Hence it is not difficult to see that Providence is deity itself, the fountain of all good. For whence can good be imparted, to all things, but from divinity? So that no other cause of good but deity is, as Plato says, to be assigned. And, in the next place, as this cause is superior to all intelligible and sensible natures, it is consequently superior to Fate. Whatever too is subject to Fate, is also under the dominion of Providence; having its connection indeed from Fate, but deriving the good which it possesses from Providence. But again, not all things that are under the dominion of Providence are indigent of Fate; for intelligibles are exempt from its sway. Fate therefore is profoundly conversant with corporeal natures; since connection introduces time and corporeal motion. Hence Plato, looking to this, says in the Timaeus, that the world is mingled from intellect and necessity, the former ruling over the latter. For by necessity here he means the motive cause of bodies, which in other places he calls Fate. And this with great propriety; since every body is compelled to do whatever it does, and to suffer whatever it suffers; to heat or to be heated, to impart or to receive cold. But the elective power is unknown to a corporeal nature; so that the necessary and the nonelective may be said to be the peculiarities of bodies. As there are two genera of things, therefore, the intelligible and the sensible, so likewise there are two kingdoms of these; that of Providence, upwards, which reigns over intelligibles and sensibles, and that of Fate downwards, which reigns over sensibles only. Providence likewise differs from Fate in the same manner as deity from that which is divine indeed, but participation, and not primarily. For in other things we see that which has a primary subsistence, and that which subsists according to participation. Thus the light which subsists in the orb of the sun is primary light, and that which is in the air, according to participation; the latter being derived from the former. And life is primarily in the soul, but secondarily in the body. Thus also, according to Plato, Providence is deity, but Fate is something divine, and not a god: for it depends upon Providence, of which it is as it were the image. As Providence too is to intelligibles, so is Fate to sensibles. And, alternately, as Providence is to Fate, so are intelligibles to sensibles. But intelligibles are the first of beings, and from these others derive their subsistence. And hence the order of Fate depends on the dominion of Providence. In the second place, let us look to the rational nature itself, when correcting the inaccuracy of sensible information, as when it accuses the sight of deception, in seeing the orb of the sun as not larger than a foot in diameter; when it represses the ebullitions of anger, and exclaims with Ulysses, "Endure my heart;"