Indeed, he held
Proclus to the care of his successor Syrianus, who that the philosopher should be the hierophant of
in his turn regarded him rather as a helper and the whole world.
Proclus to the care of his successor Syrianus, who that the philosopher should be the hierophant of
in his turn regarded him rather as a helper and the whole world.
William Smith - 1844 - Dictionary of Greek and Roman Antiquities - c
He was held in 3.
The son of Pityreus, was the leader of the
high estimation by Atticus, but Cicero writes that Ionians who settled in the island of Samos. He
Dicaearchus was far superior to him, from which was an Epidaurian by birth, and led with him a
we may infer that Procillius wrote likewise on considerable number of Epidaurian exiles. An-
geographical subjects. (Cic. ad Att. ii. 2. & 2. ) droclus and the Ephesians attacked Procles and
2. Tribune of the plebs, B. c. 56, was accused his son Leogorus, who shared the royal power
by Clodius in B. c. 54, together with his colleagues, with him, and expelled them. (Paus. vii. 4. § 2. )
C. Cato and Nonius Sufenas, on account of the 4. A descendant of Demaratus, king of Sparta,
violent acts which they had committed in their from whom, together with Eurysthenes, who was
## p. 533 (#549) ############################################
PROCLUS.
533
PROCLUS.
Apparently his brother, he inherited the dominion | whom a sect of heretics were called Procliani, who
of Eliserne and Teutbrania, in Asia Minor. He were deemed bad enough to require rebaptizing
was among the Greeks who accompanied the if they returned to the church (Fabric. Bibl. Graec.
younger Cyrus in his expedition against his bro. ix. p. 366. ).
ther, and is mentioned more than once by Xeno- 5. A native of Naucratis in Egypt. He was a
phon (Anab. ii. 1. § 3, 2. § 1, 7, 8, 10. ). He man of distinction in his native city, but in conse-
returned safe home ; for at the time of the ex- quence of the civil commotions there removed, while
pedition of Thimbron into Asia Minor (B. C. 399) still young, to Athens. There he placed himself
he and Eurysthenes were still governing their under the instructions of Adrianus, and afterwards
little principality, and readily attached themselves himself taught eloquence, and had Philostratus as
to the Lacedaemonian commander. (Xen. Hellen. one of his pupils. He possessed several houses in
ii. 1. 8 6. )
[C. P. M. ] and near Athens, and imported considerable quan-
PROCLES, a distinguished Greek medallist, tities of merchandise from Egypt, which he dis-
whose name appears on the coins of Naxos and of posed of wholesale to the ordinary vendors. After
Catana. The name was first discovered on an ex- the death of his wife and son he took a concubine,
tremely rare coin of Naxos, where it is engraved to whom he entirely surrendered the control of
on the plinth of a statue of Silenus, which forms his household, and in consequence of her mis-
the reverse of the coin, in characters so fine as to management, reaped considerable discredit. It
require a strong lens to decipher them. There re- was his practice, if any one paid down 100 drachmae
mained, however, a possibility of doubt whether at once, to allow him admission to all his lectures.
the name was that of the engraver of the medal, or He also had a library, of which he allowed his
that of the maker of the original statue itself. pupils to make use. In the style of his discourses
This doubt has been fully set at rest by the dis- he imitated Hippias and Gorgias. He was re-
covery of the same name on a splendid medal of markable for the tenacity of his memory, which he
Catana, in the collection of the Duc de Luynes. retained even in extreme old age. (Philostr. Vit.
(R. Rochette, Lettre à M. Schorn, p. 95, with an Procli, p. 602, &c. ed. Olearius. )
engraving at the head M. Raoul-Rochette's 6. Surnamed Acádoxos (the successor), from his
Preface. )
[P. S. ) being regarded as the genuine successor of Plato
PROCLUS (IIpókios), historical. 1. Prefect in doctrine, was one of the most celebrated teach-
of the city under Theodosius the Great. He was ers of the Neoplatonic school. (Marin. c. 10. In
put to death in the tenth year of his reign. An some MSS. he is styled διάδοχος Πλατωνικός. ) He
epigram on the pedestal of an obelisk at Constan- was of Lycian origin, the son of Patricius and
tinople records his success in setting the obelisk Marcella, who belonged to the city of Xanthus,
upright. (Anthol. Graec. iv. 17. ) A Latin trans- which Proclus himself regarded as his native
lation of the epigram by Hugo Grotius is given by place. According, however, to the distinct state-
Fabricius (Bibl. Graec. vol. ix. p. 368).
