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essence, and are eternally suspended from these divine souls themselves, being full of prolific powers, and performing a circular motion, according to a certain secondary revolution of the celestial orbs. And, in the third place, the wholeness (
Greek characters)([Greek: olotês]) of the elements has a permanent subsistence, though the parts are all-variously corrupted. 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
