ. νοῦς δὲ ὁ αὐτός ἐστι καὶ νοερὰν ἔλαχεν οὐσίαν. κατὰ τὴν ἑαυτοῦ ἄρα ὕπαρξιν ἀφορίζει πάντα καὶ ἃ κατ᾽ αἰτίαν ἐστίν, ὡς τὰ κατὰ μέθεξιν. Καὶ γὰρ ἕκαστον, ὡς πέφυκεν, οὕτω μετέχει τῶν κρειττόνων, ἀλλ᾽ οὐχ ὡς ἐκεῖνα ἐκεῖνά ἐστιν. Ἢ γὰρ ἂν ὡσαύτως ὑπὸ πάντων μετείχετο. μετέχει δὲ ἄλλα ἄλλως. κατὰ τὴν ἰδιότητα ἄρα τῶν μετεχόντων καὶ δύναμιν αἱ μεθέξεις. Νοερῶς ἄρα ἐν τῷ νῷ τὰ πρὸ αὐτοῦ. ἀλλὰ μὴν καὶ τὰ μετ᾽ αὐτὸν νοερῶς ἐστιν. οὐ γὰρ ἐκ τῶν ἀποτελεσμάτων ἐστίν, οὐδὲ ἐκεῖνα ἔχει ἐν ἑαυτῷ, ἀλλὰ τὰς αἰτίας τὰς ἐκείνων. ἔστι δὲ πάντων τῷ εἶναι αἴτιος. Τὸ δὲ εἶναι αὐτοῦ νοερόν, καὶ τὰ αἴτια ἄρα νοερῶς ἔχει τῶν πάντων· ὥστε πάντα νοερῶς ἔχει πᾶς νοῦς, καὶ τὰ πρὸ αὐτοῦ, καὶ τὰ μετ᾽ αὐτόν· ὡς οὖν τὰ νοητὰ νοερῶς ἔχει πᾶς νοῦς, οὕτω καὶ τὰ αἰσθητὰ νοερῶς.

Every intellect is intellectual, both the things before it and the things after it. For the things after it are in it according to cause, and the things before it according to participation. But intellect is one and the same, and has obtained an intellectual essence. According to its own existence, therefore, it defines all things, both what is in it according to cause and what is in it according to participation. For each thing participates in its superiors as its own nature allows, and not as those superiors are what they are. Otherwise it would be participated in the same way by all things. But different things participate differently. The participations, therefore, follow the distinctive property and the power of the things participating. Intellectually, then, the things before it are in intellect; and the things after it are there intellectually as well. For intellect does not derive from its effects, nor does it hold those effects in itself, but their causes; and it is the cause of all things by its being. And its being is intellectual; therefore it holds the causes of all things intellectually, so that every intellect holds all things intellectually, both the things before it and the things after it. As, then, every intellect holds intelligible things intellectually, so it holds perceptible things intellectually too.

Source of LdC 7, and the single richest apparatus of the twelve. Creuzer here quotes BOTH Aemilius Portus's own note (on the chapter numbering) and Thomas Taylor's 1816 English twice — so this page alone is evidence for the Portus 1618 and Taylor 1816 witnesses and can be cited on both reception margins. Phase 3 translation note — CRUX, lemma translated exactly as printed. Creuzer's lemma prints the adjective νοερός: Πᾶς νοῦς νοερός ἐστι, καὶ τὰ πρὸ αὐτοῦ, καὶ τὰ μετ᾽ αὐτόν, and the English renders that, awkwardness and all: 'Every intellect is intellectual, both the things before it and the things after it.' The body of the same proof uses the adverb νοερῶς six times, and the medieval Latin tradition read the adverb too — Aquinas's intellectualiter. On the adverb the lemma would run 'Every intellect is intellectually the things before it and the things after it', which is also how Taylor renders the parallel clause that Creuzer quotes in his own note ('But intellect is likewise intellectually the things posterior to itself'). Nothing is emended here: the lemma stands as printed and the divergence is the point of the LdC 7 crux page. Creuzer also prints, at this proposition, Portus's note that the chapter numbering itself is in error at this place.

creuzer_numeral=ρογ΄

In the crux Liber de causis, proposition 7