I. The one is all things, and yet no one of all. For the principle of all is not all things; hut the one is all, because all things run as it were into it, or rather do not as yet exist, but will be. How, therefore, [does multitude proceed] from the one which is simple, and in which no variety, nor any duplicity present themselves to the view ? Is it because there was nothing in it, on this account all things are from it ? Hence, in order that being might exist, the one is not being, but being is the progeny of it, and as it were its first-born. For the one being perfect, in consequence of not seeking after, or possessing, or being in want of any thing, it becomes as it were overflowing, and the superplenitude of it produces something else. That, however, which is generated from it is converted to it, and is filled, and was generated looking to it. But this is intellect. And the permanency indeed of it about the one, produced being; but its vision of the one, intellect. When, therefore, it is established about the one, in order that it may see it, then it becomes at once intellect and being. Hence, being in the same manner as the one produces things similar to itself, through an effusion of abundant power. Its offspring also has the form of it, in the same manner as prior to this it likewise flowed forth from the one. And this energy from essence is soul, which was generated from intellect permanently abiding. For intellect also was generated, that which is prior to it abiding. Soul, however, does not produce abiding, but being moved generates an image of itself. Soul, therefore, looking thither whence it was generated, is filled. But proceeding into another and contrary motion, it generates an image of itself, viz., sense, and the nature which is in plants. Nothing, however, is separated or cut off from that which is prior to itself. Hence, also, the soul of man is seen to proceed as far as to plants. For after a certain manner it proceeds into them, because that which is in plants is derived from it. Nevertheless, the whole of the human soul is not in plants, but it is thus ingenerated in plants, because it so far proceeds into an inferior nature, having made another hypostasis by its progression into and propensity to that which is subordinate; since the soul which is prior to this, being suspended from intellect, permits intellect to abide in itself.
II. The procession, therefore, of these is from the principle to the extremity, each thing at the same time being always left in its proper seat. But that which is generated receives another order, which is subordinate. Nevertheless, each thing becomes the same with that which it follows, as long as it follows it. When, therefore, soul [i.e. the human soul] is ingenerated in a plant, there is one part, viz., the part which is in the plant, which is most rash and insane; and as far as to this soul proceeds. But when the soul is in a brute,1 it is led by the sentient power, which then has dominion. When, however, it is regenerated in man, then in short, either the motion is in the rational nature, or from intellect, in consequence of the soul having its proper intellect, and deriving from itself the power of intellection, or of being moved. Again, therefore, returning [whence we digressed], when some one cuts off either the germinations, or certain branches of a plant, whither does the soul that is in the plant depart? Shall we say, to that from whence it came? For it is not distant by place from its source. It is, therefore, in its principle. But if you cut off or burn the root, where is the life which was in the root ? In soul, not proceeding to another place, but it may also be in the same place. It will, however, be in another place, if it should run back. But if not, it will be in another vegetable nature. For it is not contracted into a narrow space. But if it should run back, it will be in the power which is prior to it. Where, however, is this power situated ? In the power prior to itself. And this again in another, as far as to intellect. But not in place. For no one of these was in place. And much less is intellect in place; so that neither is soul. Hence, soul being nowhere, in that which is no where it is thus also every where. But if soul proceeding to the supernal realms, should stop in its progression in that which is between, before it has entirely arrived at the summit, it will have a middle life, and will be established in that part of itself. Intellect, however, is all these, and yet it is not. It is, indeed, because they are from it; and again, it is not, because abiding in itself, it gave them to exist. Hence, there is an abundant life in the universe, which is as it were extended into length, and has each of its parts in a successive order. The whole, however, is in continuity with itself, but the parts are distinguished by a proper difference, that which is prior not being destroyed in that which is posterior. What then is the soul which is ingenerated in plants ? And does it generate nothing else than that in which it is ? “How this is effected, however, must be considered by us, assuming for this purpose another principle.
“When human souls,” says Sallust, in his golden treatise ” On the Gods and the World,” ” transmigrate into irrational animals, they follow externally, in the same manner as our presiding daemons attend us in their beneficent operations. For the rational part never becomes the soul of the irrational nature.” This doctrine, which originated from Syrianus and Proclus, was universally adopted by all the succeeding Platonists. ↩