A Dictionary of Greek and Roman biography and mythology. By various writers. Ed. by William Smith. Illustrated by numerous engravings on wood.

$36 PROCLUS. PROCLUS.
city. His whole system of emanations seems in nothing else than the deity himself. The corpofact to be a realization of the logical subordination real part of man is entirely subject to fate. The
of ideas. The simplest ideas which are contained soul, as regards its substance, is superior to fate;
in those which are composite being regarded by as regards its operation, sometimes (referring to
him as the principles of things. those operations which require corporeal organs
The emanations of Proclus proceeded in a and motions) beneath, sometimes superior to fate,
curious triadic manner. That which precedes all and so forms the bond of connection between inpower, and emanates immediately from the primal tellectual and corporeal existence. The freedom
cause of all things, is limit. The power or force of the soul consists in its living according to virtue,
which produces existence is infinitude (Theol. Plat. for this alone does not involve servitude. Wickediii. p. 133). From these two principia arises a ness on the other hand is want of power, and by
third, a compound of the two —substance (as a it the soul is subjected to fate, and is compelled to
sort of genus of all substances), that which in itself serve all that ministers to or hinders the gratifiis absolutely an existing thing and nothing more cation of the desires. Proclus strongly distin(I. c. p. 135). Everything, according to Proclus, guished the soul from that which is material,
contains in itself being (oieo-a), life (c'4i), and in- pointing out its reflective power as a mark of diftelligence (vovs). The life is the centre of the ference; the corporeal not being able to turn back
thing, for it is both an object of thought and exists. in that way upon itself, owing to its consisting of
The intelligence is the limit of the thing, for the separable parts. He founded on this also an arintellect (vogs) is in that which is the object of in- gument for the immortality of the soul. (Inst.
tellect (vonrrT), and the latter in the former; but Theol. 15.) Some of the topics touched upon in
the intellect or thought exists in the thing thought this treatise are carried out still further in the
of objectively, and the thing thought of exists in essay On Ten Questions about Providence.
the intellect productively (voepis). This accord- In the treatise on the origin of evil (rEpl T S
ingly is the first triad, limit, infinitude, and the TwV caKwv tiroTa'cu5WS), Proclus endeavours to
compound of the two. Of these the first —the show that evil does not originate with God, or
limit - is the deity who advances to the extreme with the daemons, or with matter. Evil is the converge of the conceivable from the inconceivable, sequence of a weakness, the absence of some power.
primal deity, measuring and defining all things, As with the total absence of all power activity
and establishes the paternal, concatenating and would be annihilated, there cannot be any total,
immaculate race of gods. The infinite is the in- unmixed evil. The good has one definite, eternal,
exhaustible power of this deity. The "mixed " is universally operating cause, namely God. The
the first and highest world of gods, which in a causes of evil are manifold, indefinite, and not
concealed manner comprehends everything within subject to rule. Evil has not an original, but only
itself. a derivative existence.
Out of this first triad springs the second. As The following works of Proclus are still extant:
the first of the unities produces the highest exist- -]. Els TRv InA6-TWos OEoAoYSaI, in six books.
ing thing, the intermediate unity produces the 2. TrosXsXEorS ~EOCAoyLK j (Institutio Theologica).
intermediate existent thing, in which there is This treatise was first published in the Latin transsomething first- unity, divinity, reality; some- lation of Franciscus Patricius. The Greek text,
thing intermediate -power; and something last - with the translation of Aem. Portus, is appended
the existence in the second grade, conceivable life to the edition of the last-mentioned work, published
(VolT,3 ~'o5); for there is in everything which is at Hamburgh in 1618. 3. A commentary on the
the object of thought, being (o'd eva), life (-J Civ), First Alcibiades of Plato. 4. A commentary on
and thought (to' voeGv). The third of the unities, the Timaeus of Plato. Of this commentary on the
the "mixed," produces the third triad, in which Timaeus five books remain, but they only treat of
the intelligence or thinking power (vots) attains to about a third of the dialogue. It is appended to
its subsistence. This thinking power is the limit the first Basle edition of Plato. 5. Various notes
and completion of everything which canbe the ob- on the IloXALs'a of Plato, printed in the same
ject of thought. The first triad contains the prin- edition of Plato as the last-mentioned work. 6. A
ciple of union, - the second of multiplicity and commentary on the Parmenides of Plato, published
increase by means of continuous motion or life, in Stallbaum's edition of that dialogue. 7. Portions
for motion is a species of life, - the third, the of a commentary on the Cratylus of Plato, edited by
principle of the separation of the manifold, and of Boissonade, Lips. 1820. 8. A paraphrase of various
formation by means of limit. difficult passages in the -e-pd~,1AAo$s viagis of
In his treatise on Providence and Fate, Proclus Ptolemaeus: first published, with a preface, by
seeks to explain the difference between the two, Melanchthoq, at Basle, 1554. 9. A treatise on
and to show that the second is subordinate to the motion (repl KLvJfiO-es), a sort of compendium of
first in such a manner that freedom is consistent the last five books of Aristotle's treatise -repi puvaowith it. Both providence and fate are causes, the ic d&KpodieCsS. 10.'Trrou:rowas Talv darTpovo0tfirst the cause of all good, the second the cause of CCO in7ro0oaewv (Basle, 1520). 11. Zpaqpa, freall connection (and connection as cause and effect). quently appended to the works of the ancient asThere are three sorts of things, some whose opera- tronomers. There are also several separate editions
tion is as eternal as their substance, others whose of it. 12. A commentary on the first book of
substance does not exist, but is perpetually coming Euclid's elements (attached to various editions of
into existence, and, between these, things whose the text of Euclid). 13. A commentary on the
substance is eternal, but whose operation takes'Eplya Kal jE'pam of Hesiod, in a somewhat mutiplace in time. Proclus names these three kinds lated form ('T7rozuv71Aua eis -i'Heao'ov ep-ya Kal
intellectual, animal and corporeal. The last alone yiepas), first published at Venice in 1537. A
are subjected to fate, which is identical with na- better edition is that by Heinsius (Leyden, 1603).
ture, andis itself subject to providence, which is 14. XpFqzToua'dea palypauAa-vilt, or rather some