Antoninus did not view God and the material universe as the same, any more than he viewed the body and soul of man as one. Antoninus has no speculations on the absolute nature of the Deity. It was not his fashion to waste his time on what man cannot understand. He was satisfied that God exists, that he governs all things, that man can only have an imperfect knowledge of his nature, and he must attain this imperfect knowledge by reverencing the divinity which is within him, and keeping it pure. From all that has been said, it follows that the universe is administered by the Providence of God and that all things are wisely ordered. There are passages in which Antoninus expresses doubts, or states different possible theories of the constitution and government of the universe; but he always recurs to his fundamental principle; that if we admit the existence of a deity, we must also admit that he orders all things wisely and well (IV. 27; VI. 1; IX. 28; XII. 5). But if all things are wisely ordered, how is the world so full of what we call evil, physical and moral? If instead of saying that there is evil in the world, we use the expression which I have used, “what we call evil,” we have partly anticipated the emperor’s answer. We see and feel and know imperfectly very few things in the few years that we live, and all the knowledge and all the experience of all the human race is positive ignorance of the whole, which is infinite. Now, as our reason teaches us that everything is in some way related to and connected with every other thing, all notion of evil as being in the universe of things is a contradiction; for if the whole comes from and is governed by an intelligent being, it is impossible to conceive anything in it which tends to the evil or destruction of the whole (VII. 55; X. 6). Everything is in constant mutation, and yet the whole subsists. We might imagine the solar system resolved into its elemental parts, and yet the whole would still subsist “ever young and perfect.”