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 of profound thinkers; and it will be the more so, when, as we propose, the arguments of our opponents are first heard. For if we were to state our opinion and our arguments without mentioning those of our opponents, our words would be received less favourably. He who desires to be just must not show himself hostile to his opponent; he must have sympathy with him, and readily acknowledge any truth contained in his words; he must admit the correctness of such of his opponent's arguments as he would admit if they were in his own favour!' This is the contents of the words of Aristotle. Now, I ask you, men of intelligence, can we have any complaint against him after this frank statement? Or can any one now imagine that a real proof has been given for the Eternity of the Universe? Or can Aristotle, or any one else, believe that a theorem, though fully proved, would not be acceptable unless the arguments of the opponents were fully refuted? We must also take into consideration that Aristotle describes this theory as his opinion, and his proofs as arguments. Is Aristotle ignorant of the difference between argument and proof? between opinions, which may be received more or less favourably, and truths capable of demonstration? or would rhetorical appeal to the impartiality of opponents have been required for the support of his theory if a real proof had been given? Certainly not. Aristotle only desires to show that his theory is better than those of his opponents, who hold that philosophical speculation leads to the conviction that the heavens are transient, but have never been entirely without existence: or that the heavens have had a beginning, but are indestructible; or to defend any of the other views mentioned by him. In this he is undoubtedly right; for his opinion is nearer the truth than theirs, so far as a proof can be taken from the nature of existing things: we differ from him, as will be explained. Passion, that exercises great influence in most of the different sects, must have influenced even the philosophers who wished to affirm that Aristotle demonstrated his theory by proof. Perhaps they really believe it, and assume that Aristotle himself was not aware of it, as it was only discovered after his death ! My conviction is, that what Aristotle says on the Eternity of the Universe, the cause of the variety in the motion of the spheres and the order of the Intelligences, cannot be proved, and that Aristotle never intended to prove these things. I agree with him that the ways of proving this theory have their gates closed before us, there being no foundation on which to build up the proof. His words on this subject are well known. He says," There are things concerning which we are unable to reason, or which we find too high for us: to say why these things have a certain property is as difficult as to decide whether the Universe is eternal or not." So far Aristotle. The interpretation which Abu-nasr offers of this parallel is well known. He denies that Aristotle had any doubt about the Eternity of the Universe, and is very severe upon Galen, who maintains that this theory is still doubtful, and that no proof has been offered. According to Abu-nasr, it is clear and demonstrable by proof that the heavens are eternal, but all that is enclosed within the heavens is transient. We hold, that by none of the methods mentioned in this chapter can a theory be established, refuted, or shaken.

We have mentioned these things only because we know that the majority of those who consider themselves wise, although they know nothing of science, accept the theory of the Eternity of the Universe on the authority of