Intelligence, indeed, could not be (the last degree of existence). It was necessarily actualization of a double nature, both within itself, and for other beings.[334] It was inevitable that it should be followed by other beings, for only the most impotent being would fail to produce something that should proceed from it,[335] while (it is granted that) the intelligible possesses a wonderful power[336]; wherefore, it could not help creating.
THIS IS THE BEST OF ALL POSSIBLE WORLDS BECAUSE WE CAN ACHIEVE VIRTUE.
What would be the nature of a world better than the present one, if it were possible? The present one must be a faithful image of the intelligible world, if the existence of the world be necessary, and if there be no better possible world. The whole earth is peopled with animate and even immortal beings; from here below up to the heaven (the world) is full of them.[337] Why should the stars in the highest sphere (the fixed stars), and those in the lower spheres (the planets), not be divinities, in view of their regular motion, and their carrying out a magnificent revolution around the world[338]? Why should they not possess virtue? What obstacle could hinder them from acquiring it? Not on high are found the things which here below make men evil; namely, that evil nature which both is troubled, and troubles. With their perpetual leisure why should not the stars possess intelligence, and be acquainted with the divinity and all the other intelligible deities[339]? How should we possess a wisdom greater than theirs? Only a foolish man would entertain such thoughts. How could our souls be superior to the stars when at the hands of the universal Soul they undergo the constraint of descending here below[340]? For the best part of souls is that which commands.[341] If, on the contrary, the souls descend here below voluntarily, why should the (Gnostics) find fault with this sphere whither they came voluntarily, and from which they can depart whenever it suits them[342]? That everything here below depends on the intelligible principles is proved by the fact that the organization of the world is such that, during this life, we are able to acquire wisdom, and live out a life similar to that of the divinities.[343]
THE INEQUALITY OF RICHES IS OF NO MOMENT TO AN ETERNAL BEING.
9. No one would complain of poverty and the unequal distribution of wealth if one realized that the sage does not seek equality in such things, because he does not consider that the rich man has any advantage over the poor man, the prince over the subject.[344] The sage leaves such opinions to commonplace people, for he knows that there are two kinds of life; that of the virtuous who achieve the supreme degree (of perfection) and the intelligible world, and that of common earthly men. Even the latter life is double; for though at times they do think of virtue, and participate somewhat in the good, at other times they form only a vile crowd, and are only machines, destined to satisfy the primary needs of virtuous people.[345] There is no reason to be surprised at a man committing a murder, or, through weakness, yielding to his passions, when souls, that behave like young, inexperienced persons, not indeed like intelligences, daily behave thus. It has been said[346] that this life is a struggle in which one is either victor or vanquished. But is not this very condition a proof of good arrangement? What does it matter if you are wronged, so long as you are immortal? If you be killed, you achieve the fate that you desired. If you have reason to complain of how you are treated in some particular city, you can leave it.[347] Besides, even here below, there evidently are rewards and punishments. Why then complain of a society within which distributive justice is exercised, where virtue is honored, and where vice meets its deserved punishment[348]?
MOREOVER THIS WORLD CONTAINS TRADITIONS OF DIVINITY.
Not only are there here below statues of the divinities, but even the divinities condescend to look on us, leading everything in an orderly manner from beginning to end, and they apportion to each the fate that suits him, and which harmonizes with his antecedents in his successive existences.[349] This is unknown only to persons who are most vulgarly ignorant of divine things. Try therefore to become as good as you can, but do not on that account imagine that you alone are capable of becoming good[350]; for then you would no longer be good. Other men (than you) are good; there are most excellent (ministering spirits called) guardians; further, there are deities who, while inhabiting this world, contemplate the intelligible world,[351] and are still better than the guardians. Further still is the blissful (universal) Soul that manages the universe. Honor therefore the intelligible divinities, and above all the great King of the intelligible world,[352] whose greatness is especially manifested in the multitude of the divinities.
TRUE KNOWLEDGE SHOWN NOT BY UNIFICATION, BUT REVELATION OF DIVINE POWER.
It is not by reducing all things to unity, but by setting forth the greatness developed by the divinity itself, that one manifests his knowledge of divine power. The Divinity (manifests His power) when, though remaining what He is, He produces many divinities which depend on Him, which proceed from Him, and exist by Him. In this way this world holds existence from Him, and contemplates Him along with all the divinities which announce to men the divine decrees, and who reveal to them whatever pleases them.[353] These stars must not be blamed for not being what the divinity is, for they only represent their nature.