In the third place after these, we may survey the order which is allotted the boundary of the intellectual and at the same time intelligible Gods, proceeding from _the one_, and may behold _the one_ perfectly expanded above it. For this order indeed subsists from the second genera, and from the intellectual wholeness of the genera. But _the one_, as has been demonstrated, is exempt according to cause from this wholeness. _The one_ therefore has neither beginning, or middle, or end, nor has it extremes, nor does it participate of any figure. For through these Gods, the before mentioned order of Gods becomes apparent. Whether therefore, there be a perfective summit, or what is celebrated as the middle centre in these Gods, or a termination converting the end of these divinities to their beginning, _the one_ is similarly beyond every triple distribution. For _the one_ would have parts, and would be many, if it participated of things of this kind. But it has been demonstrated that _the one_ unically subsists prior to the many, and to wholeness together with its parts, as the cause of them. And you see how Parmenides indeed exhibits to us one negation of the highest order, but two negations of the middle, and three of the last order. Besides this also, he shows that _the one_ has no extremity. But the infinite is a thing of this kind. And separately from this he likewise shows that _the one_ is unreceptive of all figures. Again therefore, after these triple orders we must direct our attention to the intellectual Gods subsisting from these, and receiving a tripartite division, and must demonstrate that _the one_ transcends these also. For such is _the one_, says Parmenides, since it is neither in itself, nor in another. For if it were in another, it would be on all sides comprehended by that in which it is, and would every where touch that which comprehends it. But in this case, it would have a figure, would consist of parts, and on this account would be many and not one. And if it were in itself it would entirely comprehend itself in itself. But comprehending and at the same time being comprehended, it will be two, and will be no longer primarily one. The discourse therefore proceeds to the same conclusion, and evinces that _the one_ will not be one, by the summit of the intellectual order, if any one endeavours to mingle it with other things. Hence _the one_ being perfectly exempt from this summit also, gives subsistence to it, this summit at one and the same time participating of the third of the Gods placed above it, but being produced from the second of these Gods, and being perfected from the first, and entirely established in it.