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Rivers will never be formed without the earth; and the earth is not established of itself, but is constituted upon the substance of the waters, and this too is contained, bound together in the midst of the universe. Both the sea and the great ocean flowing around the entire earth from without are moved by winds and are carried wherever the force of the winds may dash it. And the winds themselves do not exist in themselves, but, according to those who have spoken on these matters, are formed in the air itself from the burning and heat of the aether towards the air, and through it they blow everywhere. For concerning the four elements, from which the nature of bodies is constituted—I mean the hot and the cold, the dry and the wet substance—who is so averted in mind as not to know that these are constituted when joined together, but when they are divided and come to be by themselves, they are then destructive of one another according to the predominance of what is in excess among them? For the hot is destroyed by an excess of cold; and cold in turn is made to disappear by the hot power; and the dry again is moistened by the wet, and this is dried by the other.

28 How then could these things be gods, needing the assistance of others? Or how would it be proper to ask anything from them, when they themselves demand from one another what they need for themselves? For if the definition of God is that He is in need of nothing, but is self-sufficient and full of Himself, and that in Him all things consist, and that He rather gives to all; how is it worthy to proclaim as gods the sun and moon and the other parts of creation, which are not such, but are even lacking what they need from each other? But perhaps they themselves also agree that these things are needy when they are divided and taken by themselves, since the proof is before their eyes; but by joining all things together, and making one great body, they will say that the whole is God. For once the whole is constituted, there will no longer be any external need for them; but the whole will be sufficient and self-sufficient for all things, will say the wise-in-their-own-conceit, so that they may be refuted from this point also; for this argument will prove their impiety with great ignorance no less than the previous ones. For if each individual part being joined fills out the whole, and the whole is constituted from the individual parts, then the whole is constituted from parts, and each thing happens to be a part of the whole. But this stands very far from the conceptions of God. For God is a whole and not parts, and is not constituted from different things, but He Himself is the maker of the constitution of all things. For see how much impiety against the Divine they explain by saying these things. For if it is constituted from parts, it will certainly appear dissimilar to itself, having its completion from dissimilar things. For if it is the sun, it is not the moon; and if it is the moon, it is not the earth; and if it happens to be the earth, it would not be the sea; and thus by taking each case, one would find the absurdity of such an argument of theirs. One might see this and condemn them from the case of our own human body. For just as the eye is not the ear, nor the ear a hand, nor the stomach the breast, nor again is the neck a foot; but each of these has its own operation, and from these, being different, one body is constituted, having its parts joined together according to need, but being divided at the coming of time, whenever the nature that brought them together divides them, as the commanding God wills; so (and may the argument have pardon from the superior One), if they join the parts of creation into one body and proclaim it god, it is necessary for it to be dissimilar to itself, as was shown, and to be divided again according to the nature of the parts, which is to be divided.

29 And in another way one might refute their godlessness according to the contemplation of the truth. For if God is incorporeal, and invisible, and intangible by nature, how do they conceive of God as a body, and the things that are visible to the eyes and which we touch with the

