Nor did Origen’s system require the Holy Spirit, but to comply with the Christian belief he gave the Spirit a place with God the Father, and Christ the Son, and made him the inspirer of the prophets and apostles. The functions of the three persons in one, so far as man is concerned, he defined by saying that God gave man existence, the Son supplied reason, and the Spirit holiness. Although he held the Spirit to be of the eternal essence of God, he made him subordinate to the Son, being the first creation through the Logos. Thus Origen in reality established two stages of creation: the Logos and the Holy Spirit.[364] Below these he placed an infinite number of lesser spirits, endowed with freedom and bound for a time with matter: angels, men, and demons. By the exercise of their freedom certain spirits have fallen from perfect holiness and, entering into bodies, have become the souls of men, aided by those spirits which have held fast to purity and are God’s angels, and hindered by the demons who have fallen lower than men and who prefer evil and find pleasure in it.[365] The chief of the fallen angels is the devil.[366] Yet the world is ruled by divine providence toward ultimate good; evil therefore will not finally conquer: men who now choose the good become the sons of God and rise to the rank of angels. Ultimately, by a process which will go on imperceptibly through countless ages, even the evil spirits will be brought back to God and so all wickedness shall be purged away.[367] Then this course will begin again. Origen’s human psychology was probably taken from his teacher Clement; but the views of both, like those of the Gnostics, go back ultimately to Plato.[368] Accordingly Origen held that the human body has two souls, the first the animal or the passionate, the second the reasonable soul or the spirit. The latter is man’s divine essence which enters him from above; the former becomes his at the time of his conception.[369] To human spirits, as to all others, God granted freedom, and through their evil choice they fell, so that all men are born in a condition of sin. The duty of man is to endeavor to give his divine soul the mastery in him that he may thereby become like God and attain eternal happiness; his inherent sin must be overcome by his own will and determined aspiration. Not that Origen believed that man could fully accomplish his own salvation; on the contrary he held most firmly that divine grace was needed; but he maintained that the first step, an act of faith, did depend on the individual’s free choice.[370] The historical revelation of the Logos and the redemptive work of Christ, who by his death dealt the first blow in the struggle to overthrow the devil, were both made a part of the plan of salvation by Origen, although, as I have said, redemption is not logically an indispensable element in his system.[371]