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visible, and by no means to be apprehended by sense; but the Gods transcend rational knowledge and material intelligence. And, because they are unknown and unapparent to these, they are thus denominated; but are said to be invisible in a way very different from that in which this is asserted of dæmons. What, therefore, have the invisible Gods, so far as they are invisible, more excellent than the visible Gods? Nothing. For that which is divine, wherever it may be, and whatever allotment it may possess, has the same power and dominion over all the natures that are arranged under it. Moreover, though the invisible Gods should become visible, yet they rule over invisible dæmons. For neither the place, which is the recipient of divinity, nor a certain part of the world, produces any mutation in the dominion of the Gods. But the whole essence of the Gods remains everywhere the same, indivisible and immutable, which all subordinate beings similarly venerate, in the order assigned them by nature.
By the assistance also of this reasoning, we may discover another difference between Gods and dæmons. For both the visible and invisible Gods, indeed, comprehend in themselves the whole government of whatever is contained
