Mn the Greek r. f-wnfc, tk* uniform, but it should evidently be »• »*t», Ike intclligMe,
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Many arguments in confirmation of the Mine thing, and evincing the irreprehensible hypothesis of the one.
A confutation of those who say that the first principle is not according to Plato above intellect, ami demonstrations from the Republic, the Sophists, the Philebus, and the Parmcnidci, of the superessential hypostasis' of the one.
What the modes are of ascent to the one according to Plato ; and that the modes are two, through analogy, and through negations. Likewise, where Plato treats of each of these, and through what cause.
By what, and by how many names Plato unfolds the ineffable principle, and why he unfolds it by such and by so main names. And how these names accord with the modes of ascent to it.
What the assertions are in the Republic concerning the first principle, through its analogy to the sun ; where also it is shown, how it is celebrated as the good, and as the most splendid of being. How the sun is the offspring of the good; and that according to each order of divine natures, there is a monad analogous to the first principle. And how the first principle is the cause of all beings, and is itself prior to power and energy.
What Plato in his Epistle to Dionysius says the first king is. And admonitions, that the first God is discussed in that Epistle.
What the three conceptions arc which arc delivered [in that Epistle] concerning the first king. How all things are about him. How all things are for his sake. How he is the cause of all beautiful things. What the order is of these conceptions. And from what hypotheses they
How in the first hypothesis of the Parmenidcs, Plato delivers the doctrine concerning ike one, employing for this purpose negations. And on what account the negations are such and so many.
' For ym>.n«tl read nim»^. Proc. Vol. I. A
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How it is nereiiary to eotwr on the theory concerning the one, through negations. And what dis- position of the soul is most adapted to discussions of th
A celebration of the one, demonstrating through negative conclusions that it U exempt from all the orders of beings, according to the order delivered in the
CONTENTS OF THE CHAPTERS OF BOOK III.
That after the discussion in common of the one principle of things, it is requisite to treat of the divine orders, and to show how many they are, and how they are divided from each other.
That the multitude of unities according to which the Gods have their hypostasis, subsists after the one.
How many the particulars are which ought to be demonstrated previous to the discovery of the ! of the divine orders, and an uninterrupted narration of the doctrine of these.
That all the unities are participate. And that there is only one truly su|ieressenlial one ; but that all the other unities are participated by essences.'
That the participations of the unities which are nearer to the one, proceed into moi
tases ; but the participations of those that are remote from the one, proceed into more posite hypostases.
1 These four chapters are comprehended in one in my translation, as they are not marked in the Greek; and I bad not divided them, when this work »u sent to the press, as I have done the chapters of the other books, in wukh there is a similar defect in the ordinal.
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What the natures are which participate of the divine unities, and what the order of them is with res- pect to each other. And that being indeed, is the most ancient of these ; life, the second; intellect, the third; soul, the fourth ; and body, the last. And that there aie also as many
A resumption of the doctrine concerning the one, and a discussion of the biformod principles pos-
What the two principles are of all things posterior to the one ; how Socrates the Philebus calls them bound and infinity ; and of what things they are the causes* to beings.'
What the third thing is which is produced from the two principles. Why Socrates in the Philebus calls it that which it mixed. That it is nothing else than that which is primarily being.* And how this proceeds from the two principles, and from the one.
How from image* also, it may be inferred, that the first thing which subsists from bound and infi- nity is being. How this may be demonstrated. And how bound and infinity are twofold ; one order of these subsisting in being, but the other existing prior to being.'
What the triad is, which Socrates in the Philebus says is inherent in erery thing that is mixed *
Concerning the first intelligible triad in common ; and how the second triad proceeds analogous to this.*
* For mntmt, it is necessary to read mtmu.
> The seventh and eighth chapters form the third in my translation.
* For w, it is necrssary to read •».
» And die ninth and tenth an the fourth and fifth chapters in my translation. ' This is the sixth chapter in my translation.
' It appears from this account of the contents of the twelfth chapter, that a -considerable part of it is wanting in the original ; because nothing is said in it about the manner in which the second triad proceeds tualogou* to
the firrt.
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What the second intelligible triad is. A more accurate account of it, as subsisting from that
predominates, from that which is participated, and from that which characterizes the mixture.
What the third iutclligible triad is ; what that is which predominates, and is participated in this. And at the end, a discourse in common concerning die distinction of the three triads.
How the intelligible triads are delivered in the Timeus. And itself, [evincing] that it has the third order in intelligible*.
Many demonstrations that eternity subsists according to the middle order of intelligible*.
That the one in which eternity abides is the summit of intelligibles.
CHAPTER XVIH.
all the intelligible orders in common, according to the doctrine of Timarus. And a of the peculiarities m the i
intelligible forms, and the doctrine unfolding the peculiarity of them. How likewise they are four, and from what causes they i
That also from what is said in the Sophista, it is possible to discover die three intelligible orders; viz. in that part of the Sophista, in which it is shown what the one being, what whole, and what ail are.
A summary account of .what has been said concerning the intelligible triads. And admonitions from Plato that it is possible to divide them into father, power, an
How in the Phxdrus it is said that every thing divine is beautiful, wise, and good. What triple i of these Plato delivers. And how from these it is possible to accede to the I separation of the intelligible triads.
