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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.
"The divine Iamblichus, however, doubts how the Gods are said to be allotted certain places according to definite times, as, by Plato in the Timæus, Minerva is said to have been first allotted the guardianship of Athens, and afterwards of Sais. For if their allotment commenced from a certain time, it will also at a certain time cease. For every thing which is measured by time is of this kind. And farther still, was the place which at a certain time they are allotted, without a presiding deity prior to this allotment, or was it under the government of other Gods? For if it was without a presiding deity, how is it to be admitted that a certain part of the universe was once entirely destitute of divinity? How can any place remain without the guardianship of superior beings? And if any place is sufficient to the preservation of itself, how does it afterwards become the allotment of some one of the Gods? But if it should be said, that it is afterwards under the government of another God, of whom it becomes the allotment, this also is absurd. For the second God does not divulse the government and allot-
