Professional Documents
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Organon I – Categories 2
Organon II - On Interpretation 47
Organon III - Prior Analytics 81
Organon IV - Posterior Analytics 221
Organon V – Topics 326
Organon VI - On Sophistical Refutations 533
Physics 602
On the Heavens 852
On Generation and Corruption 952
Meteorology 1 033
On the Soul 1 159
Parva Naturalia 1 256
History of Animals 1 389
On the Parts of Animals 1 791
On the Motion of Animals 1 966
On the Gait of Animals 1 984
On the Generation of Animals 2 009
Metaphysics 2 205
Nicomachean Ethics 2 536
Politics 2 788
Athenian Constitution 3 050
Rhetoric 3 132
Poetics 3 308
1
Aristotle – Categories
[Translated by E. M. Edghill]
2
2
3
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4
are terms indicating position, ‘shod’, ‘armed’, state; ‘to lance’, ‘to
cauterize’, action; ‘to be lanced’, ‘to be cauterized’, affection.
It is plain from what has been said that both the name and the
definition of the predicate must be predicable of the subject. For
instance, ‘man’ is predicted of the individual man. Now in this
case the name of the species man’ is applied to the individual,
for we use the term ‘man’ in describing the individual; and the
definition of ‘man’ will also be predicated of the individual man,
for the individual man is both man and animal. Thus, both the
name and the definition of the species are predicable of the
individual.
5
With regard, on the other hand, to those things which are
present in a subject, it is generally the case that neither their
name nor their definition is predicable of that in which they are
present. Though, however, the definition is never predicable,
there is nothing in certain cases to prevent the name being
used. For instance, ‘white’ being present in a body is predicated
of that in which it is present, for a body is called white: the
definition, however, of the colour white’ is never predicable of
the body.
6
mentioning the species ‘tree’ than by mentioning the genus
‘plant’.
It is, then, with good reason that of all that remains, when we
exclude primary substances, we concede to species and genera
alone the name ‘secondary substance’, for these alone of all the
predicates convey a knowledge of primary substance. For it is by
stating the species or the genus that we appropriately define
any individual man; and we shall make our definition more
exact by stating the former than by stating the latter. All other
things that we state, such as that he is white, that he runs, and
so on, are irrelevant to the definition. Thus it is just that these
alone, apart from primary substances, should be called
substances.
7
Further, primary substances are most properly so called,
because they underlie and are the subjects of everything else.
Now the same relation that subsists between primary substance
and everything else subsists also between the species and the
genus to which the primary substance belongs, on the one
hand, and every attribute which is not included within these, on
the other. For these are the subjects of all such. If we call an
individual man ‘skilled in grammar’, the predicate is applicable
also to the species and to the genus to which he belongs. This
law holds good in all cases.
Yet this is not peculiar to substance, for it is also the case that
differentiae cannot be present in subjects. The characteristics
‘terrestrial’ and ‘two-footed’ are predicated of the species ‘man’,
but not present in it. For they are not in man. Moreover, the
definition of the differentia may be predicated of that of which
the differentia itself is predicated. For instance, if the
characteristic ‘terrestrial’ is predicated of the species ‘man’, the
8
definition also of that characteristic may be used to form the
predicate of the species ‘man’: for ‘man’ is terrestrial.
9
secondary substance is not an individual, but a class with a
certain qualification; for it is not one and single as a primary
substance is; the words ‘man’, ‘animal’, are predicable of more
than one subject.
Yet species and genus do not merely indicate quality, like the
term ‘white’; ‘white’ indicates quality and nothing further, but
species and genus determine the quality with reference to a
substance: they signify substance qualitatively differentiated.
The determinate qualification covers a larger field in the case of
the genus that in that of the species: he who uses the word
‘animal’ is herein using a word of wider extension than he who
uses the word ‘man’.
10
subsist in a thing in varying degrees at different times. A body,
being white, is said to be whiter at one time than it was before,
or, being warm, is said to be warmer or less warm than at some
other time. But substance is not said to be more or less that
which it is: a man is not more truly a man at one time than he
was before, nor is anything, if it is substance, more or less what
it is. Substance, then, does not admit of variation of degree.
11
opinions themselves remain unaltered in all respects: it is by
the alteration in the facts of the case that the contrary quality
comes to be theirs. The statement ‘he is sitting’ remains
unaltered, but it is at one time true, at another false, according
to circumstances. What has been said of statements applies
also to opinions. Thus, in respect of the manner in which the
thing takes place, it is the peculiar mark of substance that it
should be capable of admitting contrary qualities; for it is by
itself changing that it does so.
If, then, a man should make this exception and contend that
statements and opinions are capable of admitting contrary
qualities, his contention is unsound. For statements and
opinions are said to have this capacity, not because they
themselves undergo modification, but because this modification
occurs in the case of something else. The truth or falsity of a
statement depends on facts, and not on any power on the part
of the statement itself of admitting contrary qualities. In short,
there is nothing which can alter the nature of statements and
opinions. As, then, no change takes place in themselves, these
cannot be said to be capable of admitting contrary qualities.
12
6
13
Space and time also belong to this class of quantities. Time,
past, present, and future, forms a continuous whole. Space,
likewise, is a continuous quantity; for the parts of a solid occupy
a certain space, and these have a common boundary; it follows
that the parts of space also, which are occupied by the parts of
the solid, have the same common boundary as the parts of the
solid. Thus, not only time, but space also, is a continuous
quantity, for its parts have a common boundary.
14
Strictly speaking, only the things which I have mentioned
belong to the category of quantity: everything else that is called
quantitative is a quantity in a secondary sense. It is because we
have in mind some one of these quantities, properly so called,
that we apply quantitative terms to other things. We speak of
what is white as large, because the surface over which the
white extends is large; we speak of an action or a process as
lengthy, because the time covered is long; these things cannot
in their own right claim the quantitative epithet. For instance,
should any one explain how long an action was, his statement
would be made in terms of the time taken, to the effect that it
lasted a year, or something of that sort. In the same way, he
would explain the size of a white object in terms of surface, for
he would state the area which it covered. Thus the things
already mentioned, and these alone, are in their intrinsic nature
quantities; nothing else can claim the name in its own right,
but, if at all, only in a secondary sense.
15
"three cubits long,’ and so on indicate quantity, the terms ‘great’
and ‘small’ indicate relation, for they have reference to an
external standard. It is, therefore, plain that these are to be
classed as relative.
16
It is in the case of space that quantity most plausibly appears to
admit of a contrary. For men define the term ‘above’ as the
contrary of ‘below’, when it is the region at the centre they
mean by ‘below’; and this is so, because nothing is farther from
the extremities of the universe than the region at the centre.
Indeed, it seems that in defining contraries of every kind men
have recourse to a spatial metaphor, for they say that those
things are contraries which, within the same class, are
separated by the greatest possible distance.
17
7
18
It also appears that relatives can admit of variation of degree.
For ‘like’ and ‘unlike’, ‘equal’ and ‘unequal’, have the
modifications ‘more’ and ‘less’ applied to them, and each of
these is relative in character: for the terms ‘like’ and ‘unequal’
bear ‘unequal’ bear a reference to something external. Yet,
again, it is not every relative term that admits of variation of
degree. No term such as ‘double’ admits of this modification. All
relatives have correlatives: by the term ‘slave’ we mean the
slave of a master, by the term ‘master’, the master of a slave; by
‘double’, the double of its hall; by ‘half’, the half of its double; by
‘greater’, greater than that which is less; by ‘less,’ less than that
which is greater.
19
Occasionally, perhaps, it is necessary to coin words, if no word
exists by which a correlation can adequately be explained. If we
define a rudder as necessarily having reference to a boat, our
definition will not be appropriate, for the rudder does not have
this reference to a boat qua boat, as there are boats which have
no rudders. Thus we cannot use the terms reciprocally, for the
word ‘boat’ cannot be said to find its explanation in the word
‘rudder’. As there is no existing word, our definition would
perhaps be more accurate if we coined some word like
‘ruddered’ as the correlative of ‘rudder’. If we express ourselves
thus accurately, at any rate the terms are reciprocally
connected, for the ‘ruddered’ thing is ‘ruddered’ in virtue of its
rudder. So it is in all other cases. A head will be more accurately
defined as the correlative of that which is ‘headed’, than as that
of an animal, for the animal does not have a head qua animal,
since many animals have no head.
20
Further, if one thing is said to be correlative with another, and
the terminology used is correct, then, though all irrelevant
attributes should be removed, and only that one attribute left in
virtue of which it was correctly stated to be correlative with that
other, the stated correlation will still exist. If the correlative of
‘the slave’ is said to be ‘the master’, then, though all irrelevant
attributes of the said ‘master’, such as ‘biped’, ‘receptive of
knowledge’, ‘human’, should be removed, and the attribute
‘master’ alone left, the stated correlation existing between him
and the slave will remain the same, for it is of a master that a
slave is said to be the slave. On the other hand, if, of two
correlatives, one is not correctly termed, then, when all other
attributes are removed and that alone is left in virtue of which it
was stated to be correlative, the stated correlation will be found
to have disappeared.
21
necessitates the existence of a slave, and that of a slave implies
that of a master; these are merely instances of a general rule.
Moreover, they cancel one another; for if there is no double it
follows that there is no half, and vice versa; this rule also
applies to all such correlatives. Yet it does not appear to be true
in all cases that correlatives come into existence
simultaneously. The object of knowledge would appear to exist
before knowledge itself, for it is usually the case that we acquire
knowledge of objects already existing; it would be difficult, if
not impossible, to find a branch of knowledge the beginning of
the existence of which was contemporaneous with that of its
object.
22
exist. Thus the annihilation of the perceptible involves that of
perception.
23
our definition of that which is relative was complete, it is very
difficult, if not impossible, to prove that no substance is relative.
If, however, our definition was not complete, if those things only
are properly called relative in the case of which relation to an
external object is a necessary condition of existence, perhaps
some explanation of the dilemma may be found.
The former definition does indeed apply to all relatives, but the
fact that a thing is explained with reference to something else
does not make it essentially relative.
24
Now the head, the hand, and such things are substances, and it
is possible to know their essential character definitely, but it
does not necessarily follow that we should know that to which
they are related. It is not possible to know forthwith whose
head or hand is meant. Thus these are not relatives, and, this
being the case, it would be true to say that no substance is
relative in character. It is perhaps a difficult matter, in such
cases, to make a positive statement without more exhaustive
examination, but to have raised questions with regard to details
is not without advantage.
25
lapse of time a disposition has itself become inveterate and
almost impossible to dislodge: in which case we should perhaps
go so far as to call it a habit.
26
A third class within this category is that of affective qualities
and affections. Sweetness, bitterness, sourness, are examples of
this sort of quality, together with all that is akin to these; heat,
moreover, and cold, whiteness, and blackness are affective
qualities. It is evident that these are qualities, for those things
that possess them are themselves said to be such and such by
reason of their presence. Honey is called sweet because it
contains sweetness; the body is called white because it contains
whiteness; and so in all other cases.
27
certain permanent and lasting affections, are called affective
qualities. For pallor and duskiness of complexion are called
qualities, inasmuch as we are said to be such and such in virtue
of them, not only if they originate in natural constitution, but
also if they come about through long disease or sunburn, and
are difficult to remove, or indeed remain throughout life. For in
the same way we are said to be such and such because of these.
28
The fourth sort of quality is figure and the shape that belongs to
a thing; and besides this, straightness and curvedness and any
other qualities of this type; each of these defines a thing as
being such and such. Because it is triangular or quadrangular a
thing is said to have a specific character, or again because it is
straight or curved; in fact a thing’s shape in every case gives rise
to a qualification of it.
There may be other sorts of quality, but those that are most
properly so called have, we may safely say, been enumerated.
These, then, are qualities, and the things that take their name
from them as derivatives, or are in some other way dependent
on them, are said to be qualified in some specific way. In most,
indeed in almost all cases, the name of that which is qualified is
derived from that of the quality. Thus the terms ‘whiteness’,
‘grammar’, ‘justice’, give us the adjectives ‘white’, ‘grammatical’,
‘just’, and so on.
29
with reference to which men are called, e.g. boxers or wrestlers.
Such a science is classed as a disposition; it has a name, and is
called ‘boxing’ or ‘wrestling’ as the case may be, and the name
given to those disposed in this way is derived from that of the
science. Sometimes, even though a name exists for the quality,
that which takes its character from the quality has a name that
is not a derivative. For instance, the upright man takes his
character from the possession of the quality of integrity, but the
name given him is not derived from the word ‘integrity’. Yet this
does not occur often.
30
also the case with reference to justice. Moreover, one and the
same thing may exhibit a quality in a greater degree than it did
before: if a thing is white, it may become whiter.
31
reference to that in virtue of which it is such and such; thus this
forms the peculiar mark of quality.
32
admit of contraries. They also admit of variation of degree: for it
is possible to heat in a greater or less degree; also to be heated
in a greater or less degree. Thus action and affection also admit
of variation of degree. So much, then, is stated with regard to
these categories.
As for the rest, time, place, state, since they are easily
intelligible, I say no more about them than was said at the
beginning, that in the category of state are included such states
as ‘shod’, ‘armed’, in that of place ‘in the Lyceum’ and so on, as
was explained before.
10
33
(i) Pairs of opposites which fall under the category of relation
are explained by a reference of the one to the other, the
reference being indicated by the preposition ‘of’ or by some
other preposition. Thus, double is a relative term, for that which
is double is explained as the double of something. Knowledge,
again, is the opposite of the thing known, in the same sense;
and the thing known also is explained by its relation to its
opposite, knowledge. For the thing known is explained as that
which is known by something, that is, by knowledge. Such
things, then, as are opposite the one to the other in the sense of
being correlatives are explained by a reference of the one to the
other.
(ii) Pairs of opposites which are contraries are not in any way
interdependent, but are contrary the one to the other. The good
is not spoken of as the good of the had, but as the contrary of
the bad, nor is white spoken of as the white of the black, but as
the contrary of the black. These two types of opposition are
therefore distinct. Those contraries which are such that the
subjects in which they are naturally present, or of which they
are predicated, must necessarily contain either the one or the
other of them, have no intermediate, but those in the case of
which no such necessity obtains, always have an intermediate.
Thus disease and health are naturally present in the body of an
animal, and it is necessary that either the one or the other
should be present in the body of an animal. Odd and even,
again, are predicated of number, and it is necessary that the one
or the other should be present in numbers. Now there is no
intermediate between the terms of either of these two pairs. On
the other hand, in those contraries with regard to which no
such necessity obtains, we find an intermediate. Blackness and
whiteness are naturally present in the body, but it is not
necessary that either the one or the other should be present in
the body, inasmuch as it is not true to say that everybody must
be white or black. Badness and goodness, again, are predicated
34
of man, and of many other things, but it is not necessary that
either the one quality or the other should be present in that of
which they are predicated: it is not true to say that everything
that may be good or bad must be either good or bad. These pairs
of contraries have intermediates: the intermediates between
white and black are grey, sallow, and all the other colours that
come between; the intermediate between good and bad is that
which is neither the one nor the other.
35
not a ‘privative’. Moreover, if ‘blindness’ were equivalent to
‘being blind’, both would be predicated of the same subject; but
though a man is said to be blind, he is by no means said to be
blindness.
That those terms which fall under the heads of ‘positives’ and
‘privatives’ are not opposed each to each as contraries, either, is
plain from the following facts: Of a pair of contraries such that
36
they have no intermediate, one or the other must needs be
present in the subject in which they naturally subsist, or of
which they are predicated; for it is those, as we proved,’ in the
case of which this necessity obtains, that have no intermediate.
Moreover, we cited health and disease, odd and even, as
instances. But those contraries which have an intermediate are
not subject to any such necessity. It is not necessary that every
substance, receptive of such qualities, should be either black or
white, cold or hot, for something intermediate between these
contraries may very well be present in the subject. We proved,
moreover, that those contraries have an intermediate in the
case of which the said necessity does not obtain. Yet when one
of the two contraries is a constitutive property of the subject, as
it is a constitutive property of fire to be hot, of snow to be white,
it is necessary determinately that one of the two contraries, not
one or the other, should be present in the subject; for fire
cannot be cold, or snow black. Thus, it is not the case here that
one of the two must needs be present in every subject receptive
of these qualities, but only in that subject of which the one
forms a constitutive property. Moreover, in such cases it is one
member of the pair determinately, and not either the one or the
other, which must be present.
37
stage when it is by nature capable of sight, it will be said either
to see or to be blind, and that in an indeterminate sense,
signifying that the capacity may be either present or absent; for
it is not necessary either that it should see or that it should be
blind, but that it should be either in the one state or in the
other. Yet in the case of those contraries which have an
intermediate we found that it was never necessary that either
the one or the other should be present in every appropriate
subject, but only that in certain subjects one of the pair should
be present, and that in a determinate sense. It is, therefore,
plain that ‘positives’ and ‘privatives’ are not opposed each to
each in either of the senses in which contraries are opposed.
38
(iv) Statements opposed as affirmation and negation belong
manifestly to a class which is distinct, for in this case, and in
this case only, it is necessary for the one opposite to be true and
the other false.
At the same time, when the words which enter into opposed
statements are contraries, these, more than any other set of
opposites, would seem to claim this characteristic. ‘Socrates is
ill’ is the contrary of ‘Socrates is well’, but not even of such
composite expressions is it true to say that one of the pair must
always be true and the other false. For if Socrates exists, one
will be true and the other false, but if he does not exist, both
will be false; for neither ‘Socrates is ill’ nor ‘Socrates is well’ is
true, if Socrates does not exist at all.
39
But in the case of affirmation and negation, whether the subject
exists or not, one is always false and the other true. For
manifestly, if Socrates exists, one of the two propositions
‘Socrates is ill’, ‘Socrates is not ill’, is true, and the other false.
This is likewise the case if he does not exist; for if he does not
exist, to say that he is ill is false, to say that he is not ill is true.
Thus it is in the case of those opposites only, which are opposite
in the sense in which the term is used with reference to
affirmation and negation, that the rule holds good, that one of
the pair must be true and the other false.
11
40
It is plain that contrary attributes must needs be present in
subjects which belong to the same species or genus. Disease
and health require as their subject the body of an animal; white
and black require a body, without further qualification; justice
and injustice require as their subject the human soul.
12
In the third place, the term ‘prior’ is used with reference to any
order, as in the case of science and of oratory. For in sciences
41
which use demonstration there is that which is prior and that
which is posterior in order; in geometry, the elements are prior
to the propositions; in reading and writing, the letters of the
alphabet are prior to the syllables. Similarly, in the case of
speeches, the exordium is prior in order to the narrative.
Such, then, are the different senses in which the term ‘prior’ is
used.
42
13
But genera are prior to species, for the sequence of their being
cannot be reversed. If there is the species ‘water-animal’, there
will be the genus ‘animal’, but granted the being of the genus
43
‘animal’, it does not follow necessarily that there will be the
species ‘water-animal’.
14
It is evident in all but one case that all these sorts of movement
are distinct each from each. Generation is distinct from
destruction, increase and change of place from diminution, and
so on. But in the case of alteration it may be argued that the
process necessarily implies one or other of the other five sorts
of motion. This is not true, for we may say that all affections, or
nearly all, produce in us an alteration which is distinct from all
other sorts of motion, for that which is affected need not suffer
either increase or diminution or any of the other sorts of
motion. Thus alteration is a distinct sort of motion; for, if it were
not, the thing altered would not only be altered, but would
forthwith necessarily suffer increase or diminution or some one
of the other sorts of motion in addition; which as a matter of
fact is not the case. Similarly that which was undergoing the
process of increase or was subject to some other sort of motion
would, if alteration were not a distinct form of motion,
necessarily be subject to alteration also. But there are some
44
things which undergo increase but yet not alteration. The
square, for instance, if a gnomon is applied to it, undergoes
increase but not alteration, and so it is with all other figures of
this sort. Alteration and increase, therefore, are distinct.
15
The term ‘to have’ is used in various senses. In the first place it
is used with reference to habit or disposition or any other
quality, for we are said to ‘have’ a piece of knowledge or a virtue.
Then, again, it has reference to quantity, as, for instance, in the
45
case of a man’s height; for he is said to ‘have’ a height of three
or four cubits. It is used, moreover, with regard to apparel, a
man being said to ‘have’ a coat or tunic; or in respect of
something which we have on a part of ourselves, as a ring on
the hand: or in respect of something which is a part of us, as
hand or foot. The term refers also to content, as in the case of a
vessel and wheat, or of a jar and wine; a jar is said to ‘have’
wine, and a corn-measure wheat. The expression in such cases
has reference to content. Or it refers to that which has been
acquired; we are said to ‘have’ a house or a field. A man is also
said to ‘have’ a wife, and a wife a husband, and this appears to
be the most remote meaning of the term, for by the use of it we
mean simply that the husband lives with the wife.
Other senses of the word might perhaps be found, but the most
ordinary ones have all been enumerated.
46
Aristotle - On Interpretation
[Translated by E. M. Edghill]
First we must define the terms ‘noun’ and ‘verb’, then the terms
‘denial’ and ‘affirmation’, then ‘proposition’ and ‘sentence.’
47
2
The expressions ‘of Philo’, ‘to Philo’, and so on, constitute not
nouns, but cases of a noun. The definition of these cases of a
noun is in other respects the same as that of the noun proper,
but, when coupled with ‘is’, ‘was’, or will be’, they do not, as
they are, form a proposition either true or false, and this the
noun proper always does, under these conditions. Take the
words ‘of Philo is’ or ‘of or ‘of Philo is not’; these words do not,
as they stand, form either a true or a false proposition.
48
3
Similarly ‘he was healthy’, ‘he will be healthy’, are not verbs,
but tenses of a verb; the difference lies in the fact that the verb
indicates present time, while the tenses of the verb indicate
those times which lie outside the present.
49
4
50
5
51
6
52
universal character with regard to a universal’, such
propositions as ‘every man is white’, ‘no man is white’ are
meant. When, on the other hand, the positive and negative
propositions, though they have regard to a universal, are yet
not of universal character, they will not be contrary, albeit the
meaning intended is sometimes contrary. As instances of
propositions made with regard to a universal, but not of
universal character, we may take the ‘propositions ‘man is
white’, ‘man is not white’. ‘Man’ is a universal, but the
proposition is not made as of universal character; for the word
‘every’ does not make the subject a universal, but rather gives
the proposition a universal character. If, however, both
predicate and subject are distributed, the proposition thus
constituted is contrary to truth; no affirmation will, under such
circumstances, be true. The proposition ‘every man is every
animal’ is an example of this type.
53
also when the reference is to individuals, as in the propositions
‘Socrates is white’, ‘Socrates is not white’.
54
We have shown further that a single denial is contradictorily
opposite to a single affirmation and we have explained which
these are; we have also stated that contrary are distinct from
contradictory propositions and which the contrary are; also that
with regard to a pair of opposite propositions it is not always
the case that one is true and the other false. We have pointed
out, moreover, what the reason of this is and under what
circumstances the truth of the one involves the falsity of the
other.
55
This, then, is another instance of those propositions of which
both the positive and the negative forms may be true or false
simultaneously.
56
states that it is white is making a false statement, it follows that
it is not white. It may therefore be argued that it is necessary
that affirmations or denials must be either true or false.
Again, to say that neither the affirmation nor the denial is true,
maintaining, let us say, that an event neither will take place nor
will not take place, is to take up a position impossible to defend.
In the first place, though facts should prove the one proposition
false, the opposite would still be untrue. Secondly, if it was true
to say that a thing was both white and large, both these
qualities must necessarily belong to it; and if they will belong to
it the next day, they must necessarily belong to it the next day.
But if an event is neither to take place nor not to take place the
next day, the element of chance will be eliminated. For
57
example, it would be necessary that a sea-fight should neither
take place nor fail to take place on the next day.
58
future, and that, to speak more generally, in those things which
are not continuously actual there is potentiality in either
direction. Such things may either be or not be; events also
therefore may either take place or not take place. There are
many obvious instances of this. It is possible that this coat may
be cut in half, and yet it may not be cut in half, but wear out
first. In the same way, it is possible that it should not be cut in
half; unless this were so, it would not be possible that it should
wear out first. So it is therefore with all other events which
possess this kind of potentiality. It is therefore plain that it is
not of necessity that everything is or takes place; but in some
instances there are real alternatives, in which case the
affirmation is no more true and no more false than the denial;
while some exhibit a predisposition and general tendency in
one direction or the other, and yet can issue in the opposite
direction by exception.
Now that which is must needs be when it is, and that which is
not must needs not be when it is not. Yet it cannot be said
without qualification that all existence and non-existence is the
outcome of necessity. For there is a difference between saying
that that which is, when it is, must needs be, and simply saying
that all that is must needs be, and similarly in the case of that
which is not. In the case, also, of two contradictory propositions
this holds good. Everything must either be or not be, whether in
the present or in the future, but it is not always possible to
distinguish and state determinately which of these alternatives
must necessarily come about.
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potentiality in contrary directions, the corresponding
affirmation and denial have the same character.
This is the case with regard to that which is not always existent
or not always nonexistent. One of the two propositions in such
instances must be true and the other false, but we cannot say
determinately that this or that is false, but must leave the
alternative undecided. One may indeed be more likely to be true
than the other, but it cannot be either actually true or actually
false. It is therefore plain that it is not necessary that of an
affirmation and a denial one should be true and the other false.
For in the case of that which exists potentially, but not actually,
the rule which applies to that which exists actually does not
hold good. The case is rather as we have indicated.
10
60
affirmation and denial are ‘as follows: ‘man is’, ‘man is not’.
Next to these, there are the propositions: ‘not-man is’, ‘not-man
is not’. Again we have the propositions: ‘every man is, ‘every
man is not’, ‘all that is not-man is’, ‘all that is not-man is not’.
The same classification holds good with regard to such periods
of time as lie outside the present.
I mean that the verb ‘is’ is added either to the term ‘just’ or to
the term ‘not-just’, and two negative propositions are formed in
the same way. Thus we have the four propositions. Reference to
the subjoined table will make matters clear:
A. Affirmation B. Denial
D. Denial C. Affirmation
Here 'is' and 'is not' are added either to 'just' or to 'not-just'.
61
This then is the proper scheme for these propositions, as has
been said in the Analytics. The same rule holds good, if the
subject is distributed. Thus we have the table:
62
This is an exhaustive enumeration of all the pairs of opposite
propositions that can possibly be framed. This last group should
remain distinct from those which preceded it, since it employs
as its subject the expression ‘not-man’.
When the verb ‘is’ does not fit the structure of the sentence (for
instance, when the verbs ‘walks’, ‘enjoys health’ are used), that
scheme applies, which applied when the word ‘is’ was added.
63
Further, the proposition ‘no man is just’ follows from the
proposition ‘every man is not just’ and the proposition ‘not
every man is not just’, which is the opposite of ‘every man is
not-just’, follows from the proposition ‘some men are just’; for
if this be true, there must be some just men.
64
there would be more than one contradictory to the same
proposition, whereas it has been demonstrated’ that each
proposition has one proper contradictory and one only. For of
the proposition ‘man is white’ the appropriate contradictory is
‘man is not white’, and of the proposition ‘white is man’, if its
meaning be different, the contradictory will either be ‘white is
not not-man’ or ‘white is not man’. Now the former of these is
the contradictory of the proposition ‘white is not-man’, and the
latter of these is the contradictory of the proposition ‘man is
white’; thus there will be two contradictories to one
proposition.
11
65
If therefore the dialectical question is a request for an answer,
i.e. either for the admission of a premiss or for the admission of
one of two contradictories – and the premiss is itself always one
of two contradictories – the answer to such a question as
contains the above predicates cannot be a single proposition.
For as I have explained in the Topics, question is not a single
one, even if the answer asked for is true.
66
be combined many times. Similarly we may say that Socrates is
Socrates and a man, and that therefore he is the man Socrates,
or that Socrates is a man and a biped, and that therefore he is a
two-footed man. Thus it is manifest that if man states
unconditionally that predicates can always be combined, many
absurd consequences ensue.
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Yet this is not always possible: indeed, when in the adjunct
there is some opposite which involves a contradiction, the
predication of the simple term is impossible. Thus it is not right
to call a dead man a man. When, however, this is not the case,
it is not impossible.
Yet the facts of the case might rather be stated thus: when
some such opposite elements are present, resolution is never
possible, but when they are not present, resolution is
nevertheless not always possible. Take the proposition ‘Homer
is so-and-so’, say ‘a poet’; does it follow that Homer is, or does
it not? The verb ‘is’ is here used of Homer only incidentally, the
proposition being that Homer is a poet, not that he is, in the
independent sense of the word.
12
68
negative form respectively. Thus the contradictory of the
proposition ‘man is’ is ‘man is not’, not ‘not-man is’, and the
contradictory of ‘man is white’ is ‘man is not white’, not ‘man is
not-white’. For otherwise, since either the positive or the
negative proposition is true of any subject, it will turn out true
to say that a piece of wood is a man that is not white.
Now it appears that the same thing both may and may not be;
for instance, everything that may be cut or may walk may also
escape cutting and refrain from walking; and the reason is that
those things that have potentiality in this sense are not always
actual. In such cases, both the positive and the negative
propositions will be true; for that which is capable of walking or
of being seen has also a potentiality in the opposite direction.
The contradictory, then, of ‘it may be’ is ‘it cannot be’. The
same rule applies to the proposition ‘it is contingent that it
69
should be’; the contradictory of this is ‘it is not contingent that
it should be’. The similar propositions, such as ‘it is necessary’
and ‘it is impossible’, may be dealt with in the same manner.
For it comes about that just as in the former instances the verbs
‘is’ and ‘is not’ were added to the subject-matter of the
sentence ‘white’ and ‘man’, so here ‘that it should be’ and ‘that
it should not be’ are the subject-matter and ‘is possible’, ‘is
contingent’, are added. These indicate that a certain thing is or
is not possible, just as in the former instances ‘is’ and ‘is not’
indicated that certain things were or were not the case.
The contradictory, then, of ‘it may not be’ is not ‘it cannot be’,
but ‘it cannot not be’, and the contradictory of ‘it may be’ is not
‘it may not be’, but cannot be’. Thus the propositions ‘it may be’
and ‘it may not be’ appear each to imply the other: for, since
these two propositions are not contradictory, the same thing
both may and may not be. But the propositions ‘it may be’ and
‘it cannot be’ can never be true of the same subject at the same
time, for they are contradictory. Nor can the propositions ‘it
may not be’ and ‘it cannot not be’ be at once true of the same
subject.
70
To generalize, we must, as has been stated, define the clauses
‘that it should be’ and ‘that it should not be’ as the subject-
matter of the propositions, and in making these terms into
affirmations and denials we must combine them with ‘that it
should be’ and ‘that it should not be’ respectively.
13
From the proposition ‘it may not be’ or ‘it is contingent that it
should not be’ it follows that it is not necessary that it should
not be and that it is not impossible that it should not be. From
the proposition ‘it cannot be’ or ‘it is not contingent’ it follows
that it is necessary that it should not be and that it is
impossible that it should be. From the proposition ‘it cannot not
be’ or ‘it is not contingent that it should not be’ it follows that it
71
is necessary that it should be and that it is impossible that it
should not be.
A. B.
C. D.
Now the propositions ‘it is impossible that it should be’ and ‘it
is not impossible that it should be’ are consequent upon the
propositions ‘it may be’, ‘it is contingent’, and ‘it cannot be’, ‘it
is not contingent’, the contradictories upon the contradictories.
72
But there is inversion. The negative of the proposition ‘it is
impossible’ is consequent upon the proposition ‘it may be’ and
the corresponding positive in the first case upon the negative in
the second. For ‘it is impossible’ is a positive proposition and ‘it
is not impossible’ is negative.
73
impossible that a thing should be, which must necessarily be;
which is absurd.)
Yet from the proposition ‘it may be’ it follows that it is not
impossible, and from that it follows that it is not necessary; it
comes about therefore that the thing which must necessarily be
need not be; which is absurd. But again, the proposition ‘it is
necessary that it should be’ does not follow from the
proposition ‘it may be’, nor does the proposition ‘it is necessary
that it should not be’. For the proposition ‘it may be’ implies a
twofold possibility, while, if either of the two former
propositions is true, the twofold possibility vanishes. For if a
thing may be, it may also not be, but if it is necessary that it
should be or that it should not be, one of the two alternatives
will be excluded. It remains, therefore, that the proposition ‘it is
not necessary that it should not be’ follows from the
proposition ‘it may be’. For this is true also of that which must
necessarily be.
74
Now both of these are false of that which necessarily is. At the
same time, it is thought that if a thing may be cut it may also
not be cut, if a thing may be it may also not be, and thus it
would follow that a thing which must necessarily be may
possibly not be; which is false. It is evident, then, that it is not
always the case that that which may be or may walk possesses
also a potentiality in the other direction. There are exceptions.
In the first place we must except those things which possess a
potentiality not in accordance with a rational principle, as fire
possesses the potentiality of giving out heat, that is, an
irrational capacity. Those potentialities which involve a rational
principle are potentialities of more than one result, that is, of
contrary results; those that are irrational are not always thus
constituted. As I have said, fire cannot both heat and not heat,
neither has anything that is always actual any twofold
potentiality. Yet some even of those potentialities which are
irrational admit of opposite results. However, thus much has
been said to emphasize the truth that it is not every potentiality
which admits of opposite results, even where the word is used
always in the same sense.
But in some cases the word is used equivocally. For the term
‘possible’ is ambiguous, being used in the one case with
reference to facts, to that which is actualized, as when a man is
said to find walking possible because he is actually walking,
and generally when a capacity is predicated because it is
actually realized; in the other case, with reference to a state in
which realization is conditionally practicable, as when a man is
said to find walking possible because under certain conditions
he would walk. This last sort of potentiality belongs only to that
which can be in motion, the former can exist also in the case of
that which has not this power. Both of that which is walking
and is actual, and of that which has the capacity though not
necessarily realized, it is true to say that it is not impossible
that it should walk (or, in the other case, that it should be), but
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while we cannot predicate this latter kind of potentiality of that
which is necessary in the unqualified sense of the word, we can
predicate the former.
We may perhaps state that necessity and its absence are the
initial principles of existence and non-existence, and that all
else must be regarded as posterior to these.
14
76
another, which pronounces a contrary fact, in the way, for
instance, in which the judgement ‘every man is just’
pronounces a contrary to that pronounced by the judgement
‘every man is unjust’, the same must needs hold good with
regard to spoken affirmations.
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some other attribute does not subsist which does subsist, for
both these classes of judgement are of unlimited content.
Now that which is good is both good and not bad. The first
quality is part of its essence, the second accidental; for it is by
accident that it is not bad. But if that true judgement is most
really true, which concerns the subject’s intrinsic nature, then
that false judgement likewise is most really false, which
concerns its intrinsic nature. Now the judgement that that is
good is not good is a false judgement concerning its intrinsic
nature, the judgement that it is bad is one concerning that
which is accidental. Thus the judgement which denies the true
judgement is more really false than that which positively
asserts the presence of the contrary quality. But it is the man
who forms that judgement which is contrary to the true who is
most thoroughly deceived, for contraries are among the things
which differ most widely within the same class. If then of the
two judgements one is contrary to the true judgement, but that
which is contradictory is the more truly contrary, then the
latter, it seems, is the real contrary. The judgement that that
which is good is bad is composite. For presumably the man who
forms that judgement must at the same time understand that
that which is good is not good.
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thinks a man is not a man forms a false judgement. If then in
these cases the negative is the contrary, then the principle is
universal in its application.
Again, the judgement that that which is not good is not good is
parallel with the judgement that that which is good is good.
Besides these there is the judgement that that which is good is
not good, parallel with the judgement that that that is not good
is good. Let us consider, therefore, what would form the
contrary of the true judgement that that which is not good is
not good. The judgement that it is bad would, of course, fail to
meet the case, since two true judgements are never contrary
and this judgement might be true at the same time as that with
which it is connected. For since some things which are not good
are bad, both judgements may be true. Nor is the judgement
that it is not bad the contrary, for this too might be true, since
both qualities might be predicated of the same subject. It
remains, therefore, that of the judgement concerning that
which is not good, that it is not good, the contrary judgement is
that it is good; for this is false. In the same way, moreover, the
judgement concerning that which is good, that it is not good, is
the contrary of the judgement that it is good.
79
If therefore this is the rule with judgements, and if spoken
affirmations and denials are judgements expressed in words, it
is plain that the universal denial is the contrary of the
affirmation about the same subject. Thus the propositions
‘everything good is good’, ‘every man is good’, have for their
contraries the propositions ‘nothing good is good’, ‘no man is
good’. The contradictory propositions, on the other hand, are
‘not everything good is good’, ‘not every man is good’.
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Aristotle - Prior Analytics
[Translated by A. J. Jenkinson]
Book I
We must first state the subject of our inquiry and the faculty to
which it belongs: its subject is demonstration and the faculty
that carries it out demonstrative science. We must next define a
premiss, a term, and a syllogism, and the nature of a perfect
and of an imperfect syllogism; and after that, the inclusion or
noninclusion of one term in another as in a whole, and what we
mean by predicating one term of all, or none, of another.
81
something else. Therefore a syllogistic premiss without
qualification will be an affirmation or denial of something
concerning something else in the way we have described; it will
be demonstrative, if it is true and obtained through the first
principles of its science; while a dialectical premiss is the giving
of a choice between two contradictories, when a man is
proceeding by question, but when he is syllogizing it is the
assertion of that which is apparent and generally admitted, as
has been said in the Topics. The nature then of a premiss and
the difference between syllogistic, demonstrative, and
dialectical premisses, may be taken as sufficiently defined by us
in relation to our present need, but will be stated accurately in
the sequel.
I call that a term into which the premiss is resolved, i.e. both the
predicate and that of which it is predicated, ‘being’ being added
and ‘not being’ removed, or vice versa.
82
cannot be asserted: ‘to be predicated of none’ must be
understood in the same way.
83
3
84
treated like those dealt with above. But if anything is said to be
possible because it is the general rule and natural (and it is in
this way we define the possible), the negative premisses can no
longer be converted like the simple negatives; the universal
negative premiss does not convert, and the particular does. This
will be plain when we speak about the possible. At present we
may take this much as clear in addition to what has been said:
the statement that it is possible that no B is A or some B is not A
is affirmative in form: for the expression ‘is possible’ ranks
along with ‘is’, and ‘is’ makes an affirmation always and in
every case, whatever the terms to which it is added, in
predication, e.g. ‘it is not-good’ or ‘it is not-white’ or in a word ‘it
is not-this’. But this also will be proved in the sequel. In
conversion these premisses will behave like the other
affirmative propositions.
85
contained in another and that in which another is contained. If
A is predicated of all B, and B of all C, A must be predicated of
all C: we have already explained what we mean by ‘predicated
of all’. Similarly also, if A is predicated of no B, and B of all C, it
is necessary that no C will be A.
But if the first term belongs to all the middle, but the middle to
none of the last term, there will be no syllogism in respect of
the extremes; for nothing necessary follows from the terms
being so related; for it is possible that the first should belong
either to all or to none of the last, so that neither a particular
nor a universal conclusion is necessary. But if there is no
necessary consequence, there cannot be a syllogism by means
of these premisses. As an example of a universal affirmative
relation between the extremes we may take the terms animal,
man, horse; of a universal negative relation, the terms animal,
man, stone. Nor again can syllogism be formed when neither
the first term belongs to any of the middle, nor the middle to
any of the last. As an example of a positive relation between the
extremes take the terms science, line, medicine: of a negative
relation science, line, unit.
86
minor which comes under the middle. Let all B be A and some C
be B. Then if ‘predicated of all’ means what was said above, it is
necessary that some C is A. And if no B is A but some C is B, it is
necessary that some C is not A. The meaning of ‘predicated of
none’ has also been defined. So there will be a perfect syllogism.
This holds good also if the premiss BC should be indefinite,
provided that it is affirmative: for we shall have the same
syllogism whether the premiss is indefinite or particular.
87
Further since it is indefinite to say some C is not B, and it is true
that some C is not B, whether no C is B, or not all C is B, and
since if terms are assumed such that no C is B, no syllogism
follows (this has already been stated) it is clear that this
arrangement of terms will not afford a syllogism: otherwise one
would have been possible with a universal negative minor
premiss. A similar proof may also be given if the universal
premiss is negative.
88
The middle term stands outside the extremes, and is first in
position. A syllogism cannot be perfect anyhow in this figure,
but it may be valid whether the terms are related universally or
not.
89
It is clear then that if a syllogism is formed when the terms are
universally related, the terms must be related as we stated at
the outset: for if they are otherwise related no necessary
consequence follows.
90
let M belong to no N, and not to some O. It is possible then for N
to belong either to all O or to no O. Terms to illustrate the
negative relation are black, snow, animal. But it is not possible
to find terms of which the extremes are related positively and
universally, if M belongs to some O, and does not belong to
some O. For if N belonged to all O, but M to no N, then M would
belong to no O: but we assumed that it belongs to some O. In
this way then it is not admissible to take terms: our point must
be proved from the indefinite nature of the particular
statement. For since it is true that M does not belong to some O,
even if it belongs to no O, and since if it belongs to no O a
syllogism is (as we have seen) not possible, clearly it will not be
possible now either.
91
been said that if the terms are related to one another in the way
stated, a syllogism results of necessity; and if there is a
syllogism, the terms must be so related. But it is evident also
that all the syllogisms in this figure are imperfect: for all are
made perfect by certain supplementary statements, which
either are contained in the terms of necessity or are assumed as
hypotheses, i.e. when we prove per impossibile. And it is evident
that an affirmative conclusion is not attained by means of this
figure, but all are negative, whether universal or particular.
92
If R belongs to all S, and P to no S, there will be a syllogism to
prove that P will necessarily not belong to some R. This may be
demonstrated in the same way as before by converting the
premiss RS. It might be proved also per impossibile, as in the
former cases. But if R belongs to no S, P to all S, there will be no
syllogism. Terms for the positive relation are animal, horse,
man: for the negative relation animal, inanimate, man.
93
universal, a syllogism will be possible whenever the minor term
is affirmative. For if R belongs to all S, but P does not belong to
some S, it is necessary that P does not belong to some R. For if P
belongs to all R, and R belongs to all S, then P will belong to all
S: but we assumed that it did not. Proof is possible also without
reduction ad impossibile, if one of the Ss be taken to which P
does not belong.
94
universally to the middle, take as terms for a negative relation
raven, snow, white. For a positive relation terms cannot be
found, if R belongs to some S, and does not belong to some S.
For if P belongs to all R, and R to some S, then P belongs to some
S: but we assumed that it belongs to no S. Our point, then, must
be proved from the indefinite nature of the particular
statement.
95
does not belong to some A. Similarly also in the other figures: a
syllogism always results by means of conversion. It is evident
also that the substitution of an indefinite for a particular
affirmative will effect the same syllogism in all the figures.
It is clear too that all the imperfect syllogisms are made perfect
by means of the first figure. For all are brought to a conclusion
either ostensively or per impossibile. In both ways the first
figure is formed: if they are made perfect ostensively, because
(as we saw) all are brought to a conclusion by means of
conversion, and conversion produces the first figure: if they are
proved per impossibile, because on the assumption of the false
statement the syllogism comes about by means of the first
figure, e.g. in the last figure, if A and B belong to all C, it follows
that A belongs to some B: for if A belonged to no B, and B
belongs to all C, A would belong to no C: but (as we stated) it
belongs to all C. Similarly also with the rest.
96
syllogisms in the first figure, and since particular syllogisms in
the first figure can be reduced to syllogisms in the middle
figure, it is clear that particular syllogisms can be reduced to
universal syllogisms in the first figure. Syllogisms in the third
figure, if the terms are universal, are directly made perfect by
means of those syllogisms; but, when one of the premisses is
particular, by means of the particular syllogisms in the first
figure: and these (we have seen) may be reduced to the
universal syllogisms in the first figure: consequently also the
particular syllogisms in the third figure may be so reduced. It is
clear then that all syllogisms may be reduced to the universal
syllogisms in the first figure.
97
whether something belongs or necessarily belongs (or does not
belong) to something else, a syllogism will or will not result
alike in both cases, the only difference being the addition of the
expression ‘necessarily’ to the terms. For the negative statement
is convertible alike in both cases, and we should give the same
account of the expressions ‘to be contained in something as in a
whole’ and ‘to be predicated of all of something’. With the
exceptions to be made below, the conclusion will be proved to
be necessary by means of conversion, in the same manner as in
the case of simple predication. But in the middle figure when
the universal statement is affirmative, and the particular
negative, and again in the third figure when the universal is
affirmative and the particular negative, the demonstration will
not take the same form, but it is necessary by the ‘exposition’ of
a part of the subject of the particular negative proposition, to
which the predicate does not belong, to make the syllogism in
reference to this: with terms so chosen the conclusion will
necessarily follow. But if the relation is necessary in respect of
the part taken, it must hold of some of that term in which this
part is included: for the part taken is just some of that. And
each of the resulting syllogisms is in the appropriate figure.
98
negative relation to A will hold necessarily. But if the major
premiss is not necessary, but the minor is necessary, the
conclusion will not be necessary. For if it were, it would result
both through the first figure and through the third that A
belongs necessarily to some B. But this is false; for B may be
such that it is possible that A should belong to none of it.
Further, an example also makes it clear that the conclusion not
be necessary, e.g. if A were movement, B animal, C man: man is
an animal necessarily, but an animal does not move necessarily,
nor does man. Similarly also if the major premiss is negative;
for the proof is the same.
10
99
statement is convertible, B is possible of no A. But A belongs to
all C; consequently B is possible of no C. For C falls under A. The
same result would be obtained if the minor premiss were
negative: for if A is possible be of no C, C is possible of no A: but
A belongs to all B, consequently C is possible of none of the Bs:
for again we have obtained the first figure. Neither then is B
possible of C: for conversion is possible without modifying the
relation.
100
Similar results will obtain also in particular syllogisms. For
whenever the negative premiss is both universal and necessary,
then the conclusion will be necessary: but whenever the
affirmative premiss is universal, the negative particular, the
conclusion will not be necessary. First then let the negative
premiss be both universal and necessary: let it be possible for
no B that A should belong to it, and let A simply belong to some
C. Since the negative statement is convertible, it will be possible
for no A that B should belong to it: but A belongs to some C;
consequently B necessarily does not belong to some of the Cs.
Again let the affirmative premiss be both universal and
necessary, and let the major premiss be affirmative. If then A
necessarily belongs to all B, but does not belong to some C, it is
clear that B will not belong to some C, but not necessarily. For
the same terms can be used to demonstrate the point, which
were used in the universal syllogisms. Nor again, if the negative
statement is necessary but particular, will the conclusion be
necessary. The point can be demonstrated by means of the
same terms.
11
In the last figure when the terms are related universally to the
middle, and both premisses are affirmative, if one of the two is
necessary, then the conclusion will be necessary. But if one is
negative, the other affirmative, whenever the negative is
necessary the conclusion also will be necessary, but whenever
the affirmative is necessary the conclusion will not be
necessary. First let both the premisses be affirmative, and let A
and B belong to all C, and let AC be necessary. Since then B
belongs to all C, C also will belong to some B, because the
universal is convertible into the particular: consequently if A
101
belongs necessarily to all C, and C belongs to some B, it is
necessary that A should belong to some B also. For B is under C.
The first figure then is formed. A similar proof will be given also
if BC is necessary. For C is convertible with some A:
consequently if B belongs necessarily to all C, it will belong
necessarily also to some A.
If, then, the premisses are universal, we have stated when the
conclusion will be necessary. But if one premiss is universal, the
other particular, and if both are affirmative, whenever the
universal is necessary the conclusion also must be necessary.
The demonstration is the same as before; for the particular
affirmative also is convertible. If then it is necessary that B
should belong to all C, and A falls under C, it is necessary that B
102
should belong to some A. But if B must belong to some A, then A
must belong to some B: for conversion is possible. Similarly also
if AC should be necessary and universal: for B falls under C. But
if the particular premiss is necessary, the conclusion will not be
necessary. Let the premiss BC be both particular and necessary,
and let A belong to all C, not however necessarily. If the
proposition BC is converted the first figure is formed, and the
universal premiss is not necessary, but the particular is
necessary. But when the premisses were thus, the conclusion
(as we proved was not necessary: consequently it is not here
either. Further, the point is clear if we look at the terms. Let A be
waking, B biped, and C animal. It is necessary that B should
belong to some C, but it is possible for A to belong to C, and that
A should belong to B is not necessary. For there is no necessity
that some biped should be asleep or awake. Similarly and by
means of the same terms proof can be made, should the
proposition AC be both particular and necessary.
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12
13
Perhaps enough has been said about the proof of necessity, how
it comes about and how it differs from the proof of a simple
statement. We proceed to discuss that which is possible, when
and how and by what means it can be proved. I use the terms
‘to be possible’ and ‘the possible’ of that which is not necessary
but, being assumed, results in nothing impossible. We say
indeed ambiguously of the necessary that it is possible. But that
my definition of the possible is correct is clear from the phrases
by which we deny or on the contrary affirm possibility. For the
expressions ‘it is not possible to belong’, ‘it is impossible to
belong’, and ‘it is necessary not to belong’ are either identical or
follow from one another; consequently their opposites also, ‘it is
possible to belong’, ‘it is not impossible to belong’, and ‘it is not
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necessary not to belong’, will either be identical or follow from
one another. For of everything the affirmation or the denial
holds good. That which is possible then will be not necessary
and that which is not necessary will be possible. It results that
all premisses in the mode of possibility are convertible into one
another. I mean not that the affirmative are convertible into the
negative, but that those which are affirmative in form admit of
conversion by opposition, e.g. ‘it is possible to belong’ may be
converted into ‘it is possible not to belong’, and ‘it is possible for
A to belong to all B’ into ‘it is possible for A to belong to no B’ or
‘not to all B’, and ‘it is possible for A to belong to some B’ into ‘it
is possible for A not to belong to some B’. And similarly the
other propositions in this mode can be converted. For since that
which is possible is not necessary, and that which is not
necessary may possibly not belong, it is clear that if it is
possible that A should belong to B, it is possible also that it
should not belong to B: and if it is possible that it should belong
to all, it is also possible that it should not belong to all. The
same holds good in the case of particular affirmations: for the
proof is identical. And such premisses are affirmative and not
negative; for ‘to be possible’ is in the same rank as ‘to be’, as
was said above.
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That which is possible in each of its two senses is convertible
into its opposite, not however in the same way: but what is
natural is convertible because it does not necessarily belong (for
in this sense it is possible that a man should not grow grey) and
what is indefinite is convertible because it inclines this way no
more than that. Science and demonstrative syllogism are not
concerned with things which are indefinite, because the middle
term is uncertain; but they are concerned with things that are
natural, and as a rule arguments and inquiries are made about
things which are possible in this sense. Syllogisms indeed can
be made about the former, but it is unusual at any rate to
inquire about them.
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107
the major still being universal and the minor particular, e.g. A is
possible for all B, B may possibly not belong to some C, then a
clear syllogism does not result from the assumed premisses, but
if the particular premiss is converted and it is laid down that B
possibly may belong to some C, we shall have the same
conclusion as before, as in the cases given at the beginning.
108
It is clear that if the terms are universal in possible premisses a
syllogism always results in the first figure, whether they are
affirmative or negative, only a perfect syllogism results in the
first case, an imperfect in the second. But possibility must be
understood according to the definition laid down, not as
covering necessity. This is sometimes forgotten.
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109
from A’s possibility. Suppose, the terms being so related, that A
is possible, and B is impossible. If then that which is possible,
when it is possible for it to be, might happen, and if that which
is impossible, when it is impossible, could not happen, and if at
the same time A is possible and B impossible, it would be
possible for A to happen without B, and if to happen, then to be.
For that which has happened, when it has happened, is. But we
must take the impossible and the possible not only in the
sphere of becoming, but also in the spheres of truth and
predicability, and the various other spheres in which we speak
of the possible: for it will be alike in all. Further we must
understand the statement that B’s being depends on A’s being,
not as meaning that if some single thing A is, B will be: for
nothing follows of necessity from the being of some one thing,
but from two at least, i.e. when the premisses are related in the
manner stated to be that of the syllogism. For if C is predicated
of D, and D of F, then C is necessarily predicated of F. And if each
is possible, the conclusion also is possible. If then, for example,
one should indicate the premisses by A, and the conclusion by
B, it would not only result that if A is necessary B is necessary,
but also that if A is possible, B is possible.
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possible attribute for all C. Suppose that it is not possible, but
assume that B belongs to all C: this is false but not impossible. If
then A is not possible for C but B belongs to all C, then A is not
possible for all B: for a syllogism is formed in the third degree.
But it was assumed that A is a possible attribute for all B. It is
necessary then that A is possible for all C. For though the
assumption we made is false and not impossible, the
conclusion is impossible. It is possible also in the first figure to
bring about the impossibility, by assuming that B belongs to C.
For if B belongs to all C, and A is possible for all B, then A would
be possible for all C. But the assumption was made that A is not
possible for all C.
111
at is supposed false, the consequence is an impossible one. This
syllogism then does not establish that which is possible
according to the definition, but that which does not necessarily
belong to any part of the subject (for this is the contradictory of
the assumption which was made: for it was supposed that A
necessarily belongs to some C, but the syllogism per impossibile
establishes the contradictory which is opposed to this). Further,
it is clear also from an example that the conclusion will not
establish possibility. Let A be ‘raven’, B ‘intelligent’, and C ‘man’.
A then belongs to no B: for no intelligent thing is a raven. But B
is possible for all C: for every man may possibly be intelligent.
But A necessarily belongs to no C: so the conclusion does not
establish possibility. But neither is it always necessary. Let A be
‘moving’, B ‘science’, C ‘man’. A then will belong to no B; but B is
possible for all C. And the conclusion will not be necessary. For
it is not necessary that no man should move; rather it is not
necessary that any man should move. Clearly then the
conclusion establishes that one term does not necessarily
belong to any instance of another term. But we must take our
terms better.
112
necessary. But if B is assumed to be possible for all C (and this is
true) and if the premiss AB remains as before, we shall again
have the same syllogism. But if it be assumed that B does not
belong to any C, instead of possibly not belonging, there cannot
be a syllogism anyhow, whether the premiss AB is negative or
affirmative. As common instances of a necessary and positive
relation we may take the terms white – animal – snow: of a
necessary and negative relation, white – animal – pitch. Clearly
then if the terms are universal, and one of the premisses is
assertoric, the other problematic, whenever the minor premiss
is problematic a syllogism always results, only sometimes it
results from the premisses that are taken, sometimes it requires
the conversion of one premiss. We have stated when each of
these happens and the reason why. But if one of the relations is
universal, the other particular, then whenever the major
premiss is universal and problematic, whether affirmative or
negative, and the particular is affirmative and assertoric, there
will be a perfect syllogism, just as when the terms are universal.
The demonstration is the same as before. But whenever the
major premiss is universal, but assertoric, not problematic, and
the minor is particular and problematic, whether both
premisses are negative or affirmative, or one is negative, the
other affirmative, in all cases there will be an imperfect
syllogism. Only some of them will be proved per impossibile,
others by the conversion of the problematic premiss, as has
been shown above. And a syllogism will be possible by means of
conversion when the major premiss is universal and assertoric,
whether positive or negative, and the minor particular, negative,
and problematic, e.g. if A belongs to all B or to no B, and B may
possibly not belong to some C. For if the premiss BC is
converted in respect of possibility, a syllogism results. But
whenever the particular premiss is assertoric and negative,
there cannot be a syllogism. As instances of the positive relation
we may take the terms white – animal – snow; of the negative,
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white – animal – pitch. For the demonstration must be made
through the indefinite nature of the particular premiss. But if
the minor premiss is universal, and the major particular,
whether either premiss is negative or affirmative, problematic
or assertoric, nohow is a syllogism possible. Nor is a syllogism
possible when the premisses are particular or indefinite,
whether problematic or assertoric, or the one problematic, the
other assertoric. The demonstration is the same as above. As
instances of the necessary and positive relation we may take
the terms animal – white – man; of the necessary and negative
relation, animal – white – garment. It is evident then that if the
major premiss is universal, a syllogism always results, but if the
minor is universal nothing at all can ever be proved.
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114
If the premisses are affirmative, clearly the conclusion which
follows is not necessary. Suppose A necessarily belongs to all B,
and let B be possible for all C. We shall have an imperfect
syllogism to prove that A may belong to all C. That it is
imperfect is clear from the proof: for it will be proved in the
same manner as above. Again, let A be possible for all B, and let
B necessarily belong to all C. We shall then have a syllogism to
prove that A may belong to all C, not that A does belong to all C:
and it is perfect, not imperfect: for it is completed directly
through the original premisses.
But if the premisses are not similar in quality, suppose first that
the negative premiss is necessary, and let necessarily A not be
possible for any B, but let B be possible for all C. It is necessary
then that A belongs to no C. For suppose A to belong to all C or
to some C. Now we assumed that A is not possible for any B.
Since then the negative proposition is convertible, B is not
possible for any A. But A is supposed to belong to all C or to
some C. Consequently B will not be possible for any C or for all
C. But it was originally laid down that B is possible for all C. And
it is clear that the possibility of belonging can be inferred, since
the fact of not belonging is inferred. Again, let the affirmative
premiss be necessary, and let A possibly not belong to any B,
and let B necessarily belong to all C. The syllogism will be
perfect, but it will establish a problematic negative, not an
assertoric negative. For the major premiss was problematic, and
further it is not possible to prove the assertoric conclusion per
impossibile. For if it were supposed that A belongs to some C,
and it is laid down that A possibly does not belong to any B, no
impossible relation between B and C follows from these
premisses. But if the minor premiss is negative, when it is
problematic a syllogism is possible by conversion, as above; but
when it is necessary no syllogism can be formed. Nor again
when both premisses are negative, and the minor is necessary.
The same terms as before serve both for the positive relation –
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white-animal-snow, and for the negative relation – white-
animal-pitch.
116
Clearly then from what has been said a syllogism results or not
from similar relations of the terms whether we are dealing with
simple existence or necessity, with this exception, that if the
negative premiss is assertoric the conclusion is problematic, but
if the negative premiss is necessary the conclusion is both
problematic and negative assertoric. [It is clear also that all the
syllogisms are imperfect and are perfected by means of the
figures above mentioned.]
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117
the As’; e.g. it is possible that no man should be white (for it is
also possible that every man should be white), but it is not true
to say that it is possible that no white thing should be a man:
for many white things are necessarily not men, and the
necessary (as we saw) other than the possible.
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This being proved, suppose it possible that A may belong to no B
and to all C. By means of conversion no syllogism will result: for
the major premiss, as has been said, is not convertible. Nor can
a proof be obtained by a reductio ad absurdum: for if it is
assumed that B can belong to all C, no false consequence
results: for A may belong both to all C and to no C. In general, if
there is a syllogism, it is clear that its conclusion will be
problematic because neither of the premisses is assertoric; and
this must be either affirmative or negative. But neither is
possible. Suppose the conclusion is affirmative: it will be proved
by an example that the predicate cannot belong to the subject.
Suppose the conclusion is negative: it will be proved that it is
not problematic but necessary. Let A be white, B man, C horse. It
is possible then for A to belong to all of the one and to none of
the other. But it is not possible for B to belong nor not to belong
to C. That it is not possible for it to belong, is clear. For no horse
is a man. Neither is it possible for it not to belong. For it is
necessary that no horse should be a man, but the necessary we
found to be different from the possible. No syllogism then
results. A similar proof can be given if the major premiss is
negative, the minor affirmative, or if both are affirmative or
negative. The demonstration can be made by means of the same
terms. And whenever one premiss is universal, the other
particular, or both are particular or indefinite, or in whatever
other way the premisses can be altered, the proof will always
proceed through the same terms. Clearly then, if both the
premisses are problematic, no syllogism results.
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119
syllogism will be possible, whether the premisses are universal
or particular. The proof is the same as above, and by means of
the same terms. But when the affirmative premiss is
problematic, and the negative assertoric, we shall have a
syllogism. Suppose A belongs to no B, but can belong to all C. If
the negative proposition is converted, B will belong to no A. But
ex hypothesi can belong to all C: so a syllogism is made, proving
by means of the first figure that B may belong to no C. Similarly
also if the minor premiss is negative. But if both premisses are
negative, one being assertoric, the other problematic, nothing
follows necessarily from these premisses as they stand, but if
the problematic premiss is converted into its complementary
affirmative a syllogism is formed to prove that B may belong to
no C, as before: for we shall again have the first figure. But if
both premisses are affirmative, no syllogism will be possible.
This arrangement of terms is possible both when the relation is
positive, e.g. health, animal, man, and when it is negative, e.g.
health, horse, man.
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121
is awake, and is possible for every animal: and everything that is
awake is animal. Clearly then the conclusion cannot be the
negative assertion, if the relation must be positive when the
terms are related as above. Nor can the opposite affirmations be
established: consequently no syllogism is possible. A similar
proof is possible if the major premiss is affirmative.
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that definitely disconnects two terms is universal and
necessary, though nothing follows necessarily from the
premisses as they are stated, a conclusion can be drawn as
above if the problematic premiss is converted into its
complementary affirmative. But if both are indefinite or
particular, no syllogism can be formed. The same proof will
serve, and the same terms.
It is clear then from what has been said that if the universal and
negative premiss is necessary, a syllogism is always possible,
proving not merely a negative problematic, but also a negative
assertoric proposition; but if the affirmative premiss is
necessary no conclusion can be drawn. It is clear too that a
syllogism is possible or not under the same conditions whether
the mode of the premisses is assertoric or necessary. And it is
clear that all the syllogisms are imperfect, and are completed by
means of the figures mentioned.
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123
belong to every C, it follows that C may possibly belong to some
B. So, if A is possible for every C, and C is possible for some of
the Bs, then A is possible for some of the Bs. For we have got the
first figure. And A if may possibly belong to no C, but B may
possibly belong to all C, it follows that A may possibly not
belong to some B: for we shall have the first figure again by
conversion. But if both premisses should be negative no
necessary consequence will follow from them as they are
stated, but if the premisses are converted into their
corresponding affirmatives there will be a syllogism as before.
For if A and B may possibly not belong to C, if ‘may possibly
belong’ is substituted we shall again have the first figure by
means of conversion. But if one of the premisses is universal,
the other particular, a syllogism will be possible, or not, under
the arrangement of the terms as in the case of assertoric
propositions. Suppose that A may possibly belong to all C, and B
to some C. We shall have the first figure again if the particular
premiss is converted. For if A is possible for all C, and C for
some of the Bs, then A is possible for some of the Bs. Similarly if
the proposition BC is universal. Likewise also if the proposition
AC is negative, and the proposition BC affirmative: for we shall
again have the first figure by conversion. But if both premisses
should be negative – the one universal and the other particular
– although no syllogistic conclusion will follow from the
premisses as they are put, it will follow if they are converted, as
above. But when both premisses are indefinite or particular, no
syllogism can be formed: for A must belong sometimes to all B
and sometimes to no B. To illustrate the affirmative relation
take the terms animal-man-white; to illustrate the negative,
take the terms horse-man-white – white being the middle term.
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125
Whenever both premisses are indefinite or particular, no
syllogism will be possible. The demonstration is the same as
was given in the case of universal premisses, and proceeds by
means of the same terms.
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126
shall have the first figure, and the negative premiss is necessary.
But when the premisses stood thus, it resulted that A might
possibly not belong to some C, and that it did not belong to
some C; consequently here it follows that A does not belong to
some B. But when the minor premiss is negative, if it is
problematic we shall have a syllogism by altering the premiss
into its complementary affirmative, as before; but if it is
necessary no syllogism can be formed. For A sometimes
necessarily belongs to all B, and sometimes cannot possibly
belong to any B. To illustrate the former take the terms sleep-
sleeping horse-man; to illustrate the latter take the terms sleep-
waking horse-man.
It is clear then in this figure also when and how a syllogism can
be formed, and when the conclusion is problematic, and when
it is pure. It is evident also that all syllogisms in this figure are
imperfect, and that they are made perfect by means of the first
figure.
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23
It is clear from what has been said that the syllogisms in these
figures are made perfect by means of universal syllogisms in
the first figure and are reduced to them. That every syllogism
without qualification can be so treated, will be clear presently,
when it has been proved that every syllogism is formed through
one or other of these figures.
128
with B, will a syllogism be possible concerning A in its relation
to B. For in general we stated that no syllogism can establish the
attribution of one thing to another, unless some middle term is
taken, which is somehow related to each by way of predication.
For the syllogism in general is made out of premisses, and a
syllogism referring to this out of premisses with the same
reference, and a syllogism relating this to that proceeds through
premisses which relate this to that. But it is impossible to take a
premiss in reference to B, if we neither affirm nor deny
anything of it; or again to take a premiss relating A to B, if we
take nothing common, but affirm or deny peculiar attributes of
each. So we must take something midway between the two,
which will connect the predications, if we are to have a
syllogism relating this to that. If then we must take something
common in relation to both, and this is possible in three ways
(either by predicating A of C, and C of B, or C of both, or both of
C), and these are the figures of which we have spoken, it is clear
that every syllogism must be made in one or other of these
figures. The argument is the same if several middle terms
should be necessary to establish the relation to B; for the figure
will be the same whether there is one middle term or many.
129
something impossible by means of an hypothesis conceded at
the beginning. Consequently, since the falsehood is established
in reductions ad impossibile by an ostensive syllogism, and the
original conclusion is proved hypothetically, and we have
already stated that ostensive syllogisms are effected by means
of these figures, it is evident that syllogisms per impossibile
also will be made through these figures. Likewise all the other
hypothetical syllogisms: for in every case the syllogism leads up
to the proposition that is substituted for the original thesis; but
the original thesis is reached by means of a concession or some
other hypothesis. But if this is true, every demonstration and
every syllogism must be formed by means of the three figures
mentioned above. But when this has been shown it is clear that
every syllogism is perfected by means of the first figure and is
reducible to the universal syllogisms in this figure.
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130
the angle BD, without claiming generally that angles of
semicircles are equal; and again if one should assume that the
angle C is equal to the angle D, without the additional
assumption that every angle of a segment is equal to every
other angle of the same segment; and further if one should
assume that when equal angles are taken from the whole
angles, which are themselves equal, the remainders E and F are
equal, he will beg the thing to be proved, unless he also states
that when equals are taken from equals the remainders are
equal.
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131
established by different pairs of propositions; e.g. the
conclusion E may be established through the propositions A and
B, and through the propositions C and D, or through the
propositions A and B, or A and C, or B and C. For nothing
prevents there being several middles for the same terms. But in
that case there is not one but several syllogisms. Or again when
each of the propositions A and B is obtained by syllogistic
inference, e.g. by means of D and E, and again B by means of F
and G. Or one may be obtained by syllogistic, the other by
inductive inference. But thus also the syllogisms are many; for
the conclusions are many, e.g. A and B and C. But if this can be
called one syllogism, not many, the same conclusion may be
reached by more than three terms in this way, but it cannot be
reached as C is established by means of A and B. Suppose that
the proposition E is inferred from the premisses A, B, C, and D. It
is necessary then that of these one should be related to another
as whole to part: for it has already been proved that if a
syllogism is formed some of its terms must be related in this
way. Suppose then that A stands in this relation to B. Some
conclusion then follows from them. It must either be E or one or
other of C and D, or something other than these.
(1) If it is E the syllogism will have A and B for its sole premisses.
But if C and D are so related that one is whole, the other part,
some conclusion will follow from them also; and it must be
either E, or one or other of the propositions A and B, or
something other than these. And if it is (i) E, or (ii) A or B, either
(i) the syllogisms will be more than one, or (ii) the same thing
happens to be inferred by means of several terms only in the
sense which we saw to be possible. But if (iii) the conclusion is
other than E or A or B, the syllogisms will be many, and
unconnected with one another. But if C is not so related to D as
to make a syllogism, the propositions will have been assumed
to no purpose, unless for the sake of induction or of obscuring
the argument or something of the sort.
132
(2) But if from the propositions A and B there follows not E but
some other conclusion, and if from C and D either A or B follows
or something else, then there are several syllogisms, and they
do not establish the conclusion proposed: for we assumed that
the syllogism proved E. And if no conclusion follows from C and
D, it turns out that these propositions have been assumed to no
purpose, and the syllogism does not prove the original
proposition.
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predication. The premisses however will not always be even, the
terms odd; but they will alternate – when the premisses are
even, the terms must be odd; when the terms are even, the
premisses must be odd: for along with one term one premiss is
added, if a term is added from any quarter. Consequently since
the premisses were (as we saw) even, and the terms odd, we
must make them alternately even and odd at each addition. But
the conclusions will not follow the same arrangement either in
respect to the terms or to the premisses. For if one term is
added, conclusions will be added less by one than the pre-
existing terms: for the conclusion is drawn not in relation to the
single term last added, but in relation to all the rest, e.g. if to
ABC the term D is added, two conclusions are thereby added,
one in relation to A, the other in relation to B. Similarly with any
further additions. And similarly too if the term is inserted in the
middle: for in relation to one term only, a syllogism will not be
constructed. Consequently the conclusions will be much more
numerous than the terms or the premisses.
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134
affirmative is proved through the first and through the last
figure, in one mood through the first, in three moods through
the last. The particular negative is proved in all the figures, but
once in the first, in two moods in the second, in three moods in
the third. It is clear then that the universal affirmative is most
difficult to establish, most easy to overthrow. In general,
universals are easier game for the destroyer than particulars:
for whether the predicate belongs to none or not to some, they
are destroyed: and the particular negative is proved in all the
figures, the universal negative in two. Similarly with universal
negatives: the original statement is destroyed, whether the
predicate belongs to all or to some: and this we found possible
in two figures. But particular statements can be refuted in one
way only – by proving that the predicate belongs either to all or
to none. But particular statements are easier to establish: for
proof is possible in more figures and through more moods. And
in general we must not forget that it is possible to refute
statements by means of one another, I mean, universal
statements by means of particular, and particular statements by
means of universal: but it is not possible to establish universal
statements by means of particular, though it is possible to
establish particular statements by means of universal. At the
same time it is evident that it is easier to refute than to
establish.
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27
Of all the things which exist some are such that they cannot be
predicated of anything else truly and universally, e.g. Cleon and
Callias, i.e. the individual and sensible, but other things may be
predicated of them (for each of these is both man and animal);
and some things are themselves predicated of others, but
nothing prior is predicated of them; and some are predicated of
others, and yet others of them, e.g. man of Callias and animal of
man. It is clear then that some things are naturally not stated of
anything: for as a rule each sensible thing is such that it cannot
be predicated of anything, save incidentally: for we sometimes
say that that white object is Socrates, or that that which
approaches is Callias. We shall explain in another place that
there is an upward limit also to the process of predicating: for
the present we must assume this. Of these ultimate predicates
it is not possible to demonstrate another predicate, save as a
matter of opinion, but these may be predicated of other things.
Neither can individuals be predicated of other things, though
other things can be predicated of them. Whatever lies between
these limits can be spoken of in both ways: they may be stated
of others, and others stated of them. And as a rule arguments
and inquiries are concerned with these things. We must select
the premisses suitable to each problem in this manner: first we
must lay down the subject and the definitions and the
properties of the thing; next we must lay down those attributes
which follow the thing, and again those which the thing follows,
and those which cannot belong to it. But those to which it
cannot belong need not be selected, because the negative
136
statement implied above is convertible. Of the attributes which
follow we must distinguish those which fall within the
definition, those which are predicated as properties, and those
which are predicated as accidents, and of the latter those which
apparently and those which really belong. The larger the supply
a man has of these, the more quickly will he reach a conclusion;
and in proportion as he apprehends those which are truer, the
more cogently will he demonstrate. But he must select not
those which follow some particular but those which follow the
thing as a whole, e.g. not what follows a particular man but
what follows every man: for the syllogism proceeds through
universal premisses. If the statement is indefinite, it is
uncertain whether the premiss is universal, but if the statement
is definite, the matter is clear. Similarly one must select those
attributes which the subject follows as wholes, for the reason
given. But that which follows one must not suppose to follow as
a whole, e.g. that every animal follows man or every science
music, but only that it follows, without qualification, and indeed
we state it in a proposition: for the other statement is useless
and impossible, e.g. that every man is every animal or justice is
all good. But that which something follows receives the mark
‘every’. Whenever the subject, for which we must obtain the
attributes that follow, is contained by something else, what
follows or does not follow the highest term universally must not
be selected in dealing with the subordinate term (for these
attributes have been taken in dealing with the superior term; for
what follows animal also follows man, and what does not
belong to animal does not belong to man); but we must choose
those attributes which are peculiar to each subject. For some
things are peculiar to the species as distinct from the genus; for
species being distinct there must be attributes peculiar to each.
Nor must we take as things which the superior term follows,
those things which the inferior term follows, e.g. take as
subjects of the predicate ‘animal’ what are really subjects of the
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predicate ‘man’. It is necessary indeed, if animal follows man,
that it should follow all these also. But these belong more
properly to the choice of what concerns man. One must
apprehend also normal consequents and normal antecedents –
for propositions which obtain normally are established
syllogistically from premisses which obtain normally, some if
not all of them having this character of normality. For the
conclusion of each syllogism resembles its principles. We must
not however choose attributes which are consequent upon all
the terms: for no syllogism can be made out of such premisses.
The reason why this is so will be clear in the sequel.
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in the first figure results, sometimes a syllogism in the second.
But if the object is to establish a particular negative proposition,
we must find antecedents of the subject in question and
attributes which cannot possibly belong to the predicate in
question. If any members of these two groups are identical, it
follows that one of the terms in question does not belong to
some of the other. Perhaps each of these statements will
become clearer in the following way. Suppose the consequents
of A are designated by B, the antecedents of A by C, attributes
which cannot possibly belong to A by D. Suppose again that the
attributes of E are designated by F, the antecedents of E by G,
and attributes which cannot belong to E by H. If then one of the
Cs should be identical with one of the Fs, A must belong to all E:
for F belongs to all E, and A to all C, consequently A belongs to
all E. If C and G are identical, A must belong to some of the Es:
for A follows C, and E follows all G. If F and D are identical, A
will belong to none of the Es by a prosyllogism: for since the
negative proposition is convertible, and F is identical with D, A
will belong to none of the Fs, but F belongs to all E. Again, if B
and H are identical, A will belong to none of the Es: for B will
belong to all A, but to no E: for it was assumed to be identical
with H, and H belonged to none of the Es. If D and G are
identical, A will not belong to some of the Es: for it will not
belong to G, because it does not belong to D: but G falls under E:
consequently A will not belong to some of the Es. If B is
identical with G, there will be a converted syllogism: for E will
belong to all A since B belongs to A and E to B (for B was found
to be identical with G): but that A should belong to all E is not
necessary, but it must belong to some E because it is possible to
convert the universal statement into a particular.
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look for those which are primary and most universal, e.g. in
reference to E we must look to KF rather than to F alone, and in
reference to A we must look to KC rather than to C alone. For if
A belongs to KF, it belongs both to F and to E: but if it does not
follow KF, it may yet follow F. Similarly we must consider the
antecedents of A itself: for if a term follows the primary
antecedents, it will follow those also which are subordinate, but
if it does not follow the former, it may yet follow the latter.
It is clear too that the inquiry proceeds through the three terms
and the two premisses, and that all the syllogisms proceed
through the aforesaid figures. For it is proved that A belongs to
all E, whenever an identical term is found among the Cs and Fs.
This will be the middle term; A and E will be the extremes. So
the first figure is formed. And A will belong to some E, whenever
C and G are apprehended to be the same. This is the last figure:
for G becomes the middle term. And A will belong to no E, when
D and F are identical. Thus we have both the first figure and the
middle figure; the first, because A belongs to no F, since the
negative statement is convertible, and F belongs to all E: the
middle figure because D belongs to no A, and to all E. And A will
not belong to some E, whenever D and G are identical. This is
the last figure: for A will belong to no G, and E will belong to all
G. Clearly then all syllogisms proceed through the aforesaid
figures, and we must not select consequents of all the terms,
because no syllogism is produced from them. For (as we saw) it
is not possible at all to establish a proposition from
consequents, and it is not possible to refute by means of a
consequent of both the terms in question: for the middle term
must belong to the one, and not belong to the other.
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cannot possibly belong to E, or if those attributes are identical
which cannot belong to either term: for no syllogism is
produced by means of these. For if the consequents are
identical, e.g. B and F, we have the middle figure with both
premisses affirmative: if the antecedents of A are identical with
attributes which cannot belong to E, e.g. C with H, we have the
first figure with its minor premiss negative. If attributes which
cannot belong to either term are identical, e.g. C and H, both
premisses are negative, either in the first or in the middle
figure. But no syllogism is possible in this way.
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manner are looking gratuitously for some other way than the
necessary way because they have failed to observe the identity
of the Bs with the Hs.
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142
it is necessary to find some common term other than the
subjects of inquiry, to which the syllogism establishing the false
conclusion may relate, so that if this premiss is converted, and
the other remains as it is, the syllogism will be ostensive by
means of the same terms. For the ostensive syllogism differs
from the reductio ad impossibile in this: in the ostensive
syllogism both remisses are laid down in accordance with the
truth, in the reductio ad impossibile one of the premisses is
assumed falsely.
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proposition is proved. We must find in the case of possible
relations, as well as terms that belong, terms which can belong
though they actually do not: for we have proved that the
syllogism which establishes a possible relation proceeds
through these terms as well. Similarly also with the other
modes of predication.
It is clear then from what has been said not only that all
syllogisms can be formed in this way, but also that they cannot
be formed in any other. For every syllogism has been proved to
be formed through one of the aforementioned figures, and
these cannot be composed through other terms than the
consequents and antecedents of the terms in question: for from
these we obtain the premisses and find the middle term.
Consequently a syllogism cannot be formed by means of other
terms.
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confirming of all or of some, and whether we are refuting of all
or some. we must look to fewer points and they must be
definite. We have also stated how we must select with reference
to everything that is, e.g. about good or knowledge. But in each
science the principles which are peculiar are the most
numerous. Consequently it is the business of experience to give
the principles which belong to each subject. I mean for example
that astronomical experience supplies the principles of
astronomical science: for once the phenomena were adequately
apprehended, the demonstrations of astronomy were
discovered. Similarly with any other art or science.
Consequently, if the attributes of the thing are apprehended,
our business will then be to exhibit readily the demonstrations.
For if none of the true attributes of things had been omitted in
the historical survey, we should be able to discover the proof
and demonstrate everything which admitted of proof, and to
make that clear, whose nature does not admit of proof.
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145
possible to prove syllogistically by division, nor did they
understand that it was possible to prove syllogistically in the
manner we have described. In demonstrations, when there is a
need to prove a positive statement, the middle term through
which the syllogism is formed must always be inferior to and
not comprehend the first of the extremes. But division has a
contrary intention: for it takes the universal as middle. Let
animal be the term signified by A, mortal by B, and immortal by
C, and let man, whose definition is to be got, be signified by D.
The man who divides assumes that every animal is either
mortal or immortal: i.e. whatever is A is all either B or C. Again,
always dividing, he lays it down that man is an animal, so he
assumes A of D as belonging to it. Now the true conclusion is
that every D is either B or C, consequently man must be either
mortal or immortal, but it is not necessary that man should be a
mortal animal – this is begged: and this is what ought to have
been proved syllogistically. And again, taking A as mortal
animal, B as footed, C as footless, and D as man, he assumes in
the same way that A inheres either in B or in C (for every mortal
animal is either footed or footless), and he assumes A of D (for
he assumed man, as we saw, to be a mortal animal);
consequently it is necessary that man should be either a footed
or a footless animal; but it is not necessary that man should be
footed: this he assumes: and it is just this again which he ought
to have demonstrated. Always dividing then in this way it turns
out that these logicians assume as middle the universal term,
and as extremes that which ought to have been the subject of
demonstration and the differentiae. In conclusion, they do not
make it clear, and show it to be necessary, that this is man or
whatever the subject of inquiry may be: for they pursue the
other method altogether, never even suspecting the presence of
the rich supply of evidence which might be used. It is clear that
it is neither possible to refute a statement by this method of
division, nor to draw a conclusion about an accident or property
146
of a thing, nor about its genus, nor in cases in which it is
unknown whether it is thus or thus, e.g. whether the diagonal is
incommensurate. For if he assumes that every length is either
commensurate or incommensurate, and the diagonal is a
length, he has proved that the diagonal is either
incommensurate or commensurate. But if he should assume
that it is incommensurate, he will have assumed what he ought
to have proved. He cannot then prove it: for this is his method,
but proof is not possible by this method. Let A stand for
‘incommensurate or commensurate’, B for ‘length’, C for
‘diagonal’. It is clear then that this method of investigation is
not suitable for every inquiry, nor is it useful in those cases in
which it is thought to be most suitable.
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147
are larger than the elements out of which they are made); next
we must inquire which are universal and which particular, and
if both premisses have not been stated, we must ourselves
assume the one which is missing. For sometimes men put
forward the universal premiss, but do not posit the premiss
which is contained in it, either in writing or in discussion: or
men put forward the premisses of the principal syllogism, but
omit those through which they are inferred, and invite the
concession of others to no purpose. We must inquire then
whether anything unnecessary has been assumed, or anything
necessary has been omitted, and we must posit the one and
take away the other, until we have reached the two premisses:
for unless we have these, we cannot reduce arguments put
forward in the way described. In some arguments it is easy to
see what is wanting, but some escape us, and appear to be
syllogisms, because something necessary results from what has
been laid down, e.g. if the assumptions were made that
substance is not annihilated by the annihilation of what is not
substance, and that if the elements out of which a thing is
made are annihilated, then that which is made out of them is
destroyed: these propositions being laid down, it is necessary
that any part of substance is substance; this has not however
been drawn by syllogism from the propositions assumed, but
premisses are wanting. Again if it is necessary that animal
should exist, if man does, and that substance should exist, if
animal does, it is necessary that substance should exist if man
does: but as yet the conclusion has not been drawn
syllogistically: for the premisses are not in the shape we
required. We are deceived in such cases because something
necessary results from what is assumed, since the syllogism
also is necessary. But that which is necessary is wider than the
syllogism: for every syllogism is necessary, but not everything
which is necessary is a syllogism. Consequently, though
something results when certain propositions are assumed, we
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must not try to reduce it directly, but must first state the two
premisses, then divide them into their terms. We must take that
term as middle which is stated in both the remisses: for it is
necessary that the middle should be found in both premisses in
all the figures.
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149
Let A represent the term ‘being eternal’, B ‘Aristomenes as an
object of thought’, C ‘Aristomenes’. It is true then that A belongs
to B. For Aristomenes as an object of thought is eternal. But B
also belongs to C: for Aristomenes is Aristomenes as an object
of thought. But A does not belong to C: for Aristomenes is
perishable. For no syllogism was made although the terms
stood thus: that required that the premiss AB should be stated
universally. But this is false, that every Aristomenes who is an
object of thought is eternal, since Aristomenes is perishable.
Again let C stand for ‘Miccalus’, B for ‘musical Miccalus’, A for
‘perishing to-morrow’. It is true to predicate B of C: for Miccalus
is musical Miccalus. Also A can be predicated of B: for musical
Miccalus might perish to-morrow. But to state A of C is false at
any rate. This argument then is identical with the former; for it
is not true universally that musical Miccalus perishes to-
morrow: but unless this is assumed, no syllogism (as we have
shown) is possible.
34
Men will frequently fall into fallacies through not setting out
the terms of the premiss well, e.g. suppose A to be health, B
disease, C man. It is true to say that A cannot belong to any B
(for health belongs to no disease) and again that B belongs to
every C (for every man is capable of disease). It would seem to
follow that health cannot belong to any man. The reason for
this is that the terms are not set out well in the statement, since
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if the things which are in the conditions are substituted, no
syllogism can be made, e.g. if ‘healthy’ is substituted for ‘health’
and ‘diseased’ for ‘disease’. For it is not true to say that being
healthy cannot belong to one who is diseased. But unless this is
assumed no conclusion results, save in respect of possibility:
but such a conclusion is not impossible: for it is possible that
health should belong to no man. Again the fallacy may occur in
a similar way in the middle figure: ‘it is not possible that health
should belong to any disease, but it is possible that health
should belong to every man, consequently it is not possible that
disease should belong to any man’. In the third figure the fallacy
results in reference to possibility. For health and diseae and
knowledge and ignorance, and in general contraries, may
possibly belong to the same thing, but cannot belong to one
another. This is not in agreement with what was said before: for
we stated that when several things could belong to the same
thing, they could belong to one another.
It is evident then that in all these cases the fallacy arises from
the setting out of the terms: for if the things that are in the
conditions are substituted, no fallacy arises. It is clear then that
in such premisses what possesses the condition ought always
to be substituted for the condition and taken as the term.
35
We must not always seek to set out the terms a single word: for
we shall often have complexes of words to which a single name
is not given. Hence it is difficult to reduce syllogisms with such
terms. Sometimes too fallacies will result from such a search,
e.g. the belief that syllogism can establish that which has no
mean. Let A stand for two right angles, B for triangle, C for
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isosceles triangle. A then belongs to C because of B: but A
belongs to B without the mediation of another term: for the
triangle in virtue of its own nature contains two right angles,
consequently there will be no middle term for the proposition
AB, although it is demonstrable. For it is clear that the middle
must not always be assumed to be an individual thing, but
sometimes a complex of words, as happens in the case
mentioned.
36
That the first term belongs to the middle, and the middle to the
extreme, must not be understood in the sense that they can
always be predicated of one another or that the first term will
be predicated of the middle in the same way as the middle is
predicated of the last term. The same holds if the premisses are
negative. But we must suppose the verb ‘to belong’ to have as
many meanings as the senses in which the verb ‘to be’ is used,
and in which the assertion that a thing ‘is’ may be said to be
true. Take for example the statement that there is a single
science of contraries. Let A stand for ‘there being a single
science’, and B for things which are contrary to one another.
Then A belongs to B, not in the sense that contraries are the fact
of there being a single science of them, but in the sense that it
is true to say of the contraries that there is a single science of
them.
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stated of the third, but the first is not stated of the middle, e.g. if
there is a science of everything that has a quality, or is a
contrary, and the good both is a contrary and has a quality, the
conclusion is that there is a science of the good, but the good is
not science, nor is that which has a quality or is a contrary,
though the good is both of these. Sometimes neither the first
term is stated of the middle, nor the middle of the third, while
the first is sometimes stated of the third, and sometimes not:
e.g. if there is a genus of that of which there is a science, and if
there is a science of the good, we conclude that there is a genus
of the good. But nothing is predicated of anything. And if that of
which there is a science is a genus, and if there is a science of
the good, we conclude that the good is a genus. The first term
then is predicated of the extreme, but in the premisses one
thing is not stated of another.
The same holds good where the relation is negative. For ‘that
does not belong to this’ does not always mean that ‘this is not
that’, but sometimes that ‘this is not of that’ or ‘for that’, e.g.
‘there is not a motion of a motion or a becoming of a becoming,
but there is a becoming of pleasure: so pleasure is not a
becoming.’ Or again it may be said that there is a sign of
laughter, but there is not a sign of a sign, consequently laughter
is not a sign. This holds in the other cases too, in which the
thesis is refuted because the genus is asserted in a particular
way, in relation to the terms of the thesis. Again take the
inference ‘opportunity is not the right time: for opportunity
belongs to God, but the right time does not, since nothing is
useful to God’. We must take as terms opportunity-right time-
God: but the premiss must be understood according to the case
of the noun. For we state this universally without qualification,
that the terms ought always to be stated in the nominative, e.g.
man, good, contraries, not in oblique cases, e.g. of man, of a
good, of contraries, but the premisses ought to be understood
with reference to the cases of each term –either the dative, e.g.
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‘equal to this’, or the genitive, e.g. ‘double of this’, or the
accusative, e.g. ‘that which strikes or sees this’, or the
nominative, e.g. ‘man is an animal’, or in whatever other way
the word falls in the premiss.
37
38
154
that the healthy is an object of knowledge qua good, of goat-
stag an object of knowledge qua not existing, or man perishable
qua an object of sense: in every case in which an addition is
made to the predicate, the addition must be joined to the
extreme.
39
155
always take a word in preference to a phrase: for thus the
setting out of the terms will be easier. For example if it makes
no difference whether we say that the supposable is not the
genus of the opinable or that the opinable is not identical with a
particular kind of supposable (for what is meant is the same in
both statements), it is better to take as the terms the
supposable and the opinable in preference to the phrase
suggested.
40
41
156
belong, I do not say to all C, but even to C at all. But if A belongs
to everything of which B is truly stated, it will follow that A can
be said of all of that of all of which B is said. If however A is said
of that of all of which B may be said, nothing prevents B
belonging to C, and yet A not belonging to all C or to any C at all.
If then we take three terms it is clear that the expression ‘A is
said of all of which B is said’ means this, ‘A is said of all the
things of which B is said’. And if B is said of all of a third term,
so also is A: but if B is not said of all of the third term, there is
no necessity that A should be said of all of it.
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157
figure, it is clear from the conclusion in what figure the
premisses should be sought.
43
44
158
The same holds good of arguments which are brought to a
conclusion per impossibile. These cannot be analysed either;
but the reduction to what is impossible can be analysed since it
is proved by syllogism, though the rest of the argument cannot,
because the conclusion is reached from an hypothesis. But
these differ from the previous arguments: for in the former a
preliminary agreement must be reached if one is to accept the
conclusion; e.g. an agreement that if there is proved to be one
faculty of contraries, then contraries fall under the same
science; whereas in the latter, even if no preliminary agreement
has been made, men still accept the reasoning, because the
falsity is patent, e.g. the falsity of what follows from the
assumption that the diagonal is commensurate, viz. that then
odd numbers are equal to evens.
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159
negative statement is converted, we shall have the middle
figure. For B belongs to no A, and to all C. Similarly if the
syllogism is not universal but particular, e.g. if A belongs to no B,
and B to some C. Convert the negative statement and you will
have the middle figure.
160
then C can be converted partially with either A or B: C then
belongs to some B. Consequently we shall get the first figure, if
A belongs to all C, and C to some of the Bs. If A belongs to all C
and B to some C, the argument is the same: for B is convertible
in reference to C. But if B belongs to all C and A to some C, the
first term must be B: for B belongs to all C, and C to some A,
therefore B belongs to some A. But since the particular
statement is convertible, A will belong to some B. If the
syllogism is negative, when the terms are universal we must
take them in a similar way. Let B belong to all C, and A to no C:
then C will belong to some B, and A to no C; and so C will be
middle term. Similarly if the negative statement is universal,
the affirmative particular: for A will belong to no C, and C to
some of the Bs. But if the negative statement is particular, no
resolution will be possible, e.g. if B belongs to all C, and A not
belong to some C: convert the statement BC and both premisses
will be particular.
