In his treatise on Providence and Fate, Proclus seeks to explain the difference between the two, and to show that the second is subordinate to the tirst in such a manner that freedom is consistent with it. Both prov- idence and fate are causes — the first the cause of all good, the second the cause of all connection (and con- nection as cause and effect). There are three sorts of things— some whose operation is as eternal as their sub- stance, others whose substance does not exist, but is perpetually coming into existence, and, between these, things whose substance is eternal, but whose operation takes place in time. Proclus names these three kinds intellect it al, animal, and corporeal. The last alone are subjected to fate, which is identical with nature, and is itself subject to providence, which is nothing else than the deity himself. The corporeal part of man is en- tirely subject to fate. The soul, as regards its sub- stance, is superior to fate ; as regards its operation, sometimes (referring to those operations which require corporeal organs and motions) beneath, sometimes su- perior to fate, and so forms the bond of connection be- tween intellectual and corporeal existence. The freedom of the soul consists in its living according to virtue, for this alone does not involve servitude. Wickedness, on the other hand, is want of power, and by it. the soul is subjected to fate, and is compelled to serve all that min- isters to or hinders the gral ification of the desires. Pro- clus strongly distinguished the soul from that which is material, pointing out its reflective power as a mark of difference ; the corporeal not being able to turn back in that way upon itself, owing to its consisting of separa- ble parts. He founded on this also an argument for the immortality of the soul (Inst. Theol. c. 15). The human soul he considered wrapped up in various more or less
dense veils, according to the degree of perfection at- tained ; and he further assumed a certain sort of soli- darity between the souls of those who naturally, or un- certain immutable circumstances, were linked together, such as children and parents, rulers and subjects; and he carried this doctrine so far as to assert that the chil- dren must naturally participate in their parents' faults. Faith alone, he further held, was essential to the attain- ment of theurgy, which, comprising mantic and super- natural inspiration, is preferable to all human wisdom; and in this he chiefly differs from Plotinus (q. v.).' Some of the topics touched upon in this treatise are carried out still further in the essay on Ten Questions about Providence. In the treatise on" the Origin ofEcil (Htpi ri;g tuiv khkwv VTVooTaauog), Proclus endeavors to show that evil does not originate with God, or with the daemons, or with matter. Evil is the consequence of a weakness, the absence of some power. As with the total absence of all power activity would be annihilated, there cannot be any total, unmixed evil. The good has one definite, eternal, universally operating cause— name- ly, God. The causes of evil are manifold, indefinite, and not subject to rule. Evil has not an original, but only a derivative existence.
His Works. — The following of Proclus's writings are still extant: (1.) E/'c t>)v TlXaTiovog OeoXoyiav, in six books. (2.) ZTotxEiwcnc eeoXoytK)) (Institutio Theo- loffica). This treatise was first published in the Latin translation of Franciscus Patricius. The Greek text, with the translation of JEm. Portus, is appended to the edition of the last-mentioned work (Hamb. 1618). (3.) A commentary on the First Alcibiades of Plato. (4.) A commentary on the Timceus of Plato. Of this com- mentary on the Timaus five books remain, but they only treat of about a third of the dialogue. It is ap- pended to the first Basle edition of Plato. (5.) Various notes on the IloXiTtia of Plato, printed in the same edition of Plato as the last-mentioned work. (6.) A commentary on the Parmenides of Plato, published in Stallbaum'a edition of that dialogue. (7.) Portions of a commentary on the Cratylus of Plato, edited by Bois- sonade (Leips. 1820). (8.) A paraphrase of various dif- ficult passages in the TtTpafiifiXog ovvTahg of Ptole- mams: first published, with a preface, by Melancthon (Basle. 1554). (9.) A treatise on motion (ITfpi Kivrj- neiog), a sort of compendium of the last five books of Aristotle's treatise Ilepi tpvaiKyg cacpoauewg. (10.) YTTOTVTrwoig Ttov doTpoi'OfitKwv i'TroS'iaEwv (ibid. 1520). (11.) 20a7pa, frequently appended to the works of the ancient astronomers. There are also several sep- arate editions of it. (12.) A commentary on the first book of Euclid's Flements (attached to various editions of the text of Euclid). (13.) A commentary on the "Epya Ka't ))fitpai of Hesiod, in a somewhat mutilated form (Y-i>nvii^a elg to. 'HcrnicW tpya Ka't y/^ifpac) (first published at Venice in 1537). A better edition is that by Heinsius (Leyden, 1603). (14.) XpnrrTOftdSua ypa^fiaTiKi), or, rather, some portions of it preserved by Photius (cod. 239), treating of poetry and the lives of various celebrated poets. The short life of Homer which passes under the name of Proclus was probably taken from this work. (15.) 'E-(^fip/;yt(ora n) koto. XpuJTiariov. The object of this work was to maintain the eternity of the universe against the Christian doc- trine on the subject. The work of Proclus has not come down to us in a separate form, but we still possess his arguments in the refutation of them by Joannes Philo- ponus (De JEternitate Mvndi). (16.) De Providentia et Fato, addressed to Theodorus, a mechanician. (17.) Decern Dubitationes circa Providentiam (YItpi rStv ctKa ■xpi.g ti)v Ylpovoiav a~opi]).iaTwv). (18.) De Malorum Subsisti ntia (Uepi Trjg tSiv icaicwv v-KocTdawg). This and the two preceding treatises only exist in the Latin translation of Gulielmus deMorbeka. They are printed entire by Fabricius in his Bibliotheca Grceca, ix, 373, etc. (19.) A little astrological treatise on the effect of eclipses, in a Latin translation. (20.) A treatise on po-