Note 65 — SECT. I.

In the note to page 14, of this volume, we have shewn from Proclus that light is place, and is an immaterial body. Indeed that light is something superior to sensible matter may, I think, be evinced by the following consideration. As the supreme principle of the universe, (who can be compared to nothing so properly as light,) is the light of the intelligible world, and is at the same time more exalted than every thing which it contains; so in this sensible, which is the image of the intelligible world, it is necessary that corporeal light, should be more excellent than any material nature. But as Proclus prosecutes this speculation on light, in the above mentioned passage, in a most admirable and uncommon manner; let us attend him in the abstruse investigation. In the first place speaking of that light which emanates from the fontane soul of the world, and which, according to the Zoroastrian oracle,

abundantly animates, light, fire, ether, and the world; he says that this light is one fire, above the three others, viz. the empyrean, etherial, and material fire; and that it first unfolds the eternal quiet of the gods, and illustrates essential spectacles to such as are worthy of their inspection. For by the assistance of this light, things destitute of figure and impression, are impressed according to reason and intelligence. And perhaps (says Simplicius) he calls light place, because it is a certain description and type of the universe, and gives distance to things, which without the presence of light would not appear to be distant. But here Proclus very philosophically doubts against his own position. In the first place, how body can be received and penetrated by body. In the second place, whether place, i.e. light, is inanimate, or participates of soul. But (says he) it cannot be inanimate, because it is better than the animated natures which it contains, and because rational beings are said to be animated. Hence this body, will be animated the first of all others. But if it is animated, how can it be immoveable? And he dissolves the first doubt, because there are some immaterial bodies void of affection and passion. For (says he) a body void of matter neither resists nor is resisted; since that which is impelled and repelled, is eminently passive in such operations. But neither can such a body be divided, since it is void of passivity. Hence neither can the absurdity be adduced, that the universe is received by a minimum, or penetrates a minimum. For if it cannot be divided, neither can it be equally divided with the smallest; and if this is impossible, neither can it be permeated by the universe.

But he removes the second objection, by asserting, that this body, i.e. light, is animated by that soul, which is the fountain of others; and that it possesses a divine life, and an essence self-motive, but not in energy. For if we assert that soul is self-motive, in a two-fold manner, in one respect according to essence, but in the other according to energy; we must likewise affirm that place, or light is partly moveable, and partly immoveable. For what should hinder our asserting, that place participates of such a life, and that it lives according to an immutable essence, and not according to a self-motive energy? But if you are desirous (says he) of considering the motion of place, according to energy, you will plainly perceive, that it is, as it were, the mover of the bodies which are moved, and which turn their parts according to a certain distance; since these cannot be every where, and are incapable of being present to all the parts of place, according to each of their parts. And this is that intervention and affinity, which it possesses with soul moving without dimension. For, life so far as life, appears to produce motion: and since place is that which first participates of life, motion to place, will confer a true motion on every part; and will produce a desire in every part of the moved body of arriving at its whole, and since it is not able to accomplish this, on account of the natural property of interval, of subsisting divisibly in the universe. For whatever desires any nature, which it is not able to reach, through its peculiar defect, is then more enflamed in the pursuit of that, which it cannot possess through the imbecility of its nature. For it is requisite (says he) that between an incorporeal and immutable life, such as that of soul, the fountain of the rest; and one corporeal and mutable, that one immutable and corporeal should intervene as a proper medium. And thus much from Proclus concerning place or light, whose reasonings appear to me equally elegant and philosophical, subtle and profound.

But the opinion of the Phœnicians respecting light, as preserved by the emperor Julian in his elegant oration to the sun, is no less admirable than that of Proclus; and at the same time asserts its immaterial nature. “According to the Phœnicians (says Julian) who are skilled in divine science and wisdom, the universally-diffused splendor of light, is the sincere energy of an intellect perfectly pure: i.e. of the solar intellect, which as Julian expresses it, scattering its light from the middle region of the heavens, fills all the celestial orbs with powerful vigour, and illuminates the universe with divine and incorruptible light.” With great reason, therefore, does Plotinus assert, that light is nothing else than that which is visible: for this must be the necessary property of a nature, possessing a triple dimension without sensible matter.