change, but into the opposite in the same genus, for instance in quality a change does not occur from white to large but to black, in what way then does matter change in the generation of the substances that come into being from it, when it has nothing capable of being changed? 13. If, just as in animate things there is the animal and in colored things there is color, so also in material things there is matter, how is it that when animate things are destroyed, the animal is destroyed with them, and when colored things are destroyed, color is destroyed, yet when material things are destroyed, matter is not destroyed? But if matter is destroyed together with material things, how does matter pre-exist material things? 14. If to be devoid of and to partake of are properties of beings, it is clear that what is in every way non-being is neither devoid of anything nor partakes of it. How then does matter partake of privation, and yet is not among beings? 15. If it is impossible for the same thing at the same time to be moved with both motions, both that according to nature and that contrary to nature, how is the sun moved according to nature from east to west, but contrary to nature from west to east because of the sphere? For it is not possible for the same thing at the same time to be moved with naturally contrary motions. 16. If the sun did not exist, the eye would be superfluous, and if the eye did not exist, the sun would be superfluous. But since each is necessary for the other, then each is created; for the uncreated is not uncreated for the sake of anything, but for its own sake alone, or rather, not for its own sake; for the uncaused is without cause. 17. If, when time exists, it is impossible for that which has come into being to have come into being by cause but not in time, how do the Greeks say that the world came into being by cause and not in time? 18. If it is impossible for the world to exist without a year, how is the world eternal and uncreated, when the year is not eternal but has its existence from a cycle of many days? 19. If the year is created, how are the things within the year eternal and uncreated?

βολή, ἀλλὰ εἰς τὸ ἐναντίον ἐν τῷ αὐτῷ γένει, οἷον ἐν τῇ ποιότητι οὐ γίνεται μεταβολὴ ἐκ τοῦ λευκοῦ εἰς τὸ μέγα ἀλλ' εἰς τὸ μέλαν, κατὰ τί οὖν μεταβάλλεται ἡ ὕλη ἐν τῇ γενέσει τῶν ἐξ αὐτῆς γινομένων οὐσιῶν, μηδὲν ἔχουσα δυ νάμενον μεταβάλλεσθαι; ιγ. Eἰ, ὥσπερ ἐν τοῖς ζωϊκοῖς τὸ ζῶον καὶ ἐν τοῖς χρωϊκοῖς τὸ χρῶμα, οὕτως καὶ ἐν τοῖς ὑλικοῖς ἡ ὕλη, πῶς ἀναιρουμένων τῶν ζωϊκῶν συναναιρεῖται τὸ ζῶον καὶ ἀναι ρουμένων τῶν χρωϊκῶν ἀναιρεῖται τὸ χρῶμα, καὶ ἀναιρουμέ νων τῶν ὑλικῶν οὐκ ἀναιρεῖται ἡ ὕλη; Eἰ δὲ συναναιρεῖται τοῖς ὑλικοῖς ἡ ὕλη, πῶς προϋπάρχει τῶν ὑλικῶν ἡ ὕλη; ιδ. Eἰ τὸ ἀπέχειν καὶ τὸ μετέχειν τῶν ὄντων ἐστί, δῆλον ὅτι τὸ πάντη μὴ ὂν οὔτε ἀπέχει τινὸς οὔτε μετέχει. Πῶς οὖν μετέχει ἡ ὕλη τῆς στερήσεως, καὶ τῶν ὄντων οὐκ ἔστιν; ιε. Eἰ ἀδύνατον τὸ αὐτὸ ἐν τῷ αὐτῷ ἀμφοτέρας κινεῖ σθαι τὰς κινήσεις, τήν τε κατὰ φύσιν καὶ τὴν παρὰ φύσιν, πῶς ὁ ἥλιος κατὰ φύσιν μὲν κινεῖται ἀπὸ τῆς ἀνατολῆς εἰς δύσιν, παρὰ φύσιν δὲ ἀπὸ τῆς δύσεως εἰς ἀνατολὴν διὰ τὴν σφαῖραν; Oὐ γὰρ δυνατὸν τὸ αὐτὸ ἐν τῷ αὐτῷ τὰς ἐναν τίας κατὰ φύσιν κινεῖσθαι κινήσεις. ι. Τοῦ ἡλίου μὴ ὄντος περιττὸς ἦν ὁ ὀφθαλμός, καὶ τοῦ ὀφθαλμοῦ μὴ ὄντος περιττὸς ἦν ὁ ἥλιος. Ἀλλ' ἐπειδὴ δι' ἑκάτερον ἀναγκαῖος ἑκάτερος, γενητὸς ἄρα ἑκάτερος· τὸ γὰρ ἀγένητον δι' οὐδέν ἐστιν ἀγένητον, ἀλλὰ δι' αὐτὸ μό νον, μᾶλλον δὲ οὐ δι' αὐτό· ἀναίτιον γὰρ τὸ ἀναίτιον. ιζ. Eἰ ἀδύνατον χρόνου ὄντος τὸ γενόμενον γενέσθαι μὲν κατ' αἰτίαν, οὐ κατὰ χρόνον δέ, πῶς λέγουσιν οἱ Ἕλληνες τὸν κόσμον γεγενῆσθαι κατ' αἰτίαν καὶ οὐ κατὰ χρόνον; ιη. Eἰ ἀδύνατον τὸν κόσμον εἶναι χωρὶς ἐνιαυτοῦ, πῶς ἀΐδιος καὶ ἀγένητος ὁ κόσμος, τοῦ ἐνιαυτοῦ οὐκ ὄντος ἀϊδίου ἀλλ' ἐκ περιόδου πλειόνων ἡμερῶν τὸ εἶναι ἔχοντος; ιθ. Eἰ γενητὸς ὁ ἐνιαυτός, πῶς ἀΐδια καὶ ἀγένητα τὰ ἐν τῷ ἐνιαυτῷ;