The philosopher himself however, shortly after, when speaking of the animation itself of the world says, “But the soul being extended from the middle to the very extremities of the universe, and investing it externally in a circle, gave rise to the divine commencement of an unceasing and wise life through the whole of time.” For the words “to be every way extended from the middle,” have the same meaning as “to be extended from the middle to the very extremities of the universe.” But in the latter, the soul herself illuminates from herself the centre of the universe and the whole sphere of it by her powers; while in the former, the demiurgus is the cause of the animation, himself introducing the soul into the universe as into her proper place of abode. For the same thing is effected by both, but demiurgically indeed and intellectually by the cause, and self-motively by soul. Now however, the philosopher delivers the bond which proceeds from fabrication alone. For we particularly refer wholes and such things as are good to a divine cause; but we consider partial natures, and such things as are not good, to be unworthy of divine fabrication; and we suspend them from other proximate causes, though these also, as it is frequently said, subsist from divinity. Since therefore both a divine and a partial soul have communication with bodies, the former indeed subsisting according to boniform will, and not departing from intelligible progressions is deific; but the latter which takes place through a defluxion of the wings of the soul, or through audacity, or flight, is atheistical, though the former is complicated with the self-motive energy, and the latter with providential care. But in the one a subsistence according to deity is apparent through the presence of divinity; and in the other, a subsistence from soul, through the representation of aberration. CHAPTER L.