ment of Marinus (Vit. Procli, c. 6) he was born
2. Surnamed 'Overpoxplans, according to some at Byzantium, on the 8th of February, A. D. 412,
authorities (Theophanes, p. 140 ; Cedrenus, p. as is clear from the data furnished by bis horo-
298), predicted the death of the emperor Anasta. scope, which Marinus has preserved. The earlier
sius. It appears to be this Proclus of whom period of his life was spent at Xanthus. When
Zonaras (Annal. xiv. p. 55) relates that he set on still very young, he was distinguished by his re-
fire the fleet of Vitalianus, who was in arms against markable eagerness for study, to which Marinus
Anastasius, by means of mirrors. Other accounts believes him to have been urged by Athena her-
(Chron. Joann. Malalae, vol. ii. p. 126) say that it self, who appeared to him in a vision. Such
was by means, not of mirrors, but of sulphur, that watchful care, indeed, did the gods, according to
he effected this. This story has sometimes been that writer, take of Proclus, that he was preter-
erroneously referred to Proclus Diadochus (Fabric. naturally cured of a dangerous malady in his
Bibl. Graec. vol. ix. p. 370). [C. P. M. ) youth by Apollo, who appeared in his own person
PROCLUS (Ipókios), literary. 1. EUTYCHIUS for the purpose. Statements like this indicate
PROCLUS, a grammarian who flourished in the 2nd how large an abatement must be made in the ex-
century, born at Sicca in Africa. He was the in- travagant account which Marinus_gives of the
structor of M. Antoninus (Jul. Capit. Vit. Ant. precocity and progress of Proclus. From Xanthus
C. 2. ). It is probably this Proclus who is men- he removed, while still young, to Alexandria,
tioned by Trebellius Pollio (Aemil
. Tyr. ) as the where his studies were conducted chiefly under
most learned grammarian of his age. He was the guidance of the rhetorician Leonas, who re-
created consul by Antoninus (Fabric. Bibl. Graec. ceived him into his family, and treated him as
vol ix. p. 365).
though he had been bis own son. Through him
2. Or PROCULEIUS, son of Themison, held the Proclus was introduced to the leading men and
office of hierophant at Laodiceia in Syria. He wrote, the most distinguished scholars of Alexandria,
according to Suidas, the following works :-1. Ota- whose friendship he speedily secured by his abili-
λογία. 2. Εις την παρ' Ησιόδυ της Πανδώρας μύθον. | ties, character, and manners. He studied grammar
3. Εις τα χρυσά έπη. 4. Els ariv Norouáxou under Orion. [ORION. ) He also applied himself
cioayantly cñs api@untians, and some geometrical to learn the Latin language, purposing, after the
treatises.
example of his father, to devote himself to the
3. Surnamed Malátns, a Stoic philosopher, a study of jurisprudence. Leonas having occasion
native of Cilicia. He was, according to Suidas to make a journey to Byzantium, took young
(ε. σ. ), the author of υπόμνημα των Διογένους σο- Proclus with him, who eagerly embraced the op-
prouátw, and a treatise against the Epicureans. portunity of continuing his studies. On his return
It is probably this Proclus wbo is mentioned by | io Alexandria, Proclus abandoned rhetoric and
Proclus Diadochus (in Tim. p. 166).
law for the study of philosophy, in which his in-
4. Or PROCULUS, a follower of Montanus, from structor was Olympiodorus. He also learnt ma-
8
MN 3
## p. 534 (#550) ############################################
534
PROCLUS.
PROCLUS.
successor.
a
thematics from Hero. Whether from the confusioning over their welfare with the most sedulous
of his doctrines, or the indistinctness of his mode care ; if any of them were ill, addressing the most
of expounding them, Olympiodorus was rarely fervent supplications to the gods for their recovery,
understood by his disciples. Proclus, by his ex- and himself adopting all the means which he could
traordinary powers of apprehension and memory, to restore them. His friendship with Archiadas
was able, after the lectures, to repeat them almost reached a perfectly Pythagorean perfection. But
verbatim to his fellow-pupils. He also with great far beyond these mere social virtues was, in the
ease, according to Marinus, learnt by heart the estimation of Marinus, his devotion to the purify-
philosophical treatises of Aristotle. Olympiodorus ing virtues, that is, to every form of superstition
was so delighted with him, that he offered him his and fanaticism. All the mystic rites of purification,
daughter in marriage. Becoming at last dissatisfied Orphic and Chaldaean, he practised most assidu-
with the instruction to be obtained at Alexandria, ously. From animal food he almost totally ab-
Proclus removed to Athens, where he was received stained ; fasts and vigils, of which he prescribed
by a fellow-countryman of the name of Nicolaus. to himself even more than were customary, he ob
By Syrianus, with whom he formed an acquaint- served with scrupulous exactitude. The reverence
ance, he was introduced to Plutarchus, the son of with which he honoured the sun and moon would
Nestorius, who was charmed with the aptitude seem to have been unbounded. He celebrated all
and zeal displayed by so young a man (he was at the important religious festivals of every nation,
the time not 20 years of age), so that though very bimself composing hymns in honour not only of
old, he addressed himself to the task of instructing Grecian deities, but of those of other nations also.
the young aspirant, and read with him Aristotle's Nor were departed heroes and philosophers er-
treatise de Anima and the Phaedo of Plato. He cepted from this religious veneration ; and he even
even took him to reside with him, and termed performed sacred rites in honour of the departed
him his son.
Plutarchus at his death commended spirits of the entire human race.
