In the last place, let us consider why Plato denominates the sublunary
deities, “such as become apparent when they please.” Shall we say
it is because these material elements are hurled forth before them
as veils[162] of the splendour of the etherial vehicles which are
proximately suspended from them? For it is evident that being mundane
they must also necessarily have a mundane starry vehicle. The light of
them, however, shines forth to the view, when they are about to benefit
the places that receive their illumination. But if Plato says that they
become visible when they please, it is necessary that this appearance
of them should either be an evolution into light of the incorporeal
powers which they contain, or of the bodies which are entirely spread
under them. But if it is an evolution of their incorporeal powers, this
is also common to the visible Gods. For they are not always apparent
by their incorporeal powers, but only sometimes, and when they please.
It is not proper, therefore, to divide the sublunary oppositely to the
visible Gods, according to that which is common to both, but so far as
they have entirely something peculiar. But if they produce a luminous
evolution of certain bodies when they please, they must necessarily use
other bodies prior to these material elements; and which then become
visible to us, when it seems fit to the powers that use them. Hence,
other bodies more divine than such as are apparent, are spread under
the invisible Gods; and according to these, they are said to be, and
are mundane. Through these also as media, they ride in and govern these
elements. For they impart to them as much of themselves as they are
able to receive, and contain the forms and the natures of them in their
powers. For since no one of these is an object of sense, and it is
necessary that the vehicles of rational souls should be things of this
kind, it is evident that they must use other vehicles prior to these
visible bodies.
With respect, however, to all the Gods that govern generation, we
must not say, that they have an essence mingled with matter, as the
Stoics assert they have. For nothing which verges to matter is able
to govern with intellect and wisdom, nor is properly a producing
cause, but an organ of something else. Nor must we say that they have
an essence unmingled with matter, but powers and energies mingled
with it, as Numenius and his followers assert. For the energies of
the Gods concur with their essences, and their inward subsist prior
to their externally proceeding energies; since a partial soul also
prior to the life which is inserted in the animal suspended from it,
contains a more principal life in itself; and prior to the externally
proceeding motion, through which it moves other things, it is moved
with a motion converted to itself. The sublunary Gods, therefore, are
entirely unmingled with matter; adorning indeed things mingled in an
unmingled, and things generated, in an unbegotten manner. They likewise
contain partibles impartibly, are the causes of life, the suppliers of
intellect, the replenishers of power, the givers of soul, the primary
leaders of all good, and the sources of order, providence, and the best
administration. They also give subsistence to more excellent animals
about themselves, are the leaders of angels, the rulers of dæmons, and
the prefects of heroes; governing through this triple army the whole
of generation. If, therefore, we assert that the appropriate order
of these divinities about generation, is the basis and seat of the
total Gods, we shall speak rightly. And we shall likewise not err in
asserting that they convolve the end of the divine decrement to the
beginning. Such then being the nature of these divinities, Plato indeed
looking to the Gods that are both intelligible and intellectual, and to
those that are properly called intellectual, surveyed four progressions
of them in common. But they also contain powers derived from the
supermundane Gods; whether they proceed from the twelve leaders, or
from certain other deities.
From the celestial choir of Gods likewise, a certain order proceeds
into generation, which, as the divine Jamblichus says, is doubled in
its progression. For from the twenty-one leaders, forty-two governments
of Gods who are the fabricators of generation, are derived, according
to each elementary allotment. But from the thirty-six decadarchs,[163]
seventy-two sublunary rulers proceed; and in a similar manner other
Gods; being the double of the celestial Gods in multitude, but falling
short of them in power. It is likewise necessary to survey their triple
progressions, their quintuple divisions, and their divine generation
according to the hebdomad. For they receive an orderly distribution in
a three-fold, five-fold, and sevenfold manner analogous to the whole
world; in order that each of the elements may be a world, and may be
truly an imitation of the universe. Such, therefore, is the concise
doctrine concerning the sublunary Gods, according to twofold essences,
lives, and allotments; just as Plato also makes the ruling progeny of
them to be dyadic.