Now this [the required faint image of Being] might be the sensible universe with all the impressions it engenders, or it might be something of even later derivation, accidental to the realm of sense, or again, it might be the source of the sense-world or something of the same order entering into it to complete it.
Some conception of it would be reached by thinking of measurelessness as opposed to measure, of the unbounded against bound, the unshaped against a principle of shape, the ever-needy against the self-sufficing: think of the ever-undefined, the never at rest, the all-accepting but never sated, utter dearth; and make all this character not mere accident in it but its equivalent for essential-being, so that, whatsoever fragment of it be taken, that part is all lawless void, while whatever participates in it and resembles it becomes evil, though not of course to the point of being, as itself is, Evil-Absolute.
In what substantial-form [hypostasis] then is all this to be found- not as accident but as the very substance itself?
For if Evil can enter into other things, it must have in a certain sense a prior existence, even though it may not be an essence.As there is Good, the Absolute, as well as Good, the quality, so, together with the derived evil entering into something not itself, there must be the Absolute Evil.
But how? Can there be Unmeasure apart from an unmeasured object?
Does not Measure exist apart from unmeasured things? Precisely as there is Measure apart from anything measured, so there is Unmeasure apart from the unmeasured.If Unmeasure could not exist independently, it must exist either in an unmeasured object or in something measured; but the unmeasured could not need Unmeasure and the measured could not contain it.
There must, then, be some Undetermination-Absolute, some Absolute Formlessness; all the qualities cited as characterizing the Nature of Evil must be summed under an Absolute Evil; and every evil thing outside of this must either contain this Absolute by saturation or have taken the character of evil and become a cause of evil by consecration to this Absolute.
What will this be?
That Kind whose place is below all the patterns, forms, shapes, measurements and limits, that which has no trace of good by any title of its own, but [at best] takes order and grace from some Principle outside itself, a mere image as regards Absolute-Being but the Authentic Essence of Evil- in so far as Evil can have Authentic Being.In such a Kind, Reason recognizes the Primal Evil, Evil Absolute.
4.The bodily Kind, in that it partakes of Matter is an evil thing.What form is in bodies is an untrue-form: they are without life: by their own natural disorderly movement they make away with each other; they are hindrances to the soul in its proper Act; in their ceaseless flux they are always slipping away from Being.
Soul, on the contrary, since not every Soul is evil, is not an evil Kind.
What, then, is the evil Soul?
It is, we read, the Soul that has entered into the service of that in which soul-evil is implanted by nature, in whose service the unreasoning phase of the Soul accepts evil- unmeasure, excess and shortcoming, which bring forth licentiousness, cowardice and all other flaws of the Soul, all the states, foreign to the true nature, which set up false judgements, so that the Soul comes to name things good or evil not by their true value but by the mere test of like and dislike.
But what is the root of this evil state? how can it be brought under the causing principle indicated?
Firstly, such a Soul is not apart from Matter, is not purely itself.That is to say, it is touched with Unmeasure, it is shut out from the Forming-Idea that orders and brings to measure, and this because it is merged into a body made of Matter.
Then if the Reasoning-Faculty too has taken hurt, the Soul's seeing is baulked by the passions and by the darkening that Matter brings to it, by its decline into Matter, by its very attention no longer to Essence but to Process- whose principle or source is, again, Matter, the Kind so evil as to saturate with its own pravity even that which is not in it but merely looks towards it.
For, wholly without part in Good, the negation of Good, unmingled Lack, this Matter-Kind makes over to its own likeness whatsoever comes in touch with it.
The Soul wrought to perfection, addressed towards the Intellectual-Principle, is steadfastly pure: it has turned away from Matter; all that is undetermined, that is outside of measure, that is evil, it neither sees nor draws near; it endures in its purity, only, and wholly, determined by the Intellectual-Principle.
The Soul that breaks away from this source of its reality to the non-perfect and non-primal is, as it were, a secondary, an image, to the loyal Soul.By its falling-away- and to the extent of the fall- it is stripped of Determination, becomes wholly indeterminate, sees darkness.Looking to what repels vision, as we look when we are said to see darkness, it has taken Matter into itself.
5.But, it will be objected, if this seeing and frequenting of the darkness is due to the lack of good, the Soul's evil has its source in that very lack; the darkness will be merely a secondary cause- and at once the Principle of Evil is removed from Matter, is made anterior to Matter.
No: Evil is not in any and every lack; it is in absolute lack.
What falls in some degree short of the Good is not Evil; considered in its own kind it might even be perfect, but where there is utter dearth, there we have Essential Evil, void of all share in Good;this is the case with Matter.
Matter has not even existence whereby to have some part in Good:
Being is attributed to it by an accident of words: the truth would be that it has Non-Being.
Mere lack brings merely Not-Goodness: Evil demands the absolute lack- though, of course, any very considerable shortcoming makes the ultimate fall possible and is already, in itself, an evil.
