Again therefore, we may summarily say, that after the one principle of the whole of things, the Gods present themselves to our view as self-perfect monads, participated by beings.[169] How many orders therefore there are of beings we shall afterwards unfold, and show what beings are allotted a more simple, and what a more various hyparxis. Of all beings then, the last is that which is corporeal. For this derives its being, and all its perfection from another more ancient cause, and is neither allotted simplicity nor composition, nor perpetuity, nor incorruptibility from its own power. For no body is either self-subsistent, or self-begotten; but every thing which is so contracting in one, cause, and that which proceeds from cause, is incorporeal and impartible. And in short, that which is the cause of hyparxis to itself, imparts also to itself an infinite power of existence. For never deserting itself, it will never cease to be, or depart from its own subsistence. For every thing that is corrupted, is corrupted through being separated from the power that supplied it with being. But that which imparts being to itself, as it is not separated from itself, is allotted through itself a perpetual essence. No body however, since it is not the cause of perpetuity to itself, will be perpetual. For every thing which is perpetual possesses an infinite power. But body being finite is not the cause of infinite power. For infinite power is incorporeal, because all power is incorporeal. But this is evident, because greater powers are every where. But no body is capable of being wholly every where. If therefore, no body imparts to itself power, whether the power be infinite or finite, but that which is self-subsistent imparts to itself the power of being, and of existing perpetually, no body will be self-subsistent. Whence therefore is being imparted to bodies, and what is it which is adapted proximately to supply them with being? Must we not say that the cause of being to bodies primarily is that which by being present renders the nature of body more perfect than its kindred bodies [when they are deprived of it?] This indeed is obvious to every one. For it is the province of that which imparts perfection to connect also the essence of secondary natures, since perfection itself is the perfection of essence. What therefore is that of which bodies participating, are said to be better than the bodies which do not participate of it? Is it not evident that it is soul? For we say that animated bodies are more perfect than such as are inanimate. Soul therefore is primarily beyond bodies; and it must be admitted that all heaven and every thing corporeal is the vehicle of soul. Hence, these two orders of beings present themselves to our view; the one indeed being corporeal, but the other which is above this, psychical.