161
no A and to some B. But if the negative statement is particular,
no resolution will be possible: for the particular negative does
not admit of conversion.
46
162
one another do not belong at the same time to the same thing.
As then ‘not to know what is good’ is not the same as ‘to know
what is not good’, so ‘to be not-good’ is not the same as ‘not to
be good’. For when two pairs correspond, if the one pair are
different from one another, the other pair also must be
different. Nor is ‘to be not-equal’ the same as ‘not to be equal’:
for there is something underlying the one, viz. that which is
not-equal, and this is the unequal, but there is nothing
underlying the other. Wherefore not everything is either equal
or unequal, but everything is equal or is not equal. Further the
expressions ‘it is a not-white log’ and ‘it is not a white log’ do
not imply one another’s truth. For if ‘it is a not-white log’, it
must be a log: but that which is not a white log need not be a
log at all. Therefore it is clear that ‘it is not-good’ is not the
denial of ‘it is good’. If then every single statement may truly be
said to be either an affirmation or a negation, if it is not a
negation clearly it must in a sense be an affirmation. But every
affirmation has a corresponding negation. The negation then of
‘it is not-good’ is ‘it is not not-good’. The relation of these
statements to one another is as follows. Let A stand for ‘to be
good’, B for ‘not to be good’, let C stand for ‘to be not-good’ and
be placed under B, and let D stand for not to be not-good’ and
be placed under A. Then either A or B will belong to everything,
but they will never belong to the same thing; and either C or D
will belong to everything, but they will never belong to the same
thing. And B must belong to everything to which C belongs. For
if it is true to say ‘it is a not-white’, it is true also to say ‘it is not
white’: for it is impossible that a thing should simultaneously
be white and be not-white, or be a not-white log and be a white
log; consequently if the affirmation does not belong, the denial
must belong. But C does not always belong to B: for what is not
a log at all, cannot be a not-white log either. On the other hand
D belongs to everything to which A belongs. For either C or D
belongs to everything to which A belongs. But since a thing
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cannot be simultaneously not-white and white, D must belong
to everything to which A belongs. For of that which is white it is
true to say that it is not not-white. But A is not true of all D. For
of that which is not a log at all it is not true to say A, viz. that it
is a white log. Consequently D is true, but A is not true, i.e. that
it is a white log. It is clear also that A and C cannot together
belong to the same thing, and that B and D may possibly belong
to the same thing.
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In general whenever A and B are such that they cannot belong
at the same time to the same thing, and one of the two
necessarily belongs to everything, and again C and D are related
in the same way, and A follows C but the relation cannot be
reversed, then D must follow B and the relation cannot be
reversed. And A and D may belong to the same thing, but B and
C cannot. First it is clear from the following consideration that D
follows B. For since either C or D necessarily belongs to
everything; and since C cannot belong to that to which B
belongs, because it carries A along with it and A and B cannot
belong to the same thing; it is clear that D must follow B. Again
since C does not reciprocate with but A, but C or D belongs to
everything, it is possible that A and D should belong to the same
thing. But B and C cannot belong to the same thing, because A
follows C; and so something impossible results. It is clear then
that B does not reciprocate with D either, since it is possible that
D and A should belong at the same time to the same thing.
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follows F, B must follow D: for we know this. If then A follows C,
B must follow D’. But this is false: for as we proved the sequence
is reversed in terms so constituted. The fallacy arises because
perhaps it is not necessary that A or F should belong to
everything, or that F or B should belong to everything: for F is
not the denial of A. For not good is the negation of good: and
not-good is not identical with ‘neither good nor not-good’.
Similarly also with C and D. For two negations have been
assumed in respect to one term.
Book II
166
yield more than one conclusion, e.g. if A has been proved to to
all or to some B, then B must belong to some A: and if A has
been proved to belong to no B, then B belongs to no A. This is a
different conclusion from the former. But if A does not belong to
some B, it is not necessary that B should not belong to some A:
for it may possibly belong to all A.
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something can be inferred about that which is subordinate to B,
but not through the preceding syllogism. Similarly in the other
figures. That which is subordinate to the conclusion cannot be
proved; the other subordinate can be proved, only not through
the syllogism, just as in the universal syllogisms what is
subordinate to the middle term is proved (as we saw) from a
premiss which is not demonstrated: consequently either a
conclusion is not possible in the case of universal syllogisms or
else it is possible also in the case of particular syllogisms.
168
premisses. If then it is true that A belongs to all that to which B
belongs, and that B belongs to all that to which C belongs, it is
necessary that A should belong to all that to which C belongs,
and this cannot be false: for then the same thing will belong
and not belong at the same time. So A is posited as one thing,
being two premisses taken together. The same holds good of
negative syllogisms: it is not possible to prove a false conclusion
from true premisses.
(3) But if one only of the premisses is false, when the first
premiss is wholly false, e.g. AB, the conclusion will not be true,
but if the premiss BC is wholly false, a true conclusion will be
possible. I mean by ‘wholly false’ the contrary of the truth, e.g. if
what belongs to none is assumed to belong to all, or if what
belongs to all is assumed to belong to none. Let A belong to no
169
B, and B to all C. If then the premiss BC which I take is true, and
the premiss AB is wholly false, viz. that A belongs to all B, it is
impossible that the conclusion should be true: for A belonged to
none of the Cs, since A belonged to nothing to which B
belonged, and B belonged to all C. Similarly there cannot be a
true conclusion if A belongs to all B, and B to all C, but while the
true premiss BC is assumed, the wholly false premiss AB is also
assumed, viz. that A belongs to nothing to which B belongs:
here the conclusion must be false. For A will belong to all C,
since A belongs to everything to which B belongs, and B to all C.
It is clear then that when the first premiss is wholly false,
whether affirmative or negative, and the other premiss is true,
the conclusion cannot be true.
(5) But if the premiss AB, which is assumed, is wholly true, and
the premiss BC is wholly false, a true syllogism will be possible:
for nothing prevents A belonging to all B and to all C, though B
belongs to no C, e.g. these being species of the same genus
which are not subordinate one to the other: for animal belongs
both to horse and to man, but horse to no man. If then it is
assumed that A belongs to all B and B to all C, the conclusion
will be true, although the premiss BC is wholly false. Similarly if
the premiss AB is negative. For it is possible that A should
170
belong neither to any B nor to any C, and that B should not
belong to any C, e.g. a genus to species of another genus: for
animal belongs neither to music nor to the art of healing, nor
does music belong to the art of healing. If then it is assumed
that A belongs to no B, and B to all C, the conclusion will be true.
(6) And if the premiss BC is not wholly false but in part only,
even so the conclusion may be true. For nothing prevents A
belonging to the whole of B and of C, while B belongs to some C,
e.g. a genus to its species and difference: for animal belongs to
every man and to every footed thing, and man to some footed
things though not to all. If then it is assumed that A belongs to
all B, and B to all C, A will belong to all C: and this ex hypothesi
is true. Similarly if the premiss AB is negative. For it is possible
that A should neither belong to any B nor to any C, though B
belongs to some C, e.g. a genus to the species of another genus
and its difference: for animal neither belongs to any wisdom
nor to any instance of ‘speculative’, but wisdom belongs to
some instance of ‘speculative’. If then it should be assumed that
A belongs to no B, and B to all C, will belong to no C: and this ex
hypothesi is true.
171
man, but does not follow some white, but man belongs to some
white; consequently if man be taken as middle term and it is
assumed that A belongs to no B but B belongs to some C, the
conclusion will be true although the premiss AB is wholly false.
(If the premiss AB is false in part, the conclusion may be true.
For nothing prevents A belonging both to B and to some C, and
B belonging to some C, e.g. animal to something beautiful and
to something great, and beautiful belonging to something great.
If then A is assumed to belong to all B, and B to some C, the a
premiss AB will be partially false, the premiss BC will be true,
and the conclusion true. Similarly if the premiss AB is negative.
For the same terms will serve, and in the same positions, to
prove the point.
172
black things, but white belongs to no black thing. If then it is
assumed that A belongs to all B, and B to some C, the conclusion
will be true. Similarly if the premiss AB is negative: for the same
terms arranged in the same way will serve for the proof.
(11) Also though both premisses are false the conclusion may be
true. For it is possible that A may belong to no B and to some C,
while B belongs to no C, e.g. a genus in relation to the species of
another genus, and to the accident of its own species: for
animal belongs to no number, but to some white things, and
number to nothing white. If then it is assumed that A belongs to
all B and B to some C, the conclusion will be true, though both
premisses are false. Similarly also if the premiss AB is negative.
For nothing prevents A belonging to the whole of B, and not to
some C, while B belongs to no C, e.g. animal belongs to every
swan, and not to some black things, and swan belongs to
nothing black. Consequently if it is assumed that A belongs to
no B, and B to some C, then A does not belong to some C. The
conclusion then is true, but the premisses arc false.
173
C, though the premisses are wholly false they will yield a true
conclusion. Similarly if A belongs to all B and to no C: for we
shall have the same syllogism.
(2) Again if one premiss is wholly false, the other wholly true:
for nothing prevents A belonging to all B and to all C, though B
belongs to no C, e.g. a genus to its co-ordinate species. For
animal belongs to every horse and man, and no man is a horse.
If then it is assumed that animal belongs to all of the one, and
none of the other, the one premiss will be wholly false, the
other wholly true, and the conclusion will be true whichever
term the negative statement concerns.
(3) Also if one premiss is partially false, the other wholly true.
For it is possible that A should belong to some B and to all C,
though B belongs to no C, e.g. animal to some white things and
to every raven, though white belongs to no raven. If then it is
assumed that A belongs to no B, but to the whole of C, the
premiss AB is partially false, the premiss AC wholly true, and
the conclusion true. Similarly if the negative statement is
transposed: the proof can be made by means of the same terms.
Also if the affirmative premiss is partially false, the negative
wholly true, a true conclusion is possible. For nothing prevents
A belonging to some B, but not to C as a whole, while B belongs
to no C, e.g. animal belongs to some white things, but to no
pitch, and white belongs to no pitch. Consequently if it is
assumed that A belongs to the whole of B, but to no C, the
premiss AB is partially false, the premiss AC is wholly true, and
the conclusion is true.
(4) And if both the premisses are partially false, the conclusion
may be true. For it is possible that A should belong to some B
and to some C, and B to no C, e.g. animal to some white things
and to some black things, though white belongs to nothing
black. If then it is assumed that A belongs to all B and to no C,
174
both premisses are partially false, but the conclusion is true.
Similarly, if the negative premiss is transposed, the proof can be
made by means of the same terms.
175
(6) It is clear too that though both premisses are false they may
yield a true conclusion, since it is possible that A should belong
both to B and to C as wholes, though B does not follow some C.
For if it is assumed that A belongs to no B and to some C, the
premisses are both false, but the conclusion is true. Similarly if
the universal premiss is affirmative and the particular negative.
For it is possible that A should follow no B and all C, though B
does not belong to some C, e.g. animal follows no science but
every man, though science does not follow every man. If then A
is assumed to belong to the whole of B, and not to follow some
C, the premisses are false but the conclusion is true.
176
(2) Also if each premiss is partly false, the conclusion may be
true. For nothing prevents both A and B from belonging to some
C while A belongs to some B, e.g. white and beautiful belong to
some animals, and white to some beautiful things. If then it is
stated that A and B belong to all C, the premisses are partially
false, but the conclusion is true. Similarly if the premiss AC is
stated as negative. For nothing prevents A from not belonging,
and B from belonging, to some C, while A does not belong to all
B, e.g. white does not belong to some animals, beautiful belongs
to some animals, and white does not belong to everything
beautiful. Consequently if it is assumed that A belongs to no C,
and B to all C, both premisses are partly false, but the
conclusion is true.
177
(4) Again if one premiss is wholly true, the other partly false, the
conclusion may be true. For it is possible that B should belong to
all C, and A to some C, while A belongs to some B, e.g. biped
belongs to every man, beautiful not to every man, and beautiful
to some bipeds. If then it is assumed that both A and B belong
to the whole of C, the premiss BC is wholly true, the premiss AC
partly false, the conclusion true. Similarly if of the premisses
assumed AC is true and BC partly false, a true conclusion is
possible: this can be proved, if the same terms as before are
transposed. Also the conclusion may be true if one premiss is
negative, the other affirmative. For since it is possible that B
should belong to the whole of C, and A to some C, and, when
they are so, that A should not belong to all B, therefore it is
assumed that B belongs to the whole of C, and A to no C, the
negative premiss is partly false, the other premiss wholly true,
and the conclusion is true. Again since it has been proved that if
A belongs to no C and B to some C, it is possible that A should
not belong to some C, it is clear that if the premiss AC is wholly
true, and the premiss BC partly false, it is possible that the
conclusion should be true. For if it is assumed that A belongs to
no C, and B to all C, the premiss AC is wholly true, and the
premiss BC is partly false.
178
premisses should be true, either one or all, yet it is possible,
though no part of the syllogism is true, that the conclusion may
none the less be true; but it is not necessitated. The reason is
that when two things are so related to one another, that if the
one is, the other necessarily is, then if the latter is not, the
former will not be either, but if the latter is, it is not necessary
that the former should be. But it is impossible that the same
thing should be necessitated by the being and by the not-being
of the same thing. I mean, for example, that it is impossible that
B should necessarily be great since A is white and that B should
necessarily be great since A is not white. For whenever since
this, A, is white it is necessary that that, B, should be great, and
since B is great that C should not be white, then it is necessary
if is white that C should not be white. And whenever it is
necessary, since one of two things is, that the other should be, it
is necessary, if the latter is not, that the former (viz. A) should
not be. If then B is not great A cannot be white. But if, when A is
not white, it is necessary that B should be great, it necessarily
results that if B is not great, B itself is great. (But this is
impossible.) For if B is not great, A will necessarily not be white.
If then when this is not white B must be great, it results that if B
is not great, it is great, just as if it were proved through three
terms.
179
belongs to C, and C to B – so A belongs to B: but in the first
syllogism the converse was assumed, viz. that B belongs to C. Or
suppose it is necessary to prove that B belongs to C, and A is
assumed to belong to C, which was the conclusion of the first
syllogism, and B to belong to A but the converse was assumed
in the earlier syllogism, viz. that A belongs to B. In no other way
is reciprocal proof possible. If another term is taken as middle,
the proof is not circular: for neither of the propositions assumed
is the same as before: if one of the accepted terms is taken as
middle, only one of the premisses of the first syllogism can be
assumed in the second: for if both of them are taken the same
conclusion as before will result: but it must be different. If the
terms are not convertible, one of the premisses from which the
syllogism results must be undemonstrated: for it is not possible
to demonstrate through these terms that the third belongs to
the middle or the middle to the first. If the terms are
convertible, it is possible to demonstrate everything reciprocally,
e.g. if A and B and C are convertible with one another. Suppose
the proposition AC has been demonstrated through B as middle
term, and again the proposition AB through the conclusion and
the premiss BC converted, and similarly the proposition BC
through the conclusion and the premiss AB converted. But it is
necessary to prove both the premiss CB, and the premiss BA: for
we have used these alone without demonstrating them. If then
it is assumed that B belongs to all C, and C to all A, we shall
have a syllogism relating B to A. Again if it is assumed that C
belongs to all A, and A to all B, C must belong to all B. In both
these syllogisms the premiss CA has been assumed without
being demonstrated: the other premisses had ex hypothesi been
proved. Consequently if we succeed in demonstrating this
premiss, all the premisses will have been proved reciprocally. If
then it is assumed that C belongs to all B, and B to all A, both
the premisses assumed have been proved, and C must belong to
A. It is clear then that only if the terms are convertible is
180
circular and reciprocal demonstration possible (if the terms are
not convertible, the matter stands as we said above). But it turns
out in these also that we use for the demonstration the very
thing that is being proved: for C is proved of B, and B of by
assuming that C is said of and C is proved of A through these
premisses, so that we use the conclusion for the demonstration.
181
conclusion is retained, B will belong to some C: for we obtain
the first figure and A is middle. But if the syllogism is negative,
it is not possible to prove the universal premiss, for the reason
given above. But it is possible to prove the particular premiss, if
the proposition AB is converted as in the universal syllogism, i.e
‘B belongs to some of that to some of which A does not belong’:
otherwise no syllogism results because the particular premiss is
negative.
182
being middle. But if the universal premiss is negative, the
premiss AC will not be demonstrated by the conversion of AB:
for it turns out that either both or one of the premisses is
negative; consequently a syllogism will not be possible. But the
proof will proceed as in the universal syllogisms, if it is
assumed that A belongs to some of that to some of which B
does not belong.
183
to some B, it is necessary that A should belong to some C, B
being middle. And whenever one premiss is affirmative the
other negative, and the affirmative is universal, the other
premiss can be proved. Let B belong to all C, and A not to some
C: the conclusion is that A does not belong to some B. If then it
is assumed further that C belongs to all B, it is necessary that A
should not belong to some C, B being middle. But when the
negative premiss is universal, the other premiss is not except as
before, viz. if it is assumed that that belongs to some of that, to
some of which this does not belong, e.g. if A belongs to no C,
and B to some C: the conclusion is that A does not belong to
some B. If then it is assumed that C belongs to some of that to
some of which does not belong, it is necessary that C should
belong to some of the Bs. In no other way is it possible by
converting the universal premiss to prove the other: for in no
other way can a syllogism be formed.
184
8
185
will belong not to all C. And if A belongs not to all C, but B
belongs to all C, A will belong not to all B. Similarly if the
syllogism is negative. For if A belongs to some C, and to no B, B
will belong, not to no C at all, but – not to some C. And if A
belongs to some C, and B to all C, as was originally assumed, A
will belong to some B.
186
contrary to it, whichever form the conversion of the conclusion
may take. For the conclusion of the refutation will always be in
the third figure, and in this figure (as we saw) there is no
universal syllogism. The other premiss can be refuted in a
manner similar to the conversion: I mean, if the conclusion of
the first syllogism is converted into its contrary, the conclusion
of the refutation will be the contrary of the minor premiss of
the first, if into its contradictory, the contradictory. Let A belong
to all B and to no C: conclusion BC. If then it is assumed that B
belongs to all C, and the proposition AB stands, A will belong to
all C, since the first figure is produced. If B belongs to all C, and
A to no C, then A belongs not to all B: the figure is the last. But if
the conclusion BC is converted into its contradictory, the
premiss AB will be refuted as before, the premiss, AC by its
contradictory. For if B belongs to some C, and A to no C, then A
will not belong to some B. Again if B belongs to some C, and A to
all B, A will belong to some C, so that the syllogism results in
the contradictory of the minor premiss. A similar proof can be
given if the premisses are transposed in respect of their quality.
187
B belongs to all C and A to some C, A will belong to some B. The
same proof can be given if the universal statement is
affirmative.
10
188
conclusion is assumed a syllogism will not be possible. For if A
belongs to some B, and B to all C, no syllogism is possible (as we
saw) about A and C. Nor, if A belongs to some B, and to no C,
was a syllogism possible concerning B and C. Therefore the
premisses are not refuted. But when the contradictory of the
conclusion is assumed, they are refuted. For if A belongs to all B,
and B to C, A belongs to all C: but A was supposed originally to
belong to no C. Again if A belongs to all B, and to no C, then B
belongs to no C: but it was supposed to belong to all C. A similar
proof is possible if the premisses are not universal. For AC
becomes universal and negative, the other premiss particular
and affirmative. If then A belongs to all B, and B to some C, it
results that A belongs to some C: but it was supposed to belong
to no C. Again if A belongs to all B, and to no C, then B belongs
to no C: but it was assumed to belong to some C. If A belongs to
some B and B to some C, no syllogism results: nor yet if A
belongs to some B, and to no C. Thus in one way the premisses
are refuted, in the other way they are not.
189
11
All the problems can be proved per impossibile in all the figures,
excepting the universal affirmative, which is proved in the
middle and third figures, but not in the first. Suppose that A
belongs not to all B, or to no B, and take besides another
premiss concerning either of the terms, viz. that C belongs to all
A, or that B belongs to all D; thus we get the first figure. If then
it is supposed that A does not belong to all B, no syllogism
results whichever term the assumed premiss concerns; but if it
is supposed that A belongs to no B, when the premiss BD is
assumed as well we shall prove syllogistically what is false, but
not the problem proposed. For if A belongs to no B, and B
belongs to all D, A belongs to no D. Let this be impossible: it is
190
false then A belongs to no B. But the universal affirmative is not
necessarily true if the universal negative is false. But if the
premiss CA is assumed as well, no syllogism results, nor does it
do so when it is supposed that A does not belong to all B.
Consequently it is clear that the universal affirmative cannot be
proved in the first figure per impossibile.
191
hypothesis is not refuted. Therefore it is the contradictory that
we must suppose.
It is clear then that not the contrary but the contradictory ought
to be supposed in all the syllogisms. For thus we shall have
necessity of inference, and the claim we make is one that will
be generally accepted. For if of everything one or other of two
contradictory statements holds good, then if it is proved that
the negation does not hold, the affirmation must be true. Again
if it is not admitted that the affirmation is true, the claim that
the negation is true will be generally accepted. But in neither
way does it suit to maintain the contrary: for it is not necessary
192
that if the universal negative is false, the universal affirmative
should be true, nor is it generally accepted that if the one is
false the other is true.
12
It is clear then that in the first figure all problems except the
universal affirmative are proved per impossibile. But in the
middle and the last figures this also is proved. Suppose that A
does not belong to all B, and let it have been assumed that A
belongs to all C. If then A belongs not to all B, but to all C, C will
not belong to all B. But this is impossible (for suppose it to be
clear that C belongs to all B): consequently the hypothesis is
false. It is true then that A belongs to all B. But if the contrary is
supposed, we shall have a syllogism and a result which is
impossible: but the problem in hand is not proved. For if A
belongs to no B, and to all C, C will belong to no B. This is
impossible; so that it is false that A belongs to no B. But though
this is false, it does not follow that it is true that A belongs to all
B.
193
When A does not belong to an B, suppose it does belong to all B,
and to no C. It is necessary then that C should belong to no B.
But this is impossible: so that it is true that A does not belong to
all B. It is clear then that all the syllogisms can be formed in the
middle figure.
13
Similarly they can all be formed in the last figure. Suppose that
A does not belong to some B, but C belongs to all B: then A does
not belong to some C. If then this is impossible, it is false that A
does not belong to some B; so that it is true that A belongs to all
B. But if it is supposed that A belongs to no B, we shall have a
syllogism and a conclusion which is impossible: but the
problem in hand is not proved: for if the contrary is supposed,
we shall have the same results as before.
194
It is clear then that in all the syllogisms which proceed per
impossibile the contradictory must be assumed. And it is plain
that in the middle figure an affirmative conclusion, and in the
last figure a universal conclusion, are proved in a way.
14
195
no B. For thus the syllogism was made and the impossible
conclusion reached. But this is the middle figure, if C belongs to
all A and to no B. And it is clear from these premisses that A
belongs to no B. Similarly if has been proved not to belong to all
B. For the hypothesis is that A belongs to all B; and the original
premisses are that C belongs to all A but not to all B. Similarly
too, if the premiss CA should be negative: for thus also we have
the middle figure. Again suppose it has been proved that A
belongs to some B. The hypothesis here is that is that A belongs
to no B; and the original premisses that B belongs to all C, and A
either to all or to some C: for in this way we shall get what is
impossible. But if A and B belong to all C, we have the last
figure. And it is clear from these premisses that A must belong
to some B. Similarly if B or A should be assumed to belong to
some C.
196
belongs not to all B, and the original premisses that C belongs to
all B, and A belongs to all C; for thus we shall get what is
impossible. And the original premisses form the first figure.
Similarly if the demonstration establishes a particular
proposition: the hypothesis then must have been that A belongs
to no B, and the original premisses that C belongs to some B,
and A to all C. If the syllogism is negative, the hypothesis must
have been that A belongs to some B, and the original premisses
that C belongs to no A and to all B, and this is the middle figure.
Similarly if the demonstration is not universal. The hypothesis
will then be that A belongs to all B, the premisses that C belongs
to no A and to some B: and this is the middle figure.
15
197
affirmative to universal negative, and particular affirmative to
particular negative: but really there are only three: for the
particular affirmative is only verbally opposed to the particular
negative. Of the genuine opposites I call those which are
universal contraries, the universal affirmative and the universal
negative, e.g. ‘every science is good’, ‘no science is good’; the
others I call contradictories.
198
contradictories may lead to a conclusion, though not always or
in every mood, but only if the terms subordinate to the middle
are such that they are either identical or related as whole to
part. Otherwise it is impossible: for the premisses cannot
anyhow be either contraries or contradictories.
199
syllogism can be made by means of premisses which are
opposed.
16
200
may argue from premisses which are less known or equally
unknown, or he may establish the antecedent by means of its
consequents; for demonstration proceeds from what is more
certain and is prior. Now begging the question is none of these:
but since we get to know some things naturally through
themselves, and other things by means of something else (the
first principles through themselves, what is subordinate to
them through something else), whenever a man tries to prove
what is not self-evident by means of itself, then he begs the
original question. This may be done by assuming what is in
question at once; it is also possible to make a transition to other
things which would naturally be proved through the thesis
proposed, and demonstrate it through them, e.g. if A should be
proved through B, and B through C, though it was natural that C
should be proved through A: for it turns out that those who
reason thus are proving A by means of itself. This is what those
persons do who suppose that they are constructing parallel
straight lines: for they fail to see that they are assuming facts
which it is impossible to demonstrate unless the parallels exist.
So it turns out that those who reason thus merely say a
particular thing is, if it is: in this way everything will be self-
evident. But that is impossible.
201
would be doing what we have described and effecting a
reciprocal proof with three propositions.
202
17
The objection that ‘this is not the reason why the result is false’,
which we frequently make in argument, is made primarily in
the case of a reductio ad impossibile, to rebut the proposition
which was being proved by the reduction. For unless a man has
contradicted this proposition he will not say, ‘False cause’, but
urge that something false has been assumed in the earlier parts
of the argument; nor will he use the formula in the case of an
ostensive proof; for here what one denies is not assumed as a
premiss. Further when anything is refuted ostensively by the
terms ABC, it cannot be objected that the syllogism does not
depend on the assumption laid down. For we use the expression
‘false cause’, when the syllogism is concluded in spite of the
refutation of this position; but that is not possible in ostensive
proofs: since if an assumption is refuted, a syllogism can no
longer be drawn in reference to it. It is clear then that the
expression ‘false cause’ can only be used in the case of a
reductio ad impossibile, and when the original hypothesis is so
related to the impossible conclusion, that the conclusion results
indifferently whether the hypothesis is made or not. The most
obvious case of the irrelevance of an assumption to a
conclusion which is false is when a syllogism drawn from
middle terms to an impossible conclusion is independent of the
hypothesis, as we have explained in the Topics. For to put that
which is not the cause as the cause, is just this: e.g. if a man,
wishing to prove that the diagonal of the square is
incommensurate with the side, should try to prove Zeno’s
theorem that motion is impossible, and so establish a reductio
ad impossibile: for Zeno’s false theorem has no connexion at all
with the original assumption. Another case is where the
impossible conclusion is connected with the hypothesis, but
does not result from it. This may happen whether one traces the
connexion upwards or downwards, e.g. if it is laid down that A
belongs to B, B to C, and C to D, and it should be false that B
203
belongs to D: for if we eliminated A and assumed all the same
that B belongs to C and C to D, the false conclusion would not
depend on the original hypothesis. Or again trace the connexion
upwards; e.g. suppose that A belongs to B, E to A and F to E, it
being false that F belongs to A. In this way too the impossible
conclusion would result, though the original hypothesis were
eliminated. But the impossible conclusion ought to be
connected with the original terms: in this way it will depend on
the hypothesis, e.g. when one traces the connexion downwards,
the impossible conclusion must be connected with that term
which is predicate in the hypothesis: for if it is impossible that
A should belong to D, the false conclusion will no longer result
after A has been eliminated. If one traces the connexion
upwards, the impossible conclusion must be connected with
that term which is subject in the hypothesis: for if it is
impossible that F should belong to B, the impossible conclusion
will disappear if B is eliminated. Similarly when the syllogisms
are negative.
204
hypotheses, e.g. that parallels meet, both on the assumption
that the interior angle is greater than the exterior and on the
assumption that a triangle contains more than two right angles.
18
19
205
That which we urge men to beware of in their admissions, they
ought in attack to try to conceal. This will be possible first, if,
instead of drawing the conclusions of preliminary syllogisms,
they take the necessary premisses and leave the conclusions in
the dark; secondly if instead of inviting assent to propositions
which are closely connected they take as far as possible those
that are not connected by middle terms. For example suppose
that A is to be inferred to be true of F, B, C, D, and E being middle
terms. One ought then to ask whether A belongs to B, and next
whether D belongs to E, instead of asking whether B belongs to
C; after that he may ask whether B belongs to C, and so on. If
the syllogism is drawn through one middle term, he ought to
begin with that: in this way he will most likely deceive his
opponent.
20
206
is not possible if nothing is conceded universally: since the
fields of refutation and syllogism are defined in the same way.
21
In the former case, where the middle term does not belong to
the same series, it is not possible to think both the premisses
with reference to each of the two middle terms: e.g. that A
belongs to all B, but to no C, and both B and C belong to all D.
For it turns out that the first premiss of the one syllogism is
either wholly or partially contrary to the first premiss of the
other. For if he thinks that A belongs to everything to which B
belongs, and he knows that B belongs to D, then he knows that
207
A belongs to D. Consequently if again he thinks that A belongs
to nothing to which C belongs, he thinks that A does not belong
to some of that to which B belongs; but if he thinks that A
belongs to everything to which B belongs, and again thinks that
A does not belong to some of that to which B belongs, these
beliefs are wholly or partially contrary. In this way then it is not
possible to think; but nothing prevents a man thinking one
premiss of each syllogism of both premisses of one of the two
syllogisms: e.g. A belongs to all B, and B to D, and again A
belongs to no C. An error of this kind is similar to the error into
which we fall concerning particulars: e.g. if A belongs to all B,
and B to all C, A will belong to all C. If then a man knows that A
belongs to everything to which B belongs, he knows that A
belongs to C. But nothing prevents his being ignorant that C
exists; e.g. let A stand for two right angles, B for triangle, C for a
particular diagram of a triangle. A man might think that C did
not exist, though he knew that every triangle contains two right
angles; consequently he will know and not know the same
thing at the same time. For the expression ‘to know that every
triangle has its angles equal to two right angles’ is ambiguous,
meaning to have the knowledge either of the universal or of the
particulars. Thus then he knows that C contains two right
angles with a knowledge of the universal, but not with a
knowledge of the particulars; consequently his knowledge will
not be contrary to his ignorance. The argument in the Meno that
learning is recollection may be criticized in a similar way. For it
never happens that a man starts with a foreknowledge of the
particular, but along with the process of being led to see the
general principle he receives a knowledge of the particulars, by
an act (as it were) of recognition. For we know some things
directly; e.g. that the angles are equal to two right angles, if we
know that the figure is a triangle. Similarly in all other cases.
208
to them; consequently it is possible that we may make mistakes
about them, but not that we should have the knowledge and
error that are contrary to one another: rather we have the
knowledge of the universal but make a mistake in
apprehending the particular. Similarly in the cases stated above.
The error in respect of the middle term is not contrary to the
knowledge obtained through the syllogism, nor is the thought
in respect of one middle term contrary to that in respect of the
other. Nothing prevents a man who knows both that A belongs
to the whole of B, and that B again belongs to C, thinking that A
does not belong to C, e.g. knowing that every mule is sterile and
that this is a mule, and thinking that this animal is with foal: for
he does not know that A belongs to C, unless he considers the
two propositions together. So it is evident that if he knows the
one and does not know the other, he will fall into error. And this
is the relation of knowledge of the universal to knowledge of
the particular. For we know no sensible thing, once it has
passed beyond the range of our senses, even if we happen to
have perceived it, except by means of the universal and the
possession of the knowledge which is proper to the particular,
but without the actual exercise of that knowledge. For to know
is used in three senses: it may mean either to have knowledge
of the universal or to have knowledge proper to the matter in
hand or to exercise such knowledge: consequently three kinds
of error also are possible. Nothing then prevents a man both
knowing and being mistaken about the same thing, provided
that his knowledge and his error are not contrary. And this
happens also to the man whose knowledge is limited to each of
the premisses and who has not previously considered the
particular question. For when he thinks that the mule is with
foal he has not the knowledge in the sense of its actual exercise,
nor on the other hand has his thought caused an error contrary
to his knowledge: for the error contrary to the knowledge of the
universal would be a syllogism.
209
But he who thinks the essence of good is the essence of bad will
think the same thing to be the essence of good and the essence
of bad. Let A stand for the essence of good and B for the essence
of bad, and again C for the essence of good. Since then he thinks
B and C identical, he will think that C is B, and similarly that B is
A, consequently that C is A. For just as we saw that if B is true of
all of which C is true, and A is true of all of which B is true, A is
true of C, similarly with the word ‘think’. Similarly also with the
word ‘is’; for we saw that if C is the same as B, and B as A, C is
the same as A. Similarly therefore with ‘opine’. Perhaps then
this is necessary if a man will grant the first point. But
presumably that is false, that any one could suppose the
essence of good to be the essence of bad, save incidentally. For it
is possible to think this in many different ways. But we must
consider this matter better.
22
210
that to which A belongs. And this alone starts from the
conclusion; the preceding moods do not do so as in the
affirmative syllogism. Again if A and B are convertible, and
similarly C and D, and if A or C must belong to anything
whatever, then B and D will be such that one or other belongs to
anything whatever. For since B belongs to that to which A
belongs, and D belongs to that to which C belongs, and since A
or C belongs to everything, but not together, it is clear that B or
D belongs to everything, but not together. For example if that
which is uncreated is incorruptible and that which is
incorruptible is uncreated, it is necessary that what is created
should be corruptible and what is corruptible should have been
created. For two syllogisms have been put together. Again if A or
B belongs to everything and if C or D belongs to everything, but
they cannot belong together, then when A and C are convertible
B and D are convertible. For if B does not belong to something to
which D belongs, it is clear that A belongs to it. But if A then C:
for they are convertible. Therefore C and D belong together. But
this is impossible. When A belongs to the whole of B and to C
and is affirmed of nothing else, and B also belongs to all C, it is
necessary that A and B should be convertible: for since A is said
of B and C only, and B is affirmed both of itself and of C, it is
clear that B will be said of everything of which A is said, except
A itself. Again when A and B belong to the whole of C, and C is
convertible with B, it is necessary that A should belong to all B:
for since A belongs to all C, and C to B by conversion, A will
belong to all B.
211
extent as C (since each is to the same extent as each – the one
an object of aversion, the other an object of desire). Therefore
both A and C together, and B and D together, will be equally
objects of desire or aversion. But since A and C are preferable to
B and D, A cannot be equally desirable with D; for then B along
with D would be equally desirable with A along with C. But if D
is preferable to A, then B must be less an object of aversion than
C: for the less is opposed to the less. But the greater good and
lesser evil are preferable to the lesser good and greater evil: the
whole BD then is preferable to the whole AC. But ex hypothesi
this is not so. A then is preferable to D, and C consequently is
less an object of aversion than B. If then every lover in virtue of
his love would prefer A, viz. that the beloved should be such as
to grant a favour, and yet should not grant it (for which C
stands), to the beloved’s granting the favour (represented by D)
without being such as to grant it (represented by B), it is clear
that A (being of such a nature) is preferable to granting the
favour. To receive affection then is preferable in love to sexual
intercourse. Love then is more dependent on friendship than on
intercourse. And if it is most dependent on receiving affection,
then this is its end. Intercourse then either is not an end at all
or is an end relative to the further end, the receiving of
affection. And indeed the same is true of the other desires and
arts.
23
212
persuasion, however it may be presented. For every belief comes
either through syllogism or from induction.
213
24
214
25
26
215
opposition to the premiss, and opposites can be proved only in
the first and third figures. If a man maintains a universal
affirmative, we reply with a universal or a particular negative;
the former is proved from the first figure, the latter from the
third. For example let stand for there being a single science, B
for contraries. If a man premises that contraries are subjects of
a single science, the objection may be either that opposites are
never subjects of a single science, and contraries are opposites,
so that we get the first figure, or that the knowable and the
unknowable are not subjects of a single science: this proof is in
the third figure: for it is true of C (the knowable and the
unknowable) that they are contraries, and it is false that they
are the subjects of a single science.
216
middle, e.g. the knowable and the unknowable. Premisses from
which it is possible to draw the contrary conclusion are what we
start from when we try to make objections. Consequently we
bring objections in these figures only: for in them only are
opposite syllogisms possible, since the second figure cannot
produce an affirmative conclusion.
27
217
ways, corresponding to the position of the middle term in the
figures. For it may be taken as in the first figure or the second or
the third. For example the proof that a woman is with child
because she has milk is in the first figure: for to have milk is the
middle term. Let A represent to be with child, B to have milk, C
woman. The proof that wise men are good, since Pittacus is
good, comes through the last figure. Let A stand for good, B for
wise men, C for Pittacus. It is true then to affirm both A and B of
C: only men do not say the latter, because they know it, though
they state the former. The proof that a woman is with child
because she is pale is meant to come through the middle figure:
for since paleness follows women with child and is a
concomitant of this woman, people suppose it has been proved
that she is with child. Let A stand for paleness, B for being with
child, C for woman. Now if the one proposition is stated, we
have only a sign, but if the other is stated as well, a syllogism,
e.g. ‘Pittacus is generous, since ambitious men are generous and
Pittacus is ambitious.’ Or again ‘Wise men are good, since
Pittacus is not only good but wise.’ In this way then syllogisms
are formed, only that which proceeds through the first figure is
irrefutable if it is true (for it is universal), that which proceeds
through the last figure is refutable even if the conclusion is true,
since the syllogism is not universal nor correlative to the matter
in question: for though Pittacus is good, it is not therefore
necessary that all other wise men should be good. But the
syllogism which proceeds through the middle figure is always
refutable in any case: for a syllogism can never be formed when
the terms are related in this way: for though a woman with
child is pale, and this woman also is pale, it is not necessary
that she should be with child. Truth then may be found in signs
whatever their kind, but they have the differences we have
stated.
We must either divide signs in the way stated, and among them
designate the middle term as the index (for people call that the
218
index which makes us know, and the middle term above all has
this character), or else we must call the arguments derived from
the extremes signs, that derived from the middle term the
index: for that which is proved through the first figure is most
generally accepted and most true.
219
whole of it, and if, in those kinds in which each is found though
not in the whole of their members, some members possess one
of the affections and not the other: e.g. if a man is brave but not
generous, but possesses, of the two signs, large extremities, it is
clear that this is the sign of courage in the lion also. To judge
character from features, then, is possible in the first figure if the
middle term is convertible with the first extreme, but is wider
than the third term and not convertible with it: e.g. let A stand
for courage, B for large extremities, and C for lion. B then
belongs to everything to which C belongs, but also to others. But
A belongs to everything to which B belongs, and to nothing
besides, but is convertible with B: otherwise, there would not be
a single sign correlative with each affection.
220
Aristotle - Posterior Analytics
[Translated by G. R. G. Mure]
Book I
221
that recognition – knowledge, this latter, of the particulars
actually falling under the universal and therein already virtually
known. For example, the student knew beforehand that the
angles of every triangle are equal to two right angles; but it was
only at the actual moment at which he was being led on to
recognize this as true in the instance before him that he came
to know ‘this figure inscribed in the semicircle’ to be a triangle.
For some things (viz. the singulars finally reached which are not
predicable of anything else as subject) are only learnt in this
way, i.e. there is here no recognition through a middle of a
minor term as subject to a major. Before he was led on to
recognition or before he actually drew a conclusion, we should
perhaps say that in a manner he knew, in a manner not.
222
instance of the thing. On the other hand, I imagine there is
nothing to prevent a man in one sense knowing what he is
learning, in another not knowing it. The strange thing would be,
not if in some sense he knew what he was learning, but if he
were to know it in that precise sense and manner in which he
was learning it.
223
‘appropriate’ to the conclusion. Syllogism there may indeed be
without these conditions, but such syllogism, not being
productive of scientific knowledge, will not be demonstration.
The premisses must be true: for that which is non-existent
cannot be known – we cannot know, e.g. that the diagonal of a
square is commensurate with its side. The premisses must be
primary and indemonstrable; otherwise they will require
demonstration in order to be known, since to have knowledge, if
it be not accidental knowledge, of things which are
demonstrable, means precisely to have a demonstration of
them. The premisses must be the causes of the conclusion,
better known than it, and prior to it; its causes, since we possess
scientific knowledge of a thing only when we know its cause;
prior, in order to be causes; antecedently known, this
antecedent knowledge being not our mere understanding of the
meaning, but knowledge of the fact as well. Now ‘prior’ and
‘better known’ are ambiguous terms, for there is a difference
between what is prior and better known in the order of being
and what is prior and better known to man. I mean that objects
nearer to sense are prior and better known to man; objects
without qualification prior and better known are those further
from sense. Now the most universal causes are furthest from
sense and particular causes are nearest to sense, and they are
thus exactly opposed to one another. In saying that the
premisses of demonstrated knowledge must be primary, I mean
that they must be the ‘appropriate’ basic truths, for I identify
primary premiss and basic truth. A ‘basic truth’ in a
demonstration is an immediate proposition. An immediate
proposition is one which has no other proposition prior to it. A
proposition is either part of an enunciation, i.e. it predicates a
single attribute of a single subject. If a proposition is dialectical,
it assumes either part indifferently; if it is demonstrative, it lays
down one part to the definite exclusion of the other because
that part is true. The term ‘enunciation’ denotes either part of a
224
contradiction indifferently. A contradiction is an opposition
which of its own nature excludes a middle. The part of a
contradiction which conjoins a predicate with a subject is an
affirmation; the part disjoining them is a negation. I call an
immediate basic truth of syllogism a ‘thesis’ when, though it is
not susceptible of proof by the teacher, yet ignorance of it does
not constitute a total bar to progress on the part of the pupil:
one which the pupil must know if he is to learn anything
whatever is an axiom. I call it an axiom because there are such
truths and we give them the name of axioms par excellence. If a
thesis assumes one part or the other of an enunciation, i.e.
asserts either the existence or the non-existence of a subject, it
is a hypothesis; if it does not so assert, it is a definition.
Definition is a ‘thesis’ or a ‘laying something down’, since the
arithmetician lays it down that to be a unit is to be
quantitatively indivisible; but it is not a hypothesis, for to define
what a unit is is not the same as to affirm its existence.
225
on demonstration has not prior knowledge; a man must believe
in some, if not in all, of the basic truths more than in the
conclusion. Moreover, if a man sets out to acquire the scientific
knowledge that comes through demonstration, he must not
only have a better knowledge of the basic truths and a firmer
conviction of them than of the connexion which is being
demonstrated: more than this, nothing must be more certain or
better known to him than these basic truths in their character
as contradicting the fundamental premisses which lead to the
opposed and erroneous conclusion. For indeed the conviction of
pure science must be unshakable.
226
they see no difficulty in holding that all truths are
demonstrated, on the ground that demonstration may be
circular and reciprocal.
227
must be; therefore if A is, C must be. Since then – by the circular
proof – if A is, B must be, and if B is, A must be, A may be
substituted for C above. Then ‘if B is, A must be’=‘if B is, C must
be’, which above gave the conclusion ‘if A is, C must be’: but C
and A have been identified. Consequently the upholders of
circular demonstration are in the position of saying that if A is,
A must be – a simple way of proving anything. Moreover, even
such circular demonstration is impossible except in the case of
attributes that imply one another, viz. ‘peculiar’ properties.
Now, it has been shown that the positing of one thing – be it one
term or one premiss – never involves a necessary consequent:
two premisses constitute the first and smallest foundation for
drawing a conclusion at all and therefore a fortiori for the
demonstrative syllogism of science. If, then, A is implied in B
and C, and B and C are reciprocally implied in one another and
in A, it is possible, as has been shown in my writings on the
syllogism, to prove all the assumptions on which the original
conclusion rested, by circular demonstration in the first figure.
But it has also been shown that in the other figures either no
conclusion is possible, or at least none which proves both the
original premisses. Propositions the terms of which are not
convertible cannot be circularly demonstrated at all, and since
convertible terms occur rarely in actual demonstrations, it is
clearly frivolous and impossible to say that demonstration is
reciprocal and that therefore everything can be demonstrated.
228
present when we have a demonstration, it follows that
demonstration is an inference from necessary premisses. So we
must consider what are the premisses of demonstration – i.e.
what is their character: and as a preliminary, let us define what
we mean by an attribute ‘true in every instance of its subject’,
an ‘essential’ attribute, and a ‘commensurate and universal’
attribute. I call ‘true in every instance’ what is truly predicable
of all instances – not of one to the exclusion of others – and at
all times, not at this or that time only; e.g. if animal is truly
predicable of every instance of man, then if it be true to say ‘this
is a man’, ‘this is an animal’ is also true, and if the one be true
now the other is true now. A corresponding account holds if
point is in every instance predicable as contained in line. There
is evidence for this in the fact that the objection we raise
against a proposition put to us as true in every instance is either
an instance in which, or an occasion on which, it is not true.
Essential attributes are (1) such as belong to their subject as
elements in its essential nature (e.g. line thus belongs to
triangle, point to line; for the very being or ‘substance’ of
triangle and line is composed of these elements, which are
contained in the formulae defining triangle and line): (2) such
that, while they belong to certain subjects, the subjects to which
they belong are contained in the attribute’s own defining
formula. Thus straight and curved belong to line, odd and even,
prime and compound, square and oblong, to number; and also
the formula defining any one of these attributes contains its
subject – e.g. line or number as the case may be.
229
Further (a) that is essential which is not predicated of a subject
other than itself: e.g. ‘the walking [thing]’ walks and is white in
virtue of being something else besides; whereas substance, in
the sense of whatever signifies a ‘this somewhat’, is not what it
is in virtue of being something else besides. Things, then, not
predicated of a subject I call essential; things predicated of a
subject I call accidental or ‘coincidental’.
230
Thus, then, we have established the distinction between the
attribute which is ‘true in every instance’ and the ‘essential’
attribute.
231
sense. Nor again (2) is equality to two right angles a
commensurately universal attribute of isosceles; it is of wider
application.
We must not fail to observe that we often fall into error because
our conclusion is not in fact primary and commensurately
universal in the sense in which we think we prove it so. We
make this mistake (1) when the subject is an individual or
individuals above which there is no universal to be found: (2)
when the subjects belong to different species and there is a
higher universal, but it has no name: (3) when the subject which
the demonstrator takes as a whole is really only a part of a
larger whole; for then the demonstration will be true of the
individual instances within the part and will hold in every
instance of it, yet the demonstration will not be true of this
subject primarily and commensurately and universally. When a
demonstration is true of a subject primarily and
commensurately and universally, that is to be taken to mean
that it is true of a given subject primarily and as such. Case (3)
may be thus exemplified. If a proof were given that
perpendiculars to the same line are parallel, it might be
supposed that lines thus perpendicular were the proper subject
of the demonstration because being parallel is true of every
instance of them. But it is not so, for the parallelism depends
not on these angles being equal to one another because each is
a right angle, but simply on their being equal to one another. An
example of (1) would be as follows: if isosceles were the only
triangle, it would be thought to have its angles equal to two
right angles qua isosceles. An instance of (2) would be the law
that proportionals alternate. Alternation used to be
232
demonstrated separately of numbers, lines, solids, and
durations, though it could have been proved of them all by a
single demonstration. Because there was no single name to
denote that in which numbers, lengths, durations, and solids
are identical, and because they differed specifically from one
another, this property was proved of each of them separately.
To-day, however, the proof is commensurately universal, for
they do not possess this attribute qua lines or qua numbers, but
qua manifesting this generic character which they are
postulated as possessing universally. Hence, even if one prove of
each kind of triangle that its angles are equal to two right
angles, whether by means of the same or different proofs; still,
as long as one treats separately equilateral, scalene, and
isosceles, one does not yet know, except sophistically, that
triangle has its angles equal to two right angles, nor does one
yet know that triangle has this property commensurately and
universally, even if there is no other species of triangle but
these. For one does not know that triangle as such has this
property, nor even that ‘all’ triangles have it – unless ‘all’ means
‘each taken singly’: if ‘all’ means ‘as a whole class’, then, though
there be none in which one does not recognize this property,
one does not know it of ‘all triangles’.
233
as the elimination of inferior differentiae proceeds. Thus the
angles of a brazen isosceles triangle are equal to two right
angles: but eliminate brazen and isosceles and the attribute
remains. ‘But’ – you may say – ’eliminate figure or limit, and the
attribute vanishes.’ True, but figure and limit are not the first
differentiae whose elimination destroys the attribute. ‘Then
what is the first?’ If it is triangle, it will be in virtue of triangle
that the attribute belongs to all the other subjects of which it is
predicable, and triangle is the subject to which it can be
demonstrated as belonging commensurately and universally.
We must either state the case thus, or else premise that the
conclusion of demonstration is necessary and that a
demonstrated conclusion cannot be other than it is, and then
infer that the conclusion must be developed from necessary
premisses. For though you may reason from true premisses
without demonstrating, yet if your premisses are necessary you
234
will assuredly demonstrate – in such necessity you have at once
a distinctive character of demonstration. That demonstration
proceeds from necessary premisses is also indicated by the fact
that the objection we raise against a professed demonstration is
that a premiss of it is not a necessary truth – whether we think
it altogether devoid of necessity, or at any rate so far as our
opponent’s previous argument goes. This shows how naive it is
to suppose one’s basic truths rightly chosen if one starts with a
proposition which is (1) popularly accepted and (2) true, such as
the sophists’ assumption that to know is the same as to possess
knowledge. For (1) popular acceptance or rejection is no
criterion of a basic truth, which can only be the primary law of
the genus constituting the subject matter of the demonstration;
and (2) not all truth is ‘appropriate’.
235
When the conclusion is necessary, the middle through which it
was proved may yet quite easily be non-necessary. You can in
fact infer the necessary even from a non-necessary premiss,
just as you can infer the true from the not true. On the other
hand, when the middle is necessary the conclusion must be
necessary; just as true premisses always give a true conclusion.
Thus, if A is necessarily predicated of B and B of C, then A is
necessarily predicated of C. But when the conclusion is
nonnecessary the middle cannot be necessary either. Thus: let A
be predicated non-necessarily of C but necessarily of B, and let B
be a necessary predicate of C; then A too will be a necessary
predicate of C, which by hypothesis it is not.
236
them affirm facts which necessitate facts affirmed by the
conclusion, but because these answers are propositions which if
the answerer affirm, he must affirm the conclusion and affirm
it with truth if they are true.
237
geometry you cannot apply arithmetical demonstration to the
properties of magnitudes unless the magnitudes in question are
numbers. How in certain cases transference is possible I will
explain later.
238
knowledge to inhere in perishable things. The proof can only be
accidental, because the attribute’s connexion with its perishable
subject is not commensurately universal but temporary and
special. If such a demonstration is made, one premiss must be
perishable and not commensurately universal (perishable
because only if it is perishable will the conclusion be perishable;
not commensurately universal, because the predicate will be
predicable of some instances of the subject and not of others);
so that the conclusion can only be that a fact is true at the
moment – not commensurately and universally. The same is
true of definitions, since a definition is either a primary premiss
or a conclusion of a demonstration, or else only differs from a
demonstration in the order of its terms. Demonstration and
science of merely frequent occurrences – e.g. of eclipse as
happening to the moon – are, as such, clearly eternal: whereas
so far as they are not eternal they are not fully commensurate.
Other subjects too have properties attaching to them in the
same way as eclipse attaches to the moon.
239
subject as such: otherwise they would not have been applicable
to another genus.
240
the application of geometrical demonstrations to theorems in
mechanics or optics, or of arithmetical demonstrations to those
of harmonics.
10
241
falls within the genus in question: for a truth of this kind will
have the same force even if not used generally but applied by
the geometer only to magnitudes, or by the arithmetician only
to numbers. Also peculiar to a science are the subjects the
existence as well as the meaning of which it assumes, and the
essential attributes of which it investigates, e.g. in arithmetic
units, in geometry points and lines. Both the existence and the
meaning of the subjects are assumed by these sciences; but of
their essential attributes only the meaning is assumed. For
example arithmetic assumes the meaning of odd and even,
square and cube, geometry that of incommensurable, or of
deflection or verging of lines, whereas the existence of these
attributes is demonstrated by means of the axioms and from
previous conclusions as premisses. Astronomy too proceeds in
the same way. For indeed every demonstrative science has three
elements: (1) that which it posits, the subject genus whose
essential attributes it examines; (2) the so-called axioms, which
are primary premisses of its demonstration; (3) the attributes,
the meaning of which it assumes. Yet some sciences may very
well pass over some of these elements; e.g. we might not
expressly posit the existence of the genus if its existence were
obvious (for instance, the existence of hot and cold is more
evident than that of number); or we might omit to assume
expressly the meaning of the attributes if it were well
understood. In the way the meaning of axioms, such as ‘Take
equals from equals and equals remain’, is well known and so
not expressly assumed. Nevertheless in the nature of the case
the essential elements of demonstration are three: the subject,
the attributes, and the basic premisses.
242
discourse within the soul, and though we can always raise
objections to the spoken word, to the inward discourse we
cannot always object. That which is capable of proof but
assumed by the teacher without proof is, if the pupil believes
and accepts it, hypothesis, though only in a limited sense
hypothesis – that is, relatively to the pupil; if the pupil has no
opinion or a contrary opinion on the matter, the same
assumption is an illegitimate postulate. Therein lies the
distinction between hypothesis and illegitimate postulate: the
latter is the contrary of the pupil’s opinion, demonstrable, but
assumed and used without demonstration.
243
11
244
of the common elements of demonstration – I mean the
common axioms which are used as premisses of
demonstration, not the subjects nor the attributes
demonstrated as belonging to them – all the sciences have
communion with one another, and in communion with them all
is dialectic and any science which might attempt a universal
proof of axioms such as the law of excluded middle, the law
that the subtraction of equals from equals leaves equal
remainders, or other axioms of the same kind. Dialectic has no
definite sphere of this kind, not being confined to a single
genus. Otherwise its method would not be interrogative; for the
interrogative method is barred to the demonstrator, who cannot
use the opposite facts to prove the same nexus. This was shown
in my work on the syllogism.
12
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such, is not bound to give any account. The like is true of the
other sciences. There is a limit, then, to the questions which we
may put to each man of science; nor is each man of science
bound to answer all inquiries on each several subject, but only
such as fall within the defined field of his own science. If, then,
in controversy with a geometer qua geometer the disputant
confines himself to geometry and proves anything from
geometrical premisses, he is clearly to be applauded; if he goes
outside these he will be at fault, and obviously cannot even
refute the geometer except accidentally. One should therefore
not discuss geometry among those who are not geometers, for
in such a company an unsound argument will pass unnoticed.
This is correspondingly true in the other sciences.
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terms with an intellectual vision, while in dialectic the
ambiguity may escape detection. E.g. ‘Is every circle a figure?’ A
diagram shows that this is so, but the minor premiss ‘Are epics
circles?’ is shown by the diagram to be false.
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distinguishing mathematical reasoning from dialectical
disputations.
13
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planets are near. This syllogism, then, proves not the reasoned
fact but only the fact; since they are not near because they do
not twinkle, but, because they are near, do not twinkle. The
major and middle of the proof, however, may be reversed, and
then the demonstration will be of the reasoned fact. Thus: let C
be the planets, B proximity, A not twinkling. Then B is an
attribute of C, and A – not twinkling – of B. Consequently A is
predicable of C, and the syllogism proves the reasoned fact,
since its middle term is the proximate cause. Another example
is the inference that the moon is spherical from its manner of
waxing. Thus: since that which so waxes is spherical, and since
the moon so waxes, clearly the moon is spherical. Put in this
form, the syllogism turns out to be proof of the fact, but if the
middle and major be reversed it is proof of the reasoned fact;
since the moon is not spherical because it waxes in a certain
manner, but waxes in such a manner because it is spherical.
(Let C be the moon, B spherical, and A waxing.) Again (b), in
cases where the cause and the effect are not reciprocal and the
effect is the better known, the fact is demonstrated but not the
reasoned fact. This also occurs (1) when the middle falls outside
the major and minor, for here too the strict cause is not given,
and so the demonstration is of the fact, not of the reasoned fact.
For example, the question ‘Why does not a wall breathe?’ might
be answered, ‘Because it is not an animal’; but that answer
would not give the strict cause, because if not being an animal
causes the absence of respiration, then being an animal should
be the cause of respiration, according to the rule that if the
negation of causes the non-inherence of y, the affirmation of x
causes the inherence of y; e.g. if the disproportion of the hot
and cold elements is the cause of ill health, their proportion is
the cause of health; and conversely, if the assertion of x causes
the inherence of y, the negation of x must cause y’s non-
inherence. But in the case given this consequence does not
result; for not every animal breathes. A syllogism with this kind
249
of cause takes place in the second figure. Thus: let A be animal,
B respiration, C wall. Then A is predicable of all B (for all that
breathes is animal), but of no C; and consequently B is
predicable of no C; that is, the wall does not breathe. Such
causes are like far-fetched explanations, which precisely consist
in making the cause too remote, as in Anacharsis’ account of
why the Scythians have no flute-players; namely because they
have no vines.
Thus, then, do the syllogism of the fact and the syllogism of the
reasoned fact differ within one science and according to the
position of the middle terms. But there is another way too in
which the fact and the reasoned fact differ, and that is when
they are investigated respectively by different sciences. This
occurs in the case of problems related to one another as
subordinate and superior, as when optical problems are
subordinated to geometry, mechanical problems to stereometry,
harmonic problems to arithmetic, the data of observation to
astronomy. (Some of these sciences bear almost the same
name; e.g. mathematical and nautical astronomy, mathematical
and acoustical harmonics.) Here it is the business of the
empirical observers to know the fact, of the mathematicians to
know the reasoned fact; for the latter are in possession of the
demonstrations giving the causes, and are often ignorant of the
fact: just as we have often a clear insight into a universal, but
through lack of observation are ignorant of some of its
particular instances. These connexions have a perceptible
existence though they are manifestations of forms. For the
mathematical sciences concern forms: they do not demonstrate
properties of a substratum, since, even though the geometrical
subjects are predicable as properties of a perceptible
substratum, it is not as thus predicable that the mathematician
demonstrates properties of them. As optics is related to
geometry, so another science is related to optics, namely the
theory of the rainbow. Here knowledge of the fact is within the
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province of the natural philosopher, knowledge of the reasoned
fact within that of the optician, either qua optician or qua
mathematical optician. Many sciences not standing in this
mutual relation enter into it at points; e.g. medicine and
geometry: it is the physician’s business to know that circular
wounds heal more slowly, the geometer’s to know the reason
why.
14
Of all the figures the most scientific is the first. Thus, it is the
vehicle of the demonstrations of all the mathematical sciences,
such as arithmetic, geometry, and optics, and practically all of
all sciences that investigate causes: for the syllogism of the
reasoned fact is either exclusively or generally speaking and in
most cases in this figure – a second proof that this figure is the
most scientific; for grasp of a reasoned conclusion is the
primary condition of knowledge. Thirdly, the first is the only
figure which enables us to pursue knowledge of the essence of a
thing. In the second figure no affirmative conclusion is possible,
and knowledge of a thing’s essence must be affirmative; while
in the third figure the conclusion can be affirmative, but cannot
be universal, and essence must have a universal character: e.g.
man is not two-footed animal in any qualified sense, but
universally. Finally, the first figure has no need of the others,
while it is by means of the first that the other two figures are
developed, and have their intervals closepacked until
immediate premisses are reached.
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15
all A is C,
no B is C,
therefore no B is A.
all B is D,
no D is A,
therefore no B is A, by syllogism;
and the proof will be similar if both A and B have a genus. That
the genus of A need not be the genus of B and vice versa, is
shown by the existence of mutually exclusive coordinate series
of predication. If no term in the series ACD... is predicable of any
term in the series BEF..., and if G – a term in the former series –
is the genus of A, clearly G will not be the genus of B; since, if it
were, the series would not be mutually exclusive. So also if B
has a genus, it will not be the genus of A. If, on the other hand,
neither A nor B has a genus and A does not inhere in B, this
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disconnexion must be atomic. If there be a middle term, one or
other of them is bound to have a genus, for the syllogism will be
either in the first or the second figure. If it is in the first, B will
have a genus – for the premiss containing it must be
affirmative: if in the second, either A or B indifferently, since
syllogism is possible if either is contained in a negative premiss,
but not if both premisses are negative.
16
253
said to be primarily disconnected from B, cannot have a genus,
and A need not necessarily be a universal attribute of all things.
Consequently both premisses may be false.) On the other hand,
(b) one of the premisses may be true, though not either
indifferently but only the major A-C since, B having no genus,
the premiss C-B will always be false, while A-C may be true. This
is the case if, for example, A is related atomically to both C and
B; because when the same term is related atomically to more
terms than one, neither of those terms will belong to the other.
It is, of course, equally the case if A-C is not atomic.
(c) It may occur when both premisses are false; e.g. supposing A
atomically connected with both C and B, if it be then assumed
that no C is and all B is C, both premisses are false.
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In the second figure the premisses cannot both be wholly false;
for if all B is A, no middle term can be with truth universally
affirmed of one extreme and universally denied of the other:
but premisses in which the middle is affirmed of one extreme
and denied of the other are the necessary condition if one is to
get a valid inference at all. Therefore if, taken in this way, they
are wholly false, their contraries conversely should be wholly
true. But this is impossible. On the other hand, there is nothing
to prevent both premisses being partially false; e.g. if actually
some A is C and some B is C, then if it is premised that all A is C
and no B is C, both premisses are false, yet partially, not wholly,
false. The same is true if the major is made negative instead of
the minor. Or one premiss may be wholly false, and it may be
either of them. Thus, supposing that actually an attribute of all
A must also be an attribute of all B, then if C is yet taken to be a
universal attribute of all but universally non-attributable to B, C-
A will be true but C-B false. Again, actually that which is an
attribute of no B will not be an attribute of all A either; for if it
be an attribute of all A, it will also be an attribute of all B, which
is contrary to supposition; but if C be nevertheless assumed to
be a universal attribute of A, but an attribute of no B, then the
premiss C-B is true but the major is false. The case is similar if
the major is made the negative premiss. For in fact what is an
attribute of no A will not be an attribute of any B either; and if it
be yet assumed that C is universally non-attributable to A, but a
universal attribute of B, the premiss C-A is true but the minor
wholly false. Again, in fact it is false to assume that that which
is an attribute of all B is an attribute of no A, for if it be an
attribute of all B, it must be an attribute of some A. If then C is
nevertheless assumed to be an attribute of all B but of no A, C-B
will be true but C-A false.
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17
256
conclusion too would have been true; but it is ex hypothesi
false.
257
subordinate to the major, not only both premisses but either
singly may be false.
18
It is also clear that the loss of any one of the senses entails the
loss of a corresponding portion of knowledge, and that, since we
learn either by induction or by demonstration, this knowledge
cannot be acquired. Thus demonstration develops from
universals, induction from particulars; but since it is possible to
familiarize the pupil with even the so-called mathematical
abstractions only through induction – i.e. only because each
subject genus possesses, in virtue of a determinate
mathematical character, certain properties which can be treated
as separate even though they do not exist in isolation – it is
consequently impossible to come to grasp universals except
through induction. But induction is impossible for those who
have not sense-perception. For it is sense-perception alone
which is adequate for grasping the particulars: they cannot be
objects of scientific knowledge, because neither can universals
give us knowledge of them without induction, nor can we get it
through induction without sense-perception.
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19
259
this much difference between the questions: the first is, is it
possible to start from that which is not itself attributable to
anything else but is the subject of attributes, and ascend to
infinity? The second is the problem whether one can start from
that which is a predicate but not itself a subject of predicates,
and descend to infinity? A third question is, if the extreme
terms are fixed, can there be an infinity of middles? I mean this:
suppose for example that A inheres in C and B is intermediate
between them, but between B and A there are other middles,
and between these again fresh middles; can these proceed to
infinity or can they not? This is the equivalent of inquiring, do
demonstrations proceed to infinity, i.e. is everything
demonstrable? Or do ultimate subject and primary attribute
limit one another?
260
20
21
261
subject but itself the subject of attributes), or by descending
towards an ultimate from the primary term (by ‘primary term’ I
mean a term predicable of a subject but not itself a subject). If
this assumption is justified, the series will also terminate in the
case of negation. For a negative conclusion can be proved in all
three figures. In the first figure it is proved thus: no B is A, all C
is B. In packing the interval B-C we must reach immediate
propositions – as is always the case with the minor premiss –
since B-C is affirmative. As regards the other premiss it is plain
that if the major term is denied of a term D prior to B, D will
have to be predicable of all B, and if the major is denied of yet
another term prior to D, this term must be predicable of all D.
Consequently, since the ascending series is finite, the descent
will also terminate and there will be a subject of which A is
primarily non-predicable. In the second figure the syllogism is,
all A is B, no C is B,..no C is A. If proof of this is required, plainly
it may be shown either in the first figure as above, in the second
as here, or in the third. The first figure has been discussed, and
we will proceed to display the second, proof by which will be as
follows: all B is D, no C is D..., since it is required that B should
be a subject of which a predicate is affirmed. Next, since D is to
be proved not to belong to C, then D has a further predicate
which is denied of C. Therefore, since the succession of
predicates affirmed of an ever higher universal terminates, the
succession of predicates denied terminates too.
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that the proof is not confined to one method, but employs them
all and is now in the first figure, now in the second or third –
even so the regress will terminate, for the methods are finite in
number, and if finite things are combined in a finite number of
ways, the result must be finite.
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263
the contrary, log is here the substratum – the substratum which
actually came to be white, and did so qua wood or qua a species
of wood and qua nothing else.
264
falsehood of one another, but not genuinely predicated of each
other. For one alternative is that they should be substantially
predicated of one another, i.e. B would become the genus or
differentia of A – the predicate now become subject. But it has
been shown that in these substantial predications neither the
ascending predicates nor the descending subjects form an
infinite series; e.g. neither the series, man is biped, biped is
animal, &c., nor the series predicating animal of man, man of
Callias, Callias of a further. subject as an element of its essential
nature, is infinite. For all such substance is definable, and an
infinite series cannot be traversed in thought: consequently
neither the ascent nor the descent is infinite, since a substance
whose predicates were infinite would not be definable. Hence
they will not be predicated each as the genus of the other; for
this would equate a genus with one of its own species. Nor (the
other alternative) can a quale be reciprocally predicated of a
quale, nor any term belonging to an adjectival category of
another such term, except by accidental predication; for all such
predicates are coincidents and are predicated of substances. On
the other hand – in proof of the impossibility of an infinite
ascending series – every predication displays the subject as
somehow qualified or quantified or as characterized under one
of the other adjectival categories, or else is an element in its
substantial nature: these latter are limited in number, and the
number of the widest kinds under which predications fall is
also limited, for every predication must exhibit its subject as
somehow qualified, quantified, essentially related, acting or
suffering, or in some place or at some time.
265
substratum and that a coincident is never a substratum – since
we do not class as a coincident anything which does not owe its
designation to its being something other than itself, but always
hold that any coincident is predicated of some substratum
other than itself, and that another group of coincidents may
have a different substratum. Subject to these assumptions then,
neither the ascending nor the descending series of predication
in which a single attribute is predicated of a single subject is
infinite. For the subjects of which coincidents are predicated are
as many as the constitutive elements of each individual
substance, and these we have seen are not infinite in number,
while in the ascending series are contained those constitutive
elements with their coincidents – both of which are finite. We
conclude that there is a given subject (D) of which some
attribute (C) is primarily predicable; that there must be an
attribute (B) primarily predicable of the first attribute, and that
the series must end with a term (A) not predicable of any term
prior to the last subject of which it was predicated (B), and of
which no term prior to it is predicable.
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then every predicate is demonstrable. Consequently, since these
demonstrable predicates are infinite in number and therefore
cannot be traversed, we shall not know them by demonstration.
If, therefore, we have not something better than knowledge of
them, we cannot through demonstration have unqualified but
only hypothetical science of anything.
267
ascending series will terminate, and consequently the
descending series too.
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268
through a second common middle, and this in turn would
inhere in C and D through a third, so that between two terms an
infinity of intermediates would fall – an impossibility. Thus it
need not always be in virtue of a common middle term that a
single attribute inheres in several subjects, since there must be
immediate intervals. Yet if the attribute to be proved common to
two subjects is to be one of their essential attributes, the middle
terms involved must be within one subject genus and be
derived from the same group of immediate premisses; for we
have seen that processes of proof cannot pass from one genus
to another.
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manner, no proposition or attribute which falls beyond A is
admitted in the proof: the interval is constantly condensed until
subject and predicate become indivisible, i.e. one. We have our
unit when the premiss becomes immediate, since the
immediate premiss alone is a single premiss in the unqualified
sense of ‘single’. And as in other spheres the basic element is
simple but not identical in all – in a system of weight it is the
mina, in music the quarter-tone, and so on – so in syllogism the
unit is an immediate premiss, and in the knowledge that
demonstration gives it is an intuition. In syllogisms, then, which
prove the inherence of an attribute, nothing falls outside the
major term. In the case of negative syllogisms on the other
hand, (1) in the first figure nothing falls outside the major term
whose inherence is in question; e.g. to prove through a middle C
that A does not inhere in B the premisses required are, all B is C,
no C is A. Then if it has to be proved that no C is A, a middle
must be found between and C; and this procedure will never
vary.
(3) In the third figure the middle will never fall beyond the
limits of the subject and the attribute denied of it.
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270
impossibile. Let us first examine the commensurately universal
and the particular forms, and when we have cleared up this
problem proceed to discuss ‘direct’ demonstration and reductio
ad impossibile.
(2) The universal has not a separate being over against groups of
singulars. Demonstration nevertheless creates the opinion that
its function is conditioned by something like this – some
separate entity belonging to the real world; that, for instance, of
triangle or of figure or number, over against particular triangles,
figures, and numbers. But demonstration which touches the
real and will not mislead is superior to that which moves
among unrealities and is delusory. Now commensurately
universal demonstration is of the latter kind: if we engage in it
we find ourselves reasoning after a fashion well illustrated by
271
the argument that the proportionate is what answers to the
definition of some entity which is neither line, number, solid,
nor plane, but a proportionate apart from all these. Since, then,
such a proof is characteristically commensurate and universal,
and less touches reality than does particular demonstration,
and creates a false opinion, it will follow that commensurate
and universal is inferior to particular demonstration.
272
(3) Because the universal has a single meaning, we are not
therefore compelled to suppose that in these examples it has
being as a substance apart from its particulars – any more than
we need make a similar supposition in the other cases of
unequivocal universal predication, viz. where the predicate
signifies not substance but quality, essential relatedness, or
action. If such a supposition is entertained, the blame rests not
with the demonstration but with the hearer.
(5) Our search for the reason ceases, and we think that we know,
when the coming to be or existence of the fact before us is not
due to the coming to be or existence of some other fact, for the
last step of a search thus conducted is eo ipso the end and limit
of the problem. Thus: ‘Why did he come?’ ‘To get the money –
wherewith to pay a debt – that he might thereby do what was
right.’ When in this regress we can no longer find an efficient or
final cause, we regard the last step of it as the end of the coming
– or being or coming to be – and we regard ourselves as then
only having full knowledge of the reason why he came.
If, then, all causes and reasons are alike in this respect, and if
this is the means to full knowledge in the case of final causes
such as we have exemplified, it follows that in the case of the
other causes also full knowledge is attained when an attribute
no longer inheres because of something else. Thus, when we
273
learn that exterior angles are equal to four right angles because
they are the exterior angles of an isosceles, there still remains
the question ‘Why has isosceles this attribute?’ and its answer
‘Because it is a triangle, and a triangle has it because a triangle
is a rectilinear figure.’ If rectilinear figure possesses the property
for no further reason, at this point we have full knowledge – but
at this point our knowledge has become commensurately
universal, and so we conclude that commensurately universal
demonstration is superior.
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depends more closely on it is more accurate than
demonstration which is less closely dependent. But
commensurately universal demonstration is characterized by
this closer dependence, and is therefore superior. Thus, if A had
to be proved to inhere in D, and the middles were B and C, B
being the higher term would render the demonstration which it
mediated the more universal.
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275
these are equally well known, where they are fewer knowledge
will be more speedily acquired, and that is a desideratum. The
argument implied in our contention that demonstration from
fewer assumptions is superior may be set out in universal form
as follows. Assuming that in both cases alike the middle terms
are known, and that middles which are prior are better known
than such as are posterior, we may suppose two demonstrations
of the inherence of A in E, the one proving it through the
middles B, C and D, the other through F and G. Then A-D is
known to the same degree as A-E (in the second proof), but A-D
is better known than and prior to A-E (in the first proof); since
A-E is proved through A-D, and the ground is more certain than
the conclusion.
276
middle is always related affirmatively to both extremes; in a
negative syllogism it must be negatively related only to one of
them, and so this negation comes to be a single negative
premiss, the other premisses being affirmative. If, then, that
through which a truth is proved is a better known and more
certain truth, and if the negative proposition is proved through
the affirmative and not vice versa, affirmative demonstration,
being prior and better known and more certain, will be superior.
26
277
we are to prove that does not inhere in B, we have to assume
that it does inhere, and further that B inheres in C, with the
resulting inference that A inheres in C. This we have to suppose
a known and admitted impossibility; and we then infer that A
cannot inhere in B. Thus if the inherence of B in C is not
questioned, A’s inherence in B is impossible.
The order of the terms is the same in both proofs: they differ
according to which of the negative propositions is the better
known, the one denying A of B or the one denying A of C. When
the falsity of the conclusion is the better known, we use
reductio ad impossible; when the major premiss of the
syllogism is the more obvious, we use direct demonstration. All
the same the proposition denying A of B is, in the order of being,
prior to that denying A of C; for premisses are prior to the
conclusion which follows from them, and ‘no C is A’ is the
conclusion, ‘no B is A’ one of its premisses. For the destructive
result of reductio ad impossibile is not a proper conclusion, nor
are its antecedents proper premisses. On the contrary: the
constituents of syllogism are premisses related to one another
as whole to part or part to whole, whereas the premisses A-C
and A-B are not thus related to one another. Now the superior
demonstration is that which proceeds from better known and
prior premisses, and while both these forms depend for
credence on the not-being of something, yet the source of the
one is prior to that of the other. Therefore negative
demonstration will have an unqualified superiority to reductio
ad impossibile, and affirmative demonstration, being superior to
negative, will consequently be superior also to reductio ad
impossibile.
278
27
28
One science differs from another when their basic truths have
neither a common source nor are derived those of the one
science from those the other. This is verified when we reach the
indemonstrable premisses of a science, for they must be within
one genus with its conclusions: and this again is verified if the
conclusions proved by means of them fall within one genus –
i.e. are homogeneous.
279
29
30
280
the premisses are general. Consequently, if chance conjunctions
are neither general nor necessary, they are not demonstrable.
31
281
The commensurate universal is precious because it makes clear
the cause; so that in the case of facts like these which have a
cause other than themselves universal knowledge is more
precious than sense-perceptions and than intuition. (As regards
primary truths there is of course a different account to be
given.) Hence it is clear that knowledge of things demonstrable
cannot be acquired by perception, unless the term perception is
applied to the possession of scientific knowledge through
demonstration. Nevertheless certain points do arise with regard
to connexions to be proved which are referred for their
explanation to a failure in sense-perception: there are cases
when an act of vision would terminate our inquiry, not because
in seeing we should be knowing, but because we should have
elicited the universal from seeing; if, for example, we saw the
pores in the glass and the light passing through, the reason of
the kindling would be clear to us because we should at the
same time see it in each instance and intuit that it must be so
in all instances.
32
All syllogisms cannot have the same basic truths. This may be
shown first of all by the following dialectical considerations. (1)
Some syllogisms are true and some false: for though a true
inference is possible from false premisses, yet this occurs once
only – I mean if A for instance, is truly predicable of C, but B, the
middle, is false, both A-B and B-C being false; nevertheless, if
middles are taken to prove these premisses, they will be false
because every conclusion which is a falsehood has false
premisses, while true conclusions have true premisses, and
false and true differ in kind. Then again, (2) falsehoods are not
all derived from a single identical set of principles: there are
282
falsehoods which are the contraries of one another and cannot
coexist, e.g. ‘justice is injustice’, and ‘justice is cowardice’; ‘man
is horse’, and ‘man is ox’; ‘the equal is greater’, and ‘the equal is
less.’ From established principles we may argue the case as
follows, confining ourselves therefore to true conclusions. Not
even all these are inferred from the same basic truths; many of
them in fact have basic truths which differ generically and are
not transferable; units, for instance, which are without position,
cannot take the place of points, which have position. The
transferred terms could only fit in as middle terms or as major
or minor terms, or else have some of the other terms between
them, others outside them.
Nor can any of the common axioms – such, I mean, as the law
of excluded middle – serve as premisses for the proof of all
conclusions. For the kinds of being are different, and some
attributes attach to quanta and some to qualia only; and proof
is achieved by means of the common axioms taken in
conjunction with these several kinds and their attributes.
Again, it is not true that the basic truths are much fewer than
the conclusions, for the basic truths are the premisses, and the
premisses are formed by the apposition of a fresh extreme term
or the interposition of a fresh middle. Moreover, the number of
conclusions is indefinite, though the number of middle terms is
finite; and lastly some of the basic truths are necessary, others
variable.
283
call them identical because they are self-identical is absurd,
since everything can be identified with everything in that sense
of identity. Nor again can the contention that all conclusions
have the same basic truths mean that from the mass of all
possible premisses any conclusion may be drawn. That would
be exceedingly naive, for it is not the case in the clearly evident
mathematical sciences, nor is it possible in analysis, since it is
the immediate premisses which are the basic truths, and a
fresh conclusion is only formed by the addition of a new
immediate premiss: but if it be admitted that it is these primary
immediate premisses which are basic truths, each subject-
genus will provide one basic truth. If, however, it is not argued
that from the mass of all possible premisses any conclusion
may be proved, nor yet admitted that basic truths differ so as to
be generically different for each science, it remains to consider
the possibility that, while the basic truths of all knowledge are
within one genus, special premisses are required to prove
special conclusions. But that this cannot be the case has been
shown by our proof that the basic truths of things generically
different themselves differ generically. For fundamental truths
are of two kinds, those which are premisses of demonstration
and the subject-genus; and though the former are common, the
latter – number, for instance, and magnitude – are peculiar.
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Scientific knowledge and its object differ from opinion and the
object of opinion in that scientific knowledge is
commensurately universal and proceeds by necessary
connexions, and that which is necessary cannot be otherwise.
So though there are things which are true and real and yet can
be otherwise, scientific knowledge clearly does not concern
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them: if it did, things which can be otherwise would be
incapable of being otherwise. Nor are they any concern of
rational intuition – by rational intuition I mean an originative
source of scientific knowledge – nor of indemonstrable
knowledge, which is the grasping of the immediate premiss.
Since then rational intuition, science, and opinion, and what is
revealed by these terms, are the only things that can be ‘true’, it
follows that it is opinion that is concerned with that which may
be true or false, and can be otherwise: opinion in fact is the
grasp of a premiss which is immediate but not necessary. This
view also fits the observed facts, for opinion is unstable, and so
is the kind of being we have described as its object. Besides,
when a man thinks a truth incapable of being otherwise he
always thinks that he knows it, never that he opines it. He
thinks that he opines when he thinks that a connexion, though
actually so, may quite easily be otherwise; for he believes that
such is the proper object of opinion, while the necessary is the
object of knowledge.
In what sense, then, can the same thing be the object of both
opinion and knowledge? And if any one chooses to maintain
that all that he knows he can also opine, why should not
opinion be knowledge? For he that knows and he that opines
will follow the same train of thought through the same middle
terms until the immediate premisses are reached; because it is
possible to opine not only the fact but also the reasoned fact,
and the reason is the middle term; so that, since the former
knows, he that opines also has knowledge.
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possesses opinion and not genuine knowledge; and his opinion,
if obtained through immediate premisses, will be both of the
fact and of the reasoned fact; if not so obtained, of the fact
alone. The object of opinion and knowledge is not quite
identical; it is only in a sense identical, just as the object of true
and false opinion is in a sense identical. The sense in which
some maintain that true and false opinion can have the same
object leads them to embrace many strange doctrines,
particularly the doctrine that what a man opines falsely he does
not opine at all. There are really many senses of ‘identical’, and
in one sense the object of true and false opinion can be the
same, in another it cannot. Thus, to have a true opinion that the
diagonal is commensurate with the side would be absurd: but
because the diagonal with which they are both concerned is the
same, the two opinions have objects so far the same: on the
other hand, as regards their essential definable nature these
objects differ. The identity of the objects of knowledge and
opinion is similar. Knowledge is the apprehension of, e.g. the
attribute ‘animal’ as incapable of being otherwise, opinion the
apprehension of ‘animal’ as capable of being otherwise – e.g. the
apprehension that animal is an element in the essential nature
of man is knowledge; the apprehension of animal as predicable
of man but not as an element in man’s essential nature is
opinion: man is the subject in both judgements, but the mode
of inherence differs.
This also shows that one cannot opine and know the same
thing simultaneously; for then one would apprehend the same
thing as both capable and incapable of being otherwise – an
impossibility. Knowledge and opinion of the same thing can co-
exist in two different people in the sense we have explained,
but not simultaneously in the same person. That would involve
a man’s simultaneously apprehending, e.g. (1) that man is
essentially animal – i.e. cannot be other than animal – and (2)
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that man is not essentially animal, that is, we may assume, may
be other than animal.
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a subject is (in the partial sense) I mean a property, e.g. eclipse,
equality or inequality, interposition or non-interposition. For in
all these examples it is clear that the nature of the thing and
the reason of the fact are identical: the question ‘What is
eclipse?’ and its answer ‘The privation of the moon’s light by the
interposition of the earth’ are identical with the question ‘What
is the reason of eclipse?’ or ‘Why does the moon suffer eclipse?’
and the reply ‘Because of the failure of light through the earth’s
shutting it out’. Again, for ‘What is a concord? A commensurate
numerical ratio of a high and a low note’, we may substitute
‘What ratio makes a high and a low note concordant? Their
relation according to a commensurate numerical ratio.’ ‘Are the
high and the low note concordant?’ is equivalent to ‘Is their
ratio commensurate?’; and when we find that it is
commensurate, we ask ‘What, then, is their ratio?’.
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3
It is clear, then, that all questions are a search for a ‘middle’. Let
us now state how essential nature is revealed and in what way
it can be reduced to demonstration; what definition is, and
what things are definable. And let us first discuss certain
difficulties which these questions raise, beginning what we
have to say with a point most intimately connected with our
immediately preceding remarks, namely the doubt that might
be felt as to whether or not it is possible to know the same thing
in the same relation, both by definition and by demonstration. It
might, I mean, be urged that definition is held to concern
essential nature and is in every case universal and affirmative;
whereas, on the other hand, some conclusions are negative and
some are not universal; e.g. all in the second figure are negative,
none in the third are universal. And again, not even all
affirmative conclusions in the first figure are definable, e.g.
‘every triangle has its angles equal to two right angles’. An
argument proving this difference between demonstration and
definition is that to have scientific knowledge of the
demonstrable is identical with possessing a demonstration of it:
hence if demonstration of such conclusions as these is possible,
there clearly cannot also be definition of them. If there could,
one might know such a conclusion also in virtue of its
definition without possessing the demonstration of it; for there
is nothing to stop our having the one without the other.
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It is evident, then, that not everything demonstrable can be
defined. What then? Can everything definable be demonstrated,
or not? There is one of our previous arguments which covers
this too. Of a single thing qua single there is a single scientific
knowledge. Hence, since to know the demonstrable
scientifically is to possess the demonstration of it, an
impossible consequence will follow: – possession of its
definition without its demonstration will give knowledge of the
demonstrable.
But if the definable and the demonstrable are not wholly the
same, may they yet be partially the same? Or is that impossible,
because there can be no demonstration of the definable? There
can be none, because definition is of the essential nature or
being of something, and all demonstrations evidently posit and
assume the essential nature – mathematical demonstrations,
for example, the nature of unity and the odd, and all the other
sciences likewise. Moreover, every demonstration proves a
predicate of a subject as attaching or as not attaching to it, but
in definition one thing is not predicated of another; we do not,
e.g. predicate animal of biped nor biped of animal, nor yet figure
of plane – plane not being figure nor figure plane. Again, to
prove essential nature is not the same as to prove the fact of a
connexion. Now definition reveals essential nature,
demonstration reveals that a given attribute attaches or does
not attach to a given subject; but different things require
different demonstrations – unless the one demonstration is
related to the other as part to whole. I add this because if all
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triangles have been proved to possess angles equal to two right
angles, then this attribute has been proved to attach to
isosceles; for isosceles is a part of which all triangles constitute
the whole. But in the case before us the fact and the essential
nature are not so related to one another, since the one is not a
part of the other.
So much, then, for the first stage of our problem. The next step
is to raise the question whether syllogism – i.e. demonstration –
of the definable nature is possible or, as our recent argument
assumed, impossible.
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universally of all C as belonging to C’s essence, A also must be
predicated of C as belonging to its essence.
If one does not take this relation as thus duplicated – if, that is,
A is predicated as being of the essence of B, but B is not of the
essence of the subjects of which it is predicated – A will not
necessarily be predicated of C as belonging to its essence. So
both premisses will predicate essence, and consequently B also
will be predicated of C as its essence. Since, therefore, both
premisses do predicate essence – i.e. definable form – C’s
definable form will appear in the middle term before the
conclusion is drawn.
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a species of A, still it will not follow: being an animal is
predicated of being a man – since it is true that in all instances
to be human is to be animal, just as it is also true that every
man is an animal – but not as identical with being man.
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be true of man, and yet not exhibit his essential nature or
definable form? Again, what guarantee is there against an
unessential addition, or against the omission of the final or of
an intermediate determinant of the substantial being?
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‘this’ is predicable of ‘that’; but in this premiss the term we
assert of the minor is neither the major itself nor a term
identical in definition, or convertible, with the major.
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definition exhibits one single thing and demonstration another
single thing, and what human nature is and the fact that man
exists are not the same thing? Then too we hold that it is by
demonstration that the being of everything must be proved –
unless indeed to be were its essence; and, since being is not a
genus, it is not the essence of anything. Hence the being of
anything as fact is matter for demonstration; and this is the
actual procedure of the sciences, for the geometer assumes the
meaning of the word triangle, but that it is possessed of some
attribute he proves. What is it, then, that we shall prove in
defining essential nature? Triangle? In that case a man will
know by definition what a thing’s nature is without knowing
whether it exists. But that is impossible.
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particular thing: neither, therefore, do definitions, in addition to
revealing the meaning of a name, also reveal that the name has
this meaning. It appears then from these considerations that
neither definition and syllogism nor their objects are identical,
and further that definition neither demonstrates nor proves
anything, and that knowledge of essential nature is not to be
obtained either by definition or by demonstration.
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Now it was said before that this method could not amount to
demonstration of essential nature – it is actually a dialectical
proof of it – so let us begin again and explain by what method it
can be demonstrated. When we are aware of a fact we seek its
reason, and though sometimes the fact and the reason dawn on
us simultaneously, yet we cannot apprehend the reason a
moment sooner than the fact; and clearly in just the same way
we cannot apprehend a thing’s definable form without
apprehending that it exists, since while we are ignorant
whether it exists we cannot know its essential nature. Moreover
we are aware whether a thing exists or not sometimes through
apprehending an element in its character, and sometimes
accidentally, as, for example, when we are aware of thunder as a
noise in the clouds, of eclipse as a privation of light, or of man
as some species of animal, or of the soul as a self-moving thing.
As often as we have accidental knowledge that the thing exists,
we must be in a wholly negative state as regards awareness of
its essential nature; for we have not got genuine knowledge
even of its existence, and to search for a thing’s essential nature
when we are unaware that it exists is to search for nothing. On
the other hand, whenever we apprehend an element in the
thing’s character there is less difficulty. Thus it follows that the
degree of our knowledge of a thing’s essential nature is
determined by the sense in which we are aware that it exists.
Let us then take the following as our first instance of being
aware of an element in the essential nature. Let A be eclipse, C
the moon, B the earth’s acting as a screen. Now to ask whether
the moon is eclipsed or not is to ask whether or not B has
occurred. But that is precisely the same as asking whether A has
a defining condition; and if this condition actually exists, we
assert that A also actually exists. Or again we may ask which
side of a contradiction the defining condition necessitates: does
it make the angles of a triangle equal or not equal to two right
angles? When we have found the answer, if the premisses are
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immediate, we know fact and reason together; if they are not
immediate, we know the fact without the reason, as in the
following example: let C be the moon, A eclipse, B the fact that
the moon fails to produce shadows though she is full and
though no visible body intervenes between us and her. Then if
B, failure to produce shadows in spite of the absence of an
intervening body, is attributable A to C, and eclipse, is
attributable to B, it is clear that the moon is eclipsed, but the
reason why is not yet clear, and we know that eclipse exists, but
we do not know what its essential nature is. But when it is clear
that A is attributable to C and we proceed to ask the reason of
this fact, we are inquiring what is the nature of B: is it the
earth’s acting as a screen, or the moon’s rotation or her
extinction? But B is the definition of the other term, viz. in these
examples, of the major term A; for eclipse is constituted by the
earth acting as a screen. Thus, (1) ‘What is thunder?’ ‘The
quenching of fire in cloud’, and (2) ‘Why does it thunder?’
‘Because fire is quenched in the cloud’, are equivalent. Let C be
cloud, A thunder, B the quenching of fire. Then B is attributable
to C, cloud, since fire is quenched in it; and A, noise, is
attributable to B; and B is assuredly the definition of the major
term A. If there be a further mediating cause of B, it will be one
of the remaining partial definitions of A.
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existence. Thus the former signifies without proving, but the
latter will clearly be a quasi-demonstration of essential nature,
differing from demonstration in the arrangement of its terms.
