The Six Books of Proclus on the Theology of Plato, Volume 2

Every thing which proceeds in the divine orders, is not naturally adapted to receive all the powers of its producing cause. Nor in short, are secondary natures able to receive all the powers of the natures prior to themselves, but the latter have certain powers exempt from things in an inferior order, and incomprehensible by the beings posterior to themselves.

For if the peculiarities of the Gods differ from each other, those of the subordinate pre-exist in the superior divinities; but those of the superior being more total, are not in the subordinate. But more excellent natures impart indeed some things to their progeny, but antecedently assume others in themselves, in an exempt manner. For it has been demonstrated that those Gods who are nearer to the one are more total; and those more remote from it more partial. But if the more total have powers comprehensive of the more partial, those that have a secondary and more partial order, will not comprehend the power of the more total Gods. In the superior therefore, there is something incomprehensible and uncircumscribed by the inferior orders. For each of the divine orders is truly infinite.[273] Nor is that which is infinite, as has been demonstrated,[274] infinite to itself, nor much less to things above itself, but to all the natures posterior to itself. But infinite in these last is incapacity. The infinite however, is incomprehensible by those natures to which it is infinite. Subordinate natures therefore, do not participate of all the powers which more excellent natures antecedently comprehend in themselves. For the latter are incomprehensible by the former. Hence things of a secondary nature, from their more partial subsistence, will neither possess all the powers of more excellent beings, nor will they possess the powers which they do contain after the same manner as superior natures, on account of that infinity through which the latter transcend the former.