Thus from the Philebus, we may receive the science respecting the one good, and the two first principles of things, together with the triad[94] which is unfolded into light from these. For you will find all these distinctly delivered to us by Plato in that dialogue. But from the Timæus, you may obtain the theory about intelligibles, a divine narration about the demiurgic monad: and the most full truth about the mundane Gods. But from the Phædrus, [you may acquire a scientific knowledge of] all the intelligible and intellectual genera, and of the liberated orders of Gods, which are proximately established above the celestial circulations. From the Politicus, you may obtain the theory of the fabrication in the heavens, of the uneven periods of the universe, and of the intellectual causes of those periods. But from the Sophista, the whole sublunary generation, and the peculiarity of the Gods who are allotted the sublunary region, and preside over its generations and corruptions. But with respect to each of the Gods, we may obtain many conceptions adapted to sacred concerns from the Banquet, many from the Cratylus, and many from the Phædo. For in each of these dialogues, more or less mention is made of divine names, from which it is easy for those who are exercised in divine concerns to discover by a reasoning process the peculiarities of each. It is necessary however, to evince that each of the dogmas accords with Platonic principles, and the mystic traditions of theologists. For all the Grecian theology is the progeny of the mystic tradition of Orpheus; Pythagoras first of all learning from Aglaophemus the orgies of the Gods, but Plato in the second place receiving an all-perfect science of the divinities from the Pythagoric and Orphic writings. For in the Philebus referring the theory about the two species of principles [bound and infinity] to the Pythagoreans, he calls them men dwelling with the Gods, and truly blessed. Philolaus therefore, the Pythagorean, has left us in writing many admirable conceptions about these principles, celebrating their common progression into beings, and their separate fabrication of things. But in the Timæus, Plato endeavouring to teach us about the sublunary Gods, and their order, flies to theologists, calls them the sons of the Gods, and makes them the fathers of the truth about those divinities. And lastly, he delivers the orders of the sublunary Gods proceeding from wholes, according to the progression delivered by them of the intellectual kings. Again, in the Cratylus he follows the traditions of theologists, respecting the order of the divine processions. But in the Gorgias, he adopts the Homeric dogma, respecting the triadic hypostasis of the demiurgi. And in short, he every where discourses concerning the Gods agreeably to the principles of theologists; rejecting indeed, the tragical part of mythological fiction, but establishing first hypotheses in common with the authors of fables.