❧ Late Neoplatonism (400–560 CE)

The Late Neoplatonists inhabited a social world which closely connected Athens and Alexandria to each other and to other places where there were still pagans, specifically pagan elites (philosophy being something which for the most part only the privileged could pursue). The earliest of them, Plutarch, from whom all the later ones "descend" through student-teacher lineage, was a contemporary of Hypatia, but survived her by 15 years, dying in 430 CE. It is clear from the main historical sources, Marinus' Life of Proclus and Damascius' Philosophical History, that Aristotle was still being taught by people of different backgrounds (possibly Iamblicheans, but perhaps not), but the really prestigious philosophy was being done by the people on this list and others like them.

During the Late Neoplatonist period, philosophy was increasingly part of standardized curricula, which could also include mathematics, astronomy and astrology, rhetoric (which Syrianus is known to have taught), poetry, and medicine (prominently at Alexandria). This means that some non-philosophers, or people not specifically known as philosophers, also taught and studied in the same spaces as the Neoplatonists on this list.

For the moment at least, I am excluding the Christians Pseudo-Dionysius Areopagita, Elias, David, Pseudo-Elias/David (PsED), John Philoponus and Stephanus from this list, as well as the Latin Christian philosopher Boethius. In my own terminology, I consider most of these writers post-Neoplatonists, in that their views proceed from Neoplatonism as a basis, but are modified to harmonize with Christian dogma. With regard to Elias, David, and PsED, I haven't entirely made my mind up yet. The Christians Aeneas of Gaza and Zacharias Scholasticus also studied with Neoplatonist teachers (in Alexandria), but wrote polemical works against them.

Worthy of an especially honorable mention is the pagan John Stobaeus, who preserves in his massive Anthology a great deal of what must have been the introductory reading among Neoplatonists (much of it written before Plotinus).

There are also some pagan figures I exclude due to a lack of data or because it is uncertain to what extent they were philosophers (or whether their philosophical training was like that of the Late Neoplatonists): Plutarch (the grandson of Plutarch of Athens), Ulpian the brother of Isidore, the consul Severus, Antony of Gaza, Sarapio of Alexandria, Silvanus, Domnus the Jew, and the hated Pamprepius of Panopolis; these are all mentioned in Damascius' History. The historian Zosimus and, I have seen it argued, some of the poets of this period, most notably Nonnus, also subscribed to Late Neoplatonist teaching.

Most dubiously, I exclude (not only here but also in the page on Middle Neoplatonism) most of the women who are known to have contributed in various capacities to the pagan philosophical project. But there are very few cases where their roles seem to have been exactly like those of the male teachers of philosophy, so this is the result of the ancient division of gender roles. I intend to come back to the non-philosophers (female and male) of this milieu at some point in the future.

Names in bold are authors of extant works (or at least fragments)

The bibliographies give at least one edition or translation for each work, but I know that I am missing some anonymous works, fragments, and scholia (by as well as on Neoplatonists). 

1. From Plutarch to Proclus

PLUTARCH OF ATHENS

The son of Nestorius of Athens, who was known as a ritual expert but may not have been a philosopher. All known pagan philosophers after Plutarch belonged to his teaching lineage. He taught his own children, Asclepigenia (who passed on Nestorius' ritual knowledge to Proclus) and Hierius of Athens (otherwise obscure); as well as Hierocles of Alexandria, Syrianus, and, for the last two years of his life, Proclus; also an obscure Syrian, Odaenathus. Some fragments of Plutarch's writings exist in later texts.

Bibliography
Daniela Patrizia Taormina, Plutarco di Atene. L’Uno, l’Anima, le Forme, 1989
⸻Collection of all sources (fragments and testimonia), in Italian.

Olympiodorus the Elder (of Alexandria)

A contemporary of Plutarch of Athens, who taught Aristotle's works to Proclus. His philosophical background is unknown, and it is not clear whether he only taught Aristotle. In all likelihood, he was an Iamblichean. He also taught Ulpian of Gaza.

