transmitted to us the ideas of this mighty heresiarch, blinded by their hatred or by their ignorance, have travestied them as I find that the Platonist philosophers, bewildered by their own opinions, have entirely disfigured those of the illustrious founder of the Academy. The errors of both have been, taking for absolute beings, what Zoroaster and Pythagoras, Plato or Manes, had put down as emanations, results, forces, or even the simple abstractions of the understanding. Thus Ormuzd and Ahriman, Power and Necessity, the Same and the Other, Light and Darkness, are, in reality, only the same things diversely expressed, diversely sensed, but always drawn from the same origin and subject to the same fundamental Cause of the Universe. It is not true therefore, as Chalcidius has stated, that Pythagoras may have demonstrated that evil exists necessarily,[310] because matter is evil in itself. Pythagoras never said that matter might be an absolute being whose essence might be composed of evil. Hierocles, who had studied the doctrine of this great man and that of Plato, has denied that either the one or the other had ever declared matter as a being existing by itself. He has proved, on the contrary, that Plato taught, following the steps of Pythagoras, that the World was produced from Nothing, and that his followers were mistaken when they thought that he admitted an uncreated matter.[311] Power and Necessity (mentioned in the lines at the head of this Examination) are not, as has been believed, the absolute source of good and evil. Necessity is not more evil in itself than Power is not good; it is from the usage that man is called to make of them, and from their employment which is indicated by wisdom or ignorance, virtue or vice, that results Good or Evil. This has been felt by Homer who has expressed it in an admirable allegory, by representing the god of gods himself, Jupiter, opening indifferently the sources of good and evil upon the universe. Beside Jove’s threshold stand two casks of gifts for man. One cask contains the evil, one the good,...[312] Those who have rejected this thought of Homer have not reflected enough upon the prerogatives of poetry, which are to particularize what is universal and to represent as done what is to be done. Good and Evil do not emanate from Jupiter in action, but in potentiality, that is to say, that the same thing represented by Jupiter or the Universal Principle of the Will and the Intelligence, becomes good or evil, according as it is determined by the particular operation of each individual principle of the Will and the Intelligence.[313] Now, man is to the Being called Jupiter by Homer, as the particular is to the Universal.[314] 7. _Still it is given thee to fight and overcome Thy foolish passions: learn thou to subdue them._