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  1    I, 15|        false panegyrics. And this evil originated with the Greeks,
  2    I, 19|         the name. For they feared evil, if, in opposition to the
  3    I, 20|    together with virtues, because evil things adhere to those which
  4    I, 21|         inexperienced, glide into evil practices from their ignorance
  5   II, 9 |           and passed from good to evil; and at his own will, which
  6   II, 9 |       being, who from good became evil by his own act, is called
  7   II, 10|          from the former ones, as evil things are from good, and
  8   II, 13|         the knowledge of good and evil. Then the accuser, envying
  9   II, 13|         the knowledge of good and evil, he began to be ashamed
 10   II, 13|         the knowledge of good and evil." Thus the life of man became
 11   II, 16|          over a pious man neither evil demon nor fate has any power:
 12   II, 16|    rescues the pious man from all evil; for the one and only good
 13   II, 17|        art of magic, and whatever evil practices besides these
 14   II, 18|       things to the prince of the evil ones himself,--namely, into
 15  III, 8 |            because he was without evil. He was not far distant
 16  III, 8 |         the knowledge of good and evil things is the chief good.
 17  III, 8 |        and avoiding that which is evil, unless virtue also is added.
 18  III, 8 |  discussed the nature of good and evil things, yet from the compulsion
 19  III, 8 |    arduous and difficult, whereas evil things have a downward tendency,
 20  III, 8 |           it from man, nor is any evil to be refused.~
 21  III, 11|       consist in the endurance of evil, it assuredly is not the
 22  III, 11|      often hated and visited with evil. But the good which arises
 23  III, 12|          an end and free from all evil. In short, there never would
 24  III, 17|           out that pain is not an evil. He says it is the greatest
 25  III, 17|          brings about death is an evil? Why should I say that the
 26  III, 17|        part of the wise man to do evil, if it is advantageous to
 27  III, 17|       guilt, because the doing of evil is attended with gain. If
 28  III, 18|     action; and I do not see what evil could have happened to him
 29  III, 19|     MANNER; AND THAT A GOOD OR AN EVIL DEATH MUST BE WEIGHED FROM
 30  III, 19|      after death, death is not an evil; for it takes away the perception
 31  III, 19|      takes away the perception of evil. But if the soul survives,
 32  III, 19| perception, assuredly there is no evil." Cleverly argued, as it
 33  III, 19|     whether death is a good or an evil, I shall reply that its
 34  III, 19|         passed virtuously, but an evil if it is spent viciously,
 35  III, 19|           of God, death is not an evil, for it is a translation
 36  III, 19|      death must necessarily be an evil, since it transfers men,
 37  III, 19|           or flee from life as an evil? unless they are most unjust,
 38  III, 23|        contempt. They avoid as an evil, and abandon the property
 39  III, 23|       wisely which is useless and evil if it is done by all. But
 40  III, 23|       deranged. Away, he says, ye evil desires, into the deep.
 41  III, 28|       what source things good and evil happen to them. They think
 42  III, 29|       which gives to men good and evil things. For they represent
 43   IV, 1 |        trust was placed by men in evil, inasmuch as they preferred
 44   IV, 11|          one of you turn from his evil way, and from your most
 45   IV, 12|          whole earth: then, every evil having been removed from
 46   IV, 26|     unjust, were thorns--that is, evil and guilty, not knowing
 47    V, 1 |        please in things which are evil; since it often endeavours
 48    V, 3 |          Hercules, the averter of evil, and is even now honoured
 49    V, 5 |         the knowledge of good and evil. Thus the common intercourse
 50    V, 7 |      distinction between good and evil things, that we may know
 51    V, 7 |           know from that which is evil the quality of the good,
 52    V, 7 |           also the quality of the evil from the good; nor can the
 53    V, 7 |         therefore did not exclude evil, that the nature of virtue
 54    V, 7 |        might be able to compel to evil; and on this account to
 55    V, 7 |          is evident that, without evil and vice, there is no perfected
 56    V, 7 |    because God has not taken away evil, that He might retain that
 57    V, 8 |           accord. Lay aside every evil thought from your hearts,
 58    V, 9 |         enjoy the pleasure of his evil doings, than if there is
 59    V, 9 |       they are ashamed to lead an evil life, who, though not by
 60    V, 12|       though accompanied with all evil, than false goodness together
 61    V, 13|           no worshipper of God so evil who does not, when the opportunity
 62    V, 14|         million commanding things evil;~Not the doom frowning near
