APPENDICES

 I. There is no existing thing equal in honour to God, but he is the one Ruler, and Governor, and King, to whom alone it is lawful to govern and regula

 II. Where, then, God placed the roots, and what foundation it has upon which it is so firmly fixed like a statue, we must now consider. It is not natu

 III. But the Creator created two different kinds both in the earth, and in the water, and in the air. In the air he placed those animals which fly, an

 IV. But, taking up our discourse again at the beginning for the sake of clearness, let us say that of bodies some have put on habit, and others nature

 V. In such important particulars are animals superior to plants. Let us now therefore see in what man is superior to the other animals. He now has rec

 VI. Having now, therefore, gone through the whole question of the more important plants in the world, let us see in what manner also the all-wise God

 VII. And the way in which Paradise was planted is in strict conformity with what has been here said for we read that God planted a Paradise in Eden,

 VIII. Having now, then, discussed these matters at sufficient length, we must proceed to investigate its imperishableness. Now, there are three opinio

 IX. But we must place those arguments first which make out the world to be uncreated and indestructible, because of our respect for that which is visi

 X. Since, therefore, the arrangement of the world is such as I have endeavoured to describe it, so that there is no part whatever left out, so as for

 XI. Let this be taken as a testimony delivered by Plato to the imperishable nature of the world. Its uncreated character follows from the truth of nat

 XII. Moreover this point is manifest to every one, that every nature is desirous to keep and preserve, and if it were possible to make immortal, every

 XIII. However, this argument also is a most demonstrative one, on which I know that vast numbers of philosophers pride themselves as one most accurate

 XIV. But Boethus adduces the most convincing arguments, which we shall proceed to mention immediately for if, says he, the world was created and is l

 XV. Is it not however worth while to examine this question, in what manner there can be a regeneration of all those things which have been destroyed b

 XVI. However, besides what has been here said, any one may use this argument also in corroboration of his opinion, which will certainly convince all t

 XVII. But some of those persons who have fancied that the world is everlasting, inventing a variety of new arguments, employ also such a system of rea

 XVIII. Theophrastus, moreover, says that those men who attribute a beginning and destructibility to the world are deceived by four particulars of the

 XIX. But it is necessary to encounter such quibbling arguments as these, lest some persons of too little experience should yield to and be led away by

 XX. These things, then, may be said by us with respect to the argument that the inequalities of the surface of the earth are no proof of the world hav

 XXII. And as for the third argument, it is convicted by itself, as being derived only from an unsound system of questioning proceeding from the assert

XIX. But it is necessary to encounter such quibbling arguments as these, lest some persons of too little experience should yield to and be led away by them; and we must begin our refutation of them from the same point from which the Sophists begin their deceit. They say, "There could no longer be any inequalities existing on the earth, if the world were eternal." Why not, my most excellent friends? For other persons will come up and say that the natures of trees are in no respect different from mountains; but just as they at certain seasons lose their leaves, and again at certain seasons recover their verdure again; (on which account there is admirable truth in those lines of the poet:-

"Like leaves on trees the race of man is found,

Now green in youth, now withering on the ground;

Another race the following spring supplies;

They fall successive and successive Rise.")[homer, Il. 6.147.]

And so in like manner some portions of the mountains are broken off, and others grow in their stead: but after a long lapse of time the additional growth becomes conspicuous, because the trees having a more rapid nature display their increase with great rapidity; but mountains have a slower character, on which account it happens that the additions which take place in their case are not perceptible by the outward senses except after a long time. And these men appear to be ignorant of the manner in which they are produced, since if they had not been, perhaps they would have been silent out of shame; but still there is no reason why we should not teach them; but there is nothing new in what is now said, neither are they our words but the ancient sayings of wise men, by whom nothing which was necessary for knowledge has been left uninvestigated; when the fiery principle which is contained beneath, in the earth, is thrust upwards by the natural power of fire, it proceeds to its own appropriate place; and if it meets with any respite or relaxation, though ever so slight, it draws up with it a large portion of the earthy substance, as much as it can; and when it has emerged from the earth it proceeds more slowly; but the earthy substance being compelled to follow it for a long time, being at last raised to an immense height, is contracted at the top, and at last comes to end on a sharp point imitating the general appearance of the flame of fire; for there arises then a most violent contention between two things which are natural adversaries, the lightest and the heaviest of things, each of them pressing onwards to reach its own place, and each striving against the violent efforts of the other; accordingly the fire, which is drawing up the earth with it, is compelled to sink down by its descending power; and the earth naturally inclining to the lowest point is nevertheless to a certain degree made light, and lifted up by the upward tendencies of fire, and so is raised on high, and being at last overpowered by the more influential power which lightens it is thrust upwards towards the natural seat of fire, and established on high. Why then need we wonder if the mountains are not entirely washed away by the impetuosity of the rains, when so great a power, which keeps them together, and by which they are raised up, is very firmly and steadfastly connected with them? For if they were released from the bond which holds them together, it would be natural for them to be entirely dissolved and to be dispersed by the water; but since they are bound together by this power of fire, they resist the impetuosity of the rains more surely.