: and of these
creatures, as of the Heavens, different persons have had different
ideas, although the truth may be found. There were certain
Philosophers, of whom Aristotle appears to be one in his Metaphysics,
although in the first book on Heaven and Earth incidentally he appears
to think otherwise, who only believed these to be so many as there are
revolutions in the Heavens, and no more; saying, that the others would
have been eternally in vain, without operation, which was impossible,
inasmuch as their being is their operation. There were others, like
Plato, a most excellent man, who place not only so many Intelligences
as there are movements in Heaven, but even as there are species of
things, that is, manners of things; as of one species are all mankind,
and of another all the gold, and of another all the silver, and so
with all: and they are of opinion that as the Intelligences of the
Heavens are generators of those movements each after his kind, so
these were generators of the other things, each one being a type of
its species: and Plato calls them _Ideas_, which is as much as to
say, so many universal forms and natures.

The Gentiles called them Gods and Goddesses, although they could not
understand those so philosophically as Plato did; and they adored
their images, and built large temples to them, as to Juno, whom they
called the Goddess of Power; as to Vulcan, whom they called the God of
Fire; as to Pallas, or rather Minerva, whom they called the Goddess of
Wisdom; and to Ceres, whom they called the Goddess of Corn. Opinions
such as these the testimony of the Poets makes manifest, for they
describe to a certain extent the mode of the Gentiles both in their
sacrifices and in their faith; and it is testified also in many names,
remains of antiquity, or in names of places and ancient buildings, as
he who will can easily find. And although these opinions above
mentioned might be built upon a good foundation by human reason and by
no slight knowledge, yet the Truth was not seen by them, either from
defect of reason or from defect of instruction. Yet even by reason it
was possible to see that very numerous were the creatures above
mentioned who are not such as men can understand. And the one reason
is this: no one doubts, neither Philosopher, nor Gentile, nor Jew, nor
Christian, nor any one of any sect, that they are either the whole or
the greater part full of all Blessedness, and that those blessed ones
are in a