Platonic Theology (Thomas Taylor trans.)

INTRODUCTION. xv

plished, that the former should be light, and the latter heavy? Thus also in a similar manner in
other things. Thus too, in divine concerns. But the reason of this is, because the human race is frail
and corruptible. Hence also, the works of man are corruptible and mutable, and subject to all-various
revolutions. But God being eternal, it is also fit that his mandates should be eternal. And being
such, they are either the natures of things, or conformable to the natures of things. For how can
nature contend with the mandate of divinity? How can it fall off from this concord? If, there-
fore, as he ordered that there should be a confusion of tongues, and that they should not accord
with each other, so likewise he ordered that the political concerns of nations should be dis-
cordant; he has not only effected this by his mandate, but has rendered us naturally adapted to this
dissonance. For to effect this, it would be requisite, in the first place, that the natures of those
should be different, whose political concerns among nations are to be different. This, indeed, is
seen in bodies, if any one directs his attention to the Germans and Scythians, and considers how
much the bodies of these differ from those of the Lybians and Ethiopians. Is this therefore, a
mere mandate, and does the air contribute nothing, nor the relation and position of the region with
respect to the celestial bodies?"

Julian adds, "Moses, however, though he knew the truth of this, concealed it; nor does he
ascribe the confusion of tongues to God alone. For he says, that not only God descended, nor one
alone with him, but many, though he does not say who they were. But it is very evident, that he
conceived those who descended with God to be similar to him. If, therefore, not the Lord only,
but those who were with him contributed to this confusion of tongues, they may justly be consi-
dered as the causes of this dissonance."

In short, that the heavens and the celestial bodies are animated by certain divine souls, was not
only the opinion of the ancient poets and philosophers, but also of the most celebrated fathers of
the church, and the most learned and acute of the schoolmen. Thus for instance, this is asserted
by Jerom in his exposition of the 6th verse of the first chapter of Ecclesiastes. And by Origen in
his book On Principles, who says that the heavenly bodies must be animated, because they are said
to receive the mandates of God, which is only consentaneous to a rational nature. This too is
asserted by Eusebius in his Theological Solutions, and by Augustine in his Enchiridion. Among
the schoolmen too, this was the opinion of Albertus Magnus in his book De quatuor Coæquævis;
of Thomas Aquinas in his treatise De Spiritualibus Creaturis; and of Johannes Scotus Super
Secundo Sententiarum. To these likewise may be added, the most learned Cardinal Nicolaus
Cusanus. Aureolus indeed strenuously contends for the truth of this opinion, and does not even

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