came not ex nihilo in the absolute sense of the word nihil, but developed from an eternal formless matter, which God endowed with form. This is the so-called Platonic view.
We cannot enter into all his details which are technical and fatiguing in the extreme, but we must give a general idea of his procedure in the investigation of this important topic.
The problem of the origin of the world, he says, is very difficult. First, because in order to learn from the nature of existing things whether they were created out of a state of non-existence or not, we must know the essence of existing things, which is not easy. Secondly, we must know the nature of God in order to determine whether he could have existed first without the world and then have created it, or whether he had to have the world with him from eternity. The fact of the great difference of opinion on this question among thinkers, and the testimony of Maimonides that Aristotle himself had no valid proof in this matter are additional indications of the great difficulty of the subject.
Some think the world was made and destroyed an infinite number of times. Others say it was made once. Of these some maintain it was made out of something (Plato); others, that it was made out of absolute nothing (Philoponus, the Mutakallimun, Maimonides and many of our Jewish writers). Some on the other hand, namely, Aristotle and his followers, hold the world to be eternal. They all have their defenders, and there is no need to refute the others since Aristotle has already done this. His arguments are the best so far, and deserve investigation. The fundamental fallacy in all his proofs is that he argues from the laws of genesis and decay in the parts of the world to the laws of these processes in the world as a whole. This might seem to be the same criticism which Maimonides advances, but it is not really quite the same, Maimonides's assertion being more general and sweeping. Maimonides says that the origin of the world as a whole need not be in any respect like the processes going on within its parts; whereas Gersonides bases his argmnent on the observed difference in the world between wholes and parts, admitting that the two may be alike in many respects.
In order to determine whether the world is created or not, it is best to investigate first those things in the world which have the ap-
