(609) for good certainly will not destroy them, nor again, that which is neither good nor evil. Certainly not. If, then, we find any nature which having this inherent corruption cannot be dissolved or destroyed, we may be certain that of such a nature there is no destruction? That may be assumed. Well, I said, and is there no evil which corrupts the soul? Yes, he said, there are all the evils which we were just now passing in review: unrighteousness, intemperance, cowardice, ignorance. But does any of these dissolve or destroy her?—and here do not let us fall into the error of supposing that the unjust and foolish man, when he is detected, perishes through his own injustice, which is an evil of the soul. Take the analogy of the body: The evil of the body is a disease which wastes and reduces and annihilates the body; and all the things of which we were just now speaking come to annihilation through their own corruption attaching to them and inhering in them and so destroying them. Is not this true? Yes. Consider the soul in like manner. Does the injustice or other evil which exists in the soul waste and consume her? Do they by attaching to the soul and inhering in her at last bring her to death, and so separate her from the body? Certainly not. And yet, I said, it is unreasonable to suppose that anything can perish from without through affection of external evil which could not be destroyed from within by a corruption of its own? It is, he replied.

(5) But, it will be objected, if this seeing and frequenting of the darkness is due to the lack of good, the Soul's evil has its source in that very lack; the darkness will be merely a secondary cause- and at once the Principle of Evil is removed from Matter, is made anterior to Matter.

No: Evil is not in any and every lack; it is in absolute lack. What falls in some degree short of the Good is not Evil; considered in its own kind it might even be perfect, but where there is utter dearth, there we have Essential Evil, void of all share in Good; this is the case with Matter.

Matter has not even existence whereby to have some part in Good: Being is attributed to it by an accident of words: the truth would be that it has Non-Being.

Mere lack brings merely Not-Goodness: Evil demands the absolute lack- though, of course, any very considerable shortcoming makes the ultimate fall possible and is already, in itself, an evil.

In fine we are not to think of Evil as some particular bad thing- injustice, for example, or any other ugly trait- but as a principle distinct from any of the particular forms in which, by the addition of certain elements, it becomes manifest. Thus there may be wickedness in the Soul; the forms this general wickedness is to take will be determined by the environing Matter, by the faculties of the Soul that operate and by the nature of their operation, whether seeing, acting, or merely admitting impression.

But supposing things external to the Soul are to be counted Evil- sickness, poverty and so forth- how can they be referred to the principle we have described?

Well, sickness is excess or defect in the body, which as a material organism rebels against order and measure; ugliness is but matter not mastered by Ideal-Form; poverty consists in our need and lack of goods made necessary to us by our association with Matter whose very nature is to be one long want.

If all this be true, we cannot be, ourselves, the source of Evil, we are not evil in ourselves; Evil was before we came to be; the Evil which holds men down binds them against their will; and for those that have the strength- not found in all men, it is true- there is a deliverance from the evils that have found lodgement in the soul.

In a word since Matter belongs only to the sensible world, vice in men is not the Absolute Evil; not all men are vicious; some overcome vice, some, the better sort, are never attacked by it; and those who master it win by means of that in them which is not material.

(6) If this be so, how do we explain the teaching that evils can never pass away but "exist of necessity," that "while evil has no place in the divine order, it haunts mortal nature and this place for ever"?

Does this mean that heaven is clear of evil, ever moving its orderly way, spinning on the appointed path, no injustice There or any flaw, no wrong done by any power to any other but all true to the settled plan, while injustice and disorder prevail on earth, designated as "the Mortal Kind and this Place"?

Not quite so: for the precept to "flee hence" does not refer to earth and earthly life. The flight we read of consists not in quitting earth but in living our earth-life "with justice and piety in the light of philosophy"; it is vice we are to flee, so that clearly to the writer Evil is simply vice with the sequels of vice. And when the disputant in that dialogue says that, if men could be convinced of the doctrine advanced, there would be an end of Evil, he is answered, "That can never be: Evil is of necessity, for there must be a contrary to good."

Still we may reasonably ask how can vice in man be a contrary to The Good in the Supernal: for vice is the contrary to virtue and virtue is not The Good but merely the good thing by which Matter is brought to order.

