SECTION IV. (continued 2)

After a similar manner he pursued that temperance which has an affinity with these virtues, and which consists in a conversion of the soul to intellect, so as not to suffer itself to be touched, nor moved with any other concerns. Lastly, he joined fortitude in alliance with these, by a certain perfect method, zealously aspiring after that liberty which is ignorant of all passion, and which he perceived was natural to the divine object of his contemplation. And thus, through the whole of his conduct, he did not lead the life of a man merely good, to which, as Plotinus says, the political virtues may lead, but leaving this far behind him, he endeavoured to change it for one much more perfect and divine, the life of the gods themselves; since, to become similar to these, and not to virtuous men, was the great object of his contention.

And thus he had rendered virtues of this kind familiar to himself, while he frequented the philosopher Syrianus, and evolved and studied the commentaries of the ancients. But he received from the mouth of his preceptor certain small seeds, as it were, of the Orphic and Chaldaic theology; because he was prevented from hearing the complete interpretation of his master on the Orphic verses. For Syrianus left to the choice of Proclus and one Domninus[62], a philosopher of the Syrian nation, and who afterwards succeeded Syrianus, the exposition of the Orphic writings, or the oracles. But they were by no means unanimous in their choice; for Domninus preferred the interpretation of the Orphic verses, and Proclus that of the oracles. But our philosopher did not perfect his undertaking, because the death of the great Syrianus happened not long after. Having therefore, as I have said, received the outlines from the mouth of his master, he applied himself with the greatest diligence to the written commentaries of Syrianus upon Orpheus; and being assiduously nourished with the copious lucubrations of Porphyry and Jamblichus on the oracles, and similar writings of the Chaldeans, he arrived, as much as is possible to man, to the top of those highest virtues, which the divine Jamblichus was accustomed to call after a truly divine manner, theurgic. He laboured therefore, not without exquisite judgment, in collecting the expositions of philosophers prior to his time; and contracted into one, other Chaldaic hypotheses, and the most excellent of the commentaries on the divine oracles, completing this great work in the space of five years; concerning which this divine vision appeared to him in his sleep. For he saw the great Plutarch approach to him, affirming that he should live so many years as he had composed tetrads or quaternions on the oracles. Afterwards, having collected the number of these, he found they amounted to seventy. But that this was a divine dream, was sufficiently evinced by the last part of his life; for though he lived seventy-five years, as we have mentioned above, yet he had not the perfect use of his powers, in the five last. But his body, though naturally of the best constitution, being debilitated by that hard and scarcely tolerable kind of diet which he used, and by so many frequent labours and fastings, began to languish exactly at his seventieth year, so that he then became much more remiss in all his energies than before. Yet, even at this period, and thus affected, he composed orations and hymns: he also writ some things, and conversed with his friends; but his ancient vigour was wanting in each. Hence the memory of the dream excited his wonder, and he every where said, that he had only lived seventy years. But while he laboured under this infirmity of body, a certain youth, named Hegias, rendered him more alert in the business of interpretation. This young man, who already exhibited from his tender years such egregious signs of all the virtues of his ancestors, was one of that golden chain of philosophers, who had formerly appeared to men; and adhered most diligently to Proclus delivering the Platonic and other theologies. But Proclus, at this advanced period, was not moderately rejoiced in communicating with the young man, his own writings, after he understood that he made cubital advances in every kind of disciplines. And thus we have briefly discoursed concerning the apparatus of the philosopher in the Chaldean oracles.

But I, on a certain time, having read with him the Orphic verses, and heard, among his interpretations, not only the recondite theology which is to be found in Jamblichus and Syrianus, but also, among many other divine men, I requested the philosopher that he would not leave these divine verses also without his explanation: but his answer was, That he had often thought of writing commentaries on Orpheus, but that he had been strongly prohibited in more than one dream. For Syrianus appearing to him in his sleep, had deterred him with threats from the design. Having therefore employed other machines, I intreated that at least he would mark what he principally approved of in the books of his master; which when this best of men had performed, in consequence of my persuasions, and had noted some things in the front of each of Syrianus’s commentaries, we obtained a collection of all these, and by this means scholia, and commentaries of no small bulk; though to accomplish this on the whole of that divine poetry, and on all the Orphic rhapsiodies, was not the intention of Proclus.

