The triad of celestial Gods immediately above the sun consists of Mars, Jupiter, and Saturn, of which the first who is the source of division and motion, perpetually separates, nourishes and excites the contrarieties of the universe, that the world may exist perfect and entire from all its parts. He requires, however, the assistance of Venus, that he may insert order and harmony into things contrary and discordant. But Jupiter is the cause of a royal and political life, and is the supplier of a ruling prudence and a practical and adorning intellect. And Saturn is the source of intellect, in consequence of being an intellectual deity, and ascending as far as to the first cause. Hence, as there is nothing disordered and novel in intellect, Saturn is represented as an old man, and as slow in his motion: and on this account, astrologers say, that such as have Saturn well situated in their nativity are endued with intellect. Plato in the Timæus delivers to us the manner in which each of these seven divinities becomes an animal, and is suspended from a more divine soul, and what kind of perfection it affords to the universe. For he says, “When therefore, each of the natures necessary to a joint fabrication of time had arrived at a local motion adapted to its condition, and their bodies became animals through the connecting power of vital bonds, they then learned their prescribed order.” For each of them, says Proclus, is allotted an appropriate life and motion. For since the demiurgic sacred law distributes to every mortal nature that which is adapted to it, and co-arranges every thing with a view to the blessedness of the universe, what ought we to say concerning the governors of the world? Ought we not to assert that they have received from their father, every thing appropriate and every good; and that shining with the splendors of beauty, they not only fabricate the generation of time in conjunction with the father, but also lead and govern the whole world? For by thus speaking of them we shall speak rightly. In addition to these things likewise, we ought to assert, that they not only receive the beautiful and the good from the demiurgic monad, but also that being self-motive, they impart these to themselves; and that from themselves the giving of good originates. Plato indeed, indicating this says, “that each of them _arrives_ (αφικεσθαι) at a local motion, adapted to its condition,” as defining from itself the measure of the life, the order, and the motion which it is allotted in the universe.