How can there any contrary to the Absolute Good, when the absolute has no quality?

Besides, is there any universal necessity that the existence of one of two contraries should entail the existence of the other? Admit that the existence of one is often accompanied by the existence of the other- sickness and health, for example- yet there is no universal compulsion.

Perhaps, however, our author did not mean that this was universally true; he is speaking only of The Good.

But then, if The Good is an essence, and still more, if It is that which transcends all existence, how can It have any contrary?

That there is nothing contrary to essence is certain in the case of particular existences- established by practical proof- but not in the quite different case of the Universal.

But of what nature would this contrary be, the contrary to universal existence and in general to the Primals?

To essential existence would be opposed the non-existence; to the nature of Good, some principle and source of evil. Both these will be sources, the one of what is good, the other of what is evil; and all within the domain of the one principle is opposed, as contrary, to the entire domain of the other, and this in a contrariety more violent than any existing between secondary things.

For these last are opposed as members of one species or of one genus, and, within that common ground, they participate in some common quality.

In the case of the Primals or Universals there is such complete separation that what is the exact negation of one group constitutes the very nature of the other; we have diametric contrariety if by contrariety we mean the extreme of remoteness.

Now to the content of the divine order, the fixed quality, the measuredness and so forth- there is opposed the content of the evil principle, its unfixedness, measurelessness and so forth: total is opposed to total. The existence of the one genus is a falsity, primarily, essentially, a falseness: the other genus has Essence-Authentic: the opposition is of truth to lie; essence is opposed to essence.

Thus we see that it is not universally true that an Essence can have no contrary.

In the case of fire and water we would admit contrariety if it were not for their common element, the Matter, about which are gathered the warmth and dryness of one and the dampness and cold of the other: if there were only present what constitutes their distinct kinds, the common ground being absent, there would be, here also, essence contrary to essence.

In sum, things utterly sundered, having nothing in common, standing at the remotest poles, are opposites in nature: the contrariety does not depend upon quality or upon the existence of a distinct genus of beings, but upon the utmost difference, clash in content, clash in effect.

(37) Neither has Man brought the Malignity, Poison and Venom into the Beasts, Birds, Worms, and Stones, for he had not their Body; otherwise if he had brought Malignity and Fierceness or Wrath into all Creatures, then he could never have looked for Mercy at God’s Hands, no more than the Devil.

(5) Consequently, also, those who sin against man are unholy and impious. For it were ridiculous to say that the gnostic and perfect man must not eradicate anger and courage, inasmuch as without these he will not struggle against circumstances, or abide what is terrible. But if we take from him desire; he will be quite overwhelmed by troubles, and therefore depart from this life very basely. Unless possessed of it, as some suppose, he will not conceive a desire for what is like the excellent and the good. If, then, all alliance with what is good is accompanied with desire, how, it is said, does he remain impassible who desires what is excellent?

(4) The bodily Kind, in that it partakes of Matter is an evil thing. What form is in bodies is an untrue-form: they are without life: by their own natural disorderly movement they make away with each other; they are hindrances to the soul in its proper Act; in their ceaseless flux they are always slipping away from Being.

Soul, on the contrary, since not every Soul is evil, is not an evil Kind.

What, then, is the evil Soul?

It is, we read, the Soul that has entered into the service of that in which soul-evil is implanted by nature, in whose service the unreasoning phase of the Soul accepts evil- unmeasure, excess and shortcoming, which bring forth licentiousness, cowardice and all other flaws of the Soul, all the states, foreign to the true nature, which set up false judgements, so that the Soul comes to name things good or evil not by their true value but by the mere test of like and dislike.

But what is the root of this evil state? how can it be brought under the causing principle indicated?

Firstly, such a Soul is not apart from Matter, is not purely itself. That is to say, it is touched with Unmeasure, it is shut out from the Forming-Idea that orders and brings to measure, and this because it is merged into a body made of Matter.

