And thus much by way of preface. But it is necessary that I should unfold the mode of the proposed doctrine, what it is requisite to expect it will be, and define the preparatives which a hearer of it ought to possess; that being properly adapted, he may approach, not to our discourses, but to the intellectuallyelevated and deific philosophy of Plato.
For it is proper that convenient aptitudes of auditors should she proposed according to the forms of discourses, just as in the mysteries, those who are skillful in concerns of this kind, previously prepare receptacles for the Gods, and neither always use the same inanimate particulars, nor other animals, nor men, in order to procure the presence of the divinities; but that alone out of each of these which is naturally capable of participating divine illumination, is by them introduced to the proposed mystic rites.
The present discourse, therefore, will first of all be divided by me into three parts. In the beginning, considering all those common conceptions concerning the Gods, which Plato summarily delivers, together with the power and dignity everywhere of theological axioms; but in the middle of this work, speculating the total orders of the Gods, enumerating their peculiarities, defining their progressions after the manner of Plato, and referring everything to the hypotheses of theologists;
and, in the end, speaking concerning the Gods which are in different places celebrated in the Platonic writings, whether they are supermundane or mundane, and referring the theory respecting them to the total genera of the divine orders.
In every part of this work, likewise, we shall prefer the clear, distinct, and simple, to the contrary of these. And such things as are delivered through symbol, we shall transfer to a clear doctrine concerning them; but such as are delivered through images, we shall transmit to their exemplars. Such things too as are written in a more affirmative way, we shall examine by causal reasonings;
but such as are composed through demonstrations, we shall investigate; and besides this, explain the mode of truth which they contain, and render it known to the hearers.
And of things enigmatically proposed, we shall elsewhere discover perspicuity, not from foreign hypotheses, but from the most genuine writings of Plato. But with respect to the things which immediately occur to the hearers, of these we shall contemplate the consent with things themselves. And from all these particulars, one perfect form of the Platonic theology will present itself to our view, together with its truth which pervades through the whole of divine intellections, and the one intellect which generated all the beauty of this theology and the mystic evolution of this theory. Such, therefore, as I have said, will be my present treatise.
But the auditor of the proposed dogmas is supposed to be adorned with the moral virtues, and to be one who has bound by the reason of virtue all the illiberal and inharmonious motions of the soul, and harmonized them to the one form of intellectual prudence: for, as Socrates says, it is not lawful for the pure to be touched by the impure. But every vicious man is perfectly impure;
and the contrary character is pure. He must likewise have been exercised in all the logical methods, and have contemplated many irreprehensible conceptions about analyses, and many about divisions, the contraries to these, agreeable, as it appears to me, to the exhortation of Parmenides to Socrates.
For prior to such a contest in arguments, the knowledge of the divine genera, and of the truth established in them, is difficult and impervious. But in the third place, he must not be unskilled in physics. For he who has been conversant with the multiform opinions of physiologists, and has after a manner explored in images the causes of beings, will more easily advance to the nature of separate and primary essences. An auditor therefore of the present work, as I have said, must not be ignorant of the truth contained in the phenomena, nor unacquainted with the paths of erudition, and the disciplines which they contain; for through these we obtain a more immaterial knowledge of a divine essence. But all these must be bound together in the leader intellect. Being likewise a partaker of the dialectic of Plato, meditating those immaterial energies which are separate from corporeal powers, and desiring to contemplate by intelligence in conjunction with reason [true] beings, our auditor must genuinely apply himself to the interpretation of divine and blessed dogmas, and fill his soul, according to the Oracle, with profound love;
since, as Plato somewhere observes, for the apprehension of this theory a better assistant than love cannot be obtained.
He must likewise be exercised in the truth which pervades through all things, and must excite his intelligible eye to real and perfect truth. He must establish himself in a firm, immovable, and safe kind of divine knowledge, and must be persuaded not to admire anything else, nor even to direct his attention to other things, but must hasten to divine light with an intrepid reasoning energy, and with the power of an unwearied life; and in short, must propose to himself such a kind of energy and rest as becomes him to possess who intends to be such a coryphaeus as Socrates describes in the Theaetetus.
Such then is the magnitude of our hypothesis, and such the mode of the discourses about it.
Before, however, I enter on the narration of the things proposed, I wish to speak about theology itself, its different modes, and what theological forms Plato approves, and what he rejects; and these being previously known, we may more easily learn in what follows, the auxiliaries of the demonstrations themselves.