For there is a difference between stating why it thunders, and
stating what is the essential nature of thunder; since the first
statement will be ‘Because fire is quenched in the clouds’, while
the statement of what the nature of thunder is will be ‘The
noise of fire being quenched in the clouds’. Thus the same
statement takes a different form: in one form it is continuous
demonstration, in the other definition. Again, thunder can be
defined as noise in the clouds, which is the conclusion of the
demonstration embodying essential nature. On the other hand
the definition of immediates is an indemonstrable positing of
essential nature.
Our discussion has therefore made plain (1) in what sense and
of what things the essential nature is demonstrable, and in
what sense and of what things it is not; (2) what are the various
meanings of the term definition, and in what sense and of what
things it proves the essential nature, and in what sense and of
what things it does not; (3) what is the relation of definition to
demonstration, and how far the same thing is both definable
and demonstrable and how far it is not.
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antecedent which necessitates a consequent, (3) the efficient
cause, (4) the final cause. Hence each of these can be the middle
term of a proof, for (a) though the inference from antecedent to
necessary consequent does not hold if only one premiss is
assumed – two is the minimum – still when there are two it
holds on condition that they have a single common middle
term. So it is from the assumption of this single middle term
that the conclusion follows necessarily. The following example
will also show this. Why is the angle in a semicircle a right
angle? – or from what assumption does it follow that it is a right
angle? Thus, let A be right angle, B the half of two right angles, C
the angle in a semicircle. Then B is the cause in virtue of which
A, right angle, is attributable to C, the angle in a semicircle,
since B=A and the other, viz. C,=B, for C is half of two right
angles. Therefore it is the assumption of B, the half of two right
angles, from which it follows that A is attributable to C, i.e. that
the angle in a semicircle is a right angle. Moreover, B is identical
with (b) the defining form of A, since it is what A’s definition
signifies. Moreover, the formal cause has already been shown to
be the middle. (c) ‘Why did the Athenians become involved in
the Persian war?’ means ‘What cause originated the waging of
war against the Athenians?’ and the answer is, ‘Because they
raided Sardis with the Eretrians’, since this originated the war.
Let A be war, B unprovoked raiding, C the Athenians. Then B,
unprovoked raiding, is true of C, the Athenians, and A is true of
B, since men make war on the unjust aggressor. So A, having
war waged upon them, is true of B, the initial aggressors, and B
is true of C, the Athenians, who were the aggressors. Hence here
too the cause – in this case the efficient cause – is the middle
term. (d) This is no less true where the cause is the final cause.
E.g. why does one take a walk after supper? For the sake of one’s
health. Why does a house exist? For the preservation of one’s
goods. The end in view is in the one case health, in the other
preservation. To ask the reason why one must walk after supper
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is precisely to ask to what end one must do it. Let C be walking
after supper, B the non-regurgitation of food, A health. Then let
walking after supper possess the property of preventing food
from rising to the orifice of the stomach, and let this condition
be healthy; since it seems that B, the non-regurgitation of food,
is attributable to C, taking a walk, and that A, health, is
attributable to B. What, then, is the cause through which A, the
final cause, inheres in C? It is B, the non-regurgitation of food;
but B is a kind of definition of A, for A will be explained by it.
Why is B the cause of A’s belonging to C? Because to be in a
condition such as B is to be in health. The definitions must be
transposed, and then the detail will become clearer.
Incidentally, here the order of coming to be is the reverse of
what it is in proof through the efficient cause: in the efficient
order the middle term must come to be first, whereas in the
teleological order the minor, C, must first take place, and the
end in view comes last in time.
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as, for instance, by necessity a stone is borne both upwards and
downwards, but not by the same necessity.
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This sort of cause, then, and its effect come to be
simultaneously when they are in process of becoming, and exist
simultaneously when they actually exist; and the same holds
good when they are past and when they are future. But what of
cases where they are not simultaneous? Can causes and effects
different from one another form, as they seem to us to form, a
continuous succession, a past effect resulting from a past cause
different from itself, a future effect from a future cause different
from it, and an effect which is coming-to-be from a cause
different from and prior to it? Now on this theory it is from the
posterior event that we reason (and this though these later
events actually have their source of origin in previous events – a
fact which shows that also when the effect is coming-to-be we
still reason from the posterior event), and from the event we
cannot reason (we cannot argue that because an event A has
occurred, therefore an event B has occurred subsequently to A
but still in the past – and the same holds good if the occurrence
is future) – cannot reason because, be the time interval definite
or indefinite, it will never be possible to infer that because it is
true to say that A occurred, therefore it is true to say that B, the
subsequent event, occurred; for in the interval between the
events, though A has already occurred, the latter statement will
be false. And the same argument applies also to future events;
i.e. one cannot infer from an event which occurred in the past
that a future event will occur. The reason of this is that the
middle must be homogeneous, past when the extremes are
past, future when they are future, coming to be when they are
coming-to-be, actually existent when they are actually existent;
and there cannot be a middle term homogeneous with
extremes respectively past and future. And it is a further
difficulty in this theory that the time interval can be neither
indefinite nor definite, since during it the inference will be false.
We have also to inquire what it is that holds events together so
that the coming-to-be now occurring in actual things follows
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upon a past event. It is evident, we may suggest, that a past
event and a present process cannot be ‘contiguous’, for not even
two past events can be ‘contiguous’. For past events are limits
and atomic; so just as points are not ‘contiguous’ neither are
past events, since both are indivisible. For the same reason a
past event and a present process cannot be ‘contiguous’, for the
process is divisible, the event indivisible. Thus the relation of
present process to past event is analogous to that of line to
point, since a process contains an infinity of past events. These
questions, however, must receive a more explicit treatment in
our general theory of change.
If we get our middle term in this way, will the series terminate
in an immediate premiss, or since, as we said, no two events are
‘contiguous’, will a fresh middle term always intervene because
there is an infinity of middles? No: though no two events are
‘contiguous’, yet we must start from a premiss consisting of a
middle and the present event as major. The like is true of future
events too, since if it is true to say that D will exist, it must be a
prior truth to say that A will exist, and the cause of this
conclusion is C; for if D will exist, C will exist prior to D, and if C
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will exist, A will exist prior to it. And here too the same infinite
divisibility might be urged, since future events are not
‘contiguous’. But here too an immediate basic premiss must be
assumed. And in the world of fact this is so: if a house has been
built, then blocks must have been quarried and shaped. The
reason is that a house having been built necessitates a
foundation having been laid, and if a foundation has been laid
blocks must have been shaped beforehand. Again, if a house
will be built, blocks will similarly be shaped beforehand; and
proof is through the middle in the same way, for the foundation
will exist before the house.
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we have assumed a connexion which is a general rule;
consequently the middle term B must also be a general rule. So
connexions which embody a general rule – i.e. which exist or
come to be as a general rule – will also derive from immediate
basic premisses.
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prime in the former and also the latter sense of the term: for
these attributes taken severally apply, the first two to all odd
numbers, the last to the dyad also as well as to the triad, but,
taken collectively, to no other subject. Now since we have
shown above’ that attributes predicated as belonging to the
essential nature are necessary and that universals are
necessary, and since the attributes which we select as inhering
in triad, or in any other subject whose attributes we select in
this way, are predicated as belonging to its essential nature,
triad will thus possess these attributes necessarily. Further, that
the synthesis of them constitutes the substance of triad is
shown by the following argument. If it is not identical with the
being of triad, it must be related to triad as a genus named or
nameless. It will then be of wider extent than triad – assuming
that wider potential extent is the character of a genus. If on the
other hand this synthesis is applicable to no subject other than
the individual triads, it will be identical with the being of triad,
because we make the further assumption that the substance of
each subject is the predication of elements in its essential
nature down to the last differentia characterizing the
individuals. It follows that any other synthesis thus exhibited
will likewise be identical with the being of the subject.
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the simple infirma species, and the attributes inhere essentially
in the simple infimae species, in the genera only in virtue of
these.
To define and divide one need not know the whole of existence.
Yet some hold it impossible to know the differentiae
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distinguishing each thing from every single other thing without
knowing every single other thing; and one cannot, they say,
know each thing without knowing its differentiae, since
everything is identical with that from which it does not differ,
and other than that from which it differs. Now first of all this is
a fallacy: not every differentia precludes identity, since many
differentiae inhere in things specifically identical, though not in
the substance of these nor essentially. Secondly, when one has
taken one’s differing pair of opposites and assumed that the
two sides exhaust the genus, and that the subject one seeks to
define is present in one or other of them, and one has further
verified its presence in one of them; then it does not matter
whether or not one knows all the other subjects of which the
differentiae are also predicated. For it is obvious that when by
this process one reaches subjects incapable of further
differentiation one will possess the formula defining the
substance. Moreover, to postulate that the division exhausts the
genus is not illegitimate if the opposites exclude a middle; since
if it is the differentia of that genus, anything contained in the
genus must lie on one of the two sides.
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that term of the remainder which is ‘contiguous’ to it will be
primary, and so on. Our procedure makes it clear that no
elements in the definable form have been omitted: we have
taken the differentia that comes first in the order of division,
pointing out that animal, e.g. is divisible exhaustively into A and
B, and that the subject accepts one of the two as its predicate.
Next we have taken the differentia of the whole thus reached,
and shown that the whole we finally reach is not further
divisible – i.e. that as soon as we have taken the last differentia
to form the concrete totality, this totality admits of no division
into species. For it is clear that there is no superfluous addition,
since all these terms we have selected are elements in the
definable form; and nothing lacking, since any omission would
have to be a genus or a differentia. Now the primary term is a
genus, and this term taken in conjunction with its differentiae
is a genus: moreover the differentiae are all included, because
there is now no further differentia; if there were, the final
concrete would admit of division into species, which, we said, is
not the case.
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we know of to see what, as such, they have in common; e.g. if
Alcibiades was proud, or Achilles and Ajax were proud, we
should find on inquiring what they all had in common, that it
was intolerance of insult; it was this which drove Alcibiades to
war, Achilles wrath, and Ajax to suicide. We should next
examine other cases, Lysander, for example, or Socrates, and
then if these have in common indifference alike to good and ill
fortune, I take these two results and inquire what common
element have equanimity amid the vicissitudes of life and
impatience of dishonour. If they have none, there will be two
genera of pride. Besides, every definition is always universal and
commensurate: the physician does not prescribe what is
healthy for a single eye, but for all eyes or for a determinate
species of eye. It is also easier by this method to define the
single species than the universal, and that is why our procedure
should be from the several species to the universal genera – this
for the further reason too that equivocation is less readily
detected in genera than in infimae species. Indeed, perspicuity
is essential in definitions, just as inferential movement is the
minimum required in demonstrations; and we shall attain
perspicuity if we can collect separately the definition of each
species through the group of singulars which we have
established e.g. the definition of similarity not unqualified but
restricted to colours and to figures; the definition of acuteness,
but only of sound – and so proceed to the common universal
with a careful avoidance of equivocation. We may add that if
dialectical disputation must not employ metaphors, clearly
metaphors and metaphorical expressions are precluded in
definition: otherwise dialectic would involve metaphors.
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the leaves by the possession of broad leaves; but if so, they will
be logically coincident and each capable of proof through the
other. Let me illustrate: Let A be deciduous character, B the
possession of broad leaves, C vine. Now if A inheres in B (for
every broad-leaved plant is deciduous), and B in C (every vine
possessing broad leaves); then A inheres in C (every vine is
deciduous), and the middle term B is the cause. But we can also
demonstrate that the vine has broad leaves because it is
deciduous. Thus, let D be broad-leaved, E deciduous, F vine.
Then E inheres in F (since every vine is deciduous), and D in E
(for every deciduous plant has broad leaves): therefore every
vine has broad leaves, and the cause is its deciduous character.
If, however, they cannot each be the cause of the other (for
cause is prior to effect, and the earth’s interposition is the cause
of the moon’s eclipse and not the eclipse of the interposition) –
if, then, demonstration through the cause is of the reasoned
fact and demonstration not through the cause is of the bare
fact, one who knows it through the eclipse knows the fact of the
earth’s interposition but not the reasoned fact. Moreover, that
the eclipse is not the cause of the interposition, but the
interposition of the eclipse, is obvious because the interposition
is an element in the definition of eclipse, which shows that the
eclipse is known through the interposition and not vice versa.
On the other hand, can a single effect have more than one
cause? One might argue as follows: if the same attribute is
predicable of more than one thing as its primary subject, let B
be a primary subject in which A inheres, and C another primary
subject of A, and D and E primary subjects of B and C
respectively. A will then inhere in D and E, and B will be the
cause of A’s inherence in D, C of A’s inherence in E. The presence
of the cause thus necessitates that of the effect, but the
presence of the effect necessitates the presence not of all that
may cause it but only of a cause which yet need not be the
whole cause. We may, however, suggest that if the connexion to
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be proved is always universal and commensurate, not only will
the cause be a whole but also the effect will be universal and
commensurate. For instance, deciduous character will belong
exclusively to a subject which is a whole, and, if this whole has
species, universally and commensurately to those species – i.e.
either to all species of plant or to a single species. So in these
universal and commensurate connexions the ‘middle’ and its
effect must reciprocate, i.e. be convertible. Supposing, for
example, that the reason why trees are deciduous is the
coagulation of sap, then if a tree is deciduous, coagulation must
be present, and if coagulation is present – not in any subject but
in a tree – then that tree must be deciduous.
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between figure and figure; for likeness here is equivocal,
meaning perhaps in the latter case equality of the ratios of the
sides and equality of the angles, in the case of colours identity
of the act of perceiving them, or something else of the sort.
Again, connexions requiring proof which are identical by
analogy middles also analogous.
321
attribute universal even if it is not commensurate, and I call an
attribute primary universal if it is commensurate, not with each
species severally but with their totality), and it extends beyond
each of them taken separately.
We conclude, then, that the same effect may have more than
one cause, but not in subjects specifically identical. For
instance, the cause of longevity in quadrupeds is lack of bile, in
birds a dry constitution – or certainly something different.
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C is the cause of A’s inherence in D, B of A’s inherence in C,
while the cause of A’s inherence in B is B itself.
19
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such developed state at all. Therefore we must possess a
capacity of some sort, but not such as to rank higher in accuracy
than these developed states. And this at least is an obvious
characteristic of all animals, for they possess a congenital
discriminative capacity which is called sense-perception. But
though sense-perception is innate in all animals, in some the
sense-impression comes to persist, in others it does not. So
animals in which this persistence does not come to be have
either no knowledge at all outside the act of perceiving, or no
knowledge of objects of which no impression persists; animals
in which it does come into being have perception and can
continue to retain the sense-impression in the soul: and when
such persistence is frequently repeated a further distinction at
once arises between those which out of the persistence of such
sense-impressions develop a power of systematizing them and
those which do not. So out of sense-perception comes to be
what we call memory, and out of frequently repeated memories
of the same thing develops experience; for a number of
memories constitute a single experience. From experience again
– i.e. from the universal now stabilized in its entirety within the
soul, the one beside the many which is a single identity within
them all – originate the skill of the craftsman and the
knowledge of the man of science, skill in the sphere of coming
to be and science in the sphere of being.
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universal is present in the soul: for though the act of sense-
perception is of the particular, its content is universal – is man,
for example, not the man Callias. A fresh stand is made among
these rudimentary universals, and the process does not cease
until the indivisible concepts, the true universals, are
established: e.g. such and such a species of animal is a step
towards the genus animal, which by the same process is a step
towards a further generalization.
325
Aristotle – Topics
[Translated by W. A. Pickard-Cambridge]
Book I
326
illustrious of them. Again (c), reasoning is ‘contentious’ if it
starts from opinions that seem to be generally accepted, but are
not really such, or again if it merely seems to reason from
opinions that are or seem to be generally accepted. For not
every opinion that seems to be generally accepted actually is
generally accepted. For in none of the opinions which we call
generally accepted is the illusion entirely on the surface, as
happens in the case of the principles of contentious arguments;
for the nature of the fallacy in these is obvious immediately,
and as a rule even to persons with little power of
comprehension. So then, of the contentious reasonings
mentioned, the former really deserves to be called ‘reasoning’
as well, but the other should be called ‘contentious reasoning’,
but not ‘reasoning’, since it appears to reason, but does not
really do so. Further (d), besides all the reasonings we have
mentioned there are the mis-reasonings that start from the
premisses peculiar to the special sciences, as happens (for
example) in the case of geometry and her sister sciences. For
this form of reasoning appears to differ from the reasonings
mentioned above; the man who draws a false figure reasons
from things that are neither true and primary, nor yet generally
accepted. For he does not fall within the definition; he does not
assume opinions that are received either by every one or by the
majority or by philosophers – that is to say, by all, or by most, or
by the most illustrious of them – but he conducts his reasoning
upon assumptions which, though appropriate to the science in
question, are not true; for he effects his mis-reasoning either by
describing the semicircles wrongly or by drawing certain lines in
a way in which they could not be drawn.
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of any of them; we merely want to describe them in outline; we
consider it quite enough from the point of view of the line of
inquiry before us to be able to recognize each of them in some
sort of way.
Next in order after the foregoing, we must say for how many
and for what purposes the treatise is useful. They are three –
intellectual training, casual encounters, and the philosophical
sciences. That it is useful as a training is obvious on the face of
it. The possession of a plan of inquiry will enable us more easily
to argue about the subject proposed. For purposes of casual
encounters, it is useful because when we have counted up the
opinions held by most people, we shall meet them on the
ground not of other people’s convictions but of their own, while
we shift the ground of any argument that they appear to us to
state unsoundly. For the study of the philosophical sciences it is
useful, because the ability to raise searching difficulties on both
sides of a subject will make us detect more easily the truth and
error about the several points that arise. It has a further use in
relation to the ultimate bases of the principles used in the
several sciences. For it is impossible to discuss them at all from
the principles proper to the particular science in hand, seeing
that the principles are the prius of everything else: it is through
the opinions generally held on the particular points that these
have to be discussed, and this task belongs properly, or most
appropriately, to dialectic: for dialectic is a process of criticism
wherein lies the path to the principles of all inquiries.
328
3
First, then, we must see of what parts our inquiry consists. Now
if we were to grasp (a) with reference to how many, and what
kind of, things arguments take place, and with what materials
they start, and (b) how we are to become well supplied with
these, we should have sufficiently won our goal. Now the
materials with which arguments start are equal in number, and
are identical, with the subjects on which reasonings take place.
For arguments start with ‘propositions’, while the subjects on
which reasonings take place are ‘problems’. Now every
proposition and every problem indicates either a genus or a
peculiarity or an accident – for the differentia too, applying as it
does to a class (or genus), should be ranked together with the
genus. Since, however, of what is peculiar to anything part
signifies its essence, while part does not, let us divide the
‘peculiar’ into both the aforesaid parts, and call that part which
indicates the essence a ‘definition’, while of the remainder let
us adopt the terminology which is generally current about these
things, and speak of it as a ‘property’. What we have said, then,
makes it clear that according to our present division, the
329
elements turn out to be four, all told, namely either property or
definition or genus or accident. Do not let any one suppose us
to mean that each of these enunciated by itself constitutes a
proposition or problem, but only that it is from these that both
problems and propositions are formed. The difference between
a problem and a proposition is a difference in the turn of the
phrase. For if it be put in this way, «‘An animal that walks on
two feet» is the definition of man, is it not?’ or ‘«Animal» is the
genus of man, is it not?’ the result is a proposition: but if thus,
‘Is «an animal that walks on two feet» a definition of man or
no?’ [or ‘Is «animal» his genus or no?’] the result is a problem.
Similarly too in other cases. Naturally, then, problems and
propositions are equal in number: for out of every proposition
you will make a problem if you change the turn of the phrase.
330
examples are of this character is clear on the face of them. For if
we are able to argue that two things are the same or are
different, we shall be well supplied by the same turn of
argument with lines of attack upon their definitions as well: for
when we have shown that they are not the same we shall have
demolished the definition. Observe, please, that the converse of
this last statement does not hold: for to show that they are the
same is not enough to establish a definition. To show, however,
that they are not the same is enough of itself to overthrow it.
331
different one?’ is also a ‘generic’ question; for a question of that
kind as well falls under the same branch of inquiry as the
genus: for having argued that ‘animal’ is the genus of man, and
likewise also of ox, we shall have argued that they are in the
same genus; whereas if we show that it is the genus of the one
but not of the other, we shall have argued that these things are
not in the same genus.
332
relative and a temporary property; but a property absolutely it
will never be.
333
7
334
same as a man, and what naturally travels upward the same as
fire: while a third use is found when it is rendered in reference
to some term drawn from Accident, as when the creature who is
sitting, or who is musical, is called the same as Socrates. For all
these uses mean to signify numerical unity. That what I have
just said is true may be best seen where one form of appellation
is substituted for another. For often when we give the order to
call one of the people who are sitting down, indicating him by
name, we change our description, whenever the person to
whom we give the order happens not to understand us; he will,
we think, understand better from some accidental feature; so
we bid him call to us ‘the man who is sitting’ or ‘who is
conversing over there’ – clearly supposing ourselves to be
indicating the same object by its name and by its accident.
335
contained in the definition of the subject: and if it be one of
those terms, then it will be the genus or the differentia,
inasmuch as the definition consists of genus and differentiae;
whereas, if it be not one of those terms, clearly it would be an
accident, for accident was said’ to be what belongs as an
attribute to a subject without being either its definition or its
genus or a property.
336
not signify an essence, but a quantity or a quality or one of the
other kinds of predicate. Such, then, and so many, are the
subjects on which arguments take place, and the materials with
which they start. How we are to acquire them, and by what
means we are to become well supplied with them, falls next to
be told.
10
337
more than one science of grammar, it might pass for a general
opinion that there is more than one science of flute-playing as
well: for all these seem to be alike and akin. Likewise, also,
propositions contradicting the contraries of general opinions
will pass as general opinions: for if it be a general opinion that
one ought to do good to one’s friends, it will also be a general
opinion that one ought not to do them harm. Here, that one
ought to do harm to one’s friends is contrary to the general
view, and that one ought not to do them harm is the
contradictory of that contrary. Likewise also, if one ought to do
good to one’s friends, one ought not to do good to one’s
enemies: this too is the contradictory of the view contrary to the
general view; the contrary being that one ought to do good to
one’s enemies. Likewise, also, in other cases. Also, on
comparison, it will look like a general opinion that the contrary
predicate belongs to the contrary subject: e.g. if one ought to do
good to one’s friends, one ought also to do evil to one’s enemies.
it might appear also as if doing good to one’s friends were a
contrary to doing evil to one’s enemies: but whether this is or is
not so in reality as well will be stated in the course of the
discussion upon contraries. Clearly also, all opinions that are in
accordance with the arts are dialectical propositions; for people
are likely to assent to the views held by those who have made a
study of these things, e.g. on a question of medicine they will
agree with the doctor, and on a question of geometry with the
geometrician; and likewise also in other cases.
11
338
such problem. It must, moreover, be something on which either
people hold no opinion either way, or the masses hold a
contrary opinion to the philosophers, or the philosophers to the
masses, or each of them among themselves. For some problems
it is useful to know with a view to choice or avoidance, e.g.
whether pleasure is to be chosen or not, while some it is useful
to know merely with a view to knowledge, e.g. whether the
universe is eternal or not: others, again, are not useful in and by
themselves for either of these purposes, but yet help us in
regard to some such problems; for there are many things which
we do not wish to know in and by themselves, but for the sake
of other things, in order that through them we may come to
know something else. Problems also include questions in regard
to which reasonings conflict (the difficulty then being whether
so – and so is so or not, there being convincing arguments for
both views); others also in regard to which we have no
argument because they are so vast, and we find it difficult to
give our reasons, e.g. the question whether the universe is
eternal or no: for into questions of that kind too it is possible to
inquire.
339
Now a ‘thesis’ also is a problem, though a problem is not always
a thesis, inasmuch as some problems are such that we have no
opinion about them either way. That a thesis, however, also
forms a problem, is clear: for it follows of necessity from what
has been said that either the mass of men disagree with the
philosophers about the thesis, or that the one or the other class
disagree among themselves, seeing that the thesis is a
supposition in conflict with general opinion. Practically all
dialectical problems indeed are now called ‘theses’. But it
should make no difference whichever description is used; for
our object in thus distinguishing them has not been to create a
terminology, but to recognize what differences happen to be
found between them.
12
340
the most effective, and likewise the skilled charioteer, then in
general the skilled man is the best at his particular task.
Induction is the more convincing and clear: it is more readily
learnt by the use of the senses, and is applicable generally to
the mass of men, though reasoning is more forcible and
effective against contradictious people.
13
341
14
342
‘Ought one rather to obey one’s parents or the laws, if they
disagree?’; such as this are logical, e.g. ‘Is the knowledge of
opposites the same or not?’; while such as this are on natural
philosophy, e.g. ‘Is the universe eternal or not?’ Likewise also
with problems. The nature of each of the aforesaid kinds of
proposition is not easily rendered in a definition, but we have to
try to recognize each of them by means of the familiarity
attained through induction, examining them in the light of the
illustrations given above.
15
343
and not because of any intrinsic quality in themselves. Similarly
also in other cases.
344
case either of the original terms or of their contraries: for the
contrary also of sharp in either sense is ‘dull’.
345
Moreover, examine the case of terms that denote the privation
or presence of a certain state: for if the one term bears more
than one meaning, then so will the remaining term: e.g. if ‘to
have sense’ be used with more than one meaning, as applied to
the soul and to the body, then ‘to be wanting in sense’ too will
be used with more than one meaning, as applied to the soul and
to the body. That the opposition between the terms now in
question depends upon the privation or presence of a certain
state is clear, since animals naturally possess each kind of
‘sense’, both as applied to the soul and as applied to the body.
346
happens at the right time: for what happens at the right time is
called good. Often it signifies what is of certain quantity, e.g. as
applied to the proper amount: for the proper amount too is
called good. So then the term ‘good’ is ambiguous. In the same
way also ‘clear’, as applied to a body, signifies a colour, but in
regard to a note it denotes what is ‘easy to hear’. ‘Sharp’, too, is
in a closely similar case: for the same term does not bear the
same meaning in all its applications: for a sharp note is a swift
note, as the mathematical theorists of harmony tell us, whereas
a sharp (acute) angle is one that is less than a right angle, while
a sharp dagger is one containing a sharp angle (point).
Look also and see not only if the genera of the term before you
are different without being subaltern, but also in the case of its
contrary: for if its contrary bears several senses, clearly the term
before you does so as well.
347
It is useful also to look at the definition that arises from the use
of the term in combination, e.g. of a ‘clear (lit. white) body’ of a
‘clear note’. For then if what is peculiar in each case be
abstracted, the same expression ought to remain over. This does
not happen in the case of ambiguous terms, e.g. in the cases
just mentioned. For the former will be body possessing such
and such a colour’, while the latter will be ‘a note easy to hear’.
Abstract, then, ‘a body ‘and’ a note’, and the remainder in each
case is not the same. It should, however, have been had the
meaning of ‘clear’ in each case been synonymous.
348
differentiae of genera that are different without being subaltern,
as e.g. ‘sharp’ is of a ‘note’ and a ‘solid’. For being ‘sharp’
differentiates note from note, and likewise also one solid from
another. ‘Sharp’, then, is an ambiguous term: for it forms
differentiae of genera that are different without being subaltern.
Again, see if the actual meanings included under the same term
themselves have different differentiae, e.g. ‘colour’ in bodies
and ‘colour’ in tunes: for the differentiae of ‘colour’ in bodies are
‘sight-piercing’ and ‘sight compressing’, whereas ‘colour’ in
melodies has not the same differentiae. Colour, then, is an
ambiguous term; for things that are the same have the same
differentiae.
16
349
17
18
350
questioner would then look ridiculous if he failed to address his
argument to this. It helps us also both to avoid being misled and
to mislead by false reasoning: for if we know the number of
meanings of a term, we shall certainly never be misled by false
reasoning, but shall know if the questioner fails to address his
argument to the same point; and when we ourselves put the
questions we shall be able to mislead him, if our answerer
happens not to know the number of meanings of our terms.
This, however, is not possible in all cases, but only when of the
many senses some are true and others are false. This manner of
argument, however, does not belong properly to dialectic;
dialecticians should therefore by all means beware of this kind
of verbal discussion, unless any one is absolutely unable to
discuss the subject before him in any other way.
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to any of them we are well supplied with matter for a
discussion, we shall secure a preliminary admission that
however it is in these cases, so it is also in the case before us:
then when we have shown the former we shall have shown, on
the strength of the hypothesis, the matter before us as well: for
we have first made the hypothesis that however it is in these
cases, so it is also in the case before us, and have then proved
the point as regards these cases. It is useful for the rendering of
definitions because, if we are able to see in one glance what is
the same in each individual case of it, we shall be at no loss into
what genus we ought to put the object before us when we
define it: for of the common predicates that which is most
definitely in the category of essence is likely to be the genus.
Likewise, also, in the case of objects widely divergent, the
examination of likeness is useful for purposes of definition, e.g.
the sameness of a calm at sea, and windlessness in the air (each
being a form of rest), and of a point on a line and the unit in
number – each being a starting point. If, then, we render as the
genus what is common to all the cases, we shall get the credit
of defining not inappropriately. Definition-mongers too nearly
always render them in this way: they declare the unit to be the
startingpoint of number, and the point the startingpoint of a
line. It is clear, then, that they place them in that which is
common to both as their genus.
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Book II
353
on the other hand, there is nothing to prevent an attribute (e.g.
whiteness or justice) belonging in part, so that it is not enough
to show that whiteness or justice is an attribute of a man in
order to show that he is white or just; for it is open to dispute it
and say that he is white or just in part only. Conversion, then, is
not a necessary process in the case of accidents.
We must also define the errors that occur in problems. They are
of two kinds, caused either by false statement or by
transgression of the established diction. For those who make
false statements, and say that an attribute belongs to thing
which does not belong to it, commit error; and those who call
objects by the names of other objects (e.g. calling a planetree a
‘man’) transgress the established terminology.
354
not rendered ‘coloured’ as its genus, seeing that he has used an
inflected form, nor yet as its property or as its definition: for the
definition and property of a thing belong to it and to nothing
else, whereas many things besides white are coloured, e.g. a log,
a stone, a man, and a horse. Clearly then he renders it as an
accident.
355
in the definitions. Thus (e.g.) to see if it is possible to wrong a
god, ask what is ‘to wrong’? For if it be ‘to injure deliberately’,
clearly it is not possible for a god to be wronged: for it is
impossible that God should be injured. Again, to see if the good
man is jealous, ask who is the ‘jealous’ man and what is
‘jealousy’. For if ‘jealousy’ is pain at the apparent success of
some well-behaved person, clearly the good man is not jealous:
for then he would be bad. Again, to see if the indignant man is
jealous, ask who each of them is: for then it will be obvious
whether the statement is true or false; e.g. if he is ‘jealous’ who
grieves at the successes of the good, and he is ‘indignant’ who
grieves at the successes of the evil, then clearly the indignant
man would not be jealous. A man should substitute definitions
also for the terms contained in his definitions, and not stop
until he comes to a familiar term: for often if the definition be
rendered whole, the point at issue is not cleared up, whereas if
for one of the terms used in the definition a definition be stated,
it becomes obvious.
356
health or not, we should adopt the language no longer of the
multitude but of the doctor.
357
be immortal, then every soul is immortal. This is not to be done
in every case, but only whenever we are not easily able to quote
any single argument applying to all cases in common, as (e.g.)
the geometrician can argue that the triangle has its angles
equal to two right angles.
358
required: e.g. if we want to establish a view, we should bring
forward all such meanings as admit that view and should divide
them only into those meanings which also are required for the
establishment of our case: whereas if we want to overthrow a
view, we should bring forward all that do not admit that view,
and leave the rest aside. We must deal also in these cases as
well with any uncertainty about the number of meanings
involved. Further, that one thing is, or is not, ‘of’ another should
be established by means of the same commonplace rules; e.g.
that a particular science is of a particular thing, treated either
as an end or as a means to its end, or as accidentally connected
with it; or again that it is not ‘of’ it in any of the aforesaid ways.
The same rule holds true also of desire and all other terms that
have more than one object. For the ‘desire of X’ may mean the
desire of it as an end (e.g. the desire of health) or as a means to
an end (e.g. the desire of being doctored), or as a thing desired
accidentally, as, in the case of wine, the sweet-toothed person
desires it not because it is wine but because it is sweet. For
essentially he desires the sweet, and only accidentally the wine:
for if it be dry, he no longer desires it. His desire for it is
therefore accidental. This rule is useful in dealing with relative
terms: for cases of this kind are generally cases of relative
terms.
359
In order to show that contrary attributes belong to the same
thing, look at its genus; e.g. if we want to show that rightness
and wrongness are possible in regard to perception, and to
perceive is to judge, while it is possible to judge rightly or
wrongly, then in regard to perception as well rightness and
wrongness must be possible. In the present instance the proof
proceeds from the genus and relates to the species: for ‘to
judge’ is the genus of ‘to perceive’; for the man who perceives
judges in a certain way. But per contra it may proceed from the
species to the genus: for all the attributes that belong to the
species belong to the genus as well; e.g. if there is a bad and a
good knowledge there is also a bad and a good disposition: for
‘disposition’ is the genus of knowledge. Now the former
commonplace argument is fallacious for purposes of
establishing a view, while the second is true. For there is no
necessity that all the attributes that belong to the genus should
belong also to the species; for ‘animal’ is flying and quadruped,
but not so ‘man’. All the attributes, on the other hand, that
belong to the species must of necessity belong also to the
genus; for if ‘man’ is good, then animal also is good. On the
other hand, for purposes of overthrowing a view, the former
argument is true while the latter is fallacious; for all the
attributes which do not belong to the genus do not belong to the
species either; whereas all those that are wanting to the species
are not of necessity wanting to the genus.
360
possesses scientific knowledge or is described by a term derived
from ‘science’, then he will also possess grammatical or musical
knowledge or knowledge of one of the other sciences, or will be
described by a term derived from one of them, e.g. as a
‘grammarian’ or a ‘musician’) – therefore if any expression be
asserted that is in any way derived from the genus (e.g. that the
soul is in motion), look and see whether it be possible for the
soul to be moved with any of the species of motion; whether
(e.g.) it can grow or be destroyed or come to be, and so forth
with all the other species of motion. For if it be not moved in
any of these ways, clearly it does not move at all. This
commonplace rule is common for both purposes, both for
overthrowing and for establishing a view: for if the soul moves
with one of the species of motion, clearly it does move; while if
it does not move with any of the species of motion, clearly it
does not move.
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Moreover, look at the time involved, to see if there be any
discrepancy anywhere: e.g. suppose a man to have stated that
what is being nourished of necessity grows: for animals are
always of necessity being nourished, but they do not always
grow. Likewise, also, if he has said that knowing is
remembering: for the one is concerned with past time, whereas
the other has to do also with the present and the future. For we
are said to know things present and future (e.g. that there will
be an eclipse), whereas it is impossible to remember anything
save what is in the past.
362
concede something, or whether he (the questioner) has first
reached it by a plausible induction based upon the thesis and
then tries to demolish it. The remaining case is when the point
to which the discussion comes to be directed is neither really
nor apparently necessary, and it is the answerer’s luck to be
confuted on a mere side issue You should beware of the last of
the aforesaid methods; for it appears to be wholly disconnected
from, and foreign to, the art of dialectic. For this reason,
moreover, the answerer should not lose his temper, but assent
to those statements that are of no use in attacking the thesis,
adding an indication whenever he assents although he does not
agree with the view. For, as a rule, it increases the confusion of
questioners if, after all propositions of this kind have been
granted them, they can then draw no conclusion.
Moreover, any one who has made any statement whatever has
in a certain sense made several statements, inasmuch as each
statement has a number of necessary consequences: e.g. the
man who said ‘X is a man’ has also said that it is an animal and
that it is animate and a biped and capable of acquiring reason
and knowledge, so that by the demolition of any single one of
these consequences, of whatever kind, the original statement is
demolished as well. But you should beware here too of making a
change to a more difficult subject: for sometimes the
consequence, and sometimes the original thesis, is the easier to
demolish.
In regard to subjects which must have one and one only of two
predicates, as (e.g.) a man must have either a disease or health,
supposing we are well supplied as regards the one for arguing
363
its presence or absence, we shall be well equipped as regards
the remaining one as well. This rule is convertible for both
purposes: for when we have shown that the one attribute
belongs, we shall have shown that the remaining one does not
belong; while if we show that the one does not belong, we shall
have shown that the remaining one does belong. Clearly then
the rule is useful for both purposes.
364
chance event happens neither of necessity nor usually. If the
thing happens usually, then even supposing his statement does
not distinguish whether he meant that it happens usually or
that it happens necessarily, it is open to you to discuss it on the
assumption that he meant that it happens necessarily: e.g. if he
has stated without any distinction that disinherited persons are
bad, you may assume in discussing it that he means that they
are so necessarily.
365
do good to friends and to do good to enemies, or to do evil to
friends and evil to enemies.
366
Or again, look and see if anything has been said about
something, of such a kind that if it be true, contrary predicates
must necessarily belong to the thing: e.g. if he has said that the
‘Ideas’ exist in us. For then the result will be that they are both
in motion and at rest, and moreover that they are objects both
of sensation and of thought. For according to the views of those
who posit the existence of Ideas, those Ideas are at rest and are
objects of thought; while if they exist in us, it is impossible that
they should be unmoved: for when we move, it follows
necessarily that all that is in us moves with us as well. Clearly
also they are objects of sensation, if they exist in us: for it is
through the sensation of sight that we recognize the Form
present in each individual.
367
indeed as yet have shown that the accident asserted does
belong as well; our proof will merely have gone to this point,
that it is possible for it to belong.
368
it follows that it is desirable, while upon the other it follows that
it is objectionable. The sequence, therefore, in the latter case
also is direct; for the desirable is the contrary of the
objectionable. Likewise also in other cases. The sequence is, on
the other hand, converse in such a case as this: Health follows
upon vigour, but disease does not follow upon debility; rather
debility follows upon disease. In this case, then, clearly the
sequence is converse. Converse sequence is, however, rare in
the case of contraries; usually the sequence is direct. If,
therefore, the contrary of the one term does not follow upon the
contrary of the other either directly or conversely, clearly
neither does the one term follow upon the other in the
statement made: whereas if the one followed the other in the
case of the contraries, it must of necessity do so as well in the
original statement.
369
knowledge. The objection is, however, not generally received as
really true; for many people deny that there is knowledge of
objects of sensation. Moreover, the principle stated is just as
useful for the contrary purpose, e.g. to show that the object of
sensation is not an object of knowledge, on the ground that
neither is sensation knowledge.
370
derived will by the same inflexion from ‘the praiseworthy’
whereby ‘justly’ is derived from ‘justice’.
Look not only in the case of the subject mentioned, but also in
the case of its contrary, for the contrary predicate: e.g. argue
that good is not necessarily pleasant; for neither is evil painful:
or that, if the latter be the case, so is the former. Also, if justice
be knowledge, then injustice is ignorance: and if ‘justly’ means
‘knowingly’ and ‘skilfully’, then ‘unjustly’ means ‘ignorantly’
and ‘unskilfully’: whereas if the latter be not true, neither is the
former, as in the instance given just now: for ‘unjustly’ is more
likely to seem equivalent to ‘skilfully’ than to ‘unskilfully’. This
commonplace rule has been stated before in dealing with the
sequence of contraries; for all we are claiming now is that the
contrary of P shall follow the contrary of S.
371
10
Again, look at things which are like the subject in question, and
see if they are in like case; e.g. if one branch of knowledge has
more than one object, so also will one opinion; and if to possess
sight be to see, then also to possess hearing will be to hear.
Likewise also in the case of other things, both those which are
and those which are generally held to be like. The rule in
question is useful for both purposes; for if it be as stated in the
case of some one like thing, it is so with the other like things as
well, whereas if it be not so in the case of some one of them,
neither is it so in the case of the others. Look and see also
whether the cases are alike as regards a single thing and a
number of things: for sometimes there is a discrepancy. Thus, if
to ‘know’ a thing be to ‘think of’ it, then also to ‘know many
things’ is to ‘be thinking of many things’; whereas this is not
true; for it is possible to know many things but not to be
thinking of them. If, then, the latter proposition be not true,
neither was the former that dealt with a single thing, viz. that to
‘know’ a thing is to ‘think of’ it.
372
is less likely to belong, then it belongs as well where it is more
likely. Again: If two predicates be attributed to one subject, then
if the one which is more generally thought to belong does not
belong, neither does the one that is less generally thought to
belong; or, if the one that is less generally thought to belong
does belong, so also does the other. Moreover: If two predicates
be attributed to two subjects, then if the one which is more
usually thought to belong to the one subject does not belong,
neither does the remaining predicate belong to the remaining
subject; or, if the one which is less usually thought to belong to
the one subject does belong, so too does the remaining
predicate to the remaining subject.
Moreover, you can argue from the fact that an attribute belongs,
or is generally supposed to belong, in a like degree, in three
ways, viz. those described in the last three rules given in regard
to a greater degree.’ For supposing that one predicate belongs, or
is supposed to belong, to two subjects in a like degree, then if it
does not belong to the one, neither does it belong to the other;
while if it belongs to the one, it belongs to the remaining one as
well. Or, supposing two predicates to belong in a like degree to
the same subject, then, if the one does not belong, neither does
the remaining one; while if the one does belong, the remaining
one belongs as well. The case is the same also if two predicates
belong in a like degree to two subjects; for if the one predicate
does not belong to the one subject, neither does the remaining
predicate belong to the remaining subject, while if the one
predicate does belong to the one subject, the remaining
predicate belongs to the remaining subject as well.
373
11
You can argue, then, from greater or less or like degrees of truth
in the aforesaid number of ways. Moreover, you should argue
from the addition of one thing to another. If the addition of one
thing to another makes that other good or white, whereas
formerly it was not white or good, then the thing added will be
white or good – it will possess the character it imparts to the
whole as well. Moreover, if an addition of something to a given
object intensifies the character which it had as given, then the
thing added will itself as well be of that character. Likewise,
also, in the case of other attributes. The rule is not applicable in
all cases, but only in those in which the excess described as an
‘increased intensity’ is found to take place. The above rule is,
however, not convertible for overthrowing a view. For if the
thing added does not make the other good, it is not thereby
made clear whether in itself it may not be good: for the addition
of good to evil does not necessarily make the whole good, any
more than the addition of white to black makes the whole
white.
374
Likewise, also, is what is predicated at a given time or place: for
what is absolutely impossible is not possible either in any
respect or at any place or time. An objection may be raised that
in a given respect people may be good by nature, e.g. they may
be generous or temperately inclined, while absolutely they are
not good by nature, because no one is prudent by nature.
Likewise, also, it is possible for a destructible thing to escape
destruction at a given time, whereas it is not possible for it to
escape absolutely. In the same way also it is a good thing at
certain places to follow see and such a diet, e.g. in infected
areas, though it is not a good thing absolutely. Moreover, in
certain places it is possible to live singly and alone, but
absolutely it is not possible to exist singly and alone. In the
same way also it is in certain places honourable to sacrifice
one’s father, e.g. among the Triballi, whereas, absolutely, it is not
honourable. Or possibly this may indicate a relativity not to
places but to persons: for it is all the same wherever they may
be: for everywhere it will be held honourable among the Triballi
themselves, just because they are Triballi. Again, at certain
times it is a good thing to take medicines, e.g. when one is ill,
but it is not so absolutely. Or possibly this again may indicate a
relativity not to a certain time, but to a certain state of health:
for it is all the same whenever it occurs, if only one be in that
state. A thing is ‘absolutely’ so which without any addition you
are prepared to say is honourable or the contrary. Thus (e.g.) you
will deny that to sacrifice one’s father is honourable: it is
honourable only to certain persons: it is not therefore
honourable absolutely. On the other hand, to honour the gods
you will declare to be honourable without adding anything,
because that is honourable absolutely. So that whatever without
any addition is generally accounted to be honourable or
dishonourable or anything else of that kind, will be said to be so
‘absolutely’.
375
Book III
376
employ to whatever purpose you require. Of what is ‘better’ or
‘more desirable’ the absolute standard is the verdict of the
better science, though relatively to a given individual the
standard may be his own particular science.
Also, that which is desired for itself is more desirable than that
which is desired for something else; e.g. health is more
desirable than gymnastics: for the former is desired for itself,
the latter for something else. Also, that which is desirable in
itself is more desirable than what is desirable per accidens; e.g.
justice in our friends than justice in our enemies: for the former
is desirable in itself, the latter per accidens: for we desire that
our enemies should be just per accidens, in order that they may
do us no harm. This last principle is the same as the one that
precedes it, with, however, a different turn of expression. For we
desire justice in our friends for itself, even though it will make
no difference to us, and even though they be in India; whereas
in our enemies we desire it for something else, in order that
they may do us no harm.
377
chance: for the one is bad in itself, whereas chance is so per
accidens.
378
productive means: e.g. supposing the excess of happiness over
health to be greater than that of health over what produces
health, then what produces happiness is better than health. For
what produces happiness exceeds what produces health just as
much as happiness exceeds health. But health exceeds what
produces health by a smaller amount; ergo, the excess of what
produces happiness over what produces health is greater than
that of health over what produces health. Clearly, therefore,
what produces happiness is more desirable than health: for it
exceeds the same standard by a greater amount. Moreover,
what is in itself nobler and more precious and praiseworthy is
more desirable than what is less so, e.g. friendship than wealth,
and justice than strength. For the former belong in themselves
to the class of things precious and praiseworthy, while the latter
do so not in themselves but for something else: for no one
prizes wealth for itself but always for something else, whereas
we prize friendship for itself, even though nothing else is likely
to come to us from it.
Moreover, whenever two things are very much like one another,
and we cannot see any superiority in the one over the other of
them, we should look at them from the standpoint of their
consequences. For the one which is followed by the greater good
is the more desirable: or, if the consequences be evil, that is
more desirable which is followed by the less evil. For though
both may be desirable, yet there may possibly be some
unpleasant consequence involved to turn the scale. Our survey
from the point of view of consequences lies in two directions,
for there are prior consequences and later consequences: e.g. if
a man learns, it follows that he was ignorant before and knows
379
afterwards. As a rule, the later consequence is the better to
consider. You should take, therefore, whichever of the
consequences suits your purpose.
380
which all may possess and still we want the other one as well.
Take the case of justice and courage; if everybody were just,
there would be no use for courage, whereas all might be
courageous, and still justice would be of use.
381
type improves upon it: witness the likeness of a horse to a
donkey, and that of a monkey to a man.
Moreover, things which our friends can share are more desirable
than those they cannot. Also, things which we like rather to do
to our friend are more desirable than those we like to do to the
man in the street, e.g. just dealing and the doing of good rather
than the semblance of them: for we would rather really do good
to our friends than seem to do so, whereas towards the man in
the street the converse is the case.
382
necessities of life and sets to work to secure as well other noble
acquisitions. Roughly speaking, perhaps, necessities are more
desirable, while superfluities are better.
383
Moreover, judge things by their inflexions and uses and actions
and works, and judge these by them: for they go with each
other: e.g. if ‘justly’ means something more desirable than
‘courageously’, then also justice means something more
desirable than courage; and if justice be more desirable than
courage, then also ‘justly’ means something more desirable
than ‘courageously’. Similarly also in the other cases.
Moreover, if one thing exceeds while the other falls short of the
same standard of good, the one which exceeds is the more
desirable; or if the one exceeds an even higher standard. Nay
more, if there be two things both preferable to something, the
one which is more highly preferable to it is more desirable than
the less highly preferable. Moreover, when the excess of a thing
is more desirable than the excess of something else, that thing
is itself also more desirable than the other, as (e.g.) friendship
than money: for an excess of friendship is more desirable than
an excess of money. So also that of which a man would rather
that it were his by his own doing is more desirable than what he
would rather get by another’s doing, e.g. friends than money.
Moreover, judge by means of an addition, and see if the addition
of A to the same thing as B makes the whole more desirable
than does the addition of B. You must, however, beware of
adducing a case in which the common term uses, or in some
other way helps the case of, one of the things added to it, but
not the other, as (e.g.) if you took a saw and a sickle in
combination with the art of carpentry: for in the combination
the saw is a more desirable thing, but it is not a more desirable
thing without qualification. Again, a thing is more desirable if,
when added to a lesser good, it makes the whole greater good.
Likewise, also, you should judge by means of subtraction: for
the thing upon whose subtraction the remainder is a lesser
good may be taken to be a greater good, whichever it be whose
subtraction makes the remainder a lesser good.
384
Also, if one thing be desirable for itself, and the other for the
look of it, the former is more desirable, as (e.g.) health than
beauty. A thing is defined as being desired for the look of it if,
supposing no one knew of it, you would not care to have it. Also,
it is more desirable both for itself and for the look of it, while
the other thing is desirable on the one ground alone. Also,
whichever is the more precious for itself, is also better and more
desirable. A thing may be taken to be more precious in itself
which we choose rather for itself, without anything else being
likely to come of it.
385
4
386
Moreover, if in any character one thing exceeds and another
falls short of the same standard; also, if the one exceeds
something which exceeds a given standard, while the other
does not reach that standard, then clearly the first-named thing
exhibits that character in a greater degree. Moreover, you should
judge by means of addition, and see if A when added to the
same thing as B imparts to the whole such and such a character
in a more marked degree than B, or if, when added to a thing
which exhibits that character in a less degree, it imparts that
character to the whole in a greater degree. Likewise, also, you
may judge by means of subtraction: for a thing upon whose
subtraction the remainder exhibits such and such a character in
a less degree, itself exhibits that character in a greater degree.
Also, things exhibit such and such a character in a greater
degree if more free from admixture with their contraries; e.g.
that is whiter which is more free from admixture with black.
Moreover, apart from the rules given above, that has such and
such a character in greater degree which admits in a greater
degree of the definition proper to the given character; e.g. if the
definition of ‘white’ be ‘a colour which pierces the vision’, then
that is whiter which is in a greater degree a colour that pierces
the vision.
387
that are drawn from the opposites and co-ordinates and
inflexions of a thing: for public opinion grants alike the claim
that if all pleasure be good, then also all pain is evil, and the
claim that if some pleasure be good, then also some pain is evil.
Moreover, if some form of sensation be not a capacity, then also
some form of failure of sensation is not a failure of capacity.
Also, if the object of conception is in some cases an object of
knowledge, then also some form of conceiving is knowledge.
Again, if what is unjust be in some cases good, then also what is
just is in some cases evil; and if what happens justly is in some
cases evil, then also what happens unjustly is in some cases
good. Also, if what is pleasant is in some cases objectionable,
then pleasure is in some cases an objectionable thing. On the
same principle, also, if what is pleasant is in some cases
beneficial, then pleasure is in some cases a beneficial thing. The
case is the same also as regards the things that destroy, and the
processes of generation and destruction. For if anything that
destroys pleasure or knowledge be in some cases good, then we
may take it that pleasure or knowledge is in some cases an evil
thing. Likewise, also, if the destruction of knowledge be in some
cases a good thing or its production an evil thing, then
knowledge will be in some cases an evil thing; e.g. if for a man
to forget his disgraceful conduct be a good thing, and to
remember it be an evil thing, then the knowledge of his
disgraceful conduct may be taken to be an evil thing. The same
holds also in other cases: in all such cases the premiss and the
conclusion are equally likely to be accepted.
388
you may take it that pleasure is not good either. Also, you
should judge by a smaller or like degree in the same way: for so
you will find it possible both to demolish and to establish a
view, except that whereas both are possible by means of like
degrees, by means of a smaller degree it is possible only to
establish, not to overthrow. For if a certain form of capacity be
good in a like degree to knowledge, and a certain form of
capacity be good, then so also is knowledge; while if no form of
capacity be good, then neither is knowledge. If, too, a certain
form of capacity be good in a less degree than knowledge, and a
certain form of capacity be good, then so also is knowledge; but
if no form of capacity be good, there is no necessity that no
form of knowledge either should be good. Clearly, then, it is only
possible to establish a view by means of a less degree.
389
a particular admission should make a universal admission,
inasmuch as he claims that if the attribute belongs in one
instance, it belongs also in all instances alike.
390
is knowledge, there are four ways of demolishing it: for if it be
shown that all virtue is knowledge, or that no virtue is so, or
that some other virtue (e.g. justice) is so, or that prudence itself
is not knowledge, the proposition in question will have been
demolished.
Book IV
391
1
Moreover, see whether the genus and the species be not found
in the same division, but the one be a substance while the other
392
is a quality, or the one be a relative while the other is a quality,
as (e.g.) ‘slow’ and ‘swan’ are each a substance, while ‘white’ is
not a substance but a quality, so that ‘white’ is not the genus
either of ‘snow’ or of ‘swan’. Again, knowledge’ is a relative,
while ‘good’ and ‘noble’ are each a quality, so that good, or
noble, is not the genus of knowledge. For the genera of relatives
ought themselves also to be relatives, as is the case with
‘double’: for multiple’, which is the genus of ‘double’, is itself
also a relative. To speak generally, the genus ought to fall under
the same division as the species: for if the species be a
substance, so too should be the genus, and if the species be a
quality, so too the genus should be a quality; e.g. if white be a
quality, so too should colour be. Likewise, also, in other cases.
393
objects of which the species is predicated, the genus ought to be
predicated as well.
394
wider denotation than the species and its differentia: for the
differentia as well has a narrower denotation than the genus.
Look and see, also, if there be any other genus of the given
species which neither embraces the genus rendered nor yet
falls under it, e.g. suppose any one were to lay down that
‘knowledge’ is the genus of justice. For virtue is its genus as
well, and neither of these genera embraces the remaining one,
so that knowledge could not be the genus of justice: for it is
generally accepted that whenever one species falls under two
genera, the one is embraced by the other. Yet a principle of this
kind gives rise to a difficulty in some cases. For some people
hold that prudence is both virtue and knowledge, and that
neither of its genera is embraced by the other: although
certainly not everybody admits that prudence is knowledge. If,
however, any one were to admit the truth of this assertion, yet it
would still be generally agreed to be necessary that the genera
395
of the same object must at any rate be subordinate either the
one to the other or both to the same, as actually is the case with
virtue and knowledge. For both fall under the same genus; for
each of them is a state and a disposition. You should look,
therefore, and see whether neither of these things is true of the
genus rendered; for if the genera be subordinate neither the one
to the other nor both to the same, then what is rendered could
not be the true genus.
396
that walking is ‘motion’ in order to show that it is ‘locomotion’,
seeing that there are other forms of motion as well; but one
must show in addition that walking does not partake of any of
the species of motion produced by the same division except
locomotion. For of necessity what partakes of the genus
partakes also of one of the species produced by the first division
of the genus. If, therefore, walking does not partake either of
increase or decrease or of the other kinds of motion, clearly it
would partake of locomotion, so that locomotion would be the
genus of walking.
397
Look, also, at the definitions of the genera, and see whether
they apply both to the given species and to the objects which
partake of the species. For of necessity the definitions of its
genera must be predicated of the species and of the objects
which partake of the species: if, then, there be anywhere a
discrepancy, clearly what has been rendered is not the genus.
398
of things that change one place for another involuntarily, as
happens in the case of inanimate things. Clearly, also, the
species, in the instances given, has a wider denotation than the
genus, whereas it ought to be vice versa. Again, see whether he
has placed the differentia inside the species, by taking (e.g.)
‘immortal’ to be ‘a god’. For the result will be that the species
has an equal or wider denotation: and this cannot be, for always
the differentia has an equal or a wider denotation than the
species. Moreover, see whether he has placed the genus inside
the differentia, by making ‘colour’ (e.g.) to be a thing that
‘pierces’, or ‘number’ a thing that is ‘odd’. Also, see if he has
mentioned the genus as differentia: for it is possible for a man
to bring forward a statement of this kind as well, e.g. that
‘mixture’ is the differentia of ‘fusion’, or that change of place’ is
the differentia of ‘carriage’. All such cases should be examined
by means of the same principles: for they depend upon
common rules: for the genus should have a wider denotation
that its differentia, and also should not partake of its
differentia; whereas, if it be rendered in this manner, neither of
the aforesaid requirements can be satisfied: for the genus will
both have a narrower denotation than its differentia, and will
partake of it.
399
3
Seeing that of every genus there is more than one species, look
and see if it be impossible that there should be another species
than the given one belonging to the genus stated: for if there
should be none, then clearly what has been stated could not be
a genus at all.
400
contrary as well be found in the same genus as the species,
supposing the genus to have no contrary; for contraries ought to
be found in the same genus, if there be no contrary to the
genus. Supposing, on the other hand, that there is a contrary to
the genus, see if the contrary of the species be found in the
contrary genus: for of necessity the contrary species must be in
the contrary genus, if there be any contrary to the genus. Each
of these points is made plain by means of induction. Again, see
whether the contrary of the species be not found in any genus
at all, but be itself a genus, e.g. ‘good’: for if this be not found in
any genus, neither will its contrary be found in any genus, but
will itself be a genus, as happens in the case of ‘good’ and ‘evil’:
for neither of these is found in a genus, but each of them is a
genus. Moreover, see if both genus and species be contrary to
something, and one pair of contraries have an intermediary, but
not the other. For if the genera have an intermediary, so should
their species as well, and if the species have, so should their
genera as well, as is the case with (1) virtue and vice and (2)
justice and injustice: for each pair has an intermediary. An
objection to this is that there is no intermediary between health
and disease, although there is one between evil and good. Or
see whether, though there be indeed an intermediary between
both pairs, i.e. both between the species and between the
genera, yet it be not similarly related, but in one case be a mere
negation of the extremes, whereas in the other case it is a
subject. For the general view is that the relation should be
similar in both cases, as it is in the cases of virtue and vice and
of justice and injustice: for the intermediaries between both are
mere negations. Moreover, whenever the genus has no contrary,
look and see not merely whether the contrary of the species be
found in the same genus, but the intermediate as well: for the
genus containing the extremes contains the intermediates as
well, as (e.g.) in the case of white and black: for ‘colour’ is the
genus both of these and of all the intermediate colours as well.
401
An objection may be raised that ‘defect’ and ‘excess’ are found
in the same genus (for both are in the genus ‘evil’), whereas
moderate amount’, the intermediate between them, is found
not in ‘evil’ but in ‘good’. Look and see also whether, while the
genus has a contrary, the species has none; for if the genus be
contrary to anything, so too is the species, as virtue to vice and
justice to injustice.
If, therefore, you are demolishing a view, there are all these
ways in which you should make your examination: for if the
aforesaid characters do not belong to it, clearly what has been
rendered is not the genus. If, on the other hand, you are
establishing a view, there are three ways: in the first place, see
whether the contrary of the species be found in the genus
stated, suppose the genus have no contrary: for if the contrary
be found in it, clearly the species in question is found in it as
well. Moreover, see if the intermediate species is found in the
genus stated: for whatever genus contains the intermediate
contains the extremes as well. Again, if the genus have a
contrary, look and see whether also the contrary species is
found in the contrary genus: for if so, clearly also the species in
question is found in the genus in question.
402
particular form of knowledge, then also ‘justly’ is ‘knowingly’
and the just man is a man of knowledge: whereas if any of
these things be not so, then neither is any of the rest of them.
403
If the opposite of the species be a privation, there are two ways
of demolishing an argument, first of all by looking to see if the
opposite be found in the genus rendered: for either the
privation is to be found absolutely nowhere in the same genus,
or at least not in the same ultimate genus: e.g. if the ultimate
genus containing sight be sensation, then blindness will not be
a sensation. Secondly, if there be a sensation. Secondly, if there
be a privation opposed to both genus and species, but the
opposite of the species be not found in the opposite of the
genus, then neither could the species rendered be in the genus
rendered. If, then, you are demolishing a view, you should follow
the rule as stated; but if establishing one there is but one way:
for if the opposite species be found in the opposite genus, then
also the species in question would be found in the genus in
question: e.g. if ‘blindness’ be a form of ‘insensibility’, then
‘sight’ is a form of ‘sensation’.
404
for ‘knowledge’is a relative term, but not so ‘grammar’. Or
possibly not even the first statement would be generally
considered true: for virtue is a kind of ‘noble’ and a kind of
‘good’ thing, and yet, while ‘virtue’ is a relative term, ‘good’ and
‘noble’ are not relatives but qualities. Again, see whether the
species fails to be used in the same relation when called by its
own name, and when called by the name of its genus: e.g. if the
term ‘double’ be used to mean the double of a ‘half’, then also
the term ‘multiple’ ought to be used to mean multiple of a ‘half’.
Otherwise ‘multiple’ could not be the genus of ‘double’.
Again, see whether the genus and the species be used in the
same way in respect of the inflexions they take, e.g. datives and
genitives and all the rest. For as the species is used, so should
the genus be as well, as in the case of ‘double’ and its higher
genera: for we say both ‘double of’ and ‘multiple of’ a thing.
Likewise, also, in the case of ‘knowledge’: for both knowledge’
itself and its genera, e.g. ‘disposition’ and ‘state’, are said to be
‘of’ something. An objection may be raised that in some cases it
is not so: for we say ‘superior to’ and ‘contrary to’ so and so,
whereas ‘other’, which is the genus of these terms, demands
not ‘to’ but ‘than’: for the expression is ‘other than’ so and so.
405
Again, see whether terms used in like case relationships fail to
yield a like construction when converted, as do ‘double’ and
‘multiple’. For each of these terms takes a genitive both in itself
and in its converted form: for we say both a half of’ and ‘a
fraction of’ something. The case is the same also as regards
both ‘knowledge’ and ‘conception’: for these take a genitive, and
by conversion an ‘object of knowledge’ and an ‘object of
conception’ are both alike used with a dative. If, then, in any
cases the constructions after conversion be not alike, clearly the
one term is not the genus of the other.
Again, see whether the species and the genus fail to be used in
relation to an equal number of things: for the general view is
that the uses of both are alike and equal in number, as is the
case with ‘present’ and ‘grant’. For a present’ is of something or
to some one, and also a ‘grant’ is of something and to some one:
and ‘grant’ is the genus of ‘present’, for a ‘present’ is a ‘grant
that need not be returned’. In some cases, however, the number
of relations in which the terms are used happens not to be
equal, for while ‘double’ is double of something, we speak of ‘in
excess’ or ‘greater’ in something, as well as of or than
something: for what is in excess or greater is always in excess
in something, as well as in excess of something. Hence the
terms in question are not the genera of ‘double’, inasmuch as
they are not used in relation to an equal number of things with
the species. Or possibly it is not universally true that species
and genus are used in relation to an equal number of things.
See, also, if the opposite of the species have the opposite of the
genus as its genus, e.g. whether, if ‘multiple’ be the genus of
‘double’, ‘fraction’ be also the genus of ‘half’. For the opposite of
the genus should always be the genus of the opposite species. If,
then, any one were to assert that knowledge is a kind of
sensation, then also the object of knowledge will have to be a
kind of object of sensation, whereas it is not: for an object of
406
knowledge is not always an object of sensation: for objects of
knowledge include some of the objects of intuition as well.
Hence ‘object of sensation’ is not the genus of ‘object of
knowledge’: and if this be so, neither is ‘sensation’ the genus of
‘knowledge’.
407
5
They also make a bad mistake who rank a ‘state’ within the
‘capacity’ that attends it, e.g. by defining ‘good temper’ as the
‘control of anger’, and ‘courage’ and ‘justice’ as ‘control of fears’
and of ‘gains’: for the terms ‘courageous’ and ‘good-tempered’
are applied to a man who is immune from passion, whereas
‘self-controlled’ describes the man who is exposed to passion
and not led by it. Quite possibly, indeed, each of the former is
attended by a capacity such that, if he were exposed to passion,
he would control it and not be led by it: but, for all that, this is
not what is meant by being ‘courageous’ in the one case, and
‘good tempered’ in the other; what is meant is an absolute
immunity from any passions of that kind at all.
408
conception even without being convinced of it, whereas this is
impossible if conviction be a species of conception: for it is
impossible for a thing still to remain the same if it be entirely
transferred out of its species, just as neither could the same
animal at one time be, and at another not be, a man. If, on the
other hand, any one says that a man who has a conception
must of necessity be also convinced of it, then ‘conception’ and
‘conviction’ will be used with an equal denotation, so that not
even so could the former be the genus of the latter: for the
denotation of the genus should be wider.
409
knowledge in a particular respect only. Likewise also in other
instances. Look, therefore, and see if in the case of any of its
species the genus be imparted only in a certain respect; e.g. if
‘animal’ has been described as an ‘object of perception’ or of
‘sight’. For an animal is an object of perception or of sight in a
particular respect only; for it is in respect of its body that it is
perceived and seen, not in respect of its soul, so that – ‘object of
sight’ and ‘object of perception’ could not be the genus of
‘animal’.
Sometimes also people place the whole inside the part without
detection, defining (e.g.) ‘animal’ as an ‘animate body’; whereas
the part is not predicated in any sense of the whole, so that
‘body’ could not be the genus of animal, seeing that it is a part.
410
Or see if he has put anything that exists in two genera or more
into one of them only. For some things it is impossible to place
in a single genus, e.g. the ‘cheat’ and the ‘slanderer’: for neither
he who has the will without the capacity, nor he who has the
capacity without the will, is a slanderer or cheat, but he who
has both of them. Hence he must be put not into one genus, but
into both the aforesaid genera.
411
Sometimes, too, people make the bad mistake of putting an
affection into that which is affected, as its genus, e.g. those who
say that immortality is everlasting life: for immortality seems to
be a certain affection or accidental feature of life. That this
saying is true would appear clear if any one were to admit that a
man can pass from being mortal and become immortal: for no
one will assert that he takes another life, but that a certain
accidental feature or affection enters into this one as it is. So
then ‘life’ is not the genus of immortality.
412
6
413
relation to its species. Look and see also if the genus fails to be
synonymous with its species. For the genus is always predicated
of its species synonymously.
414
both ‘pain’ and the ‘conception of a slight’ are usually thought
to be predicates of ‘anger in the category of essence: for the
angry man is both in pain and also conceives that he is slighted.
The same mode of inquiry may be applied also to the case of
the species, by comparing it with some other species: for if the
one which is more generally, or as generally, thought to be
found in the genus rendered be not found therein, then clearly
neither could the species rendered be found therein.
415
predicated in the category of essence of other species as well:
for then, again, the result will be that it is predicated of several
different species.
416
follow A universally – as e.g. ‘rest’ always follows a ‘calm’ and
‘divisibility’ follows ‘number’, but not conversely (for the
divisible is not always a number, nor rest a calm) – you may
yourself assume in your treatment of them that the one which
always follows is the genus, whenever the other is not
convertible with it: if, on the other hand, some one else puts
forward the proposition, do not accept it universally. An
objection to it is that ‘not-being’ always follows what is ‘coming
to be’ (for what is coming to be is not) and is not convertible
with it (for what is not is not always coming to be), and that still
‘not-being’ is not the genus of ‘coming to be’: for ‘not-being’ has
not any species at all. Questions, then, in regard to Genus
should be investigated in the ways described.
Book V
417
is one like the property which belongs to any particular man of
walking in the gymnasium.
418
follow; as, of some particular man, that he walks in the market-
place.
419
question is one in regard to which it is possible for arguments
both numerous and good to arise.
First, see whether the property has or has not been rendered
correctly. Of a rendering being incorrect or correct, one test is to
see whether the terms in which the property is stated are not or
are more intelligible – for destructive purposes, whether they
are not so, and for constructive purposes, whether they are so.
Of the terms not being more intelligible, one test is to see
whether the property which he renders is altogether more
unintelligible than the subject whose property he has stated:
for, if so, the property will not have been stated correctly. For the
object of getting a property constituted is to be intelligible: the
terms therefore in which it is rendered should be more
intelligible: for in that case it will be possible to conceive it more
adequately, e.g. any one who has stated that it is a property of
‘fire’ to ‘bear a very close resemblance to the soul’, uses the
term ‘soul’, which is less intelligible than ‘fire’ – for we know
better what fire is than what soul is –, and therefore a ‘very
close resemblance to the soul’ could not be correctly stated to
be a property of fire. Another test is to see whether the
attribution of A (property) to B (subject) fails to be more
intelligible. For not only should the property be more intelligible
than its subject, but also it should be something whose
420
attribution to the particular subject is a more intelligible
attribution. For he who does not know whether it is an attribute
of the particular subject at all, will not know either whether it
belongs to it alone, so that whichever of these results happens,
its character as a property becomes obscure. Thus (e.g.) a man
who has stated that it is a property of fire to be ‘the primary
element wherein the soul is naturally found’, has introduced a
subject which is less intelligible than ‘fire’, viz. whether the soul
is found in it, and whether it is found there primarily; and
therefore to be ‘the primary element in which the soul is
naturally found’ could not be correctly stated to be a property of
‘fire’. On the other hand, for constructive purposes, see whether
the terms in which the property is stated are more intelligible,
and if they are more intelligible in each of the aforesaid ways.
For then the property will have been correctly stated in this
respect: for of constructive arguments, showing the correctness
of a rendering, some will show the correctness merely in this
respect, while others will show it without qualification. Thus
(e.g.) a man who has said that the ‘possession of sensation’ is a
property of ‘animal’ has both used more intelligible terms and
has rendered the property more intelligible in each of the
aforesaid senses; so that to ‘possess sensation’ would in this
respect have been correctly rendered as a property of ‘animal’.
421
obscure, because the man who is about to attempt an argument
is in doubt which of the various senses the expression bears:
and this will not do, for the object of rendering the property is
that he may understand. Moreover, in addition to this, it is
inevitable that those who render a property after this fashion
should be somehow refuted whenever any one addresses his
syllogism to that one of the term’s several meanings which does
not agree. For constructive purposes, on the other hand, see
whether both all the terms and also the expression as a whole
avoid bearing more than one sense: for then the property will
have been correctly stated in this respect. Thus (e.g.) seeing that
‘body’ does not bear several meanings, nor quickest to move
upwards in space’, nor yet the whole expression made by
putting them together, it would be correct in this respect to say
that it is a property of fire to be the ‘body quickest to move
upwards in space’.
422
Next, for destructive purposes, see whether the same term has
been repeated in the property. For people often do this
undetected in rendering ‘properties’ also, just as they do in their
‘definitions’ as well: but a property to which this has happened
will not have been correctly stated: for the repetition of it
confuses the hearer; thus inevitably the meaning becomes
obscure, and further, such people are thought to babble.
Repetition of the same term is likely to happen in two ways; one
is, when a man repeatedly uses the same word, as would
happen if any one were to render, as a property of fire, ‘the body
which is the most rarefied of bodies’ (for he has repeated the
word ‘body’); the second is, if a man replaces words by their
definitions, as would happen if any one were to render, as a
property of earth, ‘the substance which is by its nature most
easily of all bodies borne downwards in space’, and were then to
substitute ‘substances of such and such a kind’ for the word
‘bodies’: for ‘body’ and ‘a substance of such and such a kind’
mean one and the same thing. For he will have repeated the
word ‘substance’, and accordingly neither of the properties
would be correctly stated. For constructive purposes, on the
other hand, see whether he avoids ever repeating the same
term; for then the property will in this respect have been
correctly rendered. Thus (e.g.) seeing that he who has stated
‘animal capable of acquiring knowledge’ as a property of man
has avoided repeating the same term several times, the
property would in this respect have been correctly rendered of
man.
423
property of knowledge to be a ‘conception incontrovertible by
argument, because of its unity’, has used in the property a term
of that kind, viz. ‘unity’, which is a universal attribute; and
therefore the property of knowledge could not have been
correctly stated. For constructive purposes, on the other hand,
see whether he has avoided all terms that are common to
everything and used a term that distinguishes the subject from
something: for then the property will in this respect have been
correctly stated. Thus (e.g.) inasmuch as he who has said that it
is a property of a ‘living creature’ to ‘have a soul’ has used no
term that is common to everything, it would in this respect
have been correctly stated to be a property of a ‘living creature’
to ‘have a soul’.
424
3
You should inquire in the same way also in the case of other
terms that do or do not make the subject more intelligible: thus,
for destructive purposes, see whether he has employed
anything either opposite to the subject or, in general, anything
simultaneous by nature with it or posterior to it: for then the
property will not have been correctly stated. For an opposite is
simultaneous by nature with its opposite, and what is
simultaneous by nature or is posterior to it does not make its
subject more intelligible. Thus (e.g.) any one who has said that it
425
is a property of good to be ‘the most direct opposite of evil’, has
employed the opposite of good, and so the property of good
could not have been correctly rendered. For constructive
purposes, on the other hand, see whether he has avoided
employing anything either opposite to, or, in general,
simultaneous by nature with the subject, or posterior to it: for
then the property will in this respect have been correctly
rendered. Thus (e.g.) a man who has stated that it is a property
of knowledge to be ‘the most convincing conception’ has
avoided employing anything either opposite to, or simultaneous
by nature with, or posterior to, the subject; and so the property
of knowledge would in this respect have been correctly stated.
426
Next, for destructive purposes, see whether in rendering the
property of the present time he has omitted to make a definite
proviso that it is the property of the present time which he is
rendering: for else the property will not have been correctly
stated. For in the first place, any unusual procedure always
needs a definite proviso: and it is the usual procedure for
everybody to render as property some attribute that always
follows. In the second place, a man who omits to provide
definitely whether it was the property of the present time
which he intended to state, is obscure: and one should not give
any occasion for adverse criticism. Thus (e.g.) a man who has
stated it as the property of a particular man ‘to be sitting with a
particular man’, states the property of the present time, and so
he cannot have rendered the property correctly, seeing that he
has described it without any definite proviso. For constructive
purposes, on the other hand, see whether, in rendering the
property of the present time, he has, in stating it, made a
definite proviso that it is the property of the present time that
he is stating: for then the property will in this respect have been
correctly stated. Thus (e.g.) a man who has said that it is the
property of a particular man ‘to be walking now’, has made this
distinction in his statement, and so the property would have
been correctly stated.
427
earth’, which is evidenced by sensation; and so the sun’s
property could not have been correctly rendered: for it will be
uncertain, whenever the sun sets, whether it continues to move
over the earth, because sensation then fails us. For constructive
purposes, on the other hand, see whether he has rendered the
property of a kind that is not obvious to sensation, or, if it be
sensible, must clearly belong of necessity: for then the property
will in this respect have been correctly stated. Thus (e.g.) a man
who has stated that it is a property of a surface to be ‘the
primary thing that is coloured’, has introduced amongst the rest
a sensible quality, ‘to be coloured’, but still a quality such as
manifestly always belongs, and so the property of ‘surface’
would in this respect have been correctly rendered.
428
appended immediately afterwards, and should distinguish its
subject from other things. Hence a property which is not stated
in this way could not have been correctly rendered. Thus (e.g.) a
man who has said that it is a property of a living creature to
‘have a soul’ has not placed ‘living creature’ within its essence,
and so the property of a living creature could not have been
correctly stated. For constructive purposes, on the other hand,
see whether a man first places within its essence the subject
whose property he is rendering, and then appends the rest: for
then the property will in this respect have been correctly
rendered. Thus (e.g.) he who has stated that is a property of
man to be an ‘animal capable of receiving knowledge’, has
rendered the property after placing the subject within its
essence, and so the property of ‘man’ would in this respect have
been correctly rendered.
429
then what is stated to be a property will not be a property. Thus,
for example, inasmuch as it is not true of the geometrician that
he ‘cannot be deceived by an argument’ (for a geometrician is
deceived when his figure is misdrawn), it could not be a
property of the man of science that he is not deceived by an
argument. For constructive purposes, on the other hand, see
whether the property rendered be true of every instance, and
true in that particular respect: for then what is stated not to be
a property will be a property. Thus, for example, in as much as
the description ‘an animal capable of receiving knowledge’ is
true of every man, and true of him qua man, it would be a
property of man to be ‘an animal capable of receiving
knowledge’. commonplace rule means – for destructive
purposes, see if the description fails to be true of that of which
the name is true; and if the name fails to be true of that of
which the description is true: for constructive purposes, on the
other hand, see if the description too is predicated of that of
which the name is predicated, and if the name too is predicated
of that of which the description is predicated.]
430
predicate ‘living creature’ is true; and so ‘having a soul would be
a property of ‘living creature’.
431
constructive purposes, on the other hand, see if he has avoided
rendering the property as partaken of, or as showing the
essence, though the subject is predicated convertibly with it: for
then what is stated not to be a property will be a property. Thus
(e.g.) he who has stated that to be ‘naturally sentient’ is a
property of ‘animal’ has rendered the property neither as
partaken of nor as showing the essence, though the subject is
predicated convertibly with it; and so to be ‘naturally sentient’
would be a property of ‘animal’.
432
and ‘desirable’ mean the same. For constructive purposes, on
the other hand, see if the same thing be a property of
something that is the same as the subject, in so far as it is the
same. For then is stated not to be a property will be a property.
Thus (e.g.) inasmuch as it is called a property of a man, in so far
as he is a man, ‘to have a tripartite soul’, it would also be a
property of a mortal, in so far as he is a mortal, to have a
tripartite soul. This commonplace rule is useful also in dealing
with Accident: for the same attributes ought either to belong or
not belong to the same things, in so far as they are the same.
433
Inasmuch as ‘same’ and ‘different’ are terms used in several
senses, it is a job to render to a sophistical questioner a
property that belongs to one thing and that only. For an
attribute that belongs to something qualified by an accident will
also belong to the accident taken along with the subject which
it qualifies; e.g. an attribute that belongs to ‘man’ will belong
also to ‘white man’, if there be a white man, and one that
belongs to ‘white man’ will belong also to ‘man’. One might,
then, bring captious criticism against the majority of properties,
by representing the subject as being one thing in itself, and
another thing when combined with its accident, saying, for
example, that ‘man’ is one thing, and white man’ another, and
moreover by representing as different a certain state and what
is called after that state. For an attribute that belongs to the
state will belong also to what is called after that state, and one
that belongs to what is called after a state will belong also to
the state: e.g. inasmuch as the condition of the scientist is
called after his science, it could not be a property of ‘science’
that it is ‘incontrovertible by argument’; for then the scientist
also will be incontrovertible by argument. For constructive
purposes, however, you should say that the subject of an
accident is not absolutely different from the accident taken
along with its subject; though it is called ‘another’ thing
because the mode of being of the two is different: for it is not
the same thing for a man to be a man and for a white man to be
a white man. Moreover, you should take a look along at the
inflections, and say that the description of the man of science is
wrong: one should say not ‘it’ but ‘he is incontrovertible by
argument’; while the description of Science is wrong too: one
should say not ‘it’ but ‘she is incontrovertible by argument’. For
against an objector who sticks at nothing the defence should
stick at nothing.
434
5
Moreover, as regards all the things that are called as they are
primarily after something else, or primarily in themselves, it is a
job to render the property of such things. For if you render a
property as belonging to the subject that is so called after
something else, then it will be true of its primary subject as
well; whereas if you state it of its primary subject, then it will be
predicated also of the thing that is so called after this other.
Thus (e.g.) if any one renders , coloured’ as the property of
‘surface’, ‘coloured’ will be true of body as well; whereas if he
render it of ‘body’, it will be predicated also of ‘surface’. Hence
the name as well will not be true of that of which the
description is true.
435
In the case of some properties it mostly happens that some
error is incurred because of a failure to define how as well as to
what things the property is stated to belong. For every one tries
to render as the property of a thing something that belongs to it
either naturally, as ‘biped’ belongs to ‘man’, or actually, as
‘having four fingers’ belongs to a particular man, or specifically,
as ‘consisting of most rarefied particles’ belongs to ‘fire’, or
absolutely, as ‘life’ to ‘living being’, or one that belongs to a
thing only as called after something else, as ‘wisdom’ to the
‘soul’, or on the other hand primarily, as ‘wisdom’ to the
‘rational faculty’, or because the thing is in a certain state, as
‘incontrovertible by argument’ belongs to a ‘scientist’ (for simply
and solely by reason of his being in a certain state will he be
‘incontrovertible by argument’), or because it is the state
possessed by something, as ‘incontrovertible by argument’
belongs to ‘science’, or because it is partaken of, as ‘sensation’
belongs to ‘animal’ (for other things as well have sensation, e.g.
man, but they have it because they already partake of ‘animal’),
or because it partakes of something else, as ‘life’ belongs to a
particular kind of ‘living being’. Accordingly he makes a mistake
if he has failed to add the word ‘naturally’, because what
belongs naturally may fail to belong to the thing to which it
naturally belongs, as (e.g.) it belongs to a man to have two feet:
so too he errs if he does not make a definite proviso that he is
rendering what actually belongs, because one day that attribute
will not be what it now is, e.g. the man’s possession of four
fingers. So he errs if he has not shown that he states a thing to
be such and such primarily, or that he calls it so after something
else, because then its name too will not be true of that of which
the description is true, as is the case with ‘coloured’, whether
rendered as a property of ‘surface’ or of ‘body’. So he errs if he
has not said beforehand that he has rendered a property to a
thing either because that thing possesses a state, or because it
is a state possessed by something; because then it will not be a
436
property. For, supposing he renders the property to something
as being a state possessed, it will belong to what possesses that
state; while supposing he renders it to what possesses the state,
it will belong to the state possessed, as did ‘incontrovertible by
argument’ when stated as a property of ‘science’ or of the
‘scientist’. So he errs if he has not indicated beforehand that the
property belongs because the thing partakes of, or is partaken
of by, something; because then the property will belong to
certain other things as well. For if he renders it because its
subject is partaken of, it will belong to the things which partake
of it; whereas if he renders it because its subject partakes of
something else, it will belong to the things partaken of, as (e.g.)
if he were to state ‘life’ to be a property of a ‘particular kind of
living being’, or just of ‘living being. So he errs if he has not
expressly distinguished the property that belongs specifically,
because then it will belong only to one of the things that fall
under the term of which he states the property: for the
superlative belongs only to one of them, e.g. ‘lightest’ as applied
to ‘fire’. Sometimes, too, a man may even add the word
‘specifically’, and still make a mistake. For the things in
question should all be of one species, whenever the word
‘specifically’ is added: and in some cases this does not occur, as
it does not, in fact, in the case of fire. For fire is not all of one
species; for live coals and flame and light are each of them ‘fire’,
but are of different species. The reason why, whenever
‘specifically’ is added, there should not be any species other
than the one mentioned, is this, that if there be, then the
property in question will belong to some of them in a greater
and to others in a less degree, as happens with ‘consisting of
most rarefied particles’ in the case of fire: for ‘light’ consists of
more rarefied particles than live coals and flame. And this
should not happen unless the name too be predicated in a
greater degree of that of which the description is truer;
otherwise the rule that where the description is truer the name
437
too should be truer is not fulfilled. Moreover, in addition to this,
the same attribute will be the property both of the term which
has it absolutely and of that element therein which has it in the
highest degree, as is the condition of the property ‘consisting of
most rarefied particles’ in the case of ‘fire’: for this same
attribute will be the property of ‘light’ as well: for it is ‘light’ that
‘consists of the most rarefied particles’. If, then, any one else
renders a property in this way one should attack it; for oneself,
one should not give occasion for this objection, but should
define in what manner one states the property at the actual
time of making the statement.
438
things that consist of like parts a man may have his eye on the
whole, while sometimes he may address himself to what is
predicated of the part: and then in neither case will it have been
rightly rendered. Take an instance referring to the whole: the
man who has said that it is a property of the ‘sea’ to be ‘the
largest volume of salt water’, has stated the property of
something that consists of like parts, but has rendered an
attribute of such a kind as is not true of the part (for a particular
sea is not ‘the largest volume of salt water’); and so the largest
volume of salt water’ could not be a property of the ‘sea’. Now
take one referring to the part: the man who has stated that it is
a property of ‘air’ to be ‘breathable’ has stated the property of
something that consists of like parts, but he has stated an
attribute such as, though true of some air, is still not predicable
of the whole (for the whole of the air is not breathable); and so
‘breathable’ could not be a property of ‘air’. For constructive
purposes, on the other hand, see whether, while it is true of
each of the things with similar parts, it is on the other hand a
property of them taken as a collective whole: for then what has
been stated not to be a property will be a property. Thus (e.g.)
while it is true of earth everywhere that it naturally falls
downwards, it is a property of the various particular pieces of
earth taken as ‘the Earth’, so that it would be a property of
‘earth’ ‘naturally to fall downwards’.
439
Thus (e.g.) inasmuch as injustice is contrary to justice, and the
lowest evil to the highest good, but ‘to be the highest good’ is
not a property of ‘justice’, therefore ‘to be the lowest evil’ could
not be a property of ‘injustice’. For constructive purposes, on the
other hand, see if the contrary is the property of the contrary:
for then also the contrary of the first will be the property of the
contrary of the second. Thus (e.g.) inasmuch as evil is contrary
to good, and objectionable to desirable, and ‘desirable’ is a
property of ‘good’, ‘objectionable’ would be a property of ‘evil’.
440
could it be a property of ‘hearing’ to be a ‘sensation’. For
constructive purposes, on the other hand, see if an attribute
described in terms of a state (X) is a property of the given state
(Y): for then also the attribute that is described in terms of the
privation (of X) will be a property of the privation (of Y). Also, if
an attribute described in terms of a privation (of X) be a
property of the privation (of Y), then also the attribute that is
described in terms of the state (X) will be a property of the state
(Y). Thus (e.g.) inasmuch as ‘to see’ is a property of ‘sight’,
inasmuch as we have sight, ‘failure to see’ would be a property
of ‘blindness’, inasmuch as we have not got the sight we should
naturally have.
Next, look from the point of view of positive and negative terms;
and first (a) from the point of view of the predicates taken by
themselves. This common-place rule is useful only for a
destructive purpose. Thus (e.g.) see if the positive term or the
attribute described in terms of it is a property of the subject: for
then the negative term or the attribute described in terms of it
will not be a property of the subject. Also if, on the other hand,
the negative term or the attribute described in terms of it is a
property of the subject, then the positive term or the attribute
described in terms of it will not be a property of the subject: e.g.
inasmuch as ‘animate’ is a property of ‘living creature’,
‘inanimate’ could not be a property of ‘living creature’.
441
seems not to be a property of ‘not-man’, neither will ‘animal’ be
a property of ‘man’. For constructive purposes, on the other
hand, see if the positive term is a property of the positive
subject: for then the negative term will be a property of the
negative subject as well. Also if the negative term be a property
of the negative subject, the positive will be a property of the
positive as well. Thus (e.g.) inasmuch as it is a property of ‘not-
living being’ ‘not to live’, it would be a property of ‘living being’
‘to live’: also if it seems to be a property of ‘living being’ ‘to live’,
it will also seem to be a property of ‘not-living being’ ‘not to
live’.
Thirdly (c) look from the point of view of the subjects taken by
themselves, and see, for destructive purposes, if the property
rendered is a property of the positive subject: for then the same
term will not be a property of the negative subject as well. Also,
if the term rendered be a property of the negative subject, it will
not be a property of the positive. Thus (e.g.) inasmuch as
‘animate’ is a property of ‘living creature’, ‘animate’ could not
be a property of ‘not-living creature’. For constructive purposes,
on the other hand, if the term rendered fails to be a property of
the affirmative subject it would be a property of the negative.
This commonplace rule is, however, deceptive: for a positive
term is not a property of a negative, or a negative of a positive.
For a positive term does not belong at all to a negative, while a
negative term, though it belongs to a positive, does not belong
as a property.
442
of the other living beings, ‘intelligible living being’ could not be
a property of God. For constructive purposes, on the other hand,
see if some one or other of the remaining co-ordinate members
(parallel with the property rendered) be a property of each of
these co-ordinate members (parallel with the subject): for then
the remaining one too will be a property of that of which it has
been stated not to be a property. Thus (e.g.) inasmuch as it is a
property of ‘wisdom’ to be essentially ‘the natural virtue of the
rational faculty’, then, taking each of the other virtues as well in
this way, it would be a property of ‘temperance’ to be essentially
‘the natural virtue of the faculty of desire’.
Next, look from the point of view of the inflexions, and see, for
destructive purposes, if the inflexion of the property rendered
fails to be a property of the inflexion of the subject: for then
neither will the other inflexion be a property of the other
inflexion. Thus (e.g.) inasmuch as ‘beautifully’ is not a property
of ‘justly’, neither could ‘beautiful’ be a property of ‘just’. For
constructive purposes, on the other hand, see if the inflexion of
the property rendered is a property of the inflexion of the
subject: for then also the other inflexion will be a property of
the other inflexion. Thus (e.g.) inasmuch as ‘walking biped’ is a
property of man, it would also be any one’s property ‘as a man’
to be described ‘as a walking biped’. Not only in the case of the
actual term mentioned should one look at the inflexions, but
also in the case of its opposites, just as has been laid down in
the case of the former commonplace rules as well.’ Thus, for
destructive purposes, see if the inflexion of the opposite of the
property rendered fails to be the property of the inflexion of the
opposite of the subject: for then neither will the inflexion of the
other opposite be a property of the inflexion of the other
opposite. Thus (e.g.) inasmuch as ‘well’ is not a property of
‘justly’, neither could ‘badly’ be a property of ‘unjustly’. For
constructive purposes, on the other hand, see if the inflexion of
the opposite of the property originally suggested is a property of
443
the inflexion of the opposite of the original subject: for then
also the inflexion of the other opposite will be a property of the
inflexion of the other opposite. Thus (e.g.) inasmuch as ‘best’ is
a property of ‘the good’, ‘worst’ also will be a property of ‘the
evil’.
Next, look from the point of view of things that are in a like
relation, and see, for destructive purposes, if what is in a
relation like that of the property rendered fails to be a property
of what is in a relation like that of the subject: for then neither
will what is in a relation like that of the first be a property of
what is in a relation like that of the second. Thus (e.g.)
inasmuch as the relation of the builder towards the production
of a house is like that of the doctor towards the production of
health, and it is not a property of a doctor to produce health, it
could not be a property of a builder to produce a house. For
constructive purposes, on the other hand, see if what is in a
relation like that of the property rendered is a property of what
is in a relation like that of the subject: for then also what is in a
relation like that of the first will be a property of what is in a
relation like that of the second. Thus (e.g.) inasmuch as the
relation of a doctor towards the possession of ability to produce
health is like that of a trainer towards the possession of ability
to produce vigour, and it is a property of a trainer to possess the
ability to produce vigour, it would be a property of a doctor to
possess the ability to produce health.
