no birth, and what that is which is always being generated but never really is. The former, indeed, which is apprehended by reflection combined with reason, always exists in the same way;[1] while the latter, on the other hand, is conjectured by opinion formed by the perception of the senses unaided by reason, since it never really is, but is coming into being and perishing." These expressions declare to those who can rightly understand them the death and destruction of the gods that have been brought into being. And I think it necessary to attend to this also, that Plato never names him the creator, but the fashioner[2] of the gods, although, in the opinion of Plato, there is considerable difference between these two. For the creator creates the creature by his own capability and power, being in need of nothing else; but the fashioner frames his production when he has received from matter the capability for his work.
Chap. xxiii.—Plato's self-contradiction.
But, perhaps, some who are unwilling to abandon the doctrines of polytheism, will say that to these fashioned gods the maker said, "Since ye have been produced, ye are not immortal, nor at all imperishable; yet shall ye not perish nor succumb to the fatality of death, because you have obtained my will,[3] which is a still greater and mightier bond." Here Plato, through fear of the adherents of polytheism, introduces his "maker" uttering words which contradict himself. For having formerly stated that he said that everything which is produced is perishable, he now introduces him saying the very opposite; and he does not see that it is thus absolutely impossible for him to escape the charge of falsehood. For he either at first uttered what is false when he said that everything which is produced is perishable, or now, when he propounds the very opposite to what he had formerly said. For if, according to his former definition, it is absolutely necessary that every created thing be perishable, how can he
