ladder in something similar at the Cave of Trophonius), was raised by pullies, supported by beams, fixed in those holes to the door of the Vestibule. 1 Observations on the Excerpta from the SCHOLIA of PROCLUS on the CRATYLUS OF PLATO, published by PROFESSOR BOISSONADE; Lipsia, 1820. PART II.—[Continued from No. LIX.] Ρ. 72. 1. 12. Οτι του περι θεων λόγου τριττου οντος, του μεν φανταστ τικού, οιος ην ο Ευθύφρων μαχας και επιβουλας θεων αλογως φανταζομε νος, του δ' επιστημονικου, οιος ην Σωκρατης, του δε δοξαστικου μεταξυ τούτων, οστις και απο της δόξης του ονοματοθέτου επι τας ουσίας των θεων επιστημονικως ανεισι και εχει τινα και προς τον οιησισιφον Ευθυφρονα φανταστικην κοινωνιαν κ. τ. λ. Thus also my Ms.; but for επιστημονικως, in the latter part of this passage, it is requisite to read ανεπιστημόνως. For Proclus here asserts, that the conception of Euthyphron, concerning the gods (see Plato's Euthyphron), was phantastic, or entirely derived from imagination; but that of Socrates scientific; and that the conception which subsists between these two is doxastic, or characterised by opinion. He adds, that this conception ascends from the opinion of the founder of nanies to the essences of the gods; but that the ascent is unscientific, and possesses a certain phantastic agreement with the false opinion of wisdom with which Euthyphron was inflated. P. 74. 1. 8 from the bottom : Αλλα πως εσθο οτε μεν θεοί θνηταις λέγονται μιγνυσθαι, εσθ' οτε δε θεοις θνηται; ή η μεν των θεων προς θεας κοινωνια θεους υφιστησιν ἢ δαιμονας αίδιους; In this passage my Ms., for the last word αϊδιους, has rightly αϊδίως. For Proclus is here speaking of dæmons, κατ' ουσίαν, and not of those that subsist, κατα σχεσιν. But all essential, are perpetual, dæmons, according to the Orphic and Platonic theology. What Proclus, therefore, says in this place, will be, in English: "How, at one time, are gods said to have connexion with mortal females, and at another time, mortal females with gods? Is it not because the communion of gods with goddesses gives subsistence perpetually to gods or dæmons?" After which, he admirably explains the manner in which heroes among men are, at one time, said to have a god for their father, and at another, a goddess for their mother. In p. 80. 1. 7. Proclus, speaking of the genera poste rior to the gods, which consist, according to the Grecian theolegy, of angels, dæmons, and heroes, says, τούτων δε τα μεν αγ γελικα προσαγορευουσιν οι τα θεια δεινοι, κατ' αυτην την υπαρξιν των θεων ισταμενα και το ενοειδες της φύσεως συμμετρον ποιουντα τοις δευτεροις. In this passage, for το ενοειδες της φύσεως, which my Ms. also has, it is necessary to read το ενοειδες της θείας φύσεως. For Proclus says, "that with respect to the genera superior to man, those that are skilled in divine concerns denominate one kind angelic, which is established according to the hyparxis, or essence itself, of the gods, and makes that, which is characterised by unity in a divine nature, to be commensurate to things which have a secondary subsistence.” Ρ. 84. 1. 2. η δ' Ηρα την προοδον και τον εις τα δευτερα πολλαπλασιασμον ενδίδωσι, και εστι ζωοποιος πηγη των λόγων, και των γονιμων δυναμεων μητης. Here, for των λογων, ny Ms. has rightly των ολων. For, as Proclus immediately after observes, Juno is μητρικως οσα ο Ζευς πατρικως. But Jupiter is the demiurgus of wholes (δημιουργος των όλων), i. e. he is the father and fabricator of wholes, and therefore Juno is the vivific fountain of wholes. P. 85. l. 7 from the bottom, περι δε της ζωογονου πηγης Ρέας, εξ ης πασα ζωη θειατε και νοερα και ψυχίκη και εγκοσμιος απογενναται, ουτως φασίν τα λόγια Ρειη τοι νοερων Μακαρων πηγη τε ροη τε. Παντων γαρ πρωτη δυναμει κολποισιν άφραστοις On this Chaldean oracle the Professor observes : mediately after adds: Και γαρ την της ζωης απασης απειρον χύσιν υφίστησιν η θεος αυτή, και τας ανεκλειπτους απασας δυναμεις. Ρ. 86. 1. 17. 