"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 doctrine of Orpheus; Pythagoras first of all learning from Aglaophemus the origins 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 forms 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 for us in writing admirable conceptions about these principles, celebrating their common progression into beings, and their separate fabrication. Again, in the Timaeus, endeavouring to teach us about the sublunary gods and their order, Plato flies to theologists, calls them the sons of the gods, and makes them the fathers of the truth about these divinities. And lastly, he delivers the orders of the sublunary gods proceeding from wholes, according to the progression delivered by theologists of the intellectual kings. Further still, 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 hypostases 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.