nature, and is similar to the mandate of Jupiter to the Gods in Homer, Haste, to the Greek and Trojan hosts descend.[88] For as that calls them to the war of generation, so this in Plato excites them to the fabrication of mortals, which they effect through motion. And this indeed is accomplished by all the mundane Gods, but especially by the governors of the world [or the planets], and in the most eminent degree by the sovereign sun. For the demiurgus gave him dominion over wholes, fabricated him as a guardian, and ordered him, as Orpheus says, ----O’er all to rule. The words likewise, “according to nature,” bound their fabrication according to measure and the good: and besides this, spread under them all physical production as an instrument to their energies. This therefore which is subservient to their will they move and govern. And in the third place, these words define their subsistence as media; for it pertains to the middle to fabricate the extremes according to nature. For things which sometimes have an existence are suspended from those that are perpetual according to time; and the latter are suspended from eternal entities. And primary natures indeed are generative of media; but these are productive of such beings as are last in the series of things. The word “_yourselves_” also which denotes manual operation, excites the divine lives themselves to fabrication. Nor ought we to wonder whence demiurgic power is derived to divine souls, this being the peculiarity of the superessential Gods. For as Orpheus, placing an intellectual essence in Jupiter, renders it demiurgic, thus also Plato producing words from the father, evinces that the souls which rank as wholes are divine and demiurgic. Nor must we doubt why of mundane natures[89] some are immortal, but others mortal, since all of them are generated according to intelligible causes; for some of them proceed from one, but others from another proximate producing cause. And it is necessary to look to these, and not to paradigms alone. Nor must we investigate ideas of Socrates, Plato, or of any thing that ranks as a particular. For the demiurgus divides mortal animals according to genera, and stops at total intellections; and through these comprehends every thing of a partial nature. For as the demiurgus makes that which is material immaterially, and that which is generated ingenerably, thus also he produces mortal natures immortally.[90] For he makes these indeed, but through the junior Gods; since prior to their making, he made by intellection alone. Nor must we deny that mortal natures subsist also divinely, and not mortally only. For the things which the demiurgus now extends in his speech are hypostases or subsisting natures about the junior or mundane Gods, which the heavens primarily receive; and according to which the Gods fabricate the mortal genera. For the monads of every mortal-formed life proceed into the heavens from the intelligible forms.