1 δε Τηθυς την μονην εντίθησι τοις υπο του Ωκεανου κινουμενοις, και την εδραιοτητα παρεχεται τοις διεγειρομενοις υπ' εκείνου εις την απογεννησιν των δευτερων, και την καθαρότητα της ουσίας τους ακμαίως παντα παραγειν εφιεμένοις, κ. τ. λ. In this passage, ακμαίως my Ms. has αεννάως, which, as Tethys is a fontal deity, is doubtless the true reading. for P. 92. 1. 10 from the bottom, Οτι και τους δια τον εκ της γης πλούτον τον δια των καρπων και των μεταλλων αναλύοντας τον Πλουτωνα και ουτως εκλαμβανομενους αποδέχεται ο θείος Προκλος. This is also the reading of my Ms., but it is evidently erroneous. For in the same page, l. 6, it is said, Οτι κακως τινας αναλύοντας το μεν του Πλουτωνος ονομα εις τον εκ της γης πλουτον δια τε τους καρπους και τα μεταλλα. According to Proclus, therefore, some badly analyse the name of Pluto into wealth, produced from the earth through fruits and metals. Hence in the above passage, for αποδέχεται ο θείος Προκλος, it is necessary to read ουχ αποδεχε ται, κ. τ. λ. Ρ. 93. 1. 15. Οτι τῳ ερωτι των θεων και τῳ βουλευ ματι αυτων συντρέχει η αναγκη αυτων, προς ην ουδε θεος μαχεται. Here, for βουλεύματι my Ms. has βουλήματι, which is doubtless the true reading; and I am much surprised that the very learned Professor did not perceive the necessity of this emendation, because he observes in a Note on this "Locus similis est Procli in Tim. I. θεια αναγκη συντρέχει τη θεια βουλήσει. Ρ. 97. 1. 7 from the bottom, και γαρ τροφη το νοητον εστί, κατα το λογιον, ταις νοεραις διακοσμησεσι των θεων. On this passage the learned Professor observes: "Taylor hinc sumsit in Collectione Oracul. Chaldaic. t. 17. p. 133. Class. Ephemeridis Valpyana: sed Codicum non videtur sequi diligenter. Contulit vir doctiss. opportune Hesych. in Νοερον.” The oracle which the Professor here alludes to, and which is to be found in my Collection of Chaldean oracles, in the Classical Journal, was not derived from these Scholia of Proclus, but from the Chaldean oracles first published by Patricius, and afterwards by Stanley and Joannes Clericus; and this oracle, according to them, is passage Τροφη δε τω νοουντι το νοητον. What Proclus says has the same meaning; but he does not quote the oracle literally. P. 101. Η δε φερεφαττα κατα μεν την της γενέσεως επαφην τη δευτερα αρμόζει, κατα δε την σοφίαν και την γνωμην τη τρίτη. This also is the reading of my Ms. ; but it appears to me that after T deuTepa the word app is wanting, and τη δευτερα αρχή this αρχῇ is ψυχικη αρχη. In like manner, by τῇ τρίτῃ the principle of virtue is implied. This is evident from what Proclus says οι κορη, in p. 100. 1. 14. Και κατα μεν την υπαρξιν την υπερανεχουσαν των αλλων δυνάμεων του ζωογονου τουτου τριπλου διακοσ μου, ιδρυται η της Εκατης αρχη, κατα δε την μεσην δύναμιν και γεννητικην των όλων η ψυχική, κατα δε την νοεραν επιστροφην η της αρετης. Ρ. 103. 1. 3. Proclus, speaking of 'Apollo, says, Ρητέον ουν, οτι πασαι μεν αι του θεου τουτου ενεργειαι εν πασαις εισι ταις των οντων διακοσμησεσιν, ανωθεν αρχομεναι έως των τελευταίων, αλλαι δε εν άλλαις δοκουσι μαλλον ή ήττον επικρατειν οιον η μεν ιατρική του θεου μαλλον εν τοις υπο σεληνην, Ενθα κοτος τε φονος τε και αλλων εθνεα κηρων Αυχμηραι τε νοσοι και σηψεις, εργα τε ρευστα On this passage the Professor remarks as follows: "Ap. Werfer. ibid. p. 143. ab Ρητεον ad ρευστα. Versus esse putat Orphei: non velim id negare. Forte tamen petita sunt ex Oraculo." Both Werfer, however, and the learned Professor are mistaken with respect to the source whence the verses were derived. For they are neither Orphic, nor part of an oracle, but the author of them is Empedocles, as is evident from Hierocles, in Aur. Carm. p. 186. Cantab. 1709. For he there says: Κατεισι γαρ και αποπίπτει της ευδαιμονος χωρας ο άνθρωπος, ως Εμπεδοκλής φησιν ο Πυθαγόρειος, φυγας θεόθεν, και αλητης Νεικεί μαινομενῳ πίσυνος. Ανεισι δε, και την αρχαίαν εξιν απολαμβάνει, ει φυγοι τα περι γην, ατερπέα χωρον, ως αυτος λεγει, και τον Ενθα φονος τε κοτος τε και αλλων ενθεα κηρων. As the first of the above lines, therefore, is from Empedocles, there can be no doubt that the second also is from the same poet. Ρ. 103. 