We endeavour therefore to know the unknown nature of the first principle, through the things which proceed from, and are converted to it; and we also attempt through the same things to give a name to that which is ineffable. This principle, however, is neither known by beings, nor is effable by any one of all things; but being exempt from all knowledge, and all language, and subsisting as incomprehensible, it produces from itself according to one cause all knowledge, every thing that is known, all words, and whatever can be comprehended by speech. But its unical nature, and which transcends all division, shines forth to the view dyadically in the natures posterior to it, or rather triadically. For all things abide in, proceed from, and are converted to _the one_. For at one and the same time, they are united to it, are in subjection to its union which is exempt from the whole of things, and desire the participation of it. And union indeed imparts a stable transcendency to all secondary natures, and which subsists in unproceeding conjunction with the cause of them. But subjection defines the progression of beings, and their separation from the imparticipable and first unity. And desire perfects the conversion of the subsisting natures, and their circular tendency to the ineffable. First natures therefore, being always entirely united, [to the ineffable] some more remotely, but others more proximately, and receiving through this union their hyparxis, and their portion of good, we endeavour to manifest through names the progression and conversion of the whole of things. But with respect to their stable comprehension, if it be lawful so to speak, in the first, and their union with the ineffable, this as being incomprehensible, and not to be apprehended by knowledge, those who were wise in divine concerns were unable to indicate it by words. But as the ineffable is primarily concealed in inaccessible places, and is exempt from all beings, thus also the union of all things with it is occult, ineffable, and unknown to all beings. For every being is united to it, neither by intellectual injection, [or projection] nor the energy of essence; since things which are destitute of knowledge are united to the first, and things deprived of all energy, participate according to their order of a conjunction with it. That which is unknown therefore in beings according to their union with the first, we neither endeavour to know, nor to manifest by names, but being more able to look to their progression and conversion, we ascribe indeed to the first two names, which we derive as resemblances from secondary natures. We also define two modes of ascent to the first, conjoining that mode which is through analogy with the appellation of _the good_, but that which is through negations with the appellation of _the one_; which Plato also indicating, in the Republic indeed calls the first _the good_, and at the same time makes a regression to it through