Indeed, he held
Proclus to the care of his successor Syrianus, who that the philosopher should be the hierophant of
in his turn regarded him rather as a helper and the whole world. His ordinary labours at the
ally in his philosophical pursuits, than as a disciple, same time seem to hare been very great. He
and took him to cultivate with him the ascetic delivered five lectures a day, besides holding a
system of life, which was becoming the practice of species of literary soirées. It was of course not
the school, and soon selected him as his future surprising that such a man should be favoured
After a sufficient foundation had been with various apparitions and miraculous interposi-
laid by the study of Aristotle, Proclus was ini- tions of the gods, in which he seems himself to
tiated into the philosophy of Plato and the mystic have believed as devoutly as his encomiast Mari-
theology of the school. By his intense application nus. At least, he used to tell, with tears in his
and unwearied diligence, he achieved such rapid eyes, how a god had once appeared and proclaimed
progress, that by his 28th year he had written his to him the glory of the city. But the still higher
commentary on the Timaeus of Plato, as well as grade of what, in the language of the school, was
many other treatises. On the death of Syrianus termed the theurgic virtue, he attained by his
he succeeded him, and inherited from him the profound meditations on the oracles, and the Orphic
house in which he resided and taught. The in- and Chaldaic mysteries, into the profound secrets
come which he derived from his school seems to of which he was initiated by Asclepigeneia, the
have been considerable. (Phot. p. 337, b. ed. Bekk. ) daughter of Plutarchus, who alone was in complete
He also found time to take part in public affairs, possession of the theurgic knowledge and discipline,
giving his advice on important occasions, and, by which had descended to her from the great Nes-
precept and example, endeavouring to guide the torius. He profited so much by her instructions,
conduct of the leading men. Whether it was that as to be able, if we may believe Marinus, to call
his interference in this way provoked hostility, down rain in a time of drought, to stop an earth-
or (as Ritter, vol. iv. p. 658 believes) that his quake, and to procure the immediate intervention
eager attachment to, and diligent observance of of Aesculapius to cure the daughter of his friend
heathen practices had drawn down upon him the Archiadas. It was supernaturally revealed to him
suspicion of violating the laws of the Christian in a dream, that he belonged to the Hermetic chain
emperors, Proclus was compelled to quit Athens (a species of heathen apostolical succession), and
for a time; he went to Asia, where he had the that the soul of the Pythagorean Nicomachus dwelt
opportunity of making himself better acquainted in him.
with the mystic rites of the East. He himself Proclus died on the 17th of April, A. D. 485,
compiled a collection of the Chaldaean oracles, on the year after an eclipse of the sun mentioned by
which he laboured for five years. After a year's Marinus, and determined to have occurred Jan.
absence, he came back to Athens. After his re- 13. 484. The seventy-five years which Marinus
turn he proceeded more circumspectly in his re- assigns as the length of his life are of course lunar
ligious observances, concealing them even from his years. During the last five years of his life he had
disciples, for which purpose, Marinus tells us, his become superannuated, bis strength having been
house was conveniently situated. The profounder exhausted by his fastings and other ascetic practices.
secrets of his philosophy he proclaimed only to his According to Marinus he was endowed with the
most confidential disciples, in meetings with respect greatest bodily as well as mental advantages. His
to which it appears secrecy was enjoined (ěypapoi senses remained entire till his death. He was
ouvoúolai). Marinus records, with intense admira- possessed of great strength and remarkable personal
tion, the perfection to which he attained in all beauty. He was only twice or thrice in his life at-
virtues. His ascetic temper led him to decline tacked with anything like severe illness, though it
the numerous advantageous matrimonial connec- appears that he was somewhat liable to attacks of
tions that were offered to him; but towards all his the gout. His powers of memory are described as
friends he exbibited the greatest urbanity, watch- 1 prodigious. He was buried near Lycabettus. In
a
## p. 535 (#551) ############################################
PROCLUS.
635
PROCLUS.
his will he liberally remembered his slaves. As a existences are connected with the highest only
philosopher be enjoyed the highest celebrity among through the intermediate ones, and can retum to
his contemporaries and successors. Marinus does the higher only through that which is inter-
not scruple to call him absolutely inspired, and to mediate. Every multitude, in a certnin way, par-
affirm that when he uttered his profound dogmas takes of unity, and everything which becomes
his countenance shone with a preternatural light one, becomes s0 by partaking of the one. (Inst.
Besides his other philosophical attainments he was Theol. 3. ) Every object is a union of the one
a distinguished mathematician, astronomer and and the many: that which unites the one and the
grammarian. Cousin considers that all the phi- many is nothing else than the pure, absolute one
losophic rays which ever emanated from the great - the essential one, which makes every thing else
thinkers of Greece, Orpheus, Pythagoras, Plato, partake of unity.
Aristotle, Zeno, Plotinus, &c. were concentrated Proclus argued that there is either one prin.
in and re-emitted by Proclus (Praef. xxvi. ). cipium, or many principia If the latter, the prin-
Such laudation is extravagant and absurd. Pro- cipia must be either finite or infinite in number. If
clus was a fanciful speculator, but nothing more, intinite, what is derived from them must be infi-
though the vagueness and incomprehensibility of nite, so that we should have a double infinite, or
bis system may have led some moderns to imagine else, finite. But the finite can be derived only
that they were interpreting Proclus when they from the finite, so that the principia must be finite
were only giving utterance to their own vague spe- in number. There would then be a definite num-
culations. That Proclus, with all his profundity, ber of them. But number presupposes unity.
was utterly destitute of good sense, may be ga- Unity is therefore the principium of principia, and
thered from what Marinus tells of him, that he the cause of the finite multiplicity and of the being
used to say that, if he could have his way, he of all things. (Theol. Plat. ii. 1. ) There is there-
would destroy all the writings that were extant, fore one principium which is incorporeal, for the
except the oracles and the Timaeus of Plato; as corporeal consists of parts. It is immoveable and
indeed scarcely any other impression is left by the unchangeable, for every thing that moves, moves
whole life which Marinus has written of him. That towards some object or end, which it seeks after.
this want of good sense characterised the school If the principium were moveable it must be in
generally is clear from the fact that as the successor want of the good, and there must be something
of Proclus they could tolerate so very silly a person desirable outside it. But this is impossible, for the
as Marinus.
