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.