Besides, he clearly perceived that tie belonged to the Mercurial series ; and was persuaded from \ dream, that he possessed the soul of Nicomachus the Pythagorean."'
In the last place, M annua adds, " that the lovers of more elegant studies may be able to conjec- ture from the position of the stars under which he was bom, that the condition of his life, was by no means among the but or middle, but among the first orders, we have thought lit to expose in this place the following scheme of his nativity."
■ No opinion is more celebrated, than that of the metempsychosis of Pythagoras ; but perhaps no doctrine is more generally mistaken. By most of the present day it is exploded as ridiculous ; and the few who retain some veneration for its founder, endeavour to destroy the literal, and to confine it to an allegorical meaning. By some of the ancients this mutation was limited to similar bodies; t*> that thry conceived the human soul might trans- migrate into various human bodies, but not into those of brutes. And this was the opinion of Hicroclcs, as may be seen in his Commentary on the Golden Verses. But why may not the Iti'inan soul l>ecome connected with subordinate, as w ell as wiili superior lives, by a tendency of inclination ? Do not similars love to be united; aod is there not in all kinds of life something similar and common ? Hence when the affections of the soul verge to a baser nature, whilf connected with a human body, these affections on the dissolution of such a body, become envelo|>cd as it were, in a brutal nature, and the rational eye, in this case, clouded with perturbations, is oppressed bv the irrational entries of the bmlc, and surveys nothing but the dark phantasms of a degraded imagination. But this doctrine is viudica'ed by Proclus with his usual acutenes*,ui his admirable Commentaries on the Tima-us, lib. s. p. 3»9, aslollowsi " It is tiMial, says he, to enquire bow human souls can descend into brute animals. And some indeed, think that there are certain similitudes of men to brutes, which they call savage lives : for they by no means think it possible that the rational essence can become the soul of a savage animal. On the contrary, others allow it may be sent into brute;, because all souls are of one and the same kind; so that they may become wolves and panthers, and ichneumons. But true reason indeed, asserts that the human soul may be lodged in brutes, yet in such a manner, as that it may obtain its own proper life, and that the degraded soui may, as it were, be canied above it, and be bound to the baser nature by a propensity aod similitude of affection. And that tins is tl.c only mode of insinuation, we have proved by a multitude of arguments, in our Commentaries on the rim drtis. If however, it lie requisite to take notice, that this is the opinion of I'lato, we add that in his Republic he *;iys, that the <oul of Thcrsitrs assumed an ape, but not the body of an ape i and in the Phzdms, that the <cjI descends into a savage Int. but not into a savage body. For life is conjoined with its proper soul. And in this place be says it is changed inc. a brutal nature. For a brutal nature is not a brutal body, but a brutal life."
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INTKOPUCTION.
ea v
Horos.
19 nr
Mid. j
Heaven. S
9 or the bead of the dr
The new i
moon pr
ccediug his
And thus much for the life of Procliu.
sr the work complete; for without the development of the mundane God*,
and the more excellent e< i ,
^ P"ual ancnaants, it would obviously be incomplete. From
the catalogue of the manuscript. i„ the late French king'. librarv> it is evident ,„., Pfoc|ua M wrmen seventh book,- as ,ome chapters of it are mere «id to be e.tan, in that library. These I have endeavoured, bu, without success, to obtain. The want of this seventh book by Produs, wi oubtless be considered by all the friends of Greek literature, and particularly by all who are lovers of the doctrme, of Plato, a, a loss of „o common magnitude. It is, however, a fortunate crcumstancc, that in the composition of the seventh book I have been able to supply the deficiency ansmg from the want of that which was written by Proclus, in . great measure from other works of Proclu, himself, and particularly from his very elegant and scientific commentaries on the IWus of Plato. So that I trust the loss is in some measure supplied ; though 1 am sensible, very madequately, could i, be compared with the book which was written by a man of such gigantic
him whtUhB4!.,hCe,!d0fthte «mbwkofthi»^My.. «Uia« divine™*™ will I* accuracy discoid bv
Zl are ~ 1 T I luT "J*""' P0Wm" ™S' Wer'» ■otdMebyhim in any onsoflbe »u book, Hat are extant ; which shows that another book is warning. T
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1NTBODUCTIOV.
powers of mind as Proclus, and who had also sources of informatiou ou the subject, which at the present period, it is impossible to obtain.
A translation of the Elements of Theology is added in order to render the treatise On the Theology of Plato, more complete, and to assist the reader who wishes to penetrate the depths of that most abstruse and sublime work; for the former elucidates, and is elucidated by the Utter.
In translating the treatise of Proclus On Providence and Fate, I had great difficulties to encoun- ter, as the original Greek is lost, and nothing but a Latin translation, which Fabricius observes, is all but barbaroia, remains. If the reader compares that translation with mine, he will at once acknowledge the truth of my remark. Indeed, that translation is in some parts so barbarous, that nothiug but an intimate acquaintance with the writings of Proclus, and the philosophy of Plato could enable any one to render them intelligible in another language. The same observation is partially applicable to the translation of the Extracts from two other treatises of Proclus.