Then if the Reasoning-Faculty too has taken hurt, the Soul's seeing is baulked by the passions and by the darkening that Matter brings to it, by its decline into Matter, by its very attention no longer to Essence but to Process- whose principle or source is, again, Matter, the Kind so evil as to saturate with its own pravity even that which is not in it but merely looks towards it.

For, wholly without part in Good, the negation of Good, unmingled Lack, this Matter-Kind makes over to its own likeness whatsoever comes in touch with it.

The Soul wrought to perfection, addressed towards the Intellectual-Principle, is steadfastly pure: it has turned away from Matter; all that is undetermined, that is outside of measure, that is evil, it neither sees nor draws near; it endures in its purity, only, and wholly, determined by the Intellectual-Principle.

The Soul that breaks away from this source of its reality to the non-perfect and non-primal is, as it were, a secondary, an image, to the loyal Soul. By its falling-away- and to the extent of the fall- it is stripped of Determination, becomes wholly indeterminate, sees darkness. Looking to what repels vision, as we look when we are said to see darkness, it has taken Matter into itself.

(2) The universe is made up of successive gradations of good, these gradations ascending from matter (which is the least degree of good) to spirit (which is the greatest degree of good). In man, his superior nature is the summum bonum. It therefore follows that his highest nature most readily cognizes good because the good external to him in the world is in harmonic ratio with the good present in his soul. What man terms evil is therefore, in common with matter, merely the least degree of its own opposite. The least degree of good presupposes likewise the least degree of harmony and beauty. Thus deformity (evil) is really the least harmonious combination of elements naturally harmonic as individual units. Deformity is unnatural, for, the sum of all things being the Good, it is natural that all things should partake of the Good and be arranged in combinations that are harmonious. Harmony is the manifesting expression of the Will of the eternal Good.

(11) Are we, then, to conclude that particular things are determined by Necessities rooted in Nature and by the sequence of causes, and that everything is as good as anything can be?

No: the Reason-Principle is the sovereign, making all: it wills things as they are and, in its reasonable act, it produces even what we know as evil: it cannot desire all to be good: an artist would not make an animal all eyes; and in the same way, the Reason-Principle would not make all divine; it makes Gods but also celestial spirits, the intermediate order, then men, then the animals; all is graded succession, and this in no spirit of grudging but in the expression of a Reason teeming with intellectual variety.

We are like people ignorant of painting who complain that the colours are not beautiful everywhere in the picture: but the Artist has laid on the appropriate tint to every spot. Or we are censuring a drama because the persons are not all heroes but include a servant and a rustic and some scurrilous clown; yet take away the low characters and the power of the drama is gone; these are part and parcel of it.

(7) There is nothing in Nature, wherein there is not Good and Evil; every Thing moves and lives in this double Impulse, Working, or Operation, be it what it will.

(8) But there will still be some to deny that it is through this Matter that we ourselves become evil.

They will say that neither ignorance nor wicked desires arise in Matter. Even if they admit that the unhappy condition within us is due to the pravity inherent in body, they will urge that still the blame lies not in the Matter itself but with the Form present in it- such Form as heat, cold, bitterness, saltness and all other conditions perceptible to sense, or again such states as being full or void- not in the concrete signification but in the presence or absence of just such forms. In a word, they will argue, all particularity in desires and even in perverted judgements upon things, can be referred to such causes, so that Evil lies in this Form much more than in the mere Matter.

Yet, even with all this, they can be compelled to admit that Matter is the Evil.

For, the quality that has entered into Matter does not act as an entity apart from the Matter, any more than axe-shape will cut apart from iron. Further, Forms lodged in Matter are not the same as they would be if they remained within themselves; they are Reason-Principles Materialized, they are corrupted in the Matter, they have absorbed its nature: essential fire does not burn, nor do any of the essential entities effect, of themselves alone, the operation which, once they have entered into Matter, is traced to their action.

Matter becomes mistress of what is manifested through it: it corrupts and destroys the incomer, it substitutes its own opposite character and kind, not in the sense of opposing, for example, concrete cold to concrete warmth, but by setting its own formlessness against the Form of heat, shapelessness to shape, excess and defect to the duly ordered. Thus, in sum, what enters into Matter ceases to belong to itself, comes to belong to Matter, just as, in the nourishment of living beings, what is taken in does not remain as it came, but is turned into, say, dog's blood and all that goes to make a dog, becomes, in fact, any of the humours of any recipient.

