CHA P. LXI.

MARINUS.

Marinus, successor of Proclus in the chair of the school of philosophy at Athens, author of the Life of Proclus. Extracts out of that Life. Where also of Syrianus, predecessor of Proclus.

1. MARINUS, of Flavia Neapolis in Palestine, scholar of Proclus, and his successor in the chair of the school of philosophy at Athens, wrote the Life of Proclus, who died in the year 485, soon after his master's death. b

2. In this Life are two passages which have a reference to the Christians: if I transcribe them at length there will appear some other things deserving our regard. And afterwards I shall transcribe several other passages.

3. ‹ If I should allow myself to enlarge here,' says Marinus, I might relate very many theurgic operations of this blessed man. One, however, out of innumerable, I shall mention, and it is wonderful to hear. Asclepigenia, daughter of Archiades and Plutarcha, and wife of Theagenes, to whom we are much indebted when she was yet but a young maiden, and lived with her parents, was seized with a grievous distemper, incurable by the physicians. Archiades, as all the hopes of his family depended upon her, was much grieved and afflicted. All help 'from the physicians failing, as in other cases, so now in this also, he applied to the sheet anchor, that is, to the philosopher, as his good saviour, earnestly entreating him to pray for his daughter, whose condition was not unknown to him. He therefore taking with him Pericles of Lydia, who also was a philosopher, and worthy of that name, went to the temple of Esculapius, intending there to offer up his prayers to the god for the afflicted For

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young woman. the city [Athens] was then happy in him, and enjoyed the temple of the saviour entire and 'undemolished. Whilst he was praying after the ancient manner, the young woman immediately perceived an alteration for the better, and recovered. For the saviour, as being god, ⚫ healed her easily. The sacred rites being performed Proclus went to Asclepigenia, and found ⚫ her freed from her distemper, and in the enjoyment of health. However, this whole affair was transacted privately, without the knowledge of any others, and without giving any occasion to make inquiries. And this was the more easily so transacted, his habitation being near to the temple; which was one of the felicities of this man, that he had a very convenient house, ' which his father Syrianus, and his grandfather Plutarch (for so he called them), had lived in, and which was near to the temple of Esculapius.'

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4. Presently afterwards he speaks of the favours which Proclus received from Minerva. And,' says he, how dear he was to the goddess, president of philosophy, appeared from the great progress which he made in that study, to which he had been directed by the ⚫ goddess herself. And she also manifested her great regard for him when her image, which

He calls Syrianus his father, as he had been instructed by him; and Plutarch his grandfather, as he had instructed his master. Pater, non qui genuerat, sed qui instituerat; et avus pro magistro præceptoris. Fabric. in loc.

* Όπως δε αυτός και τη φιλοσοφῷ Θεῷ προσφιλής εγενετο, παρέςησε μεν ἱκανως και αίρεσις τε εν φιλοσοφία βιο, τοιαυτη γενομένη, διαν ὁ λόγος ὑπέδειξε. Σαφως δε και ἡ Θεὸς εδήλωσε, ήνικα το άγαλμα αυτης το εν Παρθενων τέως ἱδρυμένον ύπο των τα ακινητα κινούντων μετεφερετο. Εδόκει γὰρ τῷ φιλοσοφῳ οναρ, φοιταν παρ' αυτον ευσχήμων τις γυνή, και απαγγέλλειν, ὅτι χρη ταχιςα την οικιαν προπαρασκευάζειν· ἡ γαρ κυρια Αθήνα, εφη, παρα σοι μενειν εθελει. Ibid. cap. 30 p. 62.

had been hitherto placed in the Parthenon (or temple of Minerva), was taken away by those ' who move such things as ought not to be moved: for when that was done a woman of excel lent beauty appeared to him in a dream, who bid him presently put his house in order. For,' says she, "the lady Minerva intends to come and live with you." And,' as Marinus goes on to say in the words next following, how much he was favoured by the god Esculapius is • evident from what was before related by us and was farther apparent from the presence of the god with him in his last sickness. For, when he was between sleeping and waking, he saw a dragon creeping about his head, which occasioned some remission of his distemper. By that vision there was an abatement made in his sickness. And it is easy to believe that were it not for his preparedness for death, and his desire of it, he might have recovered if he had been more careful about his health.'

