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unity of warring opposites"; (b) Parmenides who spoke of the distinction between Being and Not-Being; (c) Socrates, who spoke of things as being generated from their opposites; and

(d) Plato who spoke of Ideas and Noumena as real and perfect; but phenomena as unreal and imperfect. (The Phaedrus of Plato 250; Parmenides 132D; Aristotle Metaphysics I, 6; 987b, 9; Plato Phaedo 70E; Zeller's Hist. of Phil. p. 51; 61, 68; The Timaeus, p. 28).

Furthermore, the doctrines of the Nous (or Mind) or an Intelligent Agency as responsible for creation, has been assigned not only to Anaxagoras, but also to Socrates who spoke of the existence of useful things as the work of an Intelligence: To Plato who spoke of a World-Soul or Mind, as the cause of life and knowledge in the universe and to Democritus, who attached a similar meaning. (Zeller's Hist. of Phil. p. 80; p. 85; Wm. Turner's Hist. of Phil. p. 82; p. 109). The doctrine of the Logos has been assigned to Heraclitus who spoke of Fire as the Logos or creative principle in nature; while the doctrine of the Demiurge, or an Intermediate God who created the world, has been assigned to Plato (Wm. Turner's Hist. of Phil. p. 55, p. 108).

A. Text of Part II

The Gods of Order and arrangement in the cosmos are represented by nine gods, in one God-head, called the Ennead. Here Atum (Atom), the source of the Ogdoad, is also retained as the source of the Gods of Order and arrangement. Atum (Atom) names four pairs of parts of his own body, and thus creates eight Gods, who together with himself become nine. These Eight Gods are the created Gods, the first creatures of this world; and Atum (Atom), the Creator God, the Demiurge, of whom Plato spoke. The Gods whom Atum (Atom) projected from his body were

(i) Shu (Air)

(ii) Tefnut (Moisture)

(iii) Geb (Earth) and

(iv) Nut (Sky);

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