No, if body is the cause of Evil, then there is no escape; the cause of Evil is Matter.

Still, it will be urged, the incoming Idea should have been able to conquer the Matter.

The difficulty is that Matter's master cannot remain pure itself except by avoidance of Matter.

Besides, the constitution determines both the desires and their violence so that there are bodies in which the incoming idea cannot hold sway: there is a vicious constitution which chills and clogs the activity and inhibits choice; a contrary bodily habit produces frivolity, lack of balance. The same fact is indicated by our successive variations of mood: in times of stress, we are not the same either in desires or in ideas- as when we are at peace, and we differ again with every several object that brings us satisfaction.

To resume: the Measureless is evil primarily; whatever, either by resemblance or participation, exists in the state of unmeasure, is evil secondarily, by force of its dealing with the Primal- primarily, the darkness; secondarily, the darkened. Now, Vice, being an ignorance and a lack of measure in the Soul, is secondarily evil, not the Essential Evil, just as Virtue is not the Primal Good but is Likeness to The Good, or participation in it.

(12) If the existence of Matter be denied, the necessity of this Principle must be demonstrated from the treatises "On Matter" where the question is copiously treated.

To deny Evil a place among realities is necessarily to do away with the Good as well, and even to deny the existence of anything desirable; it is to deny desire, avoidance and all intellectual act; for desire has Good for its object, aversion looks to Evil; all intellectual act, all Wisdom, deals with Good and Bad, and is itself one of the things that are good.

There must then be The Good- good unmixed- and the Mingled Good and Bad, and the Rather Bad than Good, this last ending with the Utterly Bad we have been seeking, just as that in which Evil constitutes the lesser part tends, by that lessening, towards the Good.

What, then, must Evil be to the Soul?

What Soul could contain Evil unless by contact with the lower Kind? There could be no desire, no sorrow, no rage, no fear: fear touches the compounded dreading its dissolution; pain and sorrow are the accompaniments of the dissolution; desires spring from something troubling the grouped being or are a provision against trouble threatened; all impression is the stroke of something unreasonable outside the Soul, accepted only because the Soul is not devoid of parts or phases; the Soul takes up false notions through having gone outside of its own truth by ceasing to be purely itself.

One desire or appetite there is which does not fall under this condemnation; it is the aspiration towards the Intellectual-Principle: this demands only that the Soul dwell alone enshrined within that place of its choice, never lapsing towards the lower.

Evil is not alone: by virtue of the nature of Good, the power of Good, it is not Evil only: it appears, necessarily, bound around with bonds of Beauty, like some captive bound in fetters of gold; and beneath these it is hidden so that, while it must exist, it may not be seen by the gods, and that men need not always have evil before their eyes, but that when it comes before them they may still be not destitute of Images of the Good and Beautiful for their Remembrance.

(3) If such be the Nature of Beings and of That which transcends all the realm of Being, Evil cannot have place among Beings or in the Beyond-Being; these are good.

There remains, only, if Evil exist at all, that it be situate in the realm of Non-Being, that it be some mode, as it were, of the Non-Being, that it have its seat in something in touch with Non-Being or to a certain degree communicate in Non-Being.

By this Non-Being, of course, we are not to understand something that simply does not exist, but only something of an utterly different order from Authentic-Being: there is no question here of movement or position with regard to Being; the Non-Being we are thinking of is, rather, an image of Being or perhaps something still further removed than even an image.

Now this might be the sensible universe with all the impressions it engenders, or it might be something of even later derivation, accidental to the realm of sense, or again, it might be the source of the sense-world or something of the same order entering into it to complete it.

Some conception of it would be reached by thinking of measurelessness as opposed to measure, of the unbounded against bound, the unshaped against a principle of shape, the ever-needy against the self-sufficing: think of the ever-undefined, the never at rest, the all-accepting but never sated, utter dearth; and make all this character not mere accident in it but its equivalent for essential-being, so that, whatsoever fragment of it be taken, that part is all lawless void, while whatever participates in it and resembles it becomes evil, though not of course to the point of being, as itself is, Evil-Absolute.