Bibliography
Henri Dominique Saffrey, "Olympiodoros d’Alexandrie l’Ancien", in: Richard Goulet (ed.), Dictionnaire des philosophes antiques
⸻Encyclopedia entry, in French.

Paterius
An obscure Platonist, perhaps contemporaneous with Plutarch of Athens and Syrianus, mentioned by a few Late Neoplatonists.

Bibliography
Rudolf Beutler, "Zu Paterios", in: Hermes 78.1 (1943), 106-108
⸻Brief discussion, in German.

Hero(n)

A mathematician of Alexandria (but not the Hero of Alexandria), and something of a ritual expert who taught Proclus in Alexandria.

Ulpian of Gaza

A mathematician at Alexandria and Athens. Student of Olympiodorus the Elder. Marinus, Proclus' student, mentions having a conversation with him.

HIEROCLES OF ALEXANDRIA

Hierocles was the student of Plutarch and teacher of Theosebius; once thought to be intellectually very distant from the teaching of Syrianus and Proclus, recent scholarship has stressed his fundamental alignment with Iamblichean Neoplatonism. Unfortunately, only one work aimed at beginning students (a commentary on pseudo-Pythagoras' Golden Verses) and a partial summary of another, more technical work (On Providence) have survived, so his exact philosophical views are not terribly well known.

Posts
(Hierocles on the Gods and Ritual)

Bibliography
Hermann S. Schibli, Hierocles of Alexandria, 2002
⸻The standard monograph, with complete translation, in English.

Theosebius

A student of Hierocles of Alexandria, known from fragments 45A-B and 46A-E of Damascius' Philosophical History, which tells us something about his works, opinions, and ritual practices. Damascius knew him personally.

SYRIANUS

An Alexandrian by birth, son of one Philoxenus. Head of the Athenian school after Plutarch. An important thinker, albeit his contributions cannot be cleanly distinguished from those of Plutarch (or earlier Iamblicheans, or even, to be quite honest, from those of Iamblichus himself in some cases) or those of his student Proclus. He also taught Hermias and Domninus. Two partial commentaries on Aristotle's Metaphysics and two works on rhetoric are extant.

Posts
(Syrianus' commentaries on the Metaphysics)

Bibliography - primary texts
Dominic O’Meara & John Dillon, Syrianus: On Aristotle, Metaphysics 3–4, 2008
⸻Translation into English.
John Dillon & Dominic O’Meara, Syrianus: On Aristotle, Metaphysics 13–14, 2014
⸻Translation into English.
Hugo Rabe, Syriani in Hermogenem commentaria, 1892–1893, vol. 1 and vol. 2
⸻Edition of Syrianus' commentaries on rhetorical textbooks, which have never been translated.
Rosa Loredana Cardullo, Siriano, esegeta di Aristotele, 1995–2000, 2 vols.
⸻Fragments of Syrianus' exegesis of Aristotle's Organon and Physics; with commentary and translation in Italian.
Sarah Klitenic Wear, The Teachings of Syrianus on Plato's Timaeus and Parmenides, 2011
⸻Fragments of Syrianus' commentaries on Plato's Timaeus and Parmenides; with commentary and translation in English.

Bibliography - secondary literature
Christian Wildberg, "Syrianus", in: E. N. Zalta (ed.), Stanford Encyclopedia of Philosophy
Christina-Panagiota Manolea, The Homeric Tradition in Syrianus, 2004
Angela Longo, Siriano e i principi della scienza, 2005
Elżbieta Szabat, "Syrianos", in: P. Janiszewski, K. Stebnicka & E. Szabat (eds.), Prosopography of Greek Rhetors and Sophists of the Roman Empire, 2015

PROCLUS

A native of Constantinople, known as "the Successor" (Diadochus) because he succeded Syrianus as head of the Athenian school, or as "the Lycian" because of his parents' region of origin, Proclus was the most prolific Late Neoplatonist writers, indeed one of the most prolific philosophers of antiquity, and teacher to a great many students. His is one of the largest corpora of Greek philosophical texts we still have.

