to suffer it. These things, therefore, are heated because they are carried through the air, which through the striking by the motion becomes fire; but each of the things above is carried in its sphere, so that they themselves are not set on fire, but it is necessary for the air which is under the sphere of the cyclical body to be heated as that sphere moves, and this especially where the sun happens to be fixed. For which reason indeed, as it approaches and rises and is above us, heat is produced. That therefore they are neither fiery nor are carried in fire, let these things have been said by us concerning them. If the stars are from the same matter from which the heaven is, how is it not false that “The heaven was made from all matter,” and that “It has encompassed all matter”? If that which is moved and becomes heating of another by its motion, unless it is first heated itself by its own motion, cannot become heating of another, how do the sphere and the stars in it heat the air by their own motion, while they themselves are not heated? If it is necessary for that which performs heating activities by its own motion to have either weight or lightness, how do the heaven and the stars in it, having neither weight nor lightness, perform the heating activities? If it is necessary for things that have the same movable substance to be moved with the same motion in themselves and not by accident, how is the sun not moved by accident, if it is bound to the sphere? And the same argument applies to the other stars, if they are not moved by themselves according to their own natural motions, but through the spheres to which they are bound. If the sun is from the same matter from which the heaven is, that has neither weight nor lightness, and it has a spherical shape, just as the heaven has, why are not both moved in the same way, or according to the interchange of parts as the sun is moved? If nothing is contrary to nature in eternal things, how is it not contrary to nature that the motion which something has by nature, it is not moved with this motion by itself but by another? For both the sun and the stars are moved not by themselves, but by the spheres in which they are bound. If, just as generated things are according to reason what they have become, so also ungenerated things are according to reason what they are, then the ungenerated things are subsequent to reason. But if this is impossible, then the ungenerated things are not according to reason. But if they are not according to reason, how is each of them usefully what it is and has what it has and does what it does? For things that exist usefully are the works of reason and providence. If it follows for generated things to be from reason and matter, then the ungenerated things are not from reason and matter. How then are both the heaven and all the things in it ungenerated and are from reason and matter? If, as Aristotle said, in eternal things there is nothing in vain or contrary to nature, how from what he said about the motion of the sun does it happen that for the sun both are the case, both that which is in vain and that which is contrary to nature? For if the sun, not being bound to the sphere that moves it, the same according to

