s, and these again to the one and all perfect theory of the
Parmenides. For thus, as it appears to me, we shall suspend the more
imperfect from the perfect, and parts from wholes, and shall exhibit
reasons assimilated to things of which, according to the Platonic Timaeus,
they are interpreters. Such then is our answer to the objection which may
be urged against us; and thus we refer the Platonic theory to the
Parmenides; just as the Timaeus is acknowledged by all who have the least
degree of intelligence to contain the whole science about nature."

All that is here asserted by Proclus will be immediately admitted by the
reader who understands the outlines which we have here given of the
theology of Plato, and who is besides this a complete master of the
mystic meaning of the Parmenides; which I trust he will find sufficiently
unfolded, through the assistance of Proclus, in the introduction and
notes to that dialogue.

The next important Platonic dogma in order, is that doctrine concerning
ideas, about which the reader will find so much said in the notes on the
Parmenides, that but little remains to be added here. That little however
is as follows: The divine Pythagoras, and all those who have legitimately
received his doctrines, among whom Plato holds the most distinguished
rank, asserted that there are many orders of beings, viz. intelligible,
intellectual, dianoetic, physical, or in short, vital and corporeal
essences. For the progression of things, the subjection which naturally
subsists together with such progression, and the power of diversity in
coordinate genera give subsistence to all the multitude of corporeal and
incorporeal natures. They said, therefore, that there are three orders in
the whole extent of beings; viz. the intelligible, the dianoetic, and the
sensible; and that in each of these ideas subsist, characterized by the
respective essential properties of the natures by which they are
contained. And with respect to intelligible ideas, these they placed
among divine natures, together with the producing, paradigmatic, and
final causes of things in a consequent order. For if these three causes
sometimes concur, and are united among themselves, (which Aristotle says
is the case), without doubt this will not happen in the lowest works of
nature, but in the first and most excellent causes of all things, which
on account of their exuberant fecundity have a power generative of all
things, and from their conver