bended in the universe, and the world is the whole 

 and the all. Nor can it be corrupted by the things 

 which it contains, for in this case it will be requi- 

 site that these should be greater and more power- 

 ful than the universe. This, however, is not true*, 

 for all things are led and governed by the uni- 

 verse, and conformably to this are preserved and 

 co-adapted, and possess life and soul. But if the 

 universe can neither be corrupted by anything 

 external to it, nor by anything contained within it, 

 the world must therefore be incorruptible and in- 

 destructible ; for we consider the world to be the 

 same with the universe f. 



Further still, the whole of nature surveyed 

 through the whole of itself, will be found to derive 

 continuity from the first and most honourable of 

 bodies, attenuating this continuity proportionally, 

 introducing it to everything mortal, and receiving 

 the progression of its peculiar subsistence ; for the 

 first [and most honourable] bodies in the universe, 

 revolve according to the same, and after a similar 

 manner. The progression, however, of the whole 

 of nature, is not successive and continued, nor yet 

 local, but subsists according to mutation. 



* i. e. It is not true that the universe can contain anything 

 greater and more powerful than itself. 



f* Philo Judaeus, in his before -mentioned Treatise Utgi AQfag- 

 ffius Kwpav, has adopted the arguments of Ocellus in this para- 

 graph, but not with the conciseness of his original. 



