VOL. I. P. 1. _Becoming unapparent to many._ It is a remarkable · The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 2 of 2) : $b translated from the Greek, to which a seventh book is added, in order to supply the deficiency of another book on this subject, which was written by Proclus, but since lost, also, a translation from the Greek of Proclus' Elements of theology, to which are added a translation of the treatise of Proclus, On providence and fate, a translation of extracts from his treatise, entitled, Ten doubts concerning providence, and a translation of extracts from his treatise on the subsistence of evil; as preserved in the Bibliotheca Gr. of Fabricus

historical fact, as I have observed in my History of the Restoration of the Platonic Theology, that the philosophy of Plato was in a manner lost for many centuries after the death of its great master. For its depths were not penetrated prior to Plotinus, who lived about two hundred and fifty years after the birth of Christ.

P. 2. _Jamblichus and Theodorus._ Both these philosophers were the disciples of Porphyry. For an account of the former, of whom the Emperor Julian says, that he was posterior indeed in time to Plato, but not in genius, see my History of the Restoration of the Platonic Theology, annexed to my translation of Proclus on Euclid.

P. 5. _Being likewise a partaker of the dialectic of Plato._ The dialectic of Plato is very different from the dialectic which is conversant with opinion, and is accurately investigated in the Topics of Aristotle. For the business of this first of sciences, is to employ definitions, divisions, analyzations, and demonstrations, as primary sciences in the investigation of causes; imitating the progression of beings from the first principle of things, and their continual conversion to it, as the ultimate object of desire. “But there are three energies, says Proclus (in MS. Comment. in Parmenid. lib. 1.) of this most scientific method, the first of which is adapted to youth, and is useful for the purpose of rousing their intellect, which is, as it were, in a dormant state. For it is a true exercise of the soul in the speculation of things, leading forth thro’ opposite positions the essential impression of ideas which it contains, and considering not only the divine path, as it were, which conducts to truth, but exploring whether the deviations from it contain any thing worthy of belief; and lastly, stimulating the all-various conceptions of the soul. But the second energy takes place when intellect rests from its former investigations, as becoming most familiar with the speculation of beings, and beholds truth itself firmly established on a pure and holy foundation. And this energy, according to Socrates, by a progression through ideas, evolves the whole of an intelligible nature, till it arrives at that which is first; and this by analyzing, defining, demonstrating and dividing, proceeding upwards and downwards, till, having entirely investigated the nature of intelligibles, it raises itself to a nature superior to beings. But the soul being perfectly established in this nature, as in her paternal port, no longer tends to a more excellent object of desire, as she has now arrived at the end of her search. And you may say that what is delivered in the Phædrus and Sophista is the employment of this energy, giving a twofold division to some, and a fourfold to other operations of the dialectic art. Hence it is assigned to such as philosophize purely, and no longer require preparatory exercise, but nourish the intellect of their soul in pure intellection. But the third energy purifies from twofold ignorance, when its reasons are employed upon men full of opinion; and this is spoken of in the Sophista.” So that the dialectic energy is triple, either subsisting through opposite arguments, or alone unfolding truth, or alone confuting falsehood. See admirable specimens of this master science in the notes to my Plato,