his philosophic life, having found him such an auditor and successor as he had for a long time sought for; and one who was adapted for the reception of a multitude of disciplines, and divine dogmata. In a shorter space, therefore, than two years, he read, together with Syrianus, all the works of Aristotle, i. e. his logic, ethics, politics, physics, and theological science. But being sufficiently instructed in these, as in certain[55] proteleia, and small mysteries, Syrianus led him to the sacred discipline of Plato, and this by an orderly progression, and not[56] according to the oracle, with a transcendent foot. And he was careful that he might survey with him true mysteries, with the eyes of his soul, free from material darkness, and with a speculation of intellect refined and pure. Hence Proclus was employed night and day in vigilant energies, and in writing compendiously what he had heard, employing his own judgment in the selection and order. And in consequence of this unwearied assiduity, he made so great a progress in a short time, that by then he was twenty-eight years of age, he composed a multitude of works; and among the rest his very learned and elegant commentaries on the Timæus. But from an institution of this kind, his manners also received a greater ornament, since as he advanced in science he accumulated virtue. In the original κατὰ τὸ λόγιον, which I wonder Fabricius should translate, _quod aiunt_, as it is usual with the Platonists, to cite the Zoroastrian oracles exactly in these words, instances of which may be found in Proclus on Plato’s theology; and the very words prove themselves to be a part of an oracle, when attentively considered.]