Prior them to this essence, we see a certain form separate from a subject, and converted to itself, such as is the rational nature. Our soul, therefore, presides over its proper energies and corrects itself. This, however, would not be the case, unless it was converted to itself; and it would not be converted, to itself unless it had a separate essence. It is not therefore indigent of the subordinate. Shall we then say that it is the most perfect principle? But, it does not at once exert all its energies, but is always indigent of the greater part. The principle, however, wishes to have nothing indigent: but the rational nature is an essence in want of its own energies. Some one, however, may say that it is an eternal essence, and has never-failing essential energies, always concurring with its essence, according to the self-moved and ever vital, and that it is therefore unindigent; but the principle is perfectly unindigent. Soul therefore, and which exerts mutable energies, will not be the most proper principle. Hence it is necessary that there should be something prior to this, which is in every respect immutable, according to nature, life, and knowledge, and according to all powers and enemies, such as we assert an eternal and immutable essence to be, and such as is much honoured intellect, to which Aristotle having ascended, thought he had discovered the first principle. For what can be wanting to that which perfectly comprehends in itself its own plenitudes (oleromata), and of which neither addition nor ablation changes any thing belonging to it? Or is not this also, one and many, whole and parts, containing in itself, things first, middle, and last? The subordinate plenitudes also stand in need of the more excellent, and the more excellent of the subordinate, and the whole of the parts. For the things related are indigent of each other, and what are first of what are last, through the same cause; for it is not of itself that which is first. Besides, the one here is indigent of the many, because it has its subsistence in the many. Or it may be said, that this one is collective of the many, and this not by itself, but in conjunction with them. Hence there is much of the indigent in this principle. For since intellect generates in itself its proper plenitudes from which the whole at once receives its completion, it will be itself indigent of itself, not only that which is generated of that which generates, but also that which generates, of that which is generated, in order to the whole completion of that which wholly generates itself. Further still, intellect understands and is understood, is intellective of and intelligible to itself, and both these. Hence the intellectual is indigent of the intelligible, as of its proper object of desire; and the intelligible is in want of the intellectual, because it wishes to be the intelligible of it. Both also are indigent of either,