Soon afterward he makes some other essence preside over the world, and gives it those faculties by which, with certain revolutions, he may govern and preserve the motion of it.
Then he asserts the heat of the firmament to be God; not perceiving the firmament to be part of the world, which in another place he had described as God.

How can that divine sense of the firmament be preserved in so rapid a motion?
And where do the multitude of Gods dwell, if heaven itself is a Deity?
But when this philosopher says that God is without a body, he makes him an irrational and insensible being.
Besides, how can the world move itself, if it wants a body?
Or how, if it is in perpetual self-motion, can it be easy and happy?
Xenocrates, his fellow-pupil, does not appear much wiser on this head, for in his books concerning the nature of the Gods no divine form is described; but he says the number of them is eight.

Five are moving planets;[85] the sixth is contained in all the fixed stars; which, dispersed, are so many several members, but, considered together, are one single Deity; the seventh is the sun; and the eighth the moon.

But in what sense they can possibly be happy is not easy to be understood.
From the same school of Plato, Heraclides of Pontus stuffed his books with puerile tales.

Sometimes he thinks the world a Deity, at other times the mind.