In what substantial-form then is all this to be found- not as accident but as the very substance itself?

For if Evil can enter into other things, it must have in a certain sense a prior existence, even though it may not be an essence. As there is Good, the Absolute, as well as Good, the quality, so, together with the derived evil entering into something not itself, there must be the Absolute Evil.

But how? Can there be Unmeasure apart from an unmeasured object?

Does not Measure exist apart from unmeasured things? Precisely as there is Measure apart from anything measured, so there is Unmeasure apart from the unmeasured. If Unmeasure could not exist independently, it must exist either in an unmeasured object or in something measured; but the unmeasured could not need Unmeasure and the measured could not contain it.

There must, then, be some Undetermination-Absolute, some Absolute Formlessness; all the qualities cited as characterizing the Nature of Evil must be summed under an Absolute Evil; and every evil thing outside of this must either contain this Absolute by saturation or have taken the character of evil and become a cause of evil by consecration to this Absolute.

What will this be?

That Kind whose place is below all the patterns, forms, shapes, measurements and limits, that which has no trace of good by any title of its own, but takes order and grace from some Principle outside itself, a mere image as regards Absolute-Being but the Authentic Essence of Evil- in so far as Evil can have Authentic Being. In such a Kind, Reason recognizes the Primal Evil, Evil Absolute.

(8) Thus we come to our enquiry as to the degree of excellence found in things of this Sphere, and how far they belong to an ordered system or in what degree they are, at least, not evil.

Now in every living being the upper parts- head, face- are the most beautiful, the mid and lower members inferior. In the Universe the middle and lower members are human beings; above them, the Heavens and the Gods that dwell there; these Gods with the entire circling expanse of the heavens constitute the greater part of the Kosmos: the earth is but a central point, and may be considered as simply one among the stars. Yet human wrong-doing is made a matter of wonder; we are evidently asked to take humanity as the choice member of the Universe, nothing wiser existent!

But humanity, in reality, is poised midway between gods and beasts, and inclines now to the one order, now to the other; some men grow like to the divine, others to the brute, the greater number stand neutral. But those that are corrupted to the point of approximating to irrational animals and wild beasts pull the mid-folk about and inflict wrong upon them; the victims are no doubt better than the wrongdoers, but are at the mercy of their inferiors in the field in which they themselves are inferior, where, that is, they cannot be classed among the good since they have not trained themselves in self-defence.

A gang of lads, morally neglected, and in that respect inferior to the intermediate class, but in good physical training, attack and throw another set, trained neither physically nor morally, and make off with their food and their dainty clothes. What more is called for than a laugh?

And surely even the lawgiver would be right in allowing the second group to suffer this treatment, the penalty of their sloth and self-indulgence: the gymnasium lies there before them, and they, in laziness and luxury and listlessness, have allowed themselves to fall like fat-loaded sheep, a prey to the wolves.

But the evil-doers also have their punishment: first they pay in that very wolfishness, in the disaster to their human quality: and next there is laid up for them the due of their Kind: living ill here, they will not get off by death; on every precedent through all the line there waits its sequent, reasonable and natural- worse to the bad, better to the good.

This at once brings us outside the gymnasium with its fun for boys; they must grow up, both kinds, amid their childishness and both one day stand girt and armed. Then there is a finer spectacle than is ever seen by those that train in the ring. But at this stage some have not armed themselves- and the duly armed win the day.

Not even a God would have the right to deal a blow for the unwarlike: the law decrees that to come safe out of battle is for fighting men, not for those that pray. The harvest comes home not for praying but for tilling; healthy days are not for those that neglect their health: we have no right to complain of the ignoble getting the richer harvest if they are the only workers in the fields, or the best.

Again: it is childish, while we carry on all the affairs of our life to our own taste and not as the Gods would have us, to expect them to keep all well for us in spite of a life that is lived without regard to the conditions which the Gods have prescribed for our well-being. Yet death would be better for us than to go on living lives condemned by the laws of the Universe. If things took the contrary course, if all the modes of folly and wickedness brought no trouble in life- then indeed we might complain of the indifference of a Providence leaving the victory to evil.