 63    V, 16|         which are here considered evil are esteemed good in heaven."~
 64    V, 18|           to another, which is an evil. And this, indeed, reason
 65    V, 18|           committing an injury is evil. But man, who has the knowledge
 66    V, 18|         the knowledge of good and evil, abstains from committing
 67    V, 19|         and the cross, and of all evil; and if a son, in the same
 68    V, 20|         to be companions of their evil, as though they were about
 69    V, 20|      change the names of good and evil? Why, therefore, do they
 70    V, 20|           to the good the name of evil, to the wise the name of
 71    V, 20|   religion, and not that which is evil. For if you wish to defend
 72    V, 20|        place is there here for an evil mind or for an evil prayer?
 73    V, 20|        for an evil mind or for an evil prayer? But those unhappy
 74    V, 20|         from their own crimes how evil it is to worship, since,
 75    V, 20|         mind, which is defiled by evil desires, and to drive away
 76    V, 21|          good by good, and not by evil; but because this is evil,
 77    V, 21|         evil; but because this is evil, even its office is destitute
 78    V, 23|         of the gods is considered evil by so many men, so that
 79    V, 24|         them, and exterminate the evil monsters from the earth.
 80   VI, 1 |        and they estimate good and evil things by the perception
 81   VI, 1 |       endeavour to obtain them by evil practices; they deceive,
 82   VI, 3 |    discuss the subject of good or evil, that which is contrary
 83   VI, 3 |            The nature of good and evil things is so fixed, that
 84   VI, 3 |           he who, enticed by that evil guide, shall prefer vices
 85   VI, 4 |           has shown both good and evil things, but in a changed
 86   VI, 4 |        Since, therefore, good and evil things are set before man
 87   VI, 5 |     things are good, and what are evil.~What is useless, base,
 88   VI, 5 |          to know what is good and evil, what is base, what is honourable,
 89   VI, 5 |         of that which is good and evil; for nothing can be useful
 90   VI, 5 |        and base which is not also evil. And this also appears to
 91   VI, 5 |         perceive what is good and evil, though not perfectly; and
 92   VI, 5 |     though the nature of good and evil does not escape their notice,
 93   VI, 5 |        they are overpowered by an evil desire to sin, because they
 94   VI, 5 |         the knowledge of good and evil is one thing, and virtue
 95   VI, 5 |         the knowledge of good and evil is not virtue, so the doing
 96   VI, 5 |           and the abstaining from evil is virtue. And yet [knowledge
 97   VI, 5 |         That is good which is not evil. For when I know not what
 98   VI, 5 |         anger be blunted, all the evil contentions of men will
 99   VI, 6 |      ignorant of what is good and evil; and this briefly, because
100   VI, 6 |        these two sources good and evil things have their origin.
101   VI, 6 |      death, which is the greatest evil. Is it therefore doubtful
102   VI, 6 |     ignorant of what was good and evil, who neither knew God nor
103   VI, 6 |          be common to it with the evil. For some, by a pretence
104   VI, 7 |        which men might despise as evil and disgraceful, that, turning
105   VI, 7 |           and falsehood, good and evil, reads the luxurious in
106   VI, 10|        God teaches us never to do evil, but always good. And He
107   VI, 10|            or of guarding against evil, or of preparing for themselves
108   VI, 11|           men ,have even acquired evil for themselves by evil;
109   VI, 11|   acquired evil for themselves by evil; or if they have thus succeeded
110   VI, 11|     because if it is not done, no evil follows. Therefore the only
111   VI, 12|     ambitious hospitality was not evil intention? "Do you run round
112   VI, 12|           and said that it was no evil to lie unburied and neglected;
113   VI, 12|        you are exposed with these evil resources? These will treat
114   VI, 13|         virtue is to abstain from evil works; the second, to abstain
115   VI, 13|      second, to abstain also from evil worsts; the third, to abstain
116   VI, 13|         even from the thoughts of evil things. He who ascends the
117   VI, 13|         so that they either speak evil in anger, or, at the sight
118   VI, 14|          both of the good and the evil, it appears that philosophers
119   VI, 14|        say, that those who appear evil do not sin of their own
120   VI, 14|           between good things and evil. These things are not indeed
121   VI, 14|          present; the latter from evil things. In the same manner,
122   VI, 14|          false notion of good and evil things is taken away. For
123   VI, 14|        man thinks nothing good or evil, he will neither be inflamed
124   VI, 15|         good in this life without evil. An affection therefore
125   VI, 15|        opinion of things good and evil, by the eradication of which