1. 21. Proclus, speaking of the power of Apollo in the heavens, says, η δε ιατρικη εν τω ουρανω εκει γαρ μάλιστα η εκφαντορική του θεού δυναμις διαλαμπει, τα νοητα αγαθά τοις ανθρω ποις εκφαίνουσα. In this passage my Ms., for ιατρικη, has rightly μαντική, and ουρανίοις for ανθρωποις. That μαντικη indeed is the true reading, is evident from this, that in 1. 6 of the same page, Proclus says that Socrates, απο της ιατρικης αρξαμενος και δια της μαντικης και τοξικης διελθών εις την μουσικην κατεληξεν. But Proclus had a little before observed that the medicinal power of Apollo is principally apparent in the sublunary region. And in what follows the above passage, he shows that the arrow-darting power of the god is displayed among the liberated gods; but his harmonic power, among the supermundane, or ruling gods. His prophetic power, therefore, is principally exerted in the heavens, in which Proclus adds, "he unfolds into light intelligible good to celestial natures." Ρ. 106. 1. 1. Οτι την καθαρσιν μη μόνον επι της ιατρικής οραν, αλλα και επι της μαντικης δεικνυσιν, οτι γενικως η καθαρτική του Απολλωνος δυναμις περιέχει τας δυο. Here, for γενικως, which is also the reading of my Ms., it appears to me to be requisite to read ενικως, or rather ενιαίως, the latter of which words is very frequently used by Proclus. P. 107. Ρ. 1. 6. Proclus, still speaking of Apollo, says: Ενωτικος ουν υπαρχων και ταυτῇ προς τους εγκοσμιους θεους αναλογον ταγαθῳ τεταμε νος, κ. τ. λ. Here, for τεταμενος, my Ms. has rightly τεταγμενος. For Apollo, according to Plato, in the 6th book of his Republic, has an arrangement in the sensible, analogous to that of the good in the intelligible world. P. 109. 1. 5 from the bottom, Proclus, speaking of Latona, says, αλλα και ταις ψυχαίς την της αρετης τελεσιουργιαν ενδίδωσι, και την ελλαμψιν την αναγουσαν αυτας εις το νοερον του πατρός, των τε σκολίων ατραπών της υλης αναρπα ζουσα και της πολυπλοκου κακιας, και της εν τῇ γενέσει τραχύτητος, προς α μοι δοκουσι και οι θεολογοι λέγοντες Λητω προσείπειν αυτην, δια τε το λειον του ήθους πορίζειν ταις ψυχαίς και το της εκουσίου ζωης παρεκτικόν, και της θείας ραστώνης χορηγόν. In this passage, for λεγοντες, which my Ms. also has, I read βλεποντες, a word free quently used by Proclus when speaking of Plato, or the ancient theologists. P. 111. 1. 7 from the bottom. In this place Proclus, speaking of Diana, says : Και γαρ εκεινη το παρθενιον ου προΐησιν, ως φησι το λογιον· νοουσα δ' εκείνην υφιστησιν και την αρχι την αρετην, και εξῄρηται πασης κοινωνίας και συζεύξεως, και της κατα την γενεσιν προοδου. Here, for νοουσα, my Ms. has rightly μενου σα. For Proclus, in this passage, says, « that Diana does not emit her virginal nature, but abiding in it, gives subsistence to ruling virtue, and is exempt from all communication and conjunction with a progression which subsists according to generation." And that this is the true reading, is evident from what Proclus immediately after adds: οθεν δε και η Κορη κατα μεν την Αρτεμιν την εν εαυτή και την Αθηναν, παρθενος λεγεται μενειν. i. e. "Whence also Core, according to the Diana and Minerva, which she contains in herself, is said to remain a virgin." P. 112. 1. 5 from the bottom, έπει και την Αρτεμιν Εκάτην Ορφευς κεκληκεν, Η αρα δι Εκατη παιδος μελη αυθι λιπουσα Λητους ευπλοκάμοιο κορη προσέβησατ' Ολυμπον. These two Orphic lines are quoted by Gyraldus in Syntag. p. 360; but the first line is with him, Η δ αρα Εκατη παιδος μελη αυθι λυπουσα. P. 115. 1. 1 from the bottom: Γεννασθαι μεν ουν την πρωτίστην Αφροδιτην φασιν απο διττων αιτίων, του μεν ως δι ου, του δε ως γεννητικού τον μεν γαρ Κρονον αυτής, ως το δι ου τη προοδῳ συνεργειν, ως την γονιμον δυναμιν του πατρος καλούμενον, και εις τους νοερους διακοσμους |