In the universe evil of necessity exists; for evil being the opposite of good, where no evil is there no good can be. For just as in a comedy there are absurdities, which are in themselves bad, but yet add a certain attraction to the poem as a whole, so also one may blame evil regarded in itself, yet for the whole it is not without its use. So also God is the cause of death equally with birth; for even as cities when the inhabitants have multiplied overmuch, {235} remove their superfluous members by colonisation or by war, so also is God a cause of destruction. In man in like manner good cannot exist save with evil; for wisdom being a knowledge of good and evil, remove the evil and wisdom itself goes. Disease and other natural evils, when looked at in the light of their effects, are means not of evil but of good; there is throughout the universe a balance and interrelation of good and evil. Not that God hath in Himself any evil; the law is not the cause of lawlessness, nor God Himself responsible for any violation of right. [404] The Stoics indulged in a strange fancy that the world reverted after a mighty cycle of years in all its parts to the same form and structure which it possessed at the beginning, so that there would be once more a Socrates, a Plato, and all the men that had lived, each with the same friends and fellow-citizens, the same experiences, and the same endeavours. At the termination of each cycle there was a burning up of all things, and thereafter a renewal of the great round of life. [408] Nothing incorporeal, they maintained, can be affected by or affect that which is corporeal; body alone can affect body. The soul therefore must be corporeal. Death is the separation of soul from body, but it is impossible to separate what is incorporeal from body; therefore, again, the soul must {236} be corporeal. In the belief of Cleanthes, the souls of all creatures remained to the next period of cyclic conflagration; Chrysippus believed that only the souls of the wise and good remained. [413]