❧ Proclus

HERMIAS

A native of Alexandria, author of a commentary on the Phaedo based on the lectures of Syrianus, which he attended together with Proclus. Because of his early death, his sons Ammonius and Heliodorus were taught by Proclus.

Posts
(Proclus in Hermias' Commentary on the Phaedo)

"Hermias on the Gods" posts
(etc.)

"Hermias on Ritual" posts
(etc.)

Bibliography
Carlo M. Lucarini & Claudio Moreschini, Hermias Alexandrinus: In Platonis Phaedrum scholia, 2012
⸻Edition.
On Plato Phaedrus 227A-245E, tr. D. Baltzly & M. Share, 2018
⸻English translation, first part.
Hildegund Bernard, Hermeias von Alexandrien: Kommentar zu Platons „Phaidros“, 1997
⸻Complete German translation.

Aegyptus

Brother of Theodote, Isidore's mother, and a friend of Hermias'. Seems to have studied philosophy with Hierocles.

Domninus the Syrian

A pupil of Syrianus. Taught Asclepiodotus of Alexandria for a time, but ended up excluding him from his classes.

2. The Students of Proclus

AMMONIUS HERMIAE

An Alexandrian, the son of Hermias (as his name says), and a student of Proclus together with his brother Heliodorus. Returned to Alexandria and taught there, where he originated some novelties that would continue in Alexandria, most notably an emphasis on teaching Aristotle (albeit still in a clearly Neoplatonic framework) and a toning down of pagan elements to avoid giving offence to Christians. Several works on Aristotle are extant, partly from his own hands, partly from those of Asclepius (a pagan student), John Philoponus* (a Christian), and anonymous other students.

*I list those of Philoponus' commentaries here which also have Ammonius' name in the title, but in fact all of his commentaries reflect Ammonius' teaching, with progressively more of Philoponus' own (often critical and highly original) opinions. Unlike Damascius, who similarly uses Proclus' teaching but often criticizes it, Philoponus also freely disagrees with the source texts in his later works.

Posts
#1: (The logical works)
#2: (The commentary to Nicomachus' Introduction to Arithmetic)
#3: (The commentary on the Metaphysics)
#4: (Ammonius--Philoponus and Religion)

Bibliography - from his own hands and anonymous students
Adolf Busse, Ammonii In Porphyrii isagogen sive V voces (Commentaria in Aristotelem Graeca, vol. 4.3), 1891
⸻Edition of the untranslated Commentary on Porphyry's Isagoge. Contains non-Ammonian interpolations.
G. Matthews & M. Cohen, Ammonius: On Aristotle Categories, 1997
⸻Translation.
D. Blank, Ammonius: On Aristotle On Interpretation 1-8, 1996
D. Blank, Ammonius: On Aristotle On Interpretation 9 [...], 1998
⸻Translation in two volumes.
Max Wallies, Ammonii In Aristotelis analyticorum priorum librum 1 commentarium (Commentaria in Aristotelem Graeca, vol. 4.6), 1899
⸻Edition of the untranslated Commentary on Aristotle's Prior Analytics, Book 1.

Bibliography - from his student Asclepius
L. Tarán, "Asclepius of Tralles. Commentary to Nicomachus' introduction to arithmetic", in: Transactions of the American Philosophical Society, New Series 59.4 (1969)
⸻Edition of the untranslated commentary on the standard Neoplatonic handbook arithmetic. John Philoponus' commentary on the same is also based on this lecture/these lecture notes, but is more independent and was published under his own name alone.
Michael Hayduck, Asclepii In Aristotelis metaphysicorum libros Α–Ζ commentaria (Commentaria in Aristotelem Graeca, vol. 6.2), 1888
⸻Edition of the untranslated Commentary on Aristotle's Metaphysics, Books 1-7.

