For ourselves, while whatever in us belongs to the body of the All should be yielded to its action, we ought to make sure that we submit only within limits, realizing that the entire man is not thus bound to it: intelligent servitors yield a part of themselves to their masters but in part retain their personality, and are thus less absolutely at beck and call, as not being slaves, not utterly chattels. The changing configurations within the All could not fail to be produced as they are, since the moving bodies are not of equal speed. Now the movement is guided by a Reason-Principle; the relations of the living whole are altered in consequence; here in our own realm all that happens reacts in sympathy to the events of that higher sphere: it becomes, therefore, advisable to ask whether we are to think of this realm as following upon the higher by agreement, or to attribute to the configurations the powers underlying the events, and whether such powers would be vested in the configurations simply or in the relations of the particular items. It will be said that one position of one given thing has by no means an identical effect- whether of indication or of causation- in its relation to another and still less to any group of others, since each several being seems to have a natural tendency of its own. The truth is that the configuration of any given group means merely the relationship of the several parts, and, changing the members, the relationship remains the same. But, this being so, the power will belong, not to the positions but to the beings holding those positions? To both taken together. For as things change their relations, and as any one thing changes place, there is a change of power. But what power? That of causation or of indication? To this double thing- the particular configuration of particular beings- there accrues often the twofold power, that of causation and that of indication, but sometimes only that of indication. Thus we are obliged to attribute powers both to the configuration and to the beings entering into them. In mime dancers each of the hands has its own power, and so with all the limbs; the relative positions have much power; and, for a third power, there is that of the accessories and concomitants; underlying the action of the performers' limbs, there are such items as the clutched fingers and the muscles and veins following suit.

After the body of the universe, also, many things are generated by the nature of it. For the concord of similars, and the contrariety of dissimilars,...

Thus, for instance, if one thing is intellectual [as is the case with our dianoia], but another is wholly inanimate or physical, then that which...

With respect to the powers, therefore, which remain in the heavens in the divine bodies themselves, there can be no doubt that all of them are...

We may, however, beginning from another hypothesis, demonstrate the same thing. We must admit that the corporeal parts of the universe are neither...

If both the orders, those on the right and those on the left, are brought together with one another by the thought which is set between them, which...