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 liable to destruction, then something will be made out of nothing, which appears to be most absurd even to the Stoics. Why so? Because it is not possible to discover any cause of destruction either within or without, which will destroy the world. For on the outside there is nothing except perhaps a vacuum, inasmuch as all the elements in their integrity are collected and contained within it, and within there is no imperfection so great as to be the cause of dissolution to so great a thing. Again, if it is destroyed without any cause, then it is plain that from something which has no existence will arise the engendering of destruction, which is an idea quite inadmissible by reason; and, indeed, they say that there are altogether three generic manners of corruption, one which arises from division, another which proceeds from a destruction of the distinctive quality which holds the thing together, and the third from confusion; therefore the things which consist of a union of separate members, such as flocks of goats, herds of oxen, choruses, armies; or, again, bodies which are compounded of limbs joined together, are dissolved by disjunction and separation. But wax, when stamped with a new impression, or softened before being remodelled so as to present a new and different appearance, is corrupted by a destruction of the distinctive quality which previously held it together. Other things are corrupted by confusion, as the medicine which the physicians call tetrapharmacon, for the powers of the drugs brought together and combined were destroyed in such a manner as to produce one perfect medicine of especial virtue. By which, then, of these modes of corruption is it becoming to say that the world is destroyed? By that which is caused by separation? No, for it is not compounded of separate members so that its different parts can be dispersed, nor of portions joined together so that they can be dissolved; nor is it united together in a similar manner to our own bodies, for they have the seeds of decay in themselves, and they are subject to influence of a great variety of things by which they are at times injured; but the power of the world is invincible, since by its great superiority to other things it has dominion over everything. Is it then destroyed by a complete destruction of its distinctive qualities? This again is impossible, for there remains, as the adversaries affirm, a quality of arrangement which by the process of conflagration is only diminished to a lesser substance … Is it destroyed then by confusion? Away with such an idea, for in that case it would be necessary to confess that the corruption of a body can be reduced to a state of non-existence. Why so? Because if each of the particular elements were destroyed separately, it would be possible for it to become changed into another; but if they are altogether destroyed at one and the same moment by confusion, then it would be necessary to imagine what is absolutely impossible.
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 by fire, and resolved into fire? for when their substance has been wholly destroyed by the fire, it follows of necessity that the fire itself must also be extinguished as no longer having any nourishment. Therefore, as long as it remained the seminal principle of arrangement was likewise preserved, but when it is destroyed that principle is destroyed with it. But it would be impious, and an impiety of double dye, not only to attribute destruction to the world, but also to take away the possibility of its regeneration; as if God delighted in disorder, and irregularity, and all kinds of evil things. But we must examine this question more accurately, in the following manner. There are three species in fire; the coal, and the flame, and the light. Now coal is the fire in its earthy substance, which, like a sort of spiritual habit, couches and lies hid in a sort of cavern, pervading it all to its very extremities. And the flame is that part which, being raised on high, is lifted up from its fuel. And the light is that which is emitted from the flame, so as to co-operate with the eyes, in order to enable them to comprehend what is seen. And the flame occupies the middle position between the coal and the light; for when it is extinguished it ends in coal, and when it is kindled it excites the light, which, being deprived of its burning power, blazes. If therefore, we affirm that the world is dissolved by conflagration, it would not be coal, because, in that case there will be a great deal of the earthy substance left behind, in which also fire must necessarily be contained. But we must agree, that none of the other bodies subsist any longer, but that earth, and water, and air, are all dissolved into unmixed fire. Nor, again, would it become flame; for that can only exist in connexion with nourishment; and, if nothing is left behind, being deprived of all nourishment it will immediately be extinguished. It follows from all this, that it cannot become light either; for light by itself has no substance at all, but flows from the things before mentioned, coal and flame, not in a great degree from the coal, but very much from the flame; for it is diffused over a very great space indeed. But if, as has been already proved, those things had no existence from the conflagration of all things, then there could not be any light either. So that it is impossible for the world to be susceptible of any regeneration, inasmuch as there is no spermatic principle smouldering beneath; from which consideration it is plain that it is uncreated, and that it will be for ever imperishable.
