For example: in ii. 4 we find Plotinos discussing the doctrine of two matters, the physical and the intelligible. In the very next book, of the same Ennead, in ii. 5.3, we find him discrediting this same intelligible matter. Moreover, in i. 8.7, he approves of the world as mixture; in ii. 4.7 he disapproves of it. What do these contradictions mean? That Plotinos was unreliable? That he was mentally incoherent? No, something much simpler. By consulting the tables of Porphyry, we discover of the first two, that the first statement was made during the Amelian period, and the latter during the Porphyrian. Another case of such contradiction is his assertion of positive evil (i. 8) and his denial thereof (ii. 9). The latter assertion is of the Porphyrian period, the former is Eustochian; while of the latter two, the first was Eustochian; and the second Amelian. It is simply a case of development of doctrines at different periods of his life. * * * * * Let us now examine Plotinos's various treatments of the subject of matter. The first treatment of matter occurs in the first Ennead, and it may be described as thoroughly Numenian, being treated in conjunction with the subject of evil. First, we have the expression of the Supreme hovering over Being.[372] Then we have the soul double,[373] reminding us of Numenius's view of the double Second Divinity[374] and the double soul.[375] Then we have positive evil occurring in the absence of good.[376] Plotinos[377] opposes the Stoic denial of evil, for he says, "if this were all," there were no evil. We find a threefold division of the universe without the Stoic term hypostasis, which occurs in the treatment of the same topic elsewhere.[378] Similar to Numenius is the King of all,[379] the blissful life of the divinities around him,[380] and the division of the universe into three.[381] Plotinos[382] acknowledges evil things in the world, something denied by the Stoics,[383] but taught by Numenius, as is also original, primary existence of evil, in itself. Evil is here said to be a hypostasis in itself, and imparts evil qualities to other things. It is an image of being, and a genuine nature of evil. Plotinos describes[384] matter as flowing eternally, which reminds us unmistakably of Numenius's image[385] of matter as a swiftly flowing stream, unlimited and infinite in depth, breadth, and length. Evil inheres in the material part of the body,[386] and is seen as actual, positive, darkness, which is Numenian, as far as it means a definite principle.[387] Plotinos also[388] insists on the ineradicability of evil, in almost the same terms as Numenius,[389] who calls on Heraclitus and Homer as supporters. Plotinos[390] as reason for this assigns the fact that the world is a mixture, which is the very proof advanced by Numenius in 12. Plotinos, moreover,[391] defines matter as that which remains after all qualities are abstracted; this is thoroughly Numenian.[392]