Next look from the point of view of things that are identically
related, and see, for destructive purposes, if the predicate that is
identically related towards two subjects fails to be a property of
444
the subject which is identically related to it as the subject in
question; for then neither will the predicate that is identically
related to both subjects be a property of the subject which is
identically related to it as the first. If, on the other hand, the
predicate which is identically related to two subjects is the
property of the subject which is identically related to it as the
subject in question, then it will not be a property of that of
which it has been stated to be a property. (e.g.) inasmuch as
prudence is identically related to both the noble and the base,
since it is knowledge of each of them, and it is not a property of
prudence to be knowledge of the noble, it could not be a
property of prudence to be knowledge of the base. If, on the
other hand, it is a property of prudence to be the knowledge of
the noble, it could not be a property of it to be the knowledge of
the base.] For it is impossible for the same thing to be a property
of more than one subject. For constructive purposes, on the
other hand, this commonplace rule is of no use: for what is
‘identically related’ is a single predicate in process of
comparison with more than one subject.
445
as so qualified, as its property: for then also the subject
qualified by the very ‘to become’ will have the predicate
qualified by ‘to become’ as its property, and the subject
qualified by the verb to be destroyed’ will have as its property
the predicate rendered with this qualification. Thus, for
example, inasmuch as it is a property of man to be a mortal, it
would be a property of becoming a man to become a mortal,
and the destruction of a mortal would be a property of the
destruction of a man. In the same way one should derive
arguments also from ‘becoming’ and ‘being destroyed’ both to
‘being’ and to the conclusions that follow from them, exactly as
was directed also for the purpose of destruction.
Next take a look at the ‘idea’ of the subject stated, and see, for
destructive purposes, if the suggested property fails to belong to
the ‘idea’ in question, or fails to belong to it in virtue of that
character which causes it to bear the description of which the
property was rendered: for then what has been stated to be a
property will not be a property. Thus (e.g.) inasmuch as ‘being
motionless’ does not belong to ‘man-himself’ qua ‘man’, but
qua ‘idea’, it could not be a property of ‘man’ to be motionless.
For constructive purposes, on the other hand, see if the property
in question belongs to the idea, and belongs to it in that respect
in virtue of which there is predicated of it that character of
which the predicate in question has been stated not to be a
property: for then what has been stated not to be a property will
be a property. Thus (e.g.) inasmuch as it belongs to ‘living-
creature-itself’ to be compounded of soul and body, and further
this belongs to it qua ‘living-creature’, it would be a property of
‘living-creature’ to be compounded of soul and body.
446
8
Next look from the point of view of greater and less degrees,
and first (a) for destructive purposes, see if what is more-P fails
to be a property of what is more-S: for then neither will what is
less-P be a property of what is less-S, nor least-P of least-S, nor
most-P of most-S, nor P simply of S simply. Thus (e.g.) inasmuch
as being more highly coloured is not a property of what is more
a body, neither could being less highly coloured be a property of
what is less a body, nor being coloured be a property of body at
all. For constructive purposes, on the other hand, see if what is
more-P is a property of what is more-S: for then also what is
less-P will be a property of what is less S, and least-P of least-S,
and most-P of most-S, and P simply of S simply. Thus (e.g.)
inasmuch as a higher degree of sensation is a property of a
higher degree of life, a lower degree of sensation also would be a
property of a lower degree of life, and the highest of the highest
and the lowest of the lowest degree, and sensation simply of life
simply.
447
Secondly (b) for destructive purposes, see if the more likely
property fails to be a property of the more likely subject: for
then neither will the less likely property be a property of the
less likely subject. Thus (e.g.) inasmuch as ‘perceiving’ is more
likely to be a property of ‘animal’ than ‘knowing’ of ‘man’, and
‘perceiving’ is not a property of ‘animal’, ‘knowing’ could not be
a property of ‘man’. For constructive purposes, on the other
hand, see if the less likely property is a property of the less
likely subject; for then too the more likely property will be a
property of the more likely subject. Thus (e.g.) inasmuch as ‘to
be naturally civilized’ is less likely to be a property of man than
‘to live’ of an animal, and it is a property of man to be naturally
civilized, it would be a property of animal to live.
448
likely to be a property of it will be a property as well. Thus, for
example, inasmuch as ‘sensation’ is less likely to be a property
of ‘animal’ than life’, and ‘sensation’ is a property of animal,
‘life’ would be a property of animal.
Next, look from the point of view of the attributes that belong in
a like manner, and first (a) for destructive purposes, see if what
is as much a property fails to be a property of that of which it is
as much a property: for then neither will that which is as much
a property as it be a property of that of which it is as much a
property. Thus (e.g.) inasmuch as ‘desiring’ is as much a
property of the faculty of desire as reasoning’ is a property of
the faculty of reason, and desiring is not a property of the
faculty of desire, reasoning could not be a property of the
faculty of reason. For constructive purposes, on the other hand,
see if what is as much a property is a property of that of which
it is as much a property: for then also what is as much a
property as it will be a property of that of which it is as much a
property. Thus (e.g.) inasmuch as it is as much a property of ‘the
faculty of reason’ to be ‘the primary seat of wisdom’ as it is of
‘the faculty of desire’ to be ‘the primary seat of temperance’,
and it is a property of the faculty of reason to be the primary
seat of wisdom, it would be a property of the faculty of desire to
be the primary seat of temperance.
449
that reasons, and it is a property of the soul to be the primary
possessor of a part that desires, and so it be a property of the
soul to be the primary possessor of a part that reasons.
The rule based on things that are in a like relation’ differs from
the rule based on attributes that belong in a like manner,’
because the former point is secured by analogy, not from
reflection on the belonging of any attribute, while the latter is
judged by a comparison based on the fact that an attribute
belongs.
450
there exists no animal such as to breathe it and so it follows
that ‘breathable’ could not be a property of air.
451
Book VI
The discussion of Definitions falls into five parts. For you have
to show either (1) that it is not true at all to apply the expression
as well to that to which the term is applied (for the definition of
Man ought to be true of every man); or (2) that though the object
has a genus, he has failed to put the object defined into the
genus, or to put it into the appropriate genus (for the framer of a
definition should first place the object in its genus, and then
append its differences: for of all the elements of the definition
the genus is usually supposed to be the principal mark of the
essence of what is defined): or (3) that the expression is not
peculiar to the object (for, as we said above as well, a definition
ought to be peculiar): or else (4) see if, though he has observed
all the aforesaid cautions, he has yet failed to define the object,
that is, to express its essence. (5) It remains, apart from the
foregoing, to see if he has defined it, but defined it incorrectly.
452
object, we must go on to examine the case according to the
commonplace rules that relate to genus and property.
Incorrectness falls into two branches: (1) first, the use of obscure
language (for the language of a definition ought to be the very
clearest possible, seeing that the whole purpose of rendering it
is to make something known); (secondly, if the expression used
be longer than is necessary: for all additional matter in a
definition is superfluous. Again, each of the aforesaid branches
is divided into a number of others.
453
particularly easy in the case where the definer does not see the
ambiguity of his terms. Or, again, the questioner may himself
distinguish the various senses of the term rendered in the
definition, and then institute his argument against each: for if
the expression used be not adequate to the subject in any of its
senses, it is clear that he cannot have defined it in any sense
aright.
454
image is something produced by imitation, and this is not found
in the case of the law. If, on the other hand, he does not mean
the term literally, it is clear that he has used an unclear
expression, and one that is worse than any sort of metaphorical
expression.
455
term. Thus, in the definition of man, the addition ‘capable of
receiving knowledge’ is superfluous; for strike it out, and still
the expression is peculiar and makes clear his essence.
Speaking generally, everything is superfluous upon whose
removal the remainder still makes the term that is being
defined clear. Such, for instance, would also be the definition of
the soul, assuming it to be stated as a ‘self-moving number’; for
the soul is just ‘the self-moving’, as Plato defined it. Or perhaps
the expression used, though appropriate, yet does not declare
the essence, if the word ‘number’ be eliminated. Which of the
two is the real state of the case it is difficult to determine
clearly: the right way to treat the matter in all cases is to be
guided by convenience. Thus (e.g.) it is said that the definition of
phlegm is the ‘undigested moisture that comes first off food’.
Here the addition of the word ‘undigested’ is superfluous,
seeing that ‘the first’ is one and not many, so that even when
undigested’ is left out the definition will still be peculiar to the
subject: for it is impossible that both phlegm and also
something else should both be the first to arise from the food.
Or perhaps the phlegm is not absolutely the first thing to come
off the food, but only the first of the undigested matters, so that
the addition ‘undigested’ is required; for stated the other way
the definition would not be true unless the phlegm comes first
of all.
456
be predicated convertibly with the object; e.g. ‘a walking biped
animal six feet high’: for an expression of that kind is not
predicated convertibly with the term, because the attribute ‘six
feet high’ does not belong to everything that falls under the
same species.
Again, see if he has said the same thing more than once, saying
(e.g.) ‘desire’ is a ‘conation for the pleasant’. For ‘desire’ is
always ‘for the pleasant’, so that what is the same as desire will
also be ‘for the pleasant’. Accordingly our definition of desire
becomes ‘conation-for-the-pleasant’: for the word ‘desire’ is the
exact equivalent of the words ‘conation-for-the-pleasant’, so
that both alike will be ‘for the pleasant’. Or perhaps there is no
absurdity in this; for consider this instance: ‘Man is a biped’:
therefore, what is the same as man is a biped: but ‘a walking
biped animal’ is the same as man, and therefore walking biped
animal is a biped’. But this involves no real absurdity. For ‘biped’
is not a predicate of ‘walking animal’: if it were, then we should
certainly have ‘biped’ predicated twice of the same thing; but as
a matter of fact the subject said to be a biped is’a walking biped
animal’, so that the word ‘biped’ is only used as a predicate
once. Likewise also in the case of ‘desire’ as well: for it is not
‘conation’ that is said to be ‘for the pleasant’, but rather the
whole idea, so that there too the predication is only made once.
Absurdity results, not when the same word is uttered twice, but
when the same thing is more than once predicated of a subject;
e.g. if he says, like Xenocrates, that wisdom defines and
contemplates reality:’ for definition is a certain type of
contemplation, so that by adding the words ‘and contemplates’
over again he says the same thing twice over. Likewise, too,
those fail who say that ‘cooling’ is ‘the privation of natural heat’.
For all privation is a privation of some natural attribute, so that
the addition of the word ‘natural’ is superfluous: it would have
been enough to say ‘privation of heat’, for the word ‘privation’
shows of itself that the heat meant is natural heat.
457
Again, see if a universal have been mentioned and then a
particular case of it be added as well, e.g. ‘Equity is a remission
of what is expedient and just’; for what is just is a branch of
what is expedient and is therefore included in the latter term:
its mention is therefore redundant, an addition of the particular
after the universal has been already stated. So also, if he defines
‘medicine’ as ‘knowledge of what makes for health in animals
and men’, or ‘the law’ as ‘the image of what is by nature noble
and just’; for what is just is a branch of what is noble, so that he
says the same thing more than once.
458
in each of the definitions, and these representations are not the
same, inasmuch as the definitions are different. Clearly, then,
any one who has not defined a thing through terms that are
prior and more intelligible has not defined it at all.
459
through its genus and its differentiae, and these belong to the
order of things which are absolutely more intelligible than, and
prior to, the species. For annul the genus and differentia, and
the species too is annulled, so that these are prior to the
species. They are also more intelligible; for if the species be
known, the genus and differentia must of necessity be known
as well (for any one who knows what a man is knows also what
‘animal’ and ‘walking’ are), whereas if the genus or the
differentia be known it does not follow of necessity that the
species is known as well: thus the species is less intelligible.
Moreover, those who say that such definitions, viz. those which
proceed from what is intelligible to this, that, or the other man,
are really and truly definitions, will have to say that there are
several definitions of one and the same thing. For, as it happens,
different things are more intelligible to different people, not the
same things to all; and so a different definition would have to
be rendered to each several person, if the definition is to be
constructed from what is more intelligible to particular
individuals. Moreover, to the same people different things are
more intelligible at different times; first of all the objects of
sense; then, as they become more sharpwitted, the converse; so
that those who hold that a definition ought to be rendered
through what is more intelligible to particular individuals would
not have to render the same definition at all times even to the
same person. It is clear, then, that the right way to define is not
through terms of that kind, but through what is absolutely more
intelligible: for only in this way could the definition come
always to be one and the same. Perhaps, also, what is absolutely
intelligible is what is intelligible, not to all, but to those who are
in a sound state of understanding, just as what is absolutely
healthy is what is healthy to those in a sound state of body. All
such points as this ought to be made very precise, and made
use of in the course of discussion as occasion requires. The
demolition of a definition will most surely win a general
460
approval if the definer happens to have framed his expression
neither from what is absolutely more intelligible nor yet from
what is so to us.
Of the failure to use terms that are prior there are three forms:
(1) The first is when an opposite has been defined through its
opposite, e.g.i. good through evil: for opposites are always
simultaneous by nature. Some people think, also, that both are
objects of the same science, so that the one is not even more
intelligible than the other. One must, however, observe that it is
perhaps not possible to define some things in any other way,
e.g. the double without the half, and all the terms that are
essentially relative: for in all such cases the essential being is
the same as a certain relation to something, so that it is
impossible to understand the one term without the other, and
accordingly in the definition of the one the other too must be
embraced. One ought to learn up all such points as these, and
use them as occasion may seem to require.
461
(3) Again, see if he has defined one coordinate member of a
division by another, e.g. ‘an odd number’ as ‘that which is
greater by one than an even number’. For the co-ordinate
members of a division that are derived from the same genus are
simultaneous by nature and ‘odd’ and ‘even’ are such terms: for
both are differentiae of number.
462
knows how to count: whereas the genus is meant to indicate
just this, and is submitted first of the terms in the definition.
463
it so he passes outside the sphere of virtue, and so by leaving
out the genus of justice he fails to express its essence: for the
essence of a thing must in each case bring in its genus. It is the
same thing if the object be not put into its nearest genus; for
the man who puts it into the nearest one has stated all the
higher genera, seeing that all the higher genera are predicated
of the lower. Either, then, it ought to be put into its nearest
genus, or else to the higher genus all the differentiae ought to
be appended whereby the nearest genus is defined. For then he
would not have left out anything: but would merely have
mentioned the subordinate genus by an expression instead of
by name. On the other hand, he who mentions merely the
higher genus by itself, does not state the subordinate genus as
well: in saying ‘plant’ a man does not specify ‘a tree’.
464
are co-ordinates in a division with the differentia of a thing are
all true of the genus to which the thing belongs. Likewise, also,
see if, though it be true, yet the addition of it to the genus fails
to make a species. For then, clearly, this could not be a specific
differentia of the genus: for a specific differentia, if added to the
genus, always makes a species. If, however, this be no true
differentia, no more is the one adduced, seeing that it is a co-
ordinate member of a division with this.
465
It may be that in some cases the definer is obliged to employ a
negation as well, e.g. in defining privations. For ‘blind’ means a
thing which cannot see when its nature is to see. There is no
difference between dividing the genus by a negation, and
dividing it by such an affirmation as is bound to have a negation
as its co-ordinate in a division, e.g. supposing he had defined
something as ‘length possessed of breadth’; for co-ordinate in
the division with that which is possessed of breadth is that
which possesses no breadth and that only, so that again the
genus is divided by a negation.
466
accidental attribute, any more than the genus is: for the
differentia of a thing cannot both belong and not belong to it.
467
‘walking’ and ‘biped’ import with them the genus ‘animal’. If,
then, each of the genera as well is true of that of which the
differentia is true, it clearly follows that the species must be in
two non-subaltern genera. Or perhaps it is not impossible for
the same differentia to be used of two non-subaltern genera,
and we ought to add the words ‘except they both be subordinate
members of the same genus’. Thus ‘walking animal’ and ‘flying
animal’ are non-subaltern genera, and ‘biped’ is the differentia
of both. The words ‘except they both be subordinate members of
the same genus’ ought therefore to be added; for both these are
subordinate to ‘animal’. From this possibility, that the same
differentia may be used of two non-subaltern genera, it is clear
also that there is no necessity for the differentia to carry with it
the whole of the genus to which it belongs, but only the one or
the other of its limbs together with the genera that are higher
than this, as ‘biped’ carries with it either ‘flying’ or ‘walking
animal’.
468
generally considered rather to preserve that which it
differentiates; and it is absolutely impossible for a thing to exist
without its own special differentia: for if there be no ‘walking’,
there will be no ‘man’. In fact, we may lay down absolutely that
a thing cannot have as its differentia anything in respect of
which it is subject to alteration: for all things of that kind, if
intensified, destroy its essence. If, then, a man has rendered any
differentia of this kind, he has made a mistake: for we undergo
absolutely no alteration in respect of our differentiae.
Look and see also if the definer renders each relative term
relatively to its natural purpose: for while in some cases the
particular relative term can be used in relation to its natural
purpose only and to nothing else, some can be used in relation
to something else as well. Thus sight can only be used for
seeing, but a strigil can also be used to dip up water. Still, if any
one were to define a strigil as an instrument for dipping water,
he has made a mistake: for that is not its natural function. The
definition of a thing’s natural function is ‘that for which it
would be used by the prudent man, acting as such, and by the
science that deals specially with that thing’.
469
Moreover, if the thing of which the term defined has been
stated to be an affection or disposition, or whatever it may be,
be unable to admit it, the definer has made a mistake. For every
disposition and every affection is formed naturally in that of
which it is an affection or disposition, as knowledge, too, is
formed in the soul, being a disposition of soul. Sometimes,
however, people make bad mistakes in matters of this sort, e.g.
all those who say that ‘sleep’ is a ‘failure of sensation’, or that
‘perplexity’ is a state of ‘equality between contrary reasonings’,
or that ‘pain’ is a ‘violent disruption of parts that are naturally
conjoined’. For sleep is not an attribute of sensation, whereas it
ought to be, if it is a failure of sensation. Likewise, perplexity is
not an attribute of opposite reasonings, nor pain of parts
naturally conjoined: for then inanimate things will be in pain,
since pain will be present in them. Similar in character, too, is
the definition of ‘health’, say, as a ‘balance of hot and cold
elements’: for then health will be necessarily exhibited by the
hot and cold elements: for balance of anything is an attribute
inherent in those things of which it is the balance, so that
health would be an attribute of them. Moreover, people who
define in this way put effect for cause, or cause for effect. For
the disruption of parts naturally conjoined is not pain, but only
a cause of pain: nor again is a failure of sensation sleep, but the
one is the cause of the other: for either we go to sleep because
sensation fails, or sensation fails because we go to sleep.
Likewise also an equality between contrary reasonings would be
generally considered to be a cause of perplexity: for it is when
we reflect on both sides of a question and find everything alike
to be in keeping with either course that we are perplexed which
of the two we are to do.
470
thing that is immune ‘at present’ from destruction will be
immortal ‘at present’. Possibly, indeed, in this case this result
does not follow, owing to the ambiguity of the words ‘immune
at present from destruction’: for it may mean either that the
thing has not been destroyed at present, or that it cannot be
destroyed at present, or that at present it is such that it never
can be destroyed. Whenever, then, we say that a living thing is
at present immune from destruction, we mean that it is at
present a living thing of such a kind as never to be destroyed:
and this is equivalent to saying that it is immortal, so that it is
not meant that it is immortal only at present. Still, if ever it does
happen that what has been rendered according to the definition
belongs in the present only or past, whereas what is meant by
the word does not so belong, then the two could not be the
same. So, then, this commonplace rule ought to be followed, as
we have said.
You should look and see also whether the term being defined is
applied in consideration of something other than the definition
rendered. Suppose (e.g.) a definition of ‘justice’ as the ‘ability to
distribute what is equal’. This would not be right, for ‘just’
describes rather the man who chooses, than the man who is
able to distribute what is equal: so that justice could not be an
ability to distribute what is equal: for then also the most just
man would be the man with the most ability to distribute what
is equal.
471
while the thing does not. For either both must admit them or
else neither, if indeed what is rendered according to the
definition is the same as the thing. Moreover, see if, while both
of them admit of degrees, they yet do not both become greater
together: e.g. suppose sexual love to be the desire for
intercourse: for he who is more intensely in love has not a more
intense desire for intercourse, so that both do not become
intensified at once: they certainly should, however, had they
been the same thing.
472
manner we shall show also that the same thing is both real and
unreal.
473
not true in all cases, for almost everybody prefers the present
experience of pleasure to its cessation, so that they would count
the activity as the end rather than its completion.
474
ought to be brought face to face with his Ideas, even though he
does render the word in question: for there can be no Idea of
anything merely apparent: the general view is that an Idea is
always spoken of in relation to an Idea: thus absolute desire is
for the absolutely pleasant, and absolute wishing is for the
absolutely good; they therefore cannot be for an apparent good
or an apparently pleasant: for the existence of an absolutely –
apparently – good or pleasant would be an absurdity.
475
to a particular fraction. For if it be not so rendered, clearly a
mistake has been made.
See, also, if the opposite of the term has the opposite definition,
whether (e.g.) the definition of ‘half’ is the opposite of that of
‘double’: for if ‘double’ is ‘that which exceeds another by an
equal amount to that other’, ‘half’ is ‘that which is exceeded by
an amount equal to itself’. In the same way, too, with contraries.
For to the contrary term will apply the definition that is
contrary in some one of the ways in which contraries are
conjoined. Thus (e.g.) if ‘useful’=‘productive of good’,
‘injurious’=productive of evil’ or ‘destructive of good’, for one or
the other of thee is bound to be contrary to the term originally
used. Suppose, then, neither of these things to be the contrary
of the term originally used, then clearly neither of the
definitions rendered later could be the definition of the contrary
of the term originally defined: and therefore the definition
originally rendered of the original term has not been rightly
rendered either. Seeing, moreover, that of contraries, the one is
sometimes a word forced to denote the privation of the other, as
(e.g.) inequality is generally held to be the privation of equality
(for ‘unequal’ merely describes things that are not equal’), it is
therefore clear that that contrary whose form denotes the
privation must of necessity be defined through the other;
whereas the other cannot then be defined through the one
whose form denotes the privation; for else we should find that
each is being interpreted by the other. We must in the case of
contrary terms keep an eye on this mistake, e.g. supposing any
one were to define equality as the contrary of inequality: for
then he is defining it through the term which denotes privation
of it. Moreover, a man who so defines is bound to use in his
definition the very term he is defining; and this becomes clear,
if for the word we substitute its definition. For to say ‘inequality’
is the same as to say ‘privation of equality’. Therefore equality
so defined will be ‘the contrary of the privation of equality’, so
476
that he would have used the very word to be defined. Suppose,
however, that neither of the contraries be so formed as to
denote privation, but yet the definition of it be rendered in a
manner like the above, e.g. suppose ‘good’ to be defined as ‘the
contrary of evil’, then, since it is clear that ‘evil’ too will be ‘the
contrary of good’ (for the definition of things that are contrary
in this must be rendered in a like manner), the result again is
that he uses the very term being defined: for ‘good’ is inherent
in the definition of ‘evil’. If, then, ‘good’ be the contrary of evil,
and evil be nothing other than the ‘contrary of good’, then
‘good’ will be the ‘contrary of the contrary of good’. Clearly,
then, he has used the very word to be defined.
477
has been deceived, and for this reason we do not talk of
inanimate things or of children as ‘erring’. ‘Error’, then, is not
used to denote a mere privation of knowledge.
10
Look too and see whether the definition given will apply to the
Idea as well. For in some cases it will not do so; e.g. in the
Platonic definition where he adds the word ‘mortal’ in his
definitions of living creatures: for the Idea (e.g. the absolute
Man) is not mortal, so that the definition will not fit the Idea. So
always wherever the words ‘capable of acting on’ or ‘capable of
being acted upon’ are added, the definition and the Idea are
absolutely bound to be discrepant: for those who assert the
existence of Ideas hold that they are incapable of being acted
upon, or of motion. In dealing with these people even
arguments of this kind are useful.
478
kind of thing only, but to be one thing in animals and another in
plants. It is possible to hold the view that life is a synonymous
term and is always used to describe one thing only, and
therefore to render the definition in this way on purpose: or it
may quite well happen that a man may see the ambiguous
character of the word, and wish to render the definition of the
one sense only, and yet fail to see that he has rendered a
definition common to both senses instead of one peculiar to the
sense he intends. In either case, whichever course he pursues,
he is equally at fault. Since ambiguous terms sometimes pass
unobserved, it is best in questioning to treat such terms as
though they were synonymous (for the definition of the one
sense will not apply to the other, so that the answerer will be
generally thought not to have defined it correctly, for to a
synonymous term the definition should apply in its full range),
whereas in answering you should yourself distinguish between
the senses. Further, as some answerers call ‘ambiguous’ what is
really synonymous, whenever the definition rendered fails to
apply universally, and, vice versa, call synonymous what is
really ambiguous supposing their definition applies to both
senses of the term, one should secure a preliminary admission
on such points, or else prove beforehand that so-and-so is
ambiguous or synonymous, as the case may be: for people are
more ready to agree when they do not foresee what the
consequence will be. If, however, no admission has been made,
and the man asserts that what is really synonymous is
ambiguous because the definition he has rendered will not
apply to the second sense as well, see if the definition of this
second meaning applies also to the other meanings: for if so,
this meaning must clearly be synonymous with those others.
Otherwise, there will be more than one definition of those other
meanings, for there are applicable to them two distinct
definitions in explanation of the term, viz. the one previously
rendered and also the later one. Again, if any one were to define
479
a term used in several senses, and, finding that his definition
does not apply to them all, were to contend not that the term is
ambiguous, but that even the term does not properly apply to
all those senses, just because his definition will not do so either,
then one may retort to such a man that though in some things
one must not use the language of the people, yet in a question
of terminology one is bound to employ the received and
traditional usage and not to upset matters of that sort.
11
480
definition terms ought to be rendered by phrases, if possible in
every case, or if not, in the majority. For at that rate, simple
objects too could be defined by merely calling them by a
different name, e.g. ‘cloak’ instead of ‘doublet’.
Look and see also whether, in the exchange of words, the sense
fails still to be the same. Take, for instance, the explanation of
‘speculative knowledge’ as ‘speculative conception’: for
conception is not the same as knowledge – as it certainly ought
to be if the whole is to be the same too: for though the word
‘speculative’ is common to both expressions, yet the remainder
is different.
481
If he has rendered the definition of the differentia, see whether
the definition rendered is common to it and something else as
well: e.g. whenever he says that an odd number is a ‘number
with a middle’, further definition is required of how it has a
middle: for the word ‘number’ is common to both expressions,
and it is the word ‘odd’ for which the phrase has been
substituted. Now both a line and a body have a middle, yet they
are not ‘odd’; so that this could not be a definition of ‘odd’. If, on
the other hand, the phrase ‘with a middle’ be used in several
senses, the sense here intended requires to be defined. So that
this will either discredit the definition or prove that it is no
definition at all.
12
482
relative terms, inasmuch as all such are convertible. Moreover, if
the right way to render account of a thing be to render it as it is
not in itself but accidentally, then each and every relative term
would be used in relation not to one thing but to a number of
things. For there is no reason why the same thing should not be
both real and white and good, so that it would be a correct
rendering to render the object in relation to any one whatsoever
of these, if to render what it is accidentally be a correct way to
render it. It is, moreover, impossible that a definition of this sort
should be peculiar to the term rendered: for not only but the
majority of the other sciences too, have for their object some
real thing, so that each will be a science of reality. Clearly, then,
such a definition does not define any science at all; for a
definition ought to be peculiar to its own term, not general.
Sometimes, again, people define not the thing but only the
thing in a good or perfect condition. Such is the definition of a
rhetorician as ‘one who can always see what will persuade in
the given circumstances, and omit nothing’; or of a thief, as ‘one
who pilfers in secret’: for clearly, if they each do this, then the
one will be a good rhetorician, and the other a good thief:
whereas it is not the actual pilfering in secret, but the wish to
do it, that constitutes the thief.
Again, see if he has rendered what is desirable for its own sake
as desirable for what it produces or does, or as in any way
desirable because of something else, e.g. by saying that justice is
‘what preserves the laws’ or that wisdom is ‘what produces
happiness’; for what produces or preserves something else is
one of the things desirable for something else. It might be said
that it is possible for what is desirable in itself to be desirable
for something else as well: but still to define what is desirable in
itself in such a way is none the less wrong: for the essence
contains par excellence what is best in anything, and it is better
for a thing to be desirable in itself than to be desirable for
483
something else, so that this is rather what the definition too
ought to have indicated.
13
484
If, however, he has said that the term being defined is not ‘A and
B’ but the ‘product of A and B’, look and see in the first place if A
and B cannot in the nature of things have a single product: for
some things are so related to one another that nothing can
come of them, e.g. a line and a number. Moreover, see if the
term that has been defined is in the nature of things found
primarily in some single subject, whereas the things which he
has said produce it are not found primarily in any single subject,
but each in a separate one. If so, clearly that term could not be
the product of these things: for the whole is bound to be in the
same things wherein its parts are, so that the whole will then be
found primarily not in one subject only, but in a number of
them. If, on the other hand, both parts and whole are found
primarily in some single subject, see if that medium is not the
same, but one thing in the case of the whole and another in
that of the parts. Again, see whether the parts perish together
with the whole: for it ought to happen, vice versa, that the
whole perishes when the parts perish; when the whole
perishes, there is no necessity that the parts should perish too.
Or again, see if the whole be good or evil, and the parts neither,
or, vice versa, if the parts be good or evil and the whole neither.
For it is impossible either for a neutral thing to produce
something good or bad, or for things good or bad to produce a
neutral thing. Or again, see if the one thing is more distinctly
good than the other is evil, and yet the product be no more good
than evil, e.g. suppose shamelessness be defined as ‘the product
of courage and false opinion’: here the goodness of courage
exceeds the evil of false opinion; accordingly the product of
these ought to have corresponded to this excess, and to be
either good without qualification, or at least more good than
evil. Or it may be that this does not necessarily follow, unless
each be in itself good or bad; for many things that are
productive are not good in themselves, but only in combination;
or, per contra, they are good taken singly, and bad or neutral in
485
combination. What has just been said is most clearly illustrated
in the case of things that make for health or sickness; for some
drugs are such that each taken alone is good, but if they are
both administered in a mixture, bad.
486
containing them (as e.g. justice and courage are found in the
soul), or else in the same place or in the same time, and if this
be in no way true of the A and B in question, clearly the
definition rendered could not hold of anything, as there is no
possible way in which A can exist B’. If, however, among the
various senses above distinguished, it be true that A and B are
each found in the same time as the other, look and see if
possibly the two are not used in the same relation. Thus e.g.
suppose courage to have been defined as ‘daring with right
reasoning’: here it is possible that the person exhibits daring in
robbery, and right reasoning in regard to the means of health:
but he may have ‘the former quality+the latter’ at the same
time, and not as yet be courageous! Moreover, even though both
be used in the same relation as well, e.g. in relation to medical
treatment (for a man may exhibit both daring and right
reasoning in respect of medical treatment), still, none the less,
not even this combination of ‘the one+the other ‘makes him
‘courageous’. For the two must not relate to any casual object
that is the same, any more than each to a different object;
rather, they must relate to the function of courage, e.g. meeting
the perils of war, or whatever is more properly speaking its
function than this.
487
14
Also, even when one cannot attack the definition as a whole for
lack of acquaintance with the whole, one should attack some
part of it, if one knows that part and sees it to be incorrectly
rendered: for if the part be demolished, so too is the whole
definition. Where, again, a definition is obscure, one should first
488
of all correct and reshape it in order to make some part of it
clear and get a handle for attack, and then proceed to examine
it. For the answerer is bound either to accept the sense as taken
by the questioner, or else himself to explain clearly whatever it
is that his definition means. Moreover, just as in the assemblies
the ordinary practice is to move an emendation of the existing
law and, if the emendation is better, they repeal the existing
law, so one ought to do in the case of definitions as well: one
ought oneself to propose a second definition: for if it is seen to
be better, and more indicative of the object defined, clearly the
definition already laid down will have been demolished, on the
principle that there cannot be more than one definition of the
same thing.
Book VII
489
1
490
class be not included under the other, each will be better than
the other. For then the Peloponnesians are bound to be better
than the Spartans, seeing that the one class is not included
under the other; for they are better than anybody else. Likewise
also the Spartans must perforce be better than the
Peloponnesians; for they too are better than anybody else; each
then is better than the other! Clearly therefore what is styled
‘best’ and ‘greatest’ must be a single thing, if it is to be proved to
be ‘the same’ as another. This also is why Xenocrates fails to
prove his case: for the happy life is not numerically single, nor
yet the good life, so that it does not follow that, because they are
both the most desirable, they are therefore the same, but only
that the one falls under the other.
Again, look and see if, supposing the one to be the same as
something, the other also is the same as it: for if they be not
both the same as the same thing, clearly neither are they the
same as one another.
491
Moreover, from the point of view of ‘degrees’, see if the one
admits an increase of degree but not the other, or if though both
admit it, they do not admit it at the same time; just as it is not
the case that a man desires intercourse more intensely, the
more intensely he is in love, so that love and the desire for
intercourse are not the same.
492
possibility that things that are the same specifically or
generically should be numerically the same, and it is with the
question whether they are or are not the same in that sense
that we are concerned.
Moreover, see whether the one can exist without the other; for,
if so, they could not be the same.
This then is the way, and these the arguments, whereby the
attempt to demolish a definition should always be made. If, on
the other hand, we desire to establish one, the first thing to
observe is that few if any who engage in discussion arrive at a
definition by reasoning: they always assume something of the
kind as their starting points – both in geometry and in
493
arithmetic and the other studies of that kind. In the second
place, to say accurately what a definition is, and how it should
be given, belongs to another inquiry. At present it concerns us
only so far as is required for our present purpose, and
accordingly we need only make the bare statement that to
reason to a thing’s definition and essence is quite possible. For if
a definition is an expression signifying the essence of the thing
and the predicates contained therein ought also to be the only
ones which are predicated of the thing in the category of
essence; and genera and differentiae are so predicated in that
category: it is obvious that if one were to get an admission that
so and so are the only attributes predicated in that category, the
expression containing so and so would of necessity be a
definition; for it is impossible that anything else should be a
definition, seeing that there is not anything else predicated of
the thing in the category of essence.
494
genera. The differentiae, too, that are predicated of contraries
we expect to be contrary, e.g. those of white and black, for the
one tends to pierce the vision, while the other tends to
compress it. So that if contrary differentiae to those in the
definition are predicated of the contrary term, then those
rendered in the definition would be predicated of the term
before us. Seeing, then, that both the genus and the differentiae
have been rightly rendered, clearly the expression given must
be the right definition. It might be replied that there is no
necessity why contrary differentiae should be predicated of
contraries, unless the contraries be found within the same
genus: of things whose genera are themselves contraries it may
very well be that the same differentia is used of both, e.g. of
justice and injustice; for the one is a virtue and the other a vice
of the soul: ‘of the soul’, therefore, is the differentia in both
cases, seeing that the body as well has its virtue and vice. But
this much at least is true, that the differentiae of contraries are
either contrary or else the same. If, then, the contrary
differentia to that given be predicated of the contrary term and
not of the one in hand, clearly the differentia stated must be
predicated of the latter. Speaking generally, seeing that the
definition consists of genus and differentiae, if the definition of
the contrary term be apparent, the definition of the term before
you will be apparent also: for since its contrary is found either
in the same genus or in the contrary genus, and likewise also
the differentiae predicated of opposites are either contrary to, or
the same as, each other, clearly of the term before you there will
be predicated either the same genus as of its contrary, while, of
its differentiae, either all are contrary to those of its contrary, or
at least some of them are so while the rest remain the same; or,
vice versa, the differentiae will be the same and the genera
contrary; or both genera and differentiae will be contrary. And
that is all; for that both should be the same is not possible; else
contraries will have the same definition.
495
Moreover, look at it from the point of view of its inflexions and
coordinates. For genera and definitions are bound to correspond
in either case. Thus if forgetfulness be the loss of knowledge, to
forget is to lose knowledge, and to have forgotten is to have lost
knowledge. If, then, any one whatever of these is agreed to, the
others must of necessity be agreed to as well. Likewise, also, if
destruction is the decomposition of the thing’s essence, then to
be destroyed is to have its essence decomposed, and
‘destructively’ means ‘in such a way as to decompose its
essence’; if again ‘destructive’ means ‘apt to decompose
something’s essence’, then also ‘destruction’ means ‘the
decomposition of its essence’. Likewise also with the rest: an
admission of any one of them whatever, and all the rest are
admitted too.
Moreover, look at it from the point of and like degrees, in all the
ways in which it is possible to establish a result by comparing
two and two together. Thus if A defines a better than B defines
and B is a definition of so too is A of a. Further, if A’s claim to
define a is like B’s to define B, and B defines B, then A too
defines a. This examination from the point of view of greater
degrees is of no use when a single definition is compared with
two things, or two definitions with one thing; for there cannot
possibly be one definition of two things or two of the same
thing.
496
4
497
definition is an expression indicating the essence of a thing. The
point is clear also from the following: It is easier to draw one
conclusion than many. Now in demolishing a definition it is
sufficient to argue against one point only (for if we have
overthrown any single point whatsoever, we shall have
demolished the definition); whereas in establishing a definition,
one is bound to bring people to the view that everything
contained in the definition is attributable. Moreover, in
establishing a case, the reasoning brought forward must be
universal: for the definition put forward must be predicated of
everything of which the term is predicated, and must moreover
be convertible, if the definition rendered is to be peculiar to the
subject. In overthrowing a view, on the other hand, there is no
longer any necessity to show one’s point universally: for it is
enough to show that the formula is untrue of any one of the
things embraced under the term.
498
reason to them all. Then, too, nearly all the other rules that
apply to the definition will apply also to the property of a thing.
For in establishing a property one has to show that it is true of
everything included under the term in question, whereas to
overthrow one it is enough to show in a single case only that it
fails to belong: further, even if it belongs to everything falling
under the term, but not to that only, it is overthrown in this case
as well, as was explained in the case of the definition. In regard
to the genus, it is clear that you are bound to establish it in one
way only, viz. by showing that it belongs in every case, while of
overthrowing it there are two ways: for if it has been shown that
it belongs either never or not in a certain case, the original
statement has been demolished. Moreover, in establishing a
genus it is not enough to show that it belongs, but also that it
belongs as genus has to be shown; whereas in overthrowing it,
it is enough to show its failure to belong either in some
particular case or in every case. It appears, in fact, as though,
just as in other things to destroy is easier than to create, so in
these matters too to overthrow is easier than to establish.
499
Moreover, the other rules too may be used as means for
attacking a definition: for if either the formula be not peculiar,
or the genus rendered be the wrong one, or something included
in the formula fail to belong, the definition is thereby
demolished. On the other hand, against the others we cannot
bring all of the arguments drawn from definitions, nor yet of the
rest: for only those relating to accidental attributes apply
generally to all the aforesaid kinds of attribute. For while each
of the aforesaid kinds of attribute must belong to the thing in
question, yet the genus may very well not belong as a property
without as yet being thereby demolished. Likewise also the
property need not belong as a genus, nor the accident as a
genus or property, so long as they do belong. So that it is
impossible to use one set as a basis of attack upon the other
except in the case of definition. Clearly, then, it is the easiest of
all things to demolish a definition, while to establish one is the
hardest. For there one both has to establish all those other
points by reasoning (i.e. that the attributes stated belong, and
that the genus rendered is the true genus, and that the formula
is peculiar to the term), and moreover, besides this, that the
formula indicates the essence of the thing; and this has to be
done correctly.
500
predicate is the hardest thing to overthrow, because it affords
the least material: for in stating accident a man does not add
how the predicate belongs; and accordingly, while in other cases
it is possible to demolish what is said in two ways, by showing
either that the predicate does not belong, or that it does not
belong in the particular way stated, in the case of an accidental
predicate the only way to demolish it is to show that it does not
belong at all.
Book VIII
501
the man who is investigating by himself: the premisses of his
reasoning, although true and familiar, may be refused by the
answerer because they lie too near the original statement and
so he foresees what will follow if he grants them: but for this
the philosopher does not care. Nay, he may possibly be even
anxious to secure axioms as familiar and as near to the
question in hand as possible: for these are the bases on which
scientific reasonings are built up.
502
effect in the case of some particular pair of contraries. For one
must secure the necessary premisses either by reasoning or by
induction, or else partly by one and partly by the other,
although any propositions which are too obvious to be denied
may be formulated in so many words. This is because the
coming conclusion is less easily discerned at the greater
distance and in the process of induction, while at the same
time, even if one cannot reach the required premisses in this
way, it is still open to one to formulate them in so many words.
The premisses, other than these, that were mentioned above,
must be secured with a view to the latter. The way to employ
them respectively is as follows: Induction should proceed from
individual cases to the universal and from the known to the
unknown; and the objects of perception are better known, to
most people if not invariably. Concealment of one’s plan is
obtained by securing through prosyllogisms the premisses
through which the proof of the original proposition is going to
be constructed – and as many of them as possible. This is likely
to be effected by making syllogisms to prove not only the
necessary premisses but also some of those which are required
to establish them. Moreover, do not state the conclusions of
these premisses but draw them later one after another; for this
is likely to keep the answerer at the greatest possible distance
from the original proposition. Speaking generally, a man who
desires to get information by a concealed method should so put
his questions that when he has put his whole argument and
has stated the conclusion, people still ask ‘Well, but why is
that?’ This result will be secured best of all by the method above
described: for if one states only the final conclusion, it is
unclear how it comes about; for the answerer does not foresee
on what grounds it is based, because the previous syllogisms
have not been made articulate to him: while the final syllogism,
showing the conclusion, is likely to be kept least articulate if we
503
lay down not the secured propositions on which it is based, but
only the grounds on which we reason to them.
504
are shy of granting what an opponent’s case really requires.
Speaking generally, a questioner should leave it as far as
possible doubtful whether he wishes to secure an admission of
his proposition or of its opposite: for if it be uncertain what
their opponent’s argument requires, people are more ready to
say what they themselves think.
505
been secured also. Again, one should put last the point which
one most wishes to have conceded; for people are specially
inclined to deny the first questions put to them, because most
people in asking questions put first the points which they are
most eager to secure. On the other hand, in dealing with some
people propositions of this sort should be put forward first: for
ill-tempered men admit most readily what comes first, unless
the conclusion that will result actually stares them in the face,
while at the close of an argument they show their ill-temper.
Likewise also with those who consider themselves smart at
answering: for when they have admitted most of what you want
they finally talk clap-trap to the effect that the conclusion does
not follow from their admissions: yet they say ‘Yes’ readily,
confident in their own character, and imagining that they
cannot suffer any reverse. Moreover, it is well to expand the
argument and insert things that it does not require at all, as do
those who draw false geometrical figures: for in the multitude
of details the whereabouts of the fallacy is obscured. For this
reason also a questioner sometimes evades observation as he
adds in a corner what, if he formulated it by itself, would not be
granted.
506
we know, as in Homer and not as in Choerilus; for then the
proposition is likely to become clearer.
507
moreover, to claim that the objections should not be brought in
reference to the actual subject of the proposition, unless that
subject happen to be the one and only thing of the kind, as for
instance two is the one prime number among the even
numbers: for, unless he can say that this subject is unique of its
kind, the objector ought to make his objection in regard to some
other. People sometimes object to a universal proposition, and
bring their objection not in regard to the thing itself, but in
regard to some homonym of it: thus they argue that a man can
very well have a colour or a foot or a hand other than his own,
for a painter may have a colour that is not his own, and a cook
may have a foot that is not his own. To meet them, therefore,
you should draw the distinction before putting your question in
such cases: for so long as the ambiguity remains undetected, so
long will the objection to the proposition be deemed valid. If,
however, he checks the series of questions by an objection in
regard not to some homonym, but to the actual thing asserted,
the questioner should withdraw the point objected to, and form
the remainder into a universal proposition, until he secures
what he requires; e.g. in the case of forgetfulness and having
forgotten: for people refuse to admit that the man who has lost
his knowledge of a thing has forgotten it, because if the thing
alters, he has lost knowledge of it, but he has not forgotten it.
Accordingly the thing to do is to withdraw the part objected to,
and assert the remainder, e.g. that if a person have lost
knowledge of a thing while it still remains, he then has
forgotten it. One should similarly treat those who object to the
statement that ‘the greater the good, the greater the evil that is
its opposite’: for they allege that health, which is a less good
thing than vigour, has a greater evil as its opposite: for disease
is a greater evil than debility. In this case too, therefore, we have
to withdraw the point objected to; for when it has been
withdrawn, the man is more likely to admit the proposition, e.g.
that ‘the greater good has the greater evil as its opposite, unless
508
the one good involves the other as well’, as vigour involves
health. This should be done not only when he formulates an
objection, but also if, without so doing, he refuses to admit the
point because he foresees something of the kind: for if the point
objected to be withdrawn, he will be forced to admit the
proposition because he cannot foresee in the rest of it any case
where it does not hold true: if he refuse to admit it, then when
asked for an objection he certainly will be unable to render one.
Propositions that are partly false and partly true are of this type:
for in the case of these it is possible by withdrawing a part to
leave the rest true. If, however, you formulate the proposition on
the strength of many cases and he has no objection to bring,
you may claim that he shall admit it: for a premiss is valid in
dialectics which thus holds in several instances and to which
no objection is forthcoming.
509
advanced as a consequence, people deny it, and then those who
do not see that it follows upon the previous admissions do not
realize that those who deny it have been refuted: when, then,
the one man merely asks it as a question without even saying
that it so follows, and the other denies it, it looks altogether as if
the reasoning had failed.
Any one who keeps on asking one thing for a long time is a bad
inquirer. For if he does so though the person questioned keeps
on answering the questions, clearly he asks a large number of
questions, or else asks the same question a large number of
times: in the one case he merely babbles, in the other he fails to
reason: for reasoning always consists of a small number of
premisses. If, on the other hand, he does it because the person
questioned does not answer the questions, he is at fault in not
taking him to task or breaking off the discussion.
510
3
511
several senses, or a metaphorical sense, or it is not far removed
from the first principles; or else the reason is that we have yet
to discover in the first place just this – in which of the aforesaid
directions the source of our difficulty lies: when we have made
this clear, then obviously our business must be either to define
or to distinguish, or to supply the intermediate premisses: for it
is through these that the final conclusions are shown.
512
point claimed, i.e. the premiss, than to the resulting position, a
doubt may arise whether such claims should be admitted or
not: for if a man is going to refuse to admit it and claim that you
shall argue to it as well, he will be giving the signal for a harder
undertaking than was originally proposed: if, on the other hand,
he grants it, he will be giving the original thesis credence on the
strength of what is less credible than itself. If, then, it is
essential not to enhance the difficulty of the problem, he had
better grant it; if, on the other hand, it be essential to reason
through premisses that are better assured, he had better refuse.
In other words, in serious inquiry he ought not to grant it,
unless he be more sure about it than about the conclusion;
whereas in a dialectical exercise he may do so if he is merely
satisfied of its truth. Clearly, then, the circumstances under
which such admissions should be claimed are different for a
mere questioner and for a serious teacher.
513
5
Inasmuch as no rules are laid down for those who argue for the
sake of training and of examination: – and the aim of those
engaged in teaching or learning is quite different from that of
those engaged in a competition; as is the latter from that of
those who discuss things together in the spirit of inquiry: for a
learner should always state what he thinks: for no one is even
trying to teach him what is false; whereas in a competition the
business of the questioner is to appear by all means to produce
an effect upon the other, while that of the answerer is to appear
unaffected by him; on the other hand, in an assembly of
disputants discussing in the spirit not of a competition but of
an examination and inquiry, there are as yet no articulate rules
about what the answerer should aim at, and what kind of things
he should and should not grant for the correct or incorrect
defence of his position: – inasmuch, then, as we have no
tradition bequeathed to us by others, let us try to say something
upon the matter for ourselves.
514
is generally rejected: for the conclusion which the questioner
tries to draw is always the opposite of the statement laid down.
If, on the other hand, what is laid down is generally neither
rejected nor accepted, the conclusion will be of the same type
as well. Now since a man who reasons correctly demonstrates
his proposed conclusion from premisses that are more
generally accepted, and more familiar, it is clear that (1) where
the view laid down by him is one that generally is absolutely
rejected, the answerer ought not to grant either what is thus
absolutely not accepted at all, or what is accepted indeed, but
accepted less generally than the questioner’s conclusion. For if
the statement laid down by the answerer be generally rejected,
the conclusion aimed at by the questioner will be one that is
generally accepted, so that the premisses secured by the
questioner should all be views generally accepted, and more
generally accepted than his proposed conclusion, if the less
familiar is to be inferred through the more familiar.
Consequently, if any of the questions put to him be not of this
character, the answerer should not grant them. (2) If, on the
other hand, the statement laid down by the answerer be
generally accepted without qualification, clearly the conclusion
sought by the questioner will be one generally rejected without
qualification. Accordingly, the answerer should admit all views
that are generally accepted and, of those that are not generally
accepted, all that are less generally rejected than the conclusion
sought by the questioner. For then he will probably be thought
to have argued sufficiently well. (3) Likewise, too, if the
statement laid down by the answerer be neither rejected
generally nor generally accepted; for then, too, anything that
appears to be true should be granted, and, of the views not
generally accepted, any that are more generally accepted than
the questioner’s conclusion; for in that case the result will be
that the arguments will be more generally accepted. If, then, the
view laid down by the answerer be one that is generally
515
accepted or rejected without qualification, then the views that
are accepted absolutely must be taken as the standard of
comparison: whereas if the view laid down be one that is not
generally accepted or rejected, but only by the answerer, then
the standard whereby the latter must judge what is generally
accepted or not, and must grant or refuse to grant the point
asked, is himself. If, again, the answerer be defending some one
else’s opinion, then clearly it will be the latter’s judgement to
which he must have regard in granting or denying the various
points. This is why those, too, who introduce other’s opinions,
e.g. that ‘good and evil are the same thing, as Heraclitus says,’
refuse to admit the impossibility of contraries belonging at the
same time to the same thing; not because they do not
themselves believe this, but because on Heraclitus’ principles
one has to say so. The same thing is done also by those who
take on the defence of one another’s positions; their aim being
to speak as would the man who stated the position.
516
that it is the view generally accepted but say that it lies too
close to the original proposition, and that if it be granted the
problem proposed collapses. If what is claimed by the
questioner be relevant but too generally rejected, the answerer,
while admitting that if it be granted the conclusion sought
follows, should yet protest that the proposition is too absurd to
be admitted. Suppose, again, it be a view that is neither rejected
generally nor generally accepted, then, if it be irrelevant to the
argument, it may be granted without restriction; if, however, it
be relevant, the answerer should add the comment that, if it be
granted, the original problem collapses. For then the answerer
will not be held to be personally accountable for what happens
to him, if he grants the several points with his eyes open, and
also the questioner will be able to draw his inference, seeing
that all the premisses that are more generally accepted than the
conclusion are granted him. Those who try to draw an inference
from premisses more generally rejected than the conclusion
clearly do not reason correctly: hence, when men ask these
things, they ought not to be granted.
517
or false, he should give it an unqualified assent or denial: if, on
the other hand, it be partly true and partly false, he should add
a comment that it bears different senses, and also that in one it
is true, in the other false: for if he leave this distinction till later,
it becomes uncertain whether originally as well he perceived
the ambiguity or not. If he does not foresee the ambiguity, but
assents to the question having in view the one sense of the
words, then, if the questioner takes it in the other sense, he
should say, ‘That was not what I had in view when I admitted it;
I meant the other sense’: for if a term or expression covers more
than one thing, it is easy to disagree. If, however, the question is
both clear and simple, he should answer either ‘Yes’ or ‘No’.
518
whose solution is yet difficult, e.g. the argument of Zeno that it
is impossible to move or to traverse the stadium; – but still, this
is no reason for omitting to assert the opposites of these views.
If, then, a man refuses to admit the proposition without having
either a negative instance or some counter-argument to bring
against it, clearly he is ill-tempered: for ill-temper in argument
consists in answering in ways other than the above, so as to
wreck the reasoning.
10
519
argument may contain many falsehoods, e.g. suppose some one
to secure the premisses, ‘He who sits, writes’ and ‘Socrates is
sitting’: for from these it follows that ‘Socrates is writing’. Now
we may demolish the proposition ‘Socrates is sitting’, and still
be no nearer a solution of the argument; it may be true that the
point claimed is false; but it is not on that that fallacy of the
argument depends: for supposing that any one should happen
to be sitting and not writing, it would be impossible in such a
case to apply the same solution. Accordingly, it is not this that
needs to be demolished, but rather that ‘He who sits, writes’: for
he who sits does not always write. He, then, who has
demolished the point on which the fallacy depends, has given
the solution of the argument completely. Any one who knows
that it is on such and such a point that the argument depends,
knows the solution of it, just as in the case of a figure falsely
drawn. For it is not enough to object, even if the point
demolished be a falsehood, but the reason of the fallacy should
also be proved: for then it would be clear whether the man
makes his objection with his eyes open or not.
520
discussion: for some people bring objections of a kind which
would take longer to answer than the length of the discussion
in hand.
11
521
firmly than the truth. Accordingly, if the argument be made to
depend on something that he holds, it will be easier to persuade
or help him. He, however, who would rightly convert any one to
a different opinion should do so in a dialectical and not in a
contentious manner, just as a geometrician should reason
geometrically, whether his conclusion be false or true: what
kind of syllogisms are dialectical has already been said. The
principle that a man who hinders the common business is a
bad partner, clearly applies to an argument as well; for in
arguments as well there is a common aim in view, except with
mere contestants, for these cannot both reach the same goal;
for more than one cannot possibly win. It makes no difference
whether he effects this as answerer or as questioner: for both
he who asks contentious questions is a bad dialectician, and
also he who in answering fails to grant the obvious answer or to
understand the point of the questioner’s inquiry. What has been
said, then, makes it clear that adverse criticism is not to be
passed in a like strain upon the argument on its own merits,
and upon the questioner: for it may very well be that the
argument is bad, but that the questioner has argued with the
answerer in the best possible way: for when men lose their
tempers, it may perhaps be impossible to make one’s inferences
straight-forwardly as one would wish: we have to do as we can.
522
is not to be passed in a like manner upon questioners and upon
their arguments.
(1) The first is when neither the proposed conclusion nor indeed
any conclusion at all is drawn from the questions asked, and
when most, if not all, of the premisses on which the conclusion
rests are false or generally rejected, when, moreover, neither
any withdrawals nor additions nor both together can bring the
conclusions about.
One must not claim that the reasoning to a proposed view shall
in every case equally be a view generally accepted and
convincing: for it is a direct result of the nature of things that
some subjects of inquiry shall be easier and some harder, so
that if a man brings people to accept his point from opinions
that are as generally received as the case admits, he has argued
his case correctly. Clearly, then, not even the argument itself is
523
open to the same adverse criticism when taken in relation to
the proposed conclusion and when taken by itself. For there is
nothing to prevent the argument being open to reproach in
itself, and yet commendable in relation to the proposed
conclusion, or again, vice versa, being commendable in itself,
and yet open to reproach in relation to the proposed conclusion,
whenever there are many propositions both generally held and
also true whereby it could easily be proved. It is possible also
that an argument, even though brought to a conclusion, may
sometimes be worse than one which is not so concluded,
whenever the premisses of the former are silly, while its
conclusion is not so; whereas the latter, though requiring
certain additions, requires only such as are generally held and
true, and moreover does not rest as an argument on these
additions. With those which bring about a true conclusion by
means of false premisses, it is not fair to find fault: for a false
conclusion must of necessity always be reached from a false
premiss, but a true conclusion may sometimes be drawn even
from false premisses; as is clear from the Analytics.
524
pro and con be alike in the case of the premisses, they will be
alike for the conclusion also: if, on the other hand, the one
preponderates, the conclusion too will follow suit.
12
525
An argument is called fallacious in four senses: (1) when it
appears to be brought to a conclusion, and is not really so –
what is called ‘contentious’ reasoning: (2) when it comes to a
conclusion but not to the conclusion proposed – which happens
principally in the case of reductiones ad impossibile: (3) when it
comes to the proposed conclusion but not according to the
mode of inquiry appropriate to the case, as happens when a
non-medical argument is taken to be a medical one, or one
which is not geometrical for a geometrical argument, or one
which is not dialectical for dialectical, whether the result
reached be true or false: (4) if the conclusion be reached through
false premisses: of this type the conclusion is sometimes false,
sometimes true: for while a false conclusion is always the result
of false premisses, a true conclusion may be drawn even from
premisses that are not true, as was said above as well.
526
entirely contrary to general opinion, clearly it is bad, either
altogether or else in relation to the particular matter in hand.
13
527
other of a pair of statements that necessarily involve one other;
e.g. if he had to show that the diagonal is incommensurable
with the side, and were to beg that the side is incommensurable
with the diagonal.
528
14
529
It is best to know by heart arguments upon those questions
which are of most frequent occurrence, and particularly in
regard to those propositions which are ultimate: for in
discussing these answerers frequently give up in despair.
Moreover, get a good stock of definitions: and have those of
familiar and primary ideas at your fingers’ ends: for it is
through these that reasonings are effected. You should try,
moreover, to master the heads under which other arguments
mostly tend to fall. For just as in geometry it is useful to be
practised in the elements, and in arithmetic to have the
multiplication table up to ten at one’s fingers’ ends – and indeed
it makes a great difference in one’s knowledge of the multiples
of other numbers too – likewise also in arguments it is a great
advantage to be well up in regard to first principles, and to have
a thorough knowledge of premisses at the tip of one’s tongue.
For just as in a person with a trained memory, a memory of
things themselves is immediately caused by the mere mention
of their loci, so these habits too will make a man readier in
reasoning, because he has his premisses classified before his
mind’s eye, each under its number. It is better to commit to
memory a premiss of general application than an argument: for
it is difficult to be even moderately ready with a first principle,
or hypothesis.
530
will enable one to turn a single rule into several. A like rule
applies in Rhetoric as well to enthymemes. For yourself,
however, you should as far as possible avoid universalizing your
reasonings. You should, moreover, always examine arguments
to see whether they rest on principles of general application: for
all particular arguments really reason universally, as well, i.e. a
particular demonstration always contains a universal
demonstration, because it is impossible to reason at all without
using universals.
Do not argue with every one, nor practise upon the man in the
street: for there are some people with whom any argument is
bound to degenerate. For against any one who is ready to try all
means in order to seem not to be beaten, it is indeed fair to try
531
all means of bringing about one’s conclusion: but it is not good
form. Wherefore the best rule is, not lightly to engage with
casual acquaintances, or bad argument is sure to result. For you
see how in practising together people cannot refrain from
contentious argument.
532
Aristotle - On Sophistical Refutations
[Translated by W. A. Pickard-Cambridge]
533
the argument that turns upon names only. It is impossible in a
discussion to bring in the actual things discussed: we use their
names as symbols instead of them; and therefore we suppose
that what follows in the names, follows in the things as well,
just as people who calculate suppose in regard to their counters.
But the two cases (names and things) are not alike. For names
are finite and so is the sum-total of formulae, while things are
infinite in number. Inevitably, then, the same formulae, and a
single name, have a number of meanings. Accordingly just as, in
counting, those who are not clever in manipulating their
counters are taken in by the experts, in the same way in
arguments too those who are not well acquainted with the force
of names misreason both in their own discussions and when
they listen to others. For this reason, then, and for others to be
mentioned later, there exists both reasoning and refutation that
is apparent but not real. Now for some people it is better worth
while to seem to be wise, than to be wise without seeming to be
(for the art of the sophist is the semblance of wisdom without
the reality, and the sophist is one who makes money from an
apparent but unreal wisdom); for them, then, it is clearly
essential also to seem to accomplish the task of a wise man
rather than to accomplish it without seeming to do so. To
reduce it to a single point of contrast it is the business of one
who knows a thing, himself to avoid fallacies in the subjects
which he knows and to be able to show up the man who makes
them; and of these accomplishments the one depends on the
faculty to render an answer, and the other upon the securing of
one. Those, then, who would be sophists are bound to study the
class of arguments aforesaid: for it is worth their while: for a
faculty of this kind will make a man seem to be wise, and this is
the purpose they happen to have in view.
534
sophistical arguments, and how many in number are the
elements of which this faculty is composed, and how many
branches there happen to be of this inquiry, and the other
factors that contribute to this art.
535
3
536
‘what needs to be’ has a double meaning: it means what is
inevitable, as often is the case with evils, too (for evil of some
kind is inevitable), while on the other hand we say of good
things as well that they ‘need to be’. Moreover, ‘The same man
is both seated and standing and he is both sick and in health:
for it is he who stood up who is standing, and he who is
recovering who is in health: but it is the seated man who stood
up, and the sick man who was recovering’. For ‘The sick man
does so and so’, or ‘has so and so done to him’ is not single in
meaning: sometimes it means ‘the man who is sick or is seated
now’, sometimes ‘the man who was sick formerly’. Of course,
the man who was recovering was the sick man, who really was
sick at the time: but the man who is in health is not sick at the
same time: he is ‘the sick man’ in the sense not that he is sick
now, but that he was sick formerly. Examples such as the
following depend upon amphiboly: ‘I wish that you the enemy
may capture’. Also the thesis, ‘There must be knowledge of
what one knows’: for it is possible by this phrase to mean that
knowledge belongs to both the knower and the known. Also,
‘There must be sight of what one sees: one sees the pillar: ergo
the pillar has sight’. Also, ‘What you profess to-be, that you
profess to-be: you profess a stone to-be: ergo you profess-to-be
a stone’. Also, ‘Speaking of the silent is possible’: for ‘speaking of
the silent’ also has a double meaning: it may mean that the
speaker is silent or that the things of which he speaks are so.
There are three varieties of these ambiguities and amphibolies:
(1) When either the expression or the name has strictly more
than one meaning, e.g. aetos and the ‘dog’; (2) when by custom
we use them so; (3) when words that have a simple sense taken
alone have more than one meaning in combination; e.g.
‘knowing letters’. For each word, both ‘knowing’ and ‘letters’,
possibly has a single meaning: but both together have more
than one – either that the letters themselves have knowledge or
that someone else has it of them.
537
Amphiboly and ambiguity, then, depend on these modes of
speech. Upon the combination of words there depend instances
such as the following: ‘A man can walk while sitting, and can
write while not writing’. For the meaning is not the same if one
divides the words and if one combines them in saying that ‘it is
possible to walk-while-sitting’ and write while not writing. The
same applies to the latter phrase, too, if one combines the
words ‘to write-while-not-writing’: for then it means that he has
the power to write and not to write at once; whereas if one does
not combine them, it means that when he is not writing he has
the power to write. Also, ‘He now if he has learnt his letters’.
Moreover, there is the saying that ‘One single thing if you can
carry a crowd you can carry too’.
538
by a masculine, or a neuter by either a masculine or a feminine;
or, again, when a quality is expressed by a termination proper to
quantity or vice versa, or what is active by a passive word, or a
state by an active word, and so forth with the other divisions
previously’ laid down. For it is possible to use an expression to
denote what does not belong to the class of actions at all as
though it did so belong. Thus (e.g.) ‘flourishing’ is a word which
in the form of its expression is like ‘cutting’ or ‘building’: yet the
one denotes a certain quality – i.e. a certain condition – while
the other denotes a certain action. In the same manner also in
the other instances.
539
its accident. For since the same thing has many accidents there
is no necessity that all the same attributes should belong to all
of a thing’s predicates and to their subject as well. Thus (e.g.), ‘If
Coriscus be different from «man», he is different from himself:
for he is a man’: or ‘If he be different from Socrates, and
Socrates be a man, then’, they say, ‘he has admitted that
Coriscus is different from a man, because it so happens (accidit)
that the person from whom he said that he (Coriscus) is
different is a man’.
540
statement follows as well; and also in all cases where it is not
easy to see which of the attributes ought to be rendered strictly.
A situation of this kind arises, where both the opposite
attributes belong alike: for then there is general support for the
view that one must agree absolutely to the assertion of both, or
of neither: e.g. if a thing is half white and half black, is it white
or black?
541
The refutation which depends upon the consequent arises
because people suppose that the relation of consequence is
convertible. For whenever, suppose A is, B necessarily is, they
then suppose also that if B is, A necessarily is. This is also the
source of the deceptions that attend opinions based on sense-
perception. For people often suppose bile to be honey because
honey is attended by a yellow colour: also, since after rain the
ground is wet in consequence, we suppose that if the ground is
wet, it has been raining; whereas that does not necessarily
follow. In rhetoric proofs from signs are based on consequences.
For when rhetoricians wish to show that a man is an adulterer,
they take hold of some consequence of an adulterous life, viz.
that the man is smartly dressed, or that he is observed to
wander about at night. There are, however, many people of
whom these things are true, while the charge in question is
untrue. It happens like this also in real reasoning; e.g. Melissus’
argument, that the universe is eternal, assumes that the
universe has not come to be (for from what is not nothing could
possibly come to be) and that what has come to be has done so
from a first beginning. If, therefore, the universe has not come
to be, it has no first beginning, and is therefore eternal. But this
does not necessarily follow: for even if what has come to be
always has a first beginning, it does not also follow that what
has a first beginning has come to be; any more than it follows
that if a man in a fever be hot, a man who is hot must be in a
fever.
542
proof that the ‘soul’ and ‘life’ are not the same: for if coming-to-
be be contrary to perishing, then a particular form of perishing
will have a particular form of coming-to-be as its contrary: now
death is a particular form of perishing and is contrary to life:
life, therefore, is a coming to-be, and to live is to come-to-be. But
this is impossible: accordingly, the ‘soul’ and ‘life’ are not the
same. Now this is not proved: for the impossibility results all
the same, even if one does not say that life is the same as the
soul, but merely says that life is contrary to death, which is a
form of perishing, and that perishing has ‘coming-to-be’ as its
contrary. Arguments of that kind, then, though not inconclusive
absolutely, are inconclusive in relation to the proposed
conclusion. Also even the questioners themselves often fail
quite as much to see a point of that kind.
543
and to a number of things in a like sense. For if ‘blind’ describes
a thing that cannot see though nature designed it to see, it will
also describe things that cannot see though nature designed
them to do so. Whenever, then, one thing can see while another
cannot, they will either both be able to see or else both be blind;
which is impossible.
544
Fallacies that depend on Accident are clear cases of ignoratio
elenchi when once ‘proof’ has been defined. For the same
definition ought to hold good of ‘refutation’ too, except that a
mention of ‘the contradictory’ is here added: for a refutation is a
proof of the contradictory. If, then, there is no proof as regards
an accident of anything, there is no refutation. For supposing,
when A and B are, C must necessarily be, and C is white, there is
no necessity for it to be white on account of the syllogism. So, if
the triangle has its angles equal to two right-angles, and it
happens to be a figure, or the simplest element or starting
point, it is not because it is a figure or a starting point or
simplest element that it has this character. For the
demonstration proves the point about it not qua figure or qua
simplest element, but qua triangle. Likewise also in other cases.
If, then, refutation is a proof, an argument which argued per
accidens could not be a refutation. It is, however, just in this
that the experts and men of science generally suffer refutation
at the hand of the unscientific: for the latter meet the scientists
with reasonings constituted per accidens; and the scientists for
lack of the power to draw distinctions either say ‘Yes’ to their
questions, or else people suppose them to have said ‘Yes’,
although they have not.
545
The clearest cases of all, however, are those that were
previously described’ as depending upon the definition of a
‘refutation’: and this is also why they were called by that name.
For the appearance of a refutation is produced because of the
omission in the definition, and if we divide fallacies in the
above manner, we ought to set ‘Defective definition’ as a
common mark upon them all.
546
thing are also the same as one another, and this is the ground of
a refutation dependent on the consequent. It is, however, not
always true, e.g. suppose that and B are the same as C per
accidens; for both ‘snow’ and the ‘swan’ are the same as
something white’. Or again, as in Melissus’ argument, a man
assumes that to ‘have been generated’ and to ‘have a beginning’
are the same thing, or to ‘become equal’ and to ‘assume the
same magnitude’. For because what has been generated has a
beginning, he claims also that what has a beginning has been
generated, and argues as though both what has been generated
and what is finite were the same because each has a beginning.
Likewise also in the case of things that are made equal he
assumes that if things that assume one and the same
magnitude become equal, then also things that become equal
assume one magnitude: i.e. he assumes the consequent.
Inasmuch, then, as a refutation depending on accident consists
in ignorance of what a refutation is, clearly so also does a
refutation depending on the consequent. We shall have further
to examine this in another way as well.
547
returned one not really but apparently, there will be an
apparent refutation of his thesis. All the types of fallacy, then,
fall under ignorance of what a refutation is, some of them
because the contradiction, which is the distinctive mark of a
refutation, is merely apparent, and the rest failing to conform to
the definition of a proof.
548
effected the more readily when we are inquiring into a problem
in company with others than when we do so by ourselves (for
an inquiry with another person is carried on by means of
speech, whereas an inquiry by oneself is carried on quite as
much by means of the object itself); secondly a man is liable to
be deceived, even when inquiring by himself, when he takes
speech as the basis of his inquiry: moreover the deception
arises out of the likeness (of two different things), and the
likeness arises out of the language. With those fallacies that
depend upon Accident, deception comes about because we
cannot distinguish the sameness and otherness of terms, i.e.
their unity and multiplicity, or what kinds of predicate have all
the same accidents as their subject. Likewise also with those
that depend on the Consequent: for the consequent is a branch
of Accident. Moreover, in many cases appearances point to this
– and the claim is made that if is inseparable from B, so also is B
from With those that depend upon an imperfection in the
definition of a refutation, and with those that depend upon the
difference between a qualified and an absolute statement, the
deception consists in the smallness of the difference involved;
for we treat the limitation to the particular thing or respect or
manner or time as adding nothing to the meaning, and so grant
the statement universally. Likewise also in the case of those
that assume the original point, and those of false cause, and all
that treat a number of questions as one: for in all of them the
deception lies in the smallness of the difference: for our failure
to be quite exact in our definition of ‘premiss’ and of ‘proof’ is
due to the aforesaid reason.
549
8
That we know them by the same line of inquiry is clear: for the
same considerations which make it appear to an audience that
the points required for the proof were asked in the questions
and that the conclusion was proved, would make the answerer
think so as well, so that false proof will occur through all or
some of these means: for what a man has not been asked but
thinks he has granted, he would also grant if he were asked. Of
course, in some cases the moment we add the missing
question, we also show up its falsity, e.g. in fallacies that depend
on language and on solecism. If then, fallacious proofs of the
contradictory of a thesis depend on their appearing to refute, it
is clear that the considerations on which both proofs of false
conclusions and an apparent refutation depend must be the
same in number. Now an apparent refutation depends upon the
elements involved in a genuine one: for the failure of one or
other of these must make the refutation merely apparent, e.g.
that which depends on the failure of the conclusion to follow
550
from the argument (the argument ad impossible) and that
which treats two questions as one and so depends upon a flaw
in the premiss, and that which depends on the substitution of
an accident for an essential attribute, and – a branch of the last
– that which depends upon the consequent: more over, the
conclusion may follow not in fact but only verbally: then,
instead of proving the contradictory universally and in the same
respect and relation and manner, the fallacy may be dependent
on some limit of extent or on one or other of these
qualifications: moreover, there is the assumption of the original
point to be proved, in violation of the clause ‘without reckoning
in the original point’. Thus we should have the number of
considerations on which the fallacious proofs depend: for they
could not depend on more, but all will depend on the points
aforesaid.
551
9
552
of the contradictory of a given thesis, so that either one or two
proofs of the contradictory constitute a refutation. We grasp,
then, the number of considerations on which all such depend:
if, however, we grasp this, we also grasp their solutions as well;
for the objections to these are the solutions of them. We also
grasp the number of considerations on which those refutations
depend, that are merely apparent – apparent, I mean, not to
everybody, but to people of a certain stamp; for it is an
indefinite task if one is to inquire how many are the
considerations that make them apparent to the man in the
street. Accordingly it is clear that the dialectician’s business is
to be able to grasp on how many considerations depends the
formation, through the common first principles, of a refutation
that is either real or apparent, i.e. either dialectical or
apparently dialectical, or suitable for an examination.
10
553
an expression with more than one meaning, were to suppose it
to have one meaning – as e.g. it may be that ‘Being’ and ‘One’
have many meanings, and yet both the answerer answers and
the questioner puts his question supposing it to be one, and the
argument is to the effect that ‘All things are one’ – will this
discussion be directed any more against the expression than
against the thought of the person questioned? If, on the other
hand, one of them supposes the expression to have many
meanings, it is clear that such a discussion will not be directed
against the thought. Such being the meanings of the phrases in
question, they clearly cannot describe two separate classes of
argument. For, in the first place, it is possible for any such
argument as bears more than one meaning to be directed
against the expression and against the thought, and next it is
possible for any argument whatsoever; for the fact of being
directed against the thought consists not in the nature of the
argument, but in the special attitude of the answerer towards
the points he concedes. Next, all of them may be directed to the
expression. For ‘to be directed against the expression’ means in
this doctrine ‘not to be directed against the thought’. For if not
all are directed against either expression or thought, there will
be certain other arguments directed neither against the
expression nor against the thought, whereas they say that all
must be one or the other, and divide them all as directed either
against the expression or against the thought, while others
(they say) there are none. But in point of fact those that depend
on mere expression are only a branch of those syllogisms that
depend on a multiplicity of meanings. For the absurd statement
has actually been made that the description ‘dependent on
mere expression’ describes all the arguments that depend on
language: whereas some of these are fallacies not because the
answerer adopts a particular attitude towards them, but
because the argument itself involves the asking of a question
such as bears more than one meaning.
554
It is, too, altogether absurd to discuss Refutation without first
discussing Proof: for a refutation is a proof, so that one ought to
discuss proof as well before describing false refutation: for a
refutation of that kind is a merely apparent proof of the
contradictory of a thesis. Accordingly, the reason of the falsity
will be either in the proof or in the contradiction (for mention of
the ‘contradiction’ must be added), while sometimes it is in
both, if the refutation be merely apparent. In the argument that
speaking of the silent is possible it lies in the contradiction, not
in the proof; in the argument that one can give what one does
not possess, it lies in both; in the proof that Homer’s poem is a
figure through its being a cycle it lies in the proof. An argument
that does not fail in either respect is a true proof.
555
expression: but these are not all even apparent refutations, let
alone all refutations. For there are also apparent refutations
which do not depend upon language, e.g. those that depend
upon accident, and others.
If, however, any one claims that one should actually draw the
distinction, and say, ‘By «speaking of the silent» I mean, in one
sense this and in the other sense that’, surely to claim this is in
the first place absurd (for sometimes the questioner does not
see the ambiguity of his question, and he cannot possibly draw
a distinction which he does not think to be there): in the second
place, what else but this will didactic argument be? For it will
make manifest the state of the case to one who has never
considered, and does not know or suppose that there is any
other meaning but one. For what is there to prevent the same
thing also happening to us in cases where there is no double
meaning? ‘Are the units in four equal to the twos? Observe that
the twos are contained in four in one sense in this way, in
another sense in that’. Also, ‘Is the knowledge of contraries one
or not? Observe that some contraries are known, while others
are unknown’. Thus the man who makes this claim seems to be
unaware of the difference between didactic and dialectical
argument, and of the fact that while he who argues didactically
should not ask questions but make things clear himself, the
other should merely ask questions.
11
556
ignorant pretender. He, then, is a dialectician who regards the
common principles with their application to the particular
matter in hand, while he who only appears to do this is a
sophist. Now for contentious and sophistical reasoning: (1) one
such is a merely apparent reasoning, on subjects on which
dialectical reasoning is the proper method of examination, even
though its conclusion be true: for it misleads us in regard to the
cause: also (2) there are those misreasonings which do not
conform to the line of inquiry proper to the particular subject,
but are generally thought to conform to the art in question. For
false diagrams of geometrical figures are not contentious (for
the resulting fallacies conform to the subject of the art) – any
more than is any false diagram that may be offered in proof of a
truth – e.g. Hippocrates’ figure or the squaring of the circle by
means of the lunules. But Bryson’s method of squaring the
circle, even if the circle is thereby squared, is still sophistical
because it does not conform to the subject in hand. So, then,
any merely apparent reasoning about these things is a
contentious argument, and any reasoning that merely appears
to conform to the subject in hand, even though it be genuine
reasoning, is a contentious argument: for it is merely apparent
in its conformity to the subject-matter, so that it is deceptive
and plays foul. For just as a foul in a race is a definite type of
fault, and is a kind of foul fighting, so the art of contentious
reasoning is foul fighting in disputation: for in the former case
those who are resolved to win at all costs snatch at everything,
and so in the latter case do contentious reasoners. Those, then,
who do this in order to win the mere victory are generally
considered to be contentious and quarrelsome persons, while
those who do it to win a reputation with a view to making
money are sophistical. For the art of sophistry is, as we said,’ a
kind of art of money-making from a merely apparent wisdom,
and this is why they aim at a merely apparent demonstration:
and quarrelsome persons and sophists both employ the same
557
arguments, but not with the same motives: and the same
argument will be sophistical and contentious, but not in the
same respect; rather, it will be contentious in so far as its aim is
an apparent victory, while in so far as its aim is an apparent
wisdom, it will be sophistical: for the art of sophistry is a certain
appearance of wisdom without the reality. The contentious
argument stands in somewhat the same relation to the
dialectical as the drawer of false diagrams to the geometrician;
for it beguiles by misreasoning from the same principles as
dialectic uses, just as the drawer of a false diagram beguiles the
geometrician. But whereas the latter is not a contentious
reasoner, because he bases his false diagram on the principles
and conclusions that fall under the art of geometry, the
argument which is subordinate to the principles of dialectic will
yet clearly be contentious as regards other subjects. Thus, e.g.
though the squaring of the circle by means of the lunules is not
contentious, Bryson’s solution is contentious: and the former
argument cannot be adapted to any subject except geometry,
because it proceeds from principles that are peculiar to
geometry, whereas the latter can be adapted as an argument
against all the number of people who do not know what is or is
not possible in each particular context: for it will apply to them
all. Or there is the method whereby Antiphon squared the circle.
Or again, an argument which denied that it was better to take a
walk after dinner, because of Zeno’s argument, would not be a
proper argument for a doctor, because Zeno’s argument is of
general application. If, then, the relation of the contentious
argument to the dialectical were exactly like that of the drawer
of false diagrams to the geometrician, a contentious argument
upon the aforesaid subjects could not have existed. But, as it is,
the dialectical argument is not concerned with any definite kind
of being, nor does it show anything, nor is it even an argument
such as we find in the general philosophy of being. For all
beings are not contained in any one kind, nor, if they were,
558
could they possibly fall under the same principles. Accordingly,
no art that is a method of showing the nature of anything
proceeds by asking questions: for it does not permit a man to
grant whichever he likes of the two alternatives in the question:
for they will not both of them yield a proof. Dialectic, on the
other hand, does proceed by questioning, whereas if it were
concerned to show things, it would have refrained from putting
questions, even if not about everything, at least about the first
principles and the special principles that apply to the particular
subject in hand. For suppose the answerer not to grant these, it
would then no longer have had any grounds from which to
argue any longer against the objection. Dialectic is at the same
time a mode of examination as well. For neither is the art of
examination an accomplishment of the same kind as geometry,
but one which a man may possess, even though he has not
knowledge. For it is possible even for one without knowledge to
hold an examination of one who is without knowledge, if also
the latter grants him points taken not from thing that he knows
or from the special principles of the subject under discussion
but from all that range of consequences attaching to the subject
which a man may indeed know without knowing the theory of
the subject, but which if he do not know, he is bound to be
ignorant of the theory. So then clearly the art of examining does
not consist in knowledge of any definite subject. For this reason,
too, it deals with everything: for every ‘theory’ of anything
employs also certain common principles. Hence everybody,
including even amateurs, makes use in a way of dialectic and
the practice of examining: for all undertake to some extent a
rough trial of those who profess to know things. What serves
them here is the general principles: for they know these of
themselves just as well as the scientist, even if in what they say
they seem to the latter to go wildly astray from them. All, then,
are engaged in refutation; for they take a hand as amateurs in
the same task with which dialectic is concerned professionally;
559
and he is a dialectician who examines by the help of a theory of
reasoning. Now there are many identical principles which are
true of everything, though they are not such as to constitute a
particular nature, i.e. a particular kind of being, but are like
negative terms, while other principles are not of this kind but
are special to particular subjects; accordingly it is possible from
these general principles to hold an examination on everything,
and that there should be a definite art of so doing, and,
moreover, an art which is not of the same kind as those which
demonstrate. This is why the contentious reasoner does not
stand in the same condition in all respects as the drawer of a
false diagram: for the contentious reasoner will not be given to
misreasoning from any definite class of principles, but will deal
with every class.
12
560
position against which one is arguing be quite definite, and the
claim that he shall say only what he thinks, create abundant
opportunity for drawing him into paradox or fallacy, and also,
whether to any of these questions he replies ‘Yes’ or replies ‘No’,
of leading him on to statements against which one is well off
for a line of attack. Nowadays, however, men are less able to
play foul by these means than they were formerly: for people
rejoin with the question, ‘What has that to do with the original
subject?’ It is, too, an elementary rule for eliciting some fallacy
or paradox that one should never put a controversial question
straight away, but say that one puts it from the wish for
information: for the process of inquiry thus invited gives room
for an attack.
561
opposite. Accordingly, a man who speaks according to his
wishes must be led into stating the professed opinions of
people, while he who speaks according to these must be led into
admitting those that people keep hidden away: for in either
case they are bound to introduce a paradox; for they will speak
contrary either to men’s professed or to their hidden opinions.
562
represents the opinion of the majority, whereas philosophers
speak according to the standard of nature and the truth.
13
All arguments of this kind occur in dealing (1) with any relative
terms which not only have relative genera, but are also
themselves relative, and are rendered in relation to one and the
same thing, as e.g. conation is conation for something, and
desire is desire of something, and double is double of
something, i.e. double of half: also in dealing (2) with any terms
which, though they be not relative terms at all, yet have their
substance, viz. the things of which they are the states or
affections or what not, indicated as well in their definition, they
being predicated of these things. Thus e.g. ‘odd’ is a ‘number
containing a middle’: but there is an ‘odd number’: therefore
there is a ‘number-containing-a-middle number’. Also, if
snubness be a concavity of the nose, and there be a snub nose,
there is therefore a ‘concave-nose nose’.
563
People sometimes appear to produce this result, without really
producing it, because they do not add the question whether the
expression ‘double’, just by itself, has any meaning or no, and if
so, whether it has the same meaning, or a different one; but
they draw their conclusion straight away. Still it seems,
inasmuch as the word is the same, to have the same meaning
as well.
14
564
people reason as if ‘him’ (touton) had been said: and likewise
also they substitute one inflection for another. The fallacy
comes about because ‘this’ (touto) is a common form of several
inflections: for ‘this’ signifies sometimes ‘he’ (outos) and
sometimes ‘him’ (touton). It should signify them alternately;
when combined with ‘is’ (esti) it should be ‘he’, while with
‘being’ it should be ‘him’: e.g. ‘Coriscus (Kopiskos) is’, but ‘being
Coriscus’ (Kopiskon). It happens in the same way in the case of
feminine nouns as well, and in the case of the so-called
‘chattels’ that have feminine or masculine designations. For
only those names which end in o and n, have the designation
proper to a chattel, e.g. xulon (‘log’), schoinion (‘rope’); those
which do not end so have that of a masculine or feminine
object, though some of them we apply to chattels: e.g. askos
(‘wineskin’) is a masculine noun, and kline (‘bed’) a feminine.
For this reason in cases of this kind as well there will be a
difference of the same sort between a construction with ‘is’
(esti) or with ‘being’ (to einai). Also, Solecism resembles in a
certain way those refutations which are said to depend on the
like expression of unlike things. For, just as there we come upon
a material solecism, so here we come upon a verbal: for ‘man’ is
both a ‘matter’ for expression and also a ‘word’: and so is white’.
565
15
566
resemblance often escapes detection. Also, with a view to
obtaining your premiss, you ought to put it in your question
side by side with its contrary. E.g. if it were necessary to secure
the admission that ‘A man should obey his father in everything’,
ask ‘Should a man obey his parents in everything, or disobey
them in everything?’; and to secure that ‘A number multiplied
by a large number is a large number’, ask ‘Should one agree that
it is a large number or a small one?’ For then, if compelled to
choose, one will be more inclined to think it a large one: for the
placing of their contraries close beside them makes things look
big to men, both relatively and absolutely, and worse and better.
567
moreover with those of people who are generally supposed to
bear that kind of character, or who are like them, or with those
of the majority or of all men. Also just as answerers, too, often,
when they are in process of being confuted, draw a distinction,
if their confutation is just about to take place, so questioners
also should resort to this from time to time to counter objectors,
pointing out, supposing that against one sense of the words the
objection holds, but not against the other, that they have taken
it in the latter sense, as e.g. Cleophon does in the Mandrobulus.
They should also break off their argument and cut down their
other lines of attack, while in answering, if a man perceives this
being done beforehand, he should put in his objection and have
his say first. One should also lead attacks sometimes against
positions other than the one stated, on the understood
condition that one cannot find lines of attack against the view
laid down, as Lycophron did when ordered to deliver a eulogy
upon the lyre. To counter those who demand ‘Against what are
you directing your effort?’, since one is generally thought bound
to state the charge made, while, on the other hand, some ways
of stating it make the defence too easy, you should state as your
aim only the general result that always happens in refutations,
namely the contradiction of his thesis – viz. that your effort is to
deny what he has affirmed, or to affirm what he denied: don’t
say that you are trying to show that the knowledge of contraries
is, or is not, the same. One must not ask one’s conclusion in the
form of a premiss, while some conclusions should not even be
put as questions at all; one should take and use it as granted.
16
568
we have to speak of answering, and of how solutions should be
made, and of what requires them, and of what use is served by
arguments of this kind.
The use of them, then, is, for philosophy, twofold. For in the first
place, since for the most part they depend upon the expression,
they put us in a better condition for seeing in how many senses
any term is used, and what kind of resemblances and what kind
of differences occur between things and between their names.
In the second place they are useful for one’s own personal
researches; for the man who is easily committed to a fallacy by
some one else, and does not perceive it, is likely to incur this
fate of himself also on many occasions. Thirdly and lastly, they
further contribute to one’s reputation, viz. the reputation of
being well trained in everything, and not inexperienced in
anything: for that a party to arguments should find fault with
them, if he cannot definitely point out their weakness, creates a
suspicion, making it seem as though it were not the truth of the
matter but merely inexperience that put him out of temper.
569
argument depends, we still are at a loss to split the argument
apart.
17
570
formerly, would have been fulfilled, namely that the person
questioned should answer either ‘Yes’ or ‘No’: whereas
nowadays the improper forms in which questioners put their
questions compel the party questioned to add something to his
answer in correction of the faultiness of the proposition as put:
for certainly, if the questioner distinguishes his meaning
adequately, the answerer is bound to reply either ‘Yes’ or ‘No’.
All the same, since if a man does not distinguish the senses of
an amphiboly, it is not clear whether he has been confuted or
has not been confuted, and since in arguments the right to
distinguish them is granted, it is evident that to grant the
question simply without drawing any distinction is a mistake,
so that, even if not the man himself, at any rate his argument
looks as though it had been refuted. It often happens, however,
that, though they see the amphiboly, people hesitate to draw
such distinctions, because of the dense crowd of persons who
571
propose questions of the kind, in order that they may not be
thought to be obstructionists at every turn: then, though they
would never have supposed that that was the point on which
the argument turned, they often find themselves faced by a
paradox. Accordingly, since the right of drawing the distinction
is granted, one should not hesitate, as has been said before.
572
As we said, then, inasmuch as certain refutations are generally
taken for such, though not such really, in the same way also
certain solutions will be generally taken for solutions, though
not really such. Now these, we say, must sometimes be
advanced rather than the true solutions in contentious
reasonings and in the encounter with ambiguity. The proper
answer in saying what one thinks is to say ‘Granted’; for in that
way the likelihood of being refuted on a side issue is minimized.
If, on the other hand, one is compelled to say something
paradoxical, one should then be most careful to add that ‘it
seems’ so: for in that way one avoids the impression of being
either refuted or paradoxical. Since it is clear what is meant by
‘begging the original question’, and people think that they must
at all costs overthrow the premisses that lie near the
conclusion, and plead in excuse for refusing to grant him some
of them that he is begging the original question, so whenever
any one claims from us a point such as is bound to follow as a
consequence from our thesis, but is false or paradoxical, we
must plead the same: for the necessary consequences are
generally held to be a part of the thesis itself. Moreover,
whenever the universal has been secured not under a definite
name, but by a comparison of instances, one should say that the
questioner assumes it not in the sense in which it was granted
nor in which he proposed it in the premiss: for this too is a
point upon which a refutation often depends.
In the case, then, of names that are used literally one is bound
to answer either simply or by drawing a distinction: the tacit
understandings implied in our statements, e.g. in answer to
questions that are not put clearly but elliptically – it is upon this
573
that the consequent refutation depends. For example, ‘Is what
belongs to Athenians the property of Athenians?’ Yes. ‘And so it
is likewise in other cases. But observe; man belongs to the
animal kingdom, doesn’t he?’ Yes. ‘Then man is the property of
the animal kingdom.’ But this is a fallacy: for we say that man
‘belongs to’ the animal kingdom because he is an animal, just
as we say that Lysander ‘belongs to’ the Spartans, because he is
a Spartan. It is evident, then, that where the premiss put
forward is not clear, one must not grant it simply.
574
falsehood. Change the terminology therefore, for the change
will make the position irrefutable.
18
575
something, and demolishing it either in this way or in that, as
was laid down before. There is a very great deal of difference
between solving an argument when being subjected to
questions and when not: for to foresee traps is difficult,
whereas to see them at one’s leisure is easier.
19
576
however, the ambiguity escapes one, one should correct it at the
end by making an addition to the question: ‘Is speaking of the
silent possible?’ ‘No, but to speak of while he is silent is
possible.’ Also, in cases which contain the ambiguity in their
premisses, one should reply in like manner: ‘Do people then not
understand what they know? ‘Yes, but not those who know it in
the manner described’: for it is not the same thing to say that
‘those who know cannot understand what they know’, and to
say that ‘those who know something in this particular manner
cannot do so’. In general, too, even though he draws his
conclusion in a quite unambiguous manner, one should
contend that what he has negated is not the fact which one has
asserted but only its name; and that therefore there is no
refutation.
20
577
is the same whenever it is written of the same letters and in the
same manner – and even there people nowadays put marks at
the side to show the pronunciation – but the spoken words are
not the same.) Accordingly an expression that depends upon
division is not an ambiguous one. It is evident also that not all
refutations depend upon ambiguity as some people say they do.
