Chapter VIII-d

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, codistribute 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 with 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 342 parts depend on the Gods, nature inserts in such of them as are different, different images of the divinities. Times too cooperate in producing this aptitude, according to which other things, also, are governed; the proper temperature of the air likewise; 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.