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.