GENERAL INTRODUCTION.

naturally prior to the indigent literally "needy"; in this philosophical context, it refers to anything that lacks self-sufficiency and depends on something else for its existence or completion. For that which is in want of another is naturally adapted from necessity to be subservient to that of which it is indigent. But if they are mutually in want of each other, each being indigent of the other in a different respect, neither of them will be the principle the first cause, ultimate source, or "starting point" of all things. For the unindigent is most adapted to that which is truly the principle. And if it is in want of any thing, according to this it will not be the principle. It is however necessary that the principle should be this very thing, the principle alone. The unindigent therefore pertains to this, nor must it by any means be acknowledged that there is any thing prior to it. This, however, would be acknowledged, if it had any connection with the indigent.

Let us then consider body, (that is, a triply extended substance a physical object defined by the three dimensions of length, breadth, and depth,) endued with quality; for this is the first thing effable capable of being described in words by us, and is sensible perceptible by the senses, rather than just the mind. Is this then the principle of things? But it is two things, body, and quality which is in body as a subject. Which of these therefore is by nature prior? For both are indigent of their proper parts: and that also which is in a subject is indigent of the subject. Shall we say then that body itself is the principle and the first essence the fundamental nature or "being" of a thing? But this is impossible. For, in the first place, the principle will not receive any thing from that which is posterior to itself. But body, we say, is the recipient of quality. Hence quality, and a subsistence in conjunction with it, are not derived from body, since quality is present with body as something different. And, in the second place, body is every way divisible; its several parts are indigent of each other, and the whole is indigent of all the parts. As it is indigent, therefore, and receives its completion from things which are indigent, it will not be entirely unindigent.

Further still, if it is not one but united, it will require, as Plato says, the connecting one. It is likewise something common and formless,