The division, however, of the mundane Gods is into the celestial and
sublunary. And of the celestial, the divinity of the inerratic sphere
has the relation of a monad to the divinities of the planets. But
the triad under this monad consists of Saturn, Jupiter, and Mars; of
which the first is the cause of connected comprehension, the second of
symmetry, and the third of division and separation. And again, with
respect to the sublunary deities, the moon ranks as a monad, being
the cause of all generation and corruption. But the triad under it,
consists of the divinities who preside over the elements of air, water
and earth. Between these are the planets that revolve with an equal
velocity. And of these, the sun indeed unfolds truth into light, Venus
beauty, and Mercury the symmetry of reasons or productive principles,
conformably to the analogy of the three monads mentioned by Plato in
the Philebus, as subsisting in the vestibule of _the good_. It may
also be said that the moon is the cause of nature to the mortal genera,
being the visible image of the fontal nature existing in the goddess
Rhea. But the sun is the fabricator of all the senses, because he is
the author of seeing and of being seen. Mercury is the cause of the
motions of the phantasy; for the sun gives subsistence to the essence
of the phantasy, so far as it is the same with sense. But Venus is
the cause of the appetites of that irrational part of the soul which
is called desire; and Mars, of those irascible motions which are
conformable to nature. Jupiter also, is the common cause of all vital,
and Saturn of all gnostic powers. For all the irrational forms may be
divided into these. The causes, therefore, of these, are antecedently
comprehended in the celestial Gods, and in the spheres with which they
are connected.
The allotments also of the mundane Gods are conformable to the
divisions of the universe. But the universe is divided by demiurgic
numbers, viz. by the duad, triad, tetrad, pentad, hebdomad, and
dodecad. For after the one fabrication of things by the demiurgus,
the division of the universe into two parts, heaven and generation
(or the sublunary region), gives subsistence to twofold allotments,
the celestial and the sublunary. After this, the triad divides
the universe, to which Homer alludes when he says that Neptune is
allotted the hoary deep, Jupiter, the extended heavens, and Pluto, the
subterranean darkness. But after the triple distribution, the tetradic
follows, which gives a fourfold arrangement to the elements in the
universe, as the Pythagoreans say, viz. the celestial and the ethereal,
above the earth and under the earth. The universe also receives a
division into five parts. For the world is one and quintuple, and
is appropriately divided by celestial, empyreal, aerial, aquatic
and terrestrial figures and presiding Gods. After this follows its
division into seven parts. For the heptad beginning supernally from the
inerratic sphere, pervades through all the elements. And in the last
place is the division of the universe by the dodecad, viz. into the
sphere of the fixed stars, the spheres of the seven planets, and the
spheres of the four elements.
Moreover, the allotment of angels and dæmons is co-suspended from
the divine allotments, but has a more various distribution. For one
divine allotment comprehends in itself many angelic, and a still
greater number of dæmoniacal allotments; since every angel rules over
many dæmons, and every angelic allotment is surrounded with numerous
dæmoniacal allotments. For what a monad is in the Gods, that a tribe
is among dæmons. Here, therefore, instead of the triad we must assume
three compositions, and instead of the tetrad or dodecad, four or
twelve choirs following their respective leaders. And thus we shall
always preserve the higher allotments. For as in essences, powers and
energies, progressions generate multitude; thus also in allotments,
such as are first, have a precedency in power, but are diminished in
multitude, as being nearer to the one father of the universe, and the
whole and one providence which extends to all things. But secondary
allotments, have a diminution of power, but an increase of multitude.
And thus much concerning allotments in general.
Since, however, according to a division of the universe into two parts,
we have distributed allotments into the celestial and sublunary,
there can be no doubt what the former are, and whether they possess
an invariable sameness of subsistence. But the sublunary allotments
are deservedly a subject of admiration, whether they are said to be
perpetual or not. For since all things in generation are continually
changing and flowing, how can the allotments of the providential
rulers of them be said to be perpetual? For things in generation are
not perpetual. But if their allotments are not perpetual, how is it
possible to suppose that divine government can subsist differently at
different times? For an allotment is neither a certain separate energy
of the Gods, so that sublunary natures changing, we might say that
it is exempt and remains immutable, nor is it that which is governed
alone, so that no absurdity would follow from admitting that an
allotment is in a flowing condition, and is conversant with all-various
mutations; but it is a providential inspection, and unrestrained
government of divinity over sublunary concerns. Such being the doubts
with which this subject is attended, the following appears to be the
only solution of the difficulty.
