The Minor Works of Marsilio Ficino

From here it appears again that there is indeed a consonance of Jupiter and Venus with the Sun and the Moon, but a dissonance of Saturn and Mars from both. Indeed, Jupiter has placed his own seat, Sagittarius, in a trine aspect original: "trigono"; an astrological relationship where planets are 120 degrees apart, considered highly harmonious to Leo, the seat of the Sun, which is a perfect relationship. Venus likewise placed Libra in a sextile aspect original: "exagono"; an aspect of 60 degrees to Leo, which is also a favorable relationship. Mars, however, placed Scorpio in the fourth space, which is clearly dissonant referring to a "square" aspect of 90 degrees, traditionally associated with conflict. Saturn is both in the sixth space, which is not harmonious, and in the seventh, which is directly opposite. For Aquarius is opposed to Leo, and likewise Capricorn is opposed to Cancer. Similarly, toward Cancer, Venus disposes Taurus in a sextile aspect that is, a six-sided relationship. Jupiter disposes Pisces in a trine aspect that is, a three-sided relationship. Mars disposes Aries in a square aspect. Saturn, as we have said, is in the sixth and seventh spaces respectively. Therefore, Jupiter and Venus are called "fortunate" or "benefic," meaning they bring good fortune insofar as they are in accord with the King and Queen of the heavens the Sun and Moon. Saturn and Mars, however, are "unfortunate" or "malefic" because they are discordant with them. But Saturn is the more unhappy, because he is seen to be in the greatest disagreement original: "dissidet" with the Sun, even more so than Mars is with the Moon. From this we are reminded: that those souls who harmonize with the divine will shall be happy, but those who are discordant shall be miserable.

The Sun is the statue of God; a comparison of the Sun to God. Chapter IX.

Our divine Plato The author likely refers to Plato as "divine" due to the Renaissance Neoplatonic view of him as a precursor to Christian truth, having contemplated these things most diligently, named the Sun the visible son of the Good itself. He also judged the Sun to be the visible statue of God in this worldly temple, placed by God himself to be admired above all others by those looking upon it everywhere. The ancients—as Plotinus and Plato say—venerated him as a God. In the Sun, the ancient theologians of the nations placed all the deities of the gentiles. Iamblichus, Julian The Emperor Julian, who wrote a famous hymn to the Sun, and Macrobius testify to this. Finally, whoever does not see that the Sun is the image and vicar a representative or deputy acting in place of a superior of God in the world has surely never considered either the night or the Sun