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XXI From the Theology of the Chaldeans original: "Theologia Chaldæorum"; refers to ancient Near Eastern wisdom traditions found in the Sibyls Prophetic women of antiquity whose oracles were often interpreted by Christians as foretelling Christ, concerning the Divine Offspring: that she is the Queen of the visible and invisible world, and that she was established as ruler by the Father. From these sources comes the shaping and proof of those things which the Platonists said above.
XXII That the testimony of the Magi and the Sibyls is faithful.
XXIII Concerning the Divine Word original: "Verbo diuino"; the Logos, and in what manner it is Light from light, from Hermes original: "Mercurio"; referring to Hermes Trismegistus, the legendary Egyptian sage.
XXIIII Concerning the Divine Word, from the same Trismegistus: and concerning his power, that he is the maker of the world, and that he is born from the Father.
XXV Concerning Hermes Trismegistus, and that his Theology is true—that is, written down by that most ancient Hermes; concerning the Magi and the Sibyls.
XXVI Concerning the Divine Word, from Philo the Jew, by whose words it may be proven that the ancient Hermes truly wrote the aforementioned things concerning the Word itself. And the manifold Theology concerning him in Philo: that he is the creator and origin of the World, that he is the Son of God, and that he is the archetype of man.
XXVII From Plato: that the Son has a Father; that the Word is most divine, the Ruler of things present and future.
XXVIII From the Theology of Orpheus, concerning the Divine Word: that it is the divine voice and the shaper of the world.
XXIX Certain other things from Philo the Jew concerning the Father and the first-born Son, who is his word, the creator of the world, and the archetype of man; and that the Father is most eminent, the Son is the law and governance of the world, the prince of Angels, and co-eternal with the Father.
XXX Testimony concerning the Father and the Son from Numenius the Pythagorean: that the Father is first, the Son second; and that the Son performs all things while the Father commands; and that the Father is Goodness itself.
XXXI From Amelius, concerning the eternal Divine Word made after man i.e., the Incarnation: And that Amelius brought forth the testimony of John The Apostle John; and that Heraclitus also spoke concerning the Word.
CHAPTER I Concerning the Theology of the ancients: the testimony of Aristotle, and examples from others showing how much it is to be venerated and looked up to.
II That the Greeks learned from the Barbarians In this context, "Barbarians" refers to non-Greek ancient civilizations like the Egyptians, Hebrews, and Persians, and that the Greeks noblely confess themselves to be their disciples, by which it is established that the Theology of the Barbarians is prior and better, and that nothing ought to have been, or could have been, innovated by the Greeks regarding Theology.
III Concerning the three divine grades, or the triune Deity, or the three Kings, and the threefold power; and concerning the mention of the Holy Spirit among the ancients, from Hermes, Plotinus, and Pythagoras: and that it proceeds from the Mind original: "Mente"; often used for the Greek 'Nous'.
IIII The oracle of Plato is examined concerning the three deities or hypostases term: hypostases; distinct persons or substances within the Godhead around which all things exist: but principally around the First, who is the end of all things.
V How they handed down that the Soul or spirit is produced from those two.
VI That the Egyptians used to acclaim three times, designating a triple Deity; and an inscription among them demonstrated that all things are divine wisdom.
VII Concerning the three Kings, or the three Intellects, and the triple Divinity, from Numenius, Amelius, Plotinus, Theodorus, Iamblichus, and Proclus.
VIII Concerning the three principles from Proclus, contained in the Theology of Plato, which are called the Good, the Mind, and the Soul; and are called by other names. And that these three