principium has need of nothing, and is itself the
In the writings of Proclus there is a great effort end towards which everything else strives. The
to give an appearance (and it is nothing more) of principium, or first cause of all things, is superior
strict logical connection to the system developed to all actual being (ovola), and separated from it,
in them, that form being in his view superior to and cannot even have it as an attribute. (l. c. )
the methods of symbols and images. He professed The absolutely one is not an object of cognition to
that his design was not to bring forward views of any existing thing, nor can it be named (L. c. p.
his own, but simply to expound Plato, in doing 95). But in contemplating the emanation of things
which he proceeded on the idea that everything from the one and their return into it we arrive at
in Plato must be brought into accordance with the two words, the good, and the one, of which the first
mystical theology of Orpheus. He wrote a sepa- is analogical and positive, the latter negative only
rate work on the coincidence of the doctrines of (l. c. p. 96). The absolutely one has produced not
Orpheus, Pythagoras, and Plato. It was in much only earth and heaven, but all the gods which are
the same spirit that he attempted to blend together above the world and in the world : it is the god of all
the logical method of Aristotle and the fanciful gods, the unity of all unities (l. c. č. p. 110). Every-
speculations of Neoplatonic mysticism. Where rea- thing which is perfect strives to produce something
soning fails him, he takes refuge in the riotos of else, the full seeks to impart its fulness. Still more
Plotinus, which is superior to knowledge, con- must this be the case with the absolute good,
ducting us to the operations of theurgy, which tran- though in connection with that we must not con-
scends all human wisdom, and comprises within ceive of any creative power or energy, for that
itself all the advantages divinations, purifica- would be to make the One imperfect and not
tions, initiations, and all the activities of divine simple, not fruitful through its very perfection (1. c.
inspiration. Through it we are united with the p. 101). Every emanation is less perfect than that
primeval unity, in which every motion and energy from which it emanates (Inst. Theol. 7), but has a
of our souls comes to rest. It is this principle certain similarity with it, and, so far as this simi-
which unites not only men with gods, but the larity goes, remains in it, departing from it so far
gods with each other, and with the one, - the as it is unlike, but as far as possible being one with
good, which is of all things the most credible. it, and remaining in it (Inst. Theol. 31). What is
Proclus held, in all its leading features, the doc- produced from the absolutely one is produced as
trine of emanations from one ultimate, primeval unity, or of the nature of unity. Thus the first
principle of all things, the absolute unity, towards produced things are independent unities (aŭTOTE
union with which again all things strive. This acis évádes). Of these independent unities some
union he did not, like Plotinus, conceive to be are simple, others more composite. The nearer the
effected by means of pure reason, as even things unities are to the absolute unity the simpler they
destitute of reason and energy participate in it, are, but the greater is the sphere of their operation
purely as the result of their subsistence (ümapžis, and their productive power. Thus out of unity
Theol. Plat. i 25, č. 1, 4). In some unaccount- there arises a multitude of things which depart far:
able way, therefore, he must have conceived the ther and farther from the simplicity of the absolute
riotis, by which he represents this union as one ; and as the producing power diminishes, it in-
being effected, as something which did not in- troduces more and more conditions into things,
volve rational or thinking activity. All inferior, while it diminishes their universality and simpli-
MM 4
## p. 536 (#552) ############################################
536
PROCLUS.
PROCLUS.
:
city. His whole system of emanations seems in nothing else than the deity himself. The corpo-
fact 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 in-
power, 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. Plut. for this alone does not involve servitude. Wicked-
iii. 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 gratifi-
is absolutely an existing thing and nothing more cation of the desires. Proclus strongly distin-
(l. c. p. 135). Everything, according to Proclus, guished the soul from that which is material,
contains in itself being (ovola), life 5wń), and in pointing out its reflective power as a mark of dif-
telligence (vous). 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. I 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 ar-
intellect (volls) is in that which is the object of in- gument for the immortality of the soul. (Inst
.
tellect (vontóv), 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 (voepws). This accord- In the treatise on the origin of evil (Tepl Tņs
ingly is the first triad, limit, infinitude, and the TW KAKWY ÚTOOTÁDews), 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 con-
verge 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- -). Eis tov II Adtwvos Ocologlav, in six books.
ing thing, the intermediate unity produces the 2. Etoixelwois Ocologenń (Institutio Theologica).
intermediate existent thing, in which there is This treatise was first published in the Latin trans-
something 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
(vontti Swń); for there is in everything which is at Hamburgh in 1618. 3. A commentary on the
the object of thought, being (Tò elval), life (TÒ Gov), First Alcibiades of Plato. 4. A commentary on
and thought (Tò vociv). 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 (voûs) 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 can be the ob- on the Moliteia 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. À paraphrase of various
formation by means of limit.
difficult passages in the τετράβιβλος σύνταξις of
In his treatise on Providence and Fate, Proclus Ptolemaeus: first published, with a preface, by
seeks to explain the difference between the two, Melanchthon, at Basle, 1554. 9. A treatise on
and to show that the second is subordinate to the motion (Tepl Kurhoews), a sort of compendium of
first in such a manner that freedom is consistent the last five books of Aristotle's treatise repi quos
with it. Both providence and fate are causes, theκής ακροάσεως. 10. Υποτίπωσις των αστρονομι-
first the cause of all good, the second the cause of KÊ ÚToegewy (Basle, 1520). 11. Epaipa, fre-
all connection (and connection as cause and effect). quently appended to the works of the ancient as-
There 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 'Epya kal juépai of Hesiod, in a somewhat muti-
place in time. Proclus names these three kinds lated forni (Throuvnua eis tà 'Hosódov Xpya kal
intellectual, animal and corporeal.
