I therefore do for mine own part thus understand and interpret this sentence of Plato. There being a threefold Providence, the first, as having engendered Fate, does in some sort comprehend it; the second, having been engendered with Fate, is with it totally comprehended and embraced by the first; the third, as having been engendered after Fate, is comprehended by it in the same manner as are free will and Fortune, as we have already said. For they whom the assistance of a Daemon’s power does aid in their intercourse with me says Socrates, declaring to Theages what is the almost inevitable ordinance of Adrastea are those whom you also mean; for they grow and come forward with speed. In which words, what he says of a Daemon’s aiding some is to be ascribed to the third Providence, and the growing and coming forward with speed, to Fate. In brief, it is not obscure or doubtful but that this also is a kind of Fate. And perhaps it may be found much more probable that the second Providence is also comprehended under Fate, and indeed all things that are done; since Fate, as a substance, has been rightly divided by us into three parts, and the fable of the chain comprehends the revolutions of the heavens in the number and rank of those things which happen conditionally. But concerning these things I will not much contend, to wit, whether they should be called conditional, or rather conjoined with Fate, the precedent cause and commander of Fate being also fatal.