578
same point the solution is the same, whereas this will not fit all
cases of the kind nor yet all ways of putting the questions: it is
valid against the questioner, but not against his argument.
21
22
It is clear also how one must meet those fallacies that depend
on the identical expressions of things that are not identical,
seeing that we are in possession of the kinds of predications.
For the one man, say, has granted, when asked, that a term
denoting a substance does not belong as an attribute, while the
other has shown that some attribute belongs which is in the
Category of Relation or of Quantity, but is usually thought to
denote a substance because of its expression; e.g. in the
following argument: ‘Is it possible to be doing and to have done
the same thing at the same time?’ ‘No.’ ‘But, you see, it is surely
possible to be seeing and to have seen the same thing at the
same time, and in the same aspect.’ Again, ‘Is any mode of
579
passivity a mode of activity?’ ‘No.’ ‘Then «he is cut», «he is
burnt», «he is struck by some sensible object» are alike in
expression and all denote some form of passivity, while again
«to say», «to run», «to see» are like one like one another in
expression: but, you see, «to see» is surely a form of being struck
by a sensible object; therefore it is at the same time a form of
passivity and of activity.’ Suppose, however, that in that case
any one, after granting that it is not possible to do and to have
done the same thing in the same time, were to say that it is
possible to see and to have seen it, still he has not yet been
refuted, suppose him to say that ‘to see’ is not a form of ‘doing’
(activity) but of ‘passivity’: for this question is required as well,
though he is supposed by the listener to have already granted it,
when he granted that ‘to cut’ is a form of present, and ‘to have
cut’ a form of past, activity, and so on with the other things that
have a like expression. For the listener adds the rest by himself,
thinking the meaning to be alike: whereas really the meaning is
not alike, though it appears to be so because of the expression.
The same thing happens here as happens in cases of ambiguity:
for in dealing with ambiguous expressions the tyro in argument
supposes the sophist to have negated the fact which he (the
tyro) affirmed, and not merely the name: whereas there still
wants the question whether in using the ambiguous term he
had a single meaning in view: for if he grants that that was so,
the refutation will be effected.
580
number of things he once had has lost the whole number, no
one would have granted it, but would have said ‘Either the
whole number or one of them’. Also there is the argument that
‘a man may give what he has not got’: for he has not got only
one die. No: rather it is that he has given not what he had not
got, but in a manner in which he had not got it, viz. just the one.
For the word ‘only’ does not signify a particular substance or
quality or number, but a manner relation, e.g. that it is not
coupled with any other. It is therefore just as if he had asked
‘Could a man give what he has not got?’ and, on being given the
answer ‘No’, were to ask if a man could give a thing quickly
when he had not got it quickly, and, on this being granted, were
to conclude that ‘a man could give what he had not got’. It is
quite evident that he has not proved his point: for to ‘give
quickly’ is not to give a thing, but to give in a certain manner;
and a man could certainly give a thing in a manner in which he
has not got it, e.g. he might have got it with pleasure and give it
with pain.
Like these are also all arguments of the following kind: ‘Could a
man strike a blow with a hand which he has not got, or see with
an eye which he has not got?’ For he has not got only one eye.
Some people solve this case, where a man has more than one
eye, or more than one of anything else, by saying also that he
has only one. Others also solve it as they solve the refutation of
the view that ‘what a man has, he has received’: for A gave only
one vote; and certainly B, they say, has only one vote from A.
Others, again, proceed by demolishing straight away the
proposition asked, and admitting that it is quite possible to
have what one has not received; e.g. to have received sweet
wine, but then, owing to its going bad in the course of receipt, to
have it sour. But, as was said also above,’ all these persons direct
their solutions against the man, not against his argument. For if
this were a genuine solution, then, suppose any one to grant the
opposite, he could find no solution, just as happens in other
581
cases; e.g. suppose the true solution to be ‘So-and-so is partly
true and partly not’, then, if the answerer grants the expression
without any qualification, the sophist’s conclusion follows. If, on
the other hand, the conclusion does not follow, then that could
not be the true solution: and what we say in regard to the
foregoing examples is that, even if all the sophist’s premisses be
granted, still no proof is effected.
582
musician’ there is the problem, Are they the same or different?’
For the one denotes an individual substance and the other a
quality, so that it cannot be isolated; though it is not the
isolation which creates the ‘third man’, but the admission that
it is an individual substance. For ‘Man’ cannot be an individual
substance, as Callias is. Nor is the case improved one whit even
if one were to call the clement he has isolated not an individual
substance but a quality: for there will still be the one beside the
many, just as ‘Man’ was. It is evident then that one must not
grant that what is a common predicate applying to a class
universally is an individual substance, but must say that
denotes either a quality, or a relation, or a quantity, or
something of that kind.
23
583
Does a man know either by learning or by discovery each thing
that he knows, singly? but not the things that he knows,
collectively.’ Also a man treads, perhaps, on any thing he walks
through, but not on the time he walks through. Likewise also in
the case of the other examples.
24
584
and do not know the same man; nor, again, if this is mine and is
also a work of art, is it therefore my work of art, but my property
or thing or something else. (The solution is after the same
manner in the other cases as well.)
585
and that the approaching figure is approaching. To know and
not to know the same thing is generally thought to be possible,
when e.g. one knows that X is white, but does not realize that
he is musical: for in that way he does know and not know the
same thing, though not in the same respect. But as to the
approaching figure and Coriscus he knows both that it is
approaching and that he is Coriscus.
There is also the proof that ‘something «of evils» is good’; for
wisdom is a ‘knowledge «of evils»’. But the expression that this
is ‘of so-and-so’ (=‘so-and-so’s’) has not a number of meanings:
it means that it is ‘so-and-so’s property’. We may suppose of
course, on the other hand, that it has a number of meanings –
for we also say that man is ‘of the animals’, though not their
property; and also that any term related to ‘evils’ in a way
expressed by a genitive case is on that account a so-and-so ‘of
evils’, though it is not one of the evils – but in that case the
586
apparently different meanings seem to depend on whether the
term is used relatively or absolutely. ‘Yet it is conceivably
possible to find a real ambiguity in the phrase «Something of
evils is good».’ Perhaps, but not with regard to the phrase in
question. It would occur more nearly, suppose that ‘A servant is
good of the wicked’; though perhaps it is not quite found even
there: for a thing may be ‘good’ and be ‘X’s’ without being at the
same time ‘X’s good’. Nor is the saying that ‘Man is of the
animals’ a phrase with a number of meanings: for a phrase does
not become possessed of a number of meanings merely
suppose we express it elliptically: for we express ‘Give me the
Iliad’ by quoting half a line of it, e.g. ‘Give me «Sing, goddess, of
the wrath...»‘
25
587
All arguments of the following kind have this feature: ‘Is it
possible for what is-not to be? «No.» But, you see, it is
something, despite its not being.’ Likewise also, Being will not
be; for it will not he some particular form of being. Is it possible
for the same man at the same time to be a keeper and a breaker
of his oath?’ ‘Can the same man at the same time both obey
and disobey the same man?’ Or isn’t it the case that being
something in particular and Being are not the same? On the
other hand, Not-being, even if it be something, need not also
have absolute ‘being’ as well. Nor if a man keeps his oath in this
particular instance or in this particular respect, is he bound also
to be a keeper of oaths absolutely, but he who swears that he
will break his oath, and then breaks it, keeps this particular
oath only; he is not a keeper of his oath: nor is the disobedient
man ‘obedient’, though he obeys one particular command. The
argument is similar, also, as regards the problem whether the
same man can at the same time say what is both false and true:
but it appears to be a troublesome question because it is not
easy to see in which of the two connexions the word
‘absolutely’ is to be rendered – with ‘true’ or with ‘false’. There
is, however, nothing to prevent it from being false absolutely,
though true in some particular respect or relation, i.e. being true
in some things, though not ‘true’ absolutely. Likewise also in
cases of some particular relation and place and time. For all
arguments of the following kind depend upon this.’ Is health, or
wealth, a good thing?’ ‘Yes.’ ‘But to the fool who does not use it
aright it is not a good thing: therefore it is both good and not
good.’ ‘Is health, or political power, a good thing?’ ‘Yes. «But
sometimes it is not particularly good: therefore the same thing
is both good and not good to the same man.’ Or rather there is
nothing to prevent a thing, though good absolutely, being not
good to a particular man, or being good to a particular man, and
yet not good or here. ‘Is that which the prudent man would not
wish, an evil?’ ‘Yes.’ ‘But to get rid of, he would not wish the
588
good: therefore the good is an evil.’ But that is a mistake; for it is
not the same thing to say ‘The good is an evil’ and ‘to get rid of
the good is an evil’. Likewise also the argument of the thief is
mistaken. For it is not the case that if the thief is an evil thing,
acquiring things is also evil: what he wishes, therefore, is not
what is evil but what is good; for to acquire something good is
good. Also, disease is an evil thing, but not to get rid of disease.
‘Is the just preferable to the unjust, and what takes place justly
to what takes place unjustly? ‘Yes.’ ‘But to to be put to death
unjustly is preferable.’ ‘Is it just that each should have his own?’
‘Yes.’ ‘But whatever decisions a man comes to on the strength of
his personal opinion, even if it be a false opinion, are valid in
law: therefore the same result is both just and unjust.’ Also,
should one decide in favour of him who says what is unjust?’
‘The former.’ ‘But you see, it is just for the injured party to say
fully the things he has suffered; and these are fallacies. For
because to suffer a thing unjustly is preferable, unjust ways are
not therefore preferable, though in this particular case the
unjust may very well be better than the just. Also, to have one’s
own is just, while to have what is another’s is not just: all the
same, the decision in question may very well be a just decision,
whatever it be that the opinion of the man who gave the
decision supports: for because it is just in this particular case or
in this particular manner, it is not also just absolutely. Likewise
also, though things are unjust, there is nothing to prevent the
speaking of them being just: for because to speak of things is
just, there is no necessity that the things should be just, any
more than because to speak of things be of use, the things need
be of use. Likewise also in the case of what is just. So that it is
not the case that because the things spoken of are unjust, the
victory goes to him who speaks unjust things: for he speaks of
things that are just to speak of, though absolutely, i.e. to suffer,
they are unjust.
589
26
27
590
refutation must be proved independently of the original point.
Secondly, one should say that the point was granted under the
impression that he intended not to use it as a premiss, but to
reason against it, in the opposite way from that adopted in
refutations on side issues.
28
29
591
because he really thought it, but for the sake of the argument,
whereas the questioner has not used it for the purpose of his
argument at all.
30
592
several things are ‘the same’ not as other things but ‘as
themselves’, and also that they are different from themselves, it
follows that the same things must be both the same as and
different from themselves. Moreover, if what is good becomes
evil while what is evil is good, then they must both become two.
So of two unequal things each being equal to itself, it will follow
that they are both equal and unequal to themselves.
31
With regard to those who draw one into repeating the same
thing a number of times, it is clear that one must not grant that
predications of relative terms have any meaning in abstraction
by themselves, e.g. that ‘double’ is a significant term apart from
the whole phrase ‘double of half’ merely on the ground that it
figures in it. For ten figures in ‘ten minus one’ and in ‘not do’,
and generally the affirmation in the negation; but for all that,
suppose any one were to say, ‘This is not white’, he does not say
that it is white. The bare word ‘double’, one may perhaps say,
has not even any meaning at all, any more than has ‘the’ in ‘the
half’: and even if it has a meaning, yet it has not the same
meaning as in the combination. Nor is ‘knowledge’ the same
thing in a specific branch of it (suppose it, e.g. to be ‘medical
593
knowledge’) as it is in general: for in general it was the
‘knowledge of the knowable’. In the case of terms that are
predicated of the terms through which they are defined, you
should say the same thing, that the term defined is not the
same in abstraction as it is in the whole phrase. For ‘concave’
has a general meaning which is the same in the case of a snub
nose, and of a bandy leg, but when added to either substantive
nothing prevents it from differentiating its meaning; in fact it
bears one sense as applied to the nose, and another as applied
to the leg: for in the former connexion it means ‘snub’ and in
the latter ‘bandyshaped’; i.e. it makes no difference whether you
say ‘a snub nose’ or ‘a concave nose’. Moreover, the expression
must not be granted in the nominative case: for it is a
falsehood. For snubness is not a concave nose but something
(e.g. an affection) belonging to a nose: hence, there is no
absurdity in supposing that the snub nose is a nose possessing
the concavity that belongs to a nose.
32
594
out. For this reason, also, no solecism is incurred, suppose any
one asks, ‘Is a thing what you say it to be?’ ‘Yes’. ‘But, speaking
of a stick, you call it real: therefore, of a stick it follows that it is
real.’ ‘Stone’, however, and ‘he’ have masculine designations.
Now suppose some one were to ask, ‘Can «he» be a «she» (a
female)?’, and then again, ‘Well, but is not he Coriscus?’ and
then were to say, ‘Then he is a «she»,’ he has not proved the
solecism, even if the name ‘Coriscus’ does signify a ‘she’, if, on
the other hand, the answerer does not grant this: this point
must be put as an additional question: while if neither is it the
fact nor does he grant it, then the sophist has not proved his
case either in fact or as against the person he has been
questioning. In like manner, then, in the above instance as well
it must be definitely put that ‘he’ means the stone. If, however,
this neither is so nor is granted, the conclusion must not be
stated: though it follows apparently, because the case (the
accusative), that is really unlike, appears to be like the
nominative. ‘Is it true to say that this object is what you call it
by name?’ ‘Yes’. ‘But you call it by the name of a shield: this
object therefore is «of a shield».’ No: not necessarily, because the
meaning of ‘this object’ is not ‘of a shield’ but ‘a shield’: ‘of a
shield’ would be the meaning of ‘this object’s’. Nor again if ‘He is
what you call him by name’, while ‘the name you call him by is
Cleon’s’, is he therefore ‘Cleon’s’: for he is not ‘Cleon’s’, for what
was said was that ‘He, not his, is what I call him by name’. For
the question, if put in the latter way, would not even be Greek.
‘Do you know this?’ ‘Yes.’ ‘But this is he: therefore you know he’.
No: rather ‘this’ has not the same meaning in ‘Do you know
this?’ as in ‘This is a stone’; in the first it stands for an
accusative, in the second for a nominative case. ‘When you have
understanding of anything, do you understand it?’ ‘Yes.’ ‘But
you have understanding of a stone: therefore you understand of
a stone.’ No: the one phrase is in the genitive, ‘of a stone’, while
the other is in the accusative, ‘a stone’: and what was granted
595
was that ‘you understand that, not of that, of which you have
understanding’, so that you understand not ‘of a stone’, but ‘the
stone’.
33
596
argument of Zeno and Parmenides by asserting that ‘One’ and
‘Being’ are used in a number of senses), likewise also as regards
fallacies of Accident and each of the other types, some of the
arguments will be easier to see while others are more difficult;
also to grasp to which class a fallacy belongs, and whether it is a
refutation or not a refutation, is not equally easy in all cases.
597
solution clearly depends upon a distinction or a demolition, and
yet it does not reveal clearly which it is of the premisses asked,
whose demolition, or the drawing of a distinction within it, will
bring the solution about, but even leaves it vague whether it is
on the conclusion or on one of the premisses that the deception
depends.
34
598
about, and how to question and what is the way to arrange the
questions; moreover, as to the question what use is served by all
arguments of this kind, and concerning the answerer’s part,
both as a whole in general, and in particular how to solve
arguments and solecisms – on all these things let the foregoing
discussion suffice. It remains to recall our original proposal and
to bring our discussion to a close with a few words upon it.
599
That our programme, then, has been adequately completed is
clear. But we must not omit to notice what has happened in
regard to this inquiry. For in the case of all discoveries the
results of previous labours that have been handed down from
others have been advanced bit by bit by those who have taken
them on, whereas the original discoveries generally make
advance that is small at first though much more useful than the
development which later springs out of them. For it may be that
in everything, as the saying is, ‘the first start is the main part’:
and for this reason also it is the most difficult; for in proportion
as it is most potent in its influence, so it is smallest in its
compass and therefore most difficult to see: whereas when this
is once discovered, it is easier to add and develop the remainder
in connexion with it. This is in fact what has happened in
regard to rhetorical speeches and to practically all the other
arts: for those who discovered the beginnings of them advanced
them in all only a little way, whereas the celebrities of to-day
are the heirs (so to speak) of a long succession of men who have
advanced them bit by bit, and so have developed them to their
present form, Tisias coming next after the first founders, then
Thrasymachus after Tisias, and Theodorus next to him, while
several people have made their several contributions to it: and
therefore it is not to be wondered at that the art has attained
considerable dimensions. Of this inquiry, on the other hand, it
was not the case that part of the work had been thoroughly
done before, while part had not. Nothing existed at all. For the
training given by the paid professors of contentious arguments
was like the treatment of the matter by Gorgias. For they used
to hand out speeches to be learned by heart, some rhetorical,
others in the form of question and answer, each side supposing
that their arguments on either side generally fall among them.
And therefore the teaching they gave their pupils was ready but
rough. For they used to suppose that they trained people by
imparting to them not the art but its products, as though any
600
one professing that he would impart a form of knowledge to
obviate any pain in the feet, were then not to teach a man the
art of shoe-making or the sources whence he can acquire
anything of the kind, but were to present him with several kinds
of shoes of all sorts: for he has helped him to meet his need, but
has not imparted an art to him. Moreover, on the subject of
Rhetoric there exists much that has been said long ago, whereas
on the subject of reasoning we had nothing else of an earlier
date to speak of at all, but were kept at work for a long time in
experimental researches. If, then, it seems to you after
inspection that, such being the situation as it existed at the
start, our investigation is in a satisfactory condition compared
with the other inquiries that have been developed by tradition,
there must remain for all of you, or for our students, the task of
extending us your pardon for the shortcomings of the inquiry,
and for the discoveries thereof your warm thanks.
601
Aristotle – Physics
Book I
The natural way of doing this is to start from the things which
are more knowable and obvious to us and proceed towards
those which are clearer and more knowable by nature; for the
same things are not ‘knowable relatively to us’ and ‘knowable’
without qualification. So in the present inquiry we must follow
this method and advance from what is more obscure by nature,
but clearer to us, towards what is more clear and more
knowable by nature.
602
many things within it, like parts. Much the same thing happens
in the relation of the name to the formula. A name, e.g. ‘round’,
means vaguely a sort of whole: its definition analyses this into
its particular senses. Similarly a child begins by calling all men
‘father’, and all women ‘mother’, but later on distinguishes each
of them.
603
To inquire therefore whether Being is one in this sense would be
like arguing against any other position maintained for the sake
of argument (such as the Heraclitean thesis, or such a thesis as
that Being is one man) or like refuting a merely contentious
argument – a description which applies to the arguments both
of Melissus and of Parmenides: their premisses are false and
their conclusions do not follow. Or rather the argument of
Melissus is gross and palpable and offers no difficulty at all:
accept one ridiculous proposition and the rest follows – a simple
enough proceeding.
We physicists, on the other hand, must take for granted that the
things that exist by nature are, either all or some of them, in
motion which is indeed made plain by induction. Moreover, no
man of science is bound to solve every kind of difficulty that
may be raised, but only as many as are drawn falsely from the
principles of the science: it is not our business to refute those
that do not arise in this way: just as it is the duty of the
geometer to refute the squaring of the circle by means of
segments, but it is not his duty to refute Antiphon’s proof. At
the same time the holders of the theory of which we are
speaking do incidentally raise physical questions, though
Nature is not their subject: so it will perhaps be as well to spend
a few words on them, especially as the inquiry is not without
scientific interest.
604
For if both substance and quantity and quality are, then,
whether these exist independently of each other or not, Being
will be many.
Now we say that (a) the continuous is one or that (b) the
indivisible is one, or (c) things are said to be ‘one’, when their
essence is one and the same, as ‘liquor’ and ‘drink’.
There is, indeed, a difficulty about part and whole, perhaps not
relevant to the present argument, yet deserving consideration
on its own account – namely, whether the part and the whole
are one or more than one, and how they can be one or many,
and, if they are more than one, in what sense they are more
than one. (Similarly with the parts of wholes which are not
605
continuous.) Further, if each of the two parts is indivisibly one
with the whole, the difficulty arises that they will be indivisibly
one with each other also.
But if (c) all things are one in the sense of having the same
definition, like ‘raiment’ and ‘dress’, then it turns out that they
are maintaining the Heraclitean doctrine, for it will be the same
thing ‘to be good’ and ‘to be bad’, and ‘to be good’ and ‘to be not
good’, and so the same thing will be ‘good’ and ‘not good’, and
man and horse; in fact, their view will be, not that all things are
one, but that they are nothing; and that ‘to be of such-and-such
a quality’ is the same as ‘to be of such-and-such a size’.
606
3
607
only one way. ‘Whiteness’ will be different from ‘what has
whiteness’. Nor does this mean that there is anything that can
exist separately, over and above what is white. For ‘whiteness’
and ‘that which is white’ differ in definition, not in the sense
that they are things which can exist apart from each other. But
Parmenides had not come in sight of this distinction.
It is necessary for him, then, to assume not only that ‘being’ has
the same meaning, of whatever it is predicated, but further that
it means (1) what just is and (2) what is just one.
608
(2) Substance is plainly divisible into other substances, if we
consider the mere nature of a definition. For instance, if ‘man’ is
a substance, ‘animal’ and ‘biped’ must also be substances. For if
not substances, they must be attributes – and if attributes,
attributes either of (a) man or of (b) some other subject. But
neither is possible.
(b) If, on the other hand, we suppose that ‘biped’ and ‘animal’
are attributes not of man but of something else, and are not
each of them a substance, then ‘man’ too will be an attribute of
something else. But we must assume that substance is not the
attribute of anything, that the subject of which both ‘biped’ and
‘animal’ and each separately are predicated is the subject also
of the complex ‘biped animal’.
609
will be nothing which is not, for even if what is not cannot be
without qualification, there is no reason why it should not be a
particular not-being. To say that all things will be one, if there is
nothing besides Being itself, is absurd. For who understands
‘being itself’ to be anything but a particular substance? But if
this is so, there is nothing to prevent there being many beings,
as has been said.
The first set make the underlying body one either one of the
three or something else which is denser than fire and rarer than
air then generate everything else from this, and obtain
multiplicity by condensation and rarefaction. Now these are
contraries, which may be generalized into ‘excess and defect’.
(Compare Plato’s ‘Great and Small’ – except that he make these
his matter, the one his form, while the others treat the one
which underlies as matter and the contraries as differentiae, i.e.
forms).
The second set assert that the contrarieties are contained in the
one and emerge from it by segregation, for example
Anaximander and also all those who assert that ‘what is’ is one
and many, like Empedocles and Anaxagoras; for they too
produce other things from their mixture by segregation. These
differ, however, from each other in that the former imagines a
cycle of such changes, the latter a single series. Anaxagoras
again made both his ‘homceomerous’ substances and his
610
contraries infinite in multitude, whereas Empedocles posits
only the so-called elements.
611
quantity of its components that we suppose we know a
complex.
Again (3) according to the theory all such things are already
present in one another and do not come into being but are
constituents which are separated out, and a thing receives its
designation from its chief constituent. Further, anything may
come out of anything – water by segregation from flesh and
flesh from water. Hence, since every finite body is exhausted by
the repeated abstraction of a finite body, it seems obviously to
follow that everything cannot subsist in everything else. For let
flesh be extracted from water and again more flesh be produced
from the remainder by repeating the process of separation:
then, even though the quantity separated out will continually
decrease, still it will not fall below a certain magnitude. If,
therefore, the process comes to an end, everything will not be in
everything else (for there will be no flesh in the remaining
water); if on the other hand it does not, and further extraction is
always possible, there will be an infinite multitude of finite
equal particles in a finite quantity – which is impossible.
Another proof may be added: Since every body must diminish in
size when something is taken from it, and flesh is quantitatively
definite in respect both of greatness and smallness, it is clear
612
that from the minimum quantity of flesh no body can be
separated out; for the flesh left would be less than the
minimum of flesh.
613
Parmenides treats hot and cold as principles under the names
of fire and earth) and those too who use the rare and the dense.
The same is true of Democritus also, with his plenum and void,
both of which exist, be says, the one as being, the other as not-
being. Again he speaks of differences in position, shape, and
order, and these are genera of which the species are contraries,
namely, of position, above and below, before and behind; of
shape, angular and angle-less, straight and round.
It is plain then that they all in one way or another identify the
contraries with the principles. And with good reason. For first
principles must not be derived from one another nor from
anything else, while everything has to be derived from them.
But these conditions are fulfilled by the primary contraries,
which are not derived from anything else because they are
primary, nor from each other because they are contraries.
Nor again do things pass into the first chance thing; ‘white’
does not pass into ‘musical’ (except, it may be, in virtue of a
concomitant attribute), but into ‘not-white’ – and not into any
chance thing which is not white, but into black or an
intermediate colour; ‘musical’ passes into ‘not-musical’ – and
614
not into any chance thing other than musical, but into
‘unmusical’ or any intermediate state there may be.
The same holds of other things also: even things which are not
simple but complex follow the same principle, but the opposite
state has not received a name, so we fail to notice the fact. What
is in tune must come from what is not in tune, and vice versa;
the tuned passes into untunedness – and not into any
untunedness, but into the corresponding opposite. It does not
matter whether we take attunement, order, or composition for
our illustration; the principle is obviously the same in all, and in
fact applies equally to the production of a house, a statue, or
any other complex. A house comes from certain things in a
certain state of separation instead of conjunction, a statue (or
any other thing that has been shaped) from shapelessness –
each of these objects being partly order and partly composition.
615
make odd and even, or again Love and Strife; and these differ
from each other in the way mentioned.
One they cannot be, for there cannot be one contrary. Nor can
they be innumerable, because, if so, Being will not be knowable:
and in any one genus there is only one contrariety, and
substance is one genus: also a finite number is sufficient, and a
finite number, such as the principles of Empedocles, is better
than an infinite multitude; for Empedocles professes to obtain
from his principles all that Anaxagoras obtains from his
innumerable principles. Lastly, some contraries are more
primary than others, and some arise from others – for example
616
sweet and bitter, white and black – whereas the principles must
always remain principles.
This will suffice to show that the principles are neither one nor
innumerable.
617
sensible differences in a less degree than the others; and after
air, water. All, however, agree in this, that they differentiate their
One by means of the contraries, such as density and rarity and
more and less, which may of course be generalized, as has
already been said into excess and defect. Indeed this doctrine
too (that the One and excess and defect are the principles of
things) would appear to be of old standing, though in different
forms; for the early thinkers made the two the active and the
one the passive principle, whereas some of the more recent
maintain the reverse.
618
7
We say that one thing comes to be from another thing, and one
sort of thing from another sort of thing, both in the case of
simple and of complex things. I mean the following. We can say
(1) ‘man becomes musical’, (2) what is ‘not-musical becomes
musical’, or (3), the ‘not-musical man becomes a musical man’.
Now what becomes in (1) and (2) – ‘man’ and ‘not musical’ – I
call simple, and what each becomes – ‘musical’ – simple also.
But when (3) we say the ‘not-musical man becomes a musical
man’, both what becomes and what it becomes are complex.
619
can be described in different ways.) For ‘to be man’ is not the
same as ‘to be unmusical’. One part survives, the other does
not: what is not an opposite survives (for ‘man’ survives), but
‘not-musical’ or ‘unmusical’ does not survive, nor does the
compound of the two, namely ‘unmusical man’.
Now in all cases other than substance it is plain that there must
be some subject, namely, that which becomes. For we know that
when a thing comes to be of such a quantity or quality or in
such a relation, time, or place, a subject is always presupposed,
since substance alone is not predicated of another subject, but
everything else of substance.
But that substances too, and anything else that can be said ‘to
be’ without qualification, come to be from some substratum,
will appear on examination. For we find in every case
620
something that underlies from which proceeds that which
comes to be; for instance, animals and plants from seed.
621
in the process.) And the positive form is one – the order, the
acquired art of music, or any similar predicate.
622
principles, and later that a substratum was indispensable, and
that the principles were three; our last statement has elucidated
the difference between the contraries, the mutual relation of
the principles, and the nature of the substratum. Whether the
form or the substratum is the essential nature of a physical
object is not yet clear. But that the principles are three, and in
what sense, and the way in which each is a principle, is clear.
So much then for the question of the number and the nature of
the principles.
623
becomes some particular thing’, are to be taken (in the first way
of putting our explanation) in the same sense as ‘a doctor does
something or has something done to him’, ‘is or becomes
something from being a doctor.’ These expressions may be
taken in two senses, and so too, clearly, may ‘from being’, and
‘being acts or is acted on’. A doctor builds a house, not qua
doctor, but qua housebuilder, and turns gray, not qua doctor, but
qua dark-haired. On the other hand he doctors or fails to doctor
qua doctor. But we are using words most appropriately when we
say that a doctor does something or undergoes something, or
becomes something from being a doctor, if he does, undergoes,
or becomes qua doctor. Clearly then also ‘to come to be so-and-
so from not-being’ means ‘qua not-being’.
624
animal (as well as from an animal of a certain kind) but not as
animal, for that is already there. But if anything is to become an
animal, not in a qualified sense, it will not be from animal: and
if being, not from being – nor from not-being either, for it has
been explained that by ‘from not being’ we mean from not-
being qua not-being.
625
Now we distinguish matter and privation, and hold that one of
these, namely the matter, is not-being only in virtue of an
attribute which it has, while the privation in its own nature is
not-being; and that the matter is nearly, in a sense is, substance,
while the privation in no sense is. They, on the other hand,
identify their Great and Small alike with not being, and that
whether they are taken together as one or separately. Their triad
is therefore of quite a different kind from ours. For they got so
far as to see that there must be some underlying nature, but
they make it one – for even if one philosopher makes a dyad of
it, which he calls Great and Small, the effect is the same, for he
overlooked the other nature. For the one which persists is a
joint cause, with the form, of what comes to be – a mother, as it
were. But the negative part of the contrariety may often seem, if
you concentrate your attention on it as an evil agent, not to
exist at all.
626
which it should come and which should persist in it; but this is
its own special nature, so that it will be before coming to be. (For
my definition of matter is just this-the primary substratum of
each thing, from which it comes to be without qualification, and
which persists in the result.) And if it ceases to be it will pass
into that at the last, so it will have ceased to be before ceasing
to be.
Book II
627
‘By nature’ the animals and their parts exist, and the plants and
the simple bodies (earth, fire, air, water) – for we say that these
and the like exist ‘by nature’.
628
substance; for it is a subject, and nature always implies a
subject in which it inheres.
What nature is, then, and the meaning of the terms ‘by nature’
and ‘according to nature’, has been stated. That nature exists, it
would be absurd to try to prove; for it is obvious that there are
many things of this kind, and to prove what is obvious by what
is not is the mark of a man who is unable to distinguish what is
self-evident from what is not. (This state of mind is clearly
possible. A man blind from birth might reason about colours.
Presumably therefore such persons must be talking about words
without any thought to correspond.)
But if the material of each of these objects has itself the same
relation to something else, say bronze (or gold) to water, bones
(or wood) to earth and so on, that (they say) would be their
nature and essence. Consequently some assert earth, others fire
629
or air or water or some or all of these, to be the nature of the
things that are. For whatever any one of them supposed to have
this character – whether one thing or more than one thing – this
or these he declared to be the whole of substance, all else being
its affections, states, or dispositions. Every such thing they held
to be eternal (for it could not pass into anything else), but other
things to come into being and cease to be times without
number.
The form indeed is ‘nature’ rather than the matter; for a thing is
more properly said to be what it is when it has attained to
fulfilment than when it exists potentially. Again man is born
from man, but not bed from bed. That is why people say that
the figure is not the nature of a bed, but the wood is – if the bed
sprouted not a bed but wood would come up. But even if the
630
figure is art, then on the same principle the shape of man is his
nature. For man is born from man.
631
obviously do discuss their shape also and whether the earth
and the world are spherical or not.
Since ‘nature’ has two senses, the form and the matter, we must
investigate its objects as we would the essence of snubness.
That is, such things are neither independent of matter nor can
be defined in terms of matter only. Here too indeed one might
raise a difficulty. Since there are two natures, with which is the
physicist concerned? Or should he investigate the combination
of the two? But if the combination of the two, then also each
severally. Does it belong then to the same or to different
sciences to know each severally?
632
If we look at the ancients, physics would to be concerned with
the matter. (It was only very slightly that Empedocles and
Democritus touched on the forms and the essence.)
But if on the other hand art imitates nature, and it is the part of
the same discipline to know the form and the matter up to a
point (e.g. the doctor has a knowledge of health and also of bile
and phlegm, in which health is realized, and the builder both of
the form of the house and of the matter, namely that it is bricks
and beams, and so forth): if this is so, it would be the part of
physics also to know nature in both its senses.
Again, ‘that for the sake of which’, or the end, belongs to the
same department of knowledge as the means. But the nature is
the end or ‘that for the sake of which’. For if a thing undergoes a
continuous change and there is a stage which is last, this stage
is the end or ‘that for the sake of which’. (That is why the poet
was carried away into making an absurd statement when he
said ‘he has the end for the sake of which he was born’. For not
every stage that is last claims to be an end, but only that which
is best.)
For the arts make their material (some simply ‘make’ it, others
make it serviceable), and we use everything as if it was there for
our sake. (We also are in a sense an end. ‘That for the sake of
which’ has two senses: the distinction is made in our work On
Philosophy.) The arts, therefore, which govern the matter and
have knowledge are two, namely the art which uses the product
and the art which directs the production of it. That is why the
using art also is in a sense directive; but it differs in that it
knows the form, whereas the art which is directive as being
concerned with production knows the matter. For the
helmsman knows and prescribes what sort of form a helm
should have, the other from what wood it should be made and
by means of what operations. In the products of art, however,
633
we make the material with a view to the function, whereas in
the products of nature the matter is there all along.
In one sense, then, (1) that out of which a thing comes to be and
which persists, is called ‘cause’, e.g. the bronze of the statue, the
silver of the bowl, and the genera of which the bronze and the
silver are species.
634
Again (3) the primary source of the change or coming to rest;
e.g. the man who gave advice is a cause, the father is cause of
the child, and generally what makes of what is made and what
causes change of what is changed.
Again (4) in the sense of end or ‘that for the sake of which’ a
thing is done, e.g. health is the cause of walking about. (‘Why is
he walking about?’ we say. ‘To be healthy’, and, having said that,
we think we have assigned the cause.) The same is true also of
all the intermediate steps which are brought about through the
action of something else as means towards the end, e.g.
reduction of flesh, purging, drugs, or surgical instruments are
means towards health. All these things are ‘for the sake of’ the
end, though they differ from one another in that some are
activities, others instruments.
As the word has several senses, it follows that there are several
causes of the same thing not merely in virtue of a concomitant
attribute), e.g. both the art of the sculptor and the bronze are
causes of the statue. These are causes of the statue qua statue,
not in virtue of anything else that it may be – only not in the
same way, the one being the material cause, the other the cause
whence the motion comes. Some things cause each other
reciprocally, e.g. hard work causes fitness and vice versa, but
again not in the same way, but the one as end, the other as the
origin of change. Further the same thing is the cause of contrary
results. For that which by its presence brings about one result is
sometimes blamed for bringing about the contrary by its
absence. Thus we ascribe the wreck of a ship to the absence of
the pilot whose presence was the cause of its safety.
All the causes now mentioned fall into four familiar divisions.
The letters are the causes of syllables, the material of artificial
635
products, fire, &c., of bodies, the parts of the whole, and the
premisses of the conclusion, in the sense of ‘that from which’.
Of these pairs the one set are causes in the sense of substratum,
e.g. the parts, the other set in the sense of essence – the whole
and the combination and the form. But the seed and the doctor
and the adviser, and generally the maker, are all sources
whence the change or stationariness originates, while the
others are causes in the sense of the end or the good of the rest;
for ‘that for the sake of which’ means what is best and the end
of the things that lead up to it. (Whether we say the ‘good itself
or the ‘apparent good’ makes no difference.)
636
So too with the incidental attributes. Again we may use a
complex expression for either and say, e.g. neither ‘Polyclitus’
nor ‘sculptor’ but ‘Polyclitus, sculptor’.
This must suffice for our account of the number of causes and
the modes of causation.
637
4
Some people even question whether they are real or not. They
say that nothing happens by chance, but that everything which
we ascribe to chance or spontaneity has some definite cause,
e.g. coming ‘by chance’ into the market and finding there a man
whom one wanted but did not expect to meet is due to one’s
wish to go and buy in the market. Similarly in other cases of
chance it is always possible, they maintain, to find something
which is the cause; but not chance, for if chance were real, it
would seem strange indeed, and the question might be raised,
why on earth none of the wise men of old in speaking of the
causes of generation and decay took account of chance; whence
it would seem that they too did not believe that anything is by
chance. But there is a further circumstance that is surprising.
Many things both come to be and are by chance and
spontaneity, and although know that each of them can be
ascribed to some cause (as the old argument said which denied
chance), nevertheless they speak of some of these things as
happening by chance and others not. For this reason also they
ought to have at least referred to the matter in some way or
other.
638
it, as Empedocles does when he says that the air is not always
separated into the highest region, but ‘as it may chance’. At any
rate he says in his cosmogony that ‘it happened to run that way
at that time, but it often ran otherwise.’ He tells us also that
most of the parts of animals came to be by chance.
There are some too who ascribe this heavenly sphere and all
the worlds to spontaneity. They say that the vortex arose
spontaneously, i.e. the motion that separated and arranged in
its present order all that exists. This statement might well cause
surprise. For they are asserting that chance is not responsible
for the existence or generation of animals and plants, nature or
mind or something of the kind being the cause of them (for it is
not any chance thing that comes from a given seed but an olive
from one kind and a man from another); and yet at the same
time they assert that the heavenly sphere and the divinest of
visible things arose spontaneously, having no such cause as is
assigned to animals and plants. Yet if this is so, it is a fact which
deserves to be dwelt upon, and something might well have been
said about it. For besides the other absurdities of the statement,
it is the more absurd that people should make it when they see
nothing coming to be spontaneously in the heavens, but much
happening by chance among the things which as they say are
not due to chance; whereas we should have expected exactly
the opposite.
Others there are who, indeed, believe that chance is a cause, but
that it is inscrutable to human intelligence, as being a divine
thing and full of mystery.
639
5
But, secondly, some events are for the sake of something, others
not. Again, some of the former class are in accordance with
deliberate intention, others not, but both are in the class of
things which are for the sake of something. Hence it is clear
that even among the things which are outside the necessary
and the normal, there are some in connexion withwhich the
phrase ‘for the sake of something’ is applicable. (Events that are
for the sake of something include whatever may be done as a
result of thought or of nature.) Things of this kind, then, when
they come to pass incidental are said to be ‘by chance’. For just
as a thing is something either in virtue of itself or incidentally,
so may it be a cause. For instance, the housebuilding faculty is
in virtue of itself the cause of a house, whereas the pale or the
musical is the incidental cause. That which is per se cause of
the effect is determinate, but the incidental cause is
indeterminable, for the possible attributes of an individual are
innumerable. To resume then; when a thing of this kind comes
to pass among events which are for the sake of something, it is
said to be spontaneous or by chance. (The distinction between
the two must be made later – for the present it is sufficient if it
640
is plain that both are in the sphere of things done for the sake
of something.)
And the causes of the man’s coming and getting the money
(when he did not come for the sake of that) are innumerable. He
may have wished to see somebody or been following somebody
641
or avoiding somebody, or may have gone to see a spectacle.
Thus to say that chance is a thing contrary to rule is correct. For
‘rule’ applies to what is always true or true for the most part,
whereas chance belongs to a third type of event. Hence, to
conclude, since causes of this kind are indefinite, chance too is
indefinite. (Yet in some cases one might raise the question
whether any incidental fact might be the cause of the chance
occurrence, e.g. of health the fresh air or the sun’s heat may be
the cause, but having had one’s hair cut cannot; for some
incidental causes are more relevant to the effect than others.)
642
Chance and what results from chance are appropriate to agents
that are capable of good fortune and of moral action generally.
Therefore necessarily chance is in the sphere of moral actions.
This is indicated by the fact that good fortune is thought to be
the same, or nearly the same, as happiness, and happiness to be
a kind of moral action, since it is well-doing. Hence what is not
capable of moral action cannot do anything by chance. Thus an
inanimate thing or a lower animal or a child cannot do anything
by chance, because it is incapable of deliberate intention; nor
can ‘good fortune’ or ‘ill fortune’ be ascribed to them, except
metaphorically, as Protarchus, for example, said that the stones
of which altars are made are fortunate because they are held in
honour, while their fellows are trodden under foot. Even these
things, however, can in a way be affected by chance, when one
who is dealing with them does something to them by chance,
but not otherwise.
643
the bowels; if this does not follow after walking, we say that we
have walked ‘in vain’ and that the walking was ‘vain’. This
implies that what is naturally the means to an end is ‘in vain’,
when it does not effect the end towards which it was the
natural means – for it would be absurd for a man to say that he
had bathed in vain because the sun was not eclipsed, since the
one was not done with a view to the other. Thus the
spontaneous is even according to its derivation the case in
which the thing itself happens in vain. The stone that struck the
man did not fall for the purpose of striking him; therefore it fell
spontaneously, because it might have fallen by the action of an
agent and for the purpose of striking. The difference between
spontaneity and what results by chance is greatest in things
that come to be by nature; for when anything comes to be
contrary to nature, we do not say that it came to be by chance,
but by spontaneity. Yet strictly this too is different from the
spontaneous proper; for the cause of the latter is external, that
of the former internal.
644
7
It is clear then that there are causes, and that the number of
them is what we have stated. The number is the same as that of
the things comprehended under the question ‘why’. The ‘why’ is
referred ultimately either (1), in things which do not involve
motion, e.g. in mathematics, to the ‘what’ (to the definition of
‘straight line’ or ‘commensurable’, &c.), or (2) to what initiated a
motion, e.g. ‘why did they go to war? – because there had been a
raid’; or (3) we are inquiring ‘for the sake of what?’ – ‘that they
may rule’; or (4), in the case of things that come into being, we
are looking for the matter. The causes, therefore, are these and
so many in number.
645
respect of coming to be it is mostly in this last way that causes
are investigated – ‘what comes to be after what? what was the
primary agent or patient?’ and so at each step of the series.
A difficulty presents itself: why should not nature work, not for
the sake of something, nor because it is better so, but just as the
646
sky rains, not in order to make the corn grow, but of necessity?
What is drawn up must cool, and what has been cooled must
become water and descend, the result of this being that the
corn grows. Similarly if a man’s crop is spoiled on the threshing-
floor, the rain did not fall for the sake of this – in order that the
crop might be spoiled – but that result just followed. Why then
should it not be the same with the parts in nature, e.g. that our
teeth should come up of necessity – the front teeth sharp, fitted
for tearing, the molars broad and useful for grinding down the
food – since they did not arise for this end, but it was merely a
coincident result; and so with all other parts in which we
suppose that there is purpose? Wherever then all the parts
came about just what they would have been if they had come be
for an end, such things survived, being organized spontaneously
in a fitting way; whereas those which grew otherwise perished
and continue to perish, as Empedocles says his ‘man-faced ox-
progeny’ did.
Such are the arguments (and others of the kind) which may
cause difficulty on this point. Yet it is impossible that this
should be the true view. For teeth and all other natural things
either invariably or normally come about in a given way; but of
not one of the results of chance or spontaneity is this true. We
do not ascribe to chance or mere coincidence the frequency of
rain in winter, but frequent rain in summer we do; nor heat in
the dog-days, but only if we have it in winter. If then, it is agreed
that things are either the result of coincidence or for an end,
and these cannot be the result of coincidence or spontaneity, it
follows that they must be for an end; and that such things are
all due to nature even the champions of the theory which is
before us would agree. Therefore action for an end is present in
things which come to be and are by nature.
647
nature; and as in nature, so it is in each action, if nothing
interferes. Now intelligent action is for the sake of an end;
therefore the nature of things also is so. Thus if a house, e.g. had
been a thing made by nature, it would have been made in the
same way as it is now by art; and if things made by nature were
made also by art, they would come to be in the same way as by
nature. Each step then in the series is for the sake of the next;
and generally art partly completes what nature cannot bring to
a finish, and partly imitates her. If, therefore, artificial products
are for the sake of an end, so clearly also are natural products.
The relation of the later to the earlier terms of the series is the
same in both. This is most obvious in the animals other than
man: they make things neither by art nor after inquiry or
deliberation. Wherefore people discuss whether it is by
intelligence or by some other faculty that these creatures
work,spiders, ants, and the like. By gradual advance in this
direction we come to see clearly that in plants too that is
produced which is conducive to the end-leaves, e.g. grow to
provide shade for the fruit. If then it is both by nature and for an
end that the swallow makes its nest and the spider its web, and
plants grow leaves for the sake of the fruit and send their roots
down (not up) for the sake of nourishment, it is plain that this
kind of cause is operative in things which come to be and are by
nature. And since ‘nature’ means two things, the matter and the
form, of which the latter is the end, and since all the rest is for
the sake of the end, the form must be the cause in the sense of
‘that for the sake of which’.
648
and monstrosities will be failures in the purposive effort. Thus
in the original combinations the ‘ox-progeny’ if they failed to
reach a determinate end must have arisen through the
corruption of some principle corresponding to what is now the
seed.
Further, seed must have come into being first, and not
straightway the animals: the words ‘whole-natured first...’ must
have meant seed.
The end and the means towards it may come about by chance.
We say, for instance, that a stranger has come by chance, paid
the ransom, and gone away, when he does so as if he had come
for that purpose, though it was not for that that he came. This is
incidental, for chance is an incidental cause, as I remarked
before. But when an event takes place always or for the most
part, it is not incidental or by chance. In natural products the
sequence is invariable, if there is no impediment.
649
the ship-building art were in the wood, it would produce the
same results by nature. If, therefore, purpose is present in art, it
is present also in nature. The best illustration is a doctor
doctoring himself: nature is like that.
650
Necessity in mathematics is in a way similar to necessity in
things which come to be through the operation of nature. Since
a straight line is what it is, it is necessary that the angles of a
triangle should equal two right angles. But not conversely;
though if the angles are not equal to two right angles, then the
straight line is not what it is either. But in things which come to
be for an end, the reverse is true. If the end is to exist or does
exist, that also which precedes it will exist or does exist;
otherwise just as there, if – the conclusion is not true, the
premiss will not be true, so here the end or ‘that for the sake of
which’ will not exist. For this too is itself a starting-point, but of
the reasoning, not of the action; while in mathematics the
starting-point is the starting-point of the reasoning only, as
there is no action. If then there is to be a house, such-and-such
things must be made or be there already or exist, or generally
the matter relative to the end, bricks and stones if it is a house.
But the end is not due to these except as the matter, nor will it
come to exist because of them. Yet if they do not exist at all,
neither will the house, or the saw – the former in the absence of
stones, the latter in the absence of iron – just as in the other
case the premisses will not be true, if the angles of the triangle
are not equal to two right angles.
651
come about unless the saw has teeth of a certain kind; and
these cannot be unless it is of iron. For in the definition too
there are some parts that are, as it were, its matter.
Book III
Clearly, then, for these reasons and also because the attributes
mentioned are common to, and coextensive with, all the objects
of our science, we must first take each of them in hand and
discuss it. For the investigation of special attributes comes after
that of the common attributes.
652
To begin then, as we said, with motion.
653
and decrease: of what can come to be and can pass away,
coming to he and passing away: of what can be carried along,
locomotion.
654
We can distinguish, then, between the two – just as, to give
another example, ‘colour’ and visible’ are different – and clearly
it is the fulfilment of what is potential as potential that is
motion. So this, precisely, is motion.
One could not easily put motion and change in another genus –
this is plain if we consider where some people put it; they
identify motion with or ‘inequality’ or ‘not being’; but such
things are not necessarily moved, whether they are ‘different’ or
‘unequal’ or ‘non-existent’; Nor is change either to or from
these rather than to or from their opposites.
The reason why they put motion into these genera is that it is
thought to be something indefinite, and the principles in the
second column are indefinite because they are privative: none
655
of them is either ‘this’ or ‘such’ or comes under any of the other
modes of predication. The reason in turn why motion is thought
to be indefinite is that it cannot be classed simply as a
potentiality or as an actuality – a thing that is merely capable of
having a certain size is not undergoing change, nor yet a thing
that is actually of a certain size, and motion is thought to be a
sort of actuality, but incomplete, the reason for this view being
that the potential whose actuality it is is incomplete. This is
why it is hard to grasp what motion is. It is necessary to class it
with privation or with potentiality or with sheer actuality, yet
none of these seems possible. There remains then the suggested
mode of definition, namely that it is a sort of actuality, or
actuality of the kind described, hard to grasp, but not incapable
of existing.
The mover too is moved, as has been said – every mover, that is,
which is capable of motion, and whose immobility is rest –
when a thing is subject to motion its immobility is rest. For to
act on the movable as such is just to move it. But this it does by
contact, so that at the same time it is also acted on. Hence we
can define motion as the fulfilment of the movable qua
movable, the cause of the attribute being contact with what can
move so that the mover is also acted on. The mover or agent
will always be the vehicle of a form, either a ‘this’ or ‘such’,
which, when it acts, will be the source and cause of the change,
e.g. the full-formed man begets man from what is potentially
man.
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potentiality, and by the action of that which has the power of
causing motion; and the actuality of that which has the power
of causing motion is not other than the actuality of the
movable, for it must be the fulfilment of both. A thing is capable
of causing motion because it can do this, it is a mover because it
actually does it. But it is on the movable that it is capable of
acting. Hence there is a single actuality of both alike, just as one
to two and two to one are the same interval, and the steep
ascent and the steep descent are one – for these are one and the
same, although they can be described in different ways. So it is
with the mover and the moved.
Now, in alternative (b), the motion will be in the mover, for the
same statement will hold of ‘mover’ and ‘moved’. Hence either
every mover will be moved, or, though having motion, it will not
be moved.
If on the other hand (a) both are in what is moved and acted on
– both the agency and the patiency (e.g. both teaching and
learning, though they are two, in the learner), then, first, the
actuality of each will not be present in each, and, a second
absurdity, a thing will have two motions at the same time. How
will there be two alterations of quality in one subject towards
one definite quality? The thing is impossible: the actualization
will be one.
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But (some one will say) it is contrary to reason to suppose that
there should be one identical actualization of two things which
are different in kind. Yet there will be, if teaching and learning
are the same, and agency and patiency. To teach will be the
same as to learn, and to act the same as to be acted on – the
teacher will necessarily be learning everything that he teaches,
and the agent will be acted on. One may reply:
(2) There is nothing to prevent two things having one and the
same actualization, provided the actualizations are not
described in the same way, but are related as what can act to
what is acting.
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What then Motion is, has been stated both generally and
particularly. It is not difficult to see how each of its types will be
defined – alteration is the fulfillment of the alterable qua
alterable (or, more scientifically, the fulfilment of what can act
and what can be acted on, as such) – generally and again in
each particular case, building, healing, &c. A similar definition
will apply to each of the other kinds of motion.
659
Further, the Pythagoreans identify the infinite with the even. For
this, they say, when it is cut off and shut in by the odd, provides
things with the element of infinity. An indication of this is what
happens with numbers. If the gnomons are placed round the
one, and without the one, in the one construction the figure
that results is always different, in the other it is always the
same. But Plato has two infinites, the Great and the Small.
The physicists, on the other hand, all of them, always regard the
infinite as an attribute of a substance which is different from it
and belongs to the class of the so-called elements – water or air
or what is intermediate between them. Those who make them
limited in number never make them infinite in amount. But
those who make the elements infinite in number, as
Anaxagoras and Democritus do, say that the infinite is
continuous by contact – compounded of the homogeneous parts
according to the one, of the seed-mass of the atomic shapes
according to the other.
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Democritus, for his part, asserts the contrary, namely that no
element arises from another element. Nevertheless for him the
common body is a source of all things, differing from part to
part in size and in shape.
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(5) Most of all, a reason which is peculiarly appropriate and
presents the difficulty that is felt by everybody – not only
number but also mathematical magnitudes and what is outside
the heaven are supposed to be infinite because they never give
out in our thought.
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Further, everything that is infinite may be so in respect of
addition or division or both.
Further, how can the infinite be itself any thing, unless both
number and magnitude, of which it is an essential attribute,
exist in that way? If they are not substances, a fortiori the
infinite is not.
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without parts and indivisible. But this cannot be true of what is
infinite in full completion: for it must be a definite quantity.
Thus the view of those who speak after the manner of the
Pythagoreans is absurd. With the same breath they treat the
infinite as substance, and divide it into parts.
The infinite body must be either (1) compound, or (2) simple; yet
neither alternative is possible.
(1) Compound the infinite body will not be, if the elements are
finite in number. For they must be more than one, and the
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contraries must always balance, and no one of them can be
infinite. If one of the bodies falls in any degree short of the
other in potency – suppose fire is finite in amount while air is
infinite and a given quantity of fire exceeds in power the same
amount of air in any ratio provided it is numerically definite –
the infinite body will obviously prevail over and annihilate the
finite body. On the other hand, it is impossible that each should
be infinite. ‘Body’ is what has extension in all directions and the
infinite is what is boundlessly extended, so that the infinite
body would be extended in all directions ad infinitum.
Nor (2) can the infinite body be one and simple, whether it is, as
some hold, a thing over and above the elements (from which
they generate the elements) or is not thus qualified.
(a) We must consider the former alternative; for there are some
people who make this the infinite, and not air or water, in order
that the other elements may not be annihilated by the element
which is infinite. They have contrariety with each other – air is
cold, water moist, fire hot; if one were infinite, the others by
now would have ceased to be. As it is, they say, the infinite is
different from them and is their source.
(b) Nor can fire or any other of the elements be infinite. For
generally, and apart from the question of how any of them
could be infinite, the All, even if it were limited, cannot either be
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or become one of them, as Heraclitus says that at some time all
things become fire. (The same argument applies also to the one
which the physicists suppose to exist alongside the elements:
for everything changes from contrary to contrary, e.g. from hot
to cold).
But if (b) the All has dissimilar parts, the proper places of the
parts will be dissimilar also, and the body of the All will have no
unity except that of contact. Then, further, the parts will be
either finite or infinite in variety of kind. (i) Finite they cannot
be, for if the All is to be infinite, some of them would have to be
infinite, while the others were not, e.g. fire or water will be
infinite. But, as we have seen before, such an element would
destroy what is contrary to it. (This indeed is the reason why
none of the physicists made fire or earth the one infinite body,
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but either water or air or what is intermediate between them,
because the abode of each of the two was plainly determinate,
while the others have an ambiguous place between up and
down.)
But (ii) if the parts are infinite in number and simple, their
proper places too will be infinite in number, and the same will
be true of the elements themselves. If that is impossible, and
the places are finite, the whole too must be finite; for the place
and the body cannot but fit each other. Neither is the whole
place larger than what can be filled by the body (and then the
body would no longer be infinite), nor is the body larger than
the place; for either there would be an empty space or a body
whose nature it is to be nowhere.
Even if it is true as true can be that the whole is not moved (for
what is fixed by itself and is in itself must be immovable), yet
we must explain why it is not its nature to be moved. It is not
enough just to make this statement and then decamp. Anything
else might be in a state of rest, but there is no reason why it
should not be its nature to be moved. The earth is not carried
along, and would not be carried along if it were infinite,
provided it is held together by the centre. But it would not be
because there was no other region in which it could be carried
along that it would remain at the centre, but because this is its
nature. Yet in this case also we may say that it fixes itself. If
then in the case of the earth, supposed to be infinite, it is at rest,
not because it is infinite, but because it has weight and what is
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heavy rests at the centre and the earth is at the centre, similarly
the infinite also would rest in itself, not because it is infinite
and fixes itself, but owing to some other cause.
668
three cubits; quantity just means these – so a thing’s being in
place means that it is somewhere, and that is either up or down
or in some other of the six differences of position: but each of
these is a limit.
But on the other hand to suppose that the infinite does not
exist in any way leads obviously to many impossible
consequences: there will be a beginning and an end of time, a
magnitude will not be divisible into magnitudes, number will
not be infinite. If, then, in view of the above considerations,
neither alternative seems possible, an arbiter must be called in;
and clearly there is a sense in which the infinite exists and
another in which it does not.
We must keep in mind that the word ‘is’ means either what
potentially is or what fully is. Further, a thing is infinite either
by addition or by division.
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‘it is the games’, because one thing after another is always
coming into existence. For of these things too the distinction
between potential and actual existence holds. We say that there
are Olympic games, both in the sense that they may occur and
that they are actually occurring.
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The infinite, then, exists in no other way, but in this way it does
exist, potentially and by reduction. It exists fully in the sense in
which we say ‘it is day’ or ‘it is the games’; and potentially as
matter exists, not independently as what is finite does.
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given part. The description depends on a certain similarity, but
it is not true in the full sense of the word. This condition alone
is not sufficient: it is necessary also that the next part which is
taken should never be the same. In the circle, the latter
condition is not satisfied: it is only the adjacent part from which
the new part is different.
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the matter has no form. (Hence it is plain that the infinite
stands in the relation of part rather than of whole. For the
matter is part of the whole, as the bronze is of the bronze
statue.) If it contains in the case of sensible things, in the case
of intelligible things the great and the small ought to contain
them. But it is absurd and impossible to suppose that the
unknowable and indeterminate should contain and determine.
673
permanent actuality but consists in a process of coming to be,
like time and the number of time.
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8
(a) Time indeed and movement are infinite, and also thinking, in
the sense that each part that is taken passes in succession out
of existence.
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This concludes my account of the way in which the infinite
exists, and of the way in which it does not exist, and of what it
is.
Book IV
676
contained water, so that clearly the place or space into which
and out of which they passed was something different from
both.
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‘First of all things came chaos to being, then broad-breasted
earth,’ implying that things need to have space first, because he
thought, with most people, that everything is somewhere and in
place. If this is its nature, the potency of place must be a
marvellous thing, and take precedence of all other things. For
that without which nothing else can exist, while it can exist
without the others, must needs be first; for place does not pass
out of existence when the things in it are annihilated.
(2) Further, if body has a place and space, clearly so too have
surface and the other limits of body; for the same statement
will apply to them: where the bounding planes of the water
were, there in turn will be those of the air. But when we come to
a point we cannot make a distinction between it and its place.
Hence if the place of a point is not different from the point, no
more will that of any of the others be different, and place will
not be something different from each of them.
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(4) Also we may ask: of what in things is space the cause? None
of the four modes of causation can be ascribed to it. It is neither
in the sense of the matter of existents (for nothing is composed
of it), nor as the form and definition of things, nor as end, nor
does it move existents.
(6) Again, just as every body is in place, so, too, every place has a
body in it. What then shall we say about growing things? It
follows from these premisses that their place must grow with
them, if their place is neither less nor greater than they are.
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by which the magnitude or the matter of the magnitude is
defined: for this is the limit of each body.
If, then, we look at the question in this way the place of a thing
is its form. But, if we regard the place as the extension of the
magnitude, it is the matter. For this is different from the
magnitude: it is what is contained and defined by the form, as
by a bounding plane. Matter or the indeterminate is of this
nature; when the boundary and attributes of a sphere are taken
away, nothing but the matter is left.
This is why Plato in the Timaeus says that matter and space are
the same; for the ‘participant’ and space are identical. (It is true,
indeed, that the account he gives there of the ‘participant’ is
different from what he says in his so-called ‘unwritten
teaching’. Nevertheless, he did identify place and space.) I
mention Plato because, while all hold place to be something, he
alone tried to say what it is.
680
Also it is held that what is anywhere is both itself something
and that there is a different thing outside it. (Plato of course, if
we may digress, ought to tell us why the form and the numbers
are not in place, if ‘what participates’ is place – whether what
participates is the Great and the Small or the matter, as he
called it in writing in the Timaeus.)
Further, when water is produced from air, the place has been
destroyed, for the resulting body is not in the same place. What
sort of destruction then is that?
The next step we must take is to see in how many senses one
thing is said to be ‘in’ another.
(1) As the finger is ‘in’ the hand and generally the part ‘in’ the
whole.
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(2) As the whole is ‘in’ the parts: for there is no whole over and
above the parts.
(4) As the genus is ‘in’ the species and generally the part of the
specific form ‘in’ the definition of the specific form.
(5) As health is ‘in’ the hot and the cold and generally the form
‘in’ the matter.
(6) As the affairs of Greece centre ‘in’ the king, and generally
events centre ‘in’ their primary motive agent.
(7) As the existence of a thing centres ‘in its good and generally
‘in’ its end, i.e. in ‘that for the sake of which’ it exists.
When there are parts of a whole – the one that in which a thing
is, the other the thing which is in it – the whole will be
described as being in itself. For a thing is described in terms of
its parts, as well as in terms of the thing as a whole, e.g. a man
is said to be white because the visible surface of him is white, or
to be scientific because his thinking faculty has been trained.
The jar then will not be in itself and the wine will not be in
itself. But the jar of wine will: for the contents and the container
are both parts of the same whole.
682
In this sense then, but not primarily, a thing can be in itself,
namely, as ‘white’ is in body (for the visible surface is in body),
and science is in the mind.
It is from these, which are ‘parts’ (in the sense at least of being
‘in’ the man), that the man is called white, &c. But the jar and
the wine in separation are not parts of a whole, though together
they are. So when there are parts, a thing will be in itself, as
‘white’ is in man because it is in body, and in body because it
resides in the visible surface. We cannot go further and say that
it is in surface in virtue of something other than itself. (Yet it is
not in itself: though these are in a way the same thing,) they
differ in essence, each having a special nature and capacity,
‘surface’ and ‘white’.
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Zeno’s problem – that if Place is something it must be in
something – is not difficult to solve. There is nothing to prevent
the first place from being ‘in’ something else – not indeed in
that as ‘in’ place, but as health is ‘in’ the hot as a positive
determination of it or as the hot is ‘in’ body as an affection. So
we escape the infinite regress.
What then after all is place? The answer to this question may be
elucidated as follows.
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(5) All place admits of the distinction of up and down, and each
of the bodies is naturally carried to its appropriate place and
rests there, and this makes the place either up or down.
First then we must understand that place would not have been
thought of, if there had not been a special kind of motion,
namely that with respect to place. It is chiefly for this reason
that we suppose the heaven also to be in place, because it is in
constant movement. Of this kind of change there are two
species – locomotion on the one hand and, on the other,
increase and diminution. For these too involve variation of
place: what was then in this place has now in turn changed to
what is larger or smaller.
685
which surrounds it; for if all the air were its place, the place of a
thing would not be equal to the thing – which it is supposed to
be, and which the primary place in which a thing is actually is.
When what surrounds, then, is not separate from the thing, but
is in continuity with it, the thing is said to be in what surrounds
it, not in the sense of in place, but as a part in a whole. But
when the thing is separate and in contact, it is immediately ‘in’
the inner surface of the surrounding body, and this surface is
neither a part of what is in it nor yet greater than its extension,
but equal to it; for the extremities of things which touch are
coincident.
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of the thing, the place is the boundary of the body which
contains it.
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is now water. But the matter, as we said before, is neither
separable from the thing nor contains it, whereas place has
both characteristics.
Well, then, if place is none of the three – neither the form nor
the matter nor an extension which is always there, different
from, and over and above, the extension of the thing which is
displaced – place necessarily is the one of the four which is left,
namely, the boundary of the containing body at which it is in
contact with the contained body. (By the contained body is
meant what can be moved by way of locomotion.)
This explains why the middle of the heaven and the surface
which faces us of the rotating system are held to be ‘up’ and
‘down’ in the strict and fullest sense for all men: for the one is
always at rest, while the inner side of the rotating body remains
always coincident with itself. Hence since the light is what is
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naturally carried up, and the heavy what is carried down, the
boundary which contains in the direction of the middle of the
universe, and the middle itself, are down, and that which
contains in the direction of the outermost part of the universe,
and the outermost part itself, are up.
Again, (1) some things are per se in place, namely every body
which is movable either by way of locomotion or by way of
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increase is per se somewhere, but the heaven, as has been said,
is not anywhere as a whole, nor in any place, if at least, as we
must suppose, no body contains it. On the line on which it is
moved, its parts have place: for each is contiguous the next.
(1) There is no necessity that the place should grow with the
body in it,
690
Further, (5) place is also somewhere, not in the sense of being in
a place, but as the limit is in the limited; for not everything that
is is in place, but only movable body.
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not, and how it exists or what it is – just as about place. The
views taken of it involve arguments both for and against, in
much the same sort of way. For those who hold that the void
exists regard it as a sort of place or vessel which is supposed to
be ‘full’ when it holds the bulk which it is capable of containing,
‘void’ when it is deprived of that – as if ‘void’ and ‘full’ and
‘place’ denoted the same thing, though the essence of the three
is different.
Those who try to show that the void does not exist do not
disprove what people really mean by it, but only their erroneous
way of speaking; this is true of Anaxagoras and of those who
refute the existence of the void in this way. They merely give an
ingenious demonstration that air is something – by straining
wine-skins and showing the resistance of the air, and by cutting
it off in clepsydras. But people really mean that there is an
empty interval in which there is no sensible body. They hold
that everything which is in body is body and say that what has
nothing in it at all is void (so what is full of air is void). It is not
then the existence of air that needs to be proved, but the non-
existence of an interval, different from the bodies, either
separable or actual – an interval which divides the whole body
so as to break its continuity, as Democritus and Leucippus hold,
and many other physicists – or even perhaps as something
which is outside the whole body, which remains continuous.
These people, then, have not reached even the threshold of the
problem, but rather those who say that the void exists.
(1) They argue, for one thing, that change in place (i.e.
locomotion and increase) would not be. For it is maintained that
692
motion would seem not to exist, if there were no void, since
what is full cannot contain anything more. If it could, and there
were two bodies in the same place, it would also be true that
any number of bodies could be together; for it is impossible to
draw a line of division beyond which the statement would
become untrue. If this were possible, it would follow also that
the smallest body would contain the greatest; for ‘many a little
makes a mickle’: thus if many equal bodies can be together, so
also can many unequal bodies.
This argument, then, is one way in which they show that there
is a void.
(2) They reason from the fact that some things are observed to
contract and be compressed, as people say that a cask will hold
the wine which formerly filled it, along with the skins into
which the wine has been decanted, which implies that the
compressed body contracts into the voids present in it.
The Pythagoreans, too, (4) held that void exists and that it
enters the heaven itself, which as it were inhales it, from the
infinite air. Further it is the void which distinguishes the
natures of things, as if it were like what separates and
distinguishes the terms of a series. This holds primarily in the
numbers, for the void distinguishes their nature.
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7
But at all events we observe then that in one way the void is
described as what is not full of body perceptible to touch; and
what has heaviness and lightness is perceptible to touch. So we
would raise the question: what would they say of an interval
that has colour or sound – is it void or not? Clearly they would
reply that if it could receive what is tangible it was void, and if
not, not.
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Since we have determined the nature of place, and void must, if
it exists, be place deprived of body, and we have stated both in
what sense place exists and in what sense it does not, it is plain
that on this showing void does not exist, either unseparated or
separated; the void is meant to be, not body but rather an
interval in body. This is why the void is thought to be
something, viz. because place is, and for the same reasons. For
the fact of motion in respect of place comes to the aid both of
those who maintain that place is something over and above the
bodies that come to occupy it, and of those who maintain that
the void is something. They state that the void is the condition
of movement in the sense of that in which movement takes
place; and this would be the kind of thing that some say place
is.
And things can also be compressed not into a void but because
they squeeze out what is contained in them (as, for instance,
when water is compressed the air within it is squeezed out);
and things can increase in size not only by the entrance of
something but also by qualitative change; e.g. if water were to
be transformed into air.
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may be increased otherwise than by the addition of body, or
there may be two bodies in the same place (in which case they
are claiming to solve a quite general difficulty, but are not
proving the existence of void), or the whole body must be void,
if it is increased in every part and is increased by means of void.
The same argument applies to the ashes.
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not be in a place but in the whole. Further, if separate place
does not exist, neither will void.
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can take place, nor can anything be moved save as that which is
carried is moved.
Further, no one could say why a thing once set in motion should
stop anywhere; for why should it stop here rather than here? So
that a thing will either be at rest or must be moved ad
infinitum, unless something more powerful get in its way.
Further, things are now thought to move into the void because it
yields; but in a void this quality is present equally everywhere,
so that things should move in all directions.
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Now there is no ratio in which the void is exceeded by body, as
there is no ratio of 0 to a number. For if 4 exceeds 3 by 1, and 2
by more than 1, and 1 by still more than it exceeds 2, still there
is no ratio by which it exceeds 0; for that which exceeds must
be divisible into the excess + that which is exceeded, so that will
be what it exceeds 0 by + 0. For this reason, too, a line does not
exceed a point unless it is composed of points! Similarly the
void can bear no ratio to the full, and therefore neither can
movement through the one to movement through the other, but
if a thing moves through the thickest medium such and such a
distance in such and such a time, it moves through the void
with a speed beyond any ratio. For let Z be void, equal in
magnitude to B and to D. Then if A is to traverse and move
through it in a certain time, H, a time less than E, however, the
void will bear this ratio to the full. But in a time equal to H, A
will traverse the part O of A. And it will surely also traverse in
that time any substance Z which exceeds air in thickness in the
ratio which the time E bears to the time H. For if the body Z be
as much thinner than D as E exceeds H, A, if it moves through Z,
will traverse it in a time inverse to the speed of the movement,
i.e. in a time equal to H. If, then, there is no body in Z, A will
traverse Z still more quickly. But we supposed that its traverse
of Z when Z was void occupied the time H. So that it will
traverse Z in an equal time whether Z be full or void. But this is
impossible. It is plain, then, that if there is a time in which it
will move through any part of the void, this impossible result
will follow: it will be found to traverse a certain distance,
whether this be full or void, in an equal time; for there will be
some body which is in the same ratio to the other body as the
time is to the time.
To sum the matter up, the cause of this result is obvious, viz.
that between any two movements there is a ratio (for they
occupy time, and there is a ratio between any two times, so long
as both are finite), but there is no ratio of void to full.
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These are the consequences that result from a difference in the
media; the following depend upon an excess of one moving
body over another. We see that bodies which have a greater
impulse either of weight or of lightness, if they are alike in other
respects, move faster over an equal space, and in the ratio
which their magnitudes bear to each other. Therefore they will
also move through the void with this ratio of speed. But that is
impossible; for why should one move faster? (In moving
through plena it must be so; for the greater divides them faster
by its force. For a moving thing cleaves the medium either by its
shape, or by the impulse which the body that is carried along or
is projected possesses.) Therefore all will possess equal velocity.
But this is impossible.
700
the void, just as if the water or air had not been displaced by the
wooden cube, but had penetrated right through it.
But the cube also has a magnitude equal to that occupied by the
void; a magnitude which, if it is also hot or cold, or heavy or
light, is none the less different in essence from all its attributes,
even if it is not separable from them; I mean the volume of the
wooden cube. So that even if it were separated from everything
else and were neither heavy nor light, it will occupy an equal
amount of void, and fill the same place, as the part of place or of
the void equal to itself. How then will the body of the cube differ
from the void or place that is equal to it? And if there can be
two such things, why cannot there be any number coinciding?
701
9
There are some who think that the existence of rarity and
density shows that there is a void. If rarity and density do not
exist, they say, neither can things contract and be compressed.
But if this were not to take place, either there would be no
movement at all, or the universe would bulge, as Xuthus said, or
air and water must always change into equal amounts (e.g. if air
has been made out of a cupful of water, at the same time out of
an equal amount of air a cupful of water must have been made),
or void must necessarily exist; for compression and expansion
cannot take place otherwise.
Now, if they mean by the rare that which has many voids
existing separately, it is plain that if void cannot exist separate
any more than a place can exist with an extension all to itself,
neither can the rare exist in this sense. But if they mean that
there is void, not separately existent, but still present in the
rare, this is less impossible, yet, first, the void turns out not to
be a condition of all movement, but only of movement upwards
(for the rare is light, which is the reason why they say fire is
rare); second, the void turns out to be a condition of movement
not as that in which it takes place, but in that the void carries
things up as skins by being carried up themselves carry up what
is continuous with them. Yet how can void have a local
movement or a place? For thus that into which void moves is till
then void of a void.
Again, how will they explain, in the case of what is heavy, its
movement downwards? And it is plain that if the rarer and
more void a thing is the quicker it will move upwards, if it were
completely void it would move with a maximum speed! But
perhaps even this is impossible, that it should move at all; the
same reason which showed that in the void all things are
702
incapable of moving shows that the void cannot move, viz. the
fact that the speeds are incomparable.
Since we deny that a void exists, but for the rest the problem
has been truly stated, that either there will be no movement, if
there is not to be condensation and rarefaction, or the universe
will bulge, or a transformation of water into air will always be
balanced by an equal transformation of air into water (for it is
clear that the air produced from water is bulkier than the
water): it is necessary therefore, if compression does not exist,
either that the next portion will be pushed outwards and make
the outermost part bulge, or that somewhere else there must be
an equal amount of water produced out of air, so that the entire
bulk of the whole may be equal, or that nothing moves. For
when anything is displaced this will always happen, unless it
comes round in a circle; but locomotion is not always circular,
but sometimes in a straight line.
These then are the reasons for which they might say that there
is a void; our statement is based on the assumption that there is
a single matter for contraries, hot and cold and the other
natural contrarieties, and that what exists actually is produced
from a potential existent, and that matter is not separable from
the contraries but its being is different, and that a single matter
may serve for colour and heat and cold.
The same matter also serves for both a large and a small body.
This is evident; for when air is produced from water, the same
matter has become something different, not by acquiring an
addition to it, but has become actually what it was potentially,
and, again, water is produced from air in the same way, the
change being sometimes from smallness to greatness, and
sometimes from greatness to smallness. Similarly, therefore, if
air which is large in extent comes to have a smaller volume, or
703
becomes greater from being smaller, it is the matter which is
potentially both that comes to be each of the two.
For as the same matter becomes hot from being cold, and cold
from being hot, because it was potentially both, so too from hot
it can become more hot, though nothing in the matter has
become hot that was not hot when the thing was less hot; just
as, if the arc or curve of a greater circle becomes that of a
smaller, whether it remains the same or becomes a different
curve, convexity has not come to exist in anything that was not
convex but straight (for differences of degree do not depend on
an intermission of the quality); nor can we get any portion of a
flame, in which both heat and whiteness are not present. So too,
then, is the earlier heat related to the later. So that the
greatness and smallness, also, of the sensible volume are
extended, not by the matter’s acquiring anything new, but
because the matter is potentially matter for both states; so that
the same thing is dense and rare, and the two qualities have
one matter.
The dense is heavy, and the rare is light. [Again, as the arc of a
circle when contracted into a smaller space does not acquire a
new part which is convex, but what was there has been
contracted; and as any part of fire that one takes will be hot; so,
too, it is all a question of contraction and expansion of the same
matter.] There are two types in each case, both in the dense and
in the rare; for both the heavy and the hard are thought to be
dense, and contrariwise both the light and the soft are rare; and
weight and hardness fail to coincide in the case of lead and
iron.
From what has been said it is evident, then, that void does not
exist either separate (either absolutely separate or as a separate
element in the rare) or potentially, unless one is willing to call
the condition of movement void, whatever it may be. At that
704
rate the matter of the heavy and the light, qua matter of them,
would be the void; for the dense and the rare are productive of
locomotion in virtue of this contrariety, and in virtue of their
hardness and softness productive of passivity and impassivity,
i.e. not of locomotion but rather of qualitative change.
So much, then, for the discussion of the void, and of the sense
in which it exists and the sense in which it does not exist.
10
705
Again, the ‘now’ which seems to bound the past and the future
– does it always remain one and the same or is it always other
and other? It is hard to say.
Yes, but (2) neither is it possible for the ‘now’ to remain always
the same. No determinate divisible thing has a single
termination, whether it is continuously extended in one or in
more than one dimension: but the ‘now’ is a termination, and it
is possible to cut off a determinate time. Further, if coincidence
in time (i.e. being neither prior nor posterior) means to be ‘in
one and the same «now»’, then, if both what is before and what
is after are in this same ‘now’, things which happened ten
thousand years ago would be simultaneous with what has
happened to-day, and nothing would be before or after anything
else.
706
Some assert that it is (1) the movement of the whole, others
that it is (2) the sphere itself.
(1) Yet part, too, of the revolution is a time, but it certainly is not
a revolution: for what is taken is part of a revolution, not a
revolution. Besides, if there were more heavens than one, the
movement of any of them equally would be time, so that there
would be many times at the same time.
(2) Those who said that time is the sphere of the whole thought
so, no doubt, on the ground that all things are in time and all
things are in the sphere of the whole. The view is too naive for it
to be worth while to consider the impossibilities implied in it.
707
11
But neither does time exist without change; for when the state
of our own minds does not change at all, or we have not noticed
its changing, we do not realize that time has elapsed, any more
than those who are fabled to sleep among the heroes in
Sardinia do when they are awakened; for they connect the
earlier ‘now’ with the later and make them one, cutting out the
interval because of their failure to notice it. So, just as, if the
‘now’ were not different but one and the same, there would not
have been time, so too when its difference escapes our notice
the interval does not seem to be time. If, then, the non-
realization of the existence of time happens to us when we do
not distinguish any change, but the soul seems to stay in one
indivisible state, and when we perceive and distinguish we say
time has elapsed, evidently time is not independent of
movement and change. It is evident, then, that time is neither
movement nor independent of movement.
708
the time; for the time that has passed is always thought to be in
proportion to the movement.
709
and also of that with which we count. Time obviously is what is
counted, not that with which we count: there are different kinds
of thing.) Just as motion is a perpetual succession, so also is
time. But every simultaneous time is self-identical; for the ‘now’
as a subject is an identity, but it accepts different attributes. The
‘now’ measures time, in so far as time involves the ‘before and
after’.
710
Clearly, too, if there were no time, there would be no ‘now’, and
vice versa. just as the moving body and its locomotion involve
each other mutually, so too do the number of the moving body
and the number of its locomotion. For the number of the
locomotion is time, while the ‘now’ corresponds to the moving
body, and is like the unit of number.
711
(e.g. ten) is the number of these horses, and belongs also
elsewhere.
12
Further, there is the same time everywhere at once, but not the
same time before and after, for while the present change is one,
the change which has happened and that which will happen
are different. Time is not number with which we count, but the
number of things which are counted, and this according as it
occurs before or after is always different, for the ‘nows’ are
different. And the number of a hundred horses and a hundred
men is the same, but the things numbered are different – the
horses from the men. Further, as a movement can be one and
712
the same again and again, so too can time, e.g. a year or a spring
or an autumn.
Not only do we measure the movement by the time, but also the
time by the movement, because they define each other. The
time marks the movement, since it is its number, and the
movement the time. We describe the time as much or little,
measuring it by the movement, just as we know the number by
what is numbered, e.g. the number of the horses by one horse
as the unit. For we know how many horses there are by the use
of the number; and again by using the one horse as unit we
know the number of the horses itself. So it is with the time and
the movement; for we measure the movement by the time and
vice versa. It is natural that this should happen; for the
movement goes with the distance and the time with the
movement, because they are quanta and continuous and
divisible. The movement has these attributes because the
distance is of this nature, and the time has them because of the
movement. And we measure both the distance by the
movement and the movement by the distance; for we say that
the road is long, if the journey is long, and that this is long, if
the road is long – the time, too, if the movement, and the
movement, if the time.
Clearly then ‘to be in time’ has the same meaning for other
things also, namely, that their being should be measured by
713
time. ‘To be in time’ is one of two things: (1) to exist when time
exists, (2) as we say of some things that they are ‘in number’.
The latter means either what is a part or mode of number – in
general, something which belongs to number – or that things
have a number.
Now, since time is number, the ‘now’ and the ‘before’ and the
like are in time, just as ‘unit’ and ‘odd’ and ‘even’ are in number,
i.e. in the sense that the one set belongs to number, the other to
time. But things are in time as they are in number. If this is so,
they are contained by time as things in place are contained by
place.
714
Hence, plainly, things which are always are not, as such, in time,
for they are not contained time, nor is their being measured by
time. A proof of this is that none of them is affected by time,
which indicates that they are not in time.
715
another do not – are necessarily in time: for there is a greater
time which will extend both beyond their existence and beyond
the time which measures their existence. Of things which do
not exist but are contained by time some were, e.g. Homer once
was, some will be, e.g. a future event; this depends on the
direction in which time contains them; if on both, they have
both modes of existence. As to such things as it does not
contain in any way, they neither were nor are nor will be. These
are those nonexistents whose opposites always are, as the
incommensurability of the diagonal always is – and this will not
be in time. Nor will the commensurability, therefore; hence this
eternally is not, because it is contrary to what eternally is. A
thing whose contrary is not eternal can be and not be, and it is
of such things that there is coming to be and passing away.
13
The ‘now’ is the link of time, as has been said (for it connects
past and future time), and it is a limit of time (for it is the
beginning of the one and the end of the other). But this is not
obvious as it is with the point, which is fixed. It divides
potentially, and in so far as it is dividing the ‘now’ is always
different, but in so far as it connects it is always the same, as it
is with mathematical lines. For the intellect it is not always one
and the same point, since it is other and other when one divides
the line; but in so far as it is one, it is the same in every respect.
716
So one kind of ‘now’ is described in this way: another is when
the time is near this kind of ‘now’. ‘He will come now’ because
he will come to-day; ‘he has come now’ because he came to-day.
But the things in the Iliad have not happened ‘now’, nor is the
flood ‘now’ – not that the time from now to them is not
continuous, but because they are not near.
Will time then fail? Surely not, if motion always exists. Is time
then always different or does the same time recur? Clearly time
is, in the same way as motion is. For if one and the same motion
sometimes recurs, it will be one and the same time, and if not,
not.
717
just been taken – we do not say that, because it is too far from
the ‘now’. ‘Lately’, too, refers to the part of past time which is
near the present ‘now’. ‘When did you go?’ ‘Lately’, if the time is
near the existing now. ‘Long ago’ refers to the distant past.
We have stated, then, that time exists and what it is, and in how
many senses we speak of the ‘now’, and what ‘at some time’,
‘lately’, ‘presently’ or ‘just’, ‘long ago’, and ‘suddenly’ mean.
14
718
that which changes before another into the condition in
question, when it moves over the same interval and with a
regular movement; e.g. in the case of locomotion, if both things
move along the circumference of a circle, or both along a
straight line; and similarly in all other cases. But what is before
is in time; for we say ‘before’ and ‘after’ with reference to the
distance from the ‘now’, and the ‘now’ is the boundary of the
past and the future; so that since ‘nows’ are in time, the before
and the after will be in time too; for in that in which the ‘now’
is, the distance from the ‘now’ will also be. But ‘before’ is used
contrariwise with reference to past and to future time; for in the
past we call ‘before’ what is farther from the ‘now’, and ‘after’
what is nearer, but in the future we call the nearer ‘before’ and
the farther ‘after’. So that since the ‘before’ is in time, and every
movement involves a ‘before’, evidently every change and every
movement is in time.
719
One might also raise the question what sort of movement time
is the number of. Must we not say ‘of any kind’? For things both
come into being in time and pass away, and grow, and are
altered in time, and are moved locally; thus it is of each
movement qua movement that time is the number. And so it is
simply the number of continuous movement, not of any
particular kind of it.
But other things as well may have been moved now, and there
would be a number of each of the two movements. Is there
another time, then, and will there be two equal times at once?
Surely not. For a time that is both equal and simultaneous is
one and the same time, and even those that are not
simultaneous are one in kind; for if there were dogs, and horses,
and seven of each, it would be the same number. So, too,
movements that have simultaneous limits have the same time,
yet the one may in fact be fast and the other not, and one may
be locomotion and the other alteration; still the time of the two
changes is the same if their number also is equal and
simultaneous; and for this reason, while the movements are
different and separate, the time is everywhere the same,
because the number of equal and simultaneous movements is
everywhere one and the same.
720
be regular, but locomotion can be. This also is why time is
thought to be the movement of the sphere, viz. because the
other movements are measured by this, and time by this
movement.
This also explains the common saying that human affairs form
a circle, and that there is a circle in all other things that have a
natural movement and coming into being and passing away.
This is because all other things are discriminated by time, and
end and begin as though conforming to a cycle; for even time
itself is thought to be a circle. And this opinion again is held
because time is the measure of this kind of locomotion and is
itself measured by such. So that to say that the things that
come into being form a circle is to say that there is a circle of
time; and this is to say that it is measured by the circular
movement; for apart from the measure nothing else to be
measured is observed; the whole is just a plurality of measures.
It is said rightly, too, that the number of the sheep and of the
dogs is the same number if the two numbers are equal, but not
the same decad or the same ten; just as the equilateral and the
scalene are not the same triangle, yet they are the same figure,
because they are both triangles. For things are called the same
so-and-so if they do not differ by a differentia of that thing, but
not if they do; e.g. triangle differs from triangle by a differentia
of triangle, therefore they are different triangles; but they do not
differ by a differentia of figure, but are in one and the same
division of it. For a figure of the one kind is a circle and a figure
of another kind of triangle, and a triangle of one kind is
equilateral and a triangle of another kind scalene. They are the
same figure, then, that, triangle, but not the same triangle.
Therefore the number of two groups also – is the same number
(for their number does not differ by a differentia of number), but
it is not the same decad; for the things of which it is asserted
differ; one group are dogs, and the other horses.
721
We have now discussed time – both time itself and the matters
appropriate to the consideration of it.
Book V
722
for instance, the physician heals, the hand strikes. We have,
then, the following factors: (a) on the one hand that which
directly causes motion, and (b) on the other hand that which is
in motion: further, we have (c) that in which motion takes place,
namely time, and (distinct from these three) (d) that from which
and (e) that to which it proceeds: for every motion proceeds
from something and to something, that which is directly in
motion being distinct from that to which it is in motion and
that from which it is in motion: for instance, we may take the
three things ‘wood’, ‘hot’, and ‘cold’, of which the first is that
which is in motion, the second is that to which the motion
proceeds, and the third is that from which it proceeds. This
being so, it is clear that the motion is in the wood, not in its
form: for the motion is neither caused nor experienced by the
form or the place or the quantity. So we are left with a mover, a
moved, and a goal of motion. I do not include the starting-point
of motion: for it is the goal rather than the starting-point of
motion that gives its name to a particular process of change.
Thus ‘perishing’ is change to not-being, though it is also true
that that that which perishes changes from being: and
‘becoming’ is change to being, though it is also change from
not-being.
723
accidentally the object of thought; it changes to colour, because
white is a part of colour, or to Europe, because Athens is a part
of Europe; but it changes essentially to white colour. It is now
clear in what sense a thing is in motion essentially, accidentally,
or in respect of something other than itself, and in what sense
the phrase ‘itself directly’ is used in the case both of the mover
and of the moved: and it is also clear that the motion is not in
the form but in that which is in motion, that is to say ‘the
movable in activity’. Now accidental change we may leave out of
account: for it is to be found in everything, at any time, and in
any respect. Change which is not accidental on the other hand
is not to be found in everything, but only in contraries, in things
intermediate contraries, and in contradictories, as may be
proved by induction. An intermediate may be a starting-point of
change, since for the purposes of the change it serves as
contrary to either of two contraries: for the intermediate is in a
sense the extremes. Hence we speak of the intermediate as in a
sense a contrary relatively to the extremes and of either
extreme as a contrary relatively to the intermediate: for
instance, the central note is low relatively to the highest and
high relatively to the lowest, and grey is light relatively to black
and dark relatively to white.
724
to non-subject, is not change, as in that case there is no
opposition either of contraries or of contradictories.
725
There are these difficulties, then, in the way of the assumption
that that which ‘is not’ can be in motion: and it may be further
objected that, whereas everything which is in motion is in
space, that which ‘is not’ is not in space: for then it would be
somewhere.
So, too, ‘perishing’ is not a motion: for a motion has for its
contrary either another motion or rest, whereas ‘perishing’ is
the contrary of ‘becoming’.
Since, then, every motion is a kind of change, and there are only
the three kinds of change mentioned above, and since of these
three those which take the form of ‘becoming’ and ‘perishing’,
that is to say those which imply a relation of contradiction, are
not motions: it necessarily follows that only change from
subject to subject is motion. And every such subject is either a
contrary or an intermediate (for a privation may be allowed to
rank as a contrary) and can be affirmatively expressed, as
naked, toothless, or black. If, then, the categories are severally
distinguished as Being, Quality, Place, Time, Relation, Quantity,
and Activity or Passivity, it necessarily follows that there are
three kinds of motion – qualitative, quantitative, and local.
726
there cannot be motion of motion or becoming of becoming or
in general change of change.
For in the first place there are two senses in which motion of
motion is conceivable. (1) The motion of which there is motion
might be conceived as subject; e.g. a man is in motion because
he changes from fair to dark. Can it be that in this sense motion
grows hot or cold, or changes place, or increases or decreases?
Impossible: for change is not a subject. Or (2) can there be
motion of motion in the sense that some other subject changes
from a change to another mode of being, as e.g. a man changes
from falling ill to getting well? Even this is possible only in an
accidental sense. For, whatever the subject may be, movement
is change from one form to another. (And the same holds good
of becoming and perishing, except that in these processes we
have a change to a particular kind of opposite, while the other,
motion, is a change to a different kind.) So, if there is to be
motion of motion, that which is changing from health to
sickness must simultaneously be changing from this very
change to another. It is clear, then, that by the time that it has
become sick, it must also have changed to whatever may be the
other change concerned (for that it should be at rest, though
logically possible, is excluded by the theory). Moreover this
other can never be any casual change, but must be a change
from something definite to some other definite thing. So in this
case it must be the opposite change, viz. convalescence. It is
only accidentally that there can be change of change, e.g. there
is a change from remembering to forgetting only because the
subject of this change changes at one time to knowledge, at
another to ignorance.
727
ever in process of becoming, then that which was becoming
simple becoming was also in process of becoming, so that we
should not yet have arrived at what was in process of simple
becoming but only at what was already in process of becoming
in process of becoming. And this again was sometime in process
of becoming, so that even then we should not have arrived at
what was in process of simple becoming. And since in an
infinite series there is no first term, here there will be no first
stage and therefore no following stage either. On this
hypothesis, then, nothing can become or be moved or change.
728
To sum up, then, since everything that is moved is moved in one
of three ways, either accidentally, or partially, or essentially,
change can change only accidentally, as e.g. when a man who is
being restored to health runs or learns: and accidental change
we have long ago decided to leave out of account.
