As seen above, the Church of Rome has preserved, with a very slight modification, if any, the heathen dogma of two Principles, the one good, God; and the other bad, Lucifer, or the devil; also the nomenclature of geniuses, or spirits, or angels, which are, the ones under the command of God, and the others under the command of Lucifer. When, in the sixteenth century, the Protestants parted with the Church of Rome, they cut off many branches of this dogma; but they kept its body, namely, instead of understanding the words demon, or devil, as meaning lust, abuse of free agency, wrong desire, etc., they understood them of personal beings, either material or immaterial, but existing, tempting each man to sin; and relentlessly seeking the ruin of mankind. _Therefore the doctrine of a Personal Devil is of Pagan origin._ CHAPTER IV. PAGAN ORIGIN OF THE DOCTRINE OF ORIGINAL SIN. THE Roman Catholic writers are unanimous in the opinion that it was the belief of a large number of Pagans that man had fallen from a higher state of existence. St. Augustine, more especially, lengthily and emphatically insists upon the general belief of the Pagans in original sin, when he writes against Pelage. However, we shall bring forth other testimonies, which will not leave, in the mind of the reader, any doubt that the Pagans generally believed in original sin. Cicero, in his work De Republica, book third, after painting the grandeur of the human nature, and then contrasting its subjection to miseries, to diseases, to sorrow, to fear, and to the most degrading passions, was at a loss to define man. He called him _a soul in ruins_. It was for the same reason that, in Plato, Socrates reminds to his disciples that those who had established mysteries, and who, he said, were not to be despised, taught that according to their ancestors, any one who dies without having been purified is plunged into the mire of the Tartarus; whereas, he who has been purified dwells with the gods. Clement of Alexandria, in his Stromata, book third, writes, that, according to the testimony of Philolaüs, the Pythagorician, all the ancient theologians and poets said that the soul was buried in the body, as in a grave, as a punishment for some sin. It was also the doctrine of the Orphics, as can be seen in Plat., Cratyl., Opera, tome third.