(I said then that Helios holds sway among the intellectual gods in that he unites into one, about his own undivided substance, a great multitude of the gods: and further, I demonstrated that among the gods whom we can perceive, who revolve eternally in their most blessed path, he is leader and lord; since he bestows on their nature its generative power, and fills the whole heavens not only with visible rays of light but with countless other blessings that are invisible; and, further, that the blessings which are abundantly supplied by the other visible gods are made perfect by him, and that even prior to this the visible gods themselves are made perfect by his unspeakable and divine activity. In the same manner we must believe that on this our world of generation certain gods have alighted who are linked together with Helios: and these gods guide the four‐fold nature of the elements, and inhabit, together with the three higher races,(744) those souls which are upborne by the elements. But for the divided souls(745) also, of how many blessings is he the cause! For he extends to them the faculty of judging, and guides them with justice, and purifies them by his brilliant light. Again, does he not set in motion the whole of nature and kindle life therein, by bestowing on it generative power from on high? But for the divided natures also, is not he the cause that they journey to their appointed end?(746) For Aristotle says that man is begotten by man and the sun together. Accordingly the same theory about King Helios must surely apply to all the other activities of the divided souls. Again, does he not produce for us rain and wind and the clouds in the skies, by employing, as though it were matter, the two kinds of vapour? For when he heats the earth he draws up steam and smoke, and from these there arise not only the clouds but also all the physical changes on our earth, both great and small.)