Since, however, according to a division of the universe into two parts, we have distributed allotments into the celestial and sublunary, there can be no doubt what the former are, and whether they possess an invariable sameness of subsistence. But the sublunary allotments are deservedly a subject of admiration, whether they are said to be perpetual or not. For since all things in generation are continually changing and flowing, how can the allotments of the providential rulers of them be said to be perpetual? For things in generation are not perpetual. But if their allotments are not perpetual, how is it possible to suppose that divine government can subsist differently at different times? For an allotment is neither a certain separate energy of the Gods, so that sublunary natures changing, we might say that it is exempt and remains immutable, nor is it that which is governed alone, so that no absurdity would follow from admitting that an allotment is in a flowing condition, and is conversant with all-various mutations; but it is a providential inspection, and unrestrained government of divinity over sublunary concerns. Such being the doubts with which this subject is attended, the following appears to be the only solution of the difficulty. We must say then, that it is not proper to consider all the natures that are in generation and generation itself, as alone consisting of things mutable and flowing, but that there is also something immutable in these, and which is naturally adapted to remain perpetually the same. For the interval which receives and comprehends in itself all the parts of the world, and which has an arrangement through all bodies, is immoveable, lest being moved it should require another place, and thus should proceed from one receptacle to another ad infinitum. The etherial vehicles also of divine souls with which they are circularly invested, and which imitate the lives in the heavens, have a perpetual essence, and are eternally suspended from these divine souls themselves, being full of prolific powers, and performing a circular motion, according to a certain secondary revolution of the celestial orbs. And in the third place the wholeness (ολοτης) of the elements has a permanent subsistence, though the parts are all-variously corrupted. For it is necessary that every form in the universe should be never failing, in order that the universe may be perfect, and that being generated from an immoveable cause, it may be immoveable in its essence. But every wholeness is a form; or rather it is that which it is said to be through the participation of one all-perfect form.