From the MS. Scholia likewise of Proclus on the Cratylus of Plato, we derive the following very important information concerning Apollo; in which the principal powers of the God are unfolded by him with his usual magnificence of diction, and divine fecundity of conception. Socrates, therefore, in the Cratylus says, “that there is no other name [than that of Apollo] which can more harmonize with the four powers of this God, because it touches upon them all, and evinces in a certain respect his _harmonic_, _prophetic_, _medicinal_, and _arrow-darting skill_.” And shortly after he adds, “that the name is so composed that it touches upon all the powers of the God, viz. his _simplicity_, _perpetual jaculation_, _purifying_, and _joint-revolving nature_.” On these words Proclus observes, that very rationally after Proserpine, Plato analyzes Apollo. For there is a great communion between the Coric and the Apolloniacal series; since the former is the unity of the middle triad of the supermundane Gods, and emits from herself vivific powers; but the latter converts the solar principles to one union; and the solar principles are allotted a subsistence immediately after the vivific. Hence, according to Orpheus, when Ceres delivered up the government to Proserpine, she thus admonished her: Αυταρ Απολλωνος θαλερον λεχος εισαναβασα, Τεξεται αγλαα τεκνα πυριφλεγεθοντα προσωποις.[111] That is, But next Apollo’s florid bed ascend; For thus the God fam’d offspring shall beget, Refulgent with the beams of glowing fire. But how could this be the case, unless there was a considerable degree of communion between these divinities?