high estimation by Atticus, but Cicero writes that Ionians who settled in the island of Samos. He
Dicaearchus was far superior to him, from which was an Epidaurian by birth, and led with him a
we may infer that Procillius wrote likewise on considerable number of Epidaurian exiles. An-
geographical subjects. (Cic. ad Att. ii. 2. & 2. ) droclus and the Ephesians attacked Procles and
2. Tribune of the plebs, B. c. 56, was accused his son Leogorus, who shared the royal power
by Clodius in B. c. 54, together with his colleagues, with him, and expelled them. (Paus. vii. 4. § 2. )
C. Cato and Nonius Sufenas, on account of the 4. A descendant of Demaratus, king of Sparta,
violent acts which they had committed in their from whom, together with Eurysthenes, who was
## p. 533 (#549) ############################################
PROCLUS.
533
PROCLUS.
Apparently his brother, he inherited the dominion | whom a sect of heretics were called Procliani, who
of Eliserne and Teutbrania, in Asia Minor. He were deemed bad enough to require rebaptizing
was among the Greeks who accompanied the if they returned to the church (Fabric. Bibl. Graec.
younger Cyrus in his expedition against his bro. ix. p. 366. ).
ther, and is mentioned more than once by Xeno- 5. A native of Naucratis in Egypt. He was a
phon (Anab. ii. 1. § 3, 2. § 1, 7, 8, 10. ). He man of distinction in his native city, but in conse-
returned safe home ; for at the time of the ex- quence of the civil commotions there removed, while
pedition of Thimbron into Asia Minor (B. C. 399) still young, to Athens. There he placed himself
he and Eurysthenes were still governing their under the instructions of Adrianus, and afterwards
little principality, and readily attached themselves himself taught eloquence, and had Philostratus as
to the Lacedaemonian commander. (Xen. Hellen. one of his pupils. He possessed several houses in
ii. 1. 8 6. )
[C. P. M. ] and near Athens, and imported considerable quan-
PROCLES, a distinguished Greek medallist, tities of merchandise from Egypt, which he dis-
whose name appears on the coins of Naxos and of posed of wholesale to the ordinary vendors. After
Catana. The name was first discovered on an ex- the death of his wife and son he took a concubine,
tremely rare coin of Naxos, where it is engraved to whom he entirely surrendered the control of
on the plinth of a statue of Silenus, which forms his household, and in consequence of her mis-
the reverse of the coin, in characters so fine as to management, reaped considerable discredit. It
require a strong lens to decipher them. There re- was his practice, if any one paid down 100 drachmae
mained, however, a possibility of doubt whether at once, to allow him admission to all his lectures.
the name was that of the engraver of the medal, or He also had a library, of which he allowed his
that of the maker of the original statue itself. pupils to make use. In the style of his discourses
This doubt has been fully set at rest by the dis- he imitated Hippias and Gorgias. He was re-
covery of the same name on a splendid medal of markable for the tenacity of his memory, which he
Catana, in the collection of the Duc de Luynes. retained even in extreme old age. (Philostr. Vit.
(R. Rochette, Lettre à M. Schorn, p. 95, with an Procli, p. 602, &c. ed. Olearius. )
engraving at the head M. Raoul-Rochette's 6. Surnamed Acádoxos (the successor), from his
Preface. )
[P. S. ) being regarded as the genuine successor of Plato
PROCLUS (IIpókios), historical. 1. Prefect in doctrine, was one of the most celebrated teach-
of the city under Theodosius the Great. He was ers of the Neoplatonic school. (Marin. c. 10. In
put to death in the tenth year of his reign. An some MSS. he is styled διάδοχος Πλατωνικός. ) He
epigram on the pedestal of an obelisk at Constan- was of Lycian origin, the son of Patricius and
tinople records his success in setting the obelisk Marcella, who belonged to the city of Xanthus,
upright. (Anthol. Graec. iv. 17. ) A Latin trans- which Proclus himself regarded as his native
lation of the epigram by Hugo Grotius is given by place. According, however, to the distinct state-
Fabricius (Bibl. Graec. vol. ix. p. 368).
ment of Marinus (Vit. Procli, c. 6) he was born
2. Surnamed 'Overpoxplans, according to some at Byzantium, on the 8th of February, A. D. 412,
authorities (Theophanes, p. 140 ; Cedrenus, p. as is clear from the data furnished by bis horo-
298), predicted the death of the emperor Anasta. scope, which Marinus has preserved. The earlier
sius. It appears to be this Proclus of whom period of his life was spent at Xanthus. When
Zonaras (Annal. xiv. p. 55) relates that he set on still very young, he was distinguished by his re-
fire the fleet of Vitalianus, who was in arms against markable eagerness for study, to which Marinus
Anastasius, by means of mirrors. Other accounts believes him to have been urged by Athena her-
(Chron. Joann. Malalae, vol. ii. p. 126) say that it self, who appeared to him in a vision. Such
was by means, not of mirrors, but of sulphur, that watchful care, indeed, did the gods, according to
he effected this. This story has sometimes been that writer, take of Proclus, that he was preter-
erroneously referred to Proclus Diadochus (Fabric. naturally cured of a dangerous malady in his
Bibl. Graec. vol. ix. p. 370). [C. P. M. ) youth by Apollo, who appeared in his own person
PROCLUS (Ipókios), literary. 1. EUTYCHIUS for the purpose. Statements like this indicate
PROCLUS, a grammarian who flourished in the 2nd how large an abatement must be made in the ex-
century, born at Sicca in Africa. He was the in- travagant account which Marinus_gives of the
structor of M. Antoninus (Jul. Capit. Vit. Ant. precocity and progress of Proclus. From Xanthus
C. 2. ). It is probably this Proclus who is men- he removed, while still young, to Alexandria,
tioned by Trebellius Pollio (Aemil
. Tyr. ) as the where his studies were conducted chiefly under
most learned grammarian of his age. He was the guidance of the rhetorician Leonas, who re-
created consul by Antoninus (Fabric. Bibl. Graec. ceived him into his family, and treated him as
vol ix. p. 365).
