Hence also the perfective genus is connascent with the connective, and the perfective monad is arranged under all the connective genera. And as the wholeness of the heaven which connectedly contains parts is triple, so likewise perfection is triple. And if it be requisite to deliver my own opinion, all the perfections are derived from all the leaders; but the perfection which is prior to parts, pertains in a greater degree to the first leader; that which consists of parts, to the middle; and that which is in a part, to the third leader. But prior to this triad, is the intelligible triad, which is uniform perfection, and an all-perfect hyparxis, and which Timæus also denominates perfect according to all things. There, however, the three perfections pre-existed unitedly, or rather, there was one fountain of every perfection. As therefore the connective[234] triad, is the evolution of the intelligible connexion, and the collective triad of the unific, and that which is the first in intelligibles, so likewise the perfective triad is the image of the all-perfect triad. For the intelligible and intellectual proceed analogous to the intelligible triads. Perfection therefore is triple, prior to parts, from parts, in a part. According to another mode also, perfection is stable, generative, convertive. And according to another conception, there is one perfection of intellectual and impartible essences, another of psychical essences, and another of the natures which are divisible about bodies. Very properly therefore, there are three leaders of perfection prior to the intellectual Gods, who constitute one order under the celestial circulation, who elevate through themselves all secondary natures to the intelligible, perfect them by intelligible light, convert and conjoin them to the kingdom of the heaven, impart an unsluggish energy to the natures that are perfected, and are the guardians of their undefiled perfection. CHAPTER XXVI.