The philosophical and mathematical commentaries of Proclus on the first book of Euclid's elements (Vol. 1 of 2) : $b To which are added, A history of the restoration of Platonic theology, by the latter Platonists: And a translation from the Greek of Proclus's Theological elements
Plato · en
For I do not think it lawful, that I who was one of his familiars,
should be silent concerning his life; and should not, according to my
utmost ability, relate such particulars concerning him as are true, and
which perhaps ought to be published in preference to others. And indeed
by such a neglect I shall not perhaps obtain the esteem and honour
of mankind, who will not entirely ascribe my conduct to the desire
of avoiding ostentation, but will suppose I avoided such a design
from indolence, or some, more dreadful disease of the soul. Incited,
therefore, by all these considerations, I have taken upon me to relate
some illustrious particulars of this philosopher, since they are almost
infinite, and may be depended on for their undoubted reality.
I shall begin therefore not according to the usual manner of writers,
who are accustomed to distribute their discourse into chapters; but
I consider that the felicity of this blessed man ought, with the
greatest propriety, to be placed as the foundation of this treatise.
For I regard him as the most happy of those men who were celebrated
in former ages; I do not say happy only from the felicity of wisdom,
though he possessed this in the highest degree of all men; nor because
he abundantly enjoyed the goods of an animal life; nor again on account
of his fortune, though this belonged to him in a most eminent degree,
for he was supplied with a great abundance of all such things as are
called external goods: but I call him happy, because his felicity
was perfect, complete in all parts, and composed from each of the
preceding particulars. Having then in the first place distributed[41]
virtues according to their kinds into natural, moral, and political,
and also into those of a sublimer rank, which are wholly conversant
with purification and contemplation, and are therefore called Cathartic
and Theoretic, and also such as are denominated Theurgic, by which we
acquire a similitude with some particular divinity; but omitting such
as are superior to these, as beyond the reach of man, we shall begin
from such as are more natural, and which are first in the progressions
of the human soul, though not first in the nature of things.