though he had been bis own son. Through him
2. Or PROCULEIUS, son of Themison, held the Proclus was introduced to the leading men and
office of hierophant at Laodiceia in Syria. He wrote, the most distinguished scholars of Alexandria,
according to Suidas, the following works :-1. Ota- whose friendship he speedily secured by his abili-
λογία. 2. Εις την παρ' Ησιόδυ της Πανδώρας μύθον. | ties, character, and manners. He studied grammar
3. Εις τα χρυσά έπη. 4. Els ariv Norouáxou under Orion. [ORION. ) He also applied himself
cioayantly cñs api@untians, and some geometrical to learn the Latin language, purposing, after the
treatises.
example of his father, to devote himself to the
3. Surnamed Malátns, a Stoic philosopher, a study of jurisprudence. Leonas having occasion
native of Cilicia. He was, according to Suidas to make a journey to Byzantium, took young
(ε. σ. ), the author of υπόμνημα των Διογένους σο- Proclus with him, who eagerly embraced the op-
prouátw, and a treatise against the Epicureans. portunity of continuing his studies. On his return
It is probably this Proclus wbo is mentioned by | io Alexandria, Proclus abandoned rhetoric and
Proclus Diadochus (in Tim. p. 166).
law for the study of philosophy, in which his in-
4. Or PROCULUS, a follower of Montanus, from structor was Olympiodorus. He also learnt ma-
8
MN 3
## p. 534 (#550) ############################################
534
PROCLUS.
PROCLUS.
successor.
a
thematics from Hero. Whether from the confusioning over their welfare with the most sedulous
of his doctrines, or the indistinctness of his mode care ; if any of them were ill, addressing the most
of expounding them, Olympiodorus was rarely fervent supplications to the gods for their recovery,
understood by his disciples. Proclus, by his ex- and himself adopting all the means which he could
traordinary powers of apprehension and memory, to restore them. His friendship with Archiadas
was able, after the lectures, to repeat them almost reached a perfectly Pythagorean perfection. But
verbatim to his fellow-pupils. He also with great far beyond these mere social virtues was, in the
ease, according to Marinus, learnt by heart the estimation of Marinus, his devotion to the purify-
philosophical treatises of Aristotle. Olympiodorus ing virtues, that is, to every form of superstition
was so delighted with him, that he offered him his and fanaticism. All the mystic rites of purification,
daughter in marriage. Becoming at last dissatisfied Orphic and Chaldaean, he practised most assidu-
with the instruction to be obtained at Alexandria, ously. From animal food he almost totally ab-
Proclus removed to Athens, where he was received stained ; fasts and vigils, of which he prescribed
by a fellow-countryman of the name of Nicolaus. to himself even more than were customary, he ob
By Syrianus, with whom he formed an acquaint- served with scrupulous exactitude. The reverence
ance, he was introduced to Plutarchus, the son of with which he honoured the sun and moon would
Nestorius, who was charmed with the aptitude seem to have been unbounded. He celebrated all
and zeal displayed by so young a man (he was at the important religious festivals of every nation,
the time not 20 years of age), so that though very bimself composing hymns in honour not only of
old, he addressed himself to the task of instructing Grecian deities, but of those of other nations also.
the young aspirant, and read with him Aristotle's Nor were departed heroes and philosophers er-
treatise de Anima and the Phaedo of Plato. He cepted from this religious veneration ; and he even
even took him to reside with him, and termed performed sacred rites in honour of the departed
him his son.
Plutarchus at his death commended spirits of the entire human race.
