That the three vivific fountains co-arranged with the demiurgus, may be assumed from what is said in the Timæus, viz. the fountain of souls, the fountain of the virtues, and the fountain of natures.
Admonitions concerning the undefiled Gods; that there are such Gods according to Plato; and what the peculiarity is of their essence.
More manifest demonstrations of the hypostasis of the undefiled Gods, according to Plato.
Admonitions through many arguments how it is proper to denominate the undefiled Gods according to Plato. In which also, the union of them, what their separation, and what their peculiarity are, is delivered.
How from what is mystically asserted by Plato, auxiliaries may be obtained, concerning the seventh monad of intellectuals.
How Plato delivers in the Parmenides the summit of the intellectual Gods.[1]
How Parmenides unfolds the middle order of the intellectual breadth, and through what signs.
How Parmenides defines the third order of intellectuals, and through what peculiarities.
CHAPTER XL.
A common theory of the intellectual hebdomad, from the conclusions of Parmenides.
- ↑ The contents of chapter thirty-seven in the original erroneously form the conclusion of the contents of chapter thirty-six. And instead of ως την ακροτητα, it is therefore necessary to read πῳς την ακροτητα. Hence what are marked as κεφ. λζ, κεφ. λκ, and κεφ. λθ, should be marked κεφ. λη, κεφ. λθ, and κεφ. μ᾽. It will be found also that chapter forty is wanting.