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We may suppose that when Marinus speaks of the taking away the statue of Minerva out of her temple, he shews some caution and modesty, out of respect to the times in which he lived, saying in those soft terms that, they moved such things as ought not to be moved.' For he must have esteemed it sacrilege, and the utmost profaneness.

5. I have transcribed more of both those passages than might be thought needful: but E was willing to shew the credulity of those philosophers, a weakness very common to men of all characters; and therefore we ought to be upon our guard against it, and exercise our reason and our senses; which certainly God has bestowed upon us for some good purposes, beside procuring the immediate comforts of life.

6. I shall add a few more like things for shewing how much the thoughts of this great philosopher Proclus, and of his disciple Marinus, were engaged in these superstitions, and the fables on which they were founded.

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7. But,' says Marinus, if I should go over all the like things, and relate his friendship with Pan, son of Mercury, and the many favours and blessings which he received from this god at Athens; and particularly the many advantages conferred upon him by the mother of the gods, upon which he highly valued himself; I should perhaps seem to the reader to say things very unlikely, and even incredible: for indeed there were very many, and almost innumerable instances of the favour of this goddess toward him, and more than I can myself now ' recollect. However, if any are desirous to have a full knowledge of them, he may consult his book of the mother of the gods. By which he will perceive that it was not without divine aid that he was able to bring to light all the theology concerning that goddess, and the several things which are mystically said and done by her and Attis. All which he has philosophically explained; so that men need no longer to be disturbed about the lamentations, and other mysteries of that solemnity.'

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8. And in a preceding chapter, among other superstitions of Proclus, Marinus informs us that once a month he purified himself according to the rites of the mother of the gods.'

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Nor can we forbear to recollect here that the mother of the gods was a subject, which employed the fine pen of the emperor Julian, who composed a long oration to recommend and explain her mysteries.

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Marinus says that, Proclus died in the hundred and twenty-fourth year after the reign 'Julian.'

of Which shews that the memory of Julian was still dear to the heathen people, of whose reign they were willing to make an epoch.

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He was buried in the same sepulchre with his master * Syrian.

10. In a place before cited, we saw how, Marinus says, 'that beside other felicities, Proclus had an advantage in the situation of his house, which was near the temple of Esculapius. And Marinus & has several times assured us that Proclus abounded, and even overflowed in the goods of fortune. This has occasioned Fabricius to refer to a passage in the extracts of Photius

Cap. 32. p. 69.

འ Τας δε μήτρακας παρά Ρωμαίοις, η και πρότερον ποτε παρα Φρυξι, στο δασθ σας αγίσειας έκας ο μήνος ήγνευεν. Cap. 19. p. 36.

Or. V. ap. Spanhem, p. 158. &c.

• Ετελεύτησε δε τῳ

Cap. 36. p. 73.

e Cap. 36. p. 74.

See before, p. 419.

8 Ουδ' αυ παλιν την προς των πολλων ύμνεμενην ευποτμίαν, ει και αυτη παλιν εκ τυχής αυτῳ ευπαρεσκευάς», ει των άλλω ανθρωπων. Κεχορήγητο γαρ αφθόνως άπασι τοις εξωθεν λεγο

δ' και κ' και β' απο Ιελιανο βοιλειας. μένοις αγαθοις. Cap. 2. p. 3. 4. Vid. et. cap. 34. p. 71.

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from Damascius; which indeed appears to me very curious: where it is said, the revenues of the school were not then such as they were in the time of Plato, as some imagine: for Plato ✦ was poor, and had only one garden, which was in the academy, and a small revenue of three crowns. But in the time of Proclus the revenue was a thousand crowns, or more, many hav⚫ing left handsome legacies to the school.'

And I shall also place below the note of Fabricius. Undoubtedly such an annual revenue was very comfortable. And I cannot but think that this shews the good temper of the Christian magistracy at that time: for Proclus, and the other presidents of the philosophical school at Athens, were heathens. To me it seems also that the large catalogue of the works of Proclus in Suidas, is another argument of the freedom which the Gentile people then enjoyed. Proclus could not have published so many works of philosophy and literature, if the discouragements under which the Gentiles lay had been very strict and rigorous: and I have therefore transcribed above the more of that catalogue, that my readers might be the better sensible of this. And one of those books was against the Christians, as others were in favour of the mysteries of Gen-tilism. This Life of Proclus, written by Marinus, must be reckoned another example of freedom of speech, owing to the privileges which those dissenters and nonconformists then enjoyed. 11. It may be thought that I have already concluded this chapter; nevertheless I have at word or two more to add.