Indeed, he held
Proclus to the care of his successor Syrianus, who that the philosopher should be the hierophant of
in his turn regarded him rather as a helper and the whole world. His ordinary labours at the
ally in his philosophical pursuits, than as a disciple, same time seem to hare been very great. He
and took him to cultivate with him the ascetic delivered five lectures a day, besides holding a
system of life, which was becoming the practice of species of literary soirées. It was of course not
the school, and soon selected him as his future surprising that such a man should be favoured
After a sufficient foundation had been with various apparitions and miraculous interposi-
laid by the study of Aristotle, Proclus was ini- tions of the gods, in which he seems himself to
tiated into the philosophy of Plato and the mystic have believed as devoutly as his encomiast Mari-
theology of the school. By his intense application nus. At least, he used to tell, with tears in his
and unwearied diligence, he achieved such rapid eyes, how a god had once appeared and proclaimed
progress, that by his 28th year he had written his to him the glory of the city. But the still higher
commentary on the Timaeus of Plato, as well as grade of what, in the language of the school, was
many other treatises. On the death of Syrianus termed the theurgic virtue, he attained by his
he succeeded him, and inherited from him the profound meditations on the oracles, and the Orphic
house in which he resided and taught. The in- and Chaldaic mysteries, into the profound secrets
come which he derived from his school seems to of which he was initiated by Asclepigeneia, the
have been considerable. (Phot. p. 337, b. ed. Bekk. ) daughter of Plutarchus, who alone was in complete
He also found time to take part in public affairs, possession of the theurgic knowledge and discipline,
giving his advice on important occasions, and, by which had descended to her from the great Nes-
precept and example, endeavouring to guide the torius. He profited so much by her instructions,
conduct of the leading men. Whether it was that as to be able, if we may believe Marinus, to call
his interference in this way provoked hostility, down rain in a time of drought, to stop an earth-
or (as Ritter, vol. iv. p. 658 believes) that his quake, and to procure the immediate intervention
eager attachment to, and diligent observance of of Aesculapius to cure the daughter of his friend
heathen practices had drawn down upon him the Archiadas. It was supernaturally revealed to him
suspicion of violating the laws of the Christian in a dream, that he belonged to the Hermetic chain
emperors, Proclus was compelled to quit Athens (a species of heathen apostolical succession), and
for a time; he went to Asia, where he had the that the soul of the Pythagorean Nicomachus dwelt
opportunity of making himself better acquainted in him.
with the mystic rites of the East. He himself Proclus died on the 17th of April, A. D. 485,
compiled a collection of the Chaldaean oracles, on the year after an eclipse of the sun mentioned by
which he laboured for five years. After a year's Marinus, and determined to have occurred Jan.
absence, he came back to Athens. After his re- 13. 484. The seventy-five years which Marinus
turn he proceeded more circumspectly in his re- assigns as the length of his life are of course lunar
ligious observances, concealing them even from his years. During the last five years of his life he had
disciples, for which purpose, Marinus tells us, his become superannuated, bis strength having been
house was conveniently situated. The profounder exhausted by his fastings and other ascetic practices.
secrets of his philosophy he proclaimed only to his According to Marinus he was endowed with the
most confidential disciples, in meetings with respect greatest bodily as well as mental advantages. His
to which it appears secrecy was enjoined (ěypapoi senses remained entire till his death. He was
ouvoúolai). Marinus records, with intense admira- possessed of great strength and remarkable personal
tion, the perfection to which he attained in all beauty. He was only twice or thrice in his life at-
virtues. His ascetic temper led him to decline tacked with anything like severe illness, though it
the numerous advantageous matrimonial connec- appears that he was somewhat liable to attacks of
tions that were offered to him; but towards all his the gout. His powers of memory are described as
friends he exbibited the greatest urbanity, watch- 1 prodigious. He was buried near Lycabettus. In
a
## p. 535 (#551) ############################################
PROCLUS.
635
PROCLUS.
his will he liberally remembered his slaves. As a existences are connected with the highest only
philosopher be enjoyed the highest celebrity among through the intermediate ones, and can retum to
his contemporaries and successors. Marinus does the higher only through that which is inter-
not scruple to call him absolutely inspired, and to mediate. Every multitude, in a certnin way, par-
affirm that when he uttered his profound dogmas takes of unity, and everything which becomes
his countenance shone with a preternatural light one, becomes s0 by partaking of the one. (Inst.
Besides his other philosophical attainments he was Theol. 3. ) Every object is a union of the one
a distinguished mathematician, astronomer and and the many: that which unites the one and the
grammarian. Cousin considers that all the phi- many is nothing else than the pure, absolute one
losophic rays which ever emanated from the great - the essential one, which makes every thing else
thinkers of Greece, Orpheus, Pythagoras, Plato, partake of unity.
Aristotle, Zeno, Plotinus, &c. were concentrated Proclus argued that there is either one prin.
in and re-emitted by Proclus (Praef. xxvi. ). cipium, or many principia If the latter, the prin-
Such laudation is extravagant and absurd. Pro- cipia must be either finite or infinite in number. If
clus was a fanciful speculator, but nothing more, intinite, what is derived from them must be infi-
though the vagueness and incomprehensibility of nite, so that we should have a double infinite, or
bis system may have led some moderns to imagine else, finite. But the finite can be derived only
that they were interpreting Proclus when they from the finite, so that the principia must be finite
were only giving utterance to their own vague spe- in number. There would then be a definite num-
culations. That Proclus, with all his profundity, ber of them. But number presupposes unity.
was utterly destitute of good sense, may be ga- Unity is therefore the principium of principia, and
thered from what Marinus tells of him, that he the cause of the finite multiplicity and of the being
used to say that, if he could have his way, he of all things. (Theol. Plat. ii. 1. ) There is there-
would destroy all the writings that were extant, fore one principium which is incorporeal, for the
except the oracles and the Timaeus of Plato; as corporeal consists of parts. It is immoveable and
indeed scarcely any other impression is left by the unchangeable, for every thing that moves, moves
whole life which Marinus has written of him. That towards some object or end, which it seeks after.
this want of good sense characterised the school If the principium were moveable it must be in
generally is clear from the fact that as the successor want of the good, and there must be something
of Proclus they could tolerate so very silly a person desirable outside it. But this is impossible, for the
as Marinus.
