10. Now let us return to that which has always been what it is. Let us, in thought, embrace all beings: air, light, sun, and moon. Let us then consider the sun, the light, and so forth, as being all things, without ever forgetting that there are things that occupy the first rank, others the second, or the third. Let us, at the summit of this series of beings, conceive of the universal Soul as subsisting eternally. Let us then posit that which holds the first rank after her, and thus continue till we arrive at the things that occupy the last rank, and which, as it were, are the last glimmerings of the light shed by the soul. Let us represent these things as an extension first dark, and then later illuminated by the form which comes to impress itself on an originally dark background. This background is embellished by reason in virtue of the entire universal Soul's independent power of embellishing matter by means of reasons, just as the "seminal reasons" themselves fashion and form animals as microcosms. According to its nature, the Soul gives a form to everything she touches. She produces without casual conception, without the delays of deliberation, or of those of voluntary determination. Otherwise, she would not be acting according to her nature, but according to the precepts of a borrowed art. Art, indeed, is posterior to nature. Art imitates by producing obscure and feeble imitations of nature's works, toys without value or merit; and besides, art makes use of a great battery of apparatus to produce these images. On the contrary, the universal Soul, dominating bodies by virtue of her nature ("being") makes them become and be what she desires; for the things themselves that exist since the beginning cannot raise resistance to her will. In inferior things, as the result of mutual obstruction, matter does not receive the exact form that the ("seminal) reason" contains in germ. But as the universal Soul produces the universal form, and as all things are therein co-ordinated, the work is beautiful because it is realized without trouble or obstacle. In the universe there are temples for the divinities, houses for men, and other objects adapted to the needs of other beings. What indeed could the Soul create if not what she has the power to create? As fire warms, as snow cools, the soul acts now within herself, and then outside of herself, and on other objects. The action which inanimate beings elicit from themselves slumbers, as it were, within them; and that which they exert on others consists in assimilating to themselves that which is capable of an experience. To render the rest similar to itself, is indeed the common characteristic of every being. The soul's power of acting on herself and on others is a vigilant faculty. It communicates life to beings who do not have it in themselves, and the life communicated to them is similar to the life of the soul herself. Now as the soul lives in reason, she imparts a reason to the body,