Bad men rule by the feebleness of the ruled: and this is just; the triumph of weaklings would not be just.

(7) But why does the existence of the Principle of Good necessarily comport the existence of a Principle of Evil? Is it because the All necessarily comports the existence of Matter? Yes: for necessarily this All is made up of contraries: it could not exist if Matter did not. The Nature of this Kosmos is, therefore, a blend; it is blended from the Intellectual-Principle and Necessity: what comes into it from God is good; evil is from the Ancient Kind which, we read, is the underlying Matter not yet brought to order by the Ideal-Form.

But, since the expression "this place" must be taken to mean the All, how explain the words "mortal nature"?

The answer is in the passage , "Since you possess only a derivative being, you are not immortals... but by my power you shall escape dissolution."

The escape, we read, is not a matter of place, but of acquiring virtue, of disengaging the self from the body; this is the escape from Matter. Plato explains somewhere how a man frees himself and how he remains bound; and the phrase "to live among the gods" means to live among the Intelligible-Existents, for these are the Immortals.

There is another consideration establishing the necessary existence of Evil.

Given that The Good is not the only existent thing, it is inevitable that, by the outgoing from it or, if the phrase be preferred, the continuous down-going or away-going from it, there should be produced a Last, something after which nothing more can be produced: this will be Evil.

As necessarily as there is Something after the First, so necessarily there is a Last: this Last is Matter, the thing which has no residue of good in it: here is the necessity of Evil.

(18) Are the evils in the Universe necessary because it is of later origin than the Higher Sphere?

Perhaps rather because without evil the All would be incomplete. For most or even all forms of evil serve the Universe- much as the poisonous snake has its use- though in most cases their function is unknown. Vice itself has many useful sides: it brings about much that is beautiful, in artistic creations for example, and it stirs us to thoughtful living, not allowing us to drowse in security.

If all this is so, then the Soul of the All abides in contemplation of the Highest and Best, ceaselessly striving towards the Intelligible Kind and towards God: but, thus absorbing and filled full, it overflows- so to speak- and the image it gives forth, its last utterance towards the lower, will be the creative puissance.

This ultimate phase, then, is the Maker, secondary to that aspect of the Soul which is primarily saturated from the Divine Intelligence. But the Creator above all is the Intellectual-Principle, as giver, to the Soul that follows it, of those gifts whose traces exist in the Third Kind.

Rightly, therefore, is this Kosmos described as an image continuously being imaged, the First and the Second Principles immobile, the Third, too, immobile essentially, but, accidentally and in Matter, having motion.

For as long as divine Mind and Soul exist, the divine Thought-Forms will pour forth into that phase of the Soul: as long as there is a sun, all that streams from it will be some form of Light.

(1) Those enquiring whence Evil enters into beings, or rather into a certain order of beings, would be making the best beginning if they established, first of all, what precisely Evil is, what constitutes its Nature. At once we should know whence it comes, where it has its native seat and where it is present merely as an accident; and there would be no further question as to whether it has Authentic-Existence.

But a difficulty arises. By what faculty in us could we possibly know Evil?

All knowing comes by likeness. The Intellectual-Principle and the Soul, being Ideal-Forms, would know Ideal-Forms and would have a natural tendency towards them; but who could imagine Evil to be an Ideal-Form, seeing that it manifests itself as the very absence of Good?

If the solution is that the one act of knowing covers contraries, and that as Evil is the contrary to Good the one act would grasp Good and Evil together, then to know Evil there must be first a clear perception and understanding of Good, since the nobler existences precede the baser and are Ideal-Forms while the less good hold no such standing, are nearer to Non-Being.

No doubt there is a question in what precise way Good is contrary to Evil- whether it is as First-Principle to last of things or as Ideal-Form to utter Lack: but this subject we postpone.

