and descend; each man has his guardian spirit, and the
superior spirits support the inferior ([Greek: peri archon] I. 6).
Accordingly they are also to be reverenced ([Greek: therapeuesthai]);
yet such reverence as belongs to a Gabriel, a Michael, etc., is far
different from the adoration of God (c. Cels. VIII. 13).]

[Footnote 772: Clement wrote a special work [Greek: peri pronoias] (see
Zahn, Forschungen III., p. 39 ff.), and treated at length of [Greek:
pronoia] in the Strom.; see Orig. [Greek: peri archon] III. 1; de orat.
6 etc. Evil is also subject to divine guidance; see Clem., Strom. I. 17.
81-87: IV. 12. 86 sq. Orig. Hom. in Num. XIV., Lomm. X., p. 163: "Nihil
otiosum, nihil inane est apud deum, quia sive bono proposito hominis
utitur ad bona sive malo ad necessaria." Here and there, however, Origen
has qualified the belief in Providence, after the genuine fashion of
antiquity (see c. Gels. IV. 74).]

[Footnote 773: [Greek: Peri archon] II. 9. 2: "Recedere a bono, non
aliud est quam effici in malo. Ceterum namque est, malum esse bono
canere. Ex quo accidit, ut in quanta mensura quis devolveretur a bono,
in tantam mensuram malitiae deveniret." In the passage in Johann. II. 7,
Lomm. I., p. 115, we find a closely reasoned exposition of evil as
[Greek: anupostaton] and an argument to the effect that [Greek: ta
ponera] are--[Greek: me onta].]

[Footnote 774: [Greek: Peri archon] I. 5. 3: III. 6. The devil is the
chief of the apostate angels (c. Cels. IV. 65). As a reasonable being he
is a creature of God (l.c., and in Joh. II. 7, Lomm., l.c.).]

[Footnote 775: Origen defended the teleology culminating in man against
Celsus' attacks on it; but his assumption that the spirits of men are
only a part of the universal spirit world is, as a matter of fact, quite
akin to Celsus' view. If we consider the plan of the work [Greek: peri
archon] we easily see that to Origen humanity was merely an element in
the cosmos.]

[Footnote 776: The doctrine of man's threefold constitution is also
found in Clement. See Paedag. III. 1. 1; Strom V. 14. 94: VI. 16. 134.
(quite in the manner of Plato). Origen, who has given evidence of it in
all his main writings, sometimes calls the rational part spirit,
sometimes [Greek: psyche logike], and at other times distinguishes two
parts in the one soul. Of course he also professes to derive his
psychology from the Holy Scriptures. The chief peculiarity of his
speculation consists in his assump