CHAPTER XVI.

Conformably, also, to this doctrine of Plato concerning the sun, the emperor Julian sublimely theologizes about this divinity in his very elegant oration to him, from which the following is an extract. The apparent and splendid orbicular sun is the cause of well-being to sensible natures. And whatever we have asserted as flowing from the mighty intellectual sun among the intellectual Gods, the same perfections the apparent sun communicates to apparent forms; the truth of which will be clearly evinced by contemplating invisible natures from the objects of sensible inspection. And in the first place, is not light the incorporeal and divine form of that which is diaphanous in energy? But whatever that which is diaphanous may be, which is subjected to all the elements, and is their proximate form, it is certain that it is neither corporeal nor mixed, nor does it display any of the peculiar qualities of body. Hence, you cannot affirm that heat is one of its properties, nor its contrary cold; you can neither ascribe to it hardness nor softness, nor any other tangible difference; nor attribute taste or smell as peculiarities of its essence. For a nature of this kind, which is called forth into energy by the interposition of light, is alone subject to the power of sight. But light is the form of a diaphanous essence which resembles that common matter the subject of bodies, through which it is every where diffused; and rays are the summit, and as it were flower of light, which is an incorporeal nature. According to the opinion of the Phœnicians, however, who are skilled in divine science and wisdom, the universally-diffused splendour of light is the unmingled energy of an intellect perfectly pure. And this doctrine will be found agreeable to reason, when we consider that since light is incorporeal, its fountain cannot be body, but the pure energy of intellect, illuminating in its proper habitation the middle region of the heavens: and from this exalted situation scattering its light, it fills all the celestial orbs with powerful vigour, and illuminates the universe with divine and incorruptible light.

Whatever, likewise, we first perceive by the sight, is nothing but a mere name of honourable labour, unless it receives the ruling assistance of light. For how can any thing be visible, unless, like matter, it is moved to the artificer that it may receive the supervening investments of form? Just as gold in a state of simple fusion is indeed gold, but is not a statue or an image till the artificer invests it with form. In a similar manner all naturally visible objects cease to be apparent, unless light is present with the perceiver. Hence, since it confers vision on the perceiver, and visibility on the objects of perception, it perfects two natures in energy, sight and that which is visible. Perfections, however, are form and essence; though perhaps an assertion of this kind is more subtle than is suited to our present purpose.

Of this, however, all men are persuaded, both the scientific and the illiterate, philosophers and the learned, that day and night are fabricated by the power of this rising and setting divinity; and that he manifestly changes and convolves the world. But to which of the other stars does a province of this kind belong? Do we not, therefore, derive conviction from hence, that the unapparent and divine race of intellectual Gods, above the heavens, are replenished from the sun with boniform powers; to whose authority the whole choir of the stars submits; and whose nod generation, which he governs by his providence, attentively obeys? For the planets, indeed, dancing round him as their king, harmoniously revolve in a circle, with definite intervals, about his orb; producing certain stable energies, and advancing backwards and forwards; terms by which the skilful in the spheric theory signify such like phænomena of the stars. To which we may add, as manifest to every one, that the light of the moon is augmented or diminished according to her distance from the sun.

Is it not then highly probable that the orderly disposition of the intellectual Gods, which is more ancient than that of bodies, is analogous to the mundane arrangement? Hence we infer his perfective power from the whole phænomena, because he gives vision to visive natures; for he perfects these by his light. But we collect his demiurgic and prolific power from the mutation of the universe; and his capacity of collecting all things into one, from the properties of motion conspiring into union and consent; and middle position, from his own central situation. Lastly, we infer his royal establishment among the intellectual Gods, from his middle order between the planets. For if we perceived these, or as many other properties, belonging to any other of the apparent Gods, we should not ascribe the principality among them to the sun.

Again, that we may consider this affair in a different mode, since there is one demiurgus of the universe, but many demiurgic Gods, who revolve round the heavens, it is proper to place in the midst of these the mundane administration of the sun. Besides, the fertile power of life is copious and redundant in intelligibles, and the world is full of the same prolific life. Hence it is evident that the fertile life of the sovereign sun is a medium between the two, as the mundane phænomena perpetually evince. For with respect to forms, some he perfects, and others he fabricates; some he adorns, and others he excites; nor is any thing capable of advancing into light and generation without the demiurgic power of the sun. Add too, that if we attend to the unmingled, pure and immaterial essence of intelligibles, to which nothing extrinsical flows, and nothing foreign adheres, but which is full of its own appropriate simplicity, and afterwards consider the defecated nature of that pure and divine body which is conversant with mundane bodies revolving in an orb, and which is free from all elementary mixture, we shall find that the splendid and incorruptible essence of the royal sun, is a medium between the immaterial purity of intelligibles and that which in sensibles is unmingled and remote from generation and corruption.

The greatest argument, however, for the truth of this is derived from hence, that the light which flows from the sun upon the earth will not suffer itself to be mingled with any thing; nor is it polluted by any sordid nature, or by any contagion; but it abides every where pure, undefiled, and impassive. Again, if we consider not only immaterial and intelligible forms, but such as are sensible, subsisting in matter, the middle intellectual situation of forms about the mighty sun will be no less certain and clear. For these afford continual assistance to forms merged in matter: so that they could neither exist, nor preserve themselves in existence, unless this beneficent deity co-operated with their essence. In short, is he not the cause of the separation of forms and the concretion of matter? From whom we not only possess the power of understanding his nature, but from whom our eyes are endued with the faculty of sight? For the distribution of rays throughout the world, and union of light, exhibit the demiurgic separation of the artificer.

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; 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.