O man, why wander thus from the truth and imagine for thyself that which will cause thy perdition?  The word is simple and within the comprehension of all.  “The earth was invisible.”  Why?  Because the “deep” was spread over its surface.  What is “the deep?” A mass of water of extreme depth.  But we know that we can see many bodies through clear and transparent water.  How, then, was it that no part of the earth appeared through the water?  Because the air which surrounded it was still without light and in darkness.  The rays of the sun, penetrating the water, often allow us to see the pebbles which form the bed of the river, but in a dark night it is impossible for our glance to penetrate under the water.  Thus, these words, “the earth was invisible,” are explained by those that follow; “the deep” covered it and itself was in darkness.  Thus the deep is not a multitude of hostile powers, as has been imagined; nor “darkness” an evil sovereign force in enmity with good.  In reality two rival principles of equal power, if engaged without ceasing in a war of mutual attacks, will end in self-destruction.

But if one should gain the mastery it would completely annihilate the conquered.  Thus, to maintain the balance in the struggle between good and evil is to represent them as engaged in a war without end and in perpetual destruction, where the opponents are at the same time conquerors and conquered.  If good is the stronger, what is there to prevent evil from being completely annihilated?  But if that be the case, the very utterance of which is impious, I ask myself how it is that they themselves are not filled with horror to think that they have imagined such abominable blasphemies.

It is equally impious to say that evil has its origin from God; because the contrary can not proceed from its contrary.  Life does not engender death; darkness is not the origin of light; sickness is not the maker of health.  In the changes of conditions there are transitions from one condition to the contrary; but in genesis each being proceeds from its like and from its contrary.  If, then, evil is neither uncreated nor created by God, from whence comes its nature?  Certainly, that evil exists no one living in the world will deny.  What shall we say, then?  Evil is not a living animated essence:  it is the condition of the soul opposed to virtue, developed in the careless on account of their falling away from good.

Do not, then, go beyond yourself to seek for evil, and imagine that there is an original nature of wickedness.  Each of us—­let us acknowledge it—­is the first author of his own vice.

Among the ordinary events of life, some come naturally, like old age and sickness; others by chance, like unforeseen occurrences, of which the origin is beyond ourselves, often sad, sometimes fortunate—­as, for instance, the discovery of a treasure when digging a well, or the meeting of a mad dog when going to the market-place.