But if that which is first is something which is not essence, it is absurd to assert that it is subordinate to essence. For the principle is that which has the greatest power and the most absolute authority, and is most sufficient to itself, and is not that which is most ignoble, and indigent of the many. And, in short, it is necessary that no secondary nature should be better than the principle; for it is requisite that beings should not be governed badly. But if, indeed, the principle has an order subordinate to the things which proceed from it, and the things proceeding from it are better than it, all things will be badly confounded, nor will the principle according to nature be any thing else than something which is not the most excellent of things, nor will things which proceed from the principle possess from it a power of ruling over their principle. The principle of beings, therefore, will indeed be fortuitous, and also the beings which are its progeny. But this is impossible. For things which are fortuitous (if to have a fortuitous subsistence is this, not to exist according to intellect, nor with a view to a definite end) are disorderly, infinite, and indefinite, and are all of them things which have a less frequency of subsistence. But the principle is invariably principle, and other things proceed from it. If however, that which is not essence is better than all essence, it will either be participated by it, or it will be entirely imparticipable. If, however, essence participates of the principle, of what will it be the principle? And how will it be the principle of all beings? For it is necessary that the principle of beings should be no one of beings; since if it were any one of them, it is necessarily not the principle of all beings. But every thing which is participated by another thing is said to be that by which it is participated, and in which it primarily is. The principle, however, is separate, and belongs in a greater degree to itself than to other things. Besides, every thing which is participated proceeds from another more excellent cause; since that which is imparticipable is better than that which is participable. It is not, however, possible to conceive any thing better than that which is most excellent, and which we call the principle. For it is not lawful to assert that things secondary to the principle, and which proceed from it, are in any respect better than their principle. The cause therefore of all beings is above all essence, is separate from every essence, and is neither essence, nor has essence as an addition to its nature. For such an addition as this is a diminution of simplicity, and of that which is one. CHAPTER III.