Bibliography - from his student John Philoponus
Max Wallies, Ioannis Philoponi in Aristotelis Analytica Prior Commentaria (Commentaria in Aristotelem Graeca, vol. 13.2), 1905
Max Wallies, Ioannis Philoponi in Aristotelis Analytica Posteriora Commentaria cum Anonymo in Librum II (Commentaria in Aristotelem Graeca, vol. 13.3), 1909
⸻Editions of the untranslated commentaries on Aristotle's Prior and Posterior Analytics.
C. J. F. Williams, John Philoponus: On Aristotle On Coming-to-Be and Perishing 1.1-5, 1999
C. J. F. Williams, John Philoponus: On Aristotle On Coming-to-Be and Perishing 1.6-2.4, 2000
I. Kupreeva, John Philoponus: On Aristotle On Coming-to-Be and Perishing 2.5-11, 2005
⸻Translation in three volumes of the Commentary on Aristotle's De generatione et corruptione.
P. van der Eijk, John Philoponus: On Aristotle On the Soul 1.1-2, 2005
P. van der Eijk, John Philoponus: On Aristotle On the Soul 1.3-5, 2006
W. Charlton, John Philoponus: On Aristotle On the Soul 2.1-6, 2005
W. Charlton, John Philoponus: On Aristotle On the Soul 2.7-12, 2005
⸻Translation in six volumes of the Commentary on Aristotle's De anima. 'On Intellect' is the remaining portion, in Latin translation, of the original third book of Philoponus' commentary. There are also unpublished excerpts of the Greek versions surviving as scholia. The third book which survives in Greek is a later alternative to this, which reflects Philoponus' developed philosophy.

Bibliography - secondary literature on Philoponus and Ammonius
Richard Sorabji, "Dating of Philoponus' Commentaries on Aristotle and of his Divergence from his Teacher Ammonius", &
Pantelis Golitsis, "John Philoponus' Commentary on the Third Book of Aristotle's De Anima, Wrongly Attributed to Stephanus", both in: Richard Sorabji (ed.), Aristotle Re-Interpreted. New Findings on Seven Hundred Years of the Ancient Commentaries, 2016
⸻Both argue that the Greek commentary on De anima 3 is a second text by Philoponus.
Carlos Steel, "Newly Discovered Scholia from Philoponus' Lost Commentary on De Anima III", in: Recherches de Théologie et Philosophie Médiévales 84.2 (2017)
⸻Reports on the unpublished Greek excerpts from the first commentary on De anima 3.

Asclepiodotus of Alexandria

A native of Alexandria, studied under Proclus in Athens. He was more interested in natural history than most of his contemporaries and also, probably less unusually, studied medicine, the physician Iacobus (famous at the time) being his teacher in this area. He married Damiane, the daughter of another Asclepiodotus (of Aphrodisias). No work of his is extant, but he is vividly described in Damascius' History.

Athenodorus

Erstwhile student of Proclus', dissuaded from philosophy by Sallustius of Emesa.

Heliodorus

An Alexandrian, son of Hermias and brother of Ammonius Hermiae. A work on astrology, perhaps by Olympiodorus the Younger, is wrongly ascribed to him in the manuscripts.

Heraiscus

An Alexandrian, son of Horapollon the Grammarian, apparantely a member of an Egyptian priestly family. Along with his brother Asclepiades, the father of Horapollon the philosopher, an important figure of pagan Alexandria. Heraiscus studied with Proclus, who later said that Heraiscus knew everything he did, but the reverse was not true. The extent of Asclepiades' philosophical education is not clear.

Hierax of Alexandria

Son of one Synesius (not the bishop of Cyrene).

Hilarius of Antioch

Turned away by Proclus, but Damascius still calls him a philosopher.

