§37. The same subject continued.

Things then of conflicting and opposite nature would not have reconciled themselves, were there not One higher and Lord over them to unite them, to Whom the elements themselves yield obedience as slaves that obey a master. And instead of each having regard to its own nature and fighting with its neighbour, they recognise the Lord Who has united them, and are at concord one with another, being by nature opposed, but at amity by the will of Him that guides them. 2. For if their mingling into one were not due to a higher authority, how could the heavy mingle and combine with the light, the wet with the dry, the round with the straight, fire with cold, or sea with earth, or the sun with the moon, or the stars with the heaven, and the air with the clouds, the nature of each being dissimilar to that of the other? For there would be great strife among them, the one burning, the other giving cold; the heavy dragging downwards, the light in the contrary direction and upwards; the sun giving light while the air diffused darkness: yes, even the stars would have been at discord with one another, since some have their position above, others beneath, and night would have refused to make way for day, but would have persisted in remaining to fight and strive against it. 3. But if this were so, we should consequently see not an ordered universe, but disorder, not arrangement but anarchy, not a system, but everything out of system, not proportion but disproportion. For in the general strife and conflict either all things would be destroyed, or the prevailing principle alone would appear. And even the latter would shew the disorder of the whole, for left alone, and deprived of the help of the others, it would throw the whole out of gear, just as, if a single hand and foot were left alone, that would not preserve the body in its integrity. 4. For what sort of an universe would it be, if only the sun appeared, or only the moon went her course, or there were only night, or always day? Or what sort of harmony would it be, again, if the heaven existed alone without the stars, or the stars without the heaven? Or what benefit would there be if there were only sea, or if the earth were there alone without waters and without the other parts of creation? Or how could man, or any animal, have appeared upon earth, if the elements were mutually at strife, or if there were one that prevailed, and that one insufficient for the composition of bodies. For nothing in the world could have been composed of heat, or cold, or wet, or dry, alone, but all would have been without arrangement or combination. But not even the one element which appeared to prevail would have been able to subsist without the assistance of the rest: for that is how each subsists now.

