To Autolycus 2.6

In a way Hesiod supposes both matter and the making of the world, when he says: “First of all Chaos came to be, and then broad-breasted Earth, a secure seat forever for all the immortals who hold the peaks of snowy Olympus, and misty Tartarus in a recess of the wide-wayed earth, and Eros, fairest among the immortal gods, who loosens the limbs and overpowers the mind and wise counsel in the breasts of all gods and all men. From Chaos came Erebus and black Night. And Earth first bore, equal to herself, starry Heaven, to cover her all around and to be a secure seat forever for the blessed gods; and she bore the tall Mountains, pleasant haunts of the goddess Nymphs who dwell in the wooded mountains. She also bore the barren sea raging with its swell, Pontus, without the union of love; and then, lying with Heaven, she bore deep-eddying Ocean.” Yet in saying this he did not show by whom these things came to be. If in the beginning there was chaos, and some matter already lay there, uncreated, who was it that refashioned, reordered, and transformed it? Did matter reshape and adorn itself? For Zeus came into being long afterward, not only after matter but after the world and a multitude of human beings, and so did his father Kronos. Or was there rather some sovereign power that made matter, I mean God, who also set it in order? Moreover, Hesiod is found talking nonsense in every way and contradicting himself. Having spoken of earth, heaven, and sea, he would have the gods come from them, and from these he proclaims certain most terrible beings, kinsmen of the gods: the race of the Titans and the Cyclopes and a multitude of Giants, and the Egyptian demons, or rather vain men, as Apollonides, also called Horapius, records in his book entitled Semenouthi and in his other histories of the Egyptian religion and of their kings.