But since, as we have said, his incredible study of these concerns, procured him a greater and more perfect degree of theurgic virtue, hence he no longer remained in the contemplative order, nor contented with either of the twofold properties in divine concerns, exercised intellect and thought alone on the more excellent objects of speculation: but he was careful to obtain another kind of virtues more divine than the former, and separated from the politic mode; for he used the Chaldean assemblies and conferences, and their divine and ineffable concealments. And having comprehended these, he learned the manner of pronouncing and expressing them, with their remaining use, from Asclepigenia, the daughter of Plutarch: for she alone, at that time, preserved the knowledge of the great Orgies, and of the whole theurgic discipline, delivered to her by her father, who received it from Nestor. Besides this, our philosopher also being purified in an orderly manner in the Chaldean lustrations, was an inspector of the lucid hecatic phasmai (or visions) of which he himself makes mention in one of his commentaries. But by moving a certain hecatic sphærula[63], he very opportunely brought down showers of rain, and freed Athens from an unseasonable heat. Besides this, by certain phylacteria, or charms, he stopt an earthquake, and had thoroughly tried the energies of a divining tripod, having learned from certain verses concerning its defect. For when he was in his fortieth year, he thought in a dream, that he repeated to himself, the following verses:

And in the beginning of his forty-second year, he appeared to himself to pronounce these verses, with a loud voice:

Besides, he clearly perceived that he belonged to the Mercurial series; and was persuaded from a dream that he possessed the soul of[64] Nicomachus the Pythagorean.

Indeed, if I were willing to be prolix, I could relate many theurgical operations of this blessed man; from the infinite number of which, I will only relate one in this place of a very wonderful nature. Asclepigenia, the daughter of Archiades and Plutarch, but the wife of Theagenes, from whom I have received many benefits, while she was yet a girl, and was nourished by her parents, fell into a disease, grievous, and incurable by the physicians. And Archiades, who had reposed in her alone the hope of his race, was deeply afflicted with her condition. But the physicians despairing of her recovery, the father fled to his last anchor, Proclus the philosopher, which he was accustomed to do in affairs of the greatest moment, considering him as his best preserver, and earnestly intreated him to intercede by his prayers with the god for his daughter, whose condition was well known to our philosopher. Proclus therefore, taking with him Pericles[65] the Lydian, a man well deserving the name of a philosopher, went to the temple of Esculapius[66], that he might pray to the god for the health of the sick virgin: for the city at that time happily possessed this divinity, and rejoiced in the temple of the saviour god, which was as yet free from the destruction of the Christians. As soon, therefore, as Proclus had prayed after the ancient manner, the girl immediately perceived a great change and alleviation of her disease; for the preserving god had easily restored her to health. The sacred rites being finished, Proclus went to Asclepigenia, and found her delivered from the molestations of disease, and in a healthy condition. But this affair, with many others, was performed privately, so that no traces of it remained to succeeding investigators; and the house in which he resided greatly assisted him in this design. For besides his other fortunes, he enjoyed a most convenient dwelling, which his father Syrianus and his grand-father Plutarch (for so he did not hesitate to call him) had once inhabited; and this was situated near the temple of Esculapius, together with that of the celebrated Sophocles, and of Bacchus, which is next to the theatre, and looks towards, or is at least seen from, the lofty towers of Minerva.

But how much Proclus was loved by the philosophic goddess is abundantly evinced by his philosophic life, which he chose through her persuasions, and that with the great success we have hitherto described. But she clearly demonstrated her affection to Proclus, by the following circumstance. When her image, which had been so long dedicated in the parthenon, or temple, was taken away by those[67] who, without any hesitation, moved out of their places things the most holy, and which ought to be immoveable, there appeared to the philosopher in a dream, a woman of a graceful form, who admonished him to build a temple with great expedition, for, says she, it pleases Minerva, the presiding deity of philosophy, to dwell with you. And how familiar he was with Esculapius, besides what we have mentioned above, may be evinced from his perceiving the presence of the same god in his last illness. For while he was between sleeping and waking, he perceived a dragon creeping on his head, which vision occasioned a remission of his disease, and a mitigation of his pain; so that it is probable he would have been restored to perfect health, if his desire and vehement expectation of death had not prevented his recovery, or his no longer bestowing a diligent attention on his body.

But he also related the following circumstances, (worthy of being remembered) but not without tears, through the sympathy of his mind. For, when a young man, he was afraid lest he should be infested with the gout, which was the disease of his father, and which loves to descend from parents to their children. Nor was he afraid, as it seems, without reason; for prior to that which we have already related concerning him, he was tormented with pains of this kind, when another extraordinary circumstance happened to this blessed man. In consequence of a certain person’s prescription, whom he had consulted, he applied a plaster to his tormented foot, which an unexpected bird flew away with as he was lying on his bed. And this was certainly a divine and salutary symbol to Proclus, and might have persuaded him not to be afraid of this calamity in future. But he, as I have said, was notwithstanding afflicted with the dread of this disease; he therefore supplicated the healing god concerning this, and intreated him to afford him a more evident token of his will: and after this he saw in his sleep (it is bold indeed to conceive such a circumstance in the mind, but we must dare, nevertheless, nor dread to bring truth to light) Esculapius approaching to him, and accurately contemplating his leg, nor disdaining, through his great philanthropy to embrace his knee. Hence, in consequence of this vision, Proclus was, through the whole of his life, free from the apprehensions of this disease, and was never more tortured with this kind of pains.

