The six books of Proclus, the Platonic successor, on the theology of Plato (vol. 2 of 2) : $b translated from the Greek, to which a seventh book is added, in order to supply the deficiency of another book on this subject, which was written by Proclus, but since lost, also, a translation from the Greek of Proclus' Elements of theology, to which are added a translation of the treatise of Proclus, On providence and fate, a translation of extracts from his treatise, entitled, Ten doubts concerning p
Plato · en
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._