The Reason of the Universe, indeed, proceeds from the universal Soul;
and the latter, in turn, proceeds from Intelligence. Intelligence,
however, is not a particular being; it consists of all (intelligible
beings),[83] and all the beings form a plurality. Now, a plurality of
being implies mutual differences between them, consisting of first,
second and third ranks. Consequently, the souls of engendered animals
are rather degradations of souls, seeming to have grown weaker by
their procession. The (generating) reason of the animal, indeed,
although it be animated, is a soul other than that from which proceeds
universal Reason. This Reason itself loses excellence in the degree
that it hastens down to enter into matter, and what it produces is
less perfect. Nevertheless, we may well consider how admirable a work
is the creature, although it be so far distant from the creator. We
should, therefore, not attribute to the creator the (imperfections of
the) creature; for any principle is superior to its product. So we may
assert that (the principle even of imperfect things) is perfect; and,
(instead of complaining), we should rather admire His communication of
some traits of His power to beings dependent from Him. We have even
reason to be more than grateful for His having given gifts greater
than they can receive or assimilate; and as the gifts of Providence
are superabundant, we can find the cause (of imperfection) only in the
creatures themselves.