CHAPTER XIV.

Having, therefore, thus largely presented to the reader what pertains to the mundane Gods in general, it is now requisite to descend to particulars, and to discuss separately the peculiarities of the celestial, and those of the sublunary Gods. The order of the celestial Gods then consisting of the fixed stars and the planets, the sphere in which the former are placed has the relation of a monad, as we have before observed, to the starry deities which that sphere contains. For the first of the four ideas in the paradigm of the universe being an exempt monad, the multitude of the stars proceeding from it is comprehended by a co-ordinate monad, which is the inerratic sphere. This sphere is called by Plato in the Timæus a true world, because it is more properly a world than the sublunary region, which always requires a foreign arrangement, and is conversant with unceasing mutation. It is also a world thus variegated with stars, as expressing intellectual variety, and receiving from thence as it were in the whole of itself the uniform flowers with which the intellectual world is surrounded, and which imitate the beauty of the celestial paradigms. But Plato very accurately says, that the Demiurgus gave this sphere a circular distribution about the whole of the heavens. For to distribute and to distribute in a circle, is adapted to this sphere; since the former signifies intellectual distribution, but the latter demiurgic order. Hence theologists establish Eunomia in the inerratic sphere, who separates the multitude it contains, and always preserves each of the stars in its proper order. Hence also celebrating Vulcan as the maker of the heavens, they conjoin with him Aglaia, as causing all heaven to be splendid through the variety of the stars. And again, of the Seasons, they place Dice or Justice over the planetary region, as bringing in a circular order the inequability of the motions of the planets to an equability according to reason; but of the Graces, Thalia, as causing their lives to be ever-flourishing. And in the sublunary region, they establish Irene or peace, as conciliating the war of the elements; but of the Graces Euphrosune, as conferring on every thing a facility of natural energy.

But the planets are called the Governors of the world, (κοσμοκρατορες) and are allotted a total power. As the inerratic sphere too, has a number of starry animals, so each of the planets is the leader of a multitude of animals, or of certain other things of this kind. Hence the doubt may be solved, why the one sphere of the fixed stars comprehends a multitude of stars, but each of the planetary spheres convolves only one star. For it must be said, that in the former case the sphere indeed is a monad, comprehending in itself an appropriate multitude, and is sufficient to the comprehension of a mundane multitude which ranks as the first. But in the latter case, the governing power is twofold, viz. the sphere, and each of the governors of the world, who is a monad co-arranged with multitude. The sphere itself, however, is a leader, a co-arranged monad and a wholeness; (ολοτης) but each of the governors of the world is a leader and a monad, but is not a wholeness. Indeed, subordinate natures require a greater number of leaders, and a multitude in each of the spheres unapparent on account of diminution. But in the sublunary region, the orders which are the leaders of the genera in each of the elements are still more numerous than those of the planets, as we learn from the Grecian theogony.

In each of the planetary spheres, therefore, there is a number of satellites analogous to the choir of the fixed stars, subsisting with proper circulations of their own. The revolution also of these satellites is similar to that of the planets which they follow; and this according to Plato is a spiral revolution. With respect, likewise, to these satellites, the first in order about every planet are Gods; after these dæmons revolve in lucid orbicular bodies; and these are followed by partial souls such as ours. That in each of the planetary spheres, however, there is a multitude co-ordinate to each may be inferred from the extremes. For if the inerratic sphere has a multitude co-ordinate to itself, and earth is with respect to terrestrial animals what the inerratic sphere is to such as are celestial, it is necessary that every wholeness should entirely possess certain partial animals co-ordinate to itself, through which also the spheres derive the appellation of wholenesses. But the natures situated in the middle are concealed from our sense, while in the mean time those contained in the extremes are apparent,---one kind through their transcendently luminous essence, and the other through their alliance to ourselves. If also partial souls are disseminated about these spheres, some indeed about the sun, but others about the moon, and others about each of the remaining spheres; and if prior to souls, there are dæmons giving completion to the herds of which they are the leaders; it is evident that it is beautifully said, that each of the spheres is a world. And this is conformable to the doctrines of theologists, when they teach us that there are Gods in every sphere prior to dæmons, the government of some receiving its perfection under that of others. As for instance, with respect to our queen the moon, that she contains the Goddess Hecate, and Diana; and with respect to the sovereign sun, and the Gods which he contains, theologists celebrate Bacchus as subsisting there.

The sun’s assessor, who with watchful eye Inspects the sacred pole.

They also celebrate Jupiter as seated there, Osiris, and a solar Pan, as likewise other divinities, of which the books of theologists and theurgists are full. From all which it is evident how true it is that each of the planets is the prefect of many Gods, who give completion to its proper circulation.