It is necessary however, that we should collect into one the elaborate and synoptical theory about each order, since it would not be proper now to repeat the exposition which we have given in our commentaries on that dialogue. But assuming each of the conclusions itself by itself, I will endeavour to refer it to an appropriate order of the Gods, following in so doing the divine inspirations of our leader [Syrianus]. For we also through his assistance have with a divine head pursued these sacred paths about the theory of the Parmenides, being agitated with a divine fury, and wakened as from a profound sleep to this arcane mystic discipline. And thus much concerning the mode of the whole of the conclusions. But from hence I shall pass to the narration of the things proposed. The first and imparticipable one therefore, which preexists beyond the whole of things, and not only beyond the unities that participate, but also those that are participated, is celebrated through the first hypothesis, being demonstrated to be the cause of all things ineffably, but not being defined itself in any one of all things, nor having any power or peculiarity of a kindred nature with the other Gods. But after this [imparticipable one,] that which is alone superessential and surpassing, and unmingled with all hyparxis, is a unity participated by being, and constituting about itself the first essence, and by the addition of this participation becoming more redundant than that which is primarily one. This however is a superessential hyparxis, and the hyparxis of the first intelligible triad. As there are therefore these two things in the first triad, viz. _the one_ and being, and the former generates, but the latter is generated, and the former perfects, but the latter is perfected, it is necessary that the middle of both should be power, through which and together with which _the one_ constitutes and is perfective of being. For the progression of being from _the one_, and its conversion to _the one_, is through power. For what else conjoins being to _the one_, or causes _the one_ to be participated by being except power? For it is the progression of _the one_, and its extension to being. Hence, in all the divine genera powers precede progressions and generations. This triad therefore, _the one_, power and being, is the summit of intelligibles. The first of these indeed producing; the third being produced; and the second being suspended from _the one_, but coalescing with being. CHAPTER XXIV.