The third problem after these we shall connect with the former, and survey how we are to assume the unpervertible in the Gods, who perform all things according to justice, and who do not in the smallest degree subvert its boundary, or its undeviating rectitude, in their providential attention to all other things, and in the mutations of human affairs.
I think therefore, that this is apparent to everyone, that everywhere that which governs according to nature, and pays all possible attention to the felicity of the governed, after this manner becomes the leader of that which it governs, and directs it to that which is best. For neither has the pilot who rules over the sailors and the ship any other precedaneous end than the safety of those that sail in the ship, and of the ship itself, nor does the physician who is the curator of the diseased, endeavour to do all things for the sake of anything else than the health of the subjects of his care, whether it be requisite to cut them, or administer to them a purgative medicine. Nor would the general of an army or a guardian say that they look to any other end, than the one to the liberty of those that are guarded, and the other to the liberty of the soldiers.
Nor will any other to whom it belongs to be the leader or curator of certain persons, endeavour to subvert the good of those that follow him, which it is his business to procure, and with a view to which he disposes in a becoming manner everything belonging to those whom he governs.
If therefore we grant that the Gods are the leaders of the whole of things, and that their providence extends to all things, since they are good, and possess every virtue, how is it possible they should neglect the felicity of the objects of their providential care?
Or how can they be inferior to other leaders in the providence of subordinate natures? Since the Gods indeed always look to that which is better, and establish this as the end of all their government, but other leaders overlook the good of men, and embrace vice rather than virtue, in consequence of being perverted by the gifts of the depraved.
And universally, whether you are willing to call the Gods leaders, or rulers, or guardians, or fathers, a divine nature will appear to be in want of no one of such names. For all things that are venerable and honorable subsist in them primarily. And on this account indeed, here also some things are naturally more venerable and honorable than others, because they exhibit an ultimate resemblance of the Gods.
But what occasion is there to speak further on this subject? For I think that we hear from those who are wise in divine concerns paternal, guardian, ruling and paeonian powers celebrated. How is it possible therefore that the images of the Gods which subsist according to nature, regarding the end which is adapted to them, should providentially attend to the order of the things which they govern; but that the Gods themselves with whom there is the whole of good, true and real virtue, and a blameless life, should not direct their government to the virtue and vice of men?
And how can it be admitted, on this supposition that they exhibit virtue victorious in the universe, and vice vanquished? Will they not also thus corrupt the measures of justice by the worship paid to them by the depraved, subvert the boundary of undeviating science, and cause the gifts of vice to appear more honorable than the pursuits of virtue?
For this mode of providence is neither advantageous to these leaders, nor to those that follow them. For to those who have become wicked, there will be no liberation from guilt, since they will always endeavor to anticipate justice, and pervert the measures of desert.
But it will be necessary, which it is not lawful to assert, that the Gods should regard as their final end the vice of the subjects of their providence, neglect their true salvation, and consequently be alone the causes of adumbrant good. This universe also and the whole world will be filled with disorder and incurable perturbation, depravity remaining in it, and being replete with that discord which exists in badly governed cities.
Though is it not perfectly impossible that parts should be governed according to nature in a greater degree than wholes, human than divine concerns, and images than primary causes?
Hence if men properly attend to the welfare of men in governing them, honoring some, but disgracing others, and everywhere giving a proper direction to the works of vice by the measures of virtue, it is much more necessary that the Gods should be the immutable governors of the whole of things.
For men are allotted this virtue through similitude to the Gods.
But if we acknowledge that men who corrupt the safety and well-being of those whom they govern, imitate in a greater degree the providence of the Gods, we shall ignorantly at one and the same time entirely subvert the truth concerning the Gods, and the transcendency of virtue. For this I think is evident to everyone, that what is more similar to the Gods is more happy than those things that are deprived of them through dissimilitude and diversity. So that if among men indeed, the uncorrupted and undeviating form of providence is honorable, it must undoubtedly be in a much greater degree honorable with the Gods.
But if with them, mortal gifts are more venerable than the divine measures of justice, with men also earth-born gifts will be more honorable than Olympian goods, and the blandishments of vice than the works of virtue.
With a view therefore to the most perfect felicity, Plato in the Laws delivers to us through these demonstrations, the hyparxis of the Gods, their providential care extending to all things, and their immutable energy; which things, indeed, are common to all the Gods, but are most principal and first according to nature in the doctrine pertaining to them.
For this triad appears to pervade as far as to the most partial natures in the divine orders, originating supernally from the occult genera of Gods. For a uniform hyparxis, a power which providentially takes care of all secondary natures, and an undeviating and immutable intellect, are in all the Gods that are prior to and in the world.