is to be investigated, and in the mean time, the science of Plato must be genuinely received in the pure bosoms of the soul, and must be preserved undefiled and unmingled with contrary opinions. CHAPTER XVIII. In the next place, let us survey the immutability and simplicity of the Gods, what the nature of each of them is, and how both these appear to be adapted to the hyparxis of the Gods, according to the narration of Plato. The Gods, therefore, are exempt from the whole of things. But filling these, as we have said, with good, they are themselves perfectly good; each of them according to his proper order possesses that which is most excellent; and the whole genus of the Gods is at once allotted predominance according to an exuberance of good. But here again, we must oppose those who interpret in a divisible manner that which is most excellent in the Gods, and who say, that if the first cause is most excellent, that which is posterior to the first is not so. For it is necessary, say they, that what is produced should be inferior to that by which it is produced. And this indeed is rightly asserted by them. For it is necessary in the Gods, to preserve the order of causes unconfused, and to define separately their second and third progressions. But together with a progression of this kind, and with[123] the unfolding into light of things secondary from those that are first, that which is most excellent must also be surveyed in each of the Gods. For each of the Gods in his own characteristic peculiarity is allotted a transcendency which is primary and perfectly good. One of them indeed, that we may speak of something known, is allotted this transcendency, and is most excellent as possessing a prophetic power, another as demiurgic, but another as a perfector of works. And Timæus indicating this to us, continually calls the first demiurgus the best of causes. For the world, says he, is the most beautiful of generated natures, and its artificer is the best of causes; though the intelligible paradigm, and which is the most beautiful of intelligibles is prior to the demiurgus. But this is most beautiful and at the same time most excellent, as the demiurgic paradigm; and the maker and at the same time father of the universe is most excellent, as a demiurgic God. In the Republic also, Socrates speaking of the Gods, very properly observes, that each of them being as much as possible most beautiful and most excellent, remains always with a simplicity of subsistence in his own form. For each of them being allotted that which is first and the summit in his own series, does not depart from his own order, but contains the blessedness and felicity of his own proper power. And neither does he exchange his present for a worse order; for it is not lawful for that which possesses all virtue to be changed into a worse condition; nor does he pass into a better order. For where