3.  Do not then imagine, O man! that the visible world is without a beginning; and because the celestial bodies move in a circular course, and it is difficult for our senses to define the point where the circle begins, do not believe that bodies impelled by a circular movement are, from their nature, without a beginning.  Without doubt the circle (I mean the plane figure described by a single line) is beyond our perception, and it is impossible for us to find out where it begins or where it ends; but we ought not on this account to believe it to be without a beginning.  Although we are not sensible of it, it really begins at some point where the draughtsman has begun to draw it at a certain radius from the centre. Fialon refers to Aristotle (De Cœlo. i. 5) on the non-infinitude of the circle.  The conclusion is ῞Οτι μὲν οὖν τὸ κύκλῳ κινούμενον οὐκ ἔστιν ἀτελεύτητον οὐδ᾽ ἄπειρον, ἀλλ᾽ ἔχει τέλος, φανερόν  Thus seeing that figures which move in a circle always return upon themselves, without for a single instant interrupting the regularity of their course, do not vainly imagine to yourselves that the world has neither beginning nor end.  “For the fashion of this world passeth away” 1 Cor. vii. 31. and “Heaven and earth shall pass away.” Matt. xxiv. 35.  The dogmas of the end, and of the renewing of the world, are announced beforehand in these short words put at the head of the inspired history.  “In the beginning God made.”  That which was begun in time is condemned to come to an end in time.  If there has been a beginning do not doubt of the end. cf. Arist. De Cœlo. i. 12, 10.  Δῆλον δ᾽ ὅτι καὶ εἰ γενητὸν ἢ φθαρτόν, οὐκ ἀ& 188·διον.  Of what use then are geometry—the calculations of arithmetic—the study of solids and far-famed astronomy, this laborious vanity, if those who pursue them imagine that this visible world is co-eternal with the Creator of all things, with God Himself; if they attribute to this limited world, which has a material body, the same glory as to the incomprehensible and invisible nature; if they cannot conceive that a whole, of which the parts are subject to corruption and change, must of necessity end by itself submitting to the fate of its parts?  But they have become “vain in their imaginations and their foolish heart was darkened.  Professing themselves to be wise, they became fools.” Rom. i. 21, 22.  Some have affirmed that heaven co-exists with God from all eternity; Arist., De Cœlo. ii. 1. 1. calls it εἷς καὶ ἀ& 188·διος.  cf. the end of the Timæus. others that it is God Himself without beginning or end, and the cause of the particular arrangement of all things. cf. Cic., De nat. Deo. i. 14, “Cleanthes” (of Assos, c. 264 b.c., a disciple of Zeno) “autem tum ipsum mundum Deum dicit esse; tum totius naturæ menti atque animo tribuit hoc nomen; tum ultimum, et altissimum, atque undique circumfusum, et extremum, omnia cingentem atque complexum, ardorem, qui æther nominetur, certissimum Deum judicat,” and id. 15, “Chrysippus” (of Tarsus, † c. 212 b.c.)…“ipsum mundum Deum dicit esse.”  Yet the Hymn of Cleanthes (apud Stobœum) begins: Κύδιστ᾽ ἀθανάτων, πολυώνομε, παγκρατὲς αἰεὶ, Ζεὺς, φύσεως ἀρχηγὲ, νόμον μέτα πάντα κυβερνῶν. cf. Orig., v. Celsum V. σαφῶς δὴ τὸν ὅλον κόσμον (῞Ελληνες) λέγουσιν εἶναι θεόν, Στωικοὶ μὲν τὸν πρῶτον. οἰ δ᾽ ἀπὸ Πλάτωνος τὸν δεύτερον, τινὲς δ᾽ αὐτῶν τὸν τρίτον; and Athan., De Incarn. § 2.