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ποταμοὶ οὐκ ἄνευ τῆς γῆς συστήσονταί ποτε· γῆ δὲ οὐκ ἀφ' ἑαυτῆς ἐρήρεισται, ἀλλ' ἐπὶ μὲν τὴν τῶν ὑδάτων οὐσίαν συνέστηκεν, ἐμπεριέχεται δὲ καὶ αὕτη κατὰ τὸ μέσον συνδεθεῖσα τοῦ παντός. ἥ τε θάλασσα καὶ ὁ ἔξωθεν περιρρέων τὴν σύμπασαν γῆν μέγας ὠκεανὸς ὑπὸ ἀνέμων κινεῖται καὶ φέρεται ὅποι δ' ἂν αὐτὸν ἡ τῶν ἀνέμων προσρήσσῃ βία. καὶ αὐτοὶ δὲ οἱ ἄνεμοι οὐκ ἐν ἑαυτοῖς, ἀλλά, κατὰ τοὺς περὶ τούτων εἰπόντας, ἐκ τῆς πρὸς τὸν ἀέρα τοῦ αἰθέρος διακαύσεως καὶ θερμό τητος ἐν αὐτῷ τῷ ἀέρι συνίστανται, καὶ δι' αὐτοῦ πανταχοῦ πνέουσι. περὶ γὰρ τῶν τεσσάρων στοιχείων, ἐξ ὧν καὶ συνέστηκεν ἡ τῶν σωμάτων φύσις, τὴν θερμὴν λέγω καὶ τὴν ψυχράν, ξηράν τε καὶ ὑγρὰν οὐσίαν, τίς τοσοῦτον ἀπέστραπται τὴν διάνοιαν, ὥστε μὴ εἰδέναι ὅτι ὁμοῦ μὲν συνημμένα ταῦτα συνίσταται, διαιρούμενα δὲ καὶ καθ' ἑαυτὰ γινόμενα, λοιπὸν καὶ ἀλλήλων εἰσὶν ἀναιρετικὰ ταῦτα κατὰ τὴν τοῦ πλεονάζοντος ἐν αὐτοῖς ἐπικρατείαν; θερμόν τε γὰρ ὑπὸ ψυχροῦ πλεονάσαντος ἀναιρεῖται· καὶ ψυχρὸν πάλιν ὑπὸ τῆς θερμῆς ἀφανίζεται δυνάμεως· ξηρόν τε αὖ ὑπὸ τοῦ ὑγροῦ διυγραίνε ται, καὶ τοῦτο ὑπὸ τοῦ ἑτέρου ξηραίνεται.

