Chapter 13.—From Deliberation on the Evil and on the Good Part It Results that Two Classes of Souls are Not to Be Held to.  A Class of Souls Enticing to Shameful Deeds Having Been Conceded, It Does Not Follow that These are Evil by Nature, that the Others are Su- preme Good. 19.  But if I had taught, or at any rate had myself learned, that they rave and err regarding those two classes of souls, why should I have thenceforth thought them worthy of being heard or consulted about anything?  That I might learn hence, that these two kinds of souls are pointed out, which in the course of deliberation assent puts now on the evil side, now on the good?  Why is not this rather the sign of one soul which by free will can be borne here and there, swayed hither and thither?  For it was my own experience to feel that I am one, considering evil and good and choosing one or the other, but for the most part the one pleases, the other is fitting, placed in the midst of which we fluctuate.  Nor is it to be wondered at, for we are now so constituted that through the flesh we can be affected by sensual pleasure, and through the spirit by honorable considerations.  Am I not therefore compelled to ac- knowledge two souls?  Nay, we can better and with far less difficulty recognize two classes of good things, of which neither is alien from God as its author, one soul acted upon from diverse directions, the lower and the higher, or to speak more correctly, the external and 106 the internal.  These are the two classes which a little while ago we considered under the names sensible and intelligible, which we now prefer to call more familiarly carnal and spiritual.  But it has been made difficult for us to abstain from carnal things, since our truest bread is spiritual.  For with great labor we now eat this bread.  For neither without punish- ment for the sin of transgression have we been changed from immortal into mortal.  So it happens, that when we strive after better things, habit formed by connection with the flesh and our sins in some way begin to militate against us and to put obstacles in our way, some foolish persons with most obtuse superstition suspect that there is another kind of souls which is not of God. 20.  However even if it be conceded to them that we are enticed to shameful deeds by another inferior kind of souls, they do not thence make it evident that those enticing are evil by nature, or those enticed, supremely good.  For it may be, the former of their own will, by striving after what was not lawful, that is, by sinning, from being good have become evil; and again they may be made good, but in such manner that for a long time they remain in sin, and by a certain occult suasion traduce to themselves other souls.  Then, they may not be absolutely evil, but in their own kind, however inferior, they may exercise their own functions without any sin.  But those superior souls to whom justice, the directress of things, has assigned a far more excellent activity, if they should wish to follow and to imitate those inferior ones, become evil, not because they imitate evil souls, but because they imitate in an evil way.  By the evil souls is done what is proper to them, by the good what is alien to them is striven after.  Hence the former remain in their own grade, the latter are plunged From Deliberation on the Evil and on the Good Part It Results that Two Classes of Souls are Not to Be Held to.  A Class of Souls Enticing to Shameful Deeds Having Been Conceded, It Does Not Follow that These are Evil by Nature, that the Others are Supreme Good. 182 From Deliberation on the Evil and on the Good Part It Results that Two Classes…