7.  Among arts, some have in view production, some practice, others theory. ἡ ἅπασα διάνοια ἢ πρακτικὴ ἢ ποιητικὴ ἢ θεωρητική.  Arist., Met. v. i.  The object of the last is the exercise of thought, that of the second, the motion of the body.  Should it cease, all stops; nothing more is to be seen.  Thus dancing and music have nothing behind; they have no object but themselves.  In creative arts on the contrary the work lasts after the operation.  Such is architecture—such are the arts which work in wood and brass and weaving, all those indeed which, even when the artisan has disappeared, serve to show an industrious intelligence and to cause the architect, the worker in brass or the weaver, to be admired on account of his work.  Thus, then, to show that the world is a work of art displayed for the beholding of all people; to make them know Him who created it, Moses does not use another word.  “In the beginning,” he says “God created.”  He does not say “God worked,” “God formed,” but “God created.”  Among those who have imagined that the world co-existed with God from all eternity, many have denied that it was created by God, but say that it exists spontaneously, as the shadow of this power.  God, they say, is the cause of it, but an involuntary cause, as the body is the cause of the shadow and the flame is the cause of the brightness. The one and the perfect continually overflows, and from it Being, Reason, and Life are perpetually derived, without deducting anything from its substance, inasmuch as it is simple in its nature, and not, like matter, compound.  (Enn. iv. ix. 9.)  This derivation of all things from unity does not resemble creation, which has reference to time, but takes place purely in conformity with the principles of causality and order, without volition, because to will is to change.  (Enn. iv. 5, i. 6)”  Tennemann on Plotinus, Hist. Phil. § 207.  It is to correct this error that the prophet states, with so much precision, “In the beginning God created.”  He did not make the thing itself the cause of its existence. The Ben. note is “neque idipsum in causa fuit cur esset, hoc est, non res cæca, non res coacta, non res invite et præter voluntatem agens in causa fuit cur mundus exstiterit.  Hoc igitur dicit Basilius Deum aliter agere atque corpora opaca aut lucida.  Nam corpus producit umbram vi atque necessitate, nec liberius agit corpus lucidum:  Deus vero omnia nutu conficit et voluntate.  Illud ἐποιησεν, etc., alio modo intellexit et interpretatus est Eustathius.  Illius subjicimus verba:  non causam præstitit ut esset solum, sed fecit ut bonus utilem.”  Being good, He made it an useful work.  Being wise, He made it everything that was most beautiful.  Being powerful He made it very great. cf. Plat., Tim. § 10.  ᾽Αγαθὸς ἦν, ἀγαθῷ δὲ ουδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος, τούτου δ᾽ ἐκτὸς ὢν πάντα ὅτι μάλιστα γενέσθαι ἐβουλήθη παραπλήσια ἑαυτῷ.  Moses almost shows us the finger of the supreme artisan taking possession of the substance of the universe, forming the different parts in one perfect accord, and making a harmonious symphony result from the whole. cf. Huxley, Lay Sermons, xii. p. 286, on the “delicate finger” of the “hidden artist” in the changes in an egg.