28 Πῶς οὖν ταῦτα ἂν εἶεν θεοὶ δεόμενα τῆς παρ' ἑτέρων ἐπι κουρίας; ἢ πῶς παρὰ τούτων αἰτεῖσθαί τι προσῆκεν, καὶ αὐτῶν ἀπαιτούντων παρ' ἀλλήλων τὴν εἰς ἑαυτὰ χρείαν; εἰ γὰρ περὶ Θεοῦ λόγος ἐστὶ μηδενὸς αὐτὸν ἐπιδεᾶ εἶναι, ἀλλ' αὐτάρκη καὶ πλήρη ἑαυτοῦ, καὶ ἐν αὐτῷ τὰ πάντα συστήκειν, καὶ μᾶλλον αὐτὸν τοῖς πᾶσιν ἐπιδιδόναι· πῶς ἥλιον καὶ σελήνην, καὶ τὰ ἄλλα μέρη τῆς κτίσεως οὐκ ὄντα τοιαῦτα, ἀλλὰ καὶ λειπόμενα τῆς ἀλλήλων χρείας, ἀναγορεύειν ἄξιον θεούς; ἀλλ' ἴσως διαιρούμενα μὲν καὶ καθ' ἑαυτὰ λαμβανόμενα, ἐπιδεῆ εἶναι αὐτὰ καὶ αὐτοὶ συνομολογοῦσι, τῆς ἀπο δείξεως ἐπ' ὀφθαλμῶν οὔσης· ὁμοῦ δὲ πάντα συνάπτοντες, καὶ ὡς ἓν ἀποτελοῦντες μέγα σῶμα, τὸ ὅλον Θεὸν εἶναι φήσουσι. συστάντος γὰρ τοῦ ὅλου, οὐκ ἔτι μὲν ἔξωθεν αὐτοῖς χρεία γενήσεται· ἑαυτῷ δὲ τὸ ὅλον ἱκανὸν καὶ αὔταρκες γενήσεται πρὸς πάντα, λέξουσιν οἱ δοκησίσοφοι, ἵνα καὶ ἐντεῦθεν ἐλεγχθῶσιν· οὗτος δὲ ὁ λόγος καὶ μᾶλλον αὐτῶν τὴν ἀσέβειαν μετὰ μεγάλης ἀπαιδευσίας οὐκ ἔλαττον τῶν πρόσθεν ἀποδείξει. εἰ γὰρ τὸ καθ' ἕκαστον συναφθὲν τὸ ὅλον ἀναπληροῖ, καὶ τὸ ὅλον ἐκ τῶν καθ' ἓν συνίσταται· τὸ ὅλον ἄρα ἐκ μερῶν συνέστη, καὶ ἕκαστον τοῦ ὅλου μέρος τυγχάνει. τοῦτο δὲ τῶν περὶ Θεοῦ ἐννοιῶν πολὺ πόρρωθεν καθέστηκεν. ὁ γὰρ Θεὸς ὅλον ἐστὶ καὶ οὐ μέρη, καὶ οὐκ ἐκ διαφόρων συνέστηκεν, ἀλλ' αὐτὸς τῆς πάντων συστάσεώς ἐστι ποιητής. θέα γὰρ ὅσην ἀσέβειαν κατὰ τοῦ Θείου ταῦτα λέγοντες ἐξηγοῦνται. εἰ γὰρ ἐκ μερῶν συνέστηκε, πάντως αὐτὸς ἑαυτοῦ ἀνόμοιος φανήσεται, καὶ ἐξ ἀνομοίων ἔχων τὴν συμπλήρωσιν. εἰ γὰρ ἥλιός ἐστιν, οὐκ ἔστι σελήνη· καὶ εἰ σελήνη ἐστίν, οὐκ ἔστι γῆ· καὶ εἰ γῆ τυγχάνει, οὐκ ἂν εἴη θάλασσα· καὶ οὕτως ἐφ' ἑκάστου λαμβάνων ἄν τις εὑρήσει τὴν ἀτοπίαν τοῦ τοιούτου αὐτῶν λόγου. Τοῦτο δ' ἄν τις καὶ ἐκ τοῦ καθ' ἡμᾶς ἀνθρωπείου σώματος ἰδὼν καταγνοίη τούτων. ὡς γὰρ ὁ ὀφθαλμὸς οὐκ ἔστιν ἀκοή, οὐδὲ ἡ ἀκοὴ χείρ, οὐδὲ ἡ γαστήρ ἐστι στέρνα, οὐδ' αὖ πάλιν ὁ αὐχήν ἐστι ποῦς· ἀλλ' ἕκαστον τούτων ἰδίαν ἔχει τὴν ἐνέργειαν, καὶ ἐκ τούτων διαφόρων ὄντων ἓν συνίσταται σῶμα, συνημμένα μὲν ἔχον τὰ μέρη κατὰ τὴν χρείαν, διαιρούμενα δὲ κατὰ τὴν τοῦ χρόνου παρουσίαν, ὅταν ἡ φύσις ἡ συνάξασα ταῦτα διέλῃ, ὡς ὁ προστάξας Θεὸς βούλεται· οὕτω (συγγνώμην δὲ ὁ λόγος ἐχέτω παρ' αὐτοῦ τοῦ κρείττονος), εἰ τὰ μέρη τῆς κτίσεως συνάπτοντες εἰς ἓν σῶμα θεὸν ἀναγορεύουσιν, ἀνάγκη αὐτὸν μὲν καθ' ἑαυτὸν ἀνόμοιον ἑαυτῷ εἶναι, ὥσπερ ἐδείχθη, διαιρεῖσθαι δὲ πάλιν κατὰ τὴν τῶν μερῶν εἰς τὸ μερίζεσθαι γενομένην φύσιν.

29 Καὶ ἄλλως δ' ἄν τις αὐτῶν ἐλέγξειε τὴν ἀθεότητα κατὰ τὴν τῆς ἀληθείας θεωρίαν. εἰ γὰρ ὁ Θεὸς ἀσώματός ἐστι, καὶ ἀόρατος, καὶ ἄψαυστος τῇ φύσει, πῶς σῶμα τὸν Θεὸν ἐπινοοῦσι, καὶ τὰ φαινόμενα τοῖς ὀφθαλμοῖς καὶ ὧν ψαύομεν τῇ