In the next place, it is necessary to observe of the mundane Gods
that they do not obtain the rank which they hold in the universe from
any habitude or arrangement towards bodies; for they are all of them
essentially liberated from body, unrestrained in their energies, and
have no proximity or alliance to a corporeal nature. For bodies are
ministrant to them, and are subservient to the generation of mutable
essences. Hence they are not in bodies, but rule over them externally;
so that they are not changed together with them. Farther still, they
impart from themselves to bodies, every good which they are capable
of receiving, but do not in return receive any thing from bodies; and
consequently they do not receive certain peculiarities from them.
For if indeed they had a subsistence like the habits of bodies, or
like material forms, or were corporeal after any other manner, it
might perhaps be possible for them to be transmuted together with
the differences of bodies. But if they antecedently subsist separate
from bodies, and are essentially unmingled with them, what reasonable
distinction can they derive from a corporeal nature? To which may be
added, that such an hypothesis makes bodies to be better than the
divine genera, if they afford a seat to more excellent causes, and
essentially insert in them characteristic peculiarities. He therefore,
who co-arranges the allotments and distributions of the governors with
the governed, will evidently ascribe authority and dominion to better
natures. For because the presiding powers possess such peculiarities,
on this account they chuse such an allotment, and give it essentially
a specific distinction; but the allotment itself is not assimilated to
the nature of the recipient.
With respect indeed to partial souls such as ours it is requisite to
admit that such as is the life which it emitted before it was inserted
in a human body, such also will be the organic body with which it is
connected, and such will be the nature consequent to it, and which
receives from the soul a more perfect life. But with respect to the
natures superior to man, and which have dominion as wholes, it must be
admitted, that inferior are produced in more excellent natures, bodies
in incorporeal essences, and fabrications in the fabricators of them,
and that being circularly comprehended in them, they are governed
according to invariable rectitude. The circulations therefore of the
celestial orbs are primarily inserted in the celestial circulations
of the etherial soul, in which they are perpetually inherent. And
the souls of the spheres being extended to the intellect which they
participate, are perfectly comprehended by, and are primarily generated
in it. Intellect also, both that which is partial, and that which
is universal, are comprehended in the more excellent genera. Since
therefore secondary natures are always converted to such as are first,
and superior natures as paradigms are the leaders of those that are
subordinate, both essence and form are derived from more excellent
beings to those of an inferior rank, and the latter are primarily
produced in the former, so as to derive from them order and measure,
and the properties by which they are characterized; while on the
contrary such properties do not flow from subordinate natures to such
as have a precedency and a greater dignity of essence.
In short, neither are the Gods held in subjection by certain parts
of the world, nor are terrestrial natures destitute of their
all-preserving influence; but superior powers at the same time that
they comprehend all things in themselves, are not comprehended
by any thing. And terrestrial natures having their very being in
the plenitudes of the Gods, when they become adapted to divine
participation, immediately prior to their own proper essence manifestly
possess the Gods which latently pre-subsisted in it.[67]
Farther still, divinity whether it is allotted certain portions of
the universe, such as the heavens or the earth, or sacred cities and
regions, or certain groves and sacred statues, illuminates all these
externally, viz. without any alliance to the things themselves, in
the same manner as the sun externally enlightens all things with its
rays; except that in the latter instance, the illuminating cause is
locally, but in the former is impassively, unextendedly, and in short
incorporeally external. As therefore, the solar light comprehends
in itself the illuminated objects, thus also the power of the Gods,
externally comprehends its participants. And as light is present with
the air, without being essentially mingled with it; which is evident
from no light remaining in the air, when once the illuminating source
has departed, though heat is present with it when that which heated
is entirely withdrawn; thus also the light of the Gods illuminates in
a separate manner, and being firmly established in itself, pervades
totally through all things. Indeed, this visible light of the sun, is
one, continued, and is every where the same whole, so that it is not
possible for any part of it to be separated and cut off from the rest,
nor to inclose it on all sides, nor divulge it from its source. After
the same manner therefore, the whole world being partible, is divided
about the one impartible light of the Gods. But this light is one
and every where the same whole, and is impartibly present to all the
natures that are able to partake of it. It likewise fills all things
through an all-perfect power, and bounds in itself wholes, by a certain
infinite causal transcendency; is every where united to itself, and
conjoins the terminations with the beginnings of things. But all heaven
and the world imitating this light, is circularly convolved, is united
to itself, conducts the elements in their circular motion, causes all
things to be in, and tend to each other, and ends to have juxtaposition
with their principles, and produces one connexion and consent of wholes
with wholes.
He therefore who surveys this visible image of the Gods (the world)
thus united in itself, will be ashamed to have a different opinion
of the Gods the causes of it, and to introduce in them divisions,
obstructions, and corporeal circumscriptions. For if there is no ratio,
no habitude of symmetry, no communion of essence, no connexion either
according to power or energy, between the adorning cause and adorned
effect; if this be the case, in the former there is neither a certain
extension according to interval, nor any local comprehension, or any
partible interception, nor any other similar innate equalization in
the manner in which the Gods are present. For in things which are of
a kindred nature either according to essence or power, or which are
in a certain respect similar in species, or homogeneous, a certain
mutual comprehension or retention may be perceived; but what coercion,
or transition through the universe, or partible circumscription, or
local comprehension, or any thing else of the like kind can there be in
natures perfectly exempt from the whole of things? For the participants
indeed of the divinities are such, that some of them participate
etherially, others aerially, and others aquatically of a divine
nature. And this the ancients perceiving, employed in their divine
operations, adaptations and invocations, conformably to a division of
this kind. And thus much concerning the distribution of the Gods in the
world.[68]