[92] εν τιμαιῳ is omitted in the Greek.

[93] For οικειαις it is necessary to read οικειας.

[94] τριαδος is omitted in the original.

[95] των θεων, is omitted in the original.

[96] For μυθικων, it is necessary to read, τα μεν ηθικων.

[97] For επιστολας it is necessary to read επιβολας.

[98] For μονον αρμοστεον, it is necessary to read ειδος αναρμοστεον.

[99] τελος is omitted in the original.

[100] For διαιτης, I read διατριβης.

[101] For πραξεων, it is necessary to read ταξεων.

[102] For εχοντων, it is necessary to read εχομενων.

[103] For αποστασεως, it is necessary to read υποστασεως.

[104] For ανομοιοτητα, it is necessary to read ομοιοτητα.

[105] Instead of οτε ως τα ολα, read ουτε ως τα ενυλα.

[106] For αρχῃ δευτερα, it is necessary to read αρχειοτερα.

[107] For αξων read αζων.

[108] For και της εναδος, read, και απο της εναδος.

[109] For και ο νου, ενοειδη μια και η ψυχη, read, και ο νους ενοειδης, και η ψυχη μια.

[110] For αιων ενεργειᾳ, read, αει ων ενεργειᾳ.

[111] The sense requires that θειου should be here supplied.

[112] Instead of ομοιου μη κατα δυναμιν, it is necessary to read και κατα δυναμιν τῳ παντι ομοιον, as both the sense of the whole sentence and the version of Portus require.

[113] It seems requisite to supply here the word υπερκοσμιων as in the translation.

[114] For δευτερον read δευτερα.

[115] It is necessary here to supply the words, εκ των νοερων θεων.

[116] και is omitted in the original.

[117] For απῃωρηται it is requisite to read, παρῃρηνται.

[118] For αυτου it is necessary to read αυτων.

[119] For αλλων it is necessary to read ολων.

[120] For εμβαινοντα read εκβαινοντα.

[121] It is necessary here to supply the word αιτιον.

[122] For παρασκευαζοντα it is requisite to read περισκιαζοντα.

[123] For το it is necessary to read τῃ.

[124] ουχ is omitted in the original.

[125] After απλουν in the original, it is requisite to insert ειναι και.

[126] δυνατον is erroneously printed instead of αγαθον.

[127] Instead of μονιμῳ it is necessary to read γονιμῳ.

[128] For γεννησεως it is requisite to read γνωσεως.

[129] The same emendation is necessary here as above.

[130] Instead of προς αυτον it is requisite to read πρωτιστοις.

[131] For το ον it is necessary to read τῳ οντι.

[132] For γευσεσθε read τευξεσθε.

[133] πατρικον is omitted in the original.

[134] και is omitted in the original.

[135] For ουσιαν it is necessary to read αιτιαν.

[136] For ουτος it is necessary to read αυτος.

[137] Ουχ is omitted in the original.

[138] Instead of το ον it is necessary to read το εν.

[139] The εν in the original which immediately precedes ουχ εν seems to be superfluous, and is therefore omitted in the translation.

[140] The words ασωματος εστι are omitted in the original.

[141] For essence and the one being two things will participate of the many, i.e. of the first many, or two.

[142] For ον it is necessary to read εν.

[143] viz. which are multitude only without any participation of the one.

[144] For εξῃρηται it is necessary to read εξηρτηται. The punctuation also of the text in this place, must be altered agreeably to the translation.

[145] For αυτο το εν is necessary to read αυτο το ον.

[146] This sentence is very erroneous in the original, as will be evident from comparing it with the above translation.

[147] For εν it is necessary to read ον.

[148] Here also ον must be substituted for εν.

[149] For παντα παροντα, I read παντα τα οντα.

[150] For και here, it is necessary to read αλλα.

[151] For σοφως, it is necessary to read σαφως.

[152] In the original μη is wanting after ει.

[153] For πραξιν, it is necessary to read ταξιν.

[154] For της απλοτητος, I read την απλοτητα.

[155] For του θεου, it is necessary to read των θεων.

[156] For αιτιον it is necessary to read αιτιου.

[157] For δι’ ου, it is necessary to read δι’ ο; since the former denotes the instrumental, but the latter the final cause.

[158] For αδυνατων, it is necessary to read αδυτων. For the occult and invisible order of Night and Phanes is called by Orpheus the adytum. So that by the first adyta, Proclus means the highest order of intelligibles.