126   VI, 15|        are vexed and grieved with evil things. If, therefore, they
127   VI, 16|         to rejoice if he sees any evil happening to his enemy;
128   VI, 16|          but to wander from it is evil, so to be moved by the affections
129   VI, 16|          that which is corrupt is evil. For sensual desire, if
130   VI, 18|        must never revile, that no evil word may proceed out of
131   VI, 18|         this alone causes that no evil happens; and if it should
132   VI, 18|          good man differ from the evil and foolish, except that
133   VI, 19|         they should be trained to evil and nourished to vices.
134   VI, 22|            so they arrive at real evil through deceitful goods.
135   VI, 25|           him give thanks; if any evil, let him make amends, and
136   VI, 25|          let him confess that the evil has happened to him on account
137  VII, 4 |         THOSE THINGS WHICH APPEAR EVIL; ON WHAT ACCOUNT MAN ENJOYS
138  VII, 4 |        require that both good and evil things should be set before
139  VII, 4 |      things which he may use, and evil things which he may guard
140  VII, 4 |    knowing the nature of good and evil things, he may exercise
141  VII, 4 |         the good and avoiding the evil. For because wisdom was
142  VII, 4 |          safety; or that good and evil things were set before him
143  VII, 4 |    distinguishing things good and evil. Great, therefore, and right,
144  VII, 5 |        the midst between good and evil, that He might set virtue
145  VII, 5 |           susceptible of good and evil; and as the earth itself
146  VII, 5 |         because it cannot contain evil, or have an end; to which
147  VII, 5 |         are good for the soul are evil to the body, that is, the
148  VII, 5 |         are good for the body are evil to the soul, that is, desire
149  VII, 5 |        Him who made both good and evil. For why did He will that
150  VII, 5 |          For why did He will that evil should exist if He hated
151  VII, 5 |          might sin, no one commit evil? Although I have explained
152  VII, 5 |     except from a comparison with evil. Thus evil is nothing else
153  VII, 5 |        comparison with evil. Thus evil is nothing else but the
154  VII, 5 | explanation of good. Therefore if evil is taken away, good must
155  VII, 5 |         good cannot exist without evil, how do you say that, before
156  VII, 5 |        man is subject to good and evil. Good is ascribed to the
157  VII, 5 |         incapable of dissolution; evil to the body, because it
158  VII, 5 |        together, the good and the evil must necessarily hold together;
159  VII, 5 |          knowledge of good and of evil was given at the same time
160  VII, 5 |        place in which there is no evil; for when he was conversant
161  VII, 5 |         the knowledge of good and evil, it was now unlawful for
162  VII, 5 |    therefore cannot exist without evil; and that first author of
163  VII, 5 |      infant, ignorant of good and evil. But, indeed, hereafter
164  VII, 5 |        wise and happy without any evil; but this cannot take place
165  VII, 5 |           body and the soul, then evil will be disunited from good;
166  VII, 5 |          and the soul remains, so evil will perish and good be
167  VII, 5 |        will be wise and free from evil, as God is. He, therefore,
168  VII, 5 |        without the body, in which evil is. But if evil is taken
169  VII, 5 |          in which evil is. But if evil is taken away, either wisdom,
170  VII, 5 |        that he may be ignorant of evil; the body, that he may not
171  VII, 5 |          to follow either good or evil. But He mingled with evil
172  VII, 5 |         evil. But He mingled with evil some things which appear
173  VII, 5 |         lead men to the concealed evil. And He likewise mingled
174  VII, 7 |          to pleasure, that is, to evil, as though he were a beast.
175  VII, 9 |         follows that virtue is an evil, and opposed to nature;
176  VII, 9 |           But if virtue is not an evil, and acts honourably, inasmuch
177  VII, 10|       either the chief good or no evil." Death, therefore, does
178  VII, 15|      comparison of that incurable evil. For righteousness will
179  VII, 15|        and oppressed by intestine evil, it again fell back to the
180  VII, 17|        out of Syria, born from an evil spirit, the overthrower
181  VII, 17|       which is left by the former evil, together with himself.
182  VII, 20|       their deeds, that is, their evil works, shall be compared
183  VII, 20|           blessedness; but if the evil exceed, they may be condemned
184  VII, 20|           defiled themselves with evil I passions, have a kind
185  VII, 22|         take place once only when evil shall have been taken away,
186  VII, 23|      because He has destroyed all evil, and because He has raised
187  VII, 24|           that he may contrive no evil against the people of God.
188  VII, 24|         free from the dominion of evil and impiety, and guilt and
189  VII, 26|          it were the result of an evil conscience; whence also