Owing to the loss of a seventh book On the Theology of Plato, written
by Proclus, copious information respecting the peculiarities of all
the celestial Gods is unfortunately not to be obtained. All that can
be procured, however, on this subject, and which I have diligently
collected from Platonic writings, I shall now present to the
philosophic reader, beginning in the first place with the moon. This
divinity then has the relation of nature and of a mother with respect
to generation, or the sublunary region. For all things are convolved
and co-increased by her when she increases; but are diminished when
she diminishes. This Goddess, too, benevolently leads into light
the unapparent productive principles of nature. She likewise gives
perfection to souls through a life according to virtue; but imparts to
mortal animals a restitution to form.
Next to the moon is Mercury, who is the cause of symmetry to
all mundane natures, having the relation of reason to things in
generation. For all symmetry proceeds according to one ratio, and
according to number of which this God is the giver. This deity,
too, is the inspective guardian of _gymnastic_ exercises; and hence
_hermæ_, or carved statues of Mercury were placed in the Palæstræ; of
_music_, and hence he is honoured as the lyrist (λυραιος) among the
celestial constellations; and of _disciplines_, because the invention
of geometry, reasoning and discourse is referred to this God. He
presides, therefore, over every species of discipline, leading us to an
intelligible essence from this mortal abode, governing the different
herds of souls, and dispersing the sleep and oblivion with which they
are oppressed. He is likewise the supplier of recollection, the end of
which is a genuine intellectual apprehension of divine natures. Hence,
among the Athenians, certain images of these things were preserved;
grammar having a reference to dialectic discipline; playing on the harp
pertaining to music; and wrestling to gymnastic, in which those youths
that were well born were instructed.
In the next place follows Venus, who is the cause of beauty to
generated natures, which is an imitation of intelligible beauty. This
goddess also is the source of the union of form with matter; connecting
and comprehending the powers of all the elements; and her principal
employment consists in beautifully illuminating the order, harmony,
and communion of all mundane concerns. She likewise governs all the
co-ordinations in the celestial world and the earth, binds them to each
other, and perfects their generative progressions through a kindred
conjunction. And she unites and leads into communion the Hermaic
production which has a remitted subsistence, and is in subjection to
the solar fabrication.
The next celestial divinity in order after Venus is the sovereign Sun,
whose essence and dignity are so great, according to the theology of
Plato, as to possess a supermundane prerogative among mundane natures.
This Plato indicates in the Timæus, when speaking of the sun he says:
“In order that these circles might possess a certain manifest measure
of slowness and swiftness with reference to each other, and that the
motion of the eight circulations might be conspicuous, the divinity
enkindled a light which we now denominate the sun, in the second
revolution from the earth; that the heavens might become eminently
apparent to all things, and that such animals might participate of
number as are adapted to its participation, receiving numerical
information from the revolution of a nature similar and the same.”
On these words Proclus admirably comments as follows:[104] Plato
here delivers the one ruling cause of the generation of apparent
time. For as the Demiurgus gives subsistence to unapparent time, thus
also the sun to the time which is apparent, and which measures the
motion of bodies. For through light he leads into visibility every
temporal interval, gives bound to all periods, and exhibits measures
of restoration to a pristine state. Deservedly, therefore, is the sun
a manifest measure, as especially unfolding the progression[105] of
time according to number, into the universe. For it has a more accurate
period than that of the five planets, its motions being less anomalous
than theirs; and also than that of the moon, by always terminating at
the same point, its progressions to the north and the south. But if it
has a more accurate period, it is deservedly a measure of measures, and
from itself bounds[106] the periodic measures of the other planets,
and the swiftness of their motions with reference to each other. It
also in a greater degree imitates the perpetual permanency of eternity,
by always revolving after the same manner. In this way, therefore, it
differs from the planets.