Again, the god who is worshipped by the Adrotteni, did not less conspicuously evince his great familiarity with this friend of the gods; for, more than once, the god benevolently presented himself to the sight of Proclus, frequenting his temple. And when he was doubtful, and wished to know what god or gods resided and were worshipped in that place, because the inhabitants were of different opinions in this affair, some believing that the temple of Esculapius was there, persuaded of this by various signs, as voices are certainly said to be heard in that place, and a table is consecrated to the gods, and oracles are given concerning the recovery of health, and those who approach are miraculously delivered from the most grievous dangers of life. Others, on the contrary, think that the Dioscuri reside in that place, because there have been those who saw in the way tending towards Adrotta, two young men of the most beautiful form, and riding with great celerity on horseback; at the same time declaring, that they hastened to the temple. They add besides, that the countenance of these was indeed human, but that they immediately gave evidence of a more divine presence; for when the men were arrived at the temple, the above mentioned youths appeared to them, making no enquiry concerning the affair, and occupied in the sacred concerns; but presently after, withdrew themselves from their sight. As the philosopher, therefore, was in doubt concerning these divinities, and did not discredit the relations, having requested the gods who inhabited that place, that they would condescend to manifest who they were; a god appeared to him in a dream, and clearly spoke to him as follows: What! Hast thou not heard of Jamblichus teaching concerning, and celebrating those two, Machaon and Podalirius? And besides this, the god condescended to afford so great an instance of benevolence to this blessed man, that he stood after the manner of those who bestow encomiums on others in the theatres, and with a clear voice, and composed habit, extending his right hand, did not hesitate to exclaim, (that I may relate the words of the god,) Proclus the ornament of the city. And what could possibly be a greater testimony of this blessed man’s friendship with divinity? But he, indeed, in consequence of a most remarkable sympathy, by which he was united with the gods, could never refrain from tears when he mentioned this affair to us, and related the divine encomium of himself.

Indeed, if I were willing to pursue every particular in like manner, and to relate his familiarity with the Hermetic Pan, together with the great benevolence and manifold assistance which that divinity condescended to afford Proclus at Athens, and of that perfectly singular kind of felicity which he obtained from the mother of the gods, and in which he was accustomed especially to triumph and rejoice; I should perhaps seem to many readers, to be rash in my assertions, and to others, the author of things perfectly incredible. For many and great were the daily instances of this goddess’s benevolence towards him, in words and actions, which are both innumerable and unheard of, and concerning which, I do not at present retain an accurate remembrance. But if any one is desirous of knowing how great he was in these, he must evolve his book concerning the mother of the gods, from which he will understand, that it was not without divine assistance he produced all the theology of that goddess into light; as likewise, whatever is acted or affirmed concerning the same in the fables of Athis, which he has explained after a philosophical manner, that vulgar ears might afterwards cease to be disturbed, on perceiving the lamentations and other obscure ceremonies with which her mysteries are celebrated.

After having, therefore, run through the theurgic virtue of Proclus, and its energies, and the happy circumstances which befell him, respecting its operations, and having shewn, that he did not less excel in every kind of virtue, and that he was a man such as mortals have not beheld for a long period of time, it remains that we now bring our discourse concerning him to a conclusion: for we are not now at the beginning of our narration, nor does the half of the whole remain to us, according to the proverb, but the whole itself is now perfect and complete. Since having begun from the felicity of the philosopher, and proceeded in its exemplification, our discourse now returns to it again. For we have explained the great goods, and providential exertions, which were granted to this most excellent man from the gods, and have shewn their prompt attention to his prayers, the divine visions which he enjoyed, and the help and solicitude which the gods testified towards him. We have likewise explained his prosperous fate, and propitious fortune, his country, parents, the good habit of his body, his masters, friends, and other external advantages; each of which we have shewn to have been far greater and more splendid in him than in other men; and have likewise diligently enumerated such things as cannot be reckoned amongst outward allurements, but entirely depended on his will, such as are the upright and illustrious deeds of his soul, according to universal virtue. And thus we have summarily demonstrated that his soul arrived in reality at the summit of the most consummate virtue, and was happily established in a perfect life, by human and divine goods of every kind.