principium has need of nothing, and is itself the
In the writings of Proclus there is a great effort end towards which everything else strives. The
to give an appearance (and it is nothing more) of principium, or first cause of all things, is superior
strict logical connection to the system developed to all actual being (ovola), and separated from it,
in them, that form being in his view superior to and cannot even have it as an attribute. (l. c. )
the methods of symbols and images. He professed The absolutely one is not an object of cognition to
that his design was not to bring forward views of any existing thing, nor can it be named (L. c. p.
his own, but simply to expound Plato, in doing 95). But in contemplating the emanation of things
which he proceeded on the idea that everything from the one and their return into it we arrive at
in Plato must be brought into accordance with the two words, the good, and the one, of which the first
mystical theology of Orpheus. He wrote a sepa- is analogical and positive, the latter negative only
rate work on the coincidence of the doctrines of (l. c. p. 96). The absolutely one has produced not
Orpheus, Pythagoras, and Plato. It was in much only earth and heaven, but all the gods which are
the same spirit that he attempted to blend together above the world and in the world : it is the god of all
the logical method of Aristotle and the fanciful gods, the unity of all unities (l. c. č. p. 110). Every-
speculations of Neoplatonic mysticism. Where rea- thing which is perfect strives to produce something
soning fails him, he takes refuge in the riotos of else, the full seeks to impart its fulness. Still more
Plotinus, which is superior to knowledge, con- must this be the case with the absolute good,
ducting us to the operations of theurgy, which tran- though in connection with that we must not con-
scends all human wisdom, and comprises within ceive of any creative power or energy, for that
itself all the advantages divinations, purifica- would be to make the One imperfect and not
tions, initiations, and all the activities of divine simple, not fruitful through its very perfection (1. c.
inspiration. Through it we are united with the p. 101). Every emanation is less perfect than that
primeval unity, in which every motion and energy from which it emanates (Inst. Theol. 7), but has a
of our souls comes to rest. It is this principle certain similarity with it, and, so far as this simi-
which unites not only men with gods, but the larity goes, remains in it, departing from it so far
gods with each other, and with the one, - the as it is unlike, but as far as possible being one with
good, which is of all things the most credible. it, and remaining in it (Inst. Theol. 31). What is
Proclus held, in all its leading features, the doc- produced from the absolutely one is produced as
trine of emanations from one ultimate, primeval unity, or of the nature of unity. Thus the first
principle of all things, the absolute unity, towards produced things are independent unities (aŭTOTE
union with which again all things strive. This acis évádes). Of these independent unities some
union he did not, like Plotinus, conceive to be are simple, others more composite. The nearer the
effected by means of pure reason, as even things unities are to the absolute unity the simpler they
destitute of reason and energy participate in it, are, but the greater is the sphere of their operation
purely as the result of their subsistence (ümapžis, and their productive power. Thus out of unity
Theol. Plat. i 25, č. 1, 4). In some unaccount- there arises a multitude of things which depart far:
able way, therefore, he must have conceived the ther and farther from the simplicity of the absolute
riotis, by which he represents this union as one ; and as the producing power diminishes, it in-
being effected, as something which did not in- troduces more and more conditions into things,
volve rational or thinking activity. All inferior, while it diminishes their universality and simpli-
MM 4
## p. 536 (#552) ############################################
536
PROCLUS.
PROCLUS.
:
city. His whole system of emanations seems in nothing else than the deity himself. The corpo-
fact 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 in-
power, 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. Plut. for this alone does not involve servitude. Wicked-
iii. 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 gratifi-
is absolutely an existing thing and nothing more cation of the desires. Proclus strongly distin-
(l. c. p. 135). Everything, according to Proclus, guished the soul from that which is material,
contains in itself being (ovola), life 5wń), and in pointing out its reflective power as a mark of dif-
telligence (vous). 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. I 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 ar-
intellect (volls) is in that which is the object of in- gument for the immortality of the soul. (Inst
.
tellect (vontóv), 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 (voepws). This accord- In the treatise on the origin of evil (Tepl Tņs
ingly is the first triad, limit, infinitude, and the TW KAKWY ÚTOOTÁDews), 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 con-
verge 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- -). Eis tov II Adtwvos Ocologlav, in six books.
ing thing, the intermediate unity produces the 2. Etoixelwois Ocologenń (Institutio Theologica).
intermediate existent thing, in which there is This treatise was first published in the Latin trans-
something 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
(vontti Swń); for there is in everything which is at Hamburgh in 1618. 3. A commentary on the
the object of thought, being (Tò elval), life (TÒ Gov), First Alcibiades of Plato. 4. A commentary on
and thought (Tò vociv). 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 (voûs) 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 can be the ob- on the Moliteia 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. À paraphrase of various
formation by means of limit.
difficult passages in the τετράβιβλος σύνταξις of
In his treatise on Providence and Fate, Proclus Ptolemaeus: first published, with a preface, by
seeks to explain the difference between the two, Melanchthon, at Basle, 1554. 9. A treatise on
and to show that the second is subordinate to the motion (Tepl Kurhoews), a sort of compendium of
first in such a manner that freedom is consistent the last five books of Aristotle's treatise repi quos
with it. Both providence and fate are causes, theκής ακροάσεως. 10. Υποτίπωσις των αστρονομι-
first the cause of all good, the second the cause of KÊ ÚToegewy (Basle, 1520). 11. Epaipa, fre-
all connection (and connection as cause and effect). quently appended to the works of the ancient as-
There 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 'Epya kal juépai of Hesiod, in a somewhat muti-
place in time. Proclus names these three kinds lated forni (Throuvnua eis tà 'Hosódov Xpya kal
intellectual, animal and corporeal.