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The works of Proclus were very numerous and voluminous, as we have seen. Fabricius c. has enlarged in his account of them very much to the satisfaction of learned and curious readers.

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In Photius are extracts out of a work of Proclus, entitled zonsopada, in two books, which is: also in the catalogue of Suidas. The work itself is lost. But from the extracts of Photius it: appears to have been a work filled with ancient learning. He therein discoursed of the several sorts of poetry. He observed that among epic poets the most excellent were Homer, Hesiod, Pisander, Panyasis, and Antimachus. And he there represented, so far as he could learn, their families, their countries, and works. Upon which part of Photius's extract I place below an observation off Fabricius.

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12. Syrianus likewise, who was of Alexandria, and was master of Proclus, and his predecessor in the school at Athens, was author of divers works. There is a catalogue of them under his name in Suidas; though possibly there may be in it some mistakes. And some things may be. ascribed to Syrianus which were written by Proclus. Syrianus is supposed to have died about " the year of Christ 450.

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It may be thought by some that I have enlarged too much in my account of this life of Proclus by Marinus; nevertheless I have not fully gratified myself: if I had, instead of making extracts, I should have made a translation of the whole work, as I did of Libanius for the temples: it affording, as seems to me, a genuine and curious specimen of heathenish credulity and simplicity. I believe that Marinus was an honest man; at least I see nothing to the contrary. L am glad that he lived so comfortably, though he was not of the prevailing religion..

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* Η των διαδοχων ὅσια, εχ ὡς οἱ πολλοι νομίζεσι, Πλατωνος ην το ανεκαθεν. Πενης γαρ ην ὁ Πλάτων, και μόνον τον εν Ακαδημια εκεκτητο κήπον, ὃ ἡ προσοδος νομισματων τριων. Η δε της εσίας όλης χιλιων η και πλειόνων ὑπῆρχεν επι Προκλε, πολλων των αποθνησκόντων κτηματα τη σχολή καταλιμπανον. Twv. Phot. Cod. 242. p. 1057.

Marinus supra dixerat, Proclum bonis fortunæ undique affluisse et abundâsse. Cui adde quod Photius ex Damascio refert p. 536. reditus scholæ, cui Proclus præfuit, ex variis legatis non mediocriter auctos fuisse, ita ut summâ mille amplius nummûm, hoc est thalerorum, inde quotannis philosophus fie et ditior. Fabric. annot. ad Marini Procl. cap. 29. p. 61.

Bib. Gr. 1. v. cap. 26. T. 8. p. 455, &c.

d. Cod: 239. p. 981, &c.

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Γεγονασι δε τα επες ποιηται, κρατίσος μεν Όμηρος, Ησιοδος, Πείσανδρος, Πανύασις, Αντιμάχος. Διέρχεται δε τότων, ὡς οἷον τε εςι, γενος τε και πατρίδας, και τινας επι μέρος [al. επιμετρος] πραξεις. Phot. p. 981. infr. m.

Hinc non temere conjicio brevem vitam Homeri, quam sub Procli nomine edidit Leo Allatius in libro de Homeri vitâ, et V. C. Josua Barnesius præclaræ suæ Homeri editioni præmisit, ex priore Chrestomathias hujus libro decerptam esse. Fabr. ut supra. p. 522.

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CHAP. LXII.

DAMASCIUS.

I. His time and works. II. Extracts from his works in Photius.

III. Divers passages from

his works in Suidas.

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I. DAMASCIUS is mentioned by Cave in his Historia Literaria of Ecclesiastical Writers. reckons him among Gentile authors, who in the sixth century had reflected upon the Christian religion. He placeth him as flourishing in the year of Christ 400.

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The account which Suidas gives of Damascius is to this purpose: He was a stoic philo-. sopher of Syria, intimately acquainted with Simplicius and Eulalius, who were Phrygians. He ⚫ flourished in the time of Justinian: he wrote commentaries upon Plato, of Principles, and a Philosophic History.'