Isidore

First studied with Heraiscus in Alexandria, his hometown, but received most of his education in Athens from Proclus and Marinus. Succeded Marinus as head of the school of Athens for a limited time. He is the chief subject of Damascius' Philosophical History (also titled the Life of Isidore), but apparently did not write much himself.

MARINUS

Author of a eulogy on Proclus, On Happiness or The Life of Proclus. His philosophical works were little esteemed by Isidore and Damascius and do not survive, although there are some references to his teachings in Damascius. His mathematical works have also not fared well. He was Proclus' successor as head of the school of Athens.

Posts
(Gods and Ritual in Marinus' Life of Proclus)
(Sources on Marinus' philosophical teaching)
(Sources on Marinus' mathematical teaching)

Bibliography
Alexandre N. Oikonomides, Marinos of Neapolis: The Extant Works, or The Life of Proclus and the Commentary on the Dedomena of Euclid, 1977
⸻Edition and French/English translations of Proclus or On Happiness and the remaining portion of the Commentary on Euclid's Data.
Henri Dominique Saffrey, "Marinus de Néapolis", in: Richard Goulet (ed.), Dictionnaire des philosophes antiques, 2005
⸻Encyclopedia article.

Sallustius of Emesa

A Syrian, who came with Isidore from Alexandria to Athens, where he presumably studied with Proclus to some extent, but was also something of gadly to him and his students. He is also mentioned by Simplicius for one of his ascetic feats. While called a Cynic philosopher, this is probably a rather superficial label; his education was that of a Neoplatonist. For some time, he was court philosopher for Marcellinus, a pagan Roman general who ruled Dalmatia independently from 454 to 468.

Zeno of Alexandria

Studied with Proclus. Convert to paganism from Judaism.

Zeno of Pergamum

Another of Proclus' students.

Zenodotus

The "darling" (paidika) of Proclus, taught Damascius.

Agapius

The "last student of Proclus" in his very old age, but probably mostly taught by Marinus. He founded a school at Constantinople in the 480s, where he later taught the pagan-minded John Lydus (not listed here because not a philosopher in the narrower sense, but a source for some important fragments from Neoplatonists). As Lydus notes, he was singled out for special praise by the poet Christodorus (!) in a lost work On the Disciples of the Great Proclus.

3. The final generations

Dousareios of Petra (in Arabia)

To cite the Stanford Encyclopedia of Philosophy:

Despite his dependence on and agreement with Proclus' exegesis of the Cratylus (cf. Sheppard 1987), Ammonius barely mentions this aspect of theurgic doctrine and practice, which was central to the school of Iamblichus and Proclus and later re-established in Athens by Damascius, and, far from indicating its importance to Neoplatonism, he ascribes it to an obscure priest: “Others attempt to rule out the [application] of ‘by [conventional] imposition’ to names, as Dousareios of Petra does, citing our prayers and curses, in which our names, when they are said, clearly help or harm the people named [by them]” (in Int. 38,23-6).

This is all we know about him.

MARTIANUS CAPELLA

A Latin writer, author of the Marriage of Philology and Hermes, who has not been dated with certainty. He is not known to be linked to any teacher of philosophy, and may have taught himself Neoplatonic philosophy from Greek texts available in Latin North Africa. If he was not dependent on Syrianus or Proclus, he was at any rate an Iamblichean who lived at the time of the Late Neoplatonists.

Posts
(etc.)

Bibliography - primary
(etc.)

Bibliography - secondary
(etc.)

ANONYMUS

Author of the Anonymous Prolegomena to Platonic Philosophy. Perhaps a student of Ammonius.

