BOOK VII.

CHAPTER I.

The mundane Gods, or those divinities who give completion to the sensible world, are assigned the last order of deific progression, as we are informed by Proclus in the preceding book. They also divide the universe, and obtain perpetual allotments and receptacles in it, and through these weave one and the best polity of the universe. Each of the mundane genera likewise enjoy the energy of the liberated governors of the universe, according to a measure adapted to each, and especially such as are able to follow the powers of these Gods. For in the Gods themselves we may perceive a twofold energy, the one indeed being co-arranged with the subjects of their providential care, but the other being exempt and separate. According, therefore, to the first of these energies, the mundane Gods govern sensibles, and convolve and convert them to themselves; but according to the other, they follow the liberated Gods, and together with them are elevated to an intelligible nature. The mundane Gods also perfectly unfold the psychical peculiarity into light; and receive the illuminations of all the divinities prior to them. Hence too, they rule over the universe imitating the liberated Gods, adorn sublunary natures with forms, and assimilate them to intellectual paradigms, imitating the ruling Gods. They likewise pour forth the whole of the life which is inseparable from body, from the one fountain of souls, establishing it as an image of the life which is separate from a corporeal nature, and unite themselves to this fountain.

Again, the world is said by Plato in the Timæus to be the image of the eternal, i.e. of the intelligible Gods. For it is filled from them with deity, and the progressions into it of the mundane Gods, are as it were certain rivers and illuminations of the intelligible Gods. These progressions also the world receives, not only according to the celestial part of it, but according to the whole of itself. For in the air, the earth and sea, there are advents of terrestrial, aquatic, and aerial Gods. Hence the world is throughout filled with deity; and on this account is according to the whole of itself the image of the intelligible Gods. Not that it receives indeed these Gods themselves; for images do not receive the exempt essences of the total Gods; but illuminations poured from thence on the secondary orders, to the reception of which they are commensurate.

Farther still, of the mundane Gods, some are the causes of the existence of the world; others animate it; others again harmonize it thus composed of different natures; and others, lastly, guard and preserve it when harmonically arranged. And since these orders are four, and each consists of things first, middle and last, it is necessary that the disposers of these should be twelve. Hence Jupiter, Neptune, and Vulcan, fabricate the world; Ceres, Juno and Diana animate it; Mercury, Venus, and Apollo harmonize it; and lastly, Vesta, Minerva, and Mars, preside over it with a guardian power. But the truth of this may be seen in statues as in enigmas. For Apollo harmonizes the lyre; Pallas is invested with arms; and Venus is naked; since harmony generates beauty, and beauty is not concealed in objects of sensible inspection. Since, however, these Gods primarily possess the world, it is necessary to consider the other mundane Gods as subsisting in these; as Bacchus in Jupiter, Esculapius in Apollo, and the Graces in Venus. We may likewise, behold the spheres with which they are connected; viz. Vesta with earth, Neptune with water, Juno with air, and Vulcan with fire. But the six superior Gods we denominate from general custom. For Apollo and Diana are assumed for the sun and moon; but the orb of Saturn is attributed to Ceres; æther to Pallas; and heaven is common to them all. And thus much concerning the mundane Gods in general, the sources of their progression, their orders, powers, and spheres.