Proclus prop 70 · creuzer page 108-110

Πᾶν τὸ ὁλικώτερον ἐν τοῖς ἀρχηγικοῖς, καὶ πρὸ τῶν μερικῶν εἰς τὰ μετέχοντα ἐλλάμπει· καὶ δευτέρας ἐκείνων ἀπολείπει τι μετασχόν. Καὶ γὰρ ἄρχεται πρὸ τοῦ μετ᾽ αὐτὸ τῆς ἐνεργείας τῆς εἰς τὰ δεύτερα, καὶ σὺν τῇ ἐκείνου παρουσίᾳ πάρεστι. καὶ ἐκείνου μηκέτι ἐνεργοῦντος ἔτι πάρεστι καὶ ἐνεργεῖ τὸ αἰτιώτερον· καὶ οὐκ ἐν διαφόροις μόνοις ὑποκειμένοις, ἀλλὰ καὶ ἐν ἑκάστῳ τῶν ποτὲ μετεχόντων. Δεῖ γὰρ (εἰ τύχοι) γενέσθαι πρῶτον ὄν, εἶτα ζῷον, εἶτα ἄνθρωπον. Καὶ ἄνθρωπος οὐκ ἔτι ἔστιν ἀπολιπούσης τῆς λογικῆς δυνάμεως· ζῷον δ᾽ ἔστιν ἔμπνεον καὶ αἰσθανόμενον· καὶ τοῦ ζῆν πάλιν ἀπολιπόντος μένει τὸ ὄν· εἰ γάρ, ὅταν μὴ ζῇ, τὸ εἶναι πάρεστι· καὶ γὰρ ἐπὶ πάντων ὡσαύτως. Αἴτιον δέ, ὅτι δραστικώτερον ὑπάρχον τὸ αἰτιώτερον, πρότερον εἰς τὸ μετέχον ἐνεργεῖ. Τὸ γὰρ αὐτὸ ὑπὸ τοῦ δυνατωτέρου προτέρου πάσχει· καὶ τοῦ δευτέρου πάλιν ἐνεργοῦντος κἀκεῖνο συνεργεῖ. Διότι πᾶν, ὅπερ ἂν ποιῇ τὸ δεύτερον, συναπογεννᾷ τοῦτο καὶ τὸ αἰτιώτερον. Καὶ ἀπολιπόντος ἐκείνου τοῦτο ἔτι πάρεστιν. ἡ γὰρ τοῦ δυνατωτέρου μετάδοσις, δρῶσα μειζόνως, ὑστέρα τὸ μετασχὸν ἀπολείπει. Καὶ γὰρ διὰ τῆς τοῦ δευτέρου μεταδόσεως τὴν ἑαυτῆς ἔλλαμψιν ἐδυνάμωσεν.

Everything that is more universal among the originative principles irradiates the things that participate in it before the more particular principles do; and it leaves what has participated later than they do. For it begins its activity toward secondary things before that which comes after it does, and it is present along with that thing's presence; and when that thing is no longer acting, the more causal is still present and still acts. And this not only in different subjects, but in each single one of the things that participate at any time. For a thing must (to take an example) first come to be being, then a living thing, then a human being. And when the rational power has departed it is no longer a human being, though it is a living thing, breathing and perceiving; and when life in turn has departed, being remains: for when it does not live, to be is still present. It is the same in every case. The reason is that the more causal, being more effective, acts upon the participant first. For the same thing is acted upon first by the more powerful; and when the secondary in its turn acts, the more causal works along with it, because whatever the secondary makes, the more causal joins in generating it. And when the secondary has departed, the more causal is still present. For the imparting of the more powerful, since it acts in greater measure, leaves what has participated later. Indeed it was through the imparting of the secondary that it strengthened its own irradiation.

THE key ancestor for LdC 1. The being/living/human sequence here (Δεῖ γὰρ (εἰ τύχοι) γενέσθαι πρῶτον ὄν, εἶτα ζῷον, εἶτα ἄνθρωπον ... ἀπολιπούσης τῆς λογικῆς δυνάμεως) is what LdC 1 develops as 'oportet ut sit res esse in primis, deinde uiuum, postea homo ... quando remoues uirtutem rationalem ab homine, non remanet homo, et remanet uiuum, spirans, sensibile'. Bardenhewer adds 70 to Thomas's 56+57 precisely for this. ⚠ Bardenhewer quotes the lemma as πρὸ τῶν μεριστῶν; the plate reads πρὸ τῶν μερικῶν. The plate governs. Creuzer's note (4) cross-refers Dionysius, De divinis nominibus V.5 — a ready-made bridge to Crux Set C. Phase 3 translation notes. (a) The lemma's last clause as Creuzer prints it — καὶ δευτέρας ἐκείνων ἀπολείπει τι μετασχόν — will not construe; the English follows the sense the proof's own closing sentence supplies (ὑστέρα τὸ μετασχὸν ἀπολείπει), 'and it leaves what has participated later than they do', and the Greek is left exactly as printed. (b) The English holds the LdC 1 chain word for word: ὄν / esse = 'being', ζῷον / uiuum = 'a living thing', ἄνθρωπος / homo = 'a human being', λογικὴ δύναμις / uirtus rationalis = 'the rational power'. ζῷον is therefore 'a living thing' and not 'an animal' here, because LdC 1 uses uiuum for this member of the sequence and keeps animal for a separate step of its own argument. (c) εἰ γάρ, ὅταν μὴ ζῇ, τὸ εἶναι πάρεστι is printed without an apodosis; rendered as the flat statement the argument needs.

creuzer_numeral=ο΄ · apparatus for the continuation on p.110 (notes 1-5 of that page) not yet transcribed - crop excluded the page foot

In the crux Liber de causis, proposition 1In the crux Liber de causis, proposition 4