when he makes Jupiter to rejoice in the strife and war of the gods with each other, thus obscurely signifying that the world is formed of unequal elements, fitted one into another, and either conquering or submitting to a conqueror. And this has been advanced by me, because I know that people of this sort, when they are at a loss for demonstration, bring together from all sides passages from poems, and seek from them a support for their own opinions. Which would not be the case with them if they had only read what they fell in with some reflection. But, when all evil is banished from the company of the gods, surely emulation and envy ought especially to have been got rid of. Yet these men leave these things with God, when they say that God formed designs against matter, because it felt a desire for good. But with which of those things which God possessed could He have wished to take vengeance on matter? In truth, I think it to be more accurate doctrine to say that God is of a simple nature, than what they advance. Nor, indeed, as in the other things, is the enunciation of this fancy easy. For neither is it possible to demonstrate it simply and with words merely, but with much instruction and labour. But we all know this, that anger and rage, and the desire of revenge upon matter, are passions in him who is so agitated. And of such a sort, indeed, as it could never happen to a good man to be harassed by them, much less then can it be that they are connected with the Absolute Good.
 Hom., Il., xx. 23-54.