But that the lovers of more elegant studies way be able to conjecture from the position of the stars under which he was born, that the condition of his life, was by no means among the last or middling classes, but ranked among the highest and most happy orders, we have thought fit to expose in this place, the following scheme of his nativity[68].

☉ 16° 26’ ♒

☽ 17 29 ♊

♄ 24 23 ♉

♃ 24 41 ♉

♂ 29 50 ♐

♀ — 23 ♓

☿ 4 42 ♒

Horos. 8 19 ♈

Mid. Heaven. 4 42 ♑

☋ or the head of the dragon.

24 33 ♏

The new moon preceding his birth.

8 51 ♒

But Proclus departed from this corporeal life, in the one hundred and twenty-fourth year after the government of Julian, on the seventeenth day of the Attic Munichion, or the April of the Romans. Nicagoras, the junior, being at that time the Athenian archon. The dead body was taken care of according to the Athenian rites, as he himself while living had directed. And if that diligent attention which is due to the deceased, was ever paid by any one, it was certainly bestowed by this most blessed man. For he did not neglect any particular of the accustomed ceremonies, but every year, on certain days, visited the sepulchres of the Athenian heroes and philosophers, and besides this sacrificed himself, and not through the medium of another, to the manes of his friends and familiars. And having thus exhibited to each a proper reverence and honour, proceeding into the Academy, he there, in a certain place, pleased one by one the manes of his ancestors and kindred; and shortly after, in another part of the same Academy, he supplicated in common the souls of all philosophers. And these ceremonies being ended, this most excellent man, having chosen a third place, performed sacred rites to all the souls of deceased mankind. The dead body of Proclus, therefore, being disposed of according to his appointment, as we have said, was carried by his friends and buried in the eastern part of the suburbs[69], near to Lycabetus, where also the body of his preceptor Syrianus reposes, who, when he was alive, had requested this of our philosopher, and, in consequence of this, had taken care to procure a twofold receptacle in his sepulchre. But when this most holy man was consulted how he would wish his funeral to be conducted, lest there should be any thing indecent, or without a proper decorum, he desired flutes, with which he was threatened in a dream, and nothing besides. An epigram, consisting of four verses, is inscribed on his tomb, which he composed himself, as follows:

Nor were prognostics wanting in the year prior to his decease, such as an eclipse[70] of the sun, so great that night was produced in the day-time: for the darkness was so profound, that the stars became visible. And this happened when the sun was in Capricorn, in the eastern centre. Besides, the writers of Ephemeride observe that there will be another eclipse of the sun, at the conclusion of the next year. But such like affections of the heavenly bodies are said to portend events on the earth: to us indeed, the eclipse perspicuously signified a privation and, as it were, defection of the illustrious luminary of philosophy.

And thus much may suffice for the life of the philosopher. It now remains for those who are willing to undertake the labour, to write concerning his disciples and friends. For it appears that many resorted to him from all parts; among which some were only his auditors, but others firm adherents to his doctrine; and, on account of philosophy, his familiars. I could likewise wish that some one, who is more laborious than myself, would give a particular account of his writings. For I have alone delivered these particulars of his life, that I might satisfy my conscience, and might testify that I religiously reverence the soul of Proclus, and his good dæmon. I shall, therefore, add nothing concerning the philosopher’s writings, except that I have always heard him prefer his commentaries on the Timæus of Plato beyond all his works. He likewise vehemently approved of his commentaries on the Theætetus. And he used frequently to say, that if he was endued with despotic power, he would alone preserve, of all the writings of the ancients, the Oracles and the Timæus. For, said he, I would abolish all the rest, and remove them from the present age, because it happens that many are offended, who undertake to read them rashly, and without proper institution.

Concerning the Published Writings of PROCLUS.

Marinus having neglected to give us an account of the writings of Proclus, I thought it would not be unacceptable to the reader, to present him with a catalogue of his works which are still extant; and the most perfect relation I am able of such as are unfortunately lost. In the execution of this design, I shall follow, for the most part, the accurate Fabricius in the order, and critical account of his works; but shall not hesitate to dissent from him in deciding on their philosophical merit: for it is very rare that philology and philosophy are united in the same person, and coalesce in amicable conjunction.

