In Proclus we find this conception of an emanation of the world out of the Deity, or the absolute, made more exact, the process being regarded as threefold-0) persistence of cause in effect, (2) the departure of effect from cause, and (3) the tendency of effect to revert to its cause.
In later times Orphic theology engaged the attention of Greek philosophersEudemus the Peripatetic, Chrysippus the Stoic, and Proclus the Neoplatonist, but it was an especially favourite study of the grammarians of Alexandria, where it became so intermixed with Egyptian elements that Orpheus came to be looked upon as the founder of mysticism.
The author of the Theologia mystica and the other works ascribed to the Areopagite proceeds, therefore, to develop the doctrines of Proclus with very little modification into a system of esoteric Christianity.
The fragment of a polemical treatise against the Neoplatonist Proclus is now assigned to Nicolaus, archbishop of Methone in Peloponnesus (fl.
He wrote An Astronomical Description of the late Comet (1619); Canicularia (1648); and translated Proclus' De Sphaera, and Ptolemy's De Planetarum Hypothesibus (1620).