729
contrary to one another only in a qualified sense: and a thing’s
possessing a quality in a greater or in a lesser degree means the
presence or absence in it of more or less of the opposite quality.
It is now clear, then, that there are only these three kinds of
motion.
Let us now proceed to define the terms ‘together’ and ‘apart’, ‘in
contact’, ‘between’, ‘in succession’, ‘contiguous’, and
‘continuous’, and to show in what circumstances each of these
terms is naturally applicable.
730
Things are said to be in contact when their extremities are
together.
731
A thing that is in succession and touches is ‘contiguous’. The
‘continuous’ is a subdivision of the contiguous: things are called
continuous when the touching limits of each become one and
the same and are, as the word implies, contained in each other:
continuity is impossible if these extremities are two. This
definition makes it plain that continuity belongs to things that
naturally in virtue of their mutual contact form a unity. And in
whatever way that which holds them together is one, so too will
the whole be one, e.g. by a rivet or glue or contact or organic
union.
732
‘continuous’: and we have shown in what circumstances each
of these terms is applicable.
733
in which the motion takes place is specifically different (as in
the present instance the circular path is specifically different
from the straight) the motion itself is also different? We have
explained, then, what is meant by saying that motion is one
generically or one specifically.
734
one. And akin to this difficulty there is another; viz. is health
one? and generally are the states and affections in bodies
severally one in essence although (as is clear) the things that
contain them are obviously in motion and in flux? Thus if a
person’s health at daybreak and at the present moment is one
and the same, why should not this health be numerically one
with that which he recovers after an interval? The same
argument applies in each case. There is, however, we may
answer, this difference: that if the states are two then it follows
simply from this fact that the activities must also in point of
number be two (for only that which is numerically one can give
rise to an activity that is numerically one), but if the state is one,
this is not in itself enough to make us regard the activity also as
one: for when a man ceases walking, the walking no longer is,
but it will again be if he begins to walk again. But, be this as it
may, if in the above instance the health is one and the same,
then it must be possible for that which is one and the same to
come to be and to cease to be many times. However, these
difficulties lie outside our present inquiry.
735
continuity only when the ends of the two things are one. Hence
motions may be consecutive or successive in virtue of the time
being continuous, but there can be continuity only in virtue of
the motions themselves being continuous, that is when the end
of each is one with the end of the other. Motion, therefore, that
is in an unqualified sense continuous and one must be
specifically the same, of one thing, and in one time. Unity is
required in respect of time in order that there may be no
interval of immobility, for where there is intermission of motion
there must be rest, and a motion that includes intervals of rest
will be not one but many, so that a motion that is interrupted by
stationariness is not one or continuous, and it is so interrupted
if there is an interval of time. And though of a motion that is not
specifically one (even if the time is unintermittent) the time is
one, the motion is specifically different, and so cannot really be
one, for motion that is one must be specifically one, though
motion that is specifically one is not necessarily one in an
unqualified sense. We have now explained what we mean when
we call a motion one without qualification.
736
decrease. The difference that makes a motion irregular is
sometimes to be found in its path: thus a motion cannot be
regular if its path is an irregular magnitude, e.g. a broken line, a
spiral, or any other magnitude that is not such that any part of
it taken at random fits on to any other that may be chosen.
Sometimes it is found neither in the place nor in the time nor in
the goal but in the manner of the motion: for in some cases the
motion is differentiated by quickness and slowness: thus if its
velocity is uniform a motion is regular, if not it is irregular. So
quickness and slowness are not species of motion nor do they
constitute specific differences of motion, because this
distinction occurs in connexion with all the distinct species of
motion. The same is true of heaviness and lightness when they
refer to the same thing: e.g. they do not specifically distinguish
earth from itself or fire from itself. Irregular motion, therefore,
while in virtue of being continuous it is one, is so in a lesser
degree, as is the case with locomotion in a broken line: and a
lesser degree of something always means an admixture of its
contrary. And since every motion that is one can be both regular
and irregular, motions that are consecutive but not specifically
the same cannot be one and continuous: for how should a
motion composed of alteration and locomotion be regular? If a
motion is to be regular its parts ought to fit one another.
737
ceasing to be); or motions respectively from contraries, e.g. a
motion from health and a motion from disease; or motions
respectively to contraries, e.g. a motion to health and a motion
to disease; or motions respectively from a contrary and to the
opposite contrary, e.g. a motion from health and a motion to
disease; or motions respectively from a contrary to the opposite
contrary and from the latter to the former, e.g. a motion from
health to disease and a motion from disease to health: for
motions must be contrary to one another in one or more of
these ways, as there is no other way in which they can be
opposed.
738
Since then change differs from motion (motion being change
from a particular subject to a particular subject), it follows that
contrary motions are motions respectively from a contrary to
the opposite contrary and from the latter to the former, e.g. a
motion from health to disease and a motion from disease to
health. Moreover, the consideration of particular examples will
also show what kinds of processes are generally recognized as
contrary: thus falling ill is regarded as contrary to recovering
one’s health, these processes having contrary goals, and being
taught as contrary to being led into error by another, it being
possible to acquire error, like knowledge, either by one’s own
agency or by that of another. Similarly we have upward
locomotion and downward locomotion, which are contrary
lengthwise, locomotion to the right and locomotion to the left,
which are contrary breadthwise, and forward locomotion and
backward locomotion, which too are contraries. On the other
hand, a process simply to a contrary, e.g. that denoted by the
expression ‘becoming white’, where no starting-point is
specified, is a change but not a motion. And in all cases of a
thing that has no contrary we have as contraries change from
and change to the same thing. Thus coming to be is contrary to
ceasing to be, and losing to gaining. But these are changes and
not motions. And wherever a pair of contraries admit of an
intermediate, motions to that intermediate must be held to be
in a sense motions to one or other of the contraries: for the
intermediate serves as a contrary for the purposes of the
motion, in whichever direction the change may be, e.g. grey in a
motion from grey to white takes the place of black as starting-
point, in a motion from white to grey it takes the place of black
as goal, and in a motion from black to grey it takes the place of
white as goal: for the middle is opposed in a sense to either of
the extremes, as has been said above. Thus we see that two
motions are contrary to each other only when one is a motion
739
from a contrary to the opposite contrary and the other is a
motion from the latter to the former.
740
Of all things that have no contraries there are opposite changes
(viz. change from the thing and change to the thing, e.g. change
from being and change to being), but no motion. So, too, of such
things there is no remaining though there is absence of change.
Should there be a particular subject, absence of change in its
being will be contrary to absence of change in its not-being. And
here a difficulty may be raised: if not-being is not a particular
something, what is it, it may be asked, that is contrary to
absence of change in a thing’s being? and is this absence of
change a state of rest? If it is, then either it is not true that every
state of rest is contrary to a motion or else coming to be and
ceasing to be are motion. It is clear then that, since we exclude
these from among motions, we must not say that this absence
of change is a state of rest: we must say that it is similar to a
state of rest and call it absence of change. And it will have for its
contrary either nothing or absence of change in the thing’s not-
being, or the ceasing to be of the thing: for such ceasing to be is
change from it and the thing’s coming to be is change to it.
741
and not the result of natural necessity, and are therefore
contrary to natural becomings, and violent increases and
decreases, e.g. the rapid growth to maturity of profligates and
the rapid ripening of seeds even when not packed close in the
earth? And how is it with alterations? Surely just the same: we
may say that some alterations are violent while others are
natural, e.g. patients alter naturally or unnaturally according as
they throw off fevers on the critical days or not. But, it may be
objected, then we shall have perishings contrary to one another,
not to becoming. Certainly: and why should not this in a sense
be so? Thus it is so if one perishing is pleasant and another
painful: and so one perishing will be contrary to another not in
an unqualified sense, but in so far as one has this quality and
the other that.
Here, however, the question arises, has every state of rest that is
not permanent a becoming, and is this becoming a coming to a
standstill? If so, there must be a becoming of that which is at
rest unnaturally, e.g. of earth at rest above: and therefore this
742
earth during the time that it was being carried violently upward
was coming to a standstill. But whereas the velocity of that
which comes to a standstill seems always to increase, the
velocity of that which is carried violently seems always to
decrease: so it will he in a state of rest without having become
so. Moreover ‘coming to a standstill’ is generally recognized to
be identical or at least concomitant with the locomotion of a
thing to its proper place.
743
motion and an unnatural downward motion: is it, then, this
unnatural downward motion or is it the natural downward
motion of earth that is contrary to the natural upward motion?
Surely it is clear that both are contrary to it though not in the
same sense: the natural motion of earth is contrary inasmuch
as the motion of fire is also natural, whereas the upward
motion of fire as being natural is contrary to the downward
motion of fire as being unnatural. The same is true of the
corresponding cases of remaining. But there would seem to be a
sense in which a state of rest and a motion are opposites.]
Book VI
744
Moreover, if that which is continuous is composed of points,
these points must be either continuous or in contact with one
another: and the same reasoning applies in the case of all
indivisibles. Now for the reason given above they cannot be
continuous: and one thing can be in contact with another only
if whole is in contact with whole or part with part or part with
whole. But since indivisibles have no parts, they must be in
contact with one another as whole with whole. And if they are
in contact with one another as whole with whole, they will not
be continuous: for that which is continuous has distinct parts:
and these parts into which it is divisible are different in this
way, i.e. spatially separate.
745
indivisible, since the extremities of things that are continuous
with one another are one and are in contact.
746
motion will consist not of motions but of starts, and will take
place by a thing’s having completed a motion without being in
motion: for on this assumption it has completed its passage
through A without passing through it. So it will be possible for a
thing to have completed a walk without ever walking: for on
this assumption it has completed a walk over a particular
distance without walking over that distance. Since, then,
everything must be either at rest or in motion, and O is
therefore at rest in each of the sections A, B, and G, it follows
that a thing can be continuously at rest and at the same time in
motion: for, as we saw, O is in motion over the whole ABG and
at rest in any part (and consequently in the whole) of it.
Moreover, if the indivisibles composing DEZ are motions, it
would be possible for a thing in spite of the presence in it of
motion to be not in motion but at rest, while if they are not
motions, it would be possible for motion to be composed of
something other than motions.
747
continuous – it necessarily follows that the quicker of two
things traverses a greater magnitude in an equal time, an equal
magnitude in less time, and a greater magnitude in less time, in
conformity with the definition sometimes given of ‘the quicker’.
Suppose that A is quicker than B. Now since of two things that
which changes sooner is quicker, in the time ZH, in which A has
changed from G to D, B will not yet have arrived at D but will be
short of it: so that in an equal time the quicker will pass over a
greater magnitude. More than this, it will pass over a greater
magnitude in less time: for in the time in which A has arrived at
D, B being the slower has arrived, let us say, at E. Then since A
has occupied the whole time ZH in arriving at D, will have
arrived at O in less time than this, say ZK. Now the magnitude
GO that A has passed over is greater than the magnitude GE,
and the time ZK is less than the whole time ZH: so that the
quicker will pass over a greater magnitude in less time. And
from this it is also clear that the quicker will pass over an equal
magnitude in less time than the slower. For since it passes over
the greater magnitude in less time than the slower, and
(regarded by itself) passes over LM the greater in more time
than LX the lesser, the time PRh in which it passes over LM will
be more than the time PS, which it passes over LX: so that, the
time PRh being less than the time PCh in which the slower
passes over LX, the time PS will also be less than the time PX:
for it is less than the time PRh, and that which is less than
something else that is less than a thing is also itself less than
that thing. Hence it follows that the quicker will traverse an
equal magnitude in less time than the slower. Again, since the
motion of anything must always occupy either an equal time or
less or more time in comparison with that of another thing, and
since, whereas a thing is slower if its motion occupies more
time and of equal velocity if its motion occupies an equal time,
the quicker is neither of equal velocity nor slower, it follows
that the motion of the quicker can occupy neither an equal time
748
nor more time. It can only be, then, that it occupies less time,
and thus we get the necessary consequence that the quicker
will pass over an equal magnitude (as well as a greater) in less
time than the slower.
And since every motion is in time and a motion may occupy any
time, and the motion of everything that is in motion may be
either quicker or slower, both quicker motion and slower
motion may occupy any time: and this being so, it necessarily
follows that time also is continuous. By continuous I mean that
which is divisible into divisibles that are infinitely divisible: and
if we take this as the definition of continuous, it follows
necessarily that time is continuous. For since it has been shown
that the quicker will pass over an equal magnitude in less time
than the slower, suppose that A is quicker and B slower, and
that the slower has traversed the magnitude GD in the time ZH.
Now it is clear that the quicker will traverse the same
magnitude in less time than this: let us say in the time ZO.
Again, since the quicker has passed over the whole D in the
time ZO, the slower will in the same time pass over GK, say,
which is less than GD. And since B, the slower, has passed over
GK in the time ZO, the quicker will pass over it in less time: so
that the time ZO will again be divided. And if this is divided the
magnitude GK will also be divided just as GD was: and again, if
the magnitude is divided, the time will also be divided. And we
can carry on this process for ever, taking the slower after the
quicker and the quicker after the slower alternately, and using
what has been demonstrated at each stage as a new point of
departure: for the quicker will divide the time and the slower
will divide the length. If, then, this alternation always holds
good, and at every turn involves a division, it is evident that all
time must be continuous. And at the same time it is clear that
all magnitude is also continuous; for the divisions of which time
and magnitude respectively are susceptible are the same and
equal.
749
Moreover, the current popular arguments make it plain that, if
time is continuous, magnitude is continuous also, inasmuch as
a thing asses over half a given magnitude in half the time taken
to cover the whole: in fact without qualification it passes over a
less magnitude in less time; for the divisions of time and of
magnitude will be the same. And if either is infinite, so is the
other, and the one is so in the same way as the other; i.e. if time
is infinite in respect of its extremities, length is also infinite in
respect of its extremities: if time is infinite in respect of
divisibility, length is also infinite in respect of divisibility: and if
time is infinite in both respects, magnitude is also infinite in
both respects.
The passage over the infinite, then, cannot occupy a finite time,
and the passage over the finite cannot occupy an infinite time:
if the time is infinite the magnitude must be infinite also, and if
the magnitude is infinite, so also is the time. This may be shown
as follows. Let AB be a finite magnitude, and let us suppose that
it is traversed in infinite time G, and let a finite period GD of the
time be taken. Now in this period the thing in motion will pass
over a certain segment of the magnitude: let BE be the segment
750
that it has thus passed over. (This will be either an exact
measure of AB or less or greater than an exact measure: it
makes no difference which it is.) Then, since a magnitude equal
to BE will always be passed over in an equal time, and BE
measures the whole magnitude, the whole time occupied in
passing over AB will be finite: for it will be divisible into periods
equal in number to the segments into which the magnitude is
divisible. Moreover, if it is the case that infinite time is not
occupied in passing over every magnitude, but it is possible to
ass over some magnitude, say BE, in a finite time, and if this BE
measures the whole of which it is a part, and if an equal
magnitude is passed over in an equal time, then it follows that
the time like the magnitude is finite. That infinite time will not
be occupied in passing over BE is evident if the time be taken as
limited in one direction: for as the part will be passed over in
less time than the whole, the time occupied in traversing this
part must be finite, the limit in one direction being given. The
same reasoning will also show the falsity of the assumption
that infinite length can be traversed in a finite time. It is
evident, then, from what has been said that neither a line nor a
surface nor in fact anything continuous can be indivisible.
This conclusion follows not only from the present argument but
from the consideration that the opposite assumption implies
the divisibility of the indivisible. For since the distinction of
quicker and slower may apply to motions occupying any period
of time and in an equal time the quicker passes over a greater
length, it may happen that it will pass over a length twice, or
one and a half times, as great as that passed over by the slower:
for their respective velocities may stand to one another in this
proportion. Suppose, then, that the quicker has in the same
time been carried over a length one and a half times as great as
that traversed by the slower, and that the respective magnitudes
are divided, that of the quicker, the magnitude ABGD, into three
indivisibles, and that of the slower into the two indivisibles EZ,
751
ZH. Then the time may also be divided into three indivisibles,
for an equal magnitude will be passed over in an equal time.
Suppose then that it is thus divided into KL, LM, MN. Again,
since in the same time the slower has been carried over EZ, ZH,
the time may also be similarly divided into two. Thus the
indivisible will be divisible, and that which has no parts will be
passed over not in an indivisible but in a greater time. It is
evident, therefore, that nothing continuous is without parts.
752
future and part of the future in the past: for past time will be
marked off from future time at the actual point of division. Also
the present will be a present not in the proper sense but in
virtue of something else: for the division which yields it will not
be a division proper. Furthermore, there will be a part of the
present that is past and a part that is future, and it will not
always be the same part that is past or future: in fact one and
the same present will not be simultaneous: for the time may be
divided at many points. If, therefore, the present cannot
possibly have these characteristics, it follows that it must be the
same present that belongs to each of the two times. But if this is
so it is evident that the present is also indivisible: for if it is
divisible it will be involved in the same implications as before. It
is clear, then, from what has been said that time contains
something indivisible, and this is what we call a present.
753
Moreover, inasmuch as it is the same present that belongs to
both the times, and it is possible for a thing to be in motion
throughout one time and to be at rest throughout the other, and
that which is in motion or at rest for the whole of a time will be
in motion or at rest as the case may be in any part of it in which
it is naturally designed to be in motion or at rest: this being so,
the assumption that there can be motion or rest in a present
will carry with it the implication that the same thing can at the
same time be at rest and in motion: for both the times have the
same extremity, viz. the present.
754
should be at either of the extremes.) It is evident, therefore, that
everything that changes must be divisible.
Again, if there is a motion of the whole other than DZ, say the
the of each of the arts may be subtracted from it: and these
motions will be equal to DE, EZ respectively: for the motion of
that which is one must be one. So if the whole motion OI may
be divided into the motions of the parts, OI will be equal to DZ:
if on the other hand there is any remainder, say KI, this will be a
motion of nothing: for it can be the motion neither of the whole
nor of the parts (as the motion of that which is one must be
one) nor of anything else: for a motion that is continuous must
755
be the motion of things that are continuous. And the same
result follows if the division of OI reveals a surplus on the side
of the motions of the parts. Consequently, if this is impossible,
the whole motion must be the same as and equal to DZ.
756
whole being-in-motion will correspond to the whole motion (for
if it were some other being-in-motion that corresponded to the
whole motion, there would be more than one being-in-motion
corresponding to the same motion), the argument being the
same as that whereby we showed that the motion of a thing is
divisible into the motions of the parts of the thing: for if we take
separately the being-in-motion corresponding to each of the
two motions, we shall see that the whole being-in-motion is
continuous.
The same reasoning will show the divisibility of the length, and
in fact of everything that forms a sphere of change (though
some of these are only accidentally divisible because that which
changes is so): for the division of one term will involve the
division of all. So, too, in the matter of their being finite or
infinite, they will all alike be either the one or the other. And we
now see that in most cases the fact that all the terms are
divisible or infinite is a direct consequence of the fact that the
thing that changes is divisible or infinite: for the attributes
‘divisible’ and ‘infinite’ belong in the first instance to the thing
that changes. That divisibility does so we have already shown:
that infinity does so will be made clear in what follows?
757
changing, having left is a consequence of having changed: for
there is a like relation between the two in each case.
We will now show that the ‘primary when’ in which that which
has changed effected the completion of its change must be
758
indivisible, where by ‘primary’ I mean possessing the
characteristics in question of itself and not in virtue of the
possession of them by something else belonging to it. For let AG
be divisible, and let it be divided at B. If then the completion of
change has been effected in AB or again in BG, AG cannot be the
primary thing in which the completion of change has been
effected. If, on the other hand, it has been changing in both AB
and BG (for it must either have changed or be changing in each
of them), it must have been changing in the whole AG: but our
assumption was that AG contains only the completion of the
change. It is equally impossible to suppose that one part of AG
contains the process and the other the completion of the
change: for then we shall have something prior to what is
primary. So that in which the completion of change has been
effected must be indivisible. It is also evident, therefore, that
that that in which that which has ceased to be has ceased to be
and that in which that which has come to be has come to be are
indivisible.
But there are two senses of the expression ‘the primary when in
which something has changed’. On the one hand it may mean
the primary when containing the completion of the process of
change – the moment when it is correct to say ‘it has changed’:
on the other hand it may mean the primary when containing
the beginning of the process of change. Now the primary when
that has reference to the end of the change is something really
existent: for a change may really be completed, and there is
such a thing as an end of change, which we have in fact shown
to be indivisible because it is a limit. But that which has
reference to the beginning is not existent at all: for there is no
such thing as a beginning of a process of change, and the time
occupied by the change does not contain any primary when in
which the change began. For suppose that AD is such a primary
when. Then it cannot be indivisible: for, if it were, the moment
immediately preceding the change and the moment in which
759
the change begins would be consecutive (and moments cannot
be consecutive). Again, if the changing thing is at rest in the
whole preceding time GA (for we may suppose that it is at rest),
it is at rest in A also: so if AD is without parts, it will
simultaneously be at rest and have changed: for it is at rest in A
and has changed in D. Since then AD is not without parts, it
must be divisible, and the changing thing must have changed in
every part of it (for if it has changed in neither of the two parts
into which AD is divided, it has not changed in the whole either:
if, on the other hand, it is in process of change in both parts, it
is likewise in process of change in the whole: and if, again, it
has changed in one of the two parts, the whole is not the
primary when in which it has changed: it must therefore have
changed in every part). It is evident, then, that with reference to
the beginning of change there is no primary when in which
change has been effected: for the divisions are infinite.
So, too, of that which has changed there is no primary part that
has changed. For suppose that of AE the primary part that has
changed is AZ (everything that changes having been shown to
be divisible): and let OI be the time in which DZ has changed. If,
then, in the whole time DZ has changed, in half the time there
will be a part that has changed, less than and therefore prior to
DZ: and again there will be another part prior to this, and yet
another, and so on to infinity. Thus of that which changes there
cannot be any primary part that has changed. It is evident, then,
from what has been said, that neither of that which changes
nor of the time in which it changes is there any primary part.
760
are divisible: but with the fair complexion it is otherwise
(though they are all divisible accidentally, for that in which the
fair complexion or any other quality is an accident is divisible).
For of actual subjects of change it will be seen that those which
are classed as essentially, not accidentally, divisible have no
primary part. Take the case of magnitudes: let AB be a
magnitude, and suppose that it has moved from B to a primary
‘where’ G. Then if BG is taken to be indivisible, two things
without parts will have to be contiguous (which is impossible):
if on the other hand it is taken to be divisible, there will be
something prior to G to which the magnitude has changed, and
something else again prior to that, and so on to infinity, because
the process of division may be continued without end. Thus
there can be no primary ‘where’ to which a thing has changed.
And if we take the case of quantitative change, we shall get a
like result, for here too the change is in something continuous.
It is evident, then, that only in qualitative motion can there be
anything essentially indivisible.
761
divided at K. Now in the time ChK it either is in motion or is not
in motion, and the same is likewise true of the time KRh. Then
if it is in motion in neither of the two parts, it will be at rest in
the whole: for it is impossible that it should be in motion in a
time in no part of which it is in motion. If on the other hand it is
in motion in only one of the two parts of the time, ChRh cannot
be the primary time in which it is in motion: for its motion will
have reference to a time other than ChRh. It must, then, have
been in motion in any part of ChRh.
And now that this has been proved, it is evident that everything
that is in motion must have been in motion before. For if that
which is in motion has traversed the distance KL in the primary
time ChRh, in half the time a thing that is in motion with equal
velocity and began its motion at the same time will have
traversed half the distance. But if this second thing whose
velocity is equal has traversed a certain distance in a certain
time, the original thing that is in motion must have traversed
the same distance in the same time. Hence that which is in
motion must have been in motion before.
762
Again, since a thing that changes continuously and has not
perished or ceased from its change must either be changing or
have changed in any part of the time of its change, and since it
cannot be changing in a moment, it follows that it must have
changed at every moment in the time: consequently, since the
moments are infinite in number, everything that is changing
must have completed an infinite number of changes.
And not only must that which is changing have changed, but
that which has changed must also previously have been
changing, since everything that has changed from something to
something has changed in a period of time. For suppose that a
thing has changed from A to B in a moment. Now the moment
in which it has changed cannot be the same as that in which it
is at A (since in that case it would be in A and B at once): for we
have shown above that that that which has changed, when it
has changed, is not in that from which it has changed. If, on the
other hand, it is a different moment, there will be a period of
time intermediate between the two: for, as we saw, moments
are not consecutive. Since, then, it has changed in a period of
time, and all time is divisible, in half the time it will have
completed another change, in a quarter another, and so on to
infinity: consequently when it has changed, it must have
previously been changing.
Moreover, the truth of what has been said is more evident in the
case of magnitude, because the magnitude over which what is
changing changes is continuous. For suppose that a thing has
changed from G to D. Then if GD is indivisible, two things
without parts will be consecutive. But since this is impossible,
that which is intermediate between them must be a magnitude
and divisible into an infinite number of segments: consequently,
before the change is completed, the thing changes to those
segments. Everything that has changed, therefore, must
previously have been changing: for the same proof also holds
763
good of change with respect to what is not continuous, changes,
that is to say, between contraries and between contradictories.
In such cases we have only to take the time in which a thing
has changed and again apply the same reasoning. So that which
has changed must have been changing and that which is
changing must have changed, and a process of change is
preceded by a completion of change and a completion by a
process: and we can never take any stage and say that it is
absolutely the first. The reason of this is that no two things
without parts can be contiguous, and therefore in change the
process of division is infinite, just as lines may be infinitely
divided so that one part is continually increasing and the other
continually decreasing.
764
Consequently no absolutely first stage of change can be
represented by any particular part of space or time which the
changing thing may occupy.
765
whether the rate of motion increases or diminishes or remains
stationary this is none the less so), let us then take AE a part of
the whole stretch of motion AB which shall be a measure of AB.
Now this part of the motion occupies a certain period of the
infinite time: it cannot itself occupy an infinite time, for we are
assuming that that is occupied by the whole AB. And if again I
take another part equal to AE, that also must occupy a finite
time in consequence of the same assumption. And if I go on
taking parts in this way, on the one hand there is no part which
will be a measure of the infinite time (for the infinite cannot be
composed of finite parts whether equal or unequal, because
there must be some unity which will be a measure of things
finite in multitude or in magnitude, which, whether they are
equal or unequal, are none the less limited in magnitude); while
on the other hand the finite stretch of motion AB is a certain
multiple of AE: consequently the motion AB must be
accomplished in a finite time. Moreover it is the same with
coming to rest as with motion. And so it is impossible for one
and the same thing to be infinitely in process of becoming or of
perishing. The reasoning he will prove that in a finite time there
cannot be an infinite extent of motion or of coming to rest,
whether the motion is regular or irregular. For if we take a part
which shall be a measure of the whole time, in this part a
certain fraction, not the whole, of the magnitude will be
traversed, because we assume that the traversing of the whole
occupies all the time. Again, in another equal part of the time
another part of the magnitude will be traversed: and similarly in
each part of the time that we take, whether equal or unequal to
the part originally taken. It makes no difference whether the
parts are equal or not, if only each is finite: for it is clear that
while the time is exhausted by the subtraction of its parts, the
infinite magnitude will not be thus exhausted, since the process
of subtraction is finite both in respect of the quantity subtracted
and of the number of times a subtraction is made. Consequently
766
the infinite magnitude will not be traversed in finite time: and it
makes no difference whether the magnitude is infinite in only
one direction or in both: for the same reasoning will hold good.
Nor again will the infinite traverse the infinite in a finite time.
Otherwise it would also traverse the finite, for the infinite
includes the finite. We can further prove this in the same way
by taking the time as our starting-point.
767
whether we take the motion or the magnitude to be infinite? If
either of the two is infinite, the other must be so likewise: for all
locomotion is in space.
Again, since the terms ‘quicker’ and ‘slower’ are used only of
that which occupies a period of time, and the process of coming
to a stand may be quicker or slower, the same conclusion
follows.
768
being the same as that which we used above about things in
motion.
Nor again can there be a primary time at which the being at rest
of that which is at rest occurred: for it cannot have occurred in
that which has no parts, because there cannot be motion in that
which is indivisible, and that in which rest takes place is the
same as that in which motion takes place: for we defined a
state of rest to be the state of a thing to which motion is natural
but which is not in motion when (that is to say in that in which)
motion would be natural to it. Again, our use of the phrase
‘being at rest’ also implies that the previous state of a thing is
still unaltered, not one point only but two at least being thus
needed to determine its presence: consequently that in which a
thing is at rest cannot be without parts. Since, then it is
divisible, it must be a period of time, and the thing must be at
769
rest in every one of its parts, as may be shown by the same
method as that used above in similar demonstrations.
770
over against that which is at rest: for that would involve the
conclusion that that which is in locomotion is at rest.
771
which holds a lead is never overtaken is false: it is not
overtaken, it is true, while it holds a lead: but it is overtaken
nevertheless if it is granted that it traverses the finite distance
prescribed. These then are two of his arguments.
The third is that already given above, to the effect that the flying
arrow is at rest, which result follows from the assumption that
time is composed of moments: if this assumption is not
granted, the conclusion will not follow.
First, as the B’s and the G’s pass one another, the first B reaches
the last G at the same moment as the first G reaches the last B.
Secondly at this moment the first G has passed all the A’s,
whereas the first B has passed only half the A’s, and has
consequently occupied only half the time occupied by the first
G, since each of the two occupies an equal time in passing each
772
A. Thirdly, at the same moment all the B’s have passed all the
G’s: for the first G and the first B will simultaneously reach the
opposite ends of the course, since (so says Zeno) the time
occupied by the first G in passing each of the B’s is equal to that
occupied by it in passing each of the A’s, because an equal time
is occupied by both the first B and the first G in passing all the
A’s. This is the argument, but it presupposed the aforesaid
fallacious assumption.
773
sense that is to say in which a musical man is the same as a
man. Thus one orbit is always changing into another, and the
thing will never be at rest. And it is the same with the sphere
and everything else whose motion is confined within the space
that it occupies.
10
774
is changing. Now it cannot be partly in each of the two: for then
it would be divisible into parts. Nor again can it be in BG: for
then it will have completed the change, whereas the
assumption is that the change is in process. It remains, then,
that in the time in which it is changing, it is in AB. That being
so, it will be at rest: for, as we saw, to be in the same condition
for a period of time is to be at rest. So it is not possible for that
which has no parts to be in motion or to change in any way: for
only one condition could have made it possible for it to have
motion, viz. that time should be composed of moments, in
which case at any moment it would have completed a motion
or a change, so that it would never be in motion, but would
always have been in motion. But this we have already shown
above to be impossible: time is not composed of moments, just
as a line is not composed of points, and motion is not composed
of starts: for this theory simply makes motion consist of
indivisibles in exactly the same way as time is made to consist
of moments or a length of points.
775
a distance as great as itself. For that in which it is in motion will
be a time, because all motion is in a period of time; and all time
has been shown above to be divisible. Therefore, if a point is in
motion, there must be a time less than that in which it has
itself traversed any distance. But this is impossible, for in less
time it must traverse less distance, and thus the indivisible will
be divisible into something less than itself, just as the time is so
divisible: the fact being that the only condition under which
that which is without parts and indivisible could be in motion
would have been the possibility of the infinitely small being in
motion in a moment: for in the two questions – that of motion
in a moment and that of motion of something indivisible – the
same principle is involved.
776
inconceivable that that which cannot complete a change should
be in process of changing to that to which it cannot complete a
change. If, then, it is to be assumed that that which is in
locomotion is in process of changing, it must be capable of
completing the change. Consequently its motion is not infinite,
and it will not be in locomotion over an infinite distance, for it
cannot traverse such a distance.
Book VII
777
moved by something other than itself, for there must be
something else that moves it. If on the other hand it has the
source of its motion in itself, let AB be taken to represent that
which is in motion essentially of itself and not in virtue of the
fact that something belonging to it is in motion. Now in the first
place to assume that AB, because it is in motion as a whole and
is not moved by anything external to itself, is therefore moved
by itself – this is just as if, supposing that KL is moving LM and
is also itself in motion, we were to deny that KM is moved by
anything on the ground that it is not evident which is the part
that is moving it and which the part that is moved. In the
second place that which is in motion without being moved by
anything does not necessarily cease from its motion because
something else is at rest, but a thing must be moved by
something if the fact of something else having ceased from its
motion causes it to be at rest. Thus, if this is accepted,
everything that is in motion must be moved by something. For
AB, which has been taken to represent that which is in motion,
must be divisible since everything that is in motion is divisible.
Let it be divided, then, at G. Now if GB is not in motion, then AB
will not be in motion: for if it is, it is clear that AG would be in
motion while BG is at rest, and thus AB cannot be in motion
essentially and primarily. But ex hypothesi AB is in motion
essentially and primarily. Therefore if GB is not in motion AB
will be at rest. But we have agreed that that which is at rest if
something else is not in motion must be moved by something.
Consequently, everything that is in motion must be moved by
something: for that which is in motion will always be divisible,
and if a part of it is not in motion the whole must be at rest.
778
series cannot go on to infinity, but there must be some first
movent. For let us suppose that this is not so and take the series
to be infinite. Let A then be moved by B, B by G, G by D, and so
on, each member of the series being moved by that which
comes next to it. Then since ex hypothesi the movent while
causing motion is also itself in motion, and the motion of the
moved and the motion of the movent must proceed
simultaneously (for the movent is causing motion and the
moved is being moved simultaneously) it is evident that the
respective motions of A, B, G, and each of the other moved
movents are simultaneous. Let us take the motion of each
separately and let E be the motion of A, Z of B, and H and O
respectively the motions of G and D: for though they are all
moved severally one by another, yet we may still take the
motion of each as numerically one, since every motion is from
something to something and is not infinite in respect of its
extreme points. By a motion that is numerically one I mean a
motion that proceeds from something numerically one and the
same to something numerically one and the same in a period of
time numerically one and the same: for a motion may be the
same generically, specifically, or numerically: it is generically
the same if it belongs to the same category, e.g. substance or
quality: it is specifically the same if it proceeds from something
specifically the same to something specifically the same, e.g.
from white to black or from good to bad, which is not of a kind
specifically distinct: it is numerically the same if it proceeds
from something numerically one to something numerically one
in the same period of time, e.g. from a particular white to a
particular black, or from a particular place to a particular place,
in a particular period of time: for if the period of time were not
one and the same, the motion would no longer be numerically
one though it would still be specifically one.
We have dealt with this question above. Now let us further take
the time in which A has completed its motion, and let it be
779
represented by K. Then since the motion of A is finite the time
will also be finite. But since the movents and the things moved
are infinite, the motion EZHO, i.e. the motion that is composed
of all the individual motions, must be infinite. For the motions
of A, B, and the others may be equal, or the motions of the
others may be greater: but assuming what is conceivable, we
find that whether they are equal or some are greater, in both
cases the whole motion is infinite. And since the motion of A
and that of each of the others are simultaneous, the whole
motion must occupy the same time as the motion of A: but the
time occupied by the motion of A is finite: consequently the
motion will be infinite in a finite time, which is impossible.
It might be thought that what we set out to prove has thus been
shown, but our argument so far does not prove it, because it
does not yet prove that anything impossible results from the
contrary supposition: for in a finite time there may be an
infinite motion, though not of one thing, but of many: and in
the case that we are considering this is so: for each thing
accomplishes its own motion, and there is no impossibility in
many things being in motion simultaneously. But if (as we see
to be universally the case) that which primarily is moved locally
and corporeally must be either in contact with or continuous
with that which moves it, the things moved and the movents
must be continuous or in contact with one another, so that
together they all form a single unity: whether this unity is finite
or infinite makes no difference to our present argument; for in
any case since the things in motion are infinite in number the
whole motion will be infinite, if, as is theoretically possible,
each motion is either equal to or greater than that which
follows it in the series: for we shall take as actual that which is
theoretically possible. If, then, A, B, G, D form an infinite
magnitude that passes through the motion EZHO in the finite
time K, this involves the conclusion that an infinite motion is
passed through in a finite time: and whether the magnitude in
780
question is finite or infinite this is in either case impossible.
Therefore the series must come to an end, and there must be a
first movent and a first moved: for the fact that this
impossibility results only from the assumption of a particular
case is immaterial, since the case assumed is theoretically
possible, and the assumption of a theoretically possible case
ought not to give rise to any impossible result.
781
it pushes and continues to push it: pushing off occurs when the
movent does not follow up the thing that it has moved:
throwing when the movent causes a motion away from itself
more violent than the natural locomotion of the thing moved,
which continues its course so long as it is controlled by the
motion imparted to it. Again, pushing apart and pushing
together are forms respectively of pushing off and pulling:
pushing apart is pushing off, which may be a motion either
away from the pusher or away from something else, while
pushing together is pulling, which may be a motion towards
something else as well as the puller. We may similarly classify
all the varieties of these last two, e.g. packing and combing: the
former is a form of pushing together, the latter a form of
pushing apart. The same is true of the other processes of
combination and separation (they will all be found to be forms
of pushing apart or of pushing together), except such as are
involved in the processes of becoming and perishing. (At same
time it is evident that there is no other kind of motion but
combination and separation: for they may all be apportioned to
one or other of those already mentioned.) Again, inhaling is a
form of pulling, exhaling a form of pushing: and the same is
true of spitting and of all other motions that proceed through
the body, whether secretive or assimilative, the assimilative
being forms of pulling, the secretive of pushing off. All other
kinds of locomotion must be similarly reduced, for they all fall
under one or other of our four heads. And again, of these four,
carrying and twirling are to pulling and pushing. For carrying
always follows one of the other three methods, for that which is
carried is in motion accidentally, because it is in or upon
something that is in motion, and that which carries it is in
doing so being either pulled or pushed or twirled; thus carrying
belongs to all the other three kinds of motion in common. And
twirling is a compound of pulling and pushing, for that which is
twirling a thing must be pulling one part of the thing and
782
pushing another part, since it impels one part away from itself
and another part towards itself. If, therefore, it can be shown
that that which is pushing and that which is pushing and
pulling are adjacent respectively to that which is being pushed
and that which is being pulled, it will be evident that in all
locomotion there is nothing intermediate between moved and
movent. But the former fact is clear even from the definitions of
pushing and pulling, for pushing is motion to something else
from oneself or from something else, and pulling is motion from
something else to oneself or to something else, when the
motion of that which is pulling is quicker than the motion that
would separate from one another the two things that are
continuous: for it is this that causes one thing to be pulled on
along with the other. (It might indeed be thought that there is a
form of pulling that arises in another way: that wood, e.g. pulls
fire in a manner different from that described above. But it
makes no difference whether that which pulls is in motion or is
stationary when it is pulling: in the latter case it pulls to the
place where it is, while in the former it pulls to the place where
it was.) Now it is impossible to move anything either from
oneself to something else or something else to oneself without
being in contact with it: it is evident, therefore, that in all
locomotion there is nothing intermediate between moved and
movent.
783
another in possessing a greater or lesser number of sensible
characteristics or in possessing the same sensible
characteristics in a greater or lesser degree. But the alteration of
that which undergoes alteration is also caused by the above-
mentioned characteristics, which are affections of some
particular underlying quality. Thus we say that a thing is altered
by becoming hot or sweet or thick or dry or white: and we make
these assertions alike of what is inanimate and of what is
animate, and further, where animate things are in question, we
make them both of the parts that have no power of sense-
perception and of the senses themselves. For in a way even the
senses undergo alteration, since the active sense is a motion
through the body in the course of which the sense is affected in
a certain way. We see, then, that the animate is capable of every
kind of alteration of which the inanimate is capable: but the
inanimate is not capable of every kind of alteration of which the
animate is capable, since it is not capable of alteration in
respect of the senses: moreover the inanimate is unconscious of
being affected by alteration, whereas the animate is conscious
of it, though there is nothing to prevent the animate also being
unconscious of it when the process of the alteration does not
concern the senses. Since, then, the alteration of that which
undergoes alteration is caused by sensible things, in every case
of such alteration it is evident that the respective extremities of
that which causes and that which undergoes alteration are
adjacent. Thus the air is continuous with that which causes the
alteration, and the body that undergoes alteration is continuous
with the air. Again, the colour is continuous with the light and
the light with the sight. And the same is true of hearing and
smelling: for the primary movent in respect to the moved is the
air. Similarly, in the case of tasting, the flavour is adjacent to the
sense of taste. And it is just the same in the case of things that
are inanimate and incapable of sense-perception. Thus there
784
can be nothing intermediate between that which undergoes and
that which causes alteration.
785
bronze’, ‘waxen’, and ‘wooden’ respectively. But when a thing
has been affected and altered in any way we still call it by the
original name: thus we speak of the bronze or the wax being dry
or fluid or hard or hot.
And not only so: we also speak of the particular fluid or hot
substance as being bronze, giving the material the same name
as that which we use to describe the affection.
786
perfected), the same also holds good in the case of excellences
and defects and of the persons or things that possess or acquire
them: for excellences are perfections of a thing’s nature and
defects are departures from it: consequently they are not
alterations.
787
And the case is similar in regard to the states of the soul, all of
which (like those of body) exist in virtue of particular relations,
the excellences being perfections of nature and the defects
departures from it: moreover, excellence puts its possessor in
good condition, while defect puts its possessor in a bad
condition, to meet his proper affections. Consequently these
cannot any more than the bodily states be alterations, nor can
the processes of losing and acquiring them be so, though their
becoming is necessarily the result of an alteration of the
sensitive part of the soul, and this is altered by sensible objects:
for all moral excellence is concerned with bodily pleasures and
pains, which again depend either upon acting or upon
remembering or upon anticipating. Now those that depend
upon action are determined by sense-perception, i.e. they are
stimulated by something sensible: and those that depend upon
memory or anticipation are likewise to be traced to sense-
perception, for in these cases pleasure is felt either in
remembering what one has experienced or in anticipating what
one is going to experience. Thus all pleasure of this kind must
be produced by sensible things: and since the presence in any
one of moral defect or excellence involves the presence in him
of pleasure or pain (with which moral excellence and defect are
always concerned), and these pleasures and pains are
alterations of the sensitive part, it is evident that the loss and
acquisition of these states no less than the loss and acquisition
of the states of the body must be the result of the alteration of
something else. Consequently, though their becoming is
accompanied by an alteration, they are not themselves
alterations.
Again, the states of the intellectual part of the soul are not
alterations, nor is there any becoming of them. In the first place
it is much more true of the possession of knowledge that it
depends upon a particular relation. And further, it is evident
that there is no becoming of these states. For that which is
788
potentially possessed of knowledge becomes actually possessed
of it not by being set in motion at all itself but by reason of the
presence of something else: i.e. it is when it meets with the
particular object that it knows in a manner the particular
through its knowledge of the universal. (Again, there is no
becoming of the actual use and activity of these states, unless it
is thought that there is a becoming of vision and touching and
that the activity in question is similar to these.) And the original
acquisition of knowledge is not a becoming or an alteration: for
the terms ‘knowing’ and ‘understanding’ imply that the intellect
has reached a state of rest and come to a standstill, and there is
no becoming that leads to a state of rest, since, as we have said
above, change at all can have a becoming. Moreover, just as to
say, when any one has passed from a state of intoxication or
sleep or disease to the contrary state, that he has become
possessed of knowledge again is incorrect in spite of the fact
that he was previously incapable of using his knowledge, so, too,
when any one originally acquires the state, it is incorrect to say
that he becomes possessed of knowledge: for the possession of
understanding and knowledge is produced by the soul’s settling
down out of the restlessness natural to it. Hence, too, in
learning and in forming judgements on matters relating to their
sense-perceptions children are inferior to adults owing to the
great amount of restlessness and motion in their souls. Nature
itself causes the soul to settle down and come to a state of rest
for the performance of some of its functions, while for the
performance of others other things do so: but in either case the
result is brought about through the alteration of something in
the body, as we see in the case of the use and activity of the
intellect arising from a man’s becoming sober or being
awakened. It is evident, then, from the preceding argument that
alteration and being altered occur in sensible things and in the
sensitive part of the soul, and, except accidentally, in nothing
else.
789
4
But how will our conclusion work out in the case of the circle
and the straight line? It would be absurd to suppose that the
motion of one in a circle and of another in a straight line cannot
be similar, but that the one must inevitably move more quickly
or more slowly than the other, just as if the course of one were
downhill and of the other uphill. Moreover it does not as a
matter of fact make any difference to the argument to say that
the one motion must inevitably be quicker or slower than the
other: for then the circumference can be greater or less than the
straight line; and if so it is possible for the two to be equal. For if
in the time A the quicker (B) passes over the distance B’ and the
slower (G) passes over the distance G’, B’ will be greater than G’:
for this is what we took ‘quicker’ to mean: and so quicker
motion also implies that one thing traverses an equal distance
790
in less time than another: consequently there will be a part of A
in which B will pass over a part of the circle equal to G’, while G
will occupy the whole of A in passing over G’. None the less, if
the two motions are commensurable, we are confronted with
the consequence stated above, viz. that there may be a straight
line equal to a circle. But these are not commensurable: and so
the corresponding motions are not commensurable either.
791
‘equal’ is similarly equivocal; and ‘one’ again is perhaps
inevitably an equivocal term; and if ‘one’ is equivocal, so is
‘two’. Otherwise why is it that some things are commensurable
while others are not, if the nature of the attribute in the two
cases is really one and the same?
792
Similarly in the case of motion: two things are of the same
velocity if they occupy an equal time in accomplishing a certain
equal amount of motion. Suppose, then, that in a certain time
an alteration is undergone by one half of a body’s length and a
locomotion is accomplished the other half: can be say that in
this case the alteration is equal to the locomotion and of the
same velocity? That would be absurd, and the reason is that
there are different species of motion. And if in consequence of
this we must say that two things are of equal velocity if they
accomplish locomotion over an equal distance in an equal time,
we have to admit the equality of a straight line and a
circumference. What, then, is the reason of this? Is it that
locomotion is a genus or that line is a genus? (We may leave the
time out of account, since that is one and the same.) If the lines
are specifically different, the locomotions also differ specifically
from one another: for locomotion is specifically differentiated
according to the specific differentiation of that over which it
takes place. (It is also similarly differentiated, it would seem,
accordingly as the instrument of the locomotion is different:
thus if feet are the instrument, it is walking, if wings it is flying;
but perhaps we should rather say that this is not so, and that in
this case the differences in the locomotion are merely
differences of posture in that which is in motion.) We may say,
therefore, that things are of equal velocity in an equal time they
traverse the same magnitude: and when I call it ‘the same’ I
mean that it contains no specific difference and therefore no
difference in the motion that takes place over it. So we have
now to consider how motion is differentiated: and this
discussion serves to show that the genus is not a unity but
contains a plurality latent in it and distinct from it, and that in
the case of equivocal terms sometimes the different senses in
which they are used are far removed from one another, while
sometimes there is a certain likeness between them, and
sometimes again they are nearly related either generically or
793
analogically, with the result that they seem not to be equivocal
though they really are.
794
the things to which the motions belong essentially and not
accidentally – differ specifically, then their respective motions
will also differ specifically: if on the other hand they differ
generically or numerically, the motions also will differ
generically or numerically as the case may be. But there still
remains the question whether, supposing that two alterations
are of equal velocity, we ought to look for this equality in the
sameness (or likeness) of the affections, or in the things altered,
to see e.g. whether a certain quantity of each has become white.
Or ought we not rather to look for it in both? That is to say, the
alterations are the same or different according as the affections
are the same or different, while they are equal or unequal
according as the things altered are equal or unequal.
795
5
796
men. Hence Zeno’s reasoning is false when he argues that there
is no part of the millet that does not make a sound: for there is
no reason why any such part should not in any length of time
fail to move the air that the whole bushel moves in falling. In
fact it does not of itself move even such a quantity of the air as
it would move if this part were by itself: for no part even exists
otherwise than potentially.
797
completed by it: it may happen that there will be no alteration
or increase at all, the case being the same as with the weight.
Book VIII
798
either in the manner described by Anaxagoras, who says that all
things were together and at rest for an infinite period of time,
and that then Mind introduced motion and separated them; or
in the manner described by Empedocles, according to whom the
universe is alternately in motion and at rest-in motion, when
Love is making the one out of many, or Strife is making many
out of one, and at rest in the intermediate periods of time – his
account being as follows:
Let us take our start from what we have already laid down in
our course on Physics. Motion, we say, is the fulfilment of the
movable in so far as it is movable. Each kind of motion,
therefore, necessarily involves the presence of the things that
are capable of that motion. In fact, even apart from the
definition of motion, every one would admit that in each kind of
motion it is that which is capable of that motion that is in
motion: thus it is that which is capable of alteration that is
altered, and that which is capable of local change that is in
locomotion: and so there must be something capable of being
burned before there can be a process of being burned, and
something capable of burning before there can be a process of
799
burning. Moreover, these things also must either have a
beginning before which they had no being, or they must be
eternal. Now if there was a becoming of every movable thing, it
follows that before the motion in question another change or
motion must have taken place in which that which was capable
of being moved or of causing motion had its becoming. To
suppose, on the other hand, that these things were in being
throughout all previous time without there being any motion
appears unreasonable on a moment’s thought, and still more
unreasonable, we shall find, on further consideration. For if we
are to say that, while there are on the one hand things that are
movable, and on the other hand things that are motive, there is
a time when there is a first movent and a first moved, and
another time when there is no such thing but only something
that is at rest, then this thing that is at rest must previously
have been in process of change: for there must have been some
cause of its rest, rest being the privation of motion. Therefore,
before this first change there will be a previous change. For
some things cause motion in only one way, while others can
produce either of two contrary motions: thus fire causes heating
but not cooling, whereas it would seem that knowledge may be
directed to two contrary ends while remaining one and the
same. Even in the former class, however, there seems to be
something similar, for a cold thing in a sense causes heating by
turning away and retiring, just as one possessed of knowledge
voluntarily makes an error when he uses his knowledge in the
reverse way. But at any rate all things that are capable
respectively of affecting and being affected, or of causing
motion and being moved, are capable of it not under all
conditions, but only when they are in a particular condition and
approach one another: so it is on the approach of one thing to
another that the one causes motion and the other is moved,
and when they are present under such conditions as rendered
the one motive and the other movable. So if the motion was not
800
always in process, it is clear that they must have been in a
condition not such as to render them capable respectively of
being moved and of causing motion, and one or other of them
must have been in process of change: for in what is relative this
is a necessary consequence: e.g. if one thing is double another
when before it was not so, one or other of them, if not both,
must have been in process of change. It follows then, that there
will be a process of change previous to the first.
(Further, how can there be any ‘before’ and ‘after’ without the
existence of time? Or how can there be any time without the
existence of motion? If, then, time is the number of motion or
itself a kind of motion, it follows that, if there is always time,
motion must also be eternal. But so far as time is concerned we
see that all with one exception are in agreement in saying that
it is uncreated: in fact, it is just this that enables Democritus to
show that all things cannot have had a becoming: for time, he
says, is uncreated. Plato alone asserts the creation of time,
saying that it had a becoming together with the universe, the
universe according to him having had a becoming. Now since
time cannot exist and is unthinkable apart from the moment,
and the moment a kind of middle-point, uniting as it does in
itself both a beginning and an end, a beginning of future time
and an end of past time, it follows that there must always be
time: for the extremity of the last period of time that we take
must be found in some moment, since time contains no point
of contact for us except the moment. Therefore, since the
moment is both a beginning and an end, there must always be
time on both sides of it. But if this is true of time, it is evident
that it must also be true of motion, time being a kind of
affection of motion.)
801
the same way a perishing of motion would involve the existence
of a process of change subsequent to the last: for when a thing
ceases to be moved, it does not therefore at the same time cease
to be movable – e.g. the cessation of the process of being burned
does not involve the cessation of the capacity of being burned,
since a thing may be capable of being burned without being in
process of being burned – nor, when a thing ceases to be
movent, does it therefore at the same time cease to a be motive.
Again, the destructive agent will have to be destroyed, after
what it destroys has been destroyed, and then that which has
the capacity of destroying it will have to be destroyed
afterwards, (so that there will be a process of change
subsequent to the last,) for being destroyed also is a kind of
change. If, then, view which we are criticizing involves these
impossible consequences, it is clear that motion is eternal and
cannot have existed at one time and not at another: in fact such
a view can hardly be described as anythling else than fantastic.
And much the same may be said of the view that such is the
ordinance of nature and that this must be regarded as a
principle, as would seem to be the view of Empedocles when he
says that the constitution of the world is of necessity such that
Love and Strife alternately predominate and cause motion,
while in the intermediate period of time there is a state of rest.
Probably also those who like like Anaxagoras, assert a single
principle (of motion) would hold this view. But that which is
produced or directed by nature can never be anything
disorderly: for nature is everywhere the cause of order.
Moreover, there is no ratio in the relation of the infinite to the
infinite, whereas order always means ratio. But if we say that
there is first a state of rest for an infinite time, and then motion
is started at some moment, and that the fact that it is this
rather than a previous moment is of no importance, and
involves no order, then we can no longer say that it is nature’s
work: for if anything is of a certain character naturally, it either
802
is so invariably and is not sometimes of this and sometimes of
another character (e.g. fire, which travels upwards naturally,
does not sometimes do so and sometimes not) or there is a ratio
in the variation. It would be better, therefore, to say with
Empedocles and any one else who may have maintained such a
theory as his that the universe is alternately at rest and in
motion: for in a system of this kind we have at once a certain
order. But even here the holder of the theory ought not only to
assert the fact: he ought to explain the cause of it: i.e. he should
not make any mere assumption or lay down any gratuitous
axiom, but should employ either inductive or demonstrative
reasoning. The Love and Strife postulated by Empedocles are not
in themselves causes of the fact in question, nor is it of the
essence of either that it should be so, the essential function of
the former being to unite, of the latter to separate. If he is to go
on to explain this alternate predominance, he should adduce
cases where such a state of things exists, as he points to the
fact that among mankind we have something that unites men,
namely Love, while on the other hand enemies avoid one
another: thus from the observed fact that this occurs in certain
cases comes the assumption that it occurs also in the universe.
Then, again, some argument is needed to explain why the
predominance of each of the two forces lasts for an equal period
of time. But it is a wrong assumption to suppose universally
that we have an adequate first principle in virtue of the fact that
something always is so or always happens so. Thus Democritus
reduces the causes that explain nature to the fact that things
happened in the past in the same way as they happen now: but
he does not think fit to seek for a first principle to explain this
‘always’: so, while his theory is right in so far as it is applied to
certain individual cases, he is wrong in making it of universal
application. Thus, a triangle always has its angles equal to two
right angles, but there is nevertheless an ulterior cause of the
eternity of this truth, whereas first principles are eternal and
803
have no ulterior cause. Let this conclude what we have to say in
support of our contention that there never was a time when
there was not motion, and never will be a time when there will
not be motion.
804
things, which are always set in motion by something else from
without: the animal, on the other hand, we say, moves itself:
therefore, if an animal is ever in a state of absolute rest, we have
a motionless thing in which motion can be produced from the
thing itself, and not from without. Now if this can occur in an
animal, why should not the same be true also of the universe as
a whole? If it can occur in a small world it could also occur in a
great one: and if it can occur in the world, it could also occur in
the infinite; that is, if the infinite could as a whole possibly be in
motion or at rest.
805
The third objection may be thought to present more difficulty
than the others, namely, that which alleges that motion arises
in things in which it did not exist before, and adduces in proof
the case of animate things: thus an animal is first at rest and
afterwards walks, not having been set in motion apparently by
anything from without. This, however, is false: for we observe
that there is always some part of the animal’s organism in
motion, and the cause of the motion of this part is not the
animal itself, but, it may be, its environment. Moreover, we say
that the animal itself originates not all of its motions but its
locomotion. So it may well be the case – or rather we may
perhaps say that it must necessarily be the case – that many
motions are produced in the body by its environment, and some
of these set in motion the intellect or the appetite, and this
again then sets the whole animal in motion: this is what
happens when animals are asleep: though there is then no
perceptive motion in them, there is some motion that causes
them to wake up again. But we will leave this point also to be
elucidated at a later stage in our discussion.
806
it may be that some things in the world are always motionless,
others always in motion, while others again admit of both
conditions. This last is the account of the matter that we must
give: for herein lies the solution of all the difficulties raised and
the conclusion of the investigation upon which we are engaged.
The assertion that all things are in motion we may fairly regard
as equally false, though it is less subversive of physical science:
for though in our course on physics it was laid down that rest
no less than motion is ultimately referable to nature herself,
nevertheless motion is the characteristic fact of nature:
moreover, the view is actually held by some that not merely
some things but all things in the world are in motion and
always in motion, though we cannot apprehend the fact by
sense-perception. Although the supporters of this theory do not
state clearly what kind of motion they mean, or whether they
mean all kinds, it is no hard matter to reply to them: thus we
may point out that there cannot be a continuous process either
of increase or of decrease: that which comes between the two
has to be included. The theory resembles that about the stone
being worn away by the drop of water or split by plants growing
out of it: if so much has been extruded or removed by the drop,
807
it does not follow that half the amount has previously been
extruded or removed in half the time: the case of the hauled
ship is exactly comparable: here we have so many drops setting
so much in motion, but a part of them will not set as much in
motion in any period of time. The amount removed is, it is true,
divisible into a number of parts, but no one of these was set in
motion separately: they were all set in motion together. It is
evident, then, that from the fact that the decrease is divisible
into an infinite number of parts it does not follow that some
part must always be passing away: it all passes away at a
particular moment. Similarly, too, in the case of any alteration
whatever if that which suffers alteration is infinitely divisible it
does not follow from this that the same is true of the alteration
itself, which often occurs all at once, as in freezing. Again, when
any one has fallen ill, there must follow a period of time in
which his restoration to health is in the future: the process of
change cannot take place in an instant: yet the change cannot
be a change to anything else but health. The assertion.
therefore, that alteration is continuous is an extravagant calling
into question of the obvious: for alteration is a change from one
contrary to another. Moreover, we notice that a stone becomes
neither harder nor softer. Again, in the matter of locomotion, it
would be a strange thing if a stone could be falling or resting on
the ground without our being able to perceive the fact. Further,
it is a law of nature that earth and all other bodies should
remain in their proper places and be moved from them only by
violence: from the fact then that some of them are in their
proper places it follows that in respect of place also all things
cannot be in motion. These and other similar arguments, then,
should convince us that it is impossible either that all things are
always in motion or that all things are always at rest.
Nor again can it be that some things are always at rest, others
always in motion, and nothing sometimes at rest and
sometimes in motion. This theory must be pronounced
808
impossible on the same grounds as those previously mentioned:
viz. that we see the above-mentioned changes occurring in the
case of the same things. We may further point out that the
defender of this position is fighting against the obvious, for on
this theory there can be no such thing as increase: nor can there
be any such thing as compulsory motion, if it is impossible that
a thing can be at rest before being set in motion unnaturally.
This theory, then, does away with becoming and perishing.
Moreover, motion, it would seem, is generally thought to be a
sort of becoming and perishing, for that to which a thing
changes comes to be, or occupancy of it comes to be, and that
from which a thing changes ceases to be, or there ceases to be
occupancy of it. It is clear, therefore, that there are cases of
occasional motion and occasional rest.
We have now to take the assertion that all things are sometimes
at rest and sometimes in motion and to confront it with the
arguments previously advanced. We must take our start as
before from the possibilities that we distinguished just above.
Either all things are at rest, or all things are in motion, or some
things are at rest and others in motion. And if some things are
at rest and others in motion, then it must be that either all
things are sometimes at rest and sometimes in motion, or some
things are always at rest and the remainder always in motion,
or some of the things are always at rest and others always in
motion while others again are sometimes at rest and
sometimes in motion. Now we have said before that it is
impossible that all things should be at rest: nevertheless we
may now repeat that assertion. We may point out that, even if it
is really the case, as certain persons assert, that the existent is
infinite and motionless, it certainly does not appear to be so if
we follow sense-perception: many things that exist appear to be
in motion. Now if there is such a thing as false opinion or
opinion at all, there is also motion; and similarly if there is such
a thing as imagination, or if it is the case that anything seems to
809
be different at different times: for imagination and opinion are
thought to be motions of a kind. But to investigate this question
at all – to seek a reasoned justification of a belief with regard to
which we are too well off to require reasoned justification –
implies bad judgement of what is better and what is worse,
what commends itself to belief and what does not, what is
ultimate and what is not. It is likewise impossible that all things
should be in motion or that some things should be always in
motion and the remainder always at rest. We have sufficient
ground for rejecting all these theories in the single fact that we
see some things that are sometimes in motion and sometimes
at rest. It is evident, therefore, that it is no less impossible that
some things should be always in motion and the remainder
always at rest than that all things should be at rest or that all
things should be in motion continuously. It remains, then, to
consider whether all things are so constituted as to be capable
both of being in motion and of being at rest, or whether, while
some things are so constituted, some are always at rest and
some are always in motion: for it is this last view that we have
to show to be true.
810
some cases their motion is natural, in others violent and
unnatural. Thus in things that derive their motion from
themselves, e.g. all animals, the motion is natural (for when an
animal is in motion its motion is derived from itself): and
whenever the source of the motion of a thing is in the thing
itself we say that the motion of that thing is natural. Therefore
the animal as a whole moves itself naturally: but the body of
the animal may be in motion unnaturally as well as naturally: it
depends upon the kind of motion that it may chance to be
suffering and the kind of element of which it is composed. And
the motion of things that derive their motion from something
else is in some cases natural, in other unnatural: e.g. upward
motion of earthy things and downward motion of fire are
unnatural. Moreover the parts of animals are often in motion in
an unnatural way, their positions and the character of the
motion being abnormal. The fact that a thing that is in motion
derives its motion from something is most evident in things
that are in motion unnaturally, because in such cases it is clear
that the motion is derived from something other than the thing
itself. Next to things that are in motion unnaturally those
whose motion while natural is derived from themselves – e.g.
animals – make this fact clear: for here the uncertainty is not as
to whether the motion is derived from something but as to how
we ought to distinguish in the thing between the movent and
the moved. It would seem that in animals, just as in ships and
things not naturally organized, that which causes motion is
separate from that which suffers motion, and that it is only in
this sense that the animal as a whole causes its own motion.
811
experienced in deciding whence the motion is derived, e.g. in
the case of light and heavy things. When these things are in
motion to positions the reverse of those they would properly
occupy, their motion is violent: when they are in motion to their
proper positions – the light thing up and the heavy thing down –
their motion is natural; but in this latter case it is no longer
evident, as it is when the motion is unnatural, whence their
motion is derived. It is impossible to say that their motion is
derived from themselves: this is a characteristic of life and
peculiar to living things. Further, if it were, it would have been
in their power to stop themselves (I mean that if e.g. a thing can
cause itself to walk it can also cause itself not to walk), and so,
since on this supposition fire itself possesses the power of
upward locomotion, it is clear that it should also possess the
power of downward locomotion. Moreover if things move
themselves, it would be unreasonable to suppose that in only
one kind of motion is their motion derived from themselves.
Again, how can anything of continuous and naturally connected
substance move itself? In so far as a thing is one and
continuous not merely in virtue of contact, it is impassive: it is
only in so far as a thing is divided that one part of it is by nature
active and another passive. Therefore none of the things that we
are now considering move themselves (for they are of naturally
connected substance), nor does anything else that is
continuous: in each case the movent must be separate from the
moved, as we see to be the case with inanimate things when an
animate thing moves them. It is the fact that these things also
always derive their motion from something: what it is would
become evident if we were to distinguish the different kinds of
cause.
812
actually hot is naturally capable of moving what is potentially
hot): and similarly in the case of all other things of this kind.
813
in the light thing being in a certain situation, namely high up:
when it is in the contrary situation, it is being prevented from
rising. The case is similar also in regard to quantity and quality.
But, be it noted, this is the question we are trying to answer –
how can we account for the motion of light things and heavy
things to their proper situations? The reason for it is that they
have a natural tendency respectively towards a certain position:
and this constitutes the essence of lightness and heaviness, the
former being determined by an upward, the latter by a
downward, tendency. As we have said, a thing may be
potentially light or heavy in more senses than one. Thus not
only when a thing is water is it in a sense potentially light, but
when it has become air it may be still potentially light: for it
may be that through some hindrance it does not occupy an
upper position, whereas, if what hinders it is removed, it
realizes its activity and continues to rise higher. The process
whereby what is of a certain quality changes to a condition of
active existence is similar: thus the exercise of knowledge
follows at once upon the possession of it unless something
prevents it. So, too, what is of a certain quantity extends itself
over a certain space unless something prevents it. The thing in a
sense is and in a sense is not moved by one who moves what is
obstructing and preventing its motion (e.g. one who pulls away
a pillar from under a roof or one who removes a stone from a
wineskin in the water is the accidental cause of motion): and in
the same way the real cause of the motion of a ball rebounding
from a wall is not the wall but the thrower. So it is clear that in
all these cases the thing does not move itself, but it contains
within itself the source of motion – not of moving something or
of causing motion, but of suffering it.
814
natural are moved by something – both those that are moved by
themselves and those that are not moved by themselves (e.g.
light things and heavy things, which are moved either by that
which brought the thing into existence as such and made it
light and heavy, or by that which released what was hindering
and preventing it); then all things that are in motion must be
moved by something.
Now this may come about in either of two ways. Either the
movent is not itself responsible for the motion, which is to be
referred to something else which moves the movent, or the
movent is itself responsible for the motion. Further, in the latter
case, either the movent immediately precedes the last thing in
the series, or there may be one or more intermediate links: e.g.
the stick moves the stone and is moved by the hand, which
again is moved by the man: in the man, however, we have
reached a movent that is not so in virtue of being moved by
something else. Now we say that the thing is moved both by the
last and by the first movent in the series, but more strictly by
the first, since the first movent moves the last, whereas the last
does not move the first, and the first will move the thing
without the last, but the last will not move it without the first:
e.g. the stick will not move anything unless it is itself moved by
the man. If then everything that is in motion must be moved by
something, and the movent must either itself be moved by
something else or not, and in the former case there must be
some first movent that is not itself moved by anything else,
while in the case of the immediate movent being of this kind
there is no need of an intermediate movent that is also moved
(for it is impossible that there should be an infinite series of
815
movents, each of which is itself moved by something else, since
in an infinite series there is no first term) – if then everything
that is in motion is moved by something, and the first movent is
moved but not by anything else, it much be moved by itself.
816
motion is an accidental attribute of the movents in question, so
that each of them moves something while being itself in
motion, but not always because it is itself in motion, or it is not
accidental but an essential attribute. Let us consider the former
alternative. If then it is an accidental attribute, it is not
necessary that that is in motion should be in motion: and if this
is so it is clear that there may be a time when nothing that
exists is in motion, since the accidental is not necessary but
contingent. Now if we assume the existence of a possibility, any
conclusion that we thereby reach will not be an impossibility
though it may be contrary to fact. But the nonexistence of
motion is an impossibility: for we have shown above that there
must always be motion.
817
We will now take the second alternative. If the movement is not
accidentally but necessarily in motion – so that, if it were not in
motion, it would not move anything – then the movent, in so far
as it is in motion, must be in motion in one of two ways: it is
moved either as that is which is moved with the same kind of
motion, or with a different kind – either that which is heating, I
mean, is itself in process of becoming hot, that which is making
healthy in process of becoming healthy, and that which is
causing locomotion in process of locomotion, or else that which
is making healthy is, let us say, in process of locomotion, and
that which is causing locomotion in process of, say, increase.
But it is evident that this is impossible. For if we adopt the first
assumption we have to make it apply within each of the very
lowest species into which motion can be divided: e.g. we must
say that if some one is teaching some lesson in geometry, he is
also in process of being taught that same lesson in geometry,
and that if he is throwing he is in process of being thrown in
just the same manner. Or if we reject this assumption we must
say that one kind of motion is derived from another; e.g. that
that which is causing locomotion is in process of increase, that
which is causing this increase is in process of being altered by
something else, and that which is causing this alteration is in
process of suffering some different kind of motion. But the
series must stop somewhere, since the kinds of motion are
limited; and if we say that the process is reversible, and that
that which is causing alteration is in process of locomotion, we
do no more than if we had said at the outset that that which is
causing locomotion is in process of locomotion, and that one
who is teaching is in process of being taught: for it is clear that
everything that is moved is moved by the movent that is further
back in the series as well as by that which immediately moves
it: in fact the earlier movent is that which more strictly moves
it. But this is of course impossible: for it involves the
consequence that one who is teaching is in process of learning
818
what he is teaching, whereas teaching necessarily implies
possessing knowledge, and learning not possessing it. Still more
unreasonable is the consequence involved that, since
everything that is moved is moved by something that is itself
moved by something else, everything that has a capacity for
causing motion has as such a corresponding capacity for being
moved: i.e. it will have a capacity for being moved in the sense
in which one might say that everything that has a capacity for
making healthy, and exercises that capacity, has as such a
capacity for being made healthy, and that which has a capacity
for building has as such a capacity for being built. It will have
the capacity for being thus moved either immediately or
through one or more links (as it will if, while everything that
has a capacity for causing motion has as such a capacity for
being moved by something else, the motion that it has the
capacity for suffering is not that with which it affects what is
next to it, but a motion of a different kind; e.g. that which has a
capacity for making healthy might as such have a capacity for
learn. the series, however, could be traced back, as we said
before, until at some time or other we arrived at the same kind
of motion). Now the first alternative is impossible, and the
second is fantastic: it is absurd that that which has a capacity
for causing alteration should as such necessarily have a
capacity, let us say, for increase. It is not necessary, therefore,
that that which is moved should always be moved by something
else that is itself moved by something else: so there will be an
end to the series. Consequently the first thing that is in motion
will derive its motion either from something that is at rest or
from itself. But if there were any need to consider which of the
two, that which moves itself or that which is moved by
something else, is the cause and principle of motion, every one
would decide the former: for that which is itself independently
a cause is always prior as a cause to that which is so only in
819
virtue of being itself dependent upon something else that
makes it so.
820
from itself: and that which is further from the thing that is
moved is nearer to the principle of motion than that which is
intermediate. In the second place, there is no necessity for the
movent part to be moved by anything but itself: so it can only be
accidentally that the other part moves it in return. I take then
the possible case of its not moving it: then there will be a part
that is moved and a part that is an unmoved movent. In the
third place, there is no necessity for the movent to be moved in
return: on the contrary the necessity that there should always
be motion makes it necessary that there should be some
movent that is either unmoved or moved by itself. In the fourth
place we should then have a thing undergoing the same motion
that it is causing – that which is producing heat, therefore, being
heated. But as a matter of fact that which primarily moves itself
cannot contain either a single part that moves itself or a
number of parts each of which moves itself. For, if the whole is
moved by itself, it must be moved either by some part of itself
or as a whole by itself as a whole. If, then, it is moved in virtue
of some part of it being moved by that part itself, it is this part
that will be the primary self-movent, since, if this part is
separated from the whole, the part will still move itself, but the
whole will do so no longer. If on the other hand the whole is
moved by itself as a whole, it must be accidentally that the parts
move themselves: and therefore, their self-motion not being
necessary, we may take the case of their not being moved by
themselves. Therefore in the whole of the thing we may
distinguish that which imparts motion without itself being
moved and that which is moved: for only in this way is it
possible for a thing to be self-moved. Further, if the whole
moves itself we may distinguish in it that which imparts the
motion and that which is moved: so while we say that AB is
moved by itself, we may also say that it is moved by A. And
since that which imparts motion may be either a thing that is
moved by something else or a thing that is unmoved, and that
821
which is moved may be either a thing that imparts motion to
something else or a thing that does not, that which moves itself
must be composed of something that is unmoved but imparts
motion and also of something that is moved but does not
necessarily impart motion but may or may not do so. Thus let A
be something that imparts motion but is unmoved, B something
that is moved by A and moves G, G something that is moved by
B but moves nothing (granted that we eventually arrive at G we
may take it that there is only one intermediate term, though
there may be more). Then the whole ABG moves itself. But if I
take away G, AB will move itself, A imparting motion and B
being moved, whereas G will not move itself or in fact be moved
at all. Nor again will BG move itself apart from A: for B imparts
motion only through being moved by something else, not
through being moved by any part of itself. So only AB moves
itself. That which moves itself, therefore, must comprise
something that imparts motion but is unmoved and something
that is moved but does not necessarily move anything else: and
each of these two things, or at any rate one of them, must be in
contact with the other. If, then, that which imparts motion is a
continuous substance – that which is moved must of course be
so – it is clear that it is not through some part of the whole
being of such a nature as to be capable of moving itself that the
whole moves itself: it moves itself as a whole, both being moved
and imparting motion through containing a part that imparts
motion and a part that is moved. It does not impart motion as a
whole nor is it moved as a whole: it is A alone that imparts
motion and B alone that is moved. It is not true, further, that G
is moved by A, which is impossible.
822
moved by itself, since, when something is taken away from AB,
the remainder of AB will still continue to move itself. Perhaps
we may state the case thus: there is nothing to prevent each of
the two parts, or at any rate one of them, that which is moved,
being divisible though actually undivided, so that if it is divided
it will not continue in the possession of the same capacity: and
so there is nothing to prevent self-motion residing primarily in
things that are potentially divisible.
From what has been said, then, it is evident that that which
primarily imparts motion is unmoved: for, whether the series is
closed at once by that which is in motion but moved by
something else deriving its motion directly from the first
unmoved, or whether the motion is derived from what is in
motion but moves itself and stops its own motion, on both
suppositions we have the result that in all cases of things being
in motion that which primarily imparts motion is unmoved.
823
any process of becoming and perishing (in fact it would seem to
be necessary, if a thing that has not parts at one time is and at
another time is not, that any such thing should without
undergoing any process of change at one time be and at another
time not be). And let us further suppose it possible that some
principles that are unmoved but capable of imparting motion at
one time are and at another time are not. Even so, this cannot
be true of all such principles, since there must clearly be
something that causes things that move themselves at one time
to be and at another not to be. For, since nothing that has not
parts can be in motion, that which moves itself must as a whole
have magnitude, though nothing that we have said makes this
necessarily true of every movent. So the fact that some things
become and others perish, and that this is so continuously,
cannot be caused by any one of those things that, though they
are unmoved, do not always exist: nor again can it be caused by
any of those which move certain particular things, while others
move other things. The eternity and continuity of the process
cannot be caused either by any one of them singly or by the
sum of them, because this causal relation must be eternal and
necessary, whereas the sum of these movents is infinite and
they do not all exist together. It is clear, then, that though there
may be countless instances of the perishing of some principles
that are unmoved but impart motion, and though many things
that move themselves perish and are succeeded by others that
come into being, and though one thing that is unmoved moves
one thing while another moves another, nevertheless there is
something that comprehends them all, and that as something
apart from each one of them, and this it is that is the cause of
the fact that some things are and others are not and of the
continuous process of change: and this causes the motion of
the other movents, while they are the causes of the motion of
other things. Motion, then, being eternal, the first movent, if
there is but one, will be eternal also: if there are more than one,
824
there will be a plurality of such eternal movents. We ought,
however, to suppose that there is one rather than many, and a
finite rather than an infinite number. When the consequences
of either assumption are the same, we should always assume
that things are finite rather than infinite in number, since in
things constituted by nature that which is finite and that which
is better ought, if possible, to be present rather than the reverse:
and here it is sufficient to assume only one movent, the first of
unmoved things, which being eternal will be the principle of
motion to everything else.
825
things that are always unmoved and some things that are
always in motion. In the course of our argument directed to this
end we established the fact that everything that is in motion is
moved by something, and that the movent is either unmoved or
in motion, and that, if it is in motion, it is moved either by itself
or by something else and so on throughout the series: and so we
proceeded to the position that the first principle that directly
causes things that are in motion to be moved is that which
moves itself, and the first principle of the whole series is the
unmoved. Further it is evident from actual observation that
there are things that have the characteristic of moving
themselves, e.g. the animal kingdom and the whole class of
living things. This being so, then, the view was suggested that
perhaps it may be possible for motion to come to be in a thing
without having been in existence at all before, because we see
this actually occurring in animals: they are unmoved at one
time and then again they are in motion, as it seems. We must
grasp the fact, therefore, that animals move themselves only
with one kind of motion, and that this is not strictly originated
by them. The cause of it is not derived from the animal itself: it
is connected with other natural motions in animals, which they
do not experience through their own instrumentality, e.g.
increase, decrease, and respiration: these are experienced by
every animal while it is at rest and not in motion in respect of
the motion set up by its own agency: here the motion is caused
by the atmosphere and by many things that enter into the
animal: thus in some cases the cause is nourishment: when it is
being digested animals sleep, and when it is being distributed
through the system they awake and move themselves, the first
principle of this motion being thus originally derived from
outside. Therefore animals are not always in continuous motion
by their own agency: it is something else that moves them, itself
being in motion and changing as it comes into relation with
each several thing that moves itself. (Moreover in all these self-
826
moving things the first movent and cause of their self-motion is
itself moved by itself, though in an accidental sense: that is to
say, the body changes its place, so that that which is in the body
changes its place also and is a self-movent through its exercise
of leverage.) Hence we may confidently conclude that if a thing
belongs to the class of unmoved movents that are also
themselves moved accidentally, it is impossible that it should
cause continuous motion. So the necessity that there should be
motion continuously requires that there should be a first
movent that is unmoved even accidentally, if, as we have said,
there is to be in the world of things an unceasing and undying
motion, and the world is to remain permanently self-contained
and within the same limits: for if the first principle is
permanent, the universe must also be permanent, since it is
continuous with the first principle. (We must distinguish,
however, between accidental motion of a thing by itself and
such motion by something else, the former being confined to
perishable things, whereas the latter belongs also to certain first
principles of heavenly bodies, of all those, that is to say, that
experience more than one locomotion.)
827
different times it will produce contrary motions in each several
thing that it moves and will cause it to be at one time at rest
and at another time in motion.
828
the previous occurrence of alteration: for that which is
increased, although in a sense it is increased by what is like
itself, is in a sense increased by what is unlike itself: thus it is
said that contrary is nourishment to contrary: but growth is
effected only by things becoming like to like. There must be
alteration, then, in that there is this change from contrary to
contrary. But the fact that a thing is altered requires that there
should be something that alters it, something e.g. that makes
the potentially hot into the actually hot: so it is plain that the
movent does not maintain a uniform relation to it but is at one
time nearer to and at another farther from that which is altered:
and we cannot have this without locomotion. If, therefore, there
must always be motion, there must also always be locomotion
as the primary motion, and, if there is a primary as
distinguished from a secondary form of locomotion, it must be
the primary form. Again, all affections have their origin in
condensation and rarefaction: thus heavy and light, soft and
hard, hot and cold, are considered to be forms of density and
rarity. But condensation and rarefaction are nothing more than
combination and separation, processes in accordance with
which substances are said to become and perish: and in being
combined and separated things must change in respect of place.
And further, when a thing is increased or decreased its
magnitude changes in respect of place.
829
the latter: moreover it is better that it should be continuous
rather than successive motion, and we always assume the
presence in nature of the better, if it be possible: since, then,
continuous motion is possible (this will be proved later: for the
present let us take it for granted), and no other motion can be
continuous except locomotion, locomotion must be primary. For
there is no necessity for the subject of locomotion to be the
subject either of increase or of alteration, nor need it become or
perish: on the other hand there cannot be any one of these
processes without the existence of the continuous motion
imparted by the first movent.
830
Thirdly, that which is in process of becoming appears
universally as something imperfect and proceeding to a first
principle: and so what is posterior in the order of becoming is
prior in the order of nature. Now all things that go through the
process of becoming acquire locomotion last. It is this that
accounts for the fact that some living things, e.g. plants and
many kinds of animals, owing to lack of the requisite organ, are
entirely without motion, whereas others acquire it in the course
of their being perfected. Therefore, if the degree in which things
possess locomotion corresponds to the degree in which they
have realized their natural development, then this motion must
be prior to all others in respect of perfection of existence: and
not only for this reason but also because a thing that is in
motion loses its essential character less in the process of
locomotion than in any other kind of motion: it is the only
motion that does not involve a change of being in the sense in
which there is a change in quality when a thing is altered and a
change in quantity when a thing is increased or decreased.
Above all it is plain that this motion, motion in respect of place,
is what is in the strictest sense produced by that which moves
itself; but it is the self-movent that we declare to be the first
principle of things that are moved and impart motion and the
primary source to which things that are in motion are to be
referred.
831
and the non-existent, for alteration the various pairs of contrary
affections, and for increase and decrease either greatness and
smallness or perfection and imperfection of magnitude: and
changes to the respective contraries are contrary changes. Now
a thing that is undergoing any particular kind of motion, but
though previously existent has not always undergone it, must
previously have been at rest so far as that motion is concerned.
It is clear, then, that for the changing thing the contraries will
be states of rest. And we have a similar result in the case of
changes that are not motions: for becoming and perishing,
whether regarded simply as such without qualification or as
affecting something in particular, are opposites: therefore
provided it is impossible for a thing to undergo opposite
changes at the same time, the change will not be continuous,
but a period of time will intervene between the opposite
processes. The question whether these contradictory changes
are contraries or not makes no difference, provided only it is
impossible for them both to be present to the same thing at the
same time: the point is of no importance to the argument. Nor
does it matter if the thing need not rest in the contradictory
state, or if there is no state of rest as a contrary to the process of
change: it may be true that the non-existent is not at rest, and
that perishing is a process to the non-existent. All that matters
is the intervention of a time: it is this that prevents the change
from being continuous: so, too, in our previous instances the
important thing was not the relation of contrariety but the
impossibility of the two processes being present to a thing at
the same time. And there is no need to be disturbed by the fact
that on this showing there may be more than one contrary to
the same thing, that a particular motion will be contrary both to
rest and to motion in the contrary direction. We have only to
grasp the fact that a particular motion is in a sense the opposite
both of a state of rest and of the contrary motion, in the same
way as that which is of equal or standard measure is the
832
opposite both of that which surpasses it and of that which it
surpasses, and that it is impossible for the opposite motions or
changes to be present to a thing at the same time. Furthermore,
in the case of becoming and perishing it would seem to be an
utterly absurd thing if as soon as anything has become it must
necessarily perish and cannot continue to exist for any time:
and, if this is true of becoming and perishing, we have fair
grounds for inferring the same to be true of the other kinds of
change, since it would be in the natural order of things that they
should be uniform in this respect.
833
secondly the ‘when’ of the motion, that is to say, the time, and
thirdly the sphere within which it operates, which may be
either place or affection or essential form or magnitude): and
contraries are specifically not one and the same but distinct:
and within the sphere of place we have the above-mentioned
distinctions. Moreover we have an indication that motion from
A to B is the contrary of motion from B to A in the fact that, if
they occur at the same time, they arrest and stop each other.
And the same is true in the case of a circle: the motion from A
towards B is the contrary of the motion from A towards G: for
even if they are continuous and there is no turning back they
arrest each other, because contraries annihilate or obstruct one
another. On the other hand lateral motion is not the contrary of
upward motion. But what shows most clearly that rectilinear
motion cannot be continuous is the fact that turning back
necessarily implies coming to a stand, not only when it is a
straight line that is traversed, but also in the case of locomotion
in a circle (which is not the same thing as rotatory locomotion:
for, when a thing merely traverses a circle, it may either proceed
on its course without a break or turn back again when it has
reached the same point from which it started). We may assure
ourselves of the necessity of this coming to a stand not only on
the strength of observation, but also on theoretical grounds. We
may start as follows: we have three points, starting-point,
middle-point, and finishing-point, of which the middle-point in
virtue of the relations in which it stands severally to the other
two is both a starting-point and a finishing-point, and though
numerically one is theoretically two. We have further the
distinction between the potential and the actual. So in the
straight line in question any one of the points lying between the
two extremes is potentially a middle-point: but it is not actually
so unless that which is in motion divides the line by coming to
a stand at that point and beginning its motion again: thus the
middle-point becomes both a starting-point and a goal, the
834
starting-point of the latter part and the finishing-point of the
first part of the motion. This is the case e.g. when A in the
course of its locomotion comes to a stand at B and starts again
towards G: but when its motion is continuous A cannot either
have come to be or have ceased to be at the point B: it can only
have been there at the moment of passing, its passage not being
contained within any period of time except the whole of which
the particular moment is a dividing-point. To maintain that it
has come to be and ceased to be there will involve the
consequence that A in the course of its locomotion will always
be coming to a stand: for it is impossible that A should
simultaneously have come to be at B and ceased to be there, so
that the two things must have happened at different points of
time, and therefore there will be the intervening period of time:
consequently A will be in a state of rest at B, and similarly at all
other points, since the same reasoning holds good in every case.
When to A, that which is in process of locomotion, B, the
middle-point, serves both as a finishing-point and as a starting-
point for its motion, A must come to a stand at B, because it
makes it two just as one might do in thought. However, the
point A is the real starting-point at which the moving body has
ceased to be, and it is at G that it has really come to be when its
course is finished and it comes to a stand. So this is how we
must meet the difficulty that then arises, which is as follows.
Suppose the line E is equal to the line Z, that A proceeds in
continuous locomotion from the extreme point of E to G, and
that, at the moment when A is at the point B, D is proceeding in
uniform locomotion and with the same velocity as A from the
extremity of Z to H: then, says the argument, D will have
reached H before A has reached G for that which makes an
earlier start and departure must make an earlier arrival: the
reason, then, for the late arrival of A is that it has not
simultaneously come to be and ceased to be at B: otherwise it
will not arrive later: for this to happen it will be necessary that
835
it should come to a stand there. Therefore we must not hold
that there was a moment when A came to be at B and that at
the same moment D was in motion from the extremity of Z: for
the fact of A’s having come to be at B will involve the fact of its
also ceasing to be there, and the two events will not be
simultaneous, whereas the truth is that A is at B at a sectional
point of time and does not occupy time there. In this case,
therefore, where the motion of a thing is continuous, it is
impossible to use this form of expression. On the other hand in
the case of a thing that turns back in its course we must do so.
For suppose H in the course of its locomotion proceeds to D and
then turns back and proceeds downwards again: then the
extreme point D has served as finishing-point and as starting-
point for it, one point thus serving as two: therefore H must
have come to a stand there: it cannot have come to be at D and
departed from D simultaneously, for in that case it would
simultaneously be there and not be there at the same moment.
And here we cannot apply the argument used to solve the
difficulty stated above: we cannot argue that H is at D at a
sectional point of time and has not come to be or ceased to be
there. For here the goal that is reached is necessarily one that is
actually, not potentially, existent. Now the point in the middle is
potential: but this one is actual, and regarded from below it is a
finishing-point, while regarded from above it is a starting-point,
so that it stands in these same two respective relations to the
two motions. Therefore that which turns back in traversing a
rectilinear course must in so doing come to a stand.
Consequently there cannot be a continuous rectilinear motion
that is eternal.
836
– or some on the lines of this same argument put the questions
in another form, and would have us grant that in the time
during which a motion is in progress it should be possible to
reckon a half-motion before the whole for every half-distance
that we get, so that we have the result that when the whole
distance is traversed we have reckoned an infinite number,
which is admittedly impossible. Now when we first discussed
the question of motion we put forward a solution of this
difficulty turning on the fact that the period of time occupied in
traversing the distance contains within itself an infinite number
of units: there is no absurdity, we said, in supposing the
traversing of infinite distances in infinite time, and the element
of infinity is present in the time no less than in the distance.
But, although this solution is adequate as a reply to the
questioner (the question asked being whether it is possible in a
finite time to traverse or reckon an infinite number of units),
nevertheless as an account of the fact and explanation of its
true nature it is inadequate. For suppose the distance to be left
out of account and the question asked to be no longer whether
it is possible in a finite time to traverse an infinite number of
distances, and suppose that the inquiry is made to refer to the
time taken by itself (for the time contains an infinite number of
divisions): then this solution will no longer be adequate, and we
must apply the truth that we enunciated in our recent
discussion, stating it in the following way. In the act of dividing
the continuous distance into two halves one point is treated as
two, since we make it a starting-point and a finishing-point:
and this same result is also produced by the act of reckoning
halves as well as by the act of dividing into halves. But if
divisions are made in this way, neither the distance nor the
motion will be continuous: for motion if it is to be continuous
must relate to what is continuous: and though what is
continuous contains an infinite number of halves, they are not
actual but potential halves. If the halves are made actual, we
837
shall get not a continuous but an intermittent motion. In the
case of reckoning the halves, it is clear that this result follows:
for then one point must be reckoned as two: it will be the
finishing-point of the one half and the starting-point of the
other, if we reckon not the one continuous whole but the two
halves. Therefore to the question whether it is possible to pass
through an infinite number of units either of time or of distance
we must reply that in a sense it is and in a sense it is not. If the
units are actual, it is not possible: if they are potential, it is
possible. For in the course of a continuous motion the traveller
has traversed an infinite number of units in an accidental sense
but not in an unqualified sense: for though it is an accidental
characteristic of the distance to be an infinite number of half-
distances, this is not its real and essential character. It is also
plain that unless we hold that the point of time that divides
earlier from later always belongs only to the later so far as the
thing is concerned, we shall be involved in the consequence
that the same thing is at the same moment existent and not
existent, and that a thing is not existent at the moment when it
has become. It is true that the point is common to both times,
the earlier as well as the later, and that, while numerically one
and the same, it is theoretically not so, being the finishing-point
of the one and the starting-point of the other: but so far as the
thing is concerned it belongs to the later stage of what happens
to it. Let us suppose a time ABG and a thing D, D being white in
the time A and not-white in the time B. Then D is at the
moment G white and not-white: for if we were right in saying
that it is white during the whole time A, it is true to call it white
at any moment of A, and not-white in B, and G is in both A and
B. We must not allow, therefore, that it is white in the whole of
A, but must say that it is so in all of it except the last moment G.
G belongs already to the later period, and if in the whole of A
not-white was in process of becoming and white of perishing, at
G the process is complete. And so G is the first moment at
838
which it is true to call the thing white or not white respectively.
Otherwise a thing may be non-existent at the moment when it
has become and existent at the moment when it has perished:
or else it must be possible for a thing at the same time to be
white and not white and in fact to be existent and non-existent.