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Suidas says he flourished in the time of Justinian, who reigned from the year 527 to 565. But Damascius himself, in his Life of Isidorus, says, that at that time Theodoric was king of all Italy. Theodoric died in 526. We might therefore, perhaps, We might therefore, perhaps, place Damascius as flourishing somewhat sooner than Cave has done: and Fabricius says he presided in the school of philosophy at Athens in the time of Theodoric. However, Pagi relies upon Suidas, who placeth him as flourishing in the time of Justinian. And we shall see proofs of it in the chapter of Simplicius which will follow this.

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They who desire to know more of Damascius may consult the writers * mentioned below. II. Of this author there are large extracts in Photius; and in Suidas, under divers articles of his Lexicon, several passages are quoted from him. I intend first of all to observe some remarkable things in Photius: afterwards I shall put down divers passages collected out of Suidas.

1. In Photius are three articles concerning this author; the first at Code cxxx. the second at clxxxi. the third at ccxlii.

2. In the first Photius says: We read the four books of Damascius, of which the title of the first is, Concerning strange and wonderful things, in three hundred and fifty-two chapters; the second, Wonderful stories concerning dæmons, in two-and-fifty chapters; the third, Won⚫derful stories concerning souls which appeared after death, in sixty-three chapters; the fourth, Of other wonderful things, in a hundred and five chapters. In all which are many impossible ⚫ and incredible things, and foolish and ill-contrived stories of falsehoods, and truly worthy of the irreligion and impiety of Damascius; who, when the light of religion illustrated the whole ⚫ world, slept in the thick darkness of idolatry. However, of the style Photius says it is compendious, elegant, and conspicuous, suited to such relations.

a Scriptores Gentiles Christianam Religionem hoc seculo perstringentes. H. L. T. i. p. 552.

b Damascius, patriâ Damascenus, sectâ Stoïcus, aliis Peripateticus,claruit circa ann. 540. Id. ib. CV. Aapaonios. p. 506. Kuster.

4 Και περι αρχων. That work is said to be still in several libraries of Europe. Wolfius published from the public library of Hamburg the beginning, and large extracts from it, in his Anecdota Græca, Sacra et Profana. Tom. 3. p. 195. &c. e Vid Pagi ann. 565. n. iii.

1 Ο δε ην Βαλεμερις Θεοδέριχο πατηρ, ὡς νυν το μεγισον Έχει κρατος Ιταλίας άπασης. ap. Phot. p. 1041. in.

8 Vide Pagi ann. 526. n. iv. ix. x. et conf. ibid. A. 475.

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'We'

3. In the second article Photius gives a general account of the Life of Isidorus. read,' says he, the Life of the philosopher Isidorus, written by Damascius of Damascus, a large work, dedicated to Theodora, also a zealous Greek as to religion, and well instructed in philosophy descended likewise from ancestors noted for their zeal for the impiety of idolatry As to religion this author is altogether impious, and often reviles our holy religion, though 'somewhat cautiously.'

Some of those passages, in the very words of Damascius, would have been entertaining to us now; and could not have perverted any.

Near the end of this article of Photius is an account of our author's masters. In rhetoric b • Theon was his master, under whom he studied three years. Afterwards Damascius himself presided in the same school nine years. Geometry and arithmetic, and other parts of mathematics, he learned from Marinus, and Harmonius son of Hermias of Alexandria. Logic he learned from Isidorus, whose life he wrote, and whom he highly commends.'

Suidas, as before seen, says, that Damascius wrote a philosophic history. I suppose he means the Life of Isidorus, which, according to Photius, was a large work. Or else this Life of Isidorus was one part of that history. Even the extracts of that Life in Photius are large, and exhibit a great variety of matters.

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I shall transcribe below the account which Fabricius has given of this article of Photius. 4. In the third article of Photius concerning this author, are large extracts from his Life of Isidorus the philosopher. Several of which will be transcribed by me.

5. Here is a story concerning the celebrated Alexandrian philosopher Hierocles, and his wife which I do not take now, because I have made a distinct article of Hierocles, and have placed that story there.

