[50] Hence Proclus was called, by way of eminence, διάδοχος Πλατωνικός, or the Platonic Successor.
[51] Concerning Polletes, see Suidas; and for Melampodes, consult Fabricius in Bibliotheca Græca.
[52] This Syrianus was indeed a most excellent philosopher, as we may be convinced from his commentary on the metaphysics of Aristotle, a Latin translation only of which, by one Hieronimus Bagolinus, was published at Venice in 1558. The Greek is extant, according to Fabricius, in many of the Italian libraries, and in the Johannean library at Hamburg. According to Suidas, he writ a commentary on the whole of Homer in six books; on Plato’s politics, in four books; and on the consent of Orpheus, Pythagoras, and Plato, with the Chaldean Oracles, in ten books. All these are unfortunately lost; and the liberal few, are by this means deprived of treasures of wisdom, which another philosophical age, in some distant revolution, is alone likely to produce.
[53] Socrates, in the 6th book of Plato’s Republic, says, that from great geniuses nothing of a middle kind must be expected; but either great good, or great evil.
[54] The reader will please to take notice, that this great man is not the same with Plutarch the biographer, whose works are so well known; but an Athenian philosopher of a much later period.
[55] Aristotle’s philosophy, when compared with the discipline of Plato is, I think, deservedly considered in this place as bearing the relation of the proteleia to the epopteia in sacred mysteries. Now the proteleia, or things previous to perfection, belong to the initiated, and the mystics; the former of whom were introduced into some lighter ceremonies only: but the mystics, were permitted to be present with certain preliminary and lesser sacred concerns. On the other hand, the epoptæ were admitted into the sanctuary of the greater sacred rites; and became spectators of the symbols, and more interior ceremonies. Aristotle indeed appears to be every where an enemy to the doctrine of ideas, as understood by Plato; though they are doubtless the leading stars of all true philosophy. However, the great excellence of his works, considered as an introduction to the divine theology of Plato, deserves the most unbounded commendation. Agreeable to this, Damascius informs us that Isidorus the philosopher, “when he applied himself to the more holy philosophy of Aristotle, and saw that he trusted more to necessary reasons than to his own proper sense, yet did not entirely employ a divine intellection, was but little solicitous about his doctrine: but that when he had tasted of Plato’s conceptions, he no longer deigned to behold him in the language of Pindar. But hoping he should obtain his desired end, if he could penetrate into the sanctuary of Plato’s mind, he directed to this purpose the whole course of his application.” Photii Bibliotheca. p. 1034.
[56] according to the oracle.
[57] Nothing is more celebrated by the ancients than that strict friendship which subsisted among the Pythagoreans; to the exercise of which they were accustomed to admonish each other, not to divide the god which they contained, as Jamblichus relates, lib. i. c. 33. De Vita Pythagoræ. Indeed, true friendship can alone subsist in souls, properly enlightened with genuine wisdom and virtue; for it then becomes an union of intellects, and must consequently be immortal and divine.
[58] Pythagoras, according to Damascius, said, that friendship was the mother of all the political virtues.
[59] A genuine modern will doubtless consider the whole of Proclus’ religious conduct as ridiculously superstitious. And so, indeed, at first sight, it appears; but he who has penetrated the depths of ancient wisdom, will find in it more than meets the vulgar ear. The religion of the Heathens, has indeed, for many centuries, been the object of ridicule and contempt: yet the author of the present work is not ashamed to own, that he is a perfect convert to it in every particular, so far as it was understood and illustrated by the Pythagoric and Platonic philosophers. Indeed the theology of the ancient, as well as of the modern vulgar, was no doubt full of absurdity; but that of the ancient philosophers, appears to be worthy of the highest commendations, and the most assiduous cultivation. However, the present prevailing opinions, forbid the defence of such a system; for this must be the business of a more enlightened and philosophic age. Besides, the author is not forgetful of Porphyry’s destiny, whose polemical writings were suppressed by the decrees of emperors; and whose arguments in defence of his religion were so very futile and easy of solution, that, as St. Hierom informs us, in his preface on Daniel, Eusebius answered him in twenty-five, and Apollinaris in thirty volumes!