thought and being; if, on the contrary, good be superior to thought, it must likewise belong to the Intelligible.[157] EVEN IF THE GOOD THOUGHT, THERE WOULD BE NEED OF SOMETHING SUPERIOR. Since therefore thought does not exist in the Good, and since, on the contrary, it is inferior to the Good, and since it must thus worship its majesty, (thought) must constitute a different principle, and leaves the Good pure and disengaged from it, as well as from other things. Independent of thought, the Good is what it is without admixture. The presence of the Good does not hinder it from being pure and single. If we were to suppose that Good is both thinking subject and thought object (thinker and thought) or "being," and thought connected with "being," if thus we make it think itself,[158] it will need something else, and thus things will be above it. As actualization and thought are the complement or the consubstantial hypostasis (or, form of existence) of another subject, thought implies above it another nature to which it owes the power of thinking; for thought cannot think anything without something above it. When thought knows itself, it knows what it received by the contemplation of this other nature. As to Him who has nothing above Him, who derives nothing from any other principle, what could He think, and how could He think himself? What would He seek, and what would He desire? Would He desire to know the greatness of His power? But by the mere fact of His thinking it, it would have become external to Him; I call it exterior, if the cognizing power within Him differed from that which would be known; if on the contrary they fuse, what would He seek? THOUGHT IS A HELP FOR SUB-DIVINE NATURES.