manner, and that it has been created in a certain order. The Aristotelians oppose us, and found their objections on the properties which the things in the Universe possess when in actual existence and fully developed. We admit the existence of these properties, but hold that they are by no means the same as those which the things possessed in the moment of their production; and we hold that these properties themselves have come into existence from absolute non-existence. Their arguments are therefore no objection whatever to our theory: they have demonstrative force only against those who hold that the nature of things as at present in existence proves the Creation.
But this is not my opinion. I will now return to our theme, viz., to the description of the principal proofs of Aristotle, and show that they prove nothing whatever against us, since we hold that God brought the entire Universe into existence from absolute non-existence, and that He caused it to develop into the present state. Aristotle says that the materia prima is eternal, and by referring to the properties of transient beings he attempts to prove this statement, and to show that the materia prima could not possibly have been produced. He is right; we do not maintain that the materia prima has been produced in the same manner as man is produced from the ovum, and that it can be destroyed in the same manner as man is reduced to dust. But we believe that God created it from nothing, and that since its creation it has its own properties, viz., that all things are produced of it and again reduced to it, when they cease to exist; that it does not exist without Form; and that it is the source of all genesis and destruction. Its genesis is not like that of the things produced from it, nor its destruction like theirs: for it has been created from nothing, and if it should please the Creator, He might reduce it to absolutely nothing. The same applies to motion. Aristotle founds some of his proofs on the fact that motion is not subject to genesis or destruction. This is correct: if we consider motion as it exists at present, we cannot imagine that in its totality it should be subject, like individual motions, to genesis and destruction. In like manner Aristotle is correct in saying that circular motion is without beginning, in so far as seeing the rotating spherical body in actual existence, we cannot conceive the idea that that rotation has ever been absent. The same argument we employ as regards the law that a state of potentiality precedes all actual genesis. This law applies to the Universe as it exists at present, when everything produced originates in another thing: but nothing perceived with our senses or comprehended in our mind can prove that a thing created from nothing must have been previously in a state of potentiality. Again, as regards the theory that the heavens contain no opposites [and are therefore indestructible], we admit its correctness: but we do not maintain that the production of the heavens has taken place in the same way as that of a horse or ass, and we do not say that they are Eke plants and animals, which are destructible on account of the opposite elements they contain. In short, the properties of things when fully developed contain no clue as to what have been the properties of the things before their perfection. We therefore do not reject as impossible the opinion of those who say that the heavens were produced before the earth, or the reverse, or that the heavens have existed without stars, or that certain species of animals have been in existence, and others not. For the state of the whole Universe when
