The one absolutely, the Intelligible, the ever Preexisting, comprehending all the universe together within the One - nay, more, is not the whole world One living thing - all and everywhere full of life and soul, perfect and made up out of parts likewise perfect? Now of this double unity the most perfect part (I mean of the Unity in the Intelligible World that comprehends all things in One, and of the Unity encompassing the Sensible World, that brings together all things into a single and perfect nature) is the perfection of the sovereign Sun, which is central and single, and placed in the middle of the intermediate Powers.

I pray the Sovereign Sun himself to grant me ability to explain the nature of the station that he holds amongst those in whose middle he is placed! By the term "middle" we are to understand not what is so defined in the case of things contrary to each other, as "equi-distant from the extremes," as orange and dark brown in the case of colours; lukewarm, in that of hot and cold, and other things of the sort; but the power that collects and unites into one things dispersed, like the "Harmony" of Empedocles, from which he completely excludes all discord and contention.

The good effects that emanate from the same source are equally diffused upon the earth. Different regions become partakers in these benefits in different ways; so that neither their production comes to an end, nor does the Deity confer his blessings upon the recipient world with any degree of variation. For where the substance is the same, so is the action thereof, in the case of Divine Powers; especially with him who is king of them all, namely, the Sun; of whom the motion is the most simple amongst all the bodies that move in a contrary direction to the world, which fact that most excellent philosopher, Aristotle, adduces to prove the superiority of that luminary to the others.

But let us now dismiss these poetical fictions; because with what is divine they have mingled much of human alloy; and let us now consider what the deity has declared concerning himself and the other gods. The region surrounding the Earth has its existence in virtue of birth. From whom then does it receive its eternity and imperishability, if not from him who holds all things together within defined limits, for it is impossible that the nature of bodies (material) should be without a limit, inasmuch as they cannot dispense with a Final Cause, nor exist through themselves.

We must not suppose any corporeal conjunction or marriage in the case - all which are merely the sportive fables of Poetry; but must hold the father and the producer of that Being as something most divine and super-eminent. Of such a nature is He who is above all things, around whom, and by reason of whom, all things do subsist. But Homer calls him by his father's name, "Hyperion," in order to show that he is independent, and not subjected to any constraint.

We ought to acquiesce in the reasoning of the Egyptian priests, who raise altars to the Sun conjointly with Jupiter; nay, rather we should assent to Apollo himself (long before them), who sits on the same throne with Jove, and whose words are,

The Phoenicians who from their sagacity and learning possess great insight into things divine, hold the doctrine that this universally diffused radiance is a part of the "Soul of the Stars." This opinion is consistent with sound reason: if we consider the light that is without body, we shall perceive that of such light the source cannot be a body, but rather the simple action of a mind, which spreads itself by means of illumination as far as its proper seat; to which the middle region of the heavens is contiguous, from which place it shines forth with all its vigour and fills the heavenly orbs, illuminating at the same time the whole universe with its divine and pure radiance.

The same things, therefore, does the Sun communicate to things intelligible, over whom he was appointed by the Good to reign and to command: although these were created and began to exist at the same moment with himself.

Come then, and let us celebrate in the best way we can the anniversary festival which the imperial city is keeping by sacrifices, with unusual splendour. And yet I feel how difficult it is for the human mind even to form a conception of that Sun who is not visible to the sense, if our notion of Him is to be derived from the Sun that is visible; but to express the same in language, however inadequately, is, perhaps, beyond the capability of man! To fitly explain His glory, I am very well aware, is a thing impossible; in lauding it, however, mediocrity seems the highest point to which human eloquence is able to attain.

My own belief is, if philosophers be entitled to any credit, that the Sun is the common parent of all men, to use a comprehensive term. It is a true proverb, "Man begets man, and so does the Sun:" but souls that luminary showers down upon earth, both out of himself, and out of the other gods: which souls show to what end they were propagated by the kind of life that they pursue. But well is it for that man who, from the third generation backwards, and a long succession of years, has been dedicated to the service of this god; yet neither is that person's condition to be despised who, feeling in his own nature that he is a servant of this deity, alone, or with few on his side, shall have devoted himself to his worship.