tradiction and the love of paradoxes are inherent in us all. I diligently studied the different opinions: and as I had often enough heard it said that every man has his own religion at last, so nothing seemed more natural to me than that I should form mine too; and this I did with much satisfaction. The Neo-Platonism lay at the foundation; the hermetical, the mystical, the cabalistic, also contributed their share; and thus I built for myself a world that looked strange enough.
I could well represent to myself a Godhead which has gone on producing itself from all eternity; but, as production cannot be conceived without multiplicity, so it must of necessity have immediately appeared to itself as a Second, which we recognise under the name of the Son; now, these two must continue the act of producing, and again appear to themselves in a Third, which was just as substantial, living, and eternal as the Whole. With these, however, the circle of the Godhead was complete; and it would not have been possible for them to produce another perfectly equal to them. But, since the work of production always proceeded, they created a fourth, which already fostered in himself a contradiction, inasmuch as it was, like them, unlimited, and yet at the same time was to be contained in them and bounded by them. Now, this was Lucifer, to whom the whole power of creation was committed from this time, and from whom all other beings were to proceed. He immediately displayed his infinite activity by creating the whole body of angels,—all, again, after his own likeness, unlimited, but contained in him and bounded by him. Surrounded by such a glory, he forgot his higher origin, and believed that he could find himself in himself; and from this first ingratitude sprang all that does not seem to us in accordance with the will and purposes of the Godhead. Now, the more he concentrated himself within himself, the more painful must it have become to him,
