1. The question (why some reasons are souls, while others are reasons merely, when at the same time universal Reason is a certain Soul), may be answered as follows. Universal Reason (which proceeds from the universal Soul) embraces both good and bad things, which equally belong to its parts; it does not engender them, but exists with them in its universality. In fact, these "logoses" (or reasons) (or, particular souls), are the acts of the universal Soul; and these reasons being parts (of the universal Soul) have parts (of the operations) as their acts (or energies). Therefore, just as the universal Soul, which is one, has different parts, so this difference occurs again in the reasons and in the operations they effect. Just as their works (harmonize), so do the souls themselves mutually harmonize; they harmonize in this, that their very diversity, or even opposition, forms an unity. By a natural necessity does everything proceed from, and return to unity; thus creatures which are different, or even opposed, are not any the less co-ordinated in the same system, and that because they proceed from the same principle. Thus horses or human beings are subsumed under the unity of the animal species, even though animals of any kind, such as horses, for example, bite each other, and struggle against each other with a jealousy which rises to fury; and though animals of either species, including man, do as much. Likewise, with inanimate things; they form divers species, and should likewise be subsumed under the genus of inanimate things; and, if you go further, to essence, and further still, to super-Essence (the One). Having thus related or subsumed everything to this principle, let us again descend, by dividing it. We shall see unity splitting, as it penetrates and embraces everything simultaneously in a unique (or all-embracing system). Thus divided, the unity constitutes a multiple organism; each of its constituent parts acts according to its nature, without ceasing to form part of the universal Being; thus is it that the fire burns, the horse behaves as a horse should, and men perform deeds as various as their characters. In short, every being acts, lives well or badly, according to its own nature. APPARENT CHANCE REALLY IS THE PLAN OF A DIVINE GENERAL PROVIDENCE.