1. Four Hymns. In the preceding life we are informed, by Marinus, that Proclus composed many hymns, in which the divinities, both of Greeks and Barbarians, were celebrated; but unfortunately there are only four preserved, the first of which is to the Sun, the second and third to Venus (which may be found in the Florilegium of Stobus, p. 249. edit. Grotii,) and the fourth to the Muses. They are collected by Fabricius, in the eighth volume of his Bibliotheca Græca; and are most happy specimens of philosophical poetry. Indeed, they bear most evident marks of a mind full of divine light, and agitated with the fury of the Muses; and possess all that elegance of composition for which the writings of Proclus are so remarkable. So that it is very strange Gyraldus should ascribe them to a Hierophant of Laodicæa, of that name; since, as Fabricius observes, Suidas mentions other writings of this priest, but does not speak of him as the author of any hymns. And if he had, these hymns breathe too much of the spirit and manner of Proclus, to be the production of any other.

2. Two Books concerning the useful Parts of Learning, contained in Grammar. Three books on this subject are mentioned by Suidas, and four by Photius; but there are alone extant fragments of two, in the Bibliotheca of Photius; which were published separate by Andrew Schottus, at the end of the syntax of Apollonius Alexandrinus, Francof. 1590. Hanov. 1615. quarto. It appears from these extracts, that Proclus, in this work, not only treats of every kind of verse, but also of the more celebrated poets. And hence Fabricius conjectures, that the short life of Homer, which Leo Allatius published under the name of Proclus, was taken from the first book of this Chrestomathia.

3. Eighteen Arguments against the Christians. The learned Cave, was egregiously mistaken, in supposing that this work, as well as the answer to it by Philoponus, is lost; not considering, probably, that these arguments in defence of the world’s eternity are (as Fabricius well observes) directly against one of the Christian dogmata, the creation of the world. These arguments (except the first, which is lost,) are preserved in the answer of Philoponus; the Greek edition of which was published at Venice, in 1535, folio; and in Latin from the version of Joh. Mahatius, at Lyons, 1557. folio. Simplicius, in his commentaries on the first book of Aristotle de Cœlo, and elsewhere, opposes this work of Philoponus; at the same time, suppressing his name. The arguments are, in my opinion, extremely subtle, and unanswerable; and Philoponus, in his refutation, every where discovers, that he has by no means fathomed the depth of our philosopher.

4. A Commentary on the Timæus of Plato, in five Books. A most admirable work, composed in the flower of his age, when he was twenty-eight years old, according to Marinus. This invaluable treasure, may be said to contain all the wisdom of the highest antiquity: for Proclus every where cites the most celebrated interpreters on the Timæus, such as Adrastus the Peripatetic; Ælianus and Albinus, Platonists; Aristocles, Clearchus, Crantor, Dercyllides; and especially Jamblichus; likewise Longinus, whom he often refutes; Numenius the Pythagorean, and Origen, (different from Adamantius,) together with Plotinus, Porphyry the Platonic, Ptolemy, Severus, and Theodorus Asinæus; but he always prefers the explications of his master Syrianus, before all the rest. Add too, that he every where conciliates the Orphic writings and the Chaldean oracles with the theology of Plato. And with respect to Orpheus in particular, we are indebted to these sublime commentaries for the greatest part of the fragments of that divine poet. He is perpetually on the wing, and rises gradually in elevated conceptions, until his mind, like Homer’s discord, reaches the heavens. His style is at the same time nervous and diffuse, accurate and elegant. We are astonished with the magnificence of his metaphors, delighted with the copious variety of his matter, and filled with a divine light, by the sacred truths he unfolds. This great work, however, unfortunately, scarcely explains a third part of the Timæus; from whence it is probable, as Fabricius well observes, that several books have been lost through the injury of time. It was published in Greek, at Basil, in the year 1556; and is full of mistakes, as is generally the case with the Basil editions of books, so that a more correct edition is greatly to be desired, though at present not much to be expected. On concluding my account of this inestimable work, I find my indignation roused by the following words of Dr. Cudworth, in his Intellectual System, p. 306. “Proclus (says he) had some peculiar fancies and whims of his own, and was indeed a confounder of the Platonic theology, and a mingler of much unintelligible stuff with it.” I must confess, (and I am neither afraid, nor ashamed of the declaration,) that I never found any thing in Proclus, but what by patient thought, accompanied with a sincere and vehement thirst after truth, I have been able to fathom. Had Dr. Cudworth been endued with these requisites, he would doubtless have had equal success; but without them, the sublimest truths will certainly appear to be unintelligible stuff. Besides this consideration is not to be omitted, that a modern priest makes a bad philosopher.

