worlds to come into being from it, but having been used up for the genesis of one world, did it stop the unwilling god from making more worlds? 51. From the same argument. The heaven is one of the particulars and of the things from matter; but if it is not constituted from a part of it but from all of it, being heaven and being this heaven is a different thing for it, however neither could another exist nor could more come into being, because this one has encompassed all the matter. If the heaven is one of the particulars and of things composed of matter and form, so that for it to be heaven is one thing, and to be the immaterial form another, how is it not created, having a beginning of its own substance, the composition of matter and form from which it exists? If matter in itself has neither weight nor lightness (for these are affections of the bodies that come to be from it), if from all of such matter the heaven came to be, which has neither weight nor lightness, from where have all other things come to be, since all matter was used up in the making of the heaven? If before matter was given form by the form of heaven it thus had neither weight nor lightness, as it now has none after it has been given form, how was it not moved before the imposition of form, as it is now moved after the imposition of form? If to be moved belongs to substance, and not having weight and lightness belongs to matter and not to substance, and the heaven is moved in a circular motion because it does not have weight and lightness, it is clear that the heaven is moved in this way because of matter and not because of form. How then was matter unmoved before the form in respect to circular motion, having neither weight nor lightness? 52. From the second book of *On the Heavens*. Each thing that has a function exists for the sake of its function. And the activity of God is immortality; and this is eternal life. Therefore it is necessary for God to have eternal motion. And since the heaven is such a thing (for it is a divine body), for this reason it has a circular body, which by nature is always in motion. If of the uncreated and eternal there is no cause of its being, and those things that have a function exist for the sake of the function, then those things whose functions are the cause of their being are not eternal. If it is characteristic of inanimate things to perform their natural activities by their presence alone, and of rational beings to do so by will, how is the heaven a god, since it achieves immortality not by will, but by the motion and displacement of its own parts? If the uncreated needs no one or nothing external for cooperation either for its being or for its acting, how is the heaven, needing the earth, around which it moves, in order to be movable, and needing the sun and the moon and the other stars in order to act, uncreated? If of the uncreated there is no form in the maker, how, if the heaven is uncreated, does it have an immaterial form in the maker