We must say then, that it is not proper to consider all the natures
that are in generation and generation itself, as alone consisting of
things mutable and flowing, but that there is also something immutable
in these, and which is naturally adapted to remain perpetually the
same. For the interval which receives and comprehends in itself all the
parts of the world, and which has an arrangement through all bodies,
is immoveable, lest being moved it should require another place, and
thus should proceed from one receptacle to another ad infinitum. The
etherial vehicles also of divine souls with which they are circularly
invested, and which imitate the lives in the heavens, have a
perpetual essence, and are eternally suspended from these divine souls
themselves, being full of prolific powers, and performing a circular
motion, according to a certain secondary revolution of the celestial
orbs. And in the third place the wholeness (ολοτης) of the elements
has a permanent subsistence, though the parts are all-variously
corrupted. For it is necessary that every form in the universe should
be never failing, in order that the universe may be perfect, and that
being generated from an immoveable cause, it may be immoveable in its
essence. But every wholeness is a form; or rather it is that which it
is said to be through the participation of one all-perfect form.
And here we may see the orderly progression of the nature of bodies.
For the interval of the universe is immoveable according to every kind
of motion. But the vehicles of divine souls alone receive a mutation
according to place; for such a motion as this, is most remote from
essential mutation. And the wholeness of the elements admits in its
parts the other motions of bodies, but the whole remains perfectly
immutable. The celestial allotments also which proximately divide
the interval of the universe, co-distribute likewise the heavens
themselves. But those in the sublunary region, are primarily indeed
allotted the parts which are in the interval of the universe, but
afterwards they make a distribution according to the definite vehicles
of souls. And in the third place, they remain perpetually the same
according to the total parts of generation. The allotments of the Gods
therefore do not change, nor do they subsist differently at different
times; for they have not their subsistence proximately in that which
may be changed.
How therefore do the illuminations of the Gods accede to these? How
are the dissolutions of sacred rites effected? And how is the same
place at different times under the influence of different spirits?
May it not be said, that since the Gods have perpetual allotments,
and divide the earth according to divine numbers, similarly to the
sections of the heavens, the parts of the earth also are illuminated,
so far as they participate of aptitude. But the circulation of the
heavenly bodies, through the figures which they possess produce this
aptitude; divine illumination at the same time imparting a power more
excellent than the nature which is present to these parts of the earth.
This aptitude is also effected by nature herself as a whole inserting
divine impressions in each of the illuminated parts, through which they
spontaneously participate of the Gods. For as these parts depend on
the Gods, nature inserts in such of them as are different, different
images of the divinities. Times too co-operate in producing this
aptitude, according to which other things also are governed; the proper
temperature of the air; and in short, every thing by which we are
surrounded contributes to the increase and diminution of this aptitude.
When therefore conformably to a concurrence of these many causes, an
aptitude to the participation of the Gods is ingenerated in some one of
the natures which are disposed to be changed, then a certain divinity
is unfolded into light, which prior to this was concealed through
the inaptitude of the recipients; possessing indeed his appropriate
allotment eternally, and always extending the participation of
himself, similarly to illuminations from the sun, but not being always
participated by sublunary natures, in consequence of their inaptitude
to such participation. For as with respect to partial souls such as
ours, which at different times embrace different lives, some of them
indeed, choose lives accommodated to their appropriate Gods, but others
foreign lives, through oblivion of the divinities to whom they belong;
thus also with respect to sacred places, some are adapted to the power
which there receives its allotment, but others are suspended from a
different order. And on this account, as the Athenian guest in Plato
says, some places are more fortunate, but others more unfortunate.
The divine Iamblichus however, doubts how the Gods are said to be
allotted certain places according to definite times, as by Plato in the
Timæus, Minerva is said to have been first allotted the guardianship of
Athens, and afterwards of Sais. For if their allotment commenced from
a certain time, it will also at a certain time cease. For every thing
which is measured by time is of this kind. And farther still was the
place which at a certain time they are allotted, without a presiding
deity prior to this allotment, or was it under the government of other
Gods? For if it was without a presiding deity, how is it to be admitted
that a certain part of the universe was once entirely destitute of
divinity? How can any place remain without the guardianship of superior
beings? And, if any place is sufficient to the preservation of itself,
how does it afterwards become the allotment of some one of the Gods?
But if it should be said that it is afterwards under the government of
another God, of whom it becomes the allotment, this also is absurd.
For the second God does not divulse the government and allotment of
the former, nor do the Gods alternately occupy the places of each
other, nor dæmons change their allotments. Such being the doubts on
this subject, he solves them by saying that the allotments of the Gods
remain perpetually unchanged, but that the participants of them, at one
time indeed enjoy the beneficent influence of the presiding powers, but
at another are deprived of it. He adds that these are the mutations
measured by time, which sacred institutes frequently call the birth-day
of the Gods.[66]