5. On Plato’s Republic. These commentaries, or rather fragments of commentaries, are extant in Greek, at the end of Proclus on the Timæus. Suidas mentions four books of Proclus on Plato’s politics; and some of Proclus’s dissertations on these books, were found (according to Fabricius) in the library of Lucas Holstenius. The chief design of this work seems to be the unveiling the theological mysteries concealed under the fables of Homer, and other divine poets; which Proclus has accomplished (in my opinion) in a most wonderful manner. That Homer, indeed, every where abounds with Egyptian learning, is obvious to every one; but few are acquainted with the profound wisdom which his fables conceal. The latent meaning of most of these is unfolded in the present invaluable, though imperfect work; and he whose mind is sufficiently enlightened by the ancient philosophy, to comprehend the beauty of these illustrations, will receive an additional delight from the study of Homer, which it is impossible to express. An epitome of this work was published in Latin, by the learned Gesner, 1542. 8vo. under the following title: Apologiæ quædam pro Homero, et Arte Poetica, Fabularumque aliquot Enarrationes ex commentariis Procli Lycii Diadochi philosophi Platonici in libros Platonis de Rep. in quibus plurimæ de Diis Fabulæ non juxta grammaticorum vulgus historicè, physicè aut ethicè tractantur, sed Theologicis, ut Gentiles loquntur, ex prima Philosophia rationibus explanantur.

6. On the first Alcibiades of Plato. Ficinus translated parts of this work into Latin, and published them under the title of Procli de Anima ac dæmone, de Sacrificio et Magia, Venice 1497. and 1516. fol. by Aldus; and in a more simple form at Lyons. Fabricius informs us, that the manuscript commentary of Proclus in Greek, but scarcely explaining the half part of the Alcibiades, is to be found in various libraries of France, England, and Italy. Also at Lyons, among the books of Isaac Vossius; and at Hamburgh in the Johannean library. From the specimen given of this work by Ficinus, it appears, like all Proclus’s philosophical writings, to be an invaluable treasury of wisdom; and nothing certainly, reflects greater disgrace on a nation than suffering such monuments of ancient learning and wisdom to lie concealed in colleges, covered with dust, and never consulted.

7. Six Books on Plato’s Theology. A most divine work, in which the philosopher collects into a system the theology dispersed in the writings of Plato, and establishes it by invincible demonstrations. He deduces, in a beautiful and connected series, all the divine orders, from the retreats of ineffable unity; every where connects them by proper mediums, and, after leading us through the long gradation of principles, brings us back again to the original from whence they flowed, and to which they constantly tend. The whole is uncommonly profound and abstruse; and it was not before the third reading, that I could fathom the depth it contains. Fabricius observes, “that it is a subtle and learned work, but from which, you will sooner learn the opinion of Syrianus and Proclus, concerning the deity and divine concerns, than that of Plato. He adds, that it is usual with the Platonists, even from Plotinus, to unite to the doctrine of Plato, a thousand dogmata, foreign from his philosophy, as if Plato, though he did not perceive after this manner, ought certainly so to perceive.” When men mistake their abilities, they always act absurdly, and often dangerously. As a laborious and accurate critic on philological matters, Fabricius merits the highest commendation such attainments can deserve; but when he leaves the beaten road in which nature designed him to walk, and attempts the tractless paths of philosophy, he perpetually stumbles, and often falls on the ground. The wings of philology, like those of the swallow, were never destined for a lofty flight:—it must be the eagle wing of genius, which can alone soar to the sun of philosophy. The Greek and Latin edition of this valuable work, was published at Hamburgh, by Æmilius Portus, 1618, folio.

8. Theological Institutions; or, as it may be called, the Elements of Theology. This admirable work contains two hundred and ten propositions, disposed in a scientific order, and supported by the firmest demonstrations. They begin from super-essential unity, and proceed gradually through all the beautiful and wonderful progressions of divine causes, ending in the self-moving energies of soul. They possess all the accuracy of Euclid, and all the subtilty and sublimity necessary to a knowledge of the most profound theology; and may be considered as bearing the same relation to the Pythagoric and Platonic wisdom, as Euclid’s Elements, to the most abstruse geometry. Patricius, the first Latin translator of this divine work, seems to have been very sensible of the truth of this observation: for he every where carefully distinguishes the propositions from their demonstrations; and adds the word corollary to such consequencies as merit that appellation. His edition was published at Ferraria, 1583. quarto, under the title of Theological Elements. The Greek and Latin edition, is subjoined to Proclus’s six books on Plato’s Theology, Hamburgh 1618. folio.

9. Two Books concerning Motion. This useful work, collected, as Fabricius observes, from the third and following books of Aristotle’s physics, was published in Greek at Basil, 1531, and with the Latin version of one Justus Velsius, a physician, Basil, 1545. octavo. It was likewise translated by Patricius, and is annexed to his version of the Theological Institutions.