After another manner, likewise, the sun is a more manifest measure
than the measure of the inerratic sphere. For though this sphere has
a certain appropriate measure, a proper interval, and one immutable
number of its peculiar motion, yet the solar light causes this measure
and all the evolution of apparent time to be manifest and known. Hence
Plato says, “In order that there might be a certain manifest measure.”
For though there is a certain measure in the other planets, yet it
is not clear and manifest. But the sun unfolds into light both other
intelligibles and time. You must not however on this account say that
the solar light was generated for the sake of measurement. For how is
it possible that wholes should subsist for the sake of parts; governing
natures for the sake of the governed; and perpetual for the sake of
corruptible natures? But we should rather say that light possessing an
evolving power unfolds total time, and calls forth its supermundane
monad, and one measure into the measurement of the periods of bodies.
And this makes time to be, as it were, sensible. Hence, it is the
light of the sun which causes every thing that is moved to have a
clear and manifest measure. And this indeed is its whole good. After
wholes, however, it likewise benefits parts in a secondary degree. For
it imparts the generation of number, and measure to the natures which
are adapted to participate of these. For irrational beings indeed are
destitute of these; but the genera of dæmons who follow the periods
of the Gods, and men become partakers of them. The supply of good,
therefore, through the solar light, beginning supernally from wholes,
descends as far as to parts. And if beginning from visible natures,
you are willing to speak of such as are invisible, the light of the
sun gives splendor to the whole world, causes a corporeal-formed
nature to be divine, and wholly filled through the whole of itself
with life. But it leads souls through undefiled light, imparts to them
a pure and elevating power, and governs the world by its rays. And it
likewise fills souls with empyrean fruits. For the order of the sun is
supernally derived from supermundane natures. Hence Plato does not here
fabricate the solar light, but says that the Demiurgus enkindled it, as
giving subsistence from his own essence to this sphere, and emitting
from the solar fountain a life extended into interval and continually
renewed. _And this also is asserted by theologists concerning the
supermundane firmaments._
On this account, it appears to me that Plato delivers a two-fold
generation of the sun; one indeed in conjunction with the seven
governors of the world, when he fashions the bodies of them, and
inserts them in their circulations; but the other according to the
enkindling of light, through which he imparts to the sun supermundane
power. For it is one thing to generate the bulk of the sun itself
by itself, and another in conjunction with a ruling characteristic,
through which the sun is called the king of every visible nature, and
is established analogous to the one fountain of good. For as this
fountain being better than the intelligible essence, illuminates
both intellect and the intelligible, thus also the sun being better
than a visible nature, illuminates both that which is visible and
sight. But if the sun is beyond a visible essence, it will have a
supermundane nature. For the world is visible and tangible, and has a
body. Hence, we must survey the sun in a twofold respect; viz. as one
of the sever planets, and as the leader of wholes; and as mundane and
supermundane, according to the latter of which he splendidly emits a
divine light. For in the same manner as _the good_ luminously
emits truth which deifies the intelligible and intellectual orders;
as Phanes in Orpheus sends forth intelligible light which fills with
intelligence all the intellectual Gods; and as Jupiter enkindles an
intellectual and demiurgic light in all the supermundane Gods; thus
also the sun illuminates every thing visible through this undefiled
light. The illuminating cause too is always in an order superior to the
illuminated natures. For neither is _the good_ intelligible, nor
Phanes intellectual, nor Jupiter supermundane. In consequence of this
reasoning, therefore, the sun being supermundane emits the fountains of
light. And according to the most mystic doctrines, the wholeness of the
sun is in the supermundane orders; for in them there is a solar world,
and a total light, as the Chaldæan oracles[107] assert, and which I am
persuaded is true.
That the stars, however, and the whole of the heavens receive their
light from the sun may easily be perceived. For that which is common
in many things derives its subsistence from one cause; and in one way
indeed from an exempt, but in another from a co-arranged cause. But
this cause is that which primarily participates of that form. The
primary participant, however, is that in which either primarily or
especially this form exists. If, therefore, light especially subsists
in the sun, this will be the first light; and from this that which is
in other things will be derived.