Because figure is predicated in various ways, and is divided into different species, it is requisite, in the first place, to behold its differences; and afterwards to discourse concerning that figure which is proposed in this Definition. There is, then a certain figure which is constituted by mutation, and is produced from passion, while the recipients of the figure are disturbed, divided, or taken away; while they receive additions, or are altered, or suffer other various affections. There is also a figure, which is produced by the potter’s, or statuary’s art, according to the pre-existent reason, which art itself contains: art, indeed, producing the form, but matter receiving from thence, form, and beauty, and elegance. But there are still more noble and more illustrious figures than these, the skilful operations of nature. Some, indeed, existing in the elements under the moon[161], and having a power of comprehending the reasons those elements contain: but others are situated in the celestial regions, distinguishing their powers, and endless revolutions. For the heavenly bodies, both when considered by themselves, and with relation to each other, exhibit an abundant and admirable variety of figures; and at different times they present to our view different forms, bringing with them a splendid image of intellectual species; and, by their elegant and harmonious revolutions, describing the incorporeal and immaterial powers of figures. But there are, again, besides all these, most pure and perfect beauties, the figures of souls, which, because they are full of life, and self-motive, have an existence prior to things moved by another; and which, because they subsist immaterially, and without any dimension, excel the forms which are endued with dimension and matter. In the nature of which we are instructed by Timæus, who has explained to us the demiurgic, and essential figure of souls[162]. But again, the figures of intellects are by far more divine than the figures of souls; for these, on every side, excel partible essences; are every where resplendent with impartible and intellectual light; are prolific, effective, and perfective of the universe; are equally present, and firmly abide in all things; and procure union to the figures of souls; but recall the mutation of sensible figures to the limitation of their proper bound. Lastly, there are, separate from all these, those perfect, uniform, unknown, and ineffable figures of the gods, which are resident, indeed, in the figures of intellects; but jointly terminate all figures, and comprehend all things in their unifying boundaries. The properties of which the theurgic art, also expressing, surrounds various resemblances of the gods, with various figures. And some, indeed, it fashions by characters, in an ineffable manner; for characters of this kind, manifest the unknown powers of the gods: but others it imitates by forms and images; fashioning some of