  The participation premise moves from effect to cause within the line of formal causality. A necessary condition for the existence of any attribute by participation is that the same attribute is present in its exemplar essentially, that is, intrinsically. Participation does not immediately take us to God, but initially describes relations between creatures. A statue or computer can have certain human attributes–shape, color, size, computational skill–but only because these features are caused by the artisan who made it. This is how participation works within the created order. It is transcendenal “truth” that moves the argument beyond creatures to God. If incomplete realization of an intrinsically imperfect categorical attribute–like white or horse or dirt–implies that those attributes must also exist in some other creature “essentially,” then transcendental attributes should behave the same way. But no creature could be such an exemplar. The exemplar for ontological truth must therefore be God, who perfectly realizes his own essence, which is to say that God is true “essentially.” In On the Mystery of the Trinity, Bonaventure expands this line of argument further in the direction of the transcendentals. There he identifies nine more disjunctive transcendentals, in addition to the pair “by participation” and “essentially,” where the lesser implies the existence of the  greater.[51]