If the Parts of the Light are mixed in all living creatures why are their powers and characters so different?

Let them, therefore, either be persuaded honestly, or let them be vehemently plied with questions : either man is more honourable than all, and all created things are assigned for his service, or else there is one head (?), the nature of Light, as they say. Why, then, are the Parts of this Light which are in a deaf man, deaf-mutes, and those which are in a blind man are changed into their opposite (i.e., become Darkness). and those which are in a dumb man are silent, and those which are in a scorpion inject poison. And if the Evil (principle) [P. 117, l. 19.] has prevailed and overcome them, behold in doves and in lambs the Good Parts are many, why, therefore, are those in a dove not cunning, and those in lambs not wise? And so it is discovered that Darkness possesses cunning and wisdom . . . because this Darkness is cunning . . . the Good Nature . . . So also at all times the simplicity of that [L. 43.] Good Nature has been conquered, and is conquered by this cunning of that evil Nature. For it has both power and [P. 118] [lxxxviii] wisdom. For a lion shows, and a wolf and a dragon, that they are cunning and crafty, and that they are wise and strong ; just as a lamb, together with a dove, shows that they are weak and simple. So that simpleness and weakness show an inclination towards that Nature whose Parts are numerous in them. But if they bring other illustrations (to prove) that the Darkness bears witness to its own weakness, -- for it always fails before the Light, -- they have (thereby) refuted and discredited the starting-point of their doctrine, though they do not perceive it. For there they relate how the Darkness conquered the Light and 'swallowed it.'