On the Mysteries (De Mysteriis)

they contain all things most especially for this reason: that they are themselves contained nowhere. Since earthly things are created and exist by the gift of the divine, whenever they are rendered more ready for divine things, they suddenly obtain gods who exist here even before the earthly things' own natures. Furthermore, since in any god there is infinite power and an indivisible and incomprehensible nature original: natura indiuidua, incōprehensibilisq́;; meaning their essence cannot be divided into parts or fully grasped by the human mind, they rightly cannot be confined to certain specific places.

Likewise, there would not be a true union of universal providence providence: the caring and governing power of the divine over the created world among the gods unless all were equally present everywhere. It is also said that some gods are aerial, while others are aquatic, not because they are only in those places, but because they rule there most of all. The Priests used to call upon earthly and subterranean gods; they are certainly called such not because they are only there (for all gods are everywhere), but because some operate more effectively in one place than another. For even the soul of any star is everywhere, although it acts more specifically in that star. A certain divine illumination is received by statues original: Statuis diuina quædam illustratio capitur; this refers to the "theurgic" practice of animating statues to receive divine oracles or presence.

On Providence and how the Gods are everywhere.

When the gods are said to specifically allot to themselves various parts of the world, cities, houses, or statues, understand that their essence and power—thriving everywhere in itself—illuminates this or that thing most of all. And just as light remains in itself—