CHAPTER X. In the next place, let us finish the discussion concerning the first God, with the theory of Parmenides, and unfold the mystic conceptions of the first hypothesis as far as pertains to the present purpose. For we shall refer the reader for the most perfect interpretation of them to our commentaries on that dialogue. In the first place therefore, it is requisite to determine this concerning the first hypothesis, that it comprehends as many conclusions negatively, as the hypothesis which follows it does affirmatively. For this latter demonstrates all the orders proceeding from _the one_; but the former evinces that _the one_ is exempt from all the divine genera. From both these hypotheses however, it is obvious to every one how it is necessary that the cause of the whole of things should transcend his productions. For because _the one_ is the cause of all the Gods, he transcends all things. And because he is exempt from them through transcendency, on this account he gives to all things their hypostases. For through being expanded above all things he causes all things to subsist. Since in the second and third orders also of beings, causes which are entirely exempt from their effects, more perfectly generate and connect their progeny than those causes do which are coordinate with their effects. And _the one_ by ineffably producing all the divine orders, appears to be unically established above all. For in the productions posterior to it, cause is every where different from the things caused. And on this account nature indeed being incorporeal, is a cause which transcends bodies; but soul being perfectly perpetual, is the cause of things generated; and intellect being immoveable is the cause of every thing that is moved. If, therefore, according to each progression of beings effects are denied of their causes, it is certainly necessary to take away all things similarly from the cause of all.