Posts
(The Anonymous Prolegomena to Platonic Philosophy)

Bibliography
L. G. Westerink, Anonymous Prolegomena to Platonic Philosophy, 2010

HORAPOLLON

An Alexandrian, son of Asclepiades, nephew of Heraiscus. He is possibly the author of a book on hieroglyphs, the Hieroglyphica, which shows that even though hieroglyphic literacy as such had been lost, some knowledge about it still remained among Egyptian priests. He was called Psychapollon ('Soul-Destroyer') by the Alexandrian Christians for his success in converting people to paganism, but later ended up converting to Christianity under pressure.

Bibliography
(etc.)

DAMASCIUS

Studied with Hermias, Ammonius, Heliodorus, Aslepiodotus, Marinus, and Zenodotus, but most importantly with Isidore. Author of several works, and last head of the school of Athens. After Justinian instituted harsh anti-pagan laws, Damascius, Simplicius, Priscian and others went to the court of the Sasanid (Persian) king Khosrow I, known in Greek as Chosrhoes. After some time there, Justinian guaranteed their safety in a treaty with the Persian king, and they returned to the Roman empire (but apparently could not set up a new school?).

Miscellaneous posts
Damascius on the Subject of Plato's First Alcibiades
Damascius on Pneuma
Damascius' Paradoxography

"Damascius on the Gods" posts
#1: Philosophical History
#2: Commentary on the Phaedo, version B
#3: Commentary on the Philebus
#4: Babylonian Theology (Problems and Solutions 125.1)
(etc.)

"Damascius on Hieratic/Theurgy" posts
#1: Philosophical History
#2: On the Phaedo A
#3: On the Phaedo B
#4: On the Philebus
#5: Problems and Solutions Concerning First Principles
#6: On the Parmenides II (first part)
#7: On the Parmenides II (second part)
#8: On the Parmenides IV

Bibliography
L.G. Westerink, The Greek Commentators on Plato’s Phaedo, vol. 2: Damascius, 1977
⸻Edition and translation of one complete (except for the lost beginning) and one partial set of lecture notes from Damascius' courses on the Phaedo.
L. G. Westerink, Damascius. Lectures on the Philebus, 1959
⸻Edition and translation of a commentary based on lecture notes from Damascius' course on the Philebus.
Leendert G. Westerink & Joseph Combès, Damascius: Commentaire du Parménide de Platon, 4 vols., 1997–2003
⸻Edition and French translation (an English one does not exist). This commentary is from Damascius' own hand.
Sara Ahbel-Rappe, Damascius' Problems and Solutions Regarding First Principles, 2010
⸻Translation. Often unreliable (cf. Edward Butler's review and errata).
Polymnia Athanassiadi, Damascius: The Philosophical History, 1999
⸻Edition and translation of the significant literary remains.

Dorus of Arabia

Had already had an education in Aristotle (where?), which hindered his progress in Plato until, as I understand Damascius, Isidore re-taught him Aristotle from a Neoplatonist perspective as they travelled from Bostra to Phrygia together.

ASCLEPIUS OF TRALLES

Student of Ammonius, published commentaries based on notes from Ammonius' lectures.

Posts & Bibliography
→ see on Ammonius Hermiae.

OLYMPIODORUS THE YOUNGER

A student of Ammonius Hermiae and his successor at the school of Alexandria. Author of several extant texts, and an important influence on the Christian professors who were the last Neoplatonists/first Post-Neoplatonists. I'm not listing works falsely ascribed to Olympiodorus here (see #1 on these).

Posts, especially on religion
#1: A Pagan Master under Christian Rule
#2: On First Alcibiades
#3: On Gorgias, Lectures 1-42
(etc.)

Posts on other topics
(Olympiodorus on etiquette)

Bibliography - astrology
Dorian Giesler Greenbaum & Robert Hand, Late Classical Astrology: Paulus Alexandrinus and Olympiodorus, with the Scholia from Later Commentators, 2001
⸻Translation. Hard to find!
L. G. Westerink, "Ein astrologisches Kolleg aus dem Jahre 564", in: Byzantinische Zeitschrift 64.1
⸻Essay which argues that the astrological commentary is by Olympiodorus, not Heliodorus (to whom it is ascribed in the manuscripts.