[159] For των θεων, it is necessary to read τοις θεοις.

[160] For αιτιαν, it is necessary to read αιτιᾳ.

[161] For αναλυσεως it is necessary to read αναλογιας.

[162] For εν it is necessary to read ον.

[163] For παροντος it appears requisite to read παραγοντος.

[164] Here also for εν it is necessary to read ον.

[165] For ανομοιων it is necessary to read ομοιων.

[166] οντως is omitted in the original.

[167] Instead of τα μεν γαρ πλειονων αιτια, και των παντων αιτιων κατα την δυναμιν των προ αυτων ποικιλωτερων κατα την ουσιαν εστιν, it is necessary to read τα μεν γαρ πλειονων αιτια, και των παντων αιτιον κατα δυναμιν μιμουνται, τα δε των ελασσονων των προ αυτων ποικιλωτερα κατα την ουσιαν εστιν.

[168] For αυτοειδεσιν it is requisite to read αυγοειδεσιν.

[169] In the original here, about a line and a half is so defective, that not being able to supply the deficiency, I have not attempted to translate it.

[170] Instead of ζωης here it is necessary to read ψυχης.

[171] For εντονοις it is necessary to read εν τορνοις.

[172] For αυτοις read αυτης.

[173] For αιτιων it is necessary to read αιτιας.

[174] For τινος it is necessary to read τινες.

[175] For εξηρηται it is necessary to read εξηρτηται.

[176] Here also it is necessary for εξηρηται to read εξηρτηται.

[177] μενειν is omitted in the original.

[178] For εσχατων it is necessary to read εσχατως.

[179] The word γεννητικης is omitted in the original.

[180] τριτον is omitted in the original.

[181] For πληθος in the original it is necessary to read ειδος.

[182] The punctuation in the latter part of this sentence in the original is erroneous: for instead of και την εν εκεινῃ του πληθους ωδινα δυναμει γενομενη, το πληθος απεικασατο, it should be και την εν εκεινῃ του πληθους ωδινα δυναμει γενομενη το πληθος, απεικασατο.

[183] For πρωτου here, it is necessary to read εσχατου. For in this place, Proclus is speaking of body.

[184] For αλογων it is necessary to read αναλογων.

[185] The words των μετα in the original immediately before το νοητον θεων γενος, are to be rejected as superfluous.

[186] εκφαινει is omitted in the original.

[187] For εκεινοις, it is necessary to read εκεινης.

[188] viz. Intelligible life, or life itself, or the first life.

[189] For Φαιδρῳ it is necessary to read Φαιδωνι.

[190] It is here necessary to supply αλλ’ ουδε κατα τον νουν τον νοῃτον.

[191] ο χρονος is omitted in the original.

[192] Instead of αϊδιοτητα, it is necessary to read ιδιοτητα.

[193] ζωης is omitted in the original.

[194] Instead of προ του περατος, and προ της απειριας, it is necessary to read προς του περατος, and προς της απειριας.

[195] For νοητοις it is necessary to read νοεροις.

[196] For δευτερα it is necessary to read δευτερως.

[197] Instead of το πραγμα τῳ ονοματι, it is necessary to read το ονομα τῳ πραγματι.

[198] For νοερας here it is necessary to read νοητας.

[199] It is requisite here to supply το εν.

[200] For αυτο το ενεργειν it is necessary to read αυτῳ τῳ ενεργειν.

[201] For προσχοντες it is necessary to read προεχοντες.

[202] In the original εν ον, but the true reading is evidently εν alone.

[203] Instead of οντος it is necessary to read ενος.

[204] It is necessary to correct the text here, and to read as follows: τι ουν; των μοριων εκατερον τουτων του ενος οντος το, τε εν και το ον αρα απολειπεσθον, ἢ το εν. κ. τ. λ.

[205] Instead of απειριας, it is necessary to read αποριας.

[206] It seems requisite to supply the word αιτιον after the words το εν νοητον ειδος.

[207] Instead of τα καθ’ ενωσιν, it is requisite to read παντα καθ’ ενωσιν, and then the end of this book will be complete, and not defective as the Latin translator Portus imagined it was.

[208] For αυτης it is necessary to read αυτων.

[209] It is necessary to supply in this place in the original, νοεροι θεοι.

[210] In the original, after και νουν in this sentence, it is necessary to supply νοητως και νοερως, το δε νοερον. And after νοερως, it is also requisite to supply και νοητως, as in the above translation.

