[225] Our information respecting the Epic Cycle is derived from Eutychius Proclus, a literary man of Sicca during the second century of the Christian era, and tutor of Marcus Antoninus (Jul. Capitolin. Vit. Marc. c. 2),—not from Proclus, called Diadochus, the new-Platonic philosopher of the fifth century, as Heyne, Mr. Clinton, and others have imagined. The fragments from his work called Chrestomathia, give arguments of several of the lost cyclic poems connected with the Siege of Troy, communicating the important fact that the Iliad and Odyssey were included in the cycle, and giving the following description of the principle upon which it was arranged: Διαλαμβάνει δὲ περὶ τοῦ λεγομένου ἐπικοῦ κύκλου, ὃς ἄρχεται μὲν ἐκ τῆς Οὐράνου καὶ Γῆς ὁμολογουμένης μίξεως ... καὶ περατοῦται ὁ ἐπικὸς κύκλος, ἐκ διαφόρων ποιητῶν συμπληρούμενος, μέχρι τῆς ἀποβάσεως Ὀδυσσέως.... Λέγει δὲ ὡς τοῦ ἐπικοῦ κύκλου τὰ ποιήματα διασώζεται καὶ σπουδάζεται τοῖς πολλοῖς, οὐχ οὕτω διὰ τὴν ἀρετὴν, ὡς διὰ τὴν ~ἀκολουθίαν τῶν ἐν αὐτῇ πραγμάτων~ (ap. Photium, cod. 239). This much-commented passage, while it clearly marks out the cardinal principle of the Epic Cycle (ἀκολουθία πραγμάτων), neither affirms nor denies anything respecting the excellence of the constituent poems. Proclus speaks of the taste common in his own time (σπουδάζεται τοῖς πολλοῖς): there was not much relish in his time for these poems as such, but people were much interested in the sequence of epical events. The abstracts which he himself drew up in the form of arguments of several poems, show that he adapted himself to this taste. We cannot collect from his words that he intended to express any opinion of his own respecting the goodness or badness of the cyclic poems.