10. An Hypotyposis, or Information concerning Astronomical Hypotheses. This work, which Fabricius observes is a compendium of Ptolemy’s Almagest, was published in Greek, at Basil, 1540. quarto; and in Latin by George Valla, folio, 1541. A part of this work, which treats of the use of the astrolabe, Fabricius informs us, is extant in manuscript, in various libraries. The same accurate critic likewise observes, that a small treatise, inscribed Uranodromus, is extant, under the name of Proclus, in some libraries, as in that of Vindobona, and of Oxford, among the Barrocian volumes. The comprehensive variety of Proclus’s genius equally demands our admiration and applause.

11. A small Treatise concerning the Sphere, or Celestial Circles. This little work is an accurate and elegant introduction to astronomy; and is almost wholly taken from the Isagoge of Geminus Rhodius, on the phænomena. The best editions are the Greek and Latin one published at Paris in 1553, quarto; and that of Bainbridge, professor of astronomy at Oxford, London 1620. quarto.

12. A Paraphrase in four Books, on the Quadripartite of Ptolemy. This elegant work must, I should imagine, be an invaluable treasure to the lovers of astrology. It was first published in Greek by Melancthon; and afterwards in Greek and Latin by Leo Allatius, at Lyons Bat. 1654. octavo.

13. Four Books, on the first Book of Euclid’s Elements. For an account of this work, see the introduction, and the following sheets, in which it speaks for itself, in an English dress.

14. A Commentary on Hesiod’s Works and Days. This work contains a valuable moral explanation of this great poet’s meaning; and Fabricius justly observes, that he is often assaulted without occasion, by the petulant jeers of that vain man Joh. Tzetzes. The best edition of this work is that of Daniel Heinsius, Lugd. Bat. 1603. quarto.

15. Fabricius informs us, that in some manuscripts, as in the Vindobonensian and Barrocian, a small treatise is usually ascribed to Proclus, entitled Epistolic Characters; and is prefixed to the Epistles of Phalaris and Brutis, and published under the name of Libanius, in Greek, with the version of Casp. Stibilinus, Commelin. 1597, octavo. But it is doubtful whether Proclus is the genuine author of this work: from the title, I should suppose the contrary. And thus much for an account of those writings of Proclus which have escaped the ravages of time, and have been fortunately exposed to public inspection: it now remains that we relate such inestimable works of this philosopher, as are yet preserved in shameful concealment; or are utterly lost in the ruins of antiquity.

Concerning the Unpublished Writings of PROCLUS.

16. On the Alcibiades of Plato. See num. 6.

17. On Plato’s Politics. See num. 5.

18. On Plato’s Parmenides. A commentary, in seven books; the last of which was not completed by Proclus, but by Damascius. From occasional fragments, which have been published of this commentary, it appears to be a most divine work; and indeed it cannot be otherwise, if we consider it as the production of one of the greatest philosophers, on the most sublime and profound of all Plato’s Dialogues. It is dedicated to Asclepiodotus, a physician and philosopher, and is not only extant in Greek MS. in the library of the German emperor, according to Lambecius, lib. vii. p. 41. but also in Latin, from the unpublished version of one Antonius Hermannus Gogava, as the same Lambecius informs us, p. 41. Four books of this work are extant in Greek, in the Bodleian library at Oxford; and it is much to be lamented that Thomson did not publish these, instead of his trifling edition of the Parmenides. Fabricius likewise informs us, that Livius Galantes mentions his having found six of these books in some of the Italian libraries. They are also extant in the Medicæan library of the great Etruscan commander.

19. On the Cratylus of Plato. We have already observed, in the dissertation on the Orphic theology, p. 105. what a great treasure of ancient mythology, must be contained in this work; but there is little hope of its ever emerging from the obscurity of public libraries. It is extant in Greek, not only in the Italian libraries, but also among the manuscript books of Isaac Vossius.

20. Uranodromus. See above, num. 10.

21. Ten Doubts concerning Providence, in one Book. Philoponus mentions this work, in his second book against Proclus on the eternity of the world; and a Latin version of it is extant by one William de Morbeka, in the Johannean library of Hamburgh. Extracts from this translation are preserved by Fabricius, in his Greek Library; and they are in every respect worthy of the genius of Proclus.

22. Concerning Providence and Fate, and that which is in our Power, one Book. This work is dedicated to one Theodorus, a mechanist; and is extant in the Latin translation of the same Morbeka, in the Greek Library of Fabricius. The translation is for the most part barbarous, but is, however, sufficiently legible to discover that it is a most valuable treatise, replete with the usual elegance, subtilty, and sublimity of our philosopher.

