Having, therefore, thus largely presented to the reader what pertains
to the mundane Gods in general, it is now requisite to descend to
particulars, and to discuss separately the peculiarities of the
celestial, and those of the sublunary Gods. The order of the celestial
Gods then consisting of the fixed stars and the planets, the sphere in
which the former are placed has the relation of a monad, as we have
before observed, to the starry deities which that sphere contains.
For the first of the four ideas in the paradigm of the universe being
an exempt monad, the multitude of the stars proceeding from it is
comprehended by a co-ordinate monad, which is the inerratic sphere.
This sphere is called by Plato in the Timæus a true world, because
it is more properly a world than the sublunary region, which always
requires a foreign arrangement, and is conversant with unceasing
mutation. It is also a world thus variegated with stars, as expressing
intellectual variety, and receiving from thence as it were in the whole
of itself the uniform flowers with which the intellectual world is
surrounded, and which imitate the beauty of the celestial paradigms.
But Plato very accurately says, that the Demiurgus gave this sphere
a circular _distribution_ about the whole of the heavens. For to
_distribute_ and _to distribute in a circle_, is adapted to this
sphere; since the former signifies intellectual distribution, but the
latter demiurgic order. Hence theologists[100] establish Eunomia in
the inerratic sphere, who separates the multitude it contains, and
always preserves each of the stars in its proper order. Hence also
celebrating Vulcan as the maker of the heavens, they conjoin with him
Aglaia, as causing all heaven to be splendid through the variety of the
stars. And again, of the Seasons, they place Dice or Justice over the
planetary region, as bringing in a circular order the inequability of
the motions of the planets to an equability according to reason; but of
the Graces, Thalia, as causing their lives to be ever-flourishing. And
in the sublunary region, they establish Irene or peace, as conciliating
the war of the elements; but of the Graces Euphrosune, as conferring on
every thing a facility of natural energy.
But the planets are called the Governors of the world, (κοσμοκρατορες)
and are allotted a total power. As the inerratic sphere too, has a
number of starry animals, so each of the planets is the leader of
a multitude of animals, or of certain other things of this kind.
Hence the doubt may be solved, why the one sphere of the fixed stars
comprehends a multitude of stars, but each of the planetary spheres
convolves only one star. For it must be said, that in the former case
the sphere indeed is a monad, comprehending in itself an appropriate
multitude, and is sufficient to the comprehension of a mundane
multitude which ranks as the first. But in the latter case, the
governing power is twofold, viz. the sphere, and each of the governors
of the world, who is a monad co-arranged with multitude. The sphere
itself, however, is a leader, a co-arranged monad and a wholeness;
(ολοτης) but each of the governors of the world is a leader and a
monad, but is not a wholeness. Indeed, subordinate natures require
a greater number of leaders, and a multitude in each of the spheres
unapparent on account of diminution. But in the sublunary region, the
orders which are the leaders of the genera in each of the elements are
still more numerous than those of the planets, as we learn from the
Grecian theogony.
In each of the planetary spheres, therefore, there is a number of
satellites analogous to the choir of the fixed stars, subsisting
with proper circulations of their own. The revolution also of these
satellites is similar to that of the planets which they follow;
and this according to Plato is a spiral revolution. With respect,
likewise, to these satellites, the first in order about every planet
are Gods; after these dæmons revolve in lucid orbicular bodies; and
these are followed by partial souls such as ours. That in each of
the planetary spheres, however, there is a multitude co-ordinate to
each may be inferred from the extremes. For if the inerratic sphere
has a multitude co-ordinate to itself, and earth is with respect
to terrestrial animals what the inerratic sphere is to such as are
celestial, it is necessary that every _wholeness_ should entirely
possess certain partial animals co-ordinate to itself, through which
also the spheres derive the appellation of _wholenesses_.[101] But the
natures situated in the middle are concealed from our sense, while in
the mean time those contained in the extremes are apparent,---one kind
through their transcendently luminous essence, and the other through
their alliance to ourselves. If also partial souls are disseminated
about these spheres, some indeed about the sun, but others about the
moon, and others about each of the remaining spheres; and if prior to
souls, there are dæmons giving completion to the herds of which they
are the leaders; it is evident that it is beautifully said, that _each
of the spheres is a world_. And this is conformable to the doctrines
of theologists,[102] when they teach us that there are Gods in every
sphere prior to dæmons, the government of some receiving its perfection
under that of others. As for instance, with respect to our queen the
moon, that she contains the Goddess Hecate, and Diana; and with respect
to the sovereign sun, and the Gods which he contains, theologists
celebrate Bacchus as subsisting there.
The sun’s assessor, who with watchful eye
Inspects the sacred pole.
They also celebrate Jupiter as seated there, Osiris, and a solar Pan,
as likewise other divinities, of which the books of theologists and
theurgists are full. From all which it is evident how true it is that
each of the planets is the prefect of many Gods, who give completion to
its proper circulation.[103]