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How Parmenides delivers the multitude of Gods in the second hypothesis. And how we should about each order of them, employing for this purpose the conclusions of that
What the first intelligible triad is according to Parmcuidcs. Whence be begins, and how far he proceeds, teaching concerning it.
What the second intelligible triad is. How it is delivered by Parmenides in triad prior to it. And how far be produces the discourse concerning it.
What the third intelligible triad is. And bow Parmenides unfolds it throngh the third conclusion.
the three conclusions in common, through which the three orders of intelligible* are characterized. And how through these it is possible to dissolve the most difficult of theolo- gical doubts.
A celebration of the intelligible Gods, unfolding at the same time tite union of intelligible!) themselves with the good, and their exempt hyparais.
CONTENTS OF THE CHAPTERS OF BOOK IV.
What the peculiarity is of the intelligible and intellectual Gods. How they illuminate imparticipa- bleliie, and are in continuity with the intelligible Gods.
How the intelligible and intellectual Gods subsist from the intelligible Gods. And how they roni-
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Content
What the division is of the intelligible and intellectual God. according to triad*. And what the dif- ference is of these triads with respect to the intelligible triads.
How Socrates in the Phssdra* leads us to this order of Gods.
That it U not proper to understand the Heaven, and celestial circulation [celebrated in the Ph*- drus] as pertaining to sensibles ; and many admonitions from the Platonic words themselves, that these are to be referred to the first order of Heaven.
That the supercelestial place is not simply intelligible ; but demonstrations from what is delivered about it [in the Phcdrus,] that it is allotted an intelligible order at in intellectuals.
That the subcclestial arch is the boundary of the intelligible and intellectual Gods, evinced from the peculiarities of it.
Why Plato characterizes this order of Gods from the middle which it contains, and deliver* the
That Plato delivers tbe same mode of ascent to the intelligible, as is delivered by initiators into the
What the supercelestial place is. How it proceeds from the first intelligible*. How it is supreme in intellectual*. And how Plato demonstrates its prolific power.
How Plato has indicated the unknown peculiarity of the summit of intelfigibles and intellectuals, and why he celebrates it at one and the same time affirmatively and negatively.
What the negations are of the supercelestial place. That they are produced from the divine orders. What kind of negations also designate the uncoloured, what, the unfigured, and what, the pri, valiou of contact.
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CONTENTS. luii
CHAPTER XHf.
What the things are which Plato affirm* of the s upercelcstial place, and from liarities, he ascribes to it affirmative sign*.
What the three deities of the virtues, viz. science, temperance, and jujticf, are in the supercelestial place ; what order the; have with respect to each other ; and what perfection each of them imparts to the Gods.
What the plain of Truth, and what the meadow- are. What the unical form of intelligible nutri- ment is. What the twofold nutriment of the Gods Lt which is distributed from this intelligible food.
Many admonitions that the supercelestial place is triadic. And what the signs are of the three hypostases in it.
Who Adrastia is. What the sacred law of Adrastia is. That she ranks in the supercelestial place. And on what account she does so.
A summary account of what is said about the sup
Demonstrations that the connected! jr -containing order is in the intelligible and intellectual Gods. And that it is necessary there should be three connective causes of wholes.
That according to Plato the celestial circulation is the same
How we may obtain auxiliaries from what is said by Plato of the triadic division in the connective deity. And why he especially venerates the union b tb
What the theology in the Cratylus is concerning Heaven. And how it is possible to collect from it by a reasoning process the middle of the intelligible and intellectual Gods.
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Ixiv CONTENTS.
Thai the most diviiiel) -inspired of the interpreter* have defined the subceleslial arch to be a certain liar order. And that our preceptor has unfolded it in the most perfect manner.
Many admonitions that the peculiarity of the subcelestial arch is perfective, from whit Plato ba« ; it, and from the souls that are elevated to it.
What the triadic division is of the perfective order, which Plato has delivered in the subcelestial arch.
What the elevation is of souls separate from bodies to the intelligible and intellectual triads. What the most blessed tthtt is. What mueas, and cpopteia are. What the entire, simple, and unmoved visions are. And what the end is of all this elevation.
How Plato unfolds in the Pannenides, from rotelligibles the intelligible and intellectual orders.
i is common, and that which is different are, in the theology <
CHAPTER XX VIII.
How the intelligible and intellectual number proceeds from intelligible*. And in what it differs from intelligible multitude.
How divine number adorns all beings. And what the powers in it are which are symbolically deli- i the division of number.
How Pannenides has delivered the feminine and generative peculiarity [of first number] in what he
CHAPTER XXXI.
How we may discover in what is delivered concerning number, the triadic division of the summit of mtelligibles and intellectuals.
Whether it is proper to place number prior to animal itself, or in animal itself, or posterior to it.
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CHAPTER XXXIII,
Whence Parmcnidrs begins to speak about uuinber. Uuw tar Ik- proceeds in what he says about iL And Imw lie unfold* the different orders in it.
CM \PTF.K XX XIV.
What the unknown is in divine numbew. What the generative lain them. And admonitions of these tilings from what in elsewhere said by Plato concerning number*.
CH APT till XXXV.