. . . Deus bonus est, unde malum? . . . the trackless labyrinth of verbalism . . .
The later Platonic theory of ideas tends to convert the idea of the good into the conception of power. It is asserted that being is inconceivable without motion, life, soul, and mind. We have already mentioned the development of nous and cause into the demiurge in Timaeus.1 It is not necessary, at this juncture, to elaborate a principal theme of Neoplatonic and Augustinean interpretations of Plato's theory of ideas, that of the location of ideas in nous in the former and of the rationes seminales in the latter philosophy.2 The conception of the genius in art is formulated, principally in the seventeenth and eighteenth centuries, in terms of this problem of knowledge. It is certainly true that the problems of epistemology and power in their relation to freedom may not be wholly separated.3 Nonetheless, it is power in relation to matter which raises the problem of evil and it is principally the problem of evil which conditions speculation upon the ugly and ugliness. Once omnipotence is____________________