Bibliography - on Aristotle
Sebastian Gertz, [...] Olympiodorus: Introduction to Logic, 2018

⸻Translation of what is really the first part of a commentary on Aristotle's Categories.
Adolf Busse, Olympiodori Prolegomena et in Categorias Commentarium (Commentaria in Aristotelem Graeca, vol. 12.1), 1902
⸻Edition of the complete commentary on Aristotle's Categories.
L. Tarán, Anonymous commentary on Aristotle's de interpretatione, xxvi-xli.
⸻Edition of untranslated scholia on De interpretatione (excerpted from a full commentary?) in the preface. The anonymous commentary of the title is not by Olympiodorus.
W. Stüve, Olympiodori in Aristotelis Meteora Commentaria (Commentaria in Aristotelem Graeca, vol. 12.2), 1900
⸻Edition of the untranslated Commentary on Aristotle’s Meteorology.

Bibliography - on Plato
M. Griffin, Life of Plato and On Plato First Alcibiades 1-9, 2015

M. Griffin, On Plato First Alcibiades 10-28, 2016
⸻Translation. The 'Life of Plato' is really part of the commentary.

L.G. Westerink, The Greek Commentators on Plato’s Phaedo, vol. 1: Olympiodorus, 1976
⸻Edition and translation.
L.G. Westerink, Olympiodorus. In Platonis Gorgiam Commentaria, 1970
⸻Edition and translation.

SIMPLICIUS OF CILICIA

Student of Damascius, author of some exhaustive commentaries on Aristotle. The commentary on Aristotle's De anima ascribed to him is sometimes taken to be by another author (Pseudo-Simplicius/Priscian of Lydia). Accompanied Damascius to Persia.

"Simplicius on Epictetus" posts
(etc.)

"Simplicius on Categories" posts
(etc.)

"Simplicius on De caelo" posts
#1: On Book 1, chapter 1
#2: On Book 1, chapters 2-3
#3: On Book 1, chapter 4
#4: On Book 1, chapters 5-9
#5: On Book 1, chapters 10-12
#6: On Book 2, chapters 1-9
#7: On Book 2, chapters 10-14
#8: On Book 3, chapters 1-7
#9: On Book 3.7 to Book 4.6

"Simplicius on Physics" posts
#1: (On Book 1, chapters 1-2)
#2: On Book 1, chapters 3-4
#3: On Book 1, chapters 5-9
#4: On Book 2
#5: On Book 3
#6: On Book 4, chapters 1-5
#7: Corollary on Place
#8: On Book 4, chapters 6-9
#9: On Book 4, chapters 10-14
#10: Corollary on Time
#11: On Book 5
#12: On Book 6
#13: On Book 7
#14: On Book 8, chapters 1-5
#15: On Book 8, chapters 6-10

I will most likely leave #1 until volume 1 of the English translation is published.

"Simplicius(?) on De anima" posts
#1: On Book 1.1 to Book 2.12
#2: On Book 3, chapters 1-5
#3: On Book 3, chapters 6-13

Bibliography
C. Brittain & T. Brennan, Simplicius: On Epictetus Handbook 1-26, 2002

