hou hast seen what is the form of the imperfect good, and
what the form of the perfect also, methinks I should next show in what
manner this perfection of felicity is built up. And here I conceive it
proper to inquire, first, whether any excellence, such as thou hast
lately defined, can exist in the nature of things, lest we be deceived
by an empty fiction of thought to which no true reality answers. But it
cannot be denied that such does exist, and is, as it were, the source of
all things good. For everything which is called imperfect is spoken of
as imperfect by reason of the privation of some perfection; so it comes
to pass that, whenever imperfection is found in any particular, there
must necessarily be a perfection in respect of that particular also. For
were there no such perfection, it is utterly inconceivable how that
so-called _im_perfection should come into existence. Nature does not
make a beginning with things mutilated and imperfect; she starts with
what is whole and perfect, and falls away later to these feeble and
inferior productions. So if there is, as we showed before, a happiness
of a frail and imperfect kind, it cannot be doubted but there is also a
happiness substantial and perfect.'

'Most true is thy conclusion, and most sure,' said I.

'Next to consider where the dwelling-place of this happiness may be. The
common belief of all mankind agrees that God, the supreme of all things,
is good. For since nothing can be imagined better than God, how can we
doubt Him to be good than whom there is nothing better? Now, reason
shows God to be good in such wise as to prove that in Him is perfect
good. For were it not so, He would not be supreme of all things; for
there would be something else more excellent, possessed of perfect good,
which would seem to have the advantage in priority and dignity, since it
has clearly appeared that all perfect things are prior to those less
complete. Wherefore, lest we fall into an infinite regression, we must
acknowledge the supreme God to be full of supreme and perfect good. But
we have determined that true happiness is the perfect good; therefore
true happiness must dwell in the supreme Deity.'

'I accept thy reasonings,' said I; 'they cannot in any wise be
disputed.'

'But, come, see how strictly and incontrovertibly thou mayst prove this
our assertion that the supreme Godhead hath fullest possession of the
highest good.'

'In what way, pray?' said I.

'Do not rash