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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i.e. “The priest in the first place governing the works of fire,
must sprinkle with the cold water of the loud-sounding sea,” as the
Oracle says concerning him. But the assertion that the God presides
over simplicity according to knowledge, and unfolds truth into
light, presents him to our view as analogous to _the good_, which
Socrates celebrates in the Republic; in which place he calls the sun
the progeny of _the good_, and says that the former is analogous to
the latter. Apollo therefore being the source of union, and this to
the mundane Gods, is arranged analogous to _the good_; and through
_truth_, he unfolds to us his similitude to it, if it be lawful so to
speak. For _the simple_ is a manifestation of _the one_, and the truth
which subsists according to knowledge is a luminous representation of
superessential truth, which first proceeds from _the good_. But _the
perpetually prevailing might of the God in the jaculation of arrows_,
evinces his dominion which vanquishes every thing in the world. For on
high from the supercelestial order, he scatters the rivers of Jupiter,
and pours his rays on the whole world: for his arrows obscurely signify
his rays. Again, the assertion that he presides over music, represents
to us that this God is the cause of all harmony, both unapparent and
apparent, through his ruling supermundane powers, according to which
he generates together with Mnemosyne and Jupiter, the Muses. But he
orderly disposes every thing sensible by his _demiurgic powers_, which
the sons of _theurgists_ denominate _hands_; since the energy of
the harmony of sounds is suspended from the motion of the hands. He
likewise orderly disposes souls and bodies through harmonic reasons,
using their different powers as if they were sounds; and he moves all
things harmoniously and rythmically by his demiurgic motions. The
whole of the celestial order too, and motion, exhibit the harmonious
work of the God; on which account also, partial souls are no otherwise
perfected than through an harmonic similitude to the universe, and
abandoning the dissonance arising from generation; for then they obtain
the most excellent life, which is proposed to them by the God.
CHAPTER XVIII.
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: