This whole order however, which is united to the order prior to it, we must analogously divide. For the perfective Gods are spread under all the connective triad. And one of these indeed, is the supplier to the Gods of stable[233] perfection, establishing all the Gods in, and uniting them to themselves. But another is the primary source of a perfection generative of wholes, exciting things which precede according to essence, to the providence of secondary natures. And a third is the leader of conversion to causes, convolving every thing which has proceeded, to its proper principle. For through this triad every thing which is perfect is self-sufficient, and subsists in itself; every thing which generates, is perfect, and generates full of vigour; and every thing which aspires after its proper principle, is conjoined to it, through its own perfection. Whether therefore, you assume the power of nature which is perfective of things that are generated, or the perfect number of the restitutions of the soul to its pristine state, or the perfection of intellect which is established according to energy in one, all these are suspended from the one perfection of the Gods, and being referred to it, some are allotted a greater, but others a less portion of a perfect hyparxis; and every perfection proceeds from thence. But in short, perfection is triple; one indeed being prior to parts, such as is the perfection of the Gods. For this has its subsistence in unity, preexisting self-perfectly, prior to all multitude. For such indeed is _the one_ of the Gods, not being such as _the one_ of souls, or of bodies; since these indeed are in a kindred manner conjoined with multitude, and are co-mingled with essences. But the unities of the Gods are self-perfect, and subsist prior to essences, generating multitudes, and not being generated together with them. But another perfection is that which consists of parts, and which derives its completion through parts, such as is the perfection of the world; for it possesses the all-perfect from its plenitudes. And a third other perfection, is that which is in parts. But thus also each part of the world is perfect. For as this universe is a whole consisting of wholes, so likewise it is perfect from the perfect parts that are in it, according to Timæus. And in short, perfection is divided after the same manner as wholeness; for, as Timæus says, they are conjoined with each other.