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
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Again, the solar orb is moved in the starless, which is far higher than
the inerratic sphere. Hence, he is not the middle of the planets, but
of the three worlds, according to the mystic hypotheses;[110] if it
be proper to call them hypotheses, and not rather dogmas; confining
the appellation of hypotheses to the doctrine of the sphere. For the
truth of the former is testified by men who audibly received this
information from Gods, or mighty dæmons; but the latter is founded
on the probability arising from the agreement of the phænomena. But
besides those which I have mentioned, there is an innumerable multitude
of celestial Gods, perceived by such as do not contemplate the heavens
indolently and after the manner of brutes. As the sun quadruply divides
these three worlds, on account of the communion of the zodiac with
each, so he again divides the zodiac into twelve powers of Gods, and
each of these into three others, so that thirty-six are produced in
the whole. Hence, as it appears to me, a triple benefit of the Graces
proceeds to us from the heavens, I mean from those circles which the
God quadruply dividing produces in consequence of this, a quadripartite
beauty and elegance of seasons and times. But the Graces also imitate
a circle in their resemblances on the earth. Add too, that Bacchus
is the source of joy, who is said to obtain a common kingdom with
the sun. But why should I here mention the epithet Horus, or other
names of the Gods, all of which correspond with the divinity of the
sun? Mankind, indeed, may conceive the excellence of the God from his
operations; since he perfects the heavens with intellectual goods, and
renders them partakers of intelligible beauty. For as he originates
from this beauty, he applies himself both wholly and by parts, to the
distribution of good.
In the last place, as the sun is the source of our existence, so
likewise of the aliment by which that existence is supported. And,
indeed, he confers on us more divine advantages peculiar to souls; for
he loosens these from the bands of a corporeal nature, reduces them
to the kindred essence of divinity, and assigns them the subtile and
firm texture of divine splendor, as a vehicle in which they may safely
descend to the realms of generation. And these benefits of the God have
been celebrated by others according to their desert, and require the
assistance of faith more than the evidence of demonstration.
CHAPTER XVII.