In short, if the universe should be dissolved, it would either be dissolved into that which has an existence, or into nonentity. But it is impossible that it should be dissolved into that which exists, for there will not be a corruption of the universe if it should be dissolved into that which has a being; for being is either the universe, or a certain part of the universe. Nor can it be dissolved into nonentity, since it is impossible for being either to be produced from non-beings, or to be dissolved into nonentity. The universe, therefore, is incorruptible, and can never be destroyed. If, nevertheless, some one should think that it may be corrupted, it must either be corrupted from something external to, or contained in the universe, but it cannot be corrupted by anything external to it; for there is not anything external to the universe, since all other things are comprehended 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 requisite that these should be greater and more powerful than the universe. This, however, is not true[11], for all things are led and governed by the universe, 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 indestructible; for we consider the world to be the same with the universe[12]. 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. Fire, indeed, when it is congregated into one thing, generates air, but air generates water, and water earth. From earth, also, there is the same circuit of mutation, as far as to fire, from whence it began to be changed. But fruits, and most plants that derive their origin from a root, receive the beginning of their generation from seeds. When, however, they bear fruit and arrive at maturity, again they are resolved into seed, nature producing a complete circulation from the same to the same.