κόσμους γενέσθαι ἐξ αὐτῆς, ἀλλ' εἰς γένεσιν ἑνὸς κόσμου ἀναλωθεῖσα ἄκοντα τὸν θεὸν ἔπαυσε τοῦ ποιεῖν πλείονας κόσμους; να. Ἐκ τοῦ αὐτοῦ λόγου. Ὁ δὲ οὐρανὸς ἔστι μὲν τῶν καθ' ἕκαστα καὶ τῶν ἐκ τῆς ὕλης· ἀλλ' εἰ μὴ ἐκ μορίου αὐτῆς συνέστηκεν ἀλλ' ἐξ ἁπάσης, τὸ μὲν εἶναι αὐτῷ οὐρανῷ καὶ τῷδε τῷ οὐρανῷ ἕτε ρόν ἐστιν, οὐ μέντοι οὔτε εἴη ἂν ἄλλος οὔτ' ἂν ἐνδέχοιτο γενέσθαι πλείους διὰ τὸ πᾶσαν τὴν ὕλην περιειληφέναι τοῦτον. Eἰ ἔστιν ὁ οὐρανὸς τῶν καθ' ἕκαστα καὶ τῶν ἐκ τῆς ὕλης καὶ λόγου συγκειμένων, ὥστε τὸ μὲν εἶναι αὐτῷ οὐρανῷ, τῷ ἀΰλῳ δὲ λόγῳ εἶναι ἕτερον, πῶς οὐκ ἔστι γενητὸς ἀρχὴν ἔχων τῆς οἰκείας οὐσίας, τὴν σύνθεσιν ὕλης τε καὶ λόγου ἐξ ὧν ἔστιν; Eἰ ἡ ὕλη καθ' ἑαυτὴν οὔτε βαρύτητα ἔχει οὔτε κουφότητα (ἔστι γὰρ ταῦτα τῶν ἐξ αὐτῆς γινομένων σωμά των πάθη), εἰ ἐκ πάσης τῆς τοιαύτης ὕλης γέγονεν ὁ οὐρανὸς ὁ μήτε βαρύτητα ἔχων μήτε κουφότητα, πόθεν γέγονε τὰ ἄλλα πάντα, τῆς ὕλης ἀναλωθείσης πάσης εἰς τὴν τοῦ οὐρανοῦ ποίησιν; Eἰ πρὸ τοῦ εἰδοποιηθῆναι τὴν ὕλην τῷ εἴδει τοῦ οὐρανοῦ οὕτως οὐκ εἶχε βαρύτητα καὶ κουφότητα, ὡς νῦν οὐκ ἔχει μετὰ τὸ εἰδοποιηθῆναι αὐτήν, πῶς οὐκ ἐκινεῖτο πρὸ τῆς εἰδοποιήσεως, ὡς νῦν κινεῖται μετὰ τὴν εἰδοποίησιν; Eἰ τὸ κινεῖσθαι οὐσίας ἐστί, καὶ τὸ μὴ ἔχειν βαρύτητα καὶ κουφό τητα ὕλης ἐστὶ καὶ οὐκ οὐσίας, κινεῖται δὲ ὁ οὐρανὸς τὴν κύκλῳ κίνησιν διὰ τὸ μὴ ἔχειν βαρύτητα καὶ κουφότητα, δῆλον ὅτι διὰ τὴν ὕλην τὸ κινεῖσθαι οὕτως ἔχει ὁ οὐρανὸς καὶ οὐ διὰ τὸ εἶδος. Πῶς οὖν ἀκίνητος ἡ ὕλη πρὸ τοῦ εἴ δους κατὰ τὴν κύκλῳ κίνησιν, οὔτε βαρύτητα ἔχουσα οὔτε κουφότητα; νβ. Ἐκ τοῦ δευτέρου λόγου Περὶ οὐρανοῦ. Ἕκαστόν ἐστιν, ὧν ἐστιν ἔργον, ἕνεκα τοῦ ἔργου. Θεοῦ δὲ ἐνέργεια ἀθανασία· τοῦτο δ' ἐστὶ ζωὴ ἀΐδιος. Ὥστε ἀνάγκη τῷ θεῷ κίνησιν ἀΐδιον ὑπάρχειν. Ἐπεὶ δὲ ὁ οὐρα νὸς τοιοῦτον (σῶμα γάρ τι θεῖον), διὰ τοῦτο ἔχει ἐγκύκλιον σῶμα, ὃ φύσει κινεῖται ἀεί. Eἰ τοῦ μὲν ἀγενήτου καὶ ἀϊδίου οὐδέν ἐστι τοῦ εἶναι αἴτιον, ὧν δέ ἐστιν ἔργον ταῦτα ἕνεκεν τοῦ ἔργου ἐστίν, οὐκ ἄρα ἀΐδια ὧν τὰ ἔργα τοῦ εἶναί ἐστιν αἴτια. Eἰ ἀψύχων ἐστὶ τὸ τῇ παρουσίᾳ μόνον ἐνεργεῖν τὰς κατὰ φύσιν ἐνεργείας, λογι κῶν δὲ τὸ τῇ βουλήσει, πῶς ἐστι θεὸς ὁ οὐρανός, ὁ μὴ βου λήσει τὴν ἀθανασίαν ἐνεργῶν, ἀλλὰ τῇ κινήσει τε καὶ τῇ μεταστάσει τῶν ἑαυτοῦ μερῶν; Eἰ τὸ ἀγένητον οὔτε πρὸς τὸ εἶναι οὔτε πρὸς τὸ ποιεῖν χρῄζει τινὸς ἤ τινων τῶν ἔξωθεν τῆς συνεργείας, πῶς ὁ οὐρανός, καὶ πρὸς τὸ εἶναι αὐτὸν κι νητὸν χρῄζων τῆς γῆς, περὶ ἣν κινεῖται, καὶ πρὸς τὸ ποιεῖν τοῦ ἡλίου καὶ τῆς σελήνης καὶ τῶν λοιπῶν ἄστρων, ἐστὶν ἀγένητος; Eἰ τοῦ ἀγενήτου οὐκ ἔστι λόγος ἐν τῷ ποιοῦντι, πῶς, εἰ ἀγένητος ὁ οὐρανός, ἔχει λόγον ἄϋλον ἐν τῷ ποιοῦντι