C. Brittain & T. Brennan, Simplicius: On Epictetus Handbook 27-53, 2002
⸻Translation in two volumes.
M. Chase, Simplicius: On Aristotle Categories 1-4, 2003
F. de Haas and B. Fleet, Simplicius: On Aristotle Categories 5-6, 2001
B. Fleet, Simplicius: On Aristotle Categories 7-8, 2002
R. Gaskin, Simplicius: On Aristotle Categories 9-15, 2000
⸻Translation in four volumes.
R. J. Hankinson, Simplicius: On Aristotle On the Heavens 1.1-4, 2002
I. Mueller, , 2011
I. Mueller, , 
R. J. Hankinson, Simplicius: On Aristotle On the Heavens 1.5-9, 2004
R. J. Hankinson, Simplicius: On Aristotle On the Heavens 1.10-12, 2006
I. Mueller, Simplicius: On Aristotle On the Heavens 2.1-9, 2004
I. Mueller, Simplicius: On Aristotle On the Heavens 2.10-14, 2005
I. Mueller, Simplicius: On Aristotle On the Heavens 3.1-7, 2009
I. Mueller, Simplicius: On Aristotle On the Heavens 3.7-4.6, 2009
⸻Translation in nine volumes; absurdly, some passages were left out of the because small parts of them are found in Ch. Wildberg, Philoponus: Against Aristotle On the Eternity of the World, 1987. Then, the strange decision was made to publish a new translation of the commentary on 1.2-4 - without the commentary on 1.1, but in two volumes! (In spite of the titles "1.2-3" and "1.3-4", there is no overlap between the volumes; the second begins where the first ends.)

[Simplicius: On Aristotle Physics 1.1-2]

P. Huby & C.C.W. Taylor, Simplicius: On Aristotle Physics 1.3-4, 2011
H. Baltussen et al., Simplicius: On Aristotle Physics 1.5-9, 2012 
B. Fleet, Simplicius: On Aristotle Physics 2, 1997
J. O. Urmson with P. Lautner, Simplicius: On Aristotle Physics 3, 2001
J. O. Urmson, Simplicius: On Aristotle Physics 4.1-5 and 10-14, 1992
J. O. Urmson, [...] Simplicius: On Aristotle on the Void, 1994 [= On Physics 4.6-9]
J. O. Urmson with L. Siorvanes, Simplicius: Corollaries on Place and Time, 1992 [digressions]J. O. Urmson, Simplicius: On Aristotle Physics 5, 1997
D. Konstan, Simplicius: On Aristotle Physics 6, 1989
C. Hagen, Simplicius: On Aristotle Physics 7, 1994
I. Bodnar, M. Chase & M. Share, Simplicius: On Aristotle Physics 8.1-5, 2012
McKirahan, Simplicius: On Aristotle Physics 8.6-10, 2001
⸻Translation in no less than fourteen expensive volumes. All but the first volume published.

Bibliography - Pseudo-Simplicius?
J. O. Urmson with P. Lautner, Simplicius: On Aristotle On the Soul 1.1-2.4, 1995
C. Steel, [...] 'Simplicius': On Aristotle On the Soul 2.5-12, 1997
H. Blumenthal, 'Simplicius': On Aristotle On the Soul 3.1-5, 2000
C. Steel with A. Ritups, 'Simplicius': On Aristotle On the Soul 3.6-13, 2012
⸻Translation in four volumes; the attribution to Simplicius is debated.

PRISCIAN OF LYDIA

Studient of Damascius, author of two extant works. (Some also attribute Simplicius' commentary on De anima to him, on doubtful grounds.) Accompanied Damascius to Persia, and recorded his Answers to Chosrhoes after the king had asked the philosophers to describe some of their tenets. Interestingly, the king's questions are almost entirely limited to natural philosophy - perhaps an indication of what sort of Greek knowledge was valued in Iran.

Posts on "Priscian' Answers to Khosrow"
#1: (A list of authorities)
#2: (The conversion of the soul)
#3: (On divinatory dreams)
(etc.?)

I won't be making any posts about the commentary on Theophrastus, but it is an important source on Neoplatonic theory of cognition.

Bibliography
P. Huby, Priscian: On Theophrastus on Sense Perception [...], 1997
⸻Translation.

P. Huby et al., Answers to King Khosroes of Persia, 2016
⸻Translation from a Latin version (the Greek is lost).

Diogenes the Phoenician

Eulamius of Phrygia
Hermias the Phoenician

Isidore of Gaza

Accompanied Damascius to the court of Khosrow.