What the division is of the intelligible and intellectual Gods according to triads. And what the difference is of these triads with respect to the intelligible triads.
How Socrates in the Phædrus leads us to this order of Gods.
That it is not proper to understand the Heaven, and celestial circulation [celebrated in the Phædrus] as pertaining to sensibles; and many admonitions from the Platonic words themselves, that these are to be referred to the first order of Heaven.
That the supercelestial place is not simply intelligible; but demonstrations from what is delivered about it [in the Phædrus,] that it is allotted an intelligible order as in intellectuals.
That the subcelestial arch is the boundary of the intelligible and intellectual Gods, evinced from the peculiarities of it.
Why Plato characterizes this order of Gods from the middle which it contains, and delivers the names of the extremes according to the habitude to this middle.
That Plato delivers the same mode of ascent to the intelligible, as is delivered by initiators into the mysteries.
What the supercelestial place is. How it proceeds from the first intelligibles. How it is supreme in intellectuals, And how Plato demonstrates its prolific power.
How Plato has indicated the unknown peculiarity of the summit of intelligibles and intellectuals, and why he celebrates it at one and the same time affirmatively and negatively.
What the negations are of the supercelestial place. That they are produced from the divine orders. What kind of negations also designate the uncoloured, what, the unfigured, and what, the privation of contact.
