n this series will be
secondarily that which its cause is primarily, and the energy by which it
produces itself will be secondary to that by which it is produced by its
cause. Thus, for instance, the rational soul both produces itself (in
consequence of being a self-motive nature), and is produced by intellect;
but it is produced by intellect immutably, and by itself transitively;
for all its energies subsist in time, and are accompanied with motion. So
far therefore as soul contains intellect by participation, so far it is
produced by intellect, but so far as it is self-motive it is produced by
itself. In short, with respect to every thing self-subsistent, the summit
of its nature is produced by a superior cause, but the evolution of that
summit is its own spontaneous energy; and, through this it becomes
self-subsistent, and self-perfect.

That the rational soul, indeed, so far as it is rational, produces
itself, may be clearly demonstrated as follows:--That which is able to
impart any thing superior and more excellent in any genus of things, can
easily impart that which is subordinate and less excellent in the same
genus; but well being confessedly ranks higher and is more excellent than
mere being. The rational soul imparts well being to itself, when it
cultivates and perfects itself, and recalls and withdraws itself from the
contagion of the body. It will therefore also impart being to itself. And
this with great propriety; for all divine natures, and such things as
possess the ability of imparting any thing primarily to others,
necessarily begin this energy from themselves. Of this mighty truth the
sun himself is an illustrious example; for he illuminates all things with
his light, and is himself light, and the fountain and origin of all
splendour. Hence, since the souls imparts life and motion to other
things, on which account Aristotle calls an animal antokincton, self-
moved, it will much more, and by a much greater priority, impart life and
motion to itself.

From this magnificent, sublime, and most scientific doctrine of Plato,
respecting the arcane principle of things and his immediate progeny, it
follows that this ineffable cause is not the immediate maker of the
universe, and this, as I have observed in the Introduction to the Timaeus,
not through any defect, but on the contrary through transcendency of power.
All things indeed are ineffably unfolded from him at once, into light; but
divine media are neces