23. Concerning the Hypostasis, or Subsistence of Evil. This book is extant in Latin, in the Johannean library; and fragments of it are preserved by Fabricius, in his Greek library. It is to be regretted, that Fabricius did not preserve the whole in that excellent philological work.

Concerning the Lost Writings of PROCLUS.

24. On the Speech of Diotima, in Plato’s Banquet, concerning the Subsistence of the Beautiful. Fabricius informs us, that this work is distributed into many books; and Holstenius observes, that it is mentioned in a certain scholium of the Medicean copy of Proclus’s commentaries on Plato’s politics; but it is unfortunately no where extant.

25. On the Philebus of Plato; as may be inferred from the narration of Damascius in Photius, p. 550; and Suidas in Marinus. For Damascius relates, that Marinus having composed a commentary on this dialogue, on shewing it to Isidorus for his approbation, that philosopher observed, that those of his master were sufficient; which words Fabricius, with great propriety, applies to the commentaries of Proclus on the Philebus.

26. On the Theætetus of Plato. This work is praised by Marinus, in the last chapter of the preceding life; and no doubt with great propriety: for this abstruse and sublime dialogue would naturally call forth all the divine fire and elegance of our philosopher.

27. Commentaries on the Enneads of Plotinus. This work is mentioned by Gyraldus, in his second dialogue on ancient poets; by Ficinus on Plotinus; by Philip Labbeus, in his account of MS. books, p. 286; and in the notes of Bullialdus to Theo of Smyrna, p. 224. But also in a certain note prefixed to an ancient manuscript of Jamblichus, on the Egyptian mysteries, to this effect: “The philosopher Proclus, commenting on the Enneads of the great Plotinus, says, that it is the divine Jamblichus who answers the epistle of Porphyry.” This note is in Greek, in the original, and is (in my opinion) of itself sufficient to prove that such a work was once extant, though now unfortunately lost. How much the want of these commentaries is to be regretted, must be deeply felt by every lover of the Platonic philosophy. For the unequalled profundity, and divine mysteries, contained in the writings of Plotinus, could never be more happily illustrated than by the irradiations of such a genius as Proclus.

28. Lectures on Aristotle’s Book Περὶ Ερμηνείας, or concerning Interpretation. This work, it seems, was never published; but Ammonius Hermeas, the disciple of Proclus, has inserted in his valuable commentary on this book all that he could retain in his memory of Proclus’s lectures.

29. Hymns, not a few, see num. 1.

30. Chrestomathea. See num. 3.

31. On the Mother of the Gods, one book, mentioned by Marinus, in the preceding Life.

32. On the Theology of Orpheus. This work is mentioned by Marinus, in the preceding Life, and by Suidas; and its loss must be particularly regretted by all the lovers of recondite theology.

33. Ten Books, on the Chaldean Oracles. This most valuable work is mentioned by Marinus, in the preceding Life, and by Proclus himself on Plato’s Politics, p. 359. It was doubtless not extant at the time when Psellus and Pletho undertook the illustration of a few of these oracles: at least the inconsiderable merit of their commentaries, strongly favours this supposition.

34. A Commentary on the whole of Homer. Suidas. A specimen of the great value of this work may be seen in our philosopher’s commentaries on Plato’s republic. The works of Homer are not only the great fountain of poetry, but likewise of philosophy; and are no less admirable for inspiring the fury of the Muses than for containing the mysteries of the most recondite theology.

35. Concerning the Gods, according to Homer. Had this work been preserved, we should doubtless have been furnished with a defence of the heathen religion, which would have silenced the ignorant clamours of its opponents.

36. The Symphony or Concord of Orpheus, Pythagoras, and Plato. Suidas. Proclus, in his published writings, is every where studious of reconciling the doctrines of these great men, and is always successful in this undertaking. Indeed, the same divine genius seems to have irradiated and inspired these wonderful heroes, but in different ways: in Orpheus it was accompanied with the fire of the Muses; in Pythagoras it shone through the mysterious veil of numbers; and in Plato, combining the preceding modes, it was seen enshrined in awful majesty of thought, clothed with the graces of poetical diction, and resplendent with ineffable light.

37. Two Books on the Theurgic Discipline. Suidas. How much Proclus excelled in this art, may be seen in the preceding Life.

38. Concerning the Oppositions of Aristotle to Plato’s Timæus. This work is mentioned by Proclus in the 3d book of his commentary on the Timæus, p. 226. and seems to have escaped the notice of the accurate Fabricius. Aristotle may, no doubt, in many particulars be reconciled with Plato; but it is also certain, that in some he is perfectly dissonant. And thus much for the Life and Writings of Proclus.

COMMENTARIES

OF

PROCLUS.

BOOK I.