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 of these persons, or may have developed subsequently in consequence of changes in the elements, e.g., through bad air, or thunderstorms or landslips. We have already shown that, in accordance with the divine wisdom, genesis can only take place through destruction, and without the destruction of the individual members of the species the species themselves would not exist permanently. Thus the true kindness, and beneficence, and goodness of God is clear. He who thinks that he can have flesh and bones without being subject to any external influence, or any of the accidents of matter, unconsciously wishes to reconcile two opposites, viz., to be at the same time subject and not subject to change. If man were never subject to change there could be no generation: there would be one single being, but no individuals forming a species. Galen, in the third section of his book, The Use of the Limbs, says correctly that it would be in vain to expect to see living beings formed of the blood of menstruous women and the semen virile, who will not die, will never feel pain, or will move perpetually, or will shine like the sun. This dictum of Galen is part of the following more general proposition:--Whatever is formed of any matter receives the most perfect form possible in that species of matter: in each individual case the defects are in accordance with the defects of that individual matter. The best and most perfect being that can be formed of the blood and the semen is the species of man, for as far as man's nature is known, he is living, reasonable, and mortal. It is therefore impossible that man should be free from this species of evil. You will, nevertheless, find that the evils of the above kind which befall man are very few and rare: for you find countries that have not been flooded or burned for thousands of years: there are thousands of men in perfect health, deformed individuals are a strange and exceptional occurrence, or say few in number if you object to the term exceptional,--they are not one-hundredth, not even one-thousandth part of those that are perfectly normal.

(2) The second class of evils comprises such evils as people cause to each other, when, e.g., some of them use their strength against others. These evils are more numerous than those of the first kind: their causes are numerous and known; they likewise originate in ourselves, though the sufferer himself cannot avert them. This kind of evil is nevertheless not widespread in any country of the whole world. It is of rare occurrence that a man plans to kill his neighbour or to rob him of his property by night. Many persons are, however, afflicted with this kind of evil in great wars: but these are not frequent, if the whole inhabited part of the earth is taken into consideration.

(3) The third class of evils comprises those which every one causes to himself by his own action. This is the largest class, and is far more numerous than the second class. It is especially of these evils that all men complain, only few men are found that do not sin against themselves by this kind of evil. Those that are afflicted with it are therefore justly blamed in the words of the prophet, "This hath been by your means" (Mal. i. 9); the same is expressed in the following passage, "He that doeth it destroyeth his own soul" (Prov. vi. 32). In reference to this kind of evil, Solomon says, "The foolishness of man perverteth his way" (ibid. xix. 3). In the following passage he explains also that this kind of evil is man's own work, "Lo, this only have I found, that God hath made man upright, but they have thought out many inventions" (Eccles. vii. 29), and these inventions bring the evils