The Greek text of Proclus abounds with errors, so that the emendations which I have made, and the deficiencies which 1 have supplied in this volume, amount to more than four hundred. And the Latio translation of Portus is so very faulty, as to be almost beyond example bad. Having discovered this to be the case, and having in so many places corrected the original, I scarcely think that any of my critical enemies will be hardy enough to say, that any part of this volume was translated from the Latin, where the Greek could be obtained. As I am conscious however, that in what is now offered to the public, I had no other view man to benefit those who are capable of being benefited by such sublime speculations; that wishing well to all mankind, and " particularly to iny country, I have laboured to disseminate the philosophy and theology of Plato, as highly favourable to the interests of piety and good government, and most hostile to lawless conduct and revolutionary principles; and that I have done my best to deserve the esteem of the wise and
worthy part of mankind, 1 am wholly unconcerned as to the reception it may meet with from the malevolent, though I wish for the approbation of the candid critics of the day. For in all my labours
I have invariably observed the following Pythagoric precept : " Do those things which you judge
to be beautiful, though m doing them you should be without renown ; for the rabble is a bad judge
of a good thing."'
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Contents
or
THE CHAPTERS OF BOOK I.
The Preface, in which the scope of the treatise is unfolded, together with die praise of Plato him- self, and of those that received the philosophy from him.
CHAPTER U.
What the mode of the discussion is in the present treatise, and what preparation of the auditors of it is previously necessary.
What a tneologist is according to Plato, whence he begins, as far as to what hypostases be ascends, and according to what power of the soul be particularly energizes.
The theological types or forms according to all which Plato disposes the doctriuc concerning the
Gods.
What the dialogues are from which the theology of Plato may especially be assumed ; and to what orders of Goda each of these dialogues refers us.
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lit
CONTENT*.
collecting the Platonic tlicologv from many dialogue*, in consequence of it* " into minute parts.
CHAPTEK VII.
A solution of the before ineiitiooed objection, referring to one dialogue, the Parmeuides, the whole truth concerning the Gods according to Plato.
numeration of the different opinion* concerning the Parmenides, aud a division of the objec- tion, to then,.
A confutation of those who assert that the Parmenides is a logical dialogue, and who admit that the i in it is argumentative, proceeding through subjects of opinion.
How far they are right who assert that the hypotheses of the Parmenides are concerning the princi- plea of things, and what is to be added to what they say from the doctrine of our preceptor [Syrianus.]
Many demonstrations concerning the conclusions of the second hypothesis, and of the divuiou of it according to the divine orders.
The intention of the hypotheses, demonstrating their connexion with each other, and their coascut with the things themselves.'
What the common rules concerning the Gods are, which Plato delivers in die Laws. And also concerning the hyparxis of the Gods, their providence, and their immutable perfection.
How the hyparxis of the Gods is delivered in the Laws, and through what
recurs to the truly existing Gods. How the providence of die Gods is
the Laws, aud what the mode of their providence is according to Plato.*
' The 12th chapter is not market! in the original ; but it begins conformably to my translation. 1 The 15th chapter also is nut marked in the original ; aud ia comprehended in my translation in the Uth ter. Perhaps it should begin at the word*, " If tlierefore the Gods produce all things," in p. 40.
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Through what argument* in the tune treatise [the Law*] it is demonstrated that the Godi provide [for all things,] immutably.
What the axioms are concerning the Gods which are delivered in the Republic, and what order they have with respect to each other.
What the goodness of the Gods u, and how they are said to be the causes of all good ; and that evil according to every hypostasis is itself adorned and arranged by the Gods.
CHAFFER XVIII.
What the immutability is of the Gods ; where also it is shown what their self-sufficiency, and firm impassivity are ; and how we are to understand their possessing an invariable sameness of
CHAPTER XLX.
What the simplicity is of the Gods ; and how that which is simple in them appears to be various in secondary natures.
What the truth is m the Gods ; and whence falsehood is introduced in the participations of the Gods by secondary natures.
From tbe axioms in the Phsedrus concerning every tiling divine [it follows] that every thing divine is beautiful, wise, and good.
A discussion of the dogmas concerning the goodness [of the Gods,] and an investigation of the elements of the good in the Philebus.
What the wisdom of the Gods is, and what elements of it may be assumed from Plato.
nd tbe elements of it, as delivered by Plato.
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l«i CONT1NTI.
Whit the triad is which is conjoined with the good, the wise, and the beautiful, and what auxili- aries to the theory of it, Plato affords us.'
Concerning the axioms delivered in the Pruedo,* respecting an invisible nature. What the divine nature is. What the immortal, and the intelligible > are ; and what order these possess with
What the uniform and indissoluble are, and how sameness of subsistence [and the unbegotteu are] to be assumed in divine natures.
How paternal, and bow maternal causes arc to be assumed in the Gods.
Concerning divine names, and the rectitude of them as delivered in the Cratjlu*.
CONTENTS OF THE CHAPTERS OF BOOK II.
A method leading to the superessential principle of all things, according to the intellectual concep- tion of the one and multitude.
A second method unfolding the hypostasis of the one, aod demonstrating it to be exempt from all corporeal and incorporeal essences.
• Such is the tide of this chapter in the Greek, which is obviously erroneous. For the proper title is, « What that is which unites us to tktgood ; and that it is divine faith." What is said indeed in the Greek to be the con- tents of this, belong to the preceding chapter.
» For " f^'fr it is necessary to read nfthnt.