αὐτὸ πάσχειν. Ταῦτα μὲν οὖν αὐτὰ ἐκθερμαίνεται διὰ τὸ ἐν ἀέρι φέρεσθαι, ὃς διὰ τὴν πληγὴν τῇ κινήσει γίνεται πῦρ· τῶν δὲ ἄνω ἕκαστον ἐν τῇ σφαίρᾳ φέρεται, ὥστε αὐτὰ μὲν μὴ ἐκπυροῦσθαι, τοῦ δὲ ἀέρος ὑπὸ τὴν τοῦ κυκλι κοῦ σώματος σφαῖραν ὄντος ἀνάγκη φερομένης ἐκείνης θερ μαίνεσθαι, καὶ ταύτην μάλιστα ᾗ ὁ ἥλιος τυγχάνει ἐνδεδε μένος. ∆ιὸ δὴ πλησιάζοντός τε αὐτοῦ καὶ ἀνίσχοντος καὶ ὑπὲρ ἡμᾶς ὄντος γίνεται θερμότης. Ὅτι μὲν οὖν οὔτε πύρινά ἐστιν οὔτε ἐν τῷ πυρὶ φέρεται, ταῦθ' ἡμῖν εἰρήσθω περὶ αὐτῶν. Eἰ ἐκ τῆς αὐτῆς ὕλης, ἐξ ἧς ἐστιν ὁ οὐρανός, ἐκ ταύ της ἐστὶ καὶ τὰ ἄστρα, πῶς οὐκ ἔστι ψευδὲς τὸ Ἐκ πάσης γέγονε τῆς ὕλης ὁ οὐρανός, καὶ τὸ Πᾶσαν τὴν ὕλην περιεί ληφεν; Eἰ τὸ κινούμενον καὶ τῇ κινήσει θερμαντικὸν ἑτέρου γιγνόμενον, ἐὰν μὴ προηγουμένως αὐτὸ τῇ ἑαυτοῦ κινήσει θερμανθῇ, θερμαντικὸν ἑτέρου γενέσθαι οὐ δύναται, πῶς ἡ σφαῖρα καὶ τὰ ἐν αὐτῇ ἄστρα θερμαίνουσι τῇ ἑαυτῶν κινήσει τὸν ἀέρα, αὐτὰ μὴ θερμαινόμενα; Eἰ τὸ τῇ ἑαυτοῦ κινήσει θερμαντικὰς ἐνεργείας ἐκτελοῦν ἀνάγκη τοῦτο ἢ βαρύτητα ἔχειν ἢ κουφότητα, πῶς ὁ οὐρανὸς καὶ τὰ ἐν αὐτῷ ἄστρα μήτε βαρύτητα ἔχοντα μήτε κουφότητα τὰς θερμαντικὰς ἐκ τελεῖ ἐνεργείας; Eἰ τὰ τὴν αὐτὴν ἔχοντα κινητὴν οὐσίαν, τούτοις ἀνάγκη τὴν αὐτὴν καθ' αὑτὸ κινεῖσθαι κίνησιν καὶ μὴ κατὰ συμβεβηκός, πῶς οὐκ ἔστιν ὁ ἥλιος κατὰ συμβεβηκὸς κινούμενος, εἰ τῇ σφαίρᾳ ἐνδέδεται; Καὶ περὶ τῶν ἄλλων ἄστρων ὁ αὐτὸς λόγος, εἰ μὴ δι' ἑαυτῶν κινοῦνται τὰς κατὰ φύσιν αὑτῶν κινήσεις, ἀλλὰ διὰ τῶν σφαιρῶν αἷς εἰσιν ἐνδε δεμένα. Eἰ ἐκ τῆς αὐτῆς ὕλης ἐστὶν ὁ ἥλιος ἧς ἐστιν ὁ οὐρα νός, τῆς μήτε βαρύτητα μήτε κουφότητα ἐχούσης, καὶ σφαιρι κὸν ἔχει τὸ σχῆμα, ὥσπερ ἔχει καὶ ὁ οὐρανός, διὰ τί μὴ ὡσαύ τως κινοῦνται ἀμφότεροι ἢ κατὰ ἀντιμετάστασιν τῶν μερῶν ὥσπερ κινεῖται ὁ ἥλιος; Eἰ οὐδὲν παρὰ φύσιν ἐν τοῖς ἀϊδίοις, πῶς οὐκ ἔστι παρὰ φύσιν τὸ τὴν κίνησιν, ἣν ἔχει τις κατὰ φύσιν, ταύτην μὴ δι' ἑαυτοῦ κινεῖσθαι ἀλλὰ δι' ἑτέρου; Κι νοῦνται γὰρ ὅ τε ἥλιος καὶ τὰ ἄστρα οὐ δι' ἑαυτῶν, ἀλλὰ διὰ τῶν σφαιρῶν ἐν αἷς εἰσιν ἐνδεδεμένοι. Eἰ, ὥσπερ τὰ γενητὰ κατὰ λόγον ἐστὶν ὃ γέγονεν, οὕτως καὶ τὰ ἀγένητα κατὰ λόγον ἐστὶν ὅ ἐστιν, ὕστερα ἄρα τοῦ λόγου τὰ ἀγένητα. Eἰ δὲ τοῦτο ἀδύνατον, οὐκ ἄρα κατὰ λόγον ἐστὶ τὰ ἀγένητα. Μὴ ὄντων δὲ αὐτῶν κατὰ λόγον, πῶς ἕκαστον αὐτῶν χρειωδῶς ἐστιν ὅ ἐστι καὶ ἔχει ὃ ἔχει καὶ ποιεῖ ὃ ποιεῖ; Τὰ γὰρ χρειω δῶς ὄντα λόγου τε καὶ προνοίας ἐστὶν ἔργα. Eἰ ἀκολουθεῖ τοῖς γενητοῖς τὸ ἐκ λόγου εἶναι καὶ ὕλης, οὐκ ἄρα ἐκ λόγου καὶ ὕλης τὰ ἀγένητα. Πῶς οὖν ἀγένητα ὅ τε οὐρανὸς καὶ τὰ ἐν αὐτῷ πάντα καὶ ἔστιν ἐκ λόγου καὶ ὕλης; Eἰ, καθὰ εἶπεν ὁ Ἀριστοτέλης, ἐν τοῖς ἀϊδίοις οὐδὲν μάτην οὐδὲ παρὰ φύσιν, πῶς ἀφ' ὧν εἶπε περὶ τῆς τοῦ ἡλίου κινήσεως συμβαίνει τῷ ἡλίῳ ἀμφότερα, καὶ τὸ μάτην καὶ τὸ παρὰ φύσιν; Eἰ γὰρ τοῦ ἡλίου τῇ κινούσῃ αὐτὸν σφαίρᾳ μὴ ἐνδεδεμένου τὴν αὐτὴν κατὰ