Chapter 3.—How It is Proved that Every Body Also is from God.  That the Soul Which is Called Evil by the Manichæans is Better Than Light. They also affirm that the light is from the Father of Christ:  should I then have doubted that every soul is from Him?  But not even then, as a man forsooth so inexperienced and so youthful as I was, should I have been in doubt as to the derivation not only of the soul, but also of the body, nay of everything whatsoever, from Him, if I had reverently and cautiously reflected on what form is, or what has been formed, what shape is and what has been endued with shape. 3.  But not to speak at present concerning the body, I lament concerning the soul, concerning spontaneous and vivid movement, concerning action, concerning life, concerning immortality; in fine, I lament that I, miserable, should have believed that anything could have all these properties apart from the goodness of God, which properties, great as they are, I sadly neglected to consider; this I think, should be to me a matter of groaning and of weeping.  I should have inwardly pondered these things, I should have discussed them with myself, I should have referred them to others, I should have propounded the inquiry, what the power of knowing is, seeing there is nothing in man that we can compare to this excellency?  And as men, if only they had been men, would have granted me this, I should have inquired whether seeing with these eyes is knowing?  In case they had answered negatively, I should first have concluded, that mental intelligence is vastly inferior to ocular sensation; then I should have added, that what we perceive by means of a better thing must needs be judged to be itself better.  Who would not grant this?  I should have gone on to inquire, whether that soul which they call evil is an object of ocular sensation or of mental intelligence?  They would have acknowledged that the latter is the case.  All which things having been agreed upon and confirmed between us, I should have shown how it follows, that that soul forsooth which they execrate, is better than that light which they venerate, since the former is an object of mental knowledge, the latter an object of corporeal sense perception.  But here perhaps they would have halted, and would have refused to follow the lead of reason, so great is the power of inveterate opinion and of falsehood long defended and believed.  But I should have pressed yet more upon them halting, not harshly, not in puerile fashion, not obstinately; I should have repeated the things that had been conceded, and have shown how they must be conceded.  I should have exhorted that they consult in common, that they may see clearly what must be denied to us; whether they think it false that intellectual perception is to be preferred to these carnal organs of sight, or that what is known by means of the excellency of the mind is more excellent than what is known by vile corporeal sensation; whether they would be unwilling to confess that those souls which they think heterogenous, can be known only by intellectual perception, that is, by the excellency itself of the mind; whether they would wish to deny that the sun and the moon are made known to us only by means of these eyes.  But if they had replied that no one of these things could be denied otherwise than most absurdly and most impudently, I should have urged that they ought not to doubt but that the light whose worthiness of worship they proclaim, is viler than that soul which they admonish men to flee.