Again therefore, the mystic doctrine concerning _the one_ must be resumed by us, in order that proceeding from the first principle, we may celebrate the second and third principles of the whole of things. Of all beings therefore, and of the Gods that produce beings, one exempt and imparticipable cause preexists,--a cause ineffable indeed by all language, and unknown by all knowledge and incomprehensible, unfolding all things into light from itself, subsisting ineffably prior to, and converting all things to itself, but existing as the best end of all things. This cause therefore, which is truly exempt from all causes, and which gives subsistence unically to all the unities of divine natures, and to all the genera of beings, and their progressions, Socrates in the Republic calls _the good_, and through its analogy to the sun reveals its admirable and unknown transcendency with respect to all intelligibles. But again, Parmenides denominates it _the one_. And through negations demonstrates the exempt and ineffable hyparxis of this one which is the cause of the whole of things. But the discourse in the epistle to Dionysius proceeding through enigmas, celebrates it as that about which all things subsist, and as the cause of all beautiful things. In the Philebus however, Socrates celebrates it as that which gives subsistence to the whole of things, because it is the cause of all deity. For all the Gods derive their existence as Gods from the first God. Whether therefore, it be lawful to denominate it the fountain of deity, or the kingdom of beings, or the unity of all unities, or the goodness which is generative of truth, or an hyparxis exempt from all these things, and beyond all causes, both the paternal and the generative, let it be honored by us in silence, and prior to silence by union, and of the mystic end may it impart by illumination a portion adapted to our souls.