not only in bodies, but also in spirits: so the universal soul moves the particular soul; the rational acts upon the sensual, and that upon the vegetable; and every part of the world acts upon another, and every part is apt to be moved by another. And every part of this inferior world suffers from the heavens, according to their nature and aptitude, as one part of the animal body suffers for another. And the superior intellectual world moves all things below itself; and, after a manner, contains all the same beings, from the first to the last, which are in the inferior world. Celestial bodies, therefore, move the bodies of the elementary world, compounded, generable, sensible (from the circumference to the centre), by superior, perpetual, and spiritual essences, depending on the primary intellect, which is the acting intellect; but upon the virtue put in by the word of God; which word the wise Chaldeans of Babylon call, the Cause of Causes; because from it are produced all beings: the acting intellect, which is the second, from it depends; and that by reason of the union of the word with the First Author, from whom all things being are truly produced: the word, therefore, is the image of God--the acting intellect, the image of the word--the soul is the image of this intellect--and our word is the image of the soul, by which it acts upon natural things naturally, because nature is the work thereof. And every one of those perfects his subsequent: as a father his son; and none of the latter exists without the former; for they are depending among themselves by a kind of ordinate dependency--so that when the latter is corrupted, it is returned into that which was next before it, until it come to the heavens; then to the universal soul; and, lastly, into the acting intellect, by which all other creatures exist; and itself exists in the principal author, which is the creating word of God, to which, at length, all things are