Of this, however, all men are persuaded, both the scientific and the illiterate, philosophers and the learned, that day and night are fabricated by the power of this rising and setting divinity; and that he manifestly changes and convolves the world. But to which of the other stars does a province of this kind belong? Do we not, therefore, derive conviction from hence, that the unapparent and divine race of intellectual Gods,[109] above the heavens, are replenished from the sun with boniform powers; to whose authority the whole choir of the stars submits; and whose nod generation, which he governs by his providence, attentively obeys? For the planets, indeed, dancing round him as their king, harmoniously revolve in a circle, with definite intervals, about his orb; producing certain stable energies, and advancing backwards and forwards; terms by which the skilful in the spheric theory signify such like phænomena of the stars. To which we may add, as manifest to every one, that the light of the moon is augmented or diminished according to her distance from the sun. Is it not then highly probable that the orderly disposition of the intellectual Gods, which is more ancient than that of bodies, is analogous to the mundane arrangement? Hence we infer his _perfective_ power from the whole phænomena, because he gives vision to visive natures; for he perfects these by his light. But we collect his _demiurgic_ and _prolific_ power from the mutation of the universe; and his _capacity of collecting all things into one_, from the properties of motion conspiring into union and consent; and _middle position_, from his own central situation. Lastly, we infer his _royal establishment among the intellectual Gods_, from his middle order between the planets. For if we perceived these, or as many other properties, belonging to any other of the apparent Gods, we should not ascribe the principality among them to the sun.