in Nature cannot be imagined unless it be assumed that Nature has been produced.
I will now return to the subject of this chapter, viz., the final cause. Aristotle has already explained that in Nature the efficient cause of a thing, its form, and its final cause are identical: that is to say, they are one thing in relation to the whole species. E.g., the form of Zeid produces the form of his son Amr; its action consists in imparting the form of the whole species [of man] to the substance of Amr, and the final cause is Amr's possession of human form. The same argument is applied by Aristotle to every individual member of a class of natural objects which is brought to existence by another individual member. The three causes coincide in all such cases. All this refers only to the immediate purpose of a thing; but the existence of an ultimate purpose in every species, which is considered as absolutely necessary by every one who investigates into the nature of things, is very difficult to discover: and still more difficult is it to find the purpose of the whole Universe. I infer from the words of Aristotle that according to his opinion the ultimate purpose of the genera is the preservation of the course of genesis and destruction: and this course is absolutely necessary (in the first instance] for the successive formation of material objects, because individual. beings formed of matter are not permanent; [secondly], for the production of the best and the most perfect beings that can be formed of matter, because the ultimate purpose [in these productions] is to arrive at perfection. Now it is clear that man is the most perfect being formed of matter; he is the last and most perfect of earthly beings, and in this respect it can truly be said that all earthly things exist for man, i.e., that the changes which things undergo serve to produce the most perfect being that can be produced. Aristotle, who assumes the Eternity of the Universe, need therefore not ask to what purpose does man exist, for the immediate purpose of each individual being is, according to his opinion, the perfection of its specific form. Every individual thing arrives at its perfection fully and completely when the actions that produce its form are complete. The ultimate purpose of the species is the perpetuation of this form by the repeated succession of genesis and destruction, so that there might always be a being capable of the greatest possible perfection. It seems therefore clear that, according to Aristotle, who assumes the Eternity of the Universe, there is no occasion for the question what is the object of the existence of the Universe. But of those who accept our theory that the whole Universe has been created from nothing, some hold that the inquiry after the purpose of the Creation is necessary, and assume that the Universe was only created for the sake of man's existence, that he might serve God. Everything that is done they believe is done for man's sake; even the spheres move only for his benefit, in order that his wants might be supplied. The literal meaning of some passages in the books of the prophets greatly support this idea. Comp. "He formed it (viz., the earth) to be inhabited" (Isa. xlv. 18); "If my covenant of day and night were not," etc. (Jer. xxxiii. 25); "And spreadeth them out as a tent to dwell in" (Isa. xl. 22). If the sphere existed for the sake of man, how much more must this be the case with all other living beings and the plants. On examining this opinion as intelligent persons ought to examine all different opinions, we shall discover the errors it includes. Those who hold this view, namely, that