(5) Now, once Happiness is possible at all to Souls in this Universe, if some fail of it, the blame must fall not upon the place but upon the feebleness insufficient to the staunch combat in the one arena where the rewards of excellence are offered. Men are not born divine; what wonder that they do not enjoy a divine life. And poverty and sickness mean nothing to the good- only to the evil are they disastrous- and where there is body there must be ill health.

Besides, these accidents are not without their service in the co-ordination and completion of the Universal system.

One thing perishes, and the Kosmic Reason- whose control nothing anywhere eludes- employs that ending to the beginning of something new; and, so, when the body suffers and the Soul, under the affliction, loses power, all that has been bound under illness and evil is brought into a new set of relations, into another class or order. Some of these troubles are helpful to the very sufferers- poverty and sickness, for example- and as for vice, even this brings something to the general service: it acts as a lesson in right doing, and, in many ways even, produces good; thus, by setting men face to face with the ways and consequences of iniquity, it calls them from lethargy, stirs the deeper mind and sets the understanding to work; by the contrast of the evil under which wrong-doers labour it displays the worth of the right. Not that evil exists for this purpose; but, as we have indicated, once the wrong has come to be, the Reason of the Kosmos employs it to good ends; and, precisely, the proof of the mightiest power is to be able to use the ignoble nobly and, given formlessness, to make it the material of unknown forms.

The principle is that evil by definition is a falling short in good, and good cannot be at full strength in this Sphere where it is lodged in the alien: the good here is in something else, in something distinct from the Good, and this something else constitutes the falling short for it is not good. And this is why evil is ineradicable: there is, first, the fact that in relation to this principle of Good, thing will always stand less than thing, and, besides, all things come into being through it and are what they are by standing away from it.

(23) And, on the other hand, He is in no respect whatever the cause of evil. For all things are arranged with a view to the salvation of the universe by the Lord of the universe, both generally and particularly. It is then the function of the righteousness of salvation to improve everything as far as practicable. For even minor marten are arranged with a view to the salvation of that which is better, and for an abode suitable for people's character. Now everything that is virtuous changes for the better; having as the proper cause of change the free choice of knowledge, which the soul has in its own power. But necessary corrections, through the goodness of the great overseeing Judge, both by the attendant angels, and by various acts of anticipative judgment, and by the perfect judgment, compel egregious sinners to repent.

(16) But if all this is true, what room is left for evil? Where are we to place wrong-doing and sin?

How explain that in a world organized in good, the efficient agents behave unjustly, commit sin? And how comes misery if neither sin nor injustice exists?

Again, if all our action is determined by a natural process, how can the distinction be maintained between behaviour in accordance with nature and behaviour in conflict with it?

And what becomes of blasphemy against the divine? The blasphemer is made what he is: a dramatist has written a part insulting and maligning himself and given it to an actor to play.

These considerations oblige us to state the Logos once again, and more clearly, and to justify its nature.

This Reason-Principle, then- let us dare the definition in the hope of conveying the truth- this Logos is not the Intellectual Principle unmingled, not the Absolute Divine Intellect; nor does it descend from the pure Soul alone; it is a dependent of that Soul while, in a sense, it is a radiation from both those divine Hypostases; the Intellectual Principle and the Soul- the Soul as conditioned by the Intellectual Principle engender this Logos which is a Life holding restfully a certain measure of Reason.

Now all life, even the least valuable, is an activity, and not a blind activity like that of flame; even where there is not sensation the activity of life is no mere haphazard play of Movement: any object in which life is present, and object which participates in Life, is at once enreasoned in the sense that the activity peculiar to life is formative, shaping as it moves.

Life, then, aims at pattern as does the pantomimic dancer with his set movements; the mime, in himself, represents life, and, besides, his movements proceed in obedience to a pattern designed to symbolize life.

Thus far to give us some idea of the nature of Life in general.

But this Reason-Principle which emanates from the complete unity, divine Mind, and the complete unity Life - is neither a uniate complete Life nor a uniate complete divine Mind, nor does it give itself whole and all-including to its subject. it sets up a conflict of part against part: it produces imperfect things and so engenders and maintains war and attack, and thus its unity can be that only of a sum-total not of a thing undivided. At war with itself in the parts which it now exhibits, it has the unity, or harmony, of a drama torn with struggle. The drama, of course, brings the conflicting elements to one final harmony, weaving the entire story of the clashing characters into one thing; while in the Logos the conflict of the divergent elements rises within the one element, the Reason-Principle: the comparison therefore is rather with a harmony emerging directly from the conflicting elements themselves, and the question becomes what introduces clashing elements among these Reason-Principles.