Further, if anything that exists after having been previously
non-existent must become existent and does not exist when it
is becoming, time cannot be divisible into time-atoms. For
suppose that D was becoming white in the time A and that at
another time B, a time-atom consecutive with the last atom of
A, D has already become white and so is white at that moment:
then, inasmuch as in the time A it was becoming white and so
was not white and at the moment B it is white, there must have
been a becoming between A and B and therefore also a time in
which the becoming took place. On the other hand, those who
deny atoms of time (as we do) are not affected by this
argument: according to them D has become and so is white at
the last point of the actual time in which it was becoming
white: and this point has no other point consecutive with or in
succession to it, whereas time-atoms are conceived as
successive. Moreover it is clear that if D was becoming white in
the whole time A, the time occupied by it in having become
white in addition to having been in process of becoming white
is no more than all that it occupied in the mere process of
becoming white.
These and such-like, then, are the arguments for our conclusion
that derive cogency from the fact that they have a special
bearing on the point at issue. If we look at the question from the
point of view of general theory, the same result would also
appear to be indicated by the following arguments. Everything
whose motion is continuous must, on arriving at any point in
the course of its locomotion, have been previously also in
process of locomotion to that point, if it is not forced out of its
path by anything: e.g. on arriving at B a thing must also have
839
been in process of locomotion to B, and that not merely when it
was near to B, but from the moment of its starting on its course,
since there can be, no reason for its being so at any particular
stage rather than at an earlier one. So, too, in the case of the
other kinds of motion. Now we are to suppose that a thing
proceeds in locomotion from A to G and that at the moment of
its arrival at G the continuity of its motion is unbroken and will
remain so until it has arrived back at A. Then when it is
undergoing locomotion from A to G it is at the same time
undergoing also its locomotion to A from G: consequently it is
simultaneously undergoing two contrary motions, since the two
motions that follow the same straight line are contrary to each
other. With this consequence there also follows another: we
have a thing that is in process of change from a position in
which it has not yet been: so, inasmuch as this is impossible,
the thing must come to a stand at G. Therefore the motion is
not a single motion, since motion that is interrupted by
stationariness is not single.
840
to A: and since the latter locomotion is not simultaneous with
the former but is still to be undergone, before it is undergone
there must occur a state of rest at G: for this, as we found, is the
state of rest that is the opposite of the motion from G. The
foregoing argument, then, makes it plain that the motion in
question is not continuous.
841
motion being continuous and free from all intermission: for
rotatory motion is motion of a thing from its place to its place,
whereas rectilinear motion is motion from its place to another
place.
842
perishing as a process of alteration. On the other hand, our
argument has enabled us to assert the fact, applying universally
to all motions, that no motion admits of continuity except
rotatory motion: consequently neither alteration nor increase
admits of continuity. We need now say no more in support of
the position that there is no process of change that admits of
infinity or continuity except rotatory locomotion.
843
rotatory motion is single and continuous, and rectilinear motion
is not, is a reasonable one. In rectilinear motion we have a
definite starting-point, finishing-point, middle-point, which all
have their place in it in such a way that there is a point from
which that which is in motion can be said to start and a point at
which it can be said to finish its course (for when anything is at
the limits of its course, whether at the starting-point or at the
finishing-point, it must be in a state of rest). On the other hand
in circular motion there are no such definite points: for why
should any one point on the line be a limit rather than any
other? Any one point as much as any other is alike starting-
point, middle-point, and finishing-point, so that we can say of
certain things both that they are always and that they never are
at a starting-point and at a finishing-point (so that a revolving
sphere, while it is in motion, is also in a sense at rest, for it
continues to occupy the same place). The reason of this is that
in this case all these characteristics belong to the centre: that is
to say, the centre is alike starting-point, middle-point, and
finishing-point of the space traversed; consequently since this
point is not a point on the circular line, there is no point at
which that which is in process of locomotion can be in a state of
rest as having traversed its course, because in its locomotion it
is proceeding always about a central point and not to an
extreme point: therefore it remains still, and the whole is in a
sense always at rest as well as continuously in motion. Our next
point gives a convertible result: on the one hand, because
rotation is the measure of motions it must be the primary
motion (for all things are measured by what is primary): on the
other hand, because rotation is the primary motion it is the
measure of all other motions. Again, rotatory motion is also the
only motion that admits of being regular. In rectilinear
locomotion the motion of things in leaving the starting-point is
not uniform with their motion in approaching the finishing-
point, since the velocity of a thing always increases
844
proportionately as it removes itself farther from its position of
rest: on the other hand rotatory motion is the only motion
whose course is naturally such that it has no starting-point or
finishing-point in itself but is determined from elsewhere.
845
particular respect: we do not say that it ‘is in motion’ without
qualification.
10
846
infinite motion. It is clear, then, that it is impossible for the
finite to cause motion during an infinite time.
847
time occupied by this magnitude in moving D will be half of EZ
(assuming this to be the proportion): so we may call this time
ZH. That being so, by continually taking a greater magnitude in
this way I shall never arrive at the full AB, whereas I shall
always be getting a lesser fraction of the time given. Therefore
the force must be infinite, since it exceeds any finite force.
Moreover the time occupied by the action of any finite force
must also be finite: for if a given force moves something in a
certain time, a greater force will do so in a lesser time, but still a
definite time, in inverse proportion. But a force must always be
infinite – just as a number or a magnitude is – if it exceeds all
definite limits. This point may also be proved in another way –
by taking a finite magnitude in which there resides a force the
same in kind as that which resides in the infinite magnitude, so
that this force will be a measure of the finite force residing in
the infinite magnitude.
848
being a movent. Therefore, while we must accept this
explanation to the extent of saying that the original movent
gives the power of being a movent either to air or to water or to
something else of the kind, naturally adapted for imparting and
undergoing motion, we must say further that this thing does
not cease simultaneously to impart motion and to undergo
motion: it ceases to be in motion at the moment when its
movent ceases to move it, but it still remains a movent, and so
it causes something else consecutive with it to be in motion,
and of this again the same may be said. The motion begins to
cease when the motive force produced in one member of the
consecutive series is at each stage less than that possessed by
the preceding member, and it finally ceases when one member
no longer causes the next member to be a movent but only
causes it to be in motion. The motion of these last two – of the
one as movent and of the other as moved – must cease
simultaneously, and with this the whole motion ceases. Now
the things in which this motion is produced are things that
admit of being sometimes in motion and sometimes at rest, and
the motion is not continuous but only appears so: for it is
motion of things that are either successive or in contact, there
being not one movent but a number of movents consecutive
with one another: and so motion of this kind takes place in air
and water. Some say that it is ‘mutual replacement’: but we
must recognize that the difficulty raised cannot be solved
otherwise than in the way we have described. So far as they are
affected by ‘mutual replacement’, all the members of the series
are moved and impart motion simultaneously, so that their
motions also cease simultaneously: but our present problem
concerns the appearance of continuous motion in a single
thing, and therefore, since it cannot be moved throughout its
motion by the same movent, the question is, what moves it?
849
that this is a single motion, that a single motion must be a
motion of a magnitude (for that which is without magnitude
cannot be in motion), and that the magnitude must be a single
magnitude moved by a single movent (for otherwise there will
not be continuous motion but a consecutive series of separate
motions), and that if the movement is a single thing, it is either
itself in motion or itself unmoved: if, then, it is in motion, it will
have to be subject to the same conditions as that which it
moves, that is to say it will itself be in process of change and in
being so will also have to be moved by something: so we have a
series that must come to an end, and a point will be reached at
which motion is imparted by something that is unmoved. Thus
we have a movent that has no need to change along with that
which it moves but will be able to cause motion always (for the
causing of motion under these conditions involves no effort):
and this motion alone is regular, or at least it is so in a higher
degree than any other, since the movent is never subject to any
change. So, too, in order that the motion may continue to be of
the same character, the moved must not be subject to change in
respect of its relation to the movent. Moreover the movent must
occupy either the centre or the circumference, since these are
the first principles from which a sphere is derived. But the
things nearest the movent are those whose motion is quickest,
and in this case it is the motion of the circumference that is the
quickest: therefore the movent occupies the circumference.
850
the water, being divisible, is a movent only in virtue of the fact
that different parts of the air are moved one after another): and
in either case the motion cannot be a single motion, but only a
consecutive series of motions. The only continuous motion,
then, is that which is caused by the unmoved movent: and this
motion is continuous because the movent remains always
invariable, so that its relation to that which it moves remains
also invariable and continuous.
Now that these points are settled, it is clear that the first
unmoved movent cannot have any magnitude. For if it has
magnitude, this must be either a finite or an infinite magnitude.
Now we have already’proved in our course on Physics that there
cannot be an infinite magnitude: and we have now proved that
it is impossible for a finite magnitude to have an infinite force,
and also that it is impossible for a thing to be moved by a finite
magnitude during an infinite time. But the first movent causes a
motion that is eternal and does cause it during an infinite time.
It is clear, therefore, that the first movent is indivisible and is
without parts and without magnitude.
851
Aristotle - On the Heavens
[Translated by J. L. Stocks]
Book I
The science which has to do with nature clearly concerns itself for
the most part with bodies and magnitudes and their properties and
movements, but also with the principles of this sort of substance, as
many as they may be. For of things constituted by nature some are
bodies and magnitudes, some possess body and magnitude, and
some are principles of things which possess these. Now a continuum
is that which is divisible into parts always capable of subdivision, and
a body is that which is every way divisible. A magnitude if divisible
one way is a line, if two ways a surface, and if three a body. Beyond
these there is no other magnitude, because the three dimensions are
all that there are, and that which is divisible in three directions is
divisible in all. For, as the Pythagoreans say, the world and all that is
in it is determined by the number three, since beginning and middle
and end give the number of an ‘all’, and the number they give is the
triad. And so, having taken these three from nature as (so to speak)
laws of it, we make further use of the number three in the worship of
the Gods. Further, we use the terms in practice in this way. Of two
things, or men, we say ‘both’, but not ‘all’: three is the first number to
which the term ‘all’ has been appropriated. And in this, as we have
said, we do but follow the lead which nature gives. Therefore, since
‘every’ and ‘all’ and ‘complete’ do not differ from one another in
respect of form, but only, if at all, in their matter and in that to which
they are applied, body alone among magnitudes can be complete. For
it alone is determined by the three dimensions, that is, is an ‘all’. But
if it is divisible in three dimensions it is every way divisible, while the
other magnitudes are divisible in one dimension or in two alone: for
852
the divisibility and continuity of magnitudes depend upon the
number of the dimensions, one sort being continuous in one
direction, another in two, another in all. All magnitudes, then, which
are divisible are also continuous. Whether we can also say that
whatever is continuous is divisible does not yet, on our present
grounds, appear. One thing, however, is clear. We cannot pass beyond
body to a further kind, as we passed from length to surface, and from
surface to body. For if we could, it would cease to be true that body is
complete magnitude. We could pass beyond it only in virtue of a
defect in it; and that which is complete cannot be defective, since it
has being in every respect. Now bodies which are classed as parts of
the whole are each complete according to our formula, since each
possesses every dimension. But each is determined relatively to that
part which is next to it by contact, for which reason each of them is
in a sense many bodies. But the whole of which they are parts must
necessarily be complete, and thus, in accordance with the meaning of
the word, have being, not in some respect only, but in every respect.
853
as body found its completion in three dimensions, so its movement
completes itself in three forms.
854
and circular movement is prior to straight, and movement in a
straight line belongs to simple bodies – fire moving straight upward
and earthy bodies straight downward towards the centre – since this
is so, it follows that circular movement also must be the movement
of some simple body. For the movement of composite bodies is, as we
said, determined by that simple body which preponderates in the
composition. These premises clearly give the conclusion that there is
in nature some bodily substance other than the formations we know,
prior to them all and more divine than they. But it may also be proved
as follows. We may take it that all movement is either natural or
unnatural, and that the movement which is unnatural to one body is
natural to another – as, for instance, is the case with the upward and
downward movements, which are natural and unnatural to fire and
earth respectively. It necessarily follows that circular movement,
being unnatural to these bodies, is the natural movement of some
other. Further, if, on the one hand, circular movement is natural to
something, it must surely be some simple and primary body which is
ordained to move with a natural circular motion, as fire is ordained to
fly up and earth down. If, on the other hand, the movement of the
rotating bodies about the centre is unnatural, it would be remarkable
and indeed quite inconceivable that this movement alone should be
continuous and eternal, being nevertheless contrary to nature. At any
rate the evidence of all other cases goes to show that it is the
unnatural which quickest passes away. And so, if, as some say, the
body so moved is fire, this movement is just as unnatural to it as
downward movement; for any one can see that fire moves in a
straight line away from the centre. On all these grounds, therefore,
we may infer with confidence that there is something beyond the
bodies that are about us on this earth, different and separate from
them; and that the superior glory of its nature is proportionate to its
distance from this world of ours.
855
3
856
itself or any part of it, since the reasoning which applies to the whole
applies also to the part.
The reasons why the primary body is eternal and not subject to
increase or diminution, but unaging and unalterable and unmodified,
will be clear from what has been said to any one who believes in our
assumptions. Our theory seems to confirm experience and to be
confirmed by it. For all men have some conception of the nature of
the gods, and all who believe in the existence of gods at all, whether
barbarian or Greek, agree in allotting the highest place to the deity,
surely because they suppose that immortal is linked with immortal
and regard any other supposition as inconceivable. If then there is, as
there certainly is, anything divine, what we have just said about the
857
primary bodily substance was well said. The mere evidence of the
senses is enough to convince us of this, at least with human
certainty. For in the whole range of time past, so far as our inherited
records reach, no change appears to have taken place either in the
whole scheme of the outermost heaven or in any of its proper parts.
The common name, too, which has been handed down from our
distant ancestors even to our own day, seems to show that they
conceived of it in the fashion which we have been expressing. The
same ideas, one must believe, recur in men’s minds not once or twice
but again and again. And so, implying that the primary body is
something else beyond earth, fire, air, and water, they gave the
highest place a name of its own, aither, derived from the fact that it
‘runs always’ for an eternity of time. Anaxagoras, however,
scandalously misuses this name, taking aither as equivalent to fire.
It is also clear from what has been said why the number of what we
call simple bodies cannot be greater than it is. The motion of a simple
body must itself be simple, and we assert that there are only these
two simple motions, the circular and the straight, the latter being
subdivided into motion away from and motion towards the centre.
858
as contrary to movement from B to A. But what is meant is still
rectilinear motion. For that is limited to a single path, while the
circular paths which pass through the same two points are infinite in
number. Even if we are confined to the single semicircle and the
opposition is between movement from C to D and from D to C along
that semicircle, the case is no better. For the motion is the same as
that along the diameter, since we invariably regard the distance
between two points as the length of the straight line which joins
them. It is no more satisfactory to construct a circle and treat motion
‘along one semicircle as contrary to motion along the other. For
example, taking a complete circle, motion from E to F on the
semicircle G may be opposed to motion from F to E on the semicircle
H. But even supposing these are contraries, it in no way follows that
the reverse motions on the complete circumference contraries. Nor
again can motion along the circle from A to B be regarded as the
contrary of motion from A to C: for the motion goes from the same
point towards the same point, and contrary motion was
distinguished as motion from a contrary to its contrary. And even if
the motion round a circle is the contrary of the reverse motion, one
of the two would be ineffective: for both move to the same point,
because that which moves in a circle, at whatever point it begins,
must necessarily pass through all the contrary places alike. (By
contrarieties of place I mean up and down, back and front, and right
and left; and the contrary oppositions of movements are determined
by those of places.) One of the motions, then, would be ineffective, for
if the two motions were of equal strength, there would be no
movement either way, and if one of the two were preponderant, the
other would be inoperative. So that if both bodies were there, one of
them, inasmuch as it would not be moving with its own movement,
would be useless, in the sense in which a shoe is useless when it is
not worn. But God and nature create nothing that has not its use.
859
5
But it is clear, further, that if the simple bodies are finite, the
composite must also be finite, since that which is composed of
bodies finite both in number and in magnitude is itself finite in
respect of number and magnitude: its quantity is in fact the same as
that of the bodies which compose it. What remains for us to consider,
then, is whether any of the simple bodies can be infinite in
magnitude, or whether this is impossible. Let us try the primary body
first, and then go on to consider the others.
860
mean the area outside which no magnitude which is in contact with
the two lines can be conceived as falling. This, I say, will be infinite:
first, because in the case of finite radii it is always finite; and
secondly, because in it one can always go on to a width greater than
any given width; thus the reasoning which forces us to believe in
infinite number, because there is no maximum, applies also to the
space between the radii. Now the infinite cannot be traversed, and if
the body is infinite the interval between the radii is necessarily
infinite: circular motion therefore is an impossibility. Yet our eyes tell
us that the heavens revolve in a circle, and by argument also we have
determined that there is something to which circular movement
belongs.
(3) That the infinite cannot move may also be shown as follows. Let A
be a finite line moving past the finite line, B. Of necessity A will pass
clear of B and B of A at the same moment; for each overlaps the other
to precisely the same extent. Now if the two were both moving, and
moving in contrary directions, they would pass clear of one another
more rapidly; if one were still and the other moving past it, less
rapidly; provided that the speed of the latter were the same in both
cases. This, however, is clear: that it is impossible to traverse an
infinite line in a finite time. Infinite time, then, would be required.
(This we demonstrated above in the discussion of movement.) And it
861
makes no difference whether a finite is passing by an infinite or an
infinite by a finite. For when A is passing B, then B overlaps A and it
makes no difference whether B is moved or unmoved, except that, if
both move, they pass clear of one another more quickly. It is,
however, quite possible that a moving line should in certain cases
pass one which is stationary quicker than it passes one moving in an
opposite direction. One has only to imagine the movement to be slow
where both move and much faster where one is stationary. To
suppose one line stationary, then, makes no difficulty for our
argument, since it is quite possible for A to pass B at a slower rate
when both are moving than when only one is. If, therefore, the time
which the finite moving line takes to pass the other is infinite, then
necessarily the time occupied by the motion of the infinite past the
finite is also infinite. For the infinite to move at all is thus absolutely
impossible; since the very smallest movement conceivable must take
an infinity of time. Moreover the heavens certainly revolve, and they
complete their circular orbit in a finite time; so that they pass round
the whole extent of any line within their orbit, such as the finite line
AB. The revolving body, therefore, cannot be infinite.
(5) Again, take a centre C, an infinite line, AB, another infinite line at
right angles to it, E, and a moving radius, CD. CD will never cease
contact with E, but the position will always be something like CE, CD
cutting E at F. The infinite line, therefore, refuses to complete the
circle.
862
(6) Again, if the heaven is infinite and moves in a circle, we shall have
to admit that in a finite time it has traversed the infinite. For suppose
the fixed heaven infinite, and that which moves within it equal to it.
It results that when the infinite body has completed its revolution, it
has traversed an infinite equal to itself in a finite time. But that we
know to be impossible.
We have now shown that the body which moves in a circle is not
endless or infinite, but has its limit.
Further, neither that which moves towards nor that which moves
away from the centre can be infinite. For the upward and downward
motions are contraries and are therefore motions towards contrary
places. But if one of a pair of contraries is determinate, the other
must be determinate also. Now the centre is determined; for, from
whatever point the body which sinks to the bottom starts its
downward motion, it cannot go farther than the centre. The centre,
therefore, being determinate, the upper place must also be
determinate. But if these two places are determined and finite, the
corresponding bodies must also be finite. Further, if up and down are
determinate, the intermediate place is also necessarily determinate.
For, if it is indeterminate, the movement within it will be infinite; and
that we have already shown to be an impossibility. The middle region
then is determinate, and consequently any body which either is in it,
or might be in it, is determinate. But the bodies which move up and
down may be in it, since the one moves naturally away from the
centre and the other towards it.
863
From this alone it is clear that an infinite body is an impossibility; but
there is a further point. If there is no such thing as infinite weight,
then it follows that none of these bodies can be infinite. For the
supposed infinite body would have to be infinite in weight. (The same
argument applies to lightness: for as the one supposition involves
infinite weight, so the infinity of the body which rises to the surface
involves infinite lightness.) This is proved as follows. Assume the
weight to be finite, and take an infinite body, AB, of the weight C.
Subtract from the infinite body a finite mass, BD, the weight of which
shall be E. E then is less than C, since it is the weight of a lesser mass.
Suppose then that the smaller goes into the greater a certain number
of times, and take BF bearing the same proportion to BD which the
greater weight bears to the smaller. For you may subtract as much as
you please from an infinite. If now the masses are proportionate to
the weights, and the lesser weight is that of the lesser mass, the
greater must be that of the greater. The weights, therefore, of the
finite and of the infinite body are equal. Again, if the weight of a
greater body is greater than that of a less, the weight of GB will be
greater than that of FB; and thus the weight of the finite body is
greater than that of the infinite. And, further, the weight of unequal
masses will be the same, since the infinite and the finite cannot be
equal. It does not matter whether the weights are commensurable or
not. If (a) they are incommensurable the same reasoning holds. For
instance, suppose E multiplied by three is rather more than C: the
weight of three masses of the full size of BD will be greater than C.
We thus arrive at the same impossibility as before. Again (b) we may
assume weights which are commensurate; for it makes no difference
whether we begin with the weight or with the mass. For example,
assume the weight E to be commensurate with C, and take from the
infinite mass a part BD of weight E. Then let a mass BF be taken
having the same proportion to BD which the two weights have to one
another. (For the mass being infinite you may subtract from it as
much as you please.) These assumed bodies will be commensurate in
mass and in weight alike. Nor again does it make any difference to
our demonstration whether the total mass has its weight equally or
unequally distributed. For it must always be Possible to take from the
864
infinite mass a body of equal weight to BD by diminishing or
increasing the size of the section to the necessary extent.
From what we have said, then, it is clear that the weight of the
infinite body cannot be finite. It must then be infinite. We have
therefore only to show this to be impossible in order to prove an
infinite body impossible. But the impossibility of infinite weight can
be shown in the following way. A given weight moves a given
distance in a given time; a weight which is as great and more moves
the same distance in a less time, the times being in inverse
proportion to the weights. For instance, if one weight is twice
another, it will take half as long over a given movement. Further, a
finite weight traverses any finite distance in a finite time. It
necessarily follows from this that infinite weight, if there is such a
thing, being, on the one hand, as great and more than as great as the
finite, will move accordingly, but being, on the other hand, compelled
to move in a time inversely proportionate to its greatness, cannot
move at all. The time should be less in proportion as the weight is
greater. But there is no proportion between the infinite and the finite:
proportion can only hold between a less and a greater finite time.
And though you may say that the time of the movement can be
continually diminished, yet there is no minimum. Nor, if there were,
would it help us. For some finite body could have been found greater
than the given finite in the same proportion which is supposed to
hold between the infinite and the given finite; so that an infinite and
a finite weight must have traversed an equal distance in equal time.
But that is impossible. Again, whatever the time, so long as it is finite,
in which the infinite performs the motion, a finite weight must
necessarily move a certain finite distance in that same time. Infinite
weight is therefore impossible, and the same reasoning applies also
to infinite lightness. Bodies then of infinite weight and of infinite
lightness are equally impossible.
865
infinite is to be asserted or denied), but also suitably to our present
purpose in the following way. That will lead us to a further question.
Even if the total mass is not infinite, it may yet be great enough to
admit a plurality of universes. The question might possibly be raised
whether there is any obstacle to our believing that there are other
universes composed on the pattern of our own, more than one,
though stopping short of infinity. First, however, let us treat of the
infinite universally.
866
suppose the body to exist in dispersion, it may be maintained none
the less that the total of all these scattered particles, say, of fire, is
infinite. But body we saw to be that which has extension every way.
How can there be several dissimilar elements, each infinite? Each
would have to be infinitely extended every way.
867
that patient will be a finite quantity, since no proportion holds
between finite and infinite.
(2. The infinite cannot act upon the finite.) Nor, again, can the infinite
produce a movement in the finite in any time whatever. Let A be an
infinite, B a finite, C the time of action. In the time C, D will produce
that motion in a patient less than B, say F. Then take E, bearing the
same proportion to D as the whole BF bears to F. E will produce the
motion in BF in the time C. Thus the finite and infinite effect the
same alteration in equal times. But this is impossible; for the
assumption is that the greater effects it in a shorter time. It will be
the same with any time that can be taken, so that there will no time
in which the infinite can effect this movement. And, as to infinite
time, in that nothing can move another or be moved by it. For such
time has no limit, while the action and reaction have.
868
‘within’ and ‘beyond’ denote – and therefore an object of perception.
But nothing that is not in a place is perceptible.
869
extreme limit, no up or down, gives the bodies no place for their
motion; and without that movement is impossible. A thing must
move either naturally or unnaturally, and the two movements are
determined by the proper and alien places. Again, a place in which a
thing rests or to which it moves unnaturally, must be the natural
place for some other body, as experience shows. Necessarily,
therefore, not everything possesses weight or lightness, but some
things do and some do not. From these arguments then it is clear
that the body of the universe is not infinite.
We must now proceed to explain why there cannot be more than one
heaven – the further question mentioned above. For it may be
thought that we have not proved universal of bodies that none
whatever can exist outside our universe, and that our argument
applied only to those of indeterminate extent.
Now all things rest and move naturally and by constraint. A thing
moves naturally to a place in which it rests without constraint, and
rests naturally in a place to which it moves without constraint. On
the other hand, a thing moves by constraint to a place in which it
rests by constraint, and rests by constraint in a place to which it
moves by constraint. Further, if a given movement is due to
constraint, its contrary is natural. If, then, it is by constraint that
earth moves from a certain place to the centre here, its movement
from here to there will be natural, and if earth from there rests here
without constraint, its movement hither will be natural. And the
natural movement in each case is one. Further, these worlds, being
similar in nature to ours, must all be composed of the same bodies as
it. Moreover each of the bodies, fire, I mean, and earth and their
intermediates, must have the same power as in our world. For if
these names are used equivocally, if the identity of name does not
rest upon an identity of form in these elements and ours, then the
whole to which they belong can only be called a world by
870
equivocation. Clearly, then, one of the bodies will move naturally
away from the centre and another towards the centre, since fire must
be identical with fire, earth with earth, and so on, as the fragments of
each are identical in this world. That this must be the case is evident
from the principles laid down in our discussion of the movements,
for these are limited in number, and the distinction of the elements
depends upon the distinction of the movements. Therefore, since the
movements are the same, the elements must also be the same
everywhere. The particles of earth, then, in another world move
naturally also to our centre and its fire to our circumference. This,
however, is impossible, since, if it were true, earth must, in its own
world, move upwards, and fire to the centre; in the same way the
earth of our world must move naturally away from the centre when it
moves towards the centre of another universe. This follows from the
supposed juxtaposition of the worlds. For either we must refuse to
admit the identical nature of the simple bodies in the various
universes, or, admitting this, we must make the centre and the
extremity one as suggested. This being so, it follows that there cannot
be more worlds than one.
871
from any other. What I mean is this: if the portions in this world
behave similarly both to one another and to those in another world,
then the portion which is taken hence will not behave differently
either from the portions in another world or from those in the same
world, but similarly to them, since in form no portion differs from
another. The result is that we must either abandon our present
assumption or assert that the centre and the extremity are each
numerically one. But this being so, the heaven, by the same evidence
and the same necessary inferences, must be one only and no more.
872
Further, it is not the action of another body that makes one of these
bodies move up and the other down; nor is it constraint, like the
‘extrusion’ of some writers. For in that case the larger the mass of fire
or earth the slower would be the upward or downward movement;
but the fact is the reverse: the greater the mass of fire or earth the
quicker always is its movement towards its own place. Again, the
speed of the movement would not increase towards the end if it were
due to constraint or extrusion; for a constrained movement always
diminishes in speed as the source of constraint becomes more
distant, and a body moves without constraint to the place whence it
was moved by constraint.
The bodily elements are three, and therefore the places of the
elements will be three also; the place, first, of the body which sinks to
the bottom, namely the region about the centre; the place, secondly,
of the revolving body, namely the outermost place, and thirdly, the
intermediate place, belonging to the intermediate body. Here in this
third place will be the body which rises to the surface; since, if not
here, it will be elsewhere, and it cannot be elsewhere: for we have
two bodies, one weightless, one endowed with weight, and below is
place of the body endowed with weight, since the region about the
centre has been given to the heavy body. And its position cannot be
unnatural to it, for it would have to be natural to something else, and
there is nothing else. It must then occupy the intermediate place.
What distinctions there are within the intermediate itself we will
explain later on.
We have now said enough to make plain the character and number of
the bodily elements, the place of each, and further, in general, how
many in number the various places are.
873
9
We must show not only that the heaven is one, but also that more
than one heaven is and, further, that, as exempt from decay and
generation, the heaven is eternal. We may begin by raising a
difficulty. From one point of view it might seem impossible that the
heaven should be one and unique, since in all formations and
products whether of nature or of art we can distinguish the shape in
itself and the shape in combination with matter. For instance the
form of the sphere is one thing and the gold or bronze sphere
another; the shape of the circle again is one thing, the bronze or
wooden circle another. For when we state the essential nature of the
sphere or circle we do not include in the formula gold or bronze,
because they do not belong to the essence, but if we are speaking of
the copper or gold sphere we do include them. We still make the
distinction even if we cannot conceive or apprehend any other
example beside the particular thing. This may, of course, sometimes
be the case: it might be, for instance, that only one circle could be
found; yet none the less the difference will remain between the being
of circle and of this particular circle, the one being form, the other
form in matter, i.e. a particular thing. Now since the universe is
perceptible it must be regarded as a particular; for everything that is
perceptible subsists, as we know, in matter. But if it is a particular,
there will be a distinction between the being of ‘this universe’ and of
‘universe’ unqualified. There is a difference, then, between ‘this
universe’ and simple ‘universe’; the second is form and shape, the
first form in combination with matter; and any shape or form has, or
may have, more than one particular instance.
874
return and ask how much of this argument is correct and how much
not.
Now it is quite right to say that the formula of the shape apart from
the matter must be different from that of the shape in the matter,
and we may allow this to be true. We are not, however, therefore
compelled to assert a plurality of worlds. Such a plurality is in fact
impossible if this world contains the entirety of matter, as in fact it
does. But perhaps our contention can be made clearer in this way.
Suppose ‘aquilinity’ to be curvature in the nose or flesh, and flesh to
be the matter of aquilinity. Suppose further, that all flesh came
together into a single whole of flesh endowed with this aquiline
quality. Then neither would there be, nor could there arise, any other
thing that was aquiline. Similarly, suppose flesh and bones to be the
matter of man, and suppose a man to be created of all flesh and all
bones in indissoluble union. The possibility of another man would be
removed. Whatever case you took it would be the same. The general
rule is this: a thing whose essence resides in a substratum of matter
can never come into being in the absence of all matter. Now the
universe is certainly a particular and a material thing: if however, it is
composed not of a part but of the whole of matter, then though the
being of ‘universe’ and of ‘this universe’ are still distinct, yet there is
no other universe, and no possibility of others being made, because
all the matter is already included in this. It remains, then, only to
prove that it is composed of all natural perceptible body.
875
since we habitually call the whole or totality ‘the heaven’. The word,
then, is used in three senses.
876
Hence whatever is there, is of such a nature as not to occupy any
place, nor does time age it; nor is there any change in any of the
things which lie beyond the outermost motion; they continue
through their entire duration unalterable and unmodified, living the
best and most selfsufficient of lives. As a matter of fact, this word
‘duration’ possessed a divine significance for the ancients, for the
fulfilment which includes the period of life of any creature, outside of
which no natural development can fall, has been called its duration.
On the same principle the fulfilment of the whole heaven, the
fulfilment which includes all time and infinity, is ‘duration’ – a name
based upon the fact that it is always – duration immortal and divine.
From it derive the being and life which other things, some more or
less articulately but others feebly, enjoy. So, too, in its discussions
concerning the divine, popular philosophy often propounds the view
that whatever is divine, whatever is primary and supreme, is
necessarily unchangeable. This fact confirms what we have said. For
there is nothing else stronger than it to move it – since that would
mean more divine – and it has no defect and lacks none of its proper
excellences. Its unceasing movement, then, is also reasonable, since
everything ceases to move when it comes to its proper place, but the
body whose path is the circle has one and the same place for
starting-point and goal.
10
877
That the world was generated all are agreed, but, generation over,
some say that it is eternal, others say that it is destructible like any
other natural formation. Others again, with Empedliocles of Acragas
and Heraclitus of Ephesus, believe that there is alternation in the
destructive process, which takes now this direction, now that, and
continues without end.
Now to assert that it was generated and yet is eternal is to assert the
impossible; for we cannot reasonably attribute to anything any
characteristics but those which observation detects in many or all
instances. But in this case the facts point the other way: generated
things are seen always to be destroyed. Further, a thing whose
present state had no beginning and which could not have been other
than it was at any previous moment throughout its entire duration,
cannot possibly be changed. For there will have to be some cause of
change, and if this had been present earlier it would have made
possible another condition of that to which any other condition was
impossible. Suppose that the world was formed out of elements
which were formerly otherwise conditioned than as they are now.
Then (1) if their condition was always so and could not have been
otherwise, the world could never have come into being. And (2) if the
world did come into being, then, clearly, their condition must have
been capable of change and not eternal: after combination therefore
they will be dispersed, just as in the past after dispersion they came
into combination, and this process either has been, or could have
been, indefinitely repeated. But if this is so, the world cannot be
indestructible, and it does not matter whether the change of
condition has actually occurred or remains a possibility.
Some of those who hold that the world, though indestructible, was
yet generated, try to support their case by a parallel which is illusory.
They say that in their statements about its generation they are doing
what geometricians do when they construct their figures, not
implying that the universe really had a beginning, but for didactic
reasons facilitating understanding by exhibiting the object, like the
figure, as in course of formation. The two cases, as we said, are not
parallel; for, in the construction of the figure, when the various steps
are completed the required figure forthwith results; but in these
878
other demonstrations what results is not that which was required.
Indeed it cannot be so; for antecedent and consequent, as assumed,
are in contradiction. The ordered, it is said, arose out of the
unordered; and the same thing cannot be at the same time both
ordered and unordered; there must be a process and a lapse of time
separating the two states. In the figure, on the other hand, there is no
temporal separation. It is clear then that the universe cannot be at
once eternal and generated.
879
11
880
indestructible the same account holds good. It is either (a) that which
now is and now is not, without any process of destruction, like
contact, which without being destroyed afterwards is not, though
formerly it was; or (b) that which is but might not be, or which will at
some time not be, though it now is. For you exist now and so does the
contact; yet both are destructible, because a time will come when it
will not be true of you that you exist, nor of these things that they are
in contact. Thirdly (c) in its most proper use, it is that which is, but is
incapable of any destruction such that the thing which now is later
ceases to be or might cease to be; or again, that which has not yet
been destroyed, but in the future may cease to be. For indestructible
is also used of that which is destroyed with difficulty.
881
determined either in the power or in its object. The application of this
is plain. Superior sight is sight of the smaller body, but superior speed
is that of the greater body.
12
Let us take our start from this point. The impossible and the false
have not the same significance. One use of ‘impossible’ and ‘possible’,
and ‘false’ and ‘true’, is hypothetical. It is impossible, for instance, on
a certain hypothesis that the triangle should have its angles equal to
two right angles, and on another the diagonal is commensurable. But
there are also things possible and impossible, false and true,
absolutely. Now it is one thing to be absolutely false, and another
thing to be absolutely impossible. To say that you are standing when
you are not standing is to assert a falsehood, but not an impossibility.
Similarly to say that a man who is playing the harp, but not singing,
is singing, is to say what is false but not impossible. To say, however,
that you are at once standing and sitting, or that the diagonal is
commensurable, is to say what is not only false but also impossible.
Thus it is not the same thing to make a false and to make an
impossible hypothesis, and from the impossible hypothesis
impossible results follow. A man has, it is true, the capacity at once of
sitting and of standing, because when he possesses the one he also
882
possesses the other; but it does not follow that he can at once sit and
stand, only that at another time he can do the other also. But if a
thing has for infinite time more than one capacity, another time is
impossible and the times must coincide. Thus if a thing which exists
for infinite time is destructible, it will have the capacity of not being.
Now if it exists for infinite time let this capacity be actualized; and it
will be in actuality at once existent and non-existent. Thus a false
conclusion would follow because a false assumption was made, but if
what was assumed had not been impossible its consequence would
not have been impossible.
883
sometimes not be; and it is clear that this is true also of that which
cannot always be but sometimes is and therefore sometimes is not.
One thing, then, will have the power of being, and will thus be
intermediate between the other two.
Neither that which always is, therefore, nor that which always is not
is either generated or destructible. And clearly whatever is generated
or destructible is not eternal. If it were, it would be at once capable of
always being and capable of not always being, but it has already been
shown that this is impossible. Surely then whatever is ungenerated
and in being must be eternal, and whatever is indestructible and in
being must equally be so. (I use the words ‘ungenerated’ and
‘indestructible’ in their proper sense, ‘ungenerated’ for that which
now is and could not at any previous time have been truly said not to
be; ‘indestructible’ for that which now is and cannot at any future
time be truly said not to be.) If, again, the two terms are coincident, if
the ungenerated is indestructible, and the indestructible
ungenearted, then each of them is coincident with ‘eternal’; anything
ungenerated is eternal and anything indestructible is eternal. This is
clear too from the definition of the terms, Whatever is destructible
must be generated; for it is either ungenerated, or generated, but, if
ungenerated, it is by hypothesis indestructible. Whatever, further, is
generated must be destructible. For it is either destructible or
indestructible, but, if indestructible, it is by hypothesis ungenerated.
884
following reasons. The terms ‘generated’ and ‘destructible’ are
coincident; this is obvious from our former remarks, since between
what always is and what always is not there is an intermediate
which is neither, and that intermediate is the generated and
destructible. For whatever is either of these is capable both of being
and of not being for a definite time: in either case, I mean, there is a
certain period of time during which the thing is and another during
which it is not. Anything therefore which is generated or destructible
must be intermediate. Now let A be that which always is and B that
which always is not, C the generated, and D the destructible. Then C
must be intermediate between A and B. For in their case there is no
time in the direction of either limit, in which either A is not or B is.
But for the generated there must be such a time either actually or
potentially, though not for A and B in either way. C then will be, and
also not be, for a limited length of time, and this is true also of D, the
destructible. Therefore each is both generated and destructible.
Therefore ‘generated’ and ‘destructible’ are coincident. Now let E
stand for the ungenerated, F for the generated, G for the
indestructible, and H for the destructible. As for F and H, it has been
shown that they are coincident. But when terms stand to one another
as these do, F and H coincident, E and F never predicated of the same
thing but one or other of everything, and G and H likewise, then E and
G must needs be coincident. For suppose that E is not coincident with
G, then F will be, since either E or F is predictable of everything. But of
that of which F is predicated H will be predicable also. H will then be
coincident with G, but this we saw to be impossible. And the same
argument shows that G is coincident with E.
Now the relation of the ungenerated (E) to the generated (F) is the
same as that of the indestructible (G) to the destructible (H). To say
then that there is no reason why anything should not be generated
and yet indestructible or ungenerated and yet destroyed, to imagine
that in the one case generation and in the other case destruction
occurs once for all, is to destroy part of the data. For (1) everything is
capable of acting or being acted upon, of being or not being, either for
an infinite, or for a definitely limited space of time; and the infinite
time is only a possible alternative because it is after a fashion
defined, as a length of time which cannot be exceeded. But infinity in
885
one direction is neither infinite or finite. (2) Further, why, after always
existing, was the thing destroyed, why, after an infinity of not being,
was it generated, at one moment rather than another? If every
moment is alike and the moments are infinite in number, it is clear
that a generated or destructible thing existed for an infinite time. It
has therefore for an infinite time the capacity of not being (since the
capacity of being and the capacity of not being will be present
together), if destructible, in the time before destruction, if generated,
in the time after generation. If then we assume the two capacities to
be actualized, opposites will be present together. (3) Further, this
second capacity will be present like the first at every moment, so that
the thing will have for an infinite time the capacity both of being and
of not being; but this has been shown to be impossible. (4) Again, if
the capacity is present prior to the activity, it will be present for all
time, even while the thing was as yet ungenerated and non-existent,
throughout the infinite time in which it was capable of being
generated. At that time, then, when it was not, at that same time it
had the capacity of being, both of being then and of being thereafter,
and therefore for an infinity of time.
We may also see in the following way how impossible it is either for a
thing which is generated to be thenceforward indestructible, or for a
thing which is ungenerated and has always hitherto existed to be
destroyed. Nothing that is by chance can be indestructible or
ungenerated, since the products of chance and fortune are opposed
to what is, or comes to be, always or usually, while anything which
exists for a time infinite either absolutely or in one direction, is in
existence either always or usually. That which is by chance, then, is
by nature such as to exist at one time and not at another. But in
886
things of that character the contradictory states proceed from one
and the same capacity, the matter of the thing being the cause
equally of its existence and of its non-existence. Hence
contradictories would be present together in actuality.
Further, it cannot truly be said of a thing now that it exists last year,
nor could it be said last year that it exists now. It is therefore
impossible for what once did not exist later to be eternal. For in its
later state it will possess the capacity of not existing, only not of not
existing at a time when it exists – since then it exists in actuality –
but of not existing last year or in the past. Now suppose it to be in
actuality what it is capable of being. It will then be true to say now
that it does not exist last year. But this is impossible. No capacity
relates to being in the past, but always to being in the present or
future. It is the same with the notion of an eternity of existence
followed later by non-existence. In the later state the capacity will be
present for that which is not there in actuality. Actualize, then, the
capacity. It will be true to say now that this exists last year or in the
past generally.
Considerations also not general like these but proper to the subject
show it to be impossible that what was formerly eternal should later
be destroyed or that what formerly was not should later be eternal.
Whatever is destructible or generated is always alterable. Now
alteration is due to contraries, and the things which compose the
natural body are the very same that destroy it.
Book II
887
1
That the heaven as a whole neither came into being nor admits of
destruction, as some assert, but is one and eternal, with no end or
beginning of its total duration, containing and embracing in itself the
infinity of time, we may convince ourselves not only by the
arguments already set forth but also by a consideration of the views
of those who differ from us in providing for its generation. If our view
is a possible one, and the manner of generation which they assert is
impossible, this fact will have great weight in convincing us of the
immortality and eternity of the world. Hence it is well to persuade
oneself of the truth of the ancient and truly traditional theories, that
there is some immortal and divine thing which possesses movement,
but movement such as has no limit and is rather itself the limit of all
other movement. A limit is a thing which contains; and this motion,
being perfect, contains those imperfect motions which have a limit
and a goal, having itself no beginning or end, but unceasing through
the infinity of time, and of other movements, to some the cause of
their beginning, to others offering the goal. The ancients gave to the
Gods the heaven or upper place, as being alone immortal; and our
present argument testifies that it is indestructible and ungenerated.
Further, it is unaffected by any mortal discomfort, and, in addition,
effortless; for it needs no constraining necessity to keep it to its path,
and prevent it from moving with some other movement more natural
to itself. Such a constrained movement would necessarily involve
effort the more so, the more eternal it were – and would be
inconsistent with perfection. Hence we must not believe the old tale
which says that the world needs some Atlas to keep it safe – a tale
composed, it would seem, by men who, like later thinkers, conceived
of all the upper bodies as earthy and endowed with weight, and
therefore supported it in their fabulous way upon animate necessity.
We must no more believe that than follow Empedocles when he says
that the world, by being whirled round, received a movement quick
enough to overpower its own downward tendency, and thus has been
kept from destruction all this time. Nor, again, is it conceivable that it
should persist eternally by the necessitation of a soul. For a soul
could not live in such conditions painlessly or happily, since the
movement involves constraint, being imposed on the first body,
888
whose natural motion is different, and imposed continuously. It must
therefore be uneasy and devoid of all rational satisfaction; for it could
not even, like the soul of mortal animals, take recreation in the bodily
relaxation of sleep. An Ixion’s lot must needs possess it, without end
or respite. If then, as we said, the view already stated of the first
motion is a possible one, it is not only more appropriate so to
conceive of its eternity, but also on this hypothesis alone are we able
to advance a theory consistent with popular divinations of the divine
nature. But of this enough for the present.
Since there are some who say that there is a right and a left in the
heaven, with those who are known as Pythagoreans – to whom
indeed the view really belongs – we must consider whether, if we are
to apply these principles to the body of the universe, we should
follow their statement of the matter or find a better way. At the start
we may say that, if right and left are applicable, there are prior
principles which must first be applied. These principles have been
analysed in the discussion of the movements of animals, for the
reason that they are proper to animal nature. For in some animals we
find all such distinctions of parts as this of right and left clearly
present, and in others some; but in plants we find only above and
below. Now if we are to apply to the heaven such a distinction of
parts, we must exect, as we have said, to find in it also the distinction
which in animals is found first of them all. The distinctions are three,
namely, above and below, front and its opposite, right and left – all
these three oppositions we expect to find in the perfect body – and
each may be called a principle. Above is the principle of length, right
of breadth, front of depth. Or again we may connect them with the
various movements, taking principle to mean that part, in a thing
capable of movement, from which movement first begins. Growth
starts from above, locomotion from the right, sensemovement from
in front (for front is simply the part to which the senses are directed).
Hence we must not look for above and below, right and left, front and
889
back, in every kind of body, but only in those which, being animate,
have a principle of movement within themselves. For in no inanimate
thing do we observe a part from which movement originates. Some
do not move at all, some move, but not indifferently in any direction;
fire, for example, only upward, and earth only to the centre. It is true
that we speak of above and below, right and left, in these bodies
relatively to ourselves. The reference may be to our own right hands,
as with the diviner, or to some similarity to our own members, such
as the parts of a statue possess; or we may take the contrary spatial
order, calling right that which is to our left, and left that which is to
our right. We observe, however, in the things themselves none of
these distinctions; indeed if they are turned round we proceed to
speak of the opposite parts as right and left, a boy land below, front
and back. Hence it is remarkable that the Pythagoreans should have
spoken of these two principles, right and left, only, to the exclusion of
the other four, which have as good a title as they. There is no less
difference between above and below or front and back in animals
generally than between right and left. The difference is sometimes
only one of function, sometimes also one of shape; and while the
distinction of above and below is characteristic of all animate things,
whether plants or animals, that of right and left is not found in
plants. Further, inasmuch as length is prior to breadth, if above is the
principle of length, right of breadth, and if the principle of that which
is prior is itself prior, then above will be prior to right, or let us say,
since ‘prior’ is ambiguous, prior in order of generation. If, in addition,
above is the region from which movement originates, right the region
in which it starts, front the region to which it is directed, then on this
ground too above has a certain original character as compared with
the other forms of position. On these two grounds, then, they may
fairly be criticized, first, for omitting the more fundamental
principles, and secondly, for thinking that the two they mentioned
were attributable equally to everything.
890
the world, how there can be a distinction of right and left within it, all
parts being alike and all for ever in motion. We must think of the
world as of something in which right differs from left in shape as
well as in other respects, which subsequently is included in a sphere.
The difference of function will persist, but will appear not to by
reason of the regularity of shape. In the same fashion must we
conceive of the beginning of its movement. For even if it never began
to move, yet it must possess a principle from which it would have
begun to move if it had begun, and from which it would begin again if
it came to a stand. Now by its length I mean the interval between its
poles, one pole being above and the other below; for two
hemispheres are specially distinguished from all others by the
immobility of the poles. Further, by ‘transverse’ in the universe we
commonly mean, not above and below, but a direction crossing the
line of the poles, which, by implication, is length: for transverse
motion is motion crossing motion up and down. Of the poles, that
which we see above us is the lower region, and that which we do not
see is the upper. For right in anything is, as we say, the region in
which locomotion originates, and the rotation of the heaven
originates in the region from which the stars rise. So this will be the
right, and the region where they set the left. If then they begin from
the right and move round to the right, the upper must be the unseen
pole. For if it is the pole we see, the movement will be leftward, which
we deny to be the fact. Clearly then the invisible pole is above. And
those who live in the other hemisphere are above and to the right,
while we are below and to the left. This is just the opposite of the
view of the Pythagoreans, who make us above and on the right side
and those in the other hemisphere below and on the left side; the
fact being the exact opposite. Relatively, however, to the secondary
revolution, I mean that of the planets, we are above and on the right
and they are below and on the left. For the principle of their
movement has the reverse position, since the movement itself is the
contrary of the other: hence it follows that we are at its beginning
and they at its end. Here we may end our discussion of the
distinctions of parts created by the three dimensions and of the
consequent differences of position.
891
3
892
bodies we know to possess movement. Thus we see that generation
is necessarily involved. But if so, there must be at least one other
circular motion: for a single movement of the whole heaven would
necessitate an identical relation of the elements of bodies to one
another. This matter also shall be cleared up in what follows: but for
the present so much is clear, that the reason why there is more than
one circular body is the necessity of generation, which follows on the
presence of fire, which, with that of the other bodies, follows on that
of earth; and earth is required because eternal movement in one
body necessitates eternal rest in another.
893
parts, but division of another fashion into parts different in form. It is
clear, then, that the sphere is first of solid figures.
Now the first figure belongs to the first body, and the first body is that
at the farthest circumference. It follows that the body which revolves
with a circular movement must be spherical. The same then will be
true of the body continuous with it: for that which is continuous with
the spherical is spherical. The same again holds of the bodies
between these and the centre. Bodies which are bounded by the
spherical and in contact with it must be, as wholes, spherical; and
the bodies below the sphere of the planets are contiguous with the
sphere above them. The sphere then will be spherical throughout; for
every body within it is contiguous and continuous with spheres.
894
upon themselves the line which bounds the circle is the shortest; and
that movement is the swiftest which follows the shortest line.
Therefore, if the heaven moves in a circle and moves more swiftly
than anything else, it must necessarily be spherical.
895
5
Now there are two ways of moving along a circle, from A to B or from
A to C, and we have already explained that these movements are not
contrary to one another. But nothing which concerns the eternal can
be a matter of chance or spontaneity, and the heaven and its circular
motion are eternal. We must therefore ask why this motion takes one
direction and not the other. Either this is itself an ultimate fact or
there is an ultimate fact behind it. It may seem evidence of excessive
folly or excessive zeal to try to provide an explanation of some
things, or of everything, admitting no exception. The criticism,
however, is not always just: one should first consider what reason
there is for speaking, and also what kind of certainty is looked for,
whether human merely or of a more cogent kind. When any one shall
succeed in finding proofs of greater precision, gratitude will be due to
him for the discovery, but at present we must be content with a
probable solution. If nature always follows the best course possible,
and, just as upward movement is the superior form of rectilinear
movement, since the upper region is more divine than the lower, so
forward movement is superior to backward, then front and back
exhibits, like right and left, as we said before and as the difficulty just
stated itself suggests, the distinction of prior and posterior, which
provides a reason and so solves our difficulty. Supposing that nature
is ordered in the best way possible, this may stand as the reason of
the fact mentioned. For it is best to move with a movement simple
and unceasing, and, further, in the superior of two possible
directions.
896
all irregular motions. The maximum may occur either at the starting-
point or at the goal or between the two; and we expect natural
motion to reach its maximum at the goal, unnatural motion at the
starting-point, and missiles midway between the two. But circular
movement, having no beginning or limit or middle in the direct sense
of the words, has neither whence nor whither nor middle: for in time
it is eternal, and in length it returns upon itself without a break. If
then its movement has no maximum, it can have no irregularity,
since irregularity is produced by retardation and acceleration.
Further, since everything that is moved is moved by something, the
cause of the irregularity of movement must lie either in the mover or
in the moved or both. For if the mover moved not always with the
same force, or if the moved were altered and did not remain the
same, or if both were to change, the result might well be an irregular
movement in the moved. But none of these possibilities can be
conceived as actual in the case of the heavens. As to that which is
moved, we have shown that it is primary and simple and
ungenerated and indestructible and generally unchanging; and the
mover has an even better right to these attributes. It is the primary
that moves the primary, the simple the simple, the indestructible and
ungenerated that which is indestructible and ungenerated. Since
then that which is moved, being a body, is nevertheless unchanging,
how should the mover, which is incorporeal, be changed?
897
contrary, then it has no place for incapacity, nor, consequently, for
retardation or (since acceleration involves retardation) for
acceleration. Again, it is inconceivable that the mover should first
show incapacity for an infinite time, and capacity afterwards for
another infinity. For clearly nothing which, like incapacity, unnatural
ever continues for an infinity of time; nor does the unnatural endure
as long as the natural, or any form of incapacity as long as the
capacity. But if the movement is retarded it must necessarily be
retarded for an infinite time. Equally impossible is perpetual
acceleration or perpetual retardation. For such movement would be
infinite and indefinite, but every movement, in our view, proceeds
from one point to another and is definite in character. Again, suppose
one assumes a minimum time in less than which the heaven could
not complete its movement. For, as a given walk or a given exercise
on the harp cannot take any and every time, but every performance
has its definite minimum time which is unsurpassable, so, one might
suppose, the movement of the heaven could not be completed in any
and every time. But in that case perpetual acceleration is impossible
(and, equally, perpetual retardation: for the argument holds of both
and each), if we may take acceleration to proceed by identical or
increasing additions of speed and for an infinite time. The remaining
alternative is to say that the movement exhibits an alternation of
slower and faster: but this is a mere fiction and quite inconceivable.
Further, irregularity of this kind would be particularly unlikely to pass
unobserved, since contrast makes observation easy.
That there is one heaven, then, only, and that it is ungenerated and
eternal, and further that its movement is regular, has now been
sufficiently explained.
898
composed of that substance in which their path lies, since, as we
said, there is an element whose natural movement is circular. In so
saying we are only following the same line of thought as those who
say that the stars are fiery because they believe the upper body to be
fire, the presumption being that a thing is composed of the same
stuff as that in which it is situated. The warmth and light which
proceed from them are caused by the friction set up in the air by their
motion. Movement tends to create fire in wood, stone, and iron; and
with even more reason should it have that effect on air, a substance
which is closer to fire than these. An example is that of missiles,
which as they move are themselves fired so strongly that leaden balls
are melted; and if they are fired the surrounding air must be similarly
affected. Now while the missiles are heated by reason of their motion
in air, which is turned into fire by the agitation produced by their
movement, the upper bodies are carried on a moving sphere, so that,
though they are not themselves fired, yet the air underneath the
sphere of the revolving body is necessarily heated by its motion, and
particularly in that part where the sun is attached to it. Hence
warmth increases as the sun gets nearer or higher or overhead. Of
the fact, then, that the stars are neither fiery nor move in fire, enough
has been said.
Since changes evidently occur not only in the position of the stars
but also in that of the whole heaven, there are three possibilities.
Either (1) both are at rest, or (2) both are in motion, or (3) the one is at
rest and the other in motion.
(1) That both should be at rest is impossible; for, if the earth is at rest,
the hypothesis does not account for the observations; and we take it
as granted that the earth is at rest. It remains either that both are
moved, or that the one is moved and the other at rest.
899
(2) On the view, first, that both are in motion, we have the absurdity
that the stars and the circles move with the same speed, i.e. that the
ace of every star is that of the circle in it moves. For star and circle
are seen to come back to the same place at the same moment; from
which it follows that the star has traversed the circle and the circle
has completed its own movement, i.e. traversed its own
circumference, at one and the same moment. But it is difficult to
conceive that the pace of each star should be exactly proportioned to
the size of its circle. That the pace of each circle should be
proportionate to its size is not absurd but inevitable: but that the
same should be true of the movement of the stars contained in the
circles is quite incredible. For if, on the one and, we suppose that the
star which moves on the greater circle is necessarily swifter, clearly
we also admit that if stars shifted their position so as to exchange
circles, the slower would become swifter and the swifter slower. But
this would show that their movement was not their own, but due to
the circles. If, on the other hand, the arrangement was a chance
combination, the coincidence in every case of a greater circle with a
swifter movement of the star contained in it is too much to believe. In
one or two cases it might not inconceivably fall out so, but to imagine
it in every case alike is a mere fiction. Besides, chance has no place in
that which is natural, and what happens everywhere and in every
case is no matter of chance.
900
the larger circle, and hence it is not surprising that the revolution of
the larger circle should take the same time as that of the smaller.
And secondly, the fact that the heavens do not break in pieces
follows not only from this but also from the proof already given of
the continuity of the whole.
Again, since the stars are spherical, as our opponents assert and we
may consistently admit, inasmuch as we construct them out of the
spherical body, and since the spherical body has two movements
proper to itself, namely rolling and spinning, it follows that if the
stars have a movement of their own, it will be one of these. But
neither is observed. (1) Suppose them to spin. They would then stay
where they were, and not change their place, as, by observation and
general consent, they do. Further, one would expect them all to
exhibit the same movement: but the only star which appears to
possess this movement is the sun, at sunrise or sunset, and this
appearance is due not to the sun itself but to the distance from
which we observe it. The visual ray being excessively prolonged
becomes weak and wavering. The same reason probably accounts for
the apparent twinkling of the fixed stars and the absence of
twinkling in the planets. The planets are near, so that the visual ray
reaches them in its full vigour, but when it comes to the fixed stars it
is quivering because of the distance and its excessive extension; and
its tremor produces an appearance of movement in the star: for it
makes no difference whether movement is set up in the ray or in the
object of vision.
(2) On the other hand, it is also clear that the stars do not roll. For
rolling involves rotation: but the ‘face’, as it is called, of the moon is
always seen. Therefore, since any movement of their own which the
stars possessed would presumably be one proper to themselves, and
no such movement is observed in them, clearly they have no
movement of their own.
There is, further, the absurdity that nature has bestowed upon them
no organ appropriate to such movement. For nature leaves nothing to
chance, and would not, while caring for animals, overlook things so
precious. Indeed, nature seems deliberately to have stripped them of
901
everything which makes selforiginated progression possible, and to
have removed them as far as possible from things which have organs
of movement. This is just why it seems proper that the whole heaven
and every star should be spherical. For while of all shapes the sphere
is the most convenient for movement in one place, making possible,
as it does, the swiftest and most selfcontained motion, for forward
movement it is the most unsuitable, least of all resembling shapes
which are self-moved, in that it has no dependent or projecting part,
as a rectilinear figure has, and is in fact as far as possible removed in
shape from ambulatory bodies. Since, therefore, the heavens have to
move in one lace, and the stars are not required to move themselves
forward, it is natural that both should be spherical – a shape which
best suits the movement of the one and the immobility of the other.
From all this it is clear that the theory that the movement of the stars
produces a harmony, i.e. that the sounds they make are concordant,
in spite of the grace and originality with which it has been stated, is
nevertheless untrue. Some thinkers suppose that the motion of
bodies of that size must produce a noise, since on our earth the
motion of bodies far inferior in size and in speed of movement has
that effect. Also, when the sun and the moon, they say, and all the
stars, so great in number and in size, are moving with so rapid a
motion, how should they not produce a sound immensely great?
Starting from this argument and from the observation that their
speeds, as measured by their distances, are in the same ratios as
musical concordances, they assert that the sound given forth by the
circular movement of the stars is a harmony. Since, however, it
appears unaccountable that we should not hear this music, they
explain this by saying that the sound is in our ears from the very
moment of birth and is thus indistinguishable from its contrary
silence, since sound and silence are discriminated by mutual
contrast. What happens to men, then, is just what happens to
coppersmiths, who are so accustomed to the noise of the smithy that
902
it makes no difference to them. But, as we said before, melodious and
poetical as the theory is, it cannot be a true account of the facts.
There is not only the absurdity of our hearing nothing, the ground of
which they try to remove, but also the fact that no effect other than
sensitive is produced upon us. Excessive noises, we know, shatter the
solid bodies even of inanimate things: the noise of thunder, for
instance, splits rocks and the strongest of bodies. But if the moving
bodies are so great, and the sound which penetrates to us is
proportionate to their size, that sound must needs reach us in an
intensity many times that of thunder, and the force of its action must
be immense. Indeed the reason why we do not hear, and show in our
bodies none of the effects of violent force, is easily given: it is that
there is no noise. But not only is the explanation evident; it is also a
corroboration of the truth of the views we have advanced. For the
very difficulty which made the Pythagoreans say that the motion of
the stars produces a concord corroborates our view. Bodies which are
themselves in motion, produce noise and friction: but those which
are attached or fixed to a moving body, as the parts to a ship, can no
more create noise, than a ship on a river moving with the stream. Yet
by the same argument one might say it was absurd that on a large
vessel the motion of mast and poop should not make a great noise,
and the like might be said of the movement of the vessel itself. But
sound is caused when a moving body is enclosed in an unmoved
body, and cannot be caused by one enclosed in, and continuous with,
a moving body which creates no friction. We may say, then, in this
matter that if the heavenly bodies moved in a generally diffused
mass of air or fire, as every one supposes, their motion would
necessarily cause a noise of tremendous strength and such a noise
would necessarily reach and shatter us. Since, therefore, this effect is
evidently not produced, it follows that none of them can move with
the motion either of animate nature or of constraint. It is as though
nature had foreseen the result, that if their movement were other
than it is, nothing on this earth could maintain its character.
That the stars are spherical and are not selfmoved, has now been
explained.
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10
11
With regard to the shape of each star, the most reasonable view is
that they are spherical. It has been shown that it is not in their
nature to move themselves, and, since nature is no wanton or
random creator, clearly she will have given things which possess no
movement a shape particularly unadapted to movement. Such a
shape is the sphere, since it possesses no instrument of movement.
Clearly then their mass will have the form of a sphere. Again, what
holds of one holds of all, and the evidence of our eyes shows us that
the moon is spherical. For how else should the moon as it waxes and
904
wanes show for the most part a crescent-shaped or gibbous figure,
and only at one moment a half-moon? And astronomical arguments
give further confirmation; for no other hypothesis accounts for the
crescent shape of the sun’s eclipses. One, then, of the heavenly
bodies being spherical, clearly the rest will be spherical also.
12
There are two difficulties, which may very reasonably here be raised,
of which we must now attempt to state the probable solution: for we
regard the zeal of one whose thirst after philosophy leads him to
accept even slight indications where it is very difficult to see one’s
way, as a proof rather of modesty than of overconfidence.
905
On these questions, I say, it is well that we should seek to increase
our understanding, though we have but little to go upon, and are
placed at so great a distance from the facts in question. Nevertheless
there are certain principles on which if we base our consideration we
shall not find this difficulty by any means insoluble. We may object
that we have been thinking of the stars as mere bodies, and as units
with a serial order indeed but entirely inanimate; but should rather
conceive them as enjoying life and action. On this view the facts
cease to appear surprising. For it is natural that the best-conditioned
of all things should have its good without action, that which is
nearest to it should achieve it by little and simple action, and that
which is farther removed by a complexity of actions, just as with
men’s bodies one is in good condition without exercise at all, another
after a short walk, while another requires running and wrestling and
hard training, and there are yet others who however hard they
worked themselves could never secure this good, but only some
substitute for it. To succeed often or in many things is difficult. For
instance, to throw ten thousand Coan throws with the dice would be
impossible, but to throw one or two is comparatively easy. In action,
again, when A has to be done to get B, B to get C, and C to get D, one
step or two present little difficulty, but as the series extends the
difficulty grows. We must, then, think of the action of the lower stars
as similar to that of animals and plants. For on our earth it is man
that has the greatest variety of actions – for there are many goods
that man can secure; hence his actions are various and directed to
ends beyond them – while the perfectly conditioned has no need of
action, since it is itself the end, and action always requires two terms,
end and means. The lower animals have less variety of action than
man; and plants perhaps have little action and of one kind only. For
either they have but one attainable good (as indeed man has), or, if
several, each contributes directly to their ultimate good. One thing
then has and enjoys the ultimate good, other things attain to it, one
immediately by few steps, another by many, while yet another does
not even attempt to secure it but is satisfied to reach a point not far
removed from that consummation. Thus, taking health as the end,
there will be one thing that always possesses health, others that
attain it, one by reducing flesh, another by running and thus reducing
906
flesh, another by taking steps to enable himself to run, thus further
increasing the number of movements, while another cannot attain
health itself, but only running or reduction of flesh, so that one or
other of these is for such a being the end. For while it is clearly best
for any being to attain the real end, yet, if that cannot be, the nearer
it is to the best the better will be its state. It is for this reason that the
earth moves not at all and the bodies near to it with few movements.
For they do not attain the final end, but only come as near to it as
their share in the divine principle permits. But the first heaven finds
it immediately with a single movement, and the bodies intermediate
between the first and last heavens attain it indeed, but at the cost of
a multiplicity of movement.
907
13
908
limit, and that which contains or limits is more precious than that
which is limited, see ing that the latter is the matter and the former
the essence of the system.
II. As to the position of the earth, then, this is the view which some
advance, and the views advanced concerning its rest or motion are
similar. For here too there is no general agreement. All who deny that
the earth lies at the centre think that it revolves about the centre, and
not the earth only but, as we said before, the counter-earth as well.
Some of them even consider it possible that there are several bodies
so moving, which are invisible to us owing to the interposition of the
earth. This, they say, accounts for the fact that eclipses of the moon
are more frequent than eclipses of the sun: for in addition to the
earth each of these moving bodies can obstruct it. Indeed, as in any
case the surface of the earth is not actually a centre but distant from
it a full hemisphere, there is no more difficulty, they think, in
accounting for the observed facts on their view that we do not dwell
at the centre, than on the common view that the earth is in the
middle. Even as it is, there is nothing in the observations to suggest
that we are removed from the centre by half the diameter of the
earth. Others, again, say that the earth, which lies at the centre, is
‘rolled’, and thus in motion, about the axis of the whole heaven, So it
stands written in the Timaeus.
III. There are similar disputes about the shape of the earth. Some
think it is spherical, others that it is flat and drum-shaped. For
evidence they bring the fact that, as the sun rises and sets, the part
concealed by the earth shows a straight and not a curved edge,
whereas if the earth were spherical the line of section would have to
be circular. In this they leave out of account the great distance of the
sun from the earth and the great size of the circumference, which,
seen from a distance on these apparently small circles appears
straight. Such an appearance ought not to make them doubt the
circular shape of the earth. But they have another argument. They say
that because it is at rest, the earth must necessarily have this shape.
For there are many different ways in which the movement or rest of
the earth has been conceived.
909
The difficulty must have occurred to every one. It would indeed be a
complacent mind that felt no surprise that, while a little bit of earth,
let loose in mid-air moves and will not stay still, and more there is of
it the faster it moves, the whole earth, free in midair, should show no
movement at all. Yet here is this great weight of earth, and it is at
rest. And again, from beneath one of these moving fragments of
earth, before it falls, take away the earth, and it will continue its
downward movement with nothing to stop it. The difficulty then, has
naturally passed into a common place of philosophy; and one may
well wonder that the solutions offered are not seen to involve greater
absurdities than the problem itself.
By these considerations some have been led to assert that the earth
below us is infinite, saying, with Xenophanes of Colophon, that it has
‘pushed its roots to infinity’, – in order to save the trouble of seeking
for the cause. Hence the sharp rebuke of Empedocles, in the words ‘if
the deeps of the earth are endless and endless the ample ether –
such is the vain tale told by many a tongue, poured from the mouths
of those who have seen but little of the whole. Others say the earth
rests upon water. This, indeed, is the oldest theory that has been
preserved, and is attributed to Thales of Miletus. It was supposed to
stay still because it floated like wood and other similar substances,
which are so constituted as to rest upon but not upon air. As if the
same account had not to be given of the water which carries the
earth as of the earth itself! It is not the nature of water, any more
than of earth, to stay in mid-air: it must have something to rest upon.
Again, as air is lighter than water, so is water than earth: how then
can they think that the naturally lighter substance lies below the
heavier? Again, if the earth as a whole is capable of floating upon
water, that must obviously be the case with any part of it. But
observation shows that this is not the case. Any piece of earth goes to
the bottom, the quicker the larger it is. These thinkers seem to push
their inquiries some way into the problem, but not so far as they
might. It is what we are all inclined to do, to direct our inquiry not by
the matter itself, but by the views of our opponents: and even when
interrogating oneself one pushes the inquiry only to the point at
which one can no longer offer any opposition. Hence a good inquirer
will be one who is ready in bringing forward the objections proper to
910
the genus, and that he will be when he has gained an understanding
of all the differences.
Now, first, if the shape of the earth is not flat, its flatness cannot be
the cause of its immobility. But in their own account it is rather the
size of the earth than its flatness that causes it to remain at rest. For
the reason why the air is so closely confined that it cannot find a
passage, and therefore stays where it is, is its great amount: and this
amount great because the body which isolates it, the earth, is very
large. This result, then, will follow, even if the earth is spherical, so
long as it retains its size. So far as their arguments go, the earth will
still be at rest.
911
rest. If, then, it is by constraint that the earth now keeps its place, the
so-called ‘whirling’ movement by which its parts came together at
the centre was also constrained. (The form of causation supposed
they all borrow from observations of liquids and of air, in which the
larger and heavier bodies always move to the centre of the whirl. This
is thought by all those who try to generate the heavens to explain
why the earth came together at the centre. They then seek a reason
for its staying there; and some say, in the manner explained, that the
reason is its size and flatness, others, with Empedocles, that the
motion of the heavens, moving about it at a higher speed, prevents
movement of the earth, as the water in a cup, when the cup is given a
circular motion, though it is often underneath the bronze, is for this
same reason prevented from moving with the downward movement
which is natural to it.) But suppose both the ‘whirl’ and its flatness
(the air beneath being withdrawn) cease to prevent the earth’s
motion, where will the earth move to then? Its movement to the
centre was constrained, and its rest at the centre is due to constraint;
but there must be some motion which is natural to it. Will this be
upward motion or downward or what? It must have some motion;
and if upward and downward motion are alike to it, and the air above
the earth does not prevent upward movement, then no more could
air below it prevent downward movement. For the same cause must
necessarily have the same effect on the same thing.
912
have been the ground of their distinction, or the manner and
direction of their natural movements? In the infinite chaos there can
have been neither above nor below, and it is by these that heavy and
light are determined.
It is to these causes that most writers pay attention: but there are
some, Anaximander, for instance, among the ancients, who say that
the earth keeps its place because of its indifference. Motion upward
and downward and sideways were all, they thought, equally
inappropriate to that which is set at the centre and indifferently
related to every extreme point; and to move in contrary directions at
the same time was impossible: so it must needs remain still. This
view is ingenious but not true. The argument would prove that
everything, whatever it be, which is put at the centre, must stay there.
Fire, then, will rest at the centre: for the proof turns on no peculiar
property of earth. But this does not follow. The observed facts about
earth are not only that it remains at the centre, but also that it moves
to the centre. The place to which any fragment of earth moves must
necessarily be the place to which the whole moves; and in the place
to which a thing naturally moves, it will naturally rest. The reason
then is not in the fact that the earth is indifferently related to every
extreme point: for this would apply to any body, whereas movement
to the centre is peculiar to earth. Again it is absurd to look for a
reason why the earth remains at the centre and not for a reason why
fire remains at the extremity. If the extremity is the natural place of
fire, clearly earth must also have a natural place. But suppose that
the centre is not its place, and that the reason of its remaining there
is this necessity of indifference – on the analogy of the hair which, it
is said, however great the tension, will not break under it, if it be
evenly distributed, or of the men who, though exceedingly hungry
and thirsty, and both equally, yet being equidistant from food and
drink, is therefore bound to stay where he is – even so, it still remains
to explain why fire stays at the extremities. It is strange, too, to ask
about things staying still but not about their motion, – why, I mean,
one thing, if nothing stops it, moves up, and another thing to the
centre. Again, their statements are not true. It happens, indeed, to be
the case that a thing to which movement this way and that is equally
inappropriate is obliged to remain at the centre. But so far as their
913
argument goes, instead of remaining there, it will move, only not as a
mass but in fragments. For the argument applies equally to fire. Fire,
if set at the centre, should stay there, like earth, since it will be
indifferently related to every point on the extremity. Nevertheless it
will move, as in fact it always does move when nothing stops it, away
from the centre to the extremity. It will not, however, move in a mass
to a single point on the circumference – the only possible result on
the lines of the indifference theory – but rather each corresponding
portion of fire to the corresponding part of the extremity, each fourth
part, for instance, to a fourth part of the circumference. For since no
body is a point, it will have parts. The expansion, when the body
increased the place occupied, would be on the same principle as the
contraction, in which the place was diminished. Thus, for all the
indifference theory shows to the contrary, earth also would have
moved in this manner away from the centre, unless the centre had
been its natural place.
We have now outlined the views held as to the shape, position, and
rest or movement of the earth.
14
Let us first decide the question whether the earth moves or is at rest.
For, as we said, there are some who make it one of the stars, and
others who, setting it at the centre, suppose it to be ‘rolled’ and in
motion about the pole as axis. That both views are untenable will be
clear if we take as our starting-point the fact that the earth’s motion,
whether the earth be at the centre or away from it, must needs be a
constrained motion. It cannot be the movement of the earth itself. If
it were, any portion of it would have this movement; but in fact every
part moves in a straight line to the centre. Being, then, constrained
and unnatural, the movement could not be eternal. But the order of
the universe is eternal. Again, everything that moves with the
circular movement, except the first sphere, is observed to be passed,
and to move with more than one motion. The earth, then, also,
914
whether it move about the centre or as stationary at it, must
necessarily move with two motions. But if this were so, there would
have to be passings and turnings of the fixed stars. Yet no such thing
is observed. The same stars always rise and set in the same parts of
the earth.
Further, the natural movement of the earth, part and whole alike, is
the centre of the whole – whence the fact that it is now actually
situated at the centre – but it might be questioned since both centres
are the same, which centre it is that portions of earth and other
heavy things move to. Is this their goal because it is the centre of the
earth or because it is the centre of the whole? The goal, surely, must
be the centre of the whole. For fire and other light things move to the
extremity of the area which contains the centre. It happens, however,
that the centre of the earth and of the whole is the same. Thus they
do move to the centre of the earth, but accidentally, in virtue of the
fact that the earth’s centre lies at the centre of the whole. That the
centre of the earth is the goal of their movement is indicated by the
fact that heavy bodies moving towards the earth do not parallel but
so as to make equal angles, and thus to a single centre, that of the
earth. It is clear, then, that the earth must be at the centre and
immovable, not only for the reasons already given, but also because
heavy bodies forcibly thrown quite straight upward return to the
point from which they started, even if they are thrown to an infinite
distance. From these considerations then it is clear that the earth
does not move and does not lie elsewhere than at the centre.
915
then, it would require a force greater than itself to move it, it must
needs stay at the centre. This view is further supported by the
contributions of mathematicians to astronomy, since the
observations made as the shapes change by which the order of the
stars is determined, are fully accounted for on the hypothesis that
the earth lies at the centre. Of the position of the earth and of the
manner of its rest or movement, our discussion may here end.
Its shape must necessarily be spherical. For every portion of earth has
weight until it reaches the centre, and the jostling of parts greater
and smaller would bring about not a waved surface, but rather
compression and convergence of part and part until the centre is
reached. The process should be conceived by supposing the earth to
come into being in the way that some of the natural philosophers
describe. Only they attribute the downward movement to constraint,
and it is better to keep to the truth and say that the reason of this
motion is that a thing which possesses weight is naturally endowed
with a centripetal movement. When the mixture, then, was merely
potential, the things that were separated off moved similarly from
every side towards the centre. Whether the parts which came
together at the centre were distributed at the extremities evenly, or in
some other way, makes no difference. If, on the one hand, there were
a similar movement from each quarter of the extremity to the single
centre, it is obvious that the resulting mass would be similar on every
side. For if an equal amount is added on every side the extremity of
the mass will be everywhere equidistant from its centre, i.e. the
figure will be spherical. But neither will it in any way affect the
argument if there is not a similar accession of concurrent fragments
from every side. For the greater quantity, finding a lesser in front of it,
must necessarily drive it on, both having an impulse whose goal is
the centre, and the greater weight driving the lesser forward till this
goal is reached. In this we have also the solution of a possible
difficulty. The earth, it might be argued, is at the centre and spherical
in shape: if, then, a weight many times that of the earth were added
to one hemisphere, the centre of the earth and of the whole will no
longer be coincident. So that either the earth will not stay still at the
centre, or if it does, it will be at rest without having its centre at the
place to which it is still its nature to move. Such is the difficulty. A
916
short consideration will give us an easy answer, if we first give
precision to our postulate that any body endowed with weight, of
whatever size, moves towards the centre. Clearly it will not stop
when its edge touches the centre. The greater quantity must prevail
until the body’s centre occupies the centre. For that is the goal of its
impulse. Now it makes no difference whether we apply this to a clod
or common fragment of earth or to the earth as a whole. The fact
indicated does not depend upon degrees of size but applies
universally to everything that has the centripetal impulse. Therefore
earth in motion, whether in a mass or in fragments, necessarily
continues to move until it occupies the centre equally every way, the
less being forced to equalize itself by the greater owing to the forward
drive of the impulse.
If the earth was generated, then, it must have been formed in this
way, and so clearly its generation was spherical; and if it is
ungenerated and has remained so always, its character must be that
which the initial generation, if it had occurred, would have given it.
But the spherical shape, necessitated by this argument, follows also
from the fact that the motions of heavy bodies always make equal
angles, and are not parallel. This would be the natural form of
movement towards what is naturally spherical. Either then the earth
is spherical or it is at least naturally spherical. And it is right to call
anything that which nature intends it to be, and which belongs to it,
rather than that which it is by constraint and contrary to nature. The
evidence of the senses further corroborates this. How else would
eclipses of the moon show segments shaped as we see them? As it is,
the shapes which the moon itself each month shows are of every
kind straight, gibbous, and concave – but in eclipses the outline is
always curved: and, since it is the interposition of the earth that
makes the eclipse, the form of this line will be caused by the form of
the earth’s surface, which is therefore spherical. Again, our
observations of the stars make it evident, not only that the earth is
circular, but also that it is a circle of no great size. For quite a small
change of position to south or north causes a manifest alteration of
the horizon. There is much change, I mean, in the stars which are
overhead, and the stars seen are different, as one moves northward
or southward. Indeed there are some stars seen in Egypt and in the
917
neighbourhood of Cyprus which are not seen in the northerly
regions; and stars, which in the north are never beyond the range of
observation, in those regions rise and set. All of which goes to show
not only that the earth is circular in shape, but also that it is a sphere
of no great size: for otherwise the effect of so slight a change of place
would not be quickly apparent. Hence one should not be too sure of
the incredibility of the view of those who conceive that there is
continuity between the parts about the pillars of Hercules and the
parts about India, and that in this way the ocean is one. As further
evidence in favour of this they quote the case of elephants, a species
occurring in each of these extreme regions, suggesting that the
common characteristic of these extremes is explained by their
continuity. Also, those mathematicians who try to calculate the size
of the earth’s circumference arrive at the figure 400,000 stades. This
indicates not only that the earth’s mass is spherical in shape, but also
that as compared with the stars it is not of great size.
Book III
We have already discussed the first heaven and its parts, the moving
stars within it, the matter of which these are composed and their
bodily constitution, and we have also shown that they are
ungenerated and indestructible. Now things that we call natural are
either substances or functions and attributes of substances. As
substances I class the simple bodies – fire, earth, and the other terms
of the series – and all things composed of them; for example, the
heaven as a whole and its parts, animals, again, and plants and their
parts. By attributes and functions I mean the movements of these
918
and of all other things in which they have power in themselves to
cause movement, and also their alterations and reciprocal
transformations. It is obvious, then, that the greater part of the
inquiry into nature concerns bodies: for a natural substance is either
a body or a thing which cannot come into existence without body
and magnitude. This appears plainly from an analysis of the
character of natural things, and equally from an inspection of the
instances of inquiry into nature. Since, then, we have spoken of the
primary element, of its bodily constitution, and of its freedom from
destruction and generation, it remains to speak of the other two. In
speaking of them we shall be obliged also to inquire into generation
and destruction. For if there is generation anywhere, it must be in
these elements and things composed of them.
919
persists as the basis of all these transformations. So we may interpret
the statements of Heraclitus of Ephesus and many others. And some
subject all bodies whatever to generation, by means of the
composition and separation of planes.
Discussion of the other views may be postponed. But this last theory
which composes every body of planes is, as the most superficial
observation shows, in many respects in plain contradiction with
mathematics. It is, however, wrong to remove the foundations of a
science unless you can replace them with others more convincing.
And, secondly, the same theory which composes solids of planes
clearly composes planes of lines and lines of points, so that a part of
a line need not be a line. This matter has been already considered in
our discussion of movement, where we have shown that an
indivisible length is impossible. But with respect to natural bodies
there are impossibilities involved in the view which asserts
indivisible lines, which we may briefly consider at this point. For the
impossible consequences which result from this view in the
mathematical sphere will reproduce themselves when it is applied to
physical bodies, but there will be difficulties in physics which are not
present in mathematics; for mathematics deals with an abstract and
physics with a more concrete object. There are many attributes
necessarily present in physical bodies which are necessarily excluded
by indivisibility; all attributes, in fact, which are divisible. There can
be nothing divisible in an indivisible thing, but the attributes of
bodies are all divisible in one of two ways. They are divisible into
kinds, as colour is divided into white and black, and they are divisible
per accidens when that which has them is divisible. In this latter
sense attributes which are simple are nevertheless divisible.
Attributes of this kind will serve, therefore, to illustrate the
impossibility of the view. It is impossible, if two parts of a thing have
no weight, that the two together should have weight. But either all
perceptible bodies or some, such as earth and water, have weight, as
these thinkers would themselves admit. Now if the point has no
weight, clearly the lines have not either, and, if they have not, neither
have the planes. Therefore no body has weight. It is, further, manifest
that their point cannot have weight. For while a heavy thing may
always be heavier than something and a light thing lighter than
920
something, a thing which is heavier or lighter than something need
not be itself heavy or light, just as a large thing is larger than others,
but what is larger is not always large. A thing which, judged
absolutely, is small may none the less be larger than other things.
Whatever, then, is heavy and also heavier than something else, must
exceed this by something which is heavy. A heavy thing therefore is
always divisible. But it is common ground that a point is indivisible.
Again, suppose that what is heavy or weight is a dense body, and
what is light rare. Dense differs from rare in containing more matter
in the same cubic area. A point, then, if it may be heavy or light, may
be dense or rare. But the dense is divisible while a point is indivisible.
And if what is heavy must be either hard or soft, an impossible
consequence is easy to draw. For a thing is soft if its surface can be
pressed in, hard if it cannot; and if it can be pressed in it is divisible.
Further, to assume, on the one hand, that the planes can only be put
in linear contact would be ridiculous. For just as there are two ways
of putting lines together, namely, end to and side by side, so there
must be two ways of putting planes together. Lines can be put
together so that contact is linear by laying one along the other,
though not by putting them end to end. But if, similarly, in putting
the lanes together, superficial contact is allowed as an alternative to
linear, that method will give them bodies which are not any element
nor composed of elements. Again, if it is the number of planes in a
body that makes one heavier than another, as the Timaeus explains,
921
clearly the line and the point will have weight. For the three cases
are, as we said before, analogous. But if the reason of differences of
weight is not this, but rather the heaviness of earth and the lightness
of fire, then some of the planes will be light and others heavy (which
involves a similar distinction in the lines and the points); the
earthplane, I mean, will be heavier than the fire-plane. In general, the
result is either that there is no magnitude at all, or that all magnitude
could be done away with. For a point is to a line as a line is to a plane
and as a plane is to a body. Now the various forms in passing into one
another will each be resolved into its ultimate constituents. It might
happen therefore that nothing existed except points, and that there
was no body at all. A further consideration is that if time is similarly
constituted, there would be, or might be, a time at which it was done
away with. For the indivisible now is like a point in a line. The same
consequences follow from composing the heaven of numbers, as
some of the Pythagoreans do who make all nature out of numbers.
For natural bodies are manifestly endowed with weight and
lightness, but an assemblage of units can neither be composed to
form a body nor possess weight.
The necessity that each of the simple bodies should have a natural
movement may be shown as follows. They manifestly move, and if
they have no proper movement they must move by constraint: and
the constrained is the same as the unnatural. Now an unnatural
movement presupposes a natural movement which it contravenes,
and which, however many the unnatural movements, is always one.
For naturally a thing moves in one way, while its unnatural
movements are manifold. The same may be shown, from the fact of
rest. Rest, also, must either be constrained or natural, constrained in
a place to which movement was constrained, natural in a place
movement to which was natural. Now manifestly there is a body
which is at rest at the centre. If then this rest is natural to it, clearly
motion to this place is natural to it. If, on the other hand, its rest is
922
constrained, what is hindering its motion? Something, which is at
rest: but if so, we shall simply repeat the same argument; and either
we shall come to an ultimate something to which rest where it is or
we shall have an infinite process, which is impossible. The hindrance
to its movement, then, we will suppose, is a moving thing – as
Empedocles says that it is the vortex which keeps the earth still – :
but in that case we ask, where would it have moved to but for the
vortex? It could not move infinitely; for to traverse an infinite is
impossible, and impossibilities do not happen. So the moving thing
must stop somewhere, and there rest not by constraint but naturally.
But a natural rest proves a natural movement to the place of rest.
Hence Leucippus and Democritus, who say that the primary bodies
are in perpetual movement in the void or infinite, may be asked to
explain the manner of their motion and the kind of movement which
is natural to them. For if the various elements are constrained by one
another to move as they do, each must still have a natural movement
which the constrained contravenes, and the prime mover must cause
motion not by constraint but naturally. If there is no ultimate natural
cause of movement and each preceding term in the series is always
moved by constraint, we shall have an infinite process. The same
difficulty is involved even if it is supposed, as we read in the Timaeus,
that before the ordered world was made the elements moved without
order. Their movement must have been due either to constraint or to
their nature. And if their movement was natural, a moment’s
consideration shows that there was already an ordered world. For the
prime mover must cause motion in virtue of its own natural
movement, and the other bodies, moving without constraint, as they
came to rest in their proper places, would fall into the order in which
they now stand, the heavy bodies moving towards the centre and the
light bodies away from it. But that is the order of their distribution in
our world. There is a further question, too, which might be asked. Is it
possible or impossible that bodies in unordered movement should
combine in some cases into combinations like those of which bodies
of nature’s composing are composed, such, I mean, as bones and
flesh? Yet this is what Empedocles asserts to have occurred under
Love. ‘Many a head’, says he, ‘came to birth without a neck.’ The
answer to the view that there are infinite bodies moving in an infinite
923
is that, if the cause of movement is single, they must move with a
single motion, and therefore not without order; and if, on the other
hand, the causes are of infinite variety, their motions too must be
infinitely varied. For a finite number of causes would produce a kind
of order, since absence of order is not proved by diversity of direction
in motions: indeed, in the world we know, not all bodies, but only
bodies of the same kind, have a common goal of movement. Again,
disorderly movement means in reality unnatural movement, since
the order proper to perceptible things is their nature. And there is
also absurdity and impossibility in the notion that the disorderly
movement is infinitely continued. For the nature of things is the
nature which most of them possess for most of the time. Thus their
view brings them into the contrary position that disorder is natural,
and order or system unnatural. But no natural fact can originate in
chance. This is a point which Anaxagoras seems to have thoroughly
grasped; for he starts his cosmogony from unmoved things. The
others, it is true, make things collect together somehow before they
try to produce motion and separation. But there is no sense in
starting generation from an original state in which bodies are
separated and in movement. Hence Empedocles begins after the
process ruled by Love: for he could not have constructed the heaven
by building it up out of bodies in separation, making them to
combine by the power of Love, since our world has its constituent
elements in separation, and therefore presupposes a previous state of
unity and combination.
These arguments make it plain that every body has its natural
movement, which is not constrained or contrary to its nature. We go
on to show that there are certain bodies whose necessary impetus is
that of weight and lightness. Of necessity, we assert, they must move,
and a moved thing which has no natural impetus cannot move either
towards or away from the centre. Suppose a body A without weight,
and a body B endowed with weight. Suppose the weightless body to
move the distance CD, while B in the same time moves the distance
CE, which will be greater since the heavy thing must move further.
Let the heavy body then be divided in the proportion CE: CD (for there
is no reason why a part of B should not stand in this relation to the
whole). Now if the whole moves the whole distance CE, the part must
924
in the same time move the distance CD. A weightless body, therefore,
and one which has weight will move the same distance, which is
impossible. And the same argument would fit the case of lightness.
Again, a body which is in motion but has neither weight nor
lightness, must be moved by constraint, and must continue its
constrained movement infinitely. For there will be a force which
moves it, and the smaller and lighter a body is the further will a given
force move it. Now let A, the weightless body, be moved the distance
CE, and B, which has weight, be moved in the same time the distance
CD. Dividing the heavy body in the proportion CE:CD, we subtract
from the heavy body a part which will in the same time move the
distance CE, since the whole moved CD: for the relative speeds of the
two bodies will be in inverse ratio to their respective sizes. Thus the
weightless body will move the same distance as the heavy in the
same time. But this is impossible. Hence, since the motion of the
weightless body will cover a greater distance than any that is
suggested, it will continue infinitely. It is therefore obvious that every
body must have a definite weight or lightness. But since ‘nature’
means a source of movement within the thing itself, while a force is
a source of movement in something other than it or in itself qua
other, and since movement is always due either to nature or to
constraint, movement which is natural, as downward movement is to
a stone, will be merely accelerated by an external force, while an
unnatural movement will be due to the force alone. In either case the
air is as it were instrumental to the force. For air is both light and
heavy, and thus qua light produces upward motion, being propelled
and set in motion by the force, and qua heavy produces a downward
motion. In either case the force transmits the movement to the body
by first, as it were, impregnating the air. That is why a body moved by
constraint continues to move when that which gave the impulse
ceases to accompany it. Otherwise, i.e. if the air were not endowed
with this function, constrained movement would be impossible. And
the natural movement of a body may be helped on in the same way.
This discussion suffices to show (1) that all bodies are either light or
heavy, and (2) how unnatural movement takes place.
From what has been said earlier it is plain that there cannot be
generation either of everything or in an absolute sense of anything. It
925
is impossible that everything should be generated, unless an extra-
corporeal void is possible. For, assuming generation, the place which
is to be occupied by that which is coming to be, must have been
previously occupied by void in which no body was. Now it is quite
possible for one body to be generated out of another, air for instance
out of fire, but in the absence of any pre-existing mass generation is
impossible. That which is potentially a certain kind of body may, it is
true, become such in actuality, But if the potential body was not
already in actuality some other kind of body, the existence of an
extra-corporeal void must be admitted.
926
the homoeomerous things, viz. flesh, bone, and the like. Earth and
fire are mixtures, composed of them and all the other seeds, each
consisting of a collection of all the homoeomerous bodies, separately
invisible; and that explains why from these two bodies all others are
generated. (To him fire and aither are the same thing.) But since
every natural body has it proper movement, and movements are
either simple or mixed, mixed in mixed bodies and simple in simple,
there must obviously be simple bodies; for there are simple
movements. It is plain, then, that there are elements, and why.
