On the Mysteries

...account. Not correctly [is] the [inquiry] of the questions as if [it were] something impossible before; which [have] no difference of the causes. We are ignorant still of the healthy of these; for neither do the gods rule the things in the parts of the worlds, nor are the things concerning the earth devoid of them; but the superior of them are not contained by anything, and they contain all the things in them. But those on earth, having their being in the fulfillments of the gods, whenever [one] becomes suitable for the divine participation, immediately [it] has before its own essence the [divine] existing in it, of the god. Which therefore happens even in the parts of them,

Porphyry's questions.

Response to Porphyry's questions.

Iamblichus

a common approach upon the parts as parts of the wholes [is] unreasonable; and for the god to be fashioned in some place, would not be taken [as] anything of the whole essence and power through it. For the whole containing and of the parts [it is] worthy to omit the examination with how much toward this [is] the essence of the most divine superiors... said, which say nothing [that is] to the point against the truths. But since the aiming of the account [is] rather than of the divine science, [it is] necessary to discourse toward [a] man, we therefore have solved the dispute of Iamblichus, toward the accounts of some theological perception. But what [is] after him questioning these things, [one] would not [have] the answer, [as to] why also [it] would not be of all-ruling of the gods only, earthly or subterranean, a star according to gods or essence. For not one [is] to be spoken of as god, as according to him alone the gods wander. For all things are full of them. But how (as some say, saying) Cimmerians mythical people dwelling in constant darkness; what indeed [would] cease in ignorance and of darkness [by] account being dragged and all things [it] was describing; and yet having infinite power and indivisible and incomprehensible; how will the same things be the unity toward each other; by parts to parts and by boundaries being divided; and by position the things of the places, or of the things lying under.