[Footnote 202: De Lib. Arb. ii. 16. 41; Plot. Enn. i. 6. 8, iii. 8. 11.]
[Footnote 203: Enarr. in Ps. xliv. 3; Ep. 120. 20. Plot. Enn. i. 6. 4, says with more picturesqueness than usual [Greek: kalon to tês dikaiosynês kai sôphrosynês prosôpon, kai oute hesperos oute eôos outô kala]. (From Aristotle, Eth. v. 1. 15.)]
[Footnote 204: Ench. iii. "etiam illud quod malum dicitur bene ordinatum est loco suo positum; eminentius commendat bona." St. Augustine also says (Ench. xi.), "cum omnino mali nomen non sit nisi privationis boni"; cf. Plot. Enn. iii. 2. 5, [Greek: holôs de to kakon elleipsin tou agathou theteon.] St. Augustine praises Plotinus for his teaching on the universality of Providence.]
[Footnote 205: De Civ. Dei, iv. 12, vii. 5.]
[Footnote 206: De Quantitate Animæ, xxx.]
[Footnote 207: Conf. vii. 10. I have quoted Bigg's translation.]
[Footnote 208: Conf. xi. 9.]
[Footnote 209: St. Augustine does not reject the belief that visions are granted by the mediation of angels, but he expresses himself with great caution on the subject. Cf. De Gen. ad litt. xii. 30, "Sunt quædam excellentia et merito divina, quæ demonstrant angeli miris modis: utrum visa sua facili quadam et præpotenti iunctione vel commixtione etiam nostra esse facientes, an scientes nescio quo modo nostram in spiritu nostro informar visionem, difficilis perceptu et difficilior dictu res est.">[
[Footnote 210: See Lotze, Microcosmus, bk. viii. chap. 4, and other places. We may perhaps compare the Johannine [Greek: kosmos] with the Synoptic [Greek: aiôn] as examples of the two modes of envisaging reality.]
[Footnote 211: Eriugena is, no doubt, the more correct spelling, but I have preferred to keep the name by which he is best known.]