The celestial Gods therefore, according to Plato subsisting after this
manner, and the unity in each of them ineffably proceeding from the
fountain of good, it is evident that they are all of them beneficent,
and after a similar manner the causes of good. The bodies also which
are suspended from their divine souls possess indescribable powers,
some indeed being firmly established in the divine bodies themselves,
but others proceeding from them into the nature of the world and into
the world itself, descending in an orderly manner through the whole of
generation, and without impediment extending as far as to particulars.
With respect to the powers therefore, which remain in the divine
celestial bodies themselves, there can be no doubt but that they are
all similar; hence those powers remain to be considered which are sent
to this terrestrial region, and are mingled with generation.
These then descend after the same manner for the safety of the
universe, and connect with invariable sameness the whole of generation.
They are likewise impassive and immutable, though they arrive at that
which is mutable and passive. Generation indeed, being multiform, and
consisting of things of a different nature, it receives the unity
and simplicity of these Gods through its appropriate contrariety and
division, in a hostile and partible manner. It likewise receives that
which is impassive passively: and in short it participates of these
Gods according to its own nature, and not according to their power.
Hence, as that which is generated participates of being according to
a flux of existence; and body participates of an incorporeal nature
corporeally; thus also the natural and material substances which are
in generation, participate of the immaterial and etherial bodies which
are above nature and generation, in a confused and disorderly manner.
Those therefore are absurd who attribute colour, figure and contact
to intelligible forms, because the participants of them are coloured,
figured and tangible; and they are no less absurd who ascribe evil to
the celestial bodies, because the participants of them are sometimes
evil. For there could be no participation, if the participant was
not different from that which it participates. But if that which is
participated is received in something different from itself, this
something different, is in terrestrial places that which is evil and
disorderly.
This participation therefore, becomes the cause of the abundant
difference in secondary natures, and also the mixture of material with
immaterial influences. To which may be added likewise, as another
cause, that what is imparted in one way, is received after another in
these inferior realms. Thus for instance, the influence of Saturn is
connective, but that of Mars motive. In these material realms however,
the passive receptacle of generation, receives the former according to
congelation and frigidity; but the latter according to immoderate heat.
Hence, corruption and the privation of symmetry are to be ascribed to
the alterant, material and passive nature of the recipients.
Farther still, the imbecility of material and terrestrial places, not
being able to receive the genuine power and most pure life of the
etherial natures, ascribes its own defects to first causes. Just as if
some one being weak in his body, and not able to bear the vivifying
heat of the sun, should falsely dare to say, influenced by his own
infirmities, that the sun is not advantageous to health and life.
A thing of this kind likewise, may take place in the harmony and
temperament of the universe, I mean, that the same things which are
salutary to the whole, through the perfection of the recipients and
things received, may be noxious to the parts though their partible
privation of symmetry. In the motion of the universe therefore, all the
circulations preserve the whole world after a similar manner, though
frequently one certain part is injured by another; just as in a dance,
where the order of the whole choir is still preserved, though a foot
or a finger may happen to be hurt. Again, to be corrupted, and to be
changed, are affections connascent with particulars. But it is not
proper to accuse on this account wholes and first causes, either as
containing these in themselves, or as if these proceeded from them into
these inferior realms. And thus it appears, that neither the celestial
Gods themselves, nor their gifts are productive of evil.[113]