Vol. III.) ’ 
Mak: roonrGevy wd’? ecnevey ey Tw molotxwy Pudws 
Kai ey en abvlw xole cny Gendpermover cryny. 
; Procl. in Tim. p. 167: 
Nox has it proceeded, but it abides in the pa- 
terral profundity, and in the adytum, according 
to the divinely-nourifhed filence. 
Eos yao mites cou molosnou Pudouy % mnyn Twy 
vorcwy. Damafcius, meg apywy. 
It is the boundary of the paternal profundity, 
and the fountain of intelle€tual natures. 
Olt eoyalic, oft exdaTig ese mupos Cwndoooy 
Of; #, Canyovoy TAA|I6 TNS Exolnc xonroy. 
Kos evtooet Tou Zuvoy cvgt wrnny erdweoy Bulo¢ 
Moyer duveprevoro. Procl. in Tim. p. 128. 
It is the operator, and the giver of life-bear- 
ing fire. It fills the vivific bofom of Hecate, 
and pours on the Synoches the fertile ftrength 
of a fire endued with mighty power. 
Concerning Love : 
O¢ & voou extone mpwlac 
Ecomprtvos Guyot MUS GUYOT ASV, OO KEITH 
Unyatoug xewlnoug cou muz0¢ avOog eter wy. 
ae ~_-Procl, in Parmenid, 
Who firft leaped forth from intelleé&t, cloth- 
ing fire bound together with fire, that he might 
govern the fiery cratera, reftraining the flower 
of his own fire. — 
Concerning Faith, Truth, and Love : 
* Mavia yao ev teice rots de xvGeovaler Tex, Eck. 
Procl, in I, Alcibiad. 
All things are governed and fubfift in thefe 
snree. oes 
ALK US reo Took TAILS de abate dovrevely 
anayle. Damate. reo aoywy. 
You may conceive that all things a& as fer- 
vants to thefe three principles. 
Concerning the intelligible order in 
general : 
H youl moons Tunoews wey et. - 
Cs ; Damatc, TEGL CLO WY. 
‘Fhe intelligent order is. the principle of all 
fection. <4. 
Apex Terns tyancews nde n raELc. 
This order is the principle of all feétion. 
Damafe. TEL Oy WY. 
* Ta hoyin mee cwv sok ewy 700 Tov ovonvou ws 
aw preyxloy svedeiZalo, % meorenxs 
Ly’ EXE (hUTL. Proc]. in Crat, 
The oracles fhow, that the orders prior to’ 
Heaven are ineffable, and add, “They poffefs 
“myftic filence.’’ : 
©" Qos” gees vonlos alias To Aoyiny MAAELy % 
“ montovees amo rou Taloas Seswy ex’ aulov.” 
, Procl. in Crat, 
The oracle calls the intelligible caufes 
¢ Swift,’ and afferts “* That proceeding from 
the Father, they run to him.’’ 
* Tanda yeep erty opxoy ey xocpnw Twye vont. 
ae _ , Damale. tei eoyuy. 
All things fubfift together in the intelligible 
world, 
a ea *! ° ‘ em 
Concerning hyparxis, power, and 
energy : 
* Quay 94 Ty Seyopetor, dice rovadoc 8 Suadac, * 
weiedo;, 71 0 TlAwlwy die rou mecelocs #. rou cere 
als % TOU (xinlous 71 Tooley ye npcets Sue Tay evog 
» THY. TOAAWY, % Tou nywEVUU, TOUTE of eT 0k 
"> Montury Mac. No XIX, 
Chaldean Oracles by Theurgifts. 
rwv Dewy dice THs umaeteve % Suyemewe % evege 
yerac. Damafc. vegt aoy wy. 
~ What the Pythagoreans intended to fignify, 
by monad, duad, and triad or Plato, by bound, 
infinite, and that which is mixed from both—or 
we, inthe former part of this work, by one, the 
many, an& the united, that the oracles of the 
li fignify by hyfarxis(d), power, and intel- 
ect. 
Concerning power and intelleét : 
H Atv yeeo Suyapats ouy ensevots, yee Cam” exatyere 
Proc}. in Plat. Theol. p. 365. 
Power is with them (father and intellect) but 
intelle& is from him (the father). . 
Concerning the intelligible in genes 
ral: 
Teopn de rw vaourvde +0 varloy. 
Procl. in Crat. & Hefychius in voc. yorgoy. 
The intelligible is food to that which under- 
ftands. ; : . 
Ls Th yowy ov xeKVO YONTEES. Damatc, 
You will not apprehend it. by an intelleétual 
energy, as when underftanding fome. particular 
thing (e.) i 
Ov on yen opadcornts yoerv ro vonloy exesvay 
AdXa yoou Teveoy craven Droys Tevics melpouenys 
Fidyy v9 vonlov exetyo. Xoiw de ruvia vourwe® 
H° yous EeTeyMduyc Gay youy xeKeLya yonceLS 
Oux alewwe. 
AAR’ ayvoy exis poay op.pace peoov le 
Eng huyng reavere xeveoy yoov, eg FO vorlovy 
Open prodns co vonlov, 
Tek FLW YOU UTCOY EL. Damafe. 
It is not proper to underfland that intelligi- - 
ble(f) with vehemence, but with the extended 
flame of an extended intelle&t ; a flame which 
meafures all things, except that intelligible: 
But it is requifite to underftand this. For if 
you incline your mind, you will underftand it, 
though not vehemently. It becomes you, there- 
fore, bringing with you the pure convertible eye 
of your foul, to extend the void intelleét to the 
intelligible, that you may learn its nature, bee 
caufe it has a fubfiftence above intelleét. 
Concerning the energy of. intellect 
about the intelligible. - 
Kivlbw emioresy wy exvlov pulog xeradaylog. 
rocl, in Tim. p.2'36. 
Eagerly urging itfelf towards the centre of 
refounding light, ee 
Concerning the triad :) ~~ 
Tlayie YU2 EY HOT hearer TeLorc 7S [AVE LEY Ete 
Damic: in Parmenid. 
"In every world (g) a triad fhines forth, of 
which a monad is the principle. ~ Tx 

(d) By hyparxis, underfiand the fummit of 
the nature of any. being. 
(e) This is fpoken of a divine intelligible, 
which is only to be apprehended by the flower 
of intelleét, or, in other words, the unity of 
the foul. 
(f) That is, a divine intelligible. 
(g) 1. ¢. In each of the feven worlds men- 
tioned by Pfellus, in the expofition prefixed to 
thefe oracles: and the like mu be usderftood 
3x i 
a. 
