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 be unworthy of infinite wisdom and goodness. They looked upon matter as the source of all evil, and argued in this manner: There are many evils in this world, and men seem impelled by a natural instinct, to the practice of those things which reason condemns; but the eternal Mind, from which all spirits derive their existence, must be inaccessible to all kinds of evil, and also of a most perfect and benevolent nature. Therefore, the origin of those evils, with which the universe abounds, must be sought somewhere else than in the Deity. It cannot reside in him who is all perfection; therefore, it must be without him. Now there is nothing without or beyond the Deity but matter; therefore matter is the centre and source of all evil and of all vice. Having taken for granted these principles, they proceeded further, and affirmed, that matter was eternal, and derived its present form, not from the will of the Supreme God, but from the creating power of some inferior intelligence, to whom the world and its inhabitants owed their existence. As a proof of their assertion, they alleged, that it was incredible the Supreme Deity, perfectly good, and infinitely removed from all evil, should either create, or modify matter, which is essentially malignant and corrupt; or, bestow upon it in any degree, the riches of his wisdom and liberality.

In their system it was generally supposed, that all intelligences had only one source, viz. the divine Mind. And to help out the doctrine concerning the origin of evil, it was imagined, that though the divine Being himself was essentially and perfectly good, those intelligences, or spirits, who were derived from him, and especially those who were derived from them, were capable of depravation. It was further imagined, that the depravation of those inferior intelligent beings from the Supreme, was by a kind of efflux or emanation, a part of the substance being detached from the rest, but capable of being absorbed into it again. To those intelligences derived mediately or immediately from the divine Mind, the author of this system did not scruple to give the name of gods, thinking some of them capable of a power of modifying matter.

The oriental sages expected the arrival of an extraordinary messenger of the Most High upon earth; a messenger invested