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6. He says that Marinus, successor of Proclus, came from Neapolis in Palestine, near the ⚫ mountain Garizin. This writer then blasphemously adds, in which mountain is a most sacred temple of the most high Jupiter, in which Abram, the father of the ancient Hebrews, was 'priest, as Marinus himself says: Marinus, therefore, who was orginally a Samaritan, forsook their doctrine, as being a novelty derived from the Abramic religion, and embraced the Greek religion.'

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7. Damascius mentions Peter Mongus, the Arian bishop of Alexandria, in this manner : But he who was bishop of the prevailing religion, being an impudent and wicked man, behaved 'thus.' Peter was ordained bishop in the year 477, and died in the year 490; Valesius, in his notes upon Eusebius, has quoted this passage. He has observed divers others in which heathen writers, after the conversion of Constantine, call the Christian religion the prevailing opinion,' and the Christians the prevailing' party.'

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8. Damascius says that, Marcellinus, count of Dalmatia, was of the Greek religion:' that is, in the time of the emperor Zeno, near the end of the fifth century. 9. In another place, as observed by Photius,

4 Γράφειν δε τον Ισίδωρα βιον προθεμενος, Θεωδώρα τινι το συνταγμα προσπεφωνηκεν, Ἑλληνὰ μὲν και αυτη θρησκειαν τίμωση,-Εςι δε την μεν περι τα θεια δοξαν εις άκρον δυσσεEns- Διο και της ίερας ήμων, ει και δειλίωση και λαθραιότερα κακοφροσύνη, όμως εκ ολιγάκις καθυλακτων ευσεβειας. Cod. 181. p. 408. b P. 412.

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-woλusixov. p. 408. lin. 35.

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Damascius says that Anthemius the Roman

Platonem et Ptolomæi astronomica ipsi interpretatus. In dialecticis denique is ipse, cujus vitam describendam suscepit, Isidorus. Fabr. Bib. Gr. Tom. 9. p. 437.

e Cod. 242. p. 1028, &c.
f Ibid. p. 1037. infr. m.

See here, p. 416.

* Ὅτι ὁ διάδοχος Προκλε, φησιν, ὁ Μαρίνος, γενος ην απο της εν Παλαισίνη Νεας πόλεως προς ορει κατῳκισμένης, τῷ Αργαριζω καλεμένῳ. Ειτα βλασφημων ὁ δυσσεβης φησιν ὁ συγ γράφεις, εν ώ Διος ύψισε ἁγιωτατον ἱερον, ᾧ καθιέρατο Αβρα μος, ὁ των πάλαι Εβραίων πρόγονος, ὡς αυτος ελεγεν ὁ Μάριο νος. Σαμαρείτης εν το απαρχής ο Μαρίνος γεγονώς, απεταξατο μεν προς την εκείνων δόξαν, ατε εις καινοτομίαν από της Αβραμε θυσίας απορόύεισαν, τα δε Έλληνων ηγάπησεν. κ. λ. p. 1056. m. † Ὁ δε των κρατεντων της πολιτείας γεμων, την δόξαν επιστ κοπειν ειλήχως, όνομα Πέτρος, ανηρ ιταμός ων και περιπονηρός. x. λ. p. 1057. fin.

* Cod. clxxxi. Damascii Damasceni De Vita Isidori Philosophi, liber prolixus in capita lx. divisus, variaque refertus jucunda de aliis etiam illius ætatis philosophis notitia, sed jam pridem deperditus, ex quo uberiora excerpta dabit Photius infra. Cod. 242. Hoc scriptum Damascius, superstitione Ethnicâ imbutus scriptor, et Christiana sacra subinde lacessens, dicavit Theodoræ, eruditæ feminæ, quam ipse et Isidorus instituerant, filiam Cyrinæ et Diogenis, qui patre Eusebio, avo Flaviano natus, (iisdem, quos celebrat Macrobius,) genus referebat ad Lampsigeranum, Monimumque, a quibus et suam Jamblichus duxerat originem. Damascium in oratoriâ facultate per triennium instituerat Theon, in mathematices disciplinis Marinus, in philosophia Athenis alter cum Marino Pro-year, Exλgy ryz doğar. p. 1048. in. cli successor, Zenodotus, et Alexandria Ammonius Hermiæ,