That the mundane do not differ from the supermundane Gods in habitudes to bodies, &c.—That the providence of the Gods is not circumscribed by place.—That it pervades all things, and like the light of the sun, fills whatever is capable of receiving it.
After what manner the visible celestial orbs are Gods.—That a celestial body is eminently allied to the incorporeal essence of the Gods.—That the visible are connected with the intelligible Gods.—And that the perfectly incorporeal are united to the sensible Gods, through the essence of each being characterized by the one.
The nature of the mundane Gods unfolded from the speech of the Demiurgus to them, in the Timæus.—And what the whole conception of the speech is according to Proclus.
What the demiurgus effects in the multitude of mundane Gods by the first words of his speech.—That the words of the Demiurgus are addressed to the composite from soul and animal, viz. to the animal which is divine and partakes of a soul.—The meaning of the words, “Of whom I am the demiurgus and father,” &c.
The meaning of the words unfolded in the speech of the Demiurgus, “Every thing therefore which is bound is dissoluble, but to be willing to dissolve that which is beautifully harmonized and well composed, is the province of an ill nature.”
The following part of the speech of the Demiurgus to the mundane Gods unfolded.—The difference between the primarily and secondarily immortal, and the primarily and secondarily indissoluble.—And that the mundane Gods are neither primarily immortal, nor primarily indissoluble.
That part of the speech of the Demiurgus unfolded, in which he says to the mundane Gods, “Learn now therefore what I say to you indicating my desire.”
The developement of the remaining part of the speech of the Demiurgus.