Now in the case of music, tones high and low are the product of Reason-Principles which, by the fact that they are Principles of harmony, meet in the unit of Harmony, the absolute Harmony, a more comprehensive Principle, greater than they and including them as its parts. Similarly in the Universe at large we find contraries- white and black, hot and cold, winged and wingless, footed and footless, reasoning and unreasoning- but all these elements are members of one living body, their sum-total; the Universe is a self-accordant entity, its members everywhere clashing but the total being the manifestation of a Reason-Principle. That one Reason-Principle, then, must be the unification of conflicting Reason-Principles whose very opposition is the support of its coherence and, almost, of its Being.

And indeed, if it were not multiple, it could not be a Universal Principle, it could not even be at all a Reason-Principle; in the fact of its being a Reason-Principle is contained the fact of interior difference. Now the maximum of difference is contrariety; admitting that this differentiation exists and creates, it will create difference in the greatest and not in the least degree; in other words, the Reason-Principle, bringing about differentiation to the uttermost degree, will of necessity create contrarieties: it will be complete only by producing itself not in merely diverse things but in contrary things.

(9) Admitted, then- it will be said- for the nobler forms of life; but how can the divine contain the mean, the unreasoning? The mean is the unreasoning, since value depends upon reason and the worth of the intellective implies worthlessness where intellection is lacking. Yet how can there be question of the unreasoning or unintellective when all particulars exist in the divine and come forth from it?

In taking up the refutation of these objections, we must insist upon the consideration that neither man nor animals here can be thought of as identical with the counterparts in the higher realm; those ideal forms must be taken in a larger way. And again the reasoning thing is not of that realm: here the reasoning, There the pre-reasoning.

Why then does man alone reason here, the others remaining reasonless?

Degrees of reasoning here correspond to degrees of Intellection in that other sphere, as between man and the other living beings There; and those others do in some measure act by understanding.

But why are they not at man's level of reason: why also the difference from man to man?

We must reflect that, since the many forms of lives are movements- and so with the Intellections- they cannot be identical: there must be different lives, distinct intellections, degrees of lightsomeness and clarity: there must be firsts, seconds, thirds, determined by nearness to the Firsts. This is how some of the Intellections are gods, others of a secondary order having what is here known as reason, while others again belong to the so-called unreasoning: but what we know here as unreasoning was There a Reason-Principle; the unintelligent was an Intellect; the Thinker of Horse was Intellect and the Thought, Horse, was an Intellect.

But if this were a matter of mere thinking we might well admit that the intellectual concept, remaining concept, should take in the unintellectual, but where concept is identical with thing how can the one be an Intellection and the other without intelligence? Would not this be Intellect making itself unintelligent?

No: the thing is not unintelligent; it is Intelligence in a particular mode, corresponding to a particular aspect of Life; and just as life in whatever form it may appear remains always life, so Intellect is not annulled by appearing in a certain mode. Intellectual-Principle adapted to some particular living being does not cease to be the Intellectual-Principle of all, including man: take it where you will, every manifestation is the whole, though in some special mode; the particular is produced but the possibility is of all. In the particular we see the Intellectual-Principle in realization; the realized is its latest phase; in one case the last aspect is "horse"; at "horse" ended the progressive outgoing towards the lesser forms of life, as in another case it will end at something lower still. The unfolding of the powers of this Principle is always attended by some abandonment in regard to the highest; the outgoing is by loss, and by this loss the powers become one thing or another according to the deficiency of the life-form produced by the failing principle; it is then that they find the means of adding various requisites; the safeguards of the life becoming inadequate there appear nail, talon, fang, horn. Thus the Intellectual-Principle by its very descent is directed towards the perfect sufficiency of the natural constitution, finding there within itself the remedy of the failure.