On the Perennial Philosophy

On the Gods, with the mythical ones excluded.

II That in the discourse of Plato and Aristotle, other Gods appear besides those who move the celestial spheres. And that these can be none other than the super-celestial Angels. The author is arguing that when ancient Greeks spoke of "Gods," they were actually describing what Christians call "Angels."
III That Plato felt and wrote the truth concerning the Gods or Angels, and that he established their seats in heaven, to whom God handed over the governance of the human race: and concerning their nature.
IIII From Aristotle concerning the Gods or Angels, whom he located in heaven above the ethereal movements similarly to Plato, and called them blessed and the guardians of human affairs.
V Proof from other passages that Aristotle perceived the Gods and Angels to be above the stars and celestial motions, and that he wrote the truth concerning their blessedness.
VI That the Poets as well as the Theologians described the life, nature, and happiness of the Angels.
VII Considerations from Marcus Tullius Marcus Tullius Cicero, the Roman statesman and philosopher., in whose works there is a supreme God, and likewise others are named as Gods, who can be nothing other than Angels.
VIII From other authors concerning the Angels or Gods, after the supreme God.
IX From the Chaldean Oracles A collection of mystical texts from the 2nd century AD, often attributed to Zoroaster. concerning the powers, or supreme minds: and that the Chaldeans called these the rulers of the world.
X Concerning the triple order of Gods, or Angels, from the Platonists, especially Proclus, in which he seems to have followed our own Likely referring to Christian authors like Dionysius., where he differs from the truth: and concerning the first order of Gods.
XI Generally concerning the Gods, and their first rank, and what falsehoods Proclus has attached to them.
XII Concerning the triple Hierarchy of the Gods, and what Proclus wrote of it that was true, or differing from the truth.
XIII Concerning the second order of Gods or Angels, which Proclus derives from Dionysius. Dionysius the Areopagite, a Christian theologian whose "Celestial Hierarchy" heavily influenced medieval angelology.
XIIII Concerning the third Hierarchy, or order of Gods, from Proclus, and that in this he followed the Areopagite.
XV That Hermias likewise, just as Proclus, followed Dionysius in defining the celestial Hierarchies, and what untruths he added.
XVI Concerning other kinds and names of Gods in Proclus from Dionysius, and in what ways these differ from the truth.
XVII Concerning the food of the Gods, or Ambrosia and Nectar: which, though truly assigned by Plato and Aristotle, Proclus slightly corrupted.
XVIII From the Theology of Damascius concerning the Gods, or Angels, and the one super-substantial God, and that he also imitated Dionysius.

original: "De Daemonibus." In this context, "Demons" refers to the Greek 'daimon'—spirits that could be good or evil—rather than strictly malevolent entities.

XIX That the nature of Demons was known to the ancients. That profane Non-religious or secular. literature offers similar accounts of Demons as sacred writings. That the name of "Demons" can be Greek or Hebrew. That this name is common to both the good and the evil.
XX Examples by which it is shown that this name designates divine power and divinity, and is used for God and the Gods by Poets and Philosophers. Finally, that it is the proper name for the evil powers. And that among them there are good and evil Demons.
XXI Concerning the various kinds of Demons among the Philosophers: and that they do not always use this name physically, transferring the name and nature of Demons to others...