37 Οὐκ ἂν οὖν μαχόμενα καὶ ἐναντία ὄντα τῇ φύσει ἑαυτὰ συνή γαγον, εἰ μὴ κρείττων ἦν καὶ κύριος ὁ συνδήσας αὐτά, ᾧ καὶ αὐτὰ τὰ στοιχεῖα, ὥσπερ δοῦλα δεσπότῃ ὑπακούοντα, εἴκει καὶ πείθεται· καὶ οὐκ, εἰς τὴν ἑαυτοῦ φύσιν ἕκαστον σκοποῦν, ἀντιμάχεται πρὸς τὸ ἕτερον· ἀλλὰ τὸν συνδήσαντα Κύριον γινώσκοντα, ὁμόνοιαν ἔχουσι πρὸς ἑαυτά, φύσει μὲν ὄντα ἐναντία, τῇ δὲ τοῦ κυβερνῶντος βουλήσει φιλιάζοντα. ἐπεὶ εἰ μὴ κρείττονι προστάξει ἐγεγόνει τούτων μία κρᾶσις, πῶς ἂν τὸ βαρὺ τῷ ἐλαφρῷ, ἢ τὸ ξηρὸν τῷ ὑγρῷ, ἢ τὸ περιφερὲς τῷ ὀρθῷ, ἢ τὸ πῦρ τῷ ψυχρῷ, ἢ ὅλως ἡ θάλαττα τῇ γῇ, ἢ ὁ ἥλιος τῇ σελήνῃ, ἢ τὰ ἄστρα τῷ οὐρανῷ, καὶ ὁ ἀὴρ ταῖς νεφέλαις ἐμίγη καὶ συνῆλθεν, ἀνομοίου οὔσης τῆς ἑκάστου πρὸς τὸ ἕτερον φύσεως; ἔμελλε γὰρ καὶ μεγάλη στάσις γίγνεσθαι πρὸς αὐτά, τοῦ μὲν καίοντος, τοῦ δὲ ψύχοντος, καὶ τοῦ μὲν βαρέος κάτω, τοῦ δὲ κούφου ἐκ τῶν ἐναντίων ἄνω ἕλκοντος, καὶ τοῦ μὲν ἡλίου φωτίζοντος, τοῦ δὲ ἀέρος σκοτίζοντος· καὶ γὰρ καὶ τὰ ἄστρα ἐστασίασαν ἂν πρὸς ἑαυτά, ὅτι τὰ μὲν ἀνωτέρω, τὰ δὲ κατωτέρω τὴν θέσιν ἔχει· καὶ ἡ νὺξ δὲ οὐκ ἂν παρεχώρησε τῇ ἡμέρᾳ, ἀλλὰ ἔμενεν πάντως μαχο μένη πρὸς αὐτὴν καὶ στασιάζουσα. τούτων δὲ γιγνομένων, λοιπὸν ἦν ἰδεῖν οὐκέτι κόσμον ἀλλ' ἀκοσμίαν, οὐκέτι τάξιν ἀλλ' ἀταξίαν, οὐκέτι σύστασιν ἀλλ' ἀσύστατον τὸ ὅλον, οὐκέτι μέτρα ἀλλ' ἀμε τρίαν. τῇ γὰρ ἑκάστου στάσει καὶ μάχῃ ἢ πάντα ἀνῃροῦντο, ἢ τὸ κρατοῦν μόνον ἐφαίνετο. καὶ τοῦτο πάλιν τὴν τοῦ παντὸς ἀκοσμίαν ἐδείκνυε. μόνον γὰρ γενόμενον καὶ λειπόμενον τῇ τῶν ἄλλων χρείᾳ, ἀνάρμοστον τὸ ὅλον ἐποίει· ὥσπερ εἰ καὶ μόνος ποῦς, καὶ μόνη χεὶρ ἀπομείνασα, οὐκ ἂν ἔσωσεν ὁλόκληρον τὸ σῶμα. ποῖος γὰρ κόσμος ἦν, εἰ μόνος ἥλιος ἔφαινεν, ἢ σελήνη μόνη περιεπόλει, ἢ νὺξ μόνη ἦν, ἢ ἡμέρα ἀεὶ ἐτύγχανε; ποία δὲ πάλιν ἦν ἁρμονία, εἰ μόνος ἦν ὁ οὐρανὸς χωρὶς τῶν ἄστρων, ἢ τὰ ἄστρα χωρὶς τοῦ οὐρανοῦ; τί δὲ καὶ χρήσιμον, εἰ μόνη θάλαττα ἦν, καὶ εἰ μόνη γῆ χωρὶς ὑδάτων καὶ τῶν ἄλλων τῆς κτίσεως μερῶν ἔκειτο; πῶς δ' ἂν καὶ ἄνθρωπος ἐφάνη ἢ ὅλως ζῶον ἐπὶ γῆς, τῶν στοιχείων πρὸς ἑαυτὰ στασιαζόντων, καὶ ἑνὸς ὄντος τοῦ κρατοῦντος καὶ μὴ δυναμένου πρὸς τὴν τῶν σωμάτων σύστασιν ἀρκεῖν; οὐκ ἂν γὰρ ἐκ μόνου θερμοῦ, ἢ μόνου ψυχροῦ, ἢ μόνου ὑγροῦ, ἢ ξηροῦ συνέστη τι τῶν ὅλων· ἀλλ' ἦν ἄτακτα πάντα καὶ ἀσύνθετα καθόλου. ἀλλ' οὐδ' ἂν αὐτὸ τὸ δοκοῦν κρατεῖν ἠδυνήθη ἂν συστῆναι χωρὶς τῆς τῶν ἄλλων ἐπικουρίας· οὕτω γὰρ καὶ νῦν συνέστηκεν.