This, therefore, being abundantly proved, it is necessary that the second hypothesis, should unfold all the divine orders, and should proceed on high, from the most simple and unical to the whole multitude, and all the number of divine natures, in which the order of true being ends, which indeed is spread under the unities of the Gods, and at the same time is divided in conjunction with their occult and ineffable peculiarities. If, therefore, we are not deceived in admitting this, it follows, that from this hypothesis, the continuity of the divine orders, and the progression of second from first natures, is to be assumed, together with the peculiarity of all the divine genera. And indeed, what their communion is with each other, and what their distinction proceeding according to measure, likewise, the auxiliaries which may be found in other dialogues respecting the truth of real beings, or the unities which they contain, are all to be referred to this hypothesis. For, here we may contemplate the total progressions of the Gods, and their all-perfect orders, according to theological science. For as we have before shown that the whole treatise of the Parmenides has reference to the truth of things, and that it was not devised as a vain evolution of words, it is doubtless necessary, that the nine hypotheses which it discusses, employing the dialectic method, but speculating with divine science, should be about things and certain natures, which are either middle or last. If, therefore, Parmenides acknowledges that his whole discourse will be about _the one_, and how it subsists with respect to itself, and all other things, it is evident that the speculation of _the one_, must commence from that which is highest, but end in that which is the last of all things. For the hyparxis of _the one_ proceeds from on high, as far as to the most obscure hypostasis of things. CHAPTER XII. As the first hypothesis, however, demonstrates by negations the ineffable supereminence of the first principle of things, and evinces that he is exempt from all essence and knowledge,--it is evident that the hypothesis after this, as being proximate to it, must unfold the whole order of the Gods. For Parmenides does not alone assume the intellectual and essential peculiarity of the Gods, but likewise the divine characteristic of their hyparxis through the whole of this hypothesis. For what other _one_ can that be which is participated by being, than that which is in every being divine, and through which all things are conjoined with the imparticipable one? For as bodies through their _life_ are conjoined with soul, and as souls through their _intellective part_, are extended to total intellect, and the first intelligence, in like manner true beings through _the one_ which they contain are reduced to an exempt union, and subsist in unproceeding union with this first cause.