[211] For τελειοτατοι it is necessary to read τελειοτητος.

[212] After την υπουρανιαν αψιδα, it is obviously necessary to add και τον υπερουρανιον τοπον.

[213] The sentence that immediately follows this in the original, is so defective, as to be perfectly unintelligible. I have not therefore, attempted to translate it.

[214] “The word τελετη or initiation,” says Hermeas, in his MS. Commentary on the Phædrus, “was so denominated from rendering the soul perfect. The soul therefore was once perfect. But here it is divided, and is not able to energize wholly by itself.” He adds: “But it is necessary to know that telete, muesis, and epopteia, τελετη, μυησις, and εποπτεια, differ from each other. Telete, therefore, is analogous to that which is preparatory to purifications. But muesis, which is so called from closing the eyes, is more divine. For to close the eyes in initiation is no longer to receive by sense those divine mysteries, but with the pure soul itself. And εποπτεια epopteia is to be established in, and become a spectator of the mysteries.”

[215] φυσει is omitted in the original.

[216] Instead of ως εν τοις πρωτιστοις νοητοις νοερος, it is necessary to read ως εν τοις πρωτιστοις νοεροις νοητος.

[217] For αυτην, it is necessary to read αυτοις.

[218] δε is omitted in the original, which the sense evidently requires to be inserted.

[219] For ενωσεως it is necessary to read νοησεως.

[220] Here also it is requisite to adopt the same reading as before, p. 252.

[221] Instead of κατα την προσηκουσαν εκεινῃ, it seems requisite to read κατα την προσηκουσαν αξιαν, ωσπερ εκεινη, as in the translation.

[222] For εικων I read αιτιων.

[223] i.e. Perfection proceeding every where.

[224] For κηρυγματι, it is requisite to read κηρυγμα τι.

[225] For νοητων, it is necessary to read νοερων.

[226] For συνεχον, it is necessary to read συνεχομενον.

[227] For των ολων it is necessary to read την ολην.

[228] i.e. That which connectedly contains.

[229] For εκατερον I read εκατερα, in order that it may agree with αψις.

[230] Viz. as forming the celestial profundity.

[231] For δυναμεων it is necessary to read δυναμεως.

[232] For πρωτην it is necessary to read τριτην.

[233] For γονιμου it is necessary to read μονιμου.

[234] For εκεινη it is necessary to read συνεκτικη.

[235] For λογον it is necessary to read λογων.

[236] It is here necessary to supply και την ουσιαν του ενος.

[237] Instead of ἢ μεθεξις, I read ἡ μεθεξις.

[238] It appears to me that the word προαγει is wanting in the original, and I have therefore supplied it in the translation.

[239] It is requisite to supply in this place εν τῃ ακροτητι ταυτῃ.

[240] For νοερων, it is necessary to read νοητων.

[241] For υπουρανια, it seems to be necessary that we should read ουρανια.

[242] In the original αριθμος is omitted.

[243] το αρτιοπερισσον is omitted in the original.

[244] Instead of πανταχου γαρ τα πρωτιστα των υφισταμενων, την ιδιαν εχει μορφην, it is necessary to read πανταχου γαρ τα πρωτιστα των υφειμενων, των προϋφισταμενων, την ιδιαν εχει μορφην.

[245] Instead of αλληλοις, I read αλλοις.

[246] Instead of απαγων ημας απο των νοητων επι την αισθητην φυσιν, it is necessary to read επαγων ημας επι των νοητων απο της αισθητης φυσεως.

[247] Every perpetually circulating body is called by Plato, a divine generated nature.

[248] εν τῃ ενεργειᾳ is omitted in the original.

[249] For αϊδιοτητος, it is necessary to read ιδιοτητος.

[250] το μικτον is omitted in the original.

[251] For περιοδου it is necessary to read προοδου.

[252] After και it is necessary to supply τα μεν ενουται και.

[253] For νοερων, it is necessary to read νοητων.

[254] It appears from the version of Portus, that the words ο μεν κατα την νοητην δυναμιν των νοερων are omitted in the original. Indeed, the sense requires that they should be inserted.

[255] For πρωτην, it is necessary to read πρωτως. It was also requisite to alter the punctuation in the preceding sentence.

[256] For το γαρ it is necessary to read εκεινος γαρ.

[257] For εκειναις, it is necessary to read εκεινοις.

[258] For εμφανους it is necessary to read αφανους.