34.  And even in the prince of smoke himself, instead of mentioning only his ferocity as a bad quality, ought you not to have taken notice of the other things in his nature which you must allow to be commendable?  For he had a soul and a body; the soul life-giving, and the body endowed with life.  Since the soul governed and the body obeyed, the soul took the lead and the body followed; the soul gave consistency, the body was not dissolved; the soul gave harmonious motion, and the body was constructed of a well-proportioned framework of members.  In this single prince are you not induced to express approval of the orderly peace or the peaceful order?  And what applies to one applies to all the rest.  You say he was fierce and cruel to others.  This is not what I commend, but the other important things which you will not take notice of.  Those things, when perceived and considered,—after advice by any one who has without consideration put faith in Manichæus,—lead him to a clear conviction that, in speaking of those natures, he speaks of things good in a sense, not perfect and un-created, like God the one Trinity, nor of the higher rank of created things, like the holy angels and the ever-blessed powers; but of the lowest class, and ranked according to the small measure of their endowments.  These things are thought to be blameworthy by the uninstructed when they compare them with higher things; and in view of their want of some good, the good they have gets the name of evil, because it is defective.  My reason also for thus discussing the natures enumerated by Manichæus is that the things named are things familiar to us in this world.  We are familiar with darkness, waters, winds, fire, smoke; we are familiar, too, with animals, creeping, swimming, flying; with quadrupeds and biped.  With the exception of darkness (which, as I have said already, is nothing but the absence of light, and the perception of it is only the absence of sight, as the perception of silence is the absence of hearing; not that darkness is anything, but that light is not, as neither that silence is anything, but that sound is not), all the other things are natural qualities and are familiar to all; and the form of those natures, which is commendable and good as far as it exists, no wise man attributes to any other author than God, the author of all good things.²⁸⁴

284 [This portion of the argument is conducted with great adroitness.  Augustin takes the inhabitants of the region of darkness, as Mani describes them, and proves that they possess so much of good that they can have no other author than God.—A.H.N.]

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