APPENDICES

 I. There is no existing thing equal in honour to God, but he is the one Ruler, and Governor, and King, to whom alone it is lawful to govern and regula

 II. Where, then, God placed the roots, and what foundation it has upon which it is so firmly fixed like a statue, we must now consider. It is not natu

 III. But the Creator created two different kinds both in the earth, and in the water, and in the air. In the air he placed those animals which fly, an

 IV. But, taking up our discourse again at the beginning for the sake of clearness, let us say that of bodies some have put on habit, and others nature

 V. In such important particulars are animals superior to plants. Let us now therefore see in what man is superior to the other animals. He now has rec

 VI. Having now, therefore, gone through the whole question of the more important plants in the world, let us see in what manner also the all-wise God

 VII. And the way in which Paradise was planted is in strict conformity with what has been here said for we read that God planted a Paradise in Eden,

 VIII. Having now, then, discussed these matters at sufficient length, we must proceed to investigate its imperishableness. Now, there are three opinio

 IX. But we must place those arguments first which make out the world to be uncreated and indestructible, because of our respect for that which is visi

 X. Since, therefore, the arrangement of the world is such as I have endeavoured to describe it, so that there is no part whatever left out, so as for

 XI. Let this be taken as a testimony delivered by Plato to the imperishable nature of the world. Its uncreated character follows from the truth of nat

 XII. Moreover this point is manifest to every one, that every nature is desirous to keep and preserve, and if it were possible to make immortal, every

 XIII. However, this argument also is a most demonstrative one, on which I know that vast numbers of philosophers pride themselves as one most accurate

 XIV. But Boethus adduces the most convincing arguments, which we shall proceed to mention immediately for if, says he, the world was created and is l

 XV. Is it not however worth while to examine this question, in what manner there can be a regeneration of all those things which have been destroyed b

 XVI. However, besides what has been here said, any one may use this argument also in corroboration of his opinion, which will certainly convince all t

 XVII. But some of those persons who have fancied that the world is everlasting, inventing a variety of new arguments, employ also such a system of rea

 XVIII. Theophrastus, moreover, says that those men who attribute a beginning and destructibility to the world are deceived by four particulars of the

 XIX. But it is necessary to encounter such quibbling arguments as these, lest some persons of too little experience should yield to and be led away by

 XX. These things, then, may be said by us with respect to the argument that the inequalities of the surface of the earth are no proof of the world hav

 XXII. And as for the third argument, it is convicted by itself, as being derived only from an unsound system of questioning proceeding from the assert

V. In such important particulars are animals superior to plants. Let us now therefore see in what man is superior to the other animals. He now has received as an especial and pre-eminent honour, the gift of intellect, by which he is accustomed to comprehend the natures of all things, whether they be bodies or things; for as the predominant part in the body is the sight, and as the nature of light is the most important part of the universe, so in the same manner the most important and influential of all the parts in us is the mind; for this is the light of the soul, being irradiated and enlightened by its own beams, by which that dense and profound darkness, ignorance of facts which was shed around it, is dissipated. And this portion of the soul is not composed of the same elements as those of which the other parts are made, but it has a pure and more excellent essence, from which the divine natures were made; on which account the intellect alone, of all the parts within us, appears very reasonably and naturally to be imperishable, for that is the only portion which the Father who generated it has thought worthy of freedom, and loosing the bands of necessity, he has allowed it to roam at large without restraint, having endowed it with a share of his own most glorious and becoming attribute, freewill, the highest present which it was able to receive. For the other animals in whose souls there does not exist that intellect which is thus especially appropriated to freedom, have been given up to them to submit to their yoke and to receive their bridle in their mouths, so as to serve them as servants obey their masters. But man having a spontaneous will, subject to no promptings but those of his own nature, and exerting his energies in accordance with his own deliberate purpose, is very properly subject to blame for whatever unjust actions he commits from deliberate intention, and to praise for all the good deeds which he intentionally performs; for as he has received from God a power of voluntary motion, and as he is in this respect like unto God himself, being delivered from all subservience to that most severe and grievous mistress, necessity, he very properly is open to accusation when he does not pay worship to that being who has thus delivered him. Therefore he will most justly in such a case suffer the punishment which has been inexorably pronounced against ungrateful people who do not deserve freedom. On which account also, the body being raised up towards the purest portion of the universe, the heaven, raises its eyes upwards, that so by an observation of what is visible, it may arrive at an adequate comprehension of what is invisible. Since, therefore, it would be impossible to behold the attraction of the intellect towards the living God, excepting as far as those who are attracted towards him can themselves perceive it, for each man in an individual and especial degree knows what happens to himself, he has made a visible image of the invisible eye, namely, the eyes of the body which are thus able to look towards the sky. For when the eyes, which are made of perishable materials, have gone to such heights as even to soar upwards to the heaven which is removed to such an immense distance from the regions of the earth, and to touch its borders, to how great a distance must we not suppose that the eyes of the soul can reach? which, being excited by a vehement desire to see the one Being clearly and distinctly, stretch forward not only to the furthest extremity of the sky, but, leaving beneath them the boundaries of the universal world, hasten onwards to the uncreated.