As the Muses derive their subsistence from Apollo, and are perpetually
united to him, it is necessary to consider the nature of these
divinities in the next place, and the good which they confer on the
universe in conjunction with their leader Apollo. Plato therefore in
the Cratylus says “That the name of the Muses, and universally that of
music, was derived, as it seems, from μωσθαι, _to inquire_, and from
investigation and philosophy.” On which Proclus in his MS. Scholia on
that dialogue observes as follows:
“From discoursing about king Apollo, Plato proceeds to the Muses, and
the name of music; for Apollo is celebrated as Musagetes, or the leader
of the Muses. And he indeed is a monad with respect to the harmony
in the world; but the choir of the Muses is the monad of all the
number of the ennead (i.e. nine): From both likewise the whole world
is bound in indissoluble bonds, and is one and all-perfect, through
the communications of these divinities; possessing the former through
the Apolloniacal monad, but its all-perfect subsistence through the
number of the Muses. For the number nine which is generated from the
first perfect number (that is 3) is, through similitude and sameness,
accommodated to the multiform causes of the mundane order and harmony;
all these causes at the same time being collected into one summit for
the purpose of producing one consummate perfection. For the Muses
generate the variety of reasons with which the world is replete; but
Apollo comprehends in union all the multitude of these. And the Muses
give subsistence to the harmony of soul; but Apollo is the leader of
intellectual and impartible harmony. The Muses distribute the phænomena
according to harmonical reasons; but Apollo comprehends unapparent and
separate harmony. And though both give subsistence to the same things,
yet the Muses effect this according to number, but Apollo according
to union. And the Muses indeed distribute the unity of Apollo;
but Apollo unites harmonic multitude, which he also converts and
comprehends. For the multitude of the Muses proceeds from the essence
of _Musagetes_, which is both separate, and subsists according
to the nature of _the one_; and their number evolves the one and
primary cause of the harmony of the universe.
That such being the etymology of the name of the Muses, since Plato
calls philosophy the greatest music, as causing our psychical powers
to be moved harmoniously, in symphony with real beings, and in
conformity to the orderly motions of the celestial orbs; and since the
investigation of our own essence and that of the universe leads us to
this harmony, through a conversion to ourselves and more excellent
natures,--hence also we denominate the Muses from investigation. For
Musagetes himself unfolds truth to souls, according to one intellectual
simplicity; but the Muses perfect our various energies elevating them
to an intellectual unity. For investigations have the relation of
matter, with reference to the end from invention; just as multitude
with respect to _the one_, and variety with respect to simplicity.
We know therefore, that the Muses impart to souls the investigation of
truth, to bodies the multitude of powers, and that they are every where
the sources of the variety of harmonies.
In the fable likewise in the Phædrus about the grasshoppers Plato
speaks of the four Muses, Terpsichore, Erato, Calliope, and Urania,
as follows: “It is said the race of the grasshoppers received this
gift from the Muses, that they should never want nutriment, but should
continue singing without meat or drink till they died; and that after
death they should depart to the Muses, and inform them what Muse was
honoured by some particular person among us. Hence that by acquainting
Terpsichore with those who reverence her in the dance, they render her
propitious to such. By informing Erato of her votaries, they render
her favourable in amatory concerns; and the rest in a similar manner,
according to the species of veneration belonging to each. But that
they announce to the most ancient Calliope, and after her to Urania,
those who have lived in the exercise of philosophy, and have cultivated
the music over which they preside; these Muses more than all the rest
being conversant with the heavens, and with both divine and human
discourse; and sending forth the most beautiful voice.”
On what Plato here says of these Muses, Hermeas in his MS. Commentary
On the Phædrus, makes the following beautiful remarks: “Dancing here
must not be understood literally, as if Terpsichore was propitious
to those who engage in that kind of dancing which is the object of
sense; for this would be ridiculous. We must say therefore, that there
are divine dances; in the first place, the dance of the Gods; and
in the second place, that of divine souls. In the third place, the
revolution of the celestial divinities, viz. of the seven planets, and
the inerratic sphere, is called a dance. In the fourth place, those
who are initiated in the mysteries perform a certain dance. And in the
last place, the whole life of a philosopher is a dance. Who then are
those that honour the Goddess in the dance? Not those who dance well,
but those who live well through the whole of the present existence,
elegantly arranging their life, and dancing in symphony with the
universe. Again, Erato is denominated from Love, and from making the
works of Love, lovely; for she co-operates with Love. But Calliope
is denominated from the eye; and Urania presides over astronomy.
Through these two Goddesses we preserve our rational part from being
in subjection to the irrational nature. For through sight surveying
the order of the celestial Gods, we properly arrange our irrational
part. And farther still, through rythms, philosophy, and hearing, we
elegantly dispose that which we contain of the disorderly and void of
rythm.”