927
and there is a limit to the number of differences (for the difference
lies in qualities apprehended by sense, which are in fact finite in
number, though this requires proof), then manifestly there is
necessarily a limit to the number of elements.
928
or more, the simple bodies must be the same in number as they.
Again, if every element has its proper movement, and a simple body
has a simple movement, and the number of simple movements is not
infinite, because the simple motions are only two and the number of
places is not infinite, on these grounds also we should have to deny
that the number of elements is infinite.
Now those who decide for a single element, which is either water or
air or a body finer than water and denser than air, and proceed to
generate other things out of it by use of the attributes density and
rarity, all alike fail to observe the fact that they are depriving the
element of its priority. Generation out of the elements is, as they say,
synthesis, and generation into the elements is analysis, so that the
body with the finer parts must have priority in the order of nature.
But they say that fire is of all bodies the finest. Hence fire will be first
in the natural order. And whether the finest body is fire or not makes
no difference; anyhow it must be one of the other bodies that is
primary and not that which is intermediate. Again, density and rarity,
as instruments of generation, are equivalent to fineness and
coarseness, since the fine is rare, and coarse in their use means
dense. But fineness and coarseness, again, are equivalent to
greatness and smallness, since a thing with small parts is fine and a
thing with large parts coarse. For that which spreads itself out widely
is fine, and a thing composed of small parts is so spread out. In the
end, then, they distinguish the various other substances from the
element by the greatness and smallness of their parts. This method
of distinction makes all judgement relative. There will be no absolute
929
distinction between fire, water, and air, but one and the same body
will be relatively to this fire, relatively to something else air. The same
difficulty is involved equally in the view elements and distinguishes
them by their greatness and smallness. The principle of distinction
between bodies being quantity, the various sizes will be in a definite
ratio, and whatever bodies are in this ratio to one another must be
air, fire, earth, and water respectively. For the ratios of smaller bodies
may be repeated among greater bodies.
Those who start from fire as the single element, while avoiding this
difficulty, involve themselves in many others. Some of them give fire
a particular shape, like those who make it a pyramid, and this on one
of two grounds. The reason given may be – more crudely – that the
pyramid is the most piercing of figures as fire is of bodies, or – more
ingeniously – the position may be supported by the following
argument. As all bodies are composed of that which has the finest
parts, so all solid figures are composed of pryamids: but the finest
body is fire, while among figures the pyramid is primary and has the
smallest parts; and the primary body must have the primary figure:
therefore fire will be a pyramid. Others, again, express no opinion on
the subject of its figure, but simply regard it as the of the finest parts,
which in combination will form other bodies, as the fusing of gold-
dust produces solid gold. Both of these views involve the same
difficulties. For (1) if, on the one hand, they make the primary body
an atom, the view will be open to the objections already advanced
against the atomic theory. And further the theory is inconsistent with
a regard for the facts of nature. For if all bodies are quantitatively
commensurable, and the relative size of the various homoeomerous
masses and of their several elements are in the same ratio, so that
the total mass of water, for instance, is related to the total mass of air
as the elements of each are to one another, and so on, and if there is
more air than water and, generally, more of the finer body than of the
coarser, obviously the element of water will be smaller than that of
air. But the lesser quantity is contained in the greater. Therefore the
air element is divisible. And the same could be shown of fire and of
all bodies whose parts are relatively fine. (2) If, on the other hand, the
primary body is divisible, then (a) those who give fire a special shape
will have to say that a part of fire is not fire, because a pyramid is not
930
composed of pyramids, and also that not every body is either an
element or composed of elements, since a part of fire will be neither
fire nor any other element. And (b) those whose ground of distinction
is size will have to recognize an element prior to the element, a
regress which continues infinitely, since every body is divisible and
that which has the smallest parts is the element. Further, they too
will have to say that the same body is relatively to this fire and
relatively to that air, to others again water and earth.
The common error of all views which assume a single element is that
they allow only one natural movement, which is the same for every
body. For it is a matter of observation that a natural body possesses a
principle of movement. If then all bodies are one, all will have one
movement. With this motion the greater their quantity the more they
will move, just as fire, in proportion as its quantity is greater, moves
faster with the upward motion which belongs to it. But the fact is
that increase of quantity makes many things move the faster
downward. For these reasons, then, as well as from the distinction
already established of a plurality of natural movements, it is
impossible that there should be only one element. But if the elements
are not an infinity and not reducible to one, they must be several and
finite in number.
931
mutually exclusive, the time occupied by the synthesis, which is
infinite, being preceded by the period of analysis. There are thus two
mutually exclusive infinites, which is impossible. (2) Suppose, on the
other hand, that the analysis stops somewhere. Then the body at
which it stops will be either atomic or, as Empedocles seems to have
intended, a divisible body which will yet never be divided. The
foregoing arguments show that it cannot be an atom; but neither can
it be a divisible body which analysis will never reach. For a smaller
body is more easily destroyed than a larger; and a destructive process
which succeeds in destroying, that is, in resolving into smaller
bodies, a body of some size, cannot reasonably be expected to fail
with the smaller body. Now in fire we observe a destruction of two
kinds: it is destroyed by its contrary when it is quenched, and by
itself when it dies out. But the effect is produced by a greater
quantity upon a lesser, and the more quickly the smaller it is. The
elements of bodies must therefore be subject to destruction and
generation.
932
since that which comes into being and that out of which it comes
must needs be together. The elements therefore cannot be generated
from something incorporeal nor from a body which is not an
element, and the only remaining alternative is that they are
generated from one another.
933
process is one of excretion. The same thing happens again when the
residue produces water. But this can only go on for ever, if the finite
body contains an infinity, which is impossible. Therefore the
generation of elements out of one another will not always continue.
934
The result of their view is that earth has the best right to the name
element, and is alone indestructible; for that which is indissoluble is
indestructible and elementary, and earth alone cannot be dissolved
into any body but itself. Again, in the case of those elements which
do suffer dissolution, the ‘suspension’ of the triangles is
unsatisfactory. But this takes place whenever one is dissolved into
another, because of the numerical inequality of the triangles which
compose them. Further, those who hold these views must needs
suppose that generation does not start from a body. For what is
generated out of planes cannot be said to have been generated from a
body. And they must also assert that not all bodies are divisible,
coming thus into conflict with our most accurate sciences, namely
the mathematical, which assume that even the intelligible is
divisible, while they, in their anxiety to save their hypothesis, cannot
even admit this of every perceptible thing. For any one who gives
each element a shape of its own, and makes this the ground of
distinction between the substances, has to attribute to them
indivisibility; since division of a pyramid or a sphere must leave
somewhere at least a residue which is not sphere or a pyramid.
Either, then, a part of fire is not fire, so that there is a body prior to
the element – for every body is either an element or composed of
elements – or not every body is divisible.
935
containing body; while, if its shape is changed, it will cease to be
water, since the distinctive quality is shape. Clearly, then, their
shapes are not fixed. Indeed, nature itself seems to offer
corroboration of this theoretical conclusion. Just as in other cases the
substratum must be formless and unshapen – for thus the ‘all-
receptive’, as we read in the Timaeus, will be best for modelling – so
the elements should be conceived as a material for composite things;
and that is why they can put off their qualitative distinctions and
pass into one another. Further, how can they account for the
generation of flesh and bone or any other continuous body? The
elements alone cannot produce them because their collocation
cannot produce a continuum. Nor can the composition of planes; for
this produces the elements themselves, not bodies made up of them.
Any one then who insists upon an exact statement of this kind of
theory, instead of assenting after a passing glance at it, will see that it
removes generation from the world.
Further, the very properties, powers, and motions, to which they paid
particular attention in allotting shapes, show the shapes not to be in
accord with the bodies. Because fire is mobile and productive of heat
and combustion, some made it a sphere, others a pyramid. These
shapes, they thought, were the most mobile because they offer the
fewest points of contact and are the least stable of any; they were
also the most apt to produce warmth and combustion, because the
one is angular throughout while the other has the most acute angles,
and the angles, they say, produce warmth and combustion. Now, in
the first place, with regard to movement both are in error. These may
be the figures best adapted to movement; they are not, however, well
adapted to the movement of fire, which is an upward and rectilinear
movement, but rather to that form of circular movement which we
call rolling. Earth, again, they call a cube because it is stable and at
rest. But it rests only in its own place, not anywhere; from any other
it moves if nothing hinders, and fire and the other bodies do the
same. The obvious inference, therefore, is that fire and each several
element is in a foreign place a sphere or a pyramid, but in its own a
cube. Again, if the possession of angles makes a body produce heat
and combustion, every element produces heat, though one may do so
more than another. For they all possess angles, the octahedron and
936
dodecahedron as well as the pyramid; and Democritus makes even
the sphere a kind of angle, which cuts things because of its mobility.
The difference, then, will be one of degree: and this is plainly false.
They must also accept the inference that the mathematical produce
heat and combustion, since they too possess angles and contain
atomic spheres and pyramids, especially if there are, as they allege,
atomic figures. Anyhow if these functions belong to some of these
things and not to others, they should explain the difference, instead
of speaking in quite general terms as they do. Again, combustion of a
body produces fire, and fire is a sphere or a pyramid. The body, then,
is turned into spheres or pyramids. Let us grant that these figures
may reasonably be supposed to cut and break up bodies as fire does;
still it remains quite inexplicable that a pyramid must needs produce
pyramids or a sphere spheres. One might as well postulate that a
knife or a saw divides things into knives or saws. It is also ridiculous
to think only of division when allotting fire its shape. Fire is generally
thought of as combining and connecting rather than as separating.
For though it separates bodies different in kind, it combines those
which are the same; and the combining is essential to it, the
functions of connecting and uniting being a mark of fire, while the
separating is incidental. For the expulsion of the foreign body is an
incident in the compacting of the homogeneous. In choosing the
shape, then, they should have thought either of both functions or
preferably of the combining function. In addition, since hot and cold
are contrary powers, it is impossible to allot any shape to the cold.
For the shape given must be the contrary of that given to the hot, but
there is no contrariety between figures. That is why they have all left
the cold out, though properly either all or none should have their
distinguishing figures. Some of them, however, do attempt to explain
this power, and they contradict themselves. A body of large particles,
they say, is cold because instead of penetrating through the passages
it crushes. Clearly, then, that which is hot is that which penetrates
these passages, or in other words that which has fine particles. It
results that hot and cold are distinguished not by the figure but by
the size of the particles. Again, if the pyramids are unequal in size,
the large ones will not be fire, and that figure will produce not
combustion but its contrary.
937
From what has been said it is clear that the difference of the
elements does not depend upon their shape. Now their most
important differences are those of property, function, and power; for
every natural body has, we maintain, its own functions, properties,
and powers. Our first business, then, will be to speak of these, and
that inquiry will enable us to explain the differences of each from
each.
Book IV
We have now to consider the terms ‘heavy’ and ‘light’. We must ask
what the bodies so called are, how they are constituted, and what is
the reason of their possessing these powers. The consideration of
these questions is a proper part of the theory of movement, since we
call things heavy and light because they have the power of being
moved naturally in a certain way. The activities corresponding to
these powers have not been given any name, unless it is thought that
‘impetus’ is such a name. But because the inquiry into nature is
concerned with movement, and these things have in themselves
some spark (as it were) of movement, all inquirers avail themselves
of these powers, though in all but a few cases without exact
discrimination. We must then first look at whatever others have said,
and formulate the questions which require settlement in the
interests of this inquiry, before we go on to state our own view of the
matter.
938
relatively light, the other relatively heavy. Our predecessors have not
dealt at all with the absolute use, of the terms, but only with the
relative. I mean, they do not explain what the heavy is or what the
light is, but only the relative heaviness and lightness of things
possessing weight. This can be made clearer as follows. There are
things whose constant nature it is to move away from the centre,
while others move constantly towards the centre; and of these
movements that which is away from the centre I call upward
movement and that which is towards it I call downward movement.
(The view, urged by some, that there is no up and no down in the
heaven, is absurd. There can be, they say, no up and no down, since
the universe is similar every way, and from any point on the earth’s
surface a man by advancing far enough will come to stand foot to
foot with himself. But the extremity of the whole, which we call
‘above’, is in position above and in nature primary. And since the
universe has an extremity and a centre, it must clearly have an up
and down. Common usage is thus correct, though inadequate. And
the reason of its inadequacy is that men think that the universe is
not similar every way. They recognize only the hemisphere which is
over us. But if they went on to think of the world as formed on this
pattern all round, with a centre identically related to each point on
the extremity, they would have to admit that the extremity was above
and the centre below.) By absolutely light, then, we mean that which
moves upward or to the extremity, and by absolutely heavy that
which moves downward or to the centre. By lighter or relatively light
we mean that one, of two bodies endowed with weight and equal in
bulk, which is exceeded by the other in the speed of its natural
downward movement.
Those of our predecessors who have entered upon this inquiry have
for the most part spoken of light and heavy things only in the sense
in which one of two things both endowed with weight is said to be
the lighter. And this treatment they consider a sufficient analysis also
939
of the notions of absolute heaviness, to which their account does not
apply. This, however, will become clearer as we advance. One use of
the terms ‘lighter’ and ‘heavier’ is that which is set forth in writing in
the Timaeus, that the body which is composed of the greater number
of identical parts is relatively heavy, while that which is composed of
a smaller number is relatively light. As a larger quantity of lead or of
bronze is heavier than a smaller – and this holds good of all
homogeneous masses, the superior weight always depending upon a
numerical superiority of equal parts – in precisely the same way, they
assert, lead is heavier than wood. For all bodies, in spite of the
general opinion to the contrary, are composed of identical parts and
of a single material. But this analysis says nothing of the absolutely
heavy and light. The facts are that fire is always light and moves
upward, while earth and all earthy things move downwards or
towards the centre. It cannot then be the fewness of the triangles (of
which, in their view, all these bodies are composed) which disposes
fire to move upward. If it were, the greater the quantity of fire the
slower it would move, owing to the increase of weight due to the
increased number of triangles. But the palpable fact, on the contrary,
is that the greater the quantity, the lighter the mass is and the
quicker its upward movement: and, similarly, in the reverse
movement from above downward, the small mass will move quicker
and the large slower. Further, since to be lighter is to have fewer of
these homogeneous parts and to be heavier is to have more, and air,
water, and fire are composed of the same triangles, the only
difference being in the number of such parts, which must therefore
explain any distinction of relatively light and heavy between these
bodies, it follows that there must be a certain quantum of air which
is heavier than water. But the facts are directly opposed to this. The
larger the quantity of air the more readily it moves upward, and any
portion of air without exception will rise up out of the water.
So much for one view of the distinction between light and heavy. To
others the analysis seems insufficient; and their views on the subject,
though they belong to an older generation than ours, have an air of
novelty. It is apparent that there are bodies which, when smaller in
bulk than others, yet exceed them in weight. It is therefore obviously
insufficient to say that bodies of equal weight are composed of an
940
equal number of primary parts: for that would give equality of bulk.
Those who maintain that the primary or atomic parts, of which
bodies endowed with weight are composed, are planes, cannot so
speak without absurdity; but those who regard them as solids are in a
better position to assert that of such bodies the larger is the heavier.
But since in composite bodies the weight obviously does not
correspond in this way to the bulk, the lesser bulk being often
superior in weight (as, for instance, if one be wool and the other
bronze), there are some who think and say that the cause is to be
found elsewhere. The void, they say, which is imprisoned in bodies,
lightens them and sometimes makes the larger body the lighter. The
reason is that there is more void. And this would also account for the
fact that a body composed of a number of solid parts equal to, or
even smaller than, that of another is sometimes larger in bulk than it.
In short, generally and in every case a body is relatively light when it
contains a relatively large amount of void. This is the way they put it
themselves, but their account requires an addition. Relative lightness
must depend not only on an excess of void, but also an a defect of
solid: for if the ratio of solid to void exceeds a certain proportion, the
relative lightness will disappear. Thus fire, they say, is the lightest of
things just for this reason that it has the most void. But it would
follow that a large mass of gold, as containing more void than a small
mass of fire, is lighter than it, unless it also contains many times as
much solid. The addition is therefore necessary.
Of those who deny the existence of a void some, like Anaxagoras and
Empedocles, have not tried to analyse the notions of light and heavy
at all; and those who, while still denying the existence of a void, have
attempted this, have failed to explain why there are bodies which are
absolutely heavy and light, or in other words why some move upward
and others downward. The fact, again, that the body of greater bulk is
sometimes lighter than smaller bodies is one which they have passed
over in silence, and what they have said gives no obvious suggestion
for reconciling their views with the observed facts.
But those who attribute the lightness of fire to its containing so much
void are necessarily involved in practically the same difficulties. For
though fire be supposed to contain less solid than any other body, as
941
well as more void, yet there will be a certain quantum of fire in which
the amount of solid or plenum is in excess of the solids contained in
some small quantity of earth. They may reply that there is an excess
of void also. But the question is, how will they discriminate the
absolutely heavy? Presumably, either by its excess of solid or by its
defect of void. On the former view there could be an amount of earth
so small as to contain less solid than a large mass of fire. And
similarly, if the distinction rests on the amount of void, there will be a
body, lighter than the absolutely light, which nevertheless moves
downward as constantly as the other moves upward. But that cannot
be so, since the absolutely light is always lighter than bodies which
have weight and move downward, while, on the other hand, that
which is lighter need not be light, because in common speech we
distinguish a lighter and a heavier (viz. water and earth) among
bodies endowed with weight. Again, the suggestion of a certain ratio
between the void and the solid in a body is no more equal to solving
the problem before us. The manner of speaking will issue in a similar
impossibility. For any two portions of fire, small or great, will exhibit
the same ratio of solid to void, but the upward movement of the
greater is quicker than that of the less, just as the downward
movement of a mass of gold or lead, or of any other body endowed
with weight, is quicker in proportion to its size. This, however, should
not be the case if the ratio is the ground of distinction between heavy
things and light. There is also an absurdity in attributing the upward
movement of bodies to a void which does not itself move. If, however,
it is the nature of a void to move upward and of a plenum to move
downward, and therefore each causes a like movement in other
things, there was no need to raise the question why composite bodies
are some light and some heavy; they had only to explain why these
two things are themselves light and heavy respectively, and to give,
further, the reason why the plenum and the void are not eternally
separated. It is also unreasonable to imagine a place for the void, as if
the void were not itself a kind of place. But if the void is to move, it
must have a place out of which and into which the change carries it.
Also what is the cause of its movement? Not, surely, its voidness: for
it is not the void only which is moved, but also the solid.
942
Similar difficulties are involved in all other methods of distinction,
whether they account for the relative lightness and heaviness of
bodies by distinctions of size, or proceed on any other principle, so
long as they attribute to each the same matter, or even if they
recognize more than one matter, so long as that means only a pair of
contraries. If there is a single matter, as with those who compose
things of triangles, nothing can be absolutely heavy or light: and if
there is one matter and its contrary – the void, for instance, and the
plenum – no reason can be given for the relative lightness and
heaviness of the bodies intermediate between the absolutely light
and heavy when compared either with one another or with these
themselves. The view which bases the distinction upon differences of
size is more like a mere fiction than those previously mentioned, but,
in that it is able to make distinctions between the four elements, it is
in a stronger position for meeting the foregoing difficulties. Since,
however, it imagines that these bodies which differ in size are all
made of one substance, it implies, equally with the view that there is
but one matter, that there is nothing absolutely light and nothing
which moves upward (except as being passed by other things or
forced up by them); and since a multitude of small atoms are heavier
than a few large ones, it will follow that much air or fire is heavier
than a little water or earth, which is impossible.
These, then, are the views which have been advanced by others and
the terms in which they state them. We may begin our own
statement by settling a question which to some has been the main
difficulty – the question why some bodies move always and naturally
upward and others downward, while others again move both upward
and downward. After that we will inquire into light and heavy and of
the various phenomena connected with them. The local movement
of each body into its own place must be regarded as similar to what
happens in connexion with other forms of generation and change.
There are, in fact, three kinds of movement, affecting respectively the
943
size, the form, and the place of a thing, and in each it is observable
that change proceeds from a contrary to a contrary or to something
intermediate: it is never the change of any chance subject in any
chance direction, nor, similarly, is the relation of the mover to its
object fortuitous: the thing altered is different from the thing
increased, and precisely the same difference holds between that
which produces alteration and that which produces increase. In the
same manner it must be thought that produces local motion and that
which is so moved are not fortuitously related. Now, that which
produces upward and downward movement is that which produces
weight and lightness, and that which is moved is that which is
potentially heavy or light, and the movement of each body to its own
place is motion towards its own form. (It is best to interpret in this
sense the common statement of the older writers that ‘like moves to
like’. For the words are not in every sense true to fact. If one were to
remove the earth to where the moon now is, the various fragments of
earth would each move not towards it but to the place in which it
now is. In general, when a number of similar and undifferentiated
bodies are moved with the same motion this result is necessarily
produced, viz. that the place which is the natural goal of the
movement of each single part is also that of the whole. But since the
place of a thing is the boundary of that which contains it, and the
continent of all things that move upward or downward is the
extremity and the centre, and this boundary comes to be, in a sense,
the form of that which is contained, it is to its like that a body moves
when it moves to its own place. For the successive members of the
scries are like one another: water, I mean, is like air and air like fire,
and between intermediates the relation may be converted, though
not between them and the extremes; thus air is like water, but water
is like earth: for the relation of each outer body to that which is next
within it is that of form to matter.) Thus to ask why fire moves
upward and earth downward is the same as to ask why the healable,
when moved and changed qua healable, attains health and not
whiteness; and similar questions might be asked concerning any
other subject of aletion. Of course the subject of increase, when
changed qua increasable, attains not health but a superior size. The
same applies in the other cases. One thing changes in quality,
944
another in quantity: and so in place, a light thing goes upward, a
heavy thing downward. The only difference is that in the last case,
viz. that of the heavy and the light, the bodies are thought to have a
spring of change within themselves, while the subjects of healing
and increase are thought to be moved purely from without.
Sometimes, however, even they change of themselves, ie. in response
to a slight external movement reach health or increase, as the case
may be. And since the same thing which is healable is also receptive
of disease, it depends on whether it is moved qua healable or qua
liable to disease whether the motion is towards health or towards
disease. But the reason why the heavy and the light appear more
than these things to contain within themselves the source of their
movements is that their matter is nearest to being. This is indicated
by the fact that locomotion belongs to bodies only when isolated
from other bodies, and is generated last of the several kinds of
movement; in order of being then it will be first. Now whenever air
comes into being out of water, light out of heavy, it goes to the upper
place. It is forthwith light: becoming is at an end, and in that place it
has being. Obviously, then, it is a potentiality, which, in its passage to
actuality, comes into that place and quantity and quality which
belong to its actuality. And the same fact explains why what is
already actually fire or earth moves, when nothing obstructs it,
towards its own place. For motion is equally immediate in the case of
nutriment, when nothing hinders, and in the case of the thing
healed, when nothing stays the healing. But the movement is also
due to the original creative force and to that which removes the
hindrance or off which the moving thing rebounded, as was
explained in our opening discussions, where we tried to show how
none of these things moves itself. The reason of the various motions
of the various bodies, and the meaning of the motion of a body to its
own place, have now been explained.
945
4
946
even air. Of this we have evidence in the fact that a bladder when
inflated weighs more than when empty. A body, then, in which air
preponderates over earth and water, may well be lighter than
something in water and yet heavier than it in air, since such a body
does not rise in air but rises to the surface in water.
947
which the movement of these bodies takes place. For the centre is
opposed as contrary to the extremity, as that which sinks is opposed
to that which rises to the surface. This also gives a reasonable ground
for the duality of heavy and light in the spatial duality centre and
extremity. Now there is also the intermediate region to which each
name is given in opposition to the other extreme. For that which is
intermediate between the two is in a sense both extremity and
centre. For this reason there is another heavy and light; namely,
water and air. But in our view the continent pertains to form and the
contained to matter: and this distinction is present in every genus.
Alike in the sphere of quality and in that of quantity there is that
which corresponds rather to form and that which corresponds to
matter. In the same way, among spatial distinctions, the above
belongs to the determinate, the below to matter. The same holds,
consequently, also of the matter itself of that which is heavy and
light: as potentially possessing the one character, it is matter for the
heavy, and as potentially possessing the other, for the light. It is the
same matter, but its being is different, as that which is receptive of
disease is the same as that which is receptive of health, though in
being different from it, and therefore diseasedness is different from
healthiness.
A thing then which has the one kind of matter is light and always
moves upward, while a thing which has the opposite matter is heavy
and always moves downward. Bodies composed of kinds of matter
different from these but having relatively to each other the character
which these have absolutely, possess both the upward and the
downward motion. Hence air and water each have both lightness and
weight, and water sinks to the bottom of all things except earth,
while air rises to the surface of all things except fire. But since there
is one body only which rises to the surface of all things and one only
which sinks to the bottom of all things, there must needs be two
other bodies which sink in some bodies and rise to the surface of
948
others. The kinds of matter, then, must be as numerous as these
bodies, i.e. four, but though they are four there must be a common
matter of all – particularly if they pass into one another – which in
each is in being different. There is no reason why there should not be
one or more intermediates between the contraries, as in the case of
colour; for ‘intermediate’ and ‘mean’ are capable of more than one
application.
Now in its own place every body endowed with both weight and
lightness has weight – whereas earth has weight everywhere – but
they only have lightness among bodies to whose surface they rise.
Hence when a support is withdrawn such a body moves downward
until it reaches the body next below it, air to the place of water and
water to that of earth. But if the fire above air is removed, it will not
move upward to the place of fire, except by constraint; and in that
way water also may be drawn up, when the upward movement of air
which has had a common surface with it is swift enough to
overpower the downward impulse of the water. Nor does water move
upward to the place of air, except in the manner just described. Earth
is not so affected at all, because a common surface is not possible to
it. Hence water is drawn up into the vessel to which fire is applied,
but not earth. As earth fails to move upward, so fire fails to move
downward when air is withdrawn from beneath it: for fire has no
weight even in its own place, as earth has no lightness. The other two
move downward when the body beneath is withdrawn because, while
the absolutely heavy is that which sinks to the bottom of all things,
the relatively heavy sinks to its own place or to the surface of the
body in which it rises, since it is similar in matter to it.
949
constant and universal: or, if the matter in question is the void or
something similar, which moves uniformly upward, there will be
nothing to move uniformly downward. Further, it will follow that the
intermediate bodies move downward in some cases quicker than
earth: for air in sufficiently large quantity will contain a larger
number of triangles or solids or particles. It is, however, manifest that
no portion of air whatever moves downward. And the same
reasoning applies to lightness, if that is supposed to depend on
superiority of quantity of matter. But if, secondly, the kinds of matter
are two, it will be difficult to make the intermediate bodies behave as
air and water behave. Suppose, for example, that the two asserted are
void and plenum. Fire, then, as moving upward, will be void, earth, as
moving downward, plenum; and in air, it will be said, fire
preponderates, in water, earth. There will then be a quantity of water
containing more fire than a little air, and a large amount of air will
contain more earth than a little water: consequently we shall have to
say that air in a certain quantity moves downward more quickly than
a little water. But such a thing has never been observed anywhere.
Necessarily, then, as fire goes up because it has something, e.g. void,
which other things do not have, and earth goes downward because it
has plenum, so air goes to its own place above water because it has
something else, and water goes downward because of some special
kind of body. But if the two bodies are one matter, or two matters
both present in each, there will be a certain quantity of each at which
water will excel a little air in the upward movement and air excel
water in the downward movement, as we have already often said.
The shape of bodies will not account for their moving upward or
downward in general, though it will account for their moving faster
or slower. The reasons for this are not difficult to see. For the problem
thus raised is why a flat piece of iron or lead floats upon water, while
smaller and less heavy things, so long as they are round or long – a
needle, for instance – sink down; and sometimes a thing floats
950
because it is small, as with gold dust and the various earthy and
dusty materials which throng the air. With regard to these questions,
it is wrong to accept the explanation offered by Democritus. He says
that the warm bodies moving up out of the water hold up heavy
bodies which are broad, while the narrow ones fall through, because
the bodies which offer this resistance are not numerous. But this
would be even more likely to happen in air – an objection which he
himself raises. His reply to the objection is feeble. In the air, he says,
the ‘drive’ (meaning by drive the movement of the upward moving
bodies) is not uniform in direction. But since some continua are
easily divided and others less easily, and things which produce
division differ similarly in the case with which they produce it, the
explanation must be found in this fact. It is the easily bounded, in
proportion as it is easily bounded, which is easily divided; and air is
more so than water, water than earth. Further, the smaller the
quantity in each kind, the more easily it is divided and disrupted.
Thus the reason why broad things keep their place is because they
cover so wide a surface and the greater quantity is less easily
disrupted. Bodies of the opposite shape sink down because they
occupy so little of the surface, which is therefore easily parted. And
these considerations apply with far greater force to air, since it is so
much more easily divided than water. But since there are two factors,
the force responsible for the downward motion of the heavy body
and the disruption-resisting force of the continuous surface, there
must be some ratio between the two. For in proportion as the force
applied by the heavy thing towards disruption and division exceeds
that which resides in the continuum, the quicker will it force its way
down; only if the force of the heavy thing is the weaker, will it ride
upon the surface.
We have now finished our examination of the heavy and the light
and of the phenomena connected with them.
951
Aristotle - On Generation and Corruption
[Translated by H. H. Joachim]
Book I
952
away are the same as ‘being altered’:’ yet, in common with
other thinkers, he affirms that the elements are many. Thus
Empedocles holds that the corporeal elements are four, while all
the elements – including those which initiate movement – are
six in number; whereas Anaxagoras agrees with Leucippus and
Democritus that the elements are infinite.
953
uses language to this effect, when he says ‘There is no coming-
to-be of anything, but only a mingling and a divorce of what has
been mingled’. Thus it is clear (i) that to describe coming-to-be
and passing-away in these terms is in accordance with their
fundamental assumption, and (ii) that they do in fact so
describe them: nevertheless, they too must recognize
‘alteration’ as a fact distinct from coming-to-be, though it is
impossible for them to do so consistently with what they say.
954
of ‘alteration’ stand and fall together. For if the change is
‘alteration’, then the substratum is a single element; i.e. all
things which admit of change into one another have a single
matter. And, conversely, if the substratum of the changing
things is one, there is ‘alteration’.
955
that out of which Earth and Fire come-to-be through a change
of qualities due to ‘the motion’. On the other hand, in so far as
the One results from composition (by a consilience of the
Many), whereas they result from disintegration the Many are
more ‘elementary’ than the One, and prior to it in their nature.
956
they neglected almost every single one of the remaining
problems, offering no explanation, e.g. of ‘action’ or ‘passion’
how in physical actions one thing acts and the other undergoes
action. Democritus and Leucippus, however, postulate the
‘figures’, and make ‘alteration’ and coming-to-be result from
them. They explain coming-to-be and passing-away by their
‘dissociation’ and ‘association’, but ‘alteration’ by their
‘grouping’ and ‘Position’. And since they thought that the ‘truth
lay in the appearance, and the appearances are conflicting and
infinitely many, they made the ‘figures’ infinite in number.
Hence – owing to the changes of the compound – the same
thing seems different and conflicting to different people: it is
‘transposed’ by a small additional ingredient, and appears
utterly other by the ‘transposition’ of a single constituent. For
Tragedy and Comedy are both composed of the same letters.
957
these bodies, as Democritus and Leucippus maintain? Or are
they planes, as is asserted in the Timaeus?
958
division is possible, involves a difficulty. What will there be in
the body which escapes the division?
959
But suppose that, as the body is being divided, a minute section
– a piece of sawdust, as it were – is extracted, and that in this
sense – a body ‘comes away’ from the magnitude, evading the
division. Even then the same argument applies. For in what
sense is that section divisible? But if what ‘came away’ was not
a body but a separable form or quality, and if the magnitude is
‘points or contacts thus qualified’: it is paradoxical that a
magnitude should consist of elements, which are not
magnitudes. Moreover, where will the points be? And are they
motionless or moving? And every contact is always a contact of
two somethings, i.e. there is always something besides the
contact or the division or the point.
960
potentially, but the first actually. On the other hand, it would
seem to be impossible for a body to be, even potentially,
divisible at all points simultaneously. For if it were possible,
then it might actually occur, with the result, not that the body
would simultaneously be actually both (indivisible and divided),
but that it would be simultaneously divided at any and every
point. Consequently, nothing will remain and the body will have
passed-away into what is incorporeal: and so it might come-to-
be again either out of points or absolutely out of nothing. And
how is that possible?
961
‘divisible through and through’, viz. in so far as there is one
point anywhere within it and all its points are everywhere
within it if you take them singly one by one. But there are not
more points than one anywhere within it, for the points are not
‘consecutive’: hence it is not simultaneously ‘divisible through
and through’. For if it were, then, if it be divisible at its centre, it
will be divisible also at a point ‘immediately-next’ to its centre.
But it is not so divisible: for position is not ‘immediately-next’ to
position, nor point to point – in other words, division is not
‘immediately-next’ to division, nor composition to composition.
962
‘Dissociation’ and ‘association’ affect the thing’s susceptibility
to passing-away. For if water has first been ‘dissociated’ into
smallish drops, air comes-to-be out of it more quickly: while, if
drops of water have first been ‘associated’, air comes-to-be
more slowly. Our doctrine will become clearer in the sequel.’
Meantime, so much may be taken as established – viz. that
coming-to-be cannot be ‘association’, at least not the kind of
‘association’ some philosophers assert it to be.
963
that which is not a substance or a ‘this’ clearly cannot possess
predicates drawn from any of the other Categories either – e.g.
we cannot attribute to it any quality, quantity, or position.
Otherwise, properties would admit of existence in separation
from substances. If, on the other hand, ‘unqualified not-being’
means ‘what is not in any sense at all’, it will be a universal
negation of all forms of being, so that what comes-to-be will
have to come-to-be out of nothing.
964
potentially is), while without the qualification ‘potentially’ it is
not a ‘this’ (i.e. is not), possess, e.g. any determinate size or
quality or position? For (i) if it possesses none of these
determinations actually, but all of them only potentially, the
result is first that a being, which is not a determinate being, is
capable of separate existence; and in addition that coming-to-
be proceeds out of nothing pre-existing – a thesis which, more
than any other, preoccupied and alarmed the earliest
philosophers. On the other hand (ii) if, although it is not a ‘this
somewhat’ or a substance, it is to possess some of the
remaining determinations quoted above, then (as we said)’
properties will be separable from substances.
965
Our new question too – viz. ‘what is the cause of the unbroken
continuity of coming-to-be?’ – is sufficiently perplexing, if in
fact what passes-away vanishes into ‘what is not’ and ‘what is
not’ is nothing (since ‘what is not’ is neither a thing, nor
possessed of a quality or quantity, nor in any place). If, then,
some one of the things ‘which are’ constantly disappearing, why
has not the whole of ‘what is’ been used up long ago and
vanished away assuming of course that the material of all the
several comings-to-be was finite? For, presumably, the unfailing
continuity of coming-to-be cannot be attributed to the infinity
of the material. That is impossible, for nothing is actually
infinite. A thing is infinite only potentially, i.e. the dividing of it
can continue indefinitely: so that we should have to suppose
there is only one kind of coming-to-be in the world – viz. one
which never fails, because it is such that what comes-to-be is
on each successive occasion smaller than before. But in fact this
is not what we see occurring.
966
to-be’, and that ‘passing-away’, without qualification. And (ii)
so-and-so ‘comes-to-be-something’, but does not ‘come-to-be’
without qualification; for we say that the student ‘comes-to-be-
learned’, not ‘comes-to-be’ without qualification.
(i) Now we often divide terms into those which signify a ‘this
somewhat’ and those which do not. And (the first form of) the
distinction, which we are investigating, results from a similar
division of terms: for it makes a difference into what the
changing thing changes. Perhaps, e.g. the passage into Fire is
‘coming-to-be’ unqualified, but ‘passing-away-of-something’
(e.g. Earth): whilst the coming-to-be of Earth is qualified (not
unqualified) ‘coming-to-be’, though unqualified ‘passing-away’
(e.g. of Fire). This would be the case on the theory set forth in
Parmenides: for he says that the things into which change takes
place are two, and he asserts that these two, viz. what is and
what is not, are Fire and Earth. Whether we postulate these, or
other things of a similar kind, makes no difference. For we are
trying to discover not what undergoes these changes, but what
is their characteristic manner. The passage, then, into what ‘is’
not except with a qualification is unqualified passing-away,
while the passage into what ‘is’ without qualification is
unqualified coming-to-be. Hence whatever the contrasted
‘poles’ of the changes may be whether Fire and Earth, or some
other couple – the one of them will be ‘a being’ and the other ‘a
not-being’.
967
whereas ‘cold’ is a privation, and that Earth and Fire differ from
one another by these constitutive differences.)
968
(ii) But why are some things said to ‘come-to-be’ without
qualification, and others only to ‘come-to-be-so-and-so’, in
cases different from the one we have been considering where
two things come-to-be reciprocally out of one another? For at
present we have explained no more than this: – why, when two
things change reciprocally into one another, we do not attribute
coming-to-be and passing-away uniformly to them both,
although every coming-to-be is a passing-away of something
else and every passing-away some other thing’s coming-to-be.
But the question subsequently formulated involves a different
problem – viz. why, although the learning thing is said to ‘come-
to-be-learned’ but not to ‘come-to-be’ without qualification, yet
the growing thing is said to ‘come-to-be’.
969
things are constantly being destroyed. For just as people speak
of ‘a passing-away’ without qualification when a thing has
passed into what is imperceptible and what in that sense ‘is
not’, so also they speak of ‘a coming-to-be out of a not-being’
when a thing emerges from an imperceptible. Whether,
therefore, the substratum is or is not something, what comes-
to-be emerges out of a ‘not-being’: so that a thing comes-to-be
out of a not-being’ just as much as it ‘passes-away into what is
not’. Hence it is reasonable enough that coming-to-be should
never fail. For coming-to-be is a passing-away of ‘what is not’
and passing-away is a coming-to-be of ‘what is not’.
But what about that which ‘is’ not except with a qualification?
Is it one of the two contrary poles of the change – e.g. Earth (i.e.
the heavy) a ‘not-being’, but Fire (i.e. the light) a ‘being’? Or, on
the contrary, does what is ‘include Earth as well as Fire, whereas
what is not’ is matter – the matter of Earth and Fire alike? And
again, is the matter of each different? Or is it the same, since
otherwise they would not come-to-be reciprocally out of one
another, i.e. contraries out of contraries? For these things – Fire,
Earth, Water, Air – are characterized by ‘the contraries’.
970
Since, then, we must distinguish (a) the substratum, and (b) the
property whose nature it is to be predicated of the substratum;
and since change of each of these occurs; there is ‘alteration’
when the substratum is perceptible and persists, but changes in
its own properties, the properties in question being opposed to
one another either as contraries or as intermediates. The body,
e.g. although persisting as the same body, is now healthy and
now ill; and the bronze is now spherical and at another time
angular, and yet remains the same bronze. But when nothing
perceptible persists in its identity as a substratum, and the
thing changes as a whole (when e.g. the seed as a whole is
converted into blood, or water into air, or air as a whole into
water), such an occurrence is no longer ‘alteration’. It is a
coming-to-be of one substance and a passing-away of the other
– especially if the change proceeds from an imperceptible
something to something perceptible (either to touch or to all the
senses), as when water comes-to-be out of, or passes-away into,
air: for air is pretty well imperceptible. If, however, in such
cases, any property (being one of a pair of contraries) persists, in
the thing that has come-to-be, the same as it was in the thing
which has passed-away – if, e.g. when water comes-to-be out of
air, both are transparent or cold – the second thing, into which
the first changes, must not be a property of this persistent
identical something. Otherwise the change will be ‘alteration.’
Suppose, e.g. that the musical man passed-away and an
unmusical man came-to-be, and that the man persists as
something identical. Now, if ‘musicalness and unmusicalness’
had not been a property essentially inhering in man, these
changes would have been a coming-to-be of unmusicalness and
a passing-away of musicalness: but in fact ‘musicalness and
unmusicalness’ are a property of the persistent identity, viz.
man. (Hence, as regards man, these changes are ‘modifications’;
though, as regards musical man and unmusical man, they are a
passing-away and a coming-to-be.) Consequently such changes
971
are ‘alteration.’ When the change from contrary to contrary is in
quantity, it is ‘growth and diminution’; when it is in place, it is
‘motion’; when it is in property, i.e. in quality, it is ‘alteration’:
but, when nothing persists, of which the resultant is a property
(or an ‘accident’ in any sense of the term), it is ‘coming-to-be’,
and the converse change is ‘passing-away’.
972
necessarily changes its place, what is growing or diminishing
changes its spatial position of necessity, though in a different
manner from that in which the moving thing does so? For that
which is being moved changes its place as a whole: but the
growing thing changes its place like a metal that is being
beaten, retaining its position as a whole while its parts change
their places. They change their places, but not in the same way
as the parts of a revolving globe. For the parts of the globe
change their places while the whole continues to occupy an
equal place: but the parts of the rowing thing expand over an
ever-increasing place and the parts of the diminishing thing
contract within an ever-diminishing area.
973
contained in some other body. But if it is to be ‘in’ another body
and yet remains ‘separate’ in such a way that it is in no sense a
part of that body (neither a part of its substantial being nor an
‘accident’ of it), many impossibilities will result. It is as if we
were to suppose that when, e.g. air comes-to-be out of water the
process were due not to a change of the but to the matter of the
air being ‘contained in’ the water as in a vessel. This is
impossible. For (i) there is nothing to prevent an indeterminate
number of matters being thus ‘contained in’ the water, so that
they might come-to-be actually an indeterminate quantity of
air; and (ii) we do not in fact see air coming-to-be out of water
in this fashion, viz. withdrawing out of it and leaving it
unchanged.
974
also the matter of magnitude and quality – being separable from
these matters by definition, but not separable in place unless
Qualities are, in their turn, separable.
It is evident (i) that any and every part of the growing thing has
increased, and that similarly in diminution every part has
become smaller: also (ii) that a thing grows by the accession,
and diminishes by the departure, of something. Hence it must
grow by the accession either (a) of something incorporeal or (b)
of a body. Now, if (a) it grows by the accession of something
incorporeal, there will exist separate a void: but (as we have
stated before)’ is impossible for a matter of magnitude to exist
‘separate’. If, on the other hand (b) it grows by the accession of a
body, there will be two bodies – that which grows and that
which increases it – in the same place: and this too is
impossible.
975
But neither is it open to us to say that growth or diminution
occurs in the way in which e.g. air is generated from water. For,
although the volume has then become greater, the change will
not be growth, but a coming-to-be of the one – viz. of that into
which the change is taking place – and a passing-away of the
contrasted body. It is not a growth of either. Nothing grows in
the process; unless indeed there be something common to both
things (to that which is coming-to-be and to that which passed-
away), e.g. ‘body’, and this grows. The water has not grown, nor
has the air: but the former has passed-away and the latter has
come-to-be, and – if anything has grown – there has been a
growth of ‘body.’ Yet this too is impossible. For our account of
growth must preserve the characteristics of that which is
growing and diminishing. And these characteristics are three: (i)
any and every part of the growing magnitude is made bigger
(e.g. if flesh grows, every particle of the flesh gets bigger), (ii) by
the accession of something, and (iii) in such a way that the
growing thing is preserved and persists. For whereas a thing
does not persist in the processes of unqualified coming-to-be or
passing-away, that which grows or ‘alters’ persists in its identity
through the ‘altering’ and through the growing or diminishing,
though the quality (in ‘alteration’) and the size (in growth) do
not remain the same. Now if the generation of air from water is
to be regarded as growth, a thing might grow without the
accession (and without the persistence) of anything, and
diminish without the departure of anything – and that which
grows need not persist. But this characteristic must be
preserved: for the growth we are discussing has been assumed
to be thus characterized.
976
mix wine with water; for each ingredient is alike increased in
volume. Perhaps the explanation is that the substance of the
one remains unchanged, but the substance of the other (viz. of
the food) does not. For indeed, even in the mixture of wine and
water, it is the prevailing ingredient which is said to have
increased in volume. We say, e.g. that the wine has increased,
because the whole mixture acts as wine but not as water. A
similar principle applies also to ‘alteration’. Flesh is said to have
been ‘altered’ if, while its character and substance remain, some
one of its essential properties, which was not there before, now
qualifies it: on the other hand, that ‘whereby’ it has been
‘altered’ may have undergone no change, though sometimes it
too has been affected. The altering agent, however, and the
originative source of the process are in the growing thing and in
that which is being ‘altered’: for the efficient cause is in these.
No doubt the food, which has come in, may sometimes expand
as well as the body that has consumed it (that is so, e.g. if, after
having come in, a food is converted into wind), but when it has
undergone this change it has passedaway: and the efficient
cause is not in the food.
977
its constituents); and (ii) that flesh, bone, and every such part –
like every other thing which has its form immersed in matter –
has a twofold nature: for the form as well as the matter is called
‘flesh’ or ‘bone’.
Now, that any and every part of the tissue qua form should grow
– and grow by the accession of something – is possible, but not
that any and every part of the tissue qua matter should do so.
For we must think of the tissue after the image of flowing water
that is measured by one and the same measure: particle after
particle comes-to-be, and each successive particle is different.
And it is in this sense that the matter of the flesh grows, some
flowing out and some flowing in fresh; not in the sense that
fresh matter accedes to every particle of it. There is, however, an
accession to every part of its figure or ‘form’.
Hence in one sense it is true that any and every part of the flesh
has grown; but in another sense it is false. For there has been an
accession to every part of the flesh in respect to its form, but
not in respect to its matter. The whole, however, has become
larger. And this increase is due (a) on the one hand to the
accession of something, which is called ‘food’ and is said to be
‘contrary’ to flesh, but (b) on the other hand to the
transformation of this food into the same form as that of flesh
as if, e.g. ‘moist’ were to accede to ‘dry’ and, having acceded,
were to be transformed and to become ‘dry’. For in one sense
‘Like grows by Like’, but in another sense ‘Unlike grows by
Unlike’.
978
One might discuss what must be the character of that ‘whereby’
a thing grows. Clearly it must be potentially that which is
growing – potentially flesh, e.g. if it is flesh that is growing.
Actually, therefore, it must be ‘other’ than the growing thing.
This ‘actual other’, then, has passed-away and come-to-be flesh.
But it has not been transformed into flesh alone by itself (for
that would have been a coming-to-be, not a growth): on the
contrary, it is the growing thing which has come-to-be flesh
(and grown) by the food. In what way, then, has the food been
modified by the growing thing? Perhaps we should say that it
has been ‘mixed’ with it, as if one were to pour water into wine
and the wine were able to convert the new ingredient into wine.
And as fire lays hold of the inflammable, so the active principle
of growth, dwelling in the growing thing that which is actually
flesh), lays hold of an acceding food which is potentially flesh
and converts it into actual flesh. The acceding food, therefore,
must be together with the growing thing: for if it were apart
from it, the change would be a coming-to-be. For it is possible to
produce fire by piling logs on to the already burning fire. That is
‘growth’. But when the logs themselves are set on fire, that is
‘coming-to-be’.
979
it is diminishing), though not its ‘growth’; and why nutrition,
though ‘the same’ as growth, is yet different from it in its actual
being. For in so far as that which accedes is potentially ‘so
much-flesh’ it tends to increase flesh: whereas, in so far as it is
potentially ‘flesh’ only, it is nourishment.
980
‘combination’; but the precise meaning of the process we call
‘combining’ has not been explained. Again, (all the monists
make use of ‘alteration’: but) without an agent and a patient
there cannot be ‘altering’ any more than there can be
‘dissociating’ and ‘associating’. For not only those who postulate
a plurality of elements employ their reciprocal action and
passion to generate the compounds: those who derive things
from a single element are equally compelled to introduce
‘acting’. And in this respect Diogenes is right when he argues
that ‘unless all things were derived from one, reciprocal action
and passion could not have occurred’. The hot thing, e.g. would
not be cooled and the cold thing in turn be warmed: for heat
and cold do not change reciprocally into one another, but what
changes (it is clear) is the substratum. Hence, whenever there is
action and passion between two things, that which underlies
them must be a single something. No doubt, it is not true to say
that all things are of this character: but it is true of all things
between which there is reciprocal action and passion.
981
though this may be taken to hold of ‘contact’ as of all such
terms, it is nevertheless true that contact’ in the proper sense
applies only to things which have ‘position’. And ‘position’
belongs only to those things which also have a Place’: for in so
far as we attribute ‘contact’ to the mathematical things, we
must also attribute ‘place’ to them, whether they exist in
separation or in some other fashion. Assuming, therefore, that
‘to touch’ is – as we have defined it in a previous work – ‘to have
the extremes together’, only those things will touch one another
which, being separate magnitudes and possessing position,
have their extremes ‘together’. And since position belongs only
to those things which also have a ‘place’, while the primary
differentiation of ‘place’ is the above’ and ‘the below’ (and the
similar pairs of opposites), all things which touch one another
will have ‘weight’ or ‘lightness’ either both these qualities or
one or the other of them. But bodies which are heavy or light
are such as to ‘act’ and ‘suffer action’. Hence it is clear that
those things are by nature such as to touch one another, which
(being separate magnitudes) have their extremes ‘together’ and
are able to move, and be moved by, one another.
The manner in which the ‘mover’ moves the moved’ not always
the same: on the contrary, whereas one kind of ‘mover’ can only
impart motion by being itself moved, another kind can do so
though remaining itself unmoved. Clearly therefore we must
recognize a corresponding variety in speaking of the ‘acting’
thing too: for the ‘mover’ is said to ‘act’ (in a sense) and the
‘acting’ thing to ‘impart motion’. Nevertheless there is a
difference and we must draw a distinction. For not every ‘mover’
can ‘act’, if (a) the term ‘agent’ is to be used in contrast to
‘patient’ and (b) ‘patient’ is to be applied only to those things
whose motion is a ‘qualitative affection’ – i.e. a quality, like
white’ or ‘hot’, in respect to which they are moved’ only in the
sense that they are ‘altered’: on the contrary, to ‘impart motion’
is a wider term than to ‘act’. Still, so much, at any rate, is clear:
982
the things which are ‘such as to impart motion’, if that
description be interpreted in one sense, will touch the things
which are ‘such as to be moved by them’ – while they will not
touch them, if the description be interpreted in a different
sense. But the disjunctive definition of ‘touching’ must include
and distinguish (a) ‘contact in general’ as the relation between
two things which, having position, are such that one is able to
impart motion and the other to be moved, and (b) ‘reciprocal
contact’ as the relation between two things, one able to impart
motion and the other able to be moved in such a way that
‘action and passion’ are predicable of them.
The account just given may serve to distinguish and define the
‘contact’ which occurs in the things of Nature.
983
7
984
affected in any way by line nor line by whiseness – except
perhaps ‘coincidentally’, viz. if the line happened to be white or
black: for unless two things either are, or are composed of,
‘contraries’, neither drives the other out of its natural condition.
But (iii) since only those things which either involve a
‘contrariety’ or are ‘contraries’ – and not any things selected at
random – are such as to suffer action and to act, agent and
patient must be ‘like’ (i.e. identical) in kind and yet ‘unlike’ (i.e.
contrary) in species. (For it is a law of nature that body is
affected by body, flavour by flavour, colour by colour, and so in
general what belongs to any kind by a member of the same kind
– the reason being that ‘contraries’ are in every case within a
single identical kind, and it is ‘contraries’ which reciprocally act
and suffer action.) Hence agent and patient must be in one
sense identical, but in another sense other than (i.e. ‘unlike’)
one another. And since (a) patient and agent are generically
identical (i.e. ‘like’) but specifically ‘unlike’, while (b) it is
‘contraries’ that exhibit this character: it is clear that ‘contraries’
and their ‘intermediates’ are such as to suffer action and to act
reciprocally – for indeed it is these that constitute the entire
sphere of passing-away and coming-to-be.
We can now understand why fire heats and the cold thing cools,
and in general why the active thing assimilates to itself the
patient. For agent and patient are contrary to one another, and
coming-to-be is a process into the contrary: hence the patient
must change into the agent, since it is only thus that coming-to-
be will be a process into the contrary. And, again, it is intelligible
that the advocates of both views, although their theories are not
the same, are yet in contact with the nature of the facts. For
sometimes we speak of the substratum as suffering action (e.g.
of ‘the man’ as being healed, being warmed and chilled, and
similarly in all the other cases), but at other times we say ‘what
is cold is ‘being warmed’, ‘what is sick is being healed’: and in
both these ways of speaking we express the truth, since in one
985
sense it is the ‘matter’, while in another sense it is the
‘contrary’, which suffers action. (We make the same distinction
in speaking of the agent: for sometimes we say that ‘the man’,
but at other times that ‘what is hot’, produces heat.) Now the
one group of thinkers supposed that agent and patient must
possess something identical, because they fastened their
attention on the substratum: while the other group maintained
the opposite because their attention was concentrated on the
‘contraries’. We must conceive the same account to hold of
action and passion as that which is true of ‘being moved’ and
‘imparting motion’. For the ‘mover’, like the ‘agent’, has two
meanings. Both (a) that which contains the originative source of
the motion is thought to ‘impart motion’ (for the originative
source is first amongst the causes), and also (b) that which is
last, i.e. immediately next to the moved thing and to the
coming-to-be. A similar distinction holds also of the agent: for
we speak not only (a) of the doctor, but also (b) of the wine, as
healing. Now, in motion, there is nothing to prevent the firs;
mover being unmoved (indeed, as regards some ‘first’ movers’
this is actually necessary) although the last mover always
imparts motion by being itself moved: and, in action, there is
nothing to prevent the first agent being unaffected, while the
last agent only acts by suffering action itself. For agent and
patient have not the same matter, agent acts without being
affected: thus the art of healing produces health without itself
being acted upon in any way by that which is being healed. But
(b) the food, in acting, is itself in some way acted upon: for, in
acting, it is simultaneously heated or cooled or otherwise
affected. Now the art of healing corresponds to an ‘originative
source’, while the food corresponds to ‘the last’ (i.e.
‘continuous’) mover.
986
the same ‘matter’ is equally, so to say, the basis of either of the
two opposed things – being as it were a ‘kind’; and that that
which can he hot must be made hot, provided the heating agent
is there, i.e. comes near. Hence (as we have said) some of the
active powers are unaffected while others are such as to be
affected; and what holds of motion is true also of the active
powers. For as in motion ‘the first mover’ is unmoved, so among
the active powers ‘the first agent’ is unaffected.
The active power is a ‘cause’ in the sense of that from which the
process originates: but the end, for the sake of which it takes
place, is not ‘active’. (That is why health is not ‘active’, except
metaphorically.) For when the agent is there, the patient
becomes something: but when ‘states’ are there, the patient no
longer becomes but already is – and ‘forms’ (i.e. ‘lends’) are a
kind of ‘state’. As to the ‘matter’, it (qua matter) is passive. Now
fire contains ‘the hot’ embodied in matter: but a ‘hot’ separate
from matter (if such a thing existed) could not suffer any action.
Perhaps, indeed, it is impossible that ‘the hot’ should exist in
separation from matter: but if there are any entities thus
separable, what we are saying would be true of them.
Some philosophers think that the ‘last’ agent – the ‘agent’ in the
strictest sense – enters in through certain pores, and so the
patient suffers action. It is in this way, they assert, that we see
and hear and exercise all our other senses. Moreover, according
987
to them, things are seen through air and water and other
transparent bodies, because such bodies possess pores, invisible
indeed owing to their minuteness, but close-set and arranged in
rows: and the more transparent the body, the more frequent
and serial they suppose its pores to be. Such was the theory
which some philosophers (induding Empedocles) advanced in
regard to the structure of certain bodies. They do not restrict it
to the bodies which act and suffer action: but ‘combination’ too,
they say, takes place ‘only between bodies whose pores are in
reciprocal symmetry’. The most systematic and consistent
theory, however, and one that applied to all bodies, was
advanced by Leucippus and Democritus: and, in maintaining it,
they took as their starting-point what naturally comes first.
For some of the older philosophers thought that ‘what is’ must
of necessity be ‘one’ and immovable. The void, they argue, ‘is
not’: but unless there is a void with a separate being of its own,
‘what is’ cannot be moved – nor again can it be ‘many’, since
there is nothing to keep things apart. And in this respect, they
insist, the view that the universe is not ‘continuous’ but
‘discretes-in-contact’ is no better than the view that there are
‘many’ (and not ‘one’) and a void. For (suppose that the universe
is discretes-in-contact. Then), if it is divisible through and
through, there is no ‘one’, and therefore no ‘many’ either, but
the Whole is void; while to maintain that it is divisible at some
points, but not at others, looks like an arbitrary fiction. For up to
what limit is it divisible? And for what reason is part of the
Whole indivisible, i.e. a plenum, and part divided? Further, they
maintain, it is equally necessary to deny the existence of
motion.
988
‘infinite’, since the limit (if it had one) would be a limit against
the void.
There were, then, certain thinkers who, for the reasons we have
stated, enunciated views of this kind as their theory of ‘The
Truth’.... Moreover, although these opinions appear to follow
logically in a dialectical discussion, yet to believe them seems
next door to madness when one considers the facts. For indeed
no lunatic seems to be so far out of his senses as to suppose
that fire and ice are ‘one’: it is only between what is right and
what seems right from habit, that some people are mad enough
to see no difference.
989
by means of the void, and so too is growth-solids creeping in to
fill the void places.’ Empedocles too is practically bound to
adopt the same theory as Leucippus. For he must say that there
are certain solids which, however, are indivisible – unless there
are continuous pores all through the body. But this last
alternative is impossible: for then there will be nothing solid in
the body (nothing beside the pores) but all of it will be void. It is
necessary, therefore, for his ‘contiguous discretes’ to be
indivisible, while the intervals between them – which he calls
‘pores’ – must be void. But this is precisely Leucippus’ theory of
action and passion.
990
Plato and Leucippus postulate elementary constituents that are
indivisible and distinctively characterized by figures, there is
this great difference between the two theories: the ‘indivisibles’
of Leucippus (i) are solids, while those of Plato are planes, and
(ii) are characterized by an infinite variety of figures, while the
characterizing figures employed by Plato are limited in number.
Thus the ‘comings-to-be’ and the ‘dissociations’ result from the
‘indivisibles’ (a) according to Leucippus through the void and
through contact (for it is at the point of contact that each of the
composite bodies is divisible), but (b) according to Plato in virtue
of contact alone, since he denies there is a void.
991
II. But further, not only is it paradoxical (i) that no property
except figure should belong to the ‘indivisibles’: it is also
paradoxical (ii) that, if other properties do belong to them, one
only of these additional properties should attach to each – e.g.
that this ‘indivisible’ should be cold and that ‘indivisible’ hot.
For, on that supposition, their substance would not even be
uniform. And it is equally impossible (iii) that more than one of
these additional properties should belong to the single
‘indivisible’. For, being indivisible, it will possess these
properties in the same point – so that, if it ‘suffers action’ by
being chilled, it will also, qua chilled, ‘act’ or ‘suffer action’ in
some other way. And the same line of argument applies to all
the other properties too: for the difficulty we have just raised
confronts, as a necessary consequence, all who advocate
‘indivisibles’ (whether solids or planes), since their ‘indivisibles’
cannot become either ‘rarer’ or ‘derser’ inasmuch as there is no
void in them.
992
these, rather than the ‘figures’, ought to be postulated as
‘original reals’, i.e. causes from which the phenomena result.
Moreover, if they differed in substance, they would both act and
suffer action on coming into reciprocal contact.
993
patient, neither will it produce any by passing through its pores.
On the other hand, if it acts by contact, then – even without
pores – some things will ‘suffer action’ and others will ‘act’,
provided they are by nature adapted for reciprocal action and
passion. Our arguments have shown that it is either false or
futile to advocate pores in the sense in which some thinkers
conceive them. But since bodies are divisible through and
through, the postulate of pores is ridiculous: for, qua divisible, a
body can fall into separate parts.
Let explain the way in which things in fact possess the power of
generating, and of acting and suffering action: and let us start
from the principle we have often enunciated. For, assuming the
distinction between (a) that which is potentially and (b) that
which is actually such-and-such, it is the nature of the first,
precisely in so far as it is what it is, to suffer action through and
through, not merely to be susceptible in some parts while
insusceptible in others. But its susceptibility varies in degree,
according as it is more or less; such-and-such, and one would
be more justified in speaking of ‘pores’ in this connexion: for
instance, in the metals there are veins of ‘the susceptible’
stretching continuously through the substance.
994
body.) But the supposition that a body is ‘susceptible in some
parts, but insusceptible in others’ (is only possible for those who
hold an erroneous view concerning the divisibility of
magnitudes. For us) the following account results from the
distinctions we established at the beginning. For (i) if
magnitudes are not divisible through and through – if, on the
contrary, there are indivisible solids or planes – then indeed no
body would be susceptible through and through :but neither
would any be continuous. Since, however, (ii) this is false, i.e.
since every body is divisible, there is no difference between
‘having been divided into parts which remain in contact’ and
‘being divisible’. For if a body ‘can be separated at the contacts’
(as some thinkers express it), then, even though it has not yet
been divided, it will be in a state of dividedness – since, as it can
be divided, nothing inconceivable results. And (iii) the
suposition is open to this general objection – it is a paradox that
‘passion’ should occur in this manner only, viz. by the bodies
being split. For this theory abolishes ‘alteration’: but we see the
same body liquid at one time and solid at another, without
losing its continuity. It has suffered this change not by ‘division’
and composition’, nor yet by ‘turning’ and ‘intercontact’ as
Democritus asserts; for it has passed from the liquid to the solid
state without any change of ‘grouping’ or ‘position’ in the
constituents of its substance. Nor are there contained within it
those ‘hard’ (i.e. congealed) particles ‘indivisible in their bulk’:
on the contrary, it is liquid – and again, solid and congealed –
uniformly all through. This theory, it must be added, makes
growth and diminution impossible also. For if there is to be
opposition (instead of the growing thing having changed as a
whole, either by the admixture of something or by its own
transformation), increase of size will not have resulted in any
and every part.
995
the way in which these processes can occur from the
(impossible) way in which some thinkers say they occur.
10
But we have still to explain ‘combination’, for that was the third
of the subjects we originally proposed to discuss. Our
explanation will proceed on the same method as before. We
must inquire: What is ‘combination’, and what is that which can
‘combine’? Of what things, and under what conditions, is
‘combination’ a property? And, further, does ‘combination’ exist
in fact, or is it false to assert its existence?
996
Now (i) we do not speak of the wood as ‘combined’ with the fire,
nor of its burning as a ‘combining’ either of its particles with
one another or of itself with the fire: what we say is that ‘the
fire is coming-to-be, but the wood is ‘passing-away’. Similarly,
we speak neither (ii) of the food as ‘combining’ with the body,
nor (iii) of the shape as ‘combining’ with the wax and thus
fashioning the lump. Nor can body ‘combine’ with white, nor (to
generalize) ‘properties’ and ‘states’ with ‘things’: for we see
them persisting unaltered. But again (iv) white and knowledge
cannot be ‘combined’ either, nor any other of the ‘adjectivals’.
(Indeed, this is a blemish in the theory of those who assert that
‘once upon a time all things were together and combined’. For
not everything can ‘combine’ with everything. On the contrary,
both of the constituents that are combined in the compound
must originally have existed in separation: but no property can
have separate existence.)
997
When the combining constituents have been divided into parts
so small, and have been juxtaposed in such a manner, that
perception fails to discriminate them one from another, have
they then ‘been combined Or ought we to say ‘No, not until any
and every part of one constituent is juxtaposed to a part of the
other’? The term, no doubt, is applied in the former sense: we
speak, e.g. of wheat having been ‘combined’ with barley when
each grain of the one is juxtaposed to a grain of the other. But
every body is divisible and therefore, since body ‘combined’ with
body is uniform in texture throughout, any and every part of
each constituent ought to be juxtaposed to a part of the other.
998
Now, as we maintain, some things are such as to act and others
such as to suffer action from them. Moreover, some things – viz.
those which have the same matter – ‘reciprocate’, i.e. are such
as to act upon one another and to suffer action from one
another; while other things, viz. agents which have not the
same matter as their patients, act without themselves suffering
action. Such agents cannot ‘combine’ – that is why neither the
art of healing nor health produces health by ‘combining’ with
the bodies of the patients. Amongst those things, however,
which are reciprocally active and passive, some are easily-
divisible. Now (i) if a great quantity (or a large bulk) of one of
these easily-divisible ‘reciprocating’ materials be brought
together with a little (or with a small piece) of another, the
effect produced is not ‘combination’, but increase of the
dominant: for the other material is transformed into the
dominant. (That is why a drop of wine does not ‘combine’ with
ten thousand gallons of water: for its form is dissolved, and it is
changed so as to merge in the total volume of water.) On the
other hand (ii) when there is a certain equilibrium between
their ‘powers of action’, then each of them changes out of its
own nature towards the dominant: yet neither becomes the
other, but both become an intermediate with properties
common to both.
999
what ‘being readily adaptable in shape’ implies. For instance,
liquids are the most ‘combinable’ of all bodies – because, of all
divisible materials, the liquid is most readily adaptable in shape,
unless it be viscous. Viscous liquids, it is true, produce no effect
except to increase the volume and bulk. But when one of the
constituents is alone susceptible – or superlatively susceptible,
the other being susceptible in a very slight degree – the
compound resulting from their combination is either no greater
in volume or only a little greater. This is what happens when tin
is combined with bronze. For some things display a hesitating
and ambiguous attitude towards one another – showing a slight
tendency to combine and also an inclination to behave as
‘receptive matter’ and ‘form’ respectively. The behaviour of
these metals is a case in point. For the tin almost vanishes,
behaving as if it were an immaterial property of the bronze:
having been combined, it disappears, leaving no trace except
the colour it has imparted to the bronze. The same
phenomenon occurs in other instances too.
1000
Book II
1001
Now we may agree that the primary materials, whose change
(whether it be ‘association and dissociation’ or a process of
another kind) results in coming-to-be and passing-away, are
rightly described as ‘originative sources, i.e. elements’. But (i)
those thinkers are in error who postulate, beside the bodies we
have mentioned, a single matter – and that corporeal and
separable matter. For this ‘body’ of theirs cannot possibly exist
without a ‘perceptible contrariety’: this ‘Boundless’, which some
thinkers identify with the ‘original real’, must be either light or
heavy, either cold or hot. And (ii) what Plato has written in the
Timaeus is not based on any precisely-articulated conception.
For he has not stated clearly whether his ‘Omnirecipient’ exists
in separation from the ‘elements’; nor does he make any use of
it. He says, indeed, that it is a substratum prior to the so-called
‘elements’ – underlying them, as gold underlies the things that
are fashioned of gold. (And yet this comparison, if thus
expressed, is itself open to criticism. Things which come-to-be
and pass-away cannot be called by the name of the material out
of which they have come-to-be: it is only the results of
‘alteration’ which retain the name of the substratum whose
‘alterations’ they are. However, he actually says ‘that the truest
account is to affirm that each of them is «gold»’.) Nevertheless
he carries his analysis of the ‘elements’ – solids though they are
– back to ‘planes’, and it is impossible for ‘the Nurse’ (i.e. the
primary matter) to be identical with ‘the planes’.
1002
from, the contrary qualities: for the hot’ is not matter for ‘the
cold’ nor ‘the cold’ for ‘the hot’, but the substratum is matter for
them both. We therefore have to recognize three ‘originative
sources’: firstly that which potentially perceptible body,
secondly the contrarieties (I mean, e.g. heat and cold), and
thirdly Fire, Water, and the like. Only ‘thirdly’, however: for these
bodies change into one another (they are not immutable as
Empedocles and other thinkers assert, since ‘alteration’ would
then have been impossible), whereas the contrarieties do not
change.
1003
something else – qua something which may well be naturally
prior to the object of touch.
From moist and dry are derived (iii) the fine and coarse, viscous
and brittle, hard and soft, and the remaining tangible
differences. For (a) since the moist has no determinate shape,
but is readily adaptable and follows the outline of that which is
in contact with it, it is characteristic of it to be ‘such as to fill
up’. Now ‘the fine’ is ‘such as to fill up’. For the fine’ consists of
subtle particles; but that which consists of small particles is
‘such as to fill up’, inasmuch as it is in contact whole with
whole – and ‘the fine’ exhibits this character in a superlative
degree. Hence it is evident that the fine derives from the moist,
while the coarse derives from the dry. Again (b) the viscous’
1004
derives from the moist: for ‘the viscous’ (e.g. oil) is a ‘moist’
modified in a certain way. ‘The brittle’, on the other hand,
derives from the dry: for ‘brittle’ is that which is completely dry
– so completely, that its solidification has actually been due to
failure of moisture. Further (c) ‘the soft’ derives from the moist.
For ‘soft’ is that which yields to pressure by retiring into itself,
though it does not yield by total displacement as the moist does
– which explains why the moist is not ‘soft’, although ‘the soft’
derives from the moist. ‘The hard’, on the other hand, derives
from the dry: for ‘hard’ is that which is solidified, and the
solidified is dry.
The terms ‘dry’ and ‘moist’ have more senses than one. For ‘the
damp’, as well as the moist, is opposed to the dry: and again
‘the solidified’, as well as the dry, is opposed to the moist. But
all these qualities derive from the dry and moist we mentioned
first.’ For (i) the dry is opposed to the damp: i.e. ‘damp’ is that
which has foreign moisture on its surface (‘sodden’ being that
which is penetrated to its core), while ‘dry’ is that which has
lost foreign moisture. Hence it is evident that the damp will
derive from the moist, and ‘the dry’ which is opposed to it will
derive from the primary dry. Again (ii) the ‘moist’ and the
solidified derive in the same way from the primary pair. For
‘moist’ is that which contains moisture of its own deep within it
(‘sodden’ being that which is deeply penetrated by foreign
mosture), whereas ‘solidigied’ is that which has lost this inner
moisture. Hence these too derive from the primary pair, the
‘solidified’ from the dry and the ‘solidified’ from the dry the
‘liquefiable’ from the moist.
It is clear, then, that all the other differences reduce to the first
four, but that these admit of no further reduction. For the hot is
not essentially moist or dry, nor the moist essentially hot or
cold: nor are the cold and the dry derivative forms, either of one
another or of the hot and the moist. Hence these must be four.
1005
3
The elementary qualities are four, and any four terms can be
combined in six couples. Contraries, however, refuse to be
coupled: for it is impossible for the same thing to be hot and
cold, or moist and dry. Hence it is evident that the ‘couplings’ of
the elementary qualities will be four: hot with dry and moist
with hot, and again cold with dry and cold with moist. And
these four couples have attached themselves to the apparently
‘simple’ bodies (Fire, Air, Water, and Earth) in a manner
consonant with theory. For Fire is hot and dry, whereas Air is
hot and moist (Air being a sort of aqueous vapour); and Water is
cold and moist, while Earth is cold and dry. Thus the differences
are reasonably distributed among the primary bodies, and the
number of the latter is consonant with theory. For all who make
the simple bodies ‘elements’ postulate either one, or two, or
three, or four. Now (i) those who assert there is one only, and
then generate everything else by condensation and rarefaction,
are in effect making their ‘originative sources’ two, viz. the rare
and the dense, or rather the hot and the cold: for it is these
which are the moulding forces, while the ‘one’ underlies them
as a ‘matter’. But (ii) those who postulate two from the start – as
Parmenides postulated Fire and Earth – make the intermediates
(e.g. Air and Water) blends of these. The same course is followed
(iii) by those who advocate three. (We may compare what Plato
does in Me Divisions’: for he makes ‘the middle’ a blend.)
Indeed, there is practically no difference between those who
postulate two and those who postulate three, except that the
former split the middle ‘element’ into two, while the latter treat
it as only one. But (iv) some advocate four from the start, e.g.
1006
Empedocles: yet he too draws them together so as to reduce
them to the two, for he opposes all the others to Fire.
In fact, however, fire and air, and each of the bodies we have
mentioned, are not simple, but blended. The ‘simple’ bodies are
indeed similar in nature to them, but not identical with them.
Thus the ‘simple’ body corresponding to fire is ‘such-as-fire, not
fire: that which corresponds to air is ‘such-as-air’: and so on
with the rest of them. But fire is an excess of heat, just as ice is
an excess of cold. For freezing and boiling are excesses of heat
and cold respectively. Assuming, therefore, that ice is a freezing
of moist and cold, fire analogously will be a boiling of dry and
hot: a fact, by the way, which explains why nothing comes-to-be
either out of ice or out of fire.
The ‘simple’ bodies, since they are four, fall into two pairs which
belong to the two regions, each to each: for Fire and Air are
forms of the body moving towards the ‘limit’, while Earth and
Water are forms of the body which moves towards the ‘centre’.
Fire and Earth, moreover, are extremes and purest: Water and
Air, on the contrary are intermediates and more like blends.
And, further, the members of either pair are contrary to those of
the other, Water being contrary to Fire and Earth to Air; for the
qualities constituting Water and Earth are contrary to those that
constitute Fire and Air. Nevertheless, since they are four, each of
them is characterized par excellence a single quality: Earth by
dry rather than by cold, Water by cold rather than by moist, Air
by moist rather than by hot, and Fire by hot rather than by dry.
1007
even on the evidence of perception, that they do come-to-be: for
otherwise there would not have been ‘alteration, since
‘alteration’ is change in respect to the qualities of the objects of
touch. Consequently, we must explain (i) what is the manner of
their reciprocal transformation, and (ii) whether every one of
them can come-to-be out of every one – or whether some can
do so, but not others.
1008
‘elements’ in both these couples have interchangeable
‘complementary factors’. For Water is moist and cold while
Earth is cold and dry – so that, if the moist be overcome, there
will be Earth: and again, since Fire is dry and hot while Earth is
cold and dry, Fire will result from Earth if the cold pass-away.
1009
essentially constitutive of Fire. Moreover, this mode of Fire’s
coming-to-be is confirmed by perception. For flame is par
excellence Fire: but flame is burning smoke, and smoke consists
of Air and Earth.
If Water, Air, and the like are a ‘matter’ of which the natural
bodies consist, as some thinkers in fact believe, these ‘clements’
must be either one, or two, or more. Now they cannot all of
them be one – they cannot, e.g. all be Air or Water or Fire or
1010
Earth – because ‘Change is into contraries’. For if they all were
Air, then (assuming Air to persist) there will be ‘alteration’
instead of coming-to-be. Besides, nobody supposes a single
‘element’ to persist, as the basis of all, in such a way that it is
Water as well as Air (or any other ‘element’) at the same time.
So there will be a certain contrariety, i.e. a differentiating
quality: and the other member of this contrariety, e.g. heat, will
belong to some other ‘element’, e.g. to Fire. But Fire will
certainly not be ‘hot Air’. For a change of that kind (a) is
‘alteration’, and (b) is not what is observed. Moreover (c) if Air is
again to result out of the Fire, it will do so by the conversion of
the hot into its contrary: this contrary, therefore, will belong to
Air, and Air will be a cold something: hence it is impossible for
Fire to be ‘hot Air’, since in that case the same thing will be
simultaneously hot and cold. Both Fire and Air, therefore, will be
something else which is the same; i.e. there will be some
‘matter’, other than either, common to both.
1011
only (as Plato wrote in the Timaeus). Now it has been proved
before that they must undergo reciprocal transformation. It has
also been proved that the speed with which they come-to-be,
one out of another, is not uniform – since the process of
reciprocal transformation is relatively quick between the
‘elements’ with a ‘complementary factor’, but relatively slow
between those which possess no such factor. Assuming, then,
that the contrariety, in respect to which they are transformed, is
one, the elements’ will inevitably be two: for it is ‘matter’ that is
the ‘mean’ between the two contraries, and matter is
imperceptible and inseparable from them. Since, however, the
‘elements’ are seen to be more than two, the contrarieties must
at the least be two. But the contrarieties being two, the
‘elements’ must be four (as they evidently are) and cannot be
three: for the couplings’ are four, since, though six are possible,
the two in which the qualities are contrary to one another
cannot occur.
1012
to A F. Let these contraries be whiteness and blackness. Again
(ii) since A is transformed into W, there will be another
contrariety: for W is not the same as F. Let this second
contrariety be dryness and moistness, D being dryness and M
moistness. Now if, when A is transformed into W, the ‘white’
persists, Water will be moist and white: but if it does not persist,
Water will be black since change is into contraries. Water,
therefore, must be either white or black. Let it then be the first.
On similar grounds, therefore, D (dryness) will also belong to F.
Consequently F (Fire) as well as Air will be able to be
transformed into Water: for it has qualities contrary to those of
Water, since Fire was first taken to be black and then to be dry,
while Water was moist and then showed itself white. Thus it is
evident that all the ‘elements’ will be able to be transformed out
of one another; and that, in the instances we have taken, E
(Earth) also will contain the remaining two ‘complementary
factors’, viz. the black and the moist (for these have not yet
been coupled).
We have dealt with this last topic before the thesis we set out to
prove. That thesis – viz. that the process cannot continue ad
infinitum – will be clear from the following considerations. If
Fire (which is represented by F) is not to revert, but is to be
transformed in turn into some other ‘element’ (e.g. into Q), a
new contrariety, other than those mentioned, will belong to Fire
and Q: for it has been assumed that Q is not the same as any of
the four, E W A and F. Let K, then, belong to F and Y to Q. Then K
will belong to all four, E W A and F: for they are transformed into
one another. This last point, however, we may admit, has not yet
been proved: but at any rate it is clear that if Q is to be
transformed in turn into yet another ‘element’, yet another
contrariety will belong not only to Q but also to F (Fire). And,
similarly, every addition of a new ‘element’ will carry with it the
attachment of a new contrariety to the preceding elements’.
Consequently, if the ‘elements’ are infinitely many, there will
1013
also belong to the single ‘element’ an infinite number of
contrarieties. But if that be so, it will be impossible to define any
‘element’: impossible also for any to come-to-be. For if one is to
result from another, it will have to pass through such a vast
number of contrarieties – and indeed even more than any
determinate number. Consequently (i) into some ‘elements’
transformation will never be effected – viz. if the intermediates
are infinite in number, as they must be if the ‘elements’ are
infinitely many: further (ii) there will not even be a
transformation of Air into Fire, if the contrarieties are infinitely
many: moreover (iii) all the ‘elements’ become one. For all the
contrarieties of the ‘elements’ above F must belong to those
below F, and vice versa: hence they will all be one.
1014
qua ‘so-much power’. There is also (iii) a third possibility.
Instead of comparing their powers by the measure of their
amount, they might be compared as terms in a
‘correspondence’: e.g. ‘as x is hot, so correspondingly y is white’.
But ‘correspondence’, though it means equality in the quantum,
means similarity in a quale. Thus it is manifestly absurd that
the ‘simple’ bodies, though they are not transformable, are
comparable not merely as ‘corresponding’, but by a measure of
their powers; i.e. that so-much Fire is comparable with many
times that amount of Air, as being ‘equally’ or ‘similarly’ hot. For
the same thing, if it be greater in amount, will, since it belongs
to the same kind, have its ratio correspondingly increased.
1015
essential nature of each thing (not merely to quote his words) ‘a
mingling and a divorce of what has been mingled’. And chance,
not proportion, ‘is the name given to these occurrences’: for
things can be ‘mingled’ fortuitously.
1016
motion, the ‘simple’ bodies themselves have absolutely no
movement or rest. But this is paradoxical: and what is more,
they do in fact obviously move. For though Strife ‘dissociated’, it
was not by Strife that the ‘Ether’ was borne upwards. On the
contrary, sometimes he attributes its movement to something
like chance (‘For thus, as it ran, it happened to meet them then,
though often otherwise»), while at other times he says it is the
nature of Fire to be borne upwards, but ‘the Ether’ (to quote his
words) ‘sank down upon the Earth with long roots’. With such
statements, too, he combines the assertion that the Order of the
World is the same now, in the reign of Strife, as it was formerly
in the reign of Love. What, then, is the ‘first mover’ of the
‘elements’? What causes their motion? Presumably not Love
and Strife: on the contrary, these are causes of a particular
motion, if at least we assume that ‘first mover’ to be an
originative source’.
1017
‘there is something common to all the «elements», and that
they are reciprocally transformed’, are so related that those who
accept either are bound to accept the other as well. Those, on
the other hand, who do not make their coming-to-be reciprocal
– who refuse to suppose that any one of the ‘elements’ comes-
to-be out of any other taken singly, except in the sense in which
bricks come-to-be out of a wall – are faced with a paradox. How,
on their theory, are flesh and bones or any of the other
compounds to result from the ‘elements’ taken together?
1018
a brick ‘both come-to-be out of a wall’ – viz. each out of a
different place or part. Similarly (b) even for those who
postulate a single matter of their ‘elements’ there is a certain
difficulty in explaining how anything is to result from two of
them taken together – e.g. from ‘cold’ and hot’, or from Fire and
Earth. For if flesh consists of both and is neither of them, nor
again is a ‘composition’ of them in which they are preserved
unaltered, what alternative is left except to identify the
resultant of the two ‘elements’ with their matter? For the
passing-away of either ‘element’ produces either the other or
the matter.
1019
actually cold potentially-hot; so that hot and cold, unless they
are equally balanced, are transformed into one another (and all
the other contraries behave in a similar way). It is thus, then,
that in the first place the ‘elements’ are transformed; and that
(in the second place) out of the ‘elements’ there come-to-be
flesh and bones and the like – the hot becoming cold and the
cold becoming hot when they have been brought to the ‘mean’.
For at the ‘mean’ is neither hot nor cold. The ‘mean’, however, is
of considerable extent and not indivisible. Similarly, it is qua
reduced to a ‘mean’ condition that the dry and the moist, as
well as the contraries we have used as examples, produce flesh
and bone and the remaining compounds.
They contain Earth and Water, then, for the reasons we have
given: and they contain Air and Fire, because these are contrary
to Earth and Water (Earth being contrary to Air and Water to
Fire, in so far as one Substance can be ‘contrary’ to another).
Now all compounds presuppose in their coming-to-be
constituents which are contrary to one another: and in all
1020
compounds there is contained one set of the contrasted
extremes. Hence the other set must be contained in them also,
so that every compound will include all the ‘simple’ bodies.
1021
The ‘originative sources’, then, of the things which come-to-be
are equal in number to, and identical in kind with, those in the
sphere of the eternal and primary things. For there is one in the
sense of ‘matter’, and a second in the sense of ‘form’: and, in
addition, the third ‘originative source’ must be present as well.
For the two first are not sufficient to bring things into being, any
more than they are adequate to account for the primary things.
Now cause, in the sense of material origin, for the things which
are such as to come-to-be is ‘that which can be-and-not-be’:
and this is identical with ‘that which can come-to-be-and-pass-
away’, since the latter, while it is at one time, at another time is
not. (For whereas some things are of necessity, viz. the eternal
things, others of necessity are not. And of these two sets of
things, since they cannot diverge from the necessity of their
nature, it is impossible for the first not to he and impossible for
the second to he. Other things, however, can both be and not
he.) Hence coming-to-be and passing-away must occur within
the field of ‘that which can be-and-not-be’. This, therefore, is
cause in the sense of material origin for the things which are
such as to come-to-be; while cause, in the sense of their ‘end’, is
their ‘figure’ or ‘form’ – and that is the formula expressing the
essential nature of each of them.
1022
to-be and of passing-away’. On the other hand (b) there were
others who thought ‘the matter’ was adequate by itself to
account for coming-to-be, since ‘the movement originates from
the matter’.
1023
dissociate, of the cold to bring together, and of each remaining
contrary either to act or to suffer action’, it is out of such
materials and by their agency (so they maintain) that everything
else comes-to-be and passes-away. Yet (a) it is evident that even
Fire is itself moved, i.e. suffers action. Moreover (b) their
procedure is virtually the same as if one were to treat the saw
(and the various instruments of carpentry) as ‘the cause’ of the
things that come-to-be: for the wood must be divided if a man
saws, must become smooth if he planes, and so on with the
remaining tools. Hence, however true it may be that Fire is
active, i.e. sets things moving, there is a further point they fail to
observe – viz. that Fire is inferior to the tools or instruments in
the manner in which it sets things moving.
10
1024
We have assumed, and have proved, that coming-to-be and
passing-away happen to things continuously; and we assert
that motion causes coming-to-be. That being so, it is evident
that, if the motion be single, both processes cannot occur since
they are contrary to one another: for it is a law of nature that
the same cause, provided it remain in the same condition,
always produces the same effect, so that, from a single motion,
either coming-to-be or passing-away will always result. The
movements must, on the contrary, be more than one, and they
must be contrasted with one another either by the sense of
their motion or by its irregularity: for contrary effects demand
contraries as their causes.
1025
and every time (i.e. every life) is measured by a period. Not all of
them, however, are measured by the same period, but some by a
smaller and others by a greater one: for to some of them the
period, which is their measure, is a year, while to some it is
longer and to others shorter.
1026
The cause of this perpetuity of coming-to-be, as we have often
said, is circular motion: for that is the only motion which is
continuous. That, too, is why all the other things – the things, I
mean, which are reciprocally transformed in virtue of their
‘passions’ and their ‘powers of action’ e.g. the ‘simple’
bodiesimitate circular motion. For when Water is transformed
into Air, Air into Fire, and the Fire back into Water, we say the
coming-to-be ‘has completed the circle’, because it reverts again
to the beginning. Hence it is by imitating circular motion that
rectilinear motion too is continuous.
It is clear from what has been said (i) that coming-to-be and
passing-away actually occur, (ii) what causes them, and (iii)
what subject undergoes them. But (a) if there is to be movement
(as we have explained elsewhere, in an earlier work’) there must
be something which initiates it; if there is to be movement
always, there must always be something which initiates it; if the
movement is to be continuous, what initiates it must be single,
unmoved, ungenerated, and incapable of ‘alteration’; and if the
circular movements are more than one, their initiating causes
must all of them, in spite of their plurality, be in some way
subordinated to a single ‘originative source’. Further (b) since
time is continuous, movement must be continuous, inasmuch
as there can be no time without movement. Time, therefore, is a
1027
‘number’ of some continuous movement – a ‘number’, therefore,
of the circular movement, as was established in the discussions
at the beginning. But (c) is movement continuous because of the
continuity of that which is moved, or because that in which the
movement occurs (I mean, e.g. the place or the quality) is
continuous? The answer must clearly be ‘because that which is
moved is continuous’. (For how can the quality be continuous
except in virtue of the continuity of the thing to which it
belongs? But if the continuity of ‘that in which’ contributes to
make the movement continuous, this is true only of ‘the place
in which’; for that has ‘magnitude’ in a sense.) But (d) amongst
continuous bodies which are moved, only that which is moved
in a circle is ‘continuous’ in such a way that it preserves its
continuity with itself throughout the movement. The conclusion
therefore is that this is what produces continuous movement,
viz. the body which is being moved in a circle; and its
movement makes time continuous.
11
1028
for it not to come-to-be – thus a man might not walk, though he
is now ‘about to’ walk. And (b) since (to appeal to a general
principle) amongst the things which ‘are’ some are capable also
of ‘not-being’, it is clear that the same ambiguous character will
attach to them no less when they are coming-to-be: in other
words, their coming-to-be will not be necessary.
1029
in other words, when the antecedent has come-to-be the
consequent must always come-to-be too.
Nor again (ii) will it be possible to say with truth, even in regard
to the members of a limited sequence, that it is ‘absolutely
necessary’ for any one of them to come-to-be. We cannot truly
say, e.g. that ‘it is absolutely necessary for a house to come-to-
be when foundations have been laid’: for (unless it is always
necessary for a house to be coming-to-be) we should be faced
with the consequence that, when foundations have been laid, a
thing, which need not always be, must always be. No: if its
coming-to-be is to be ‘necessary’, it must be ‘always’ in its
coming-to-be. For what is ‘of necessity’ coincides with what is
‘always’, since that which ‘must be’ cannot possibly ‘not-be’.
Hence a thing is eternal if its ‘being’ is necessary: and if it is
eternal, its ‘being’ is necessary. And if, therefore, the ‘coming-to-
be’ of a thing is necessary, its ‘coming-to-be’ is eternal; and if
eternal, necessary.
1030
eternal, because there could not be any ‘originative source’
whatever in an infinite rectilinear sequence, whether its
members be taken ‘downwards’ (as future events) or ‘upwards’
(as past events). Yet coming-to-be must have an ‘originative
source’ (if it is to be necessary and therefore eternal), nor can it
be eternal if it is limited. Consequently it must be cyclical.
Hence the nexus must be reciprocal. By this I mean that the
necessary occurrence of ‘this’ involves the necessary occurrence
of its antecedent: and conversely that, given the antecedent, it
is also necessary for the consequent to come-to-be. And this
reciprocal nexus will hold continuously throughout the
sequence: for it makes no difference whether the reciprocal
nexus, of which we are speaking, is mediated by two, or by
many, members.
1031
Then why do some things manifestly come-to-be in this cyclical
fashion (as, e.g. showers and air, so that it must rain if there is
to be a cloud and, conversely, there must be a cloud if it is to
rain), while men and animals do not ‘return upon themselves’
so that the same individual comes-to-be a second time (for
though your coming-to-be presupposes your father’s, his
coming-to-be does not presuppose yours)? Why, on the contrary,
does this coming-to-be seem to constitute a rectilinear
sequence?
1032
Aristotle – Meteorology
[Translated by E. W. Webster]
Book I
1033
that the whole of our original undertaking will have been
carried out.
1034
3
Fire, air, water, earth, we assert, originate from one another, and
each of them exists potentially in each, as all things do that can
be resolved into a common and ultimate substrate.
The first difficulty is raised by what is called the air. What are
we to take its nature to be in the world surrounding the earth?
And what is its position relatively to the other physical
elements. (For there is no question as to the relation of the bulk
of the earth to the size of the bodies which exist around it, since
astronomical demonstrations have by this time proved to us
that it is actually far smaller than some individual stars. As for
the water, it is not observed to exist collectively and separately,
nor can it do so apart from that volume of it which has its seat
about the earth: the sea, that is, and rivers, which we can see,
and any subterranean water that may be hidden from our
observation.) The question is really about that which lies
between the earth and the nearest stars. Are we to consider it to
be one kind of body or more than one? And if more than one,
how many are there and what are the bounds of their regions?
1035
they spoke of ether. In the latter point he was right, for men
seem to have assumed that a body that was eternally in motion
was also divine in nature; and, as such a body was different
from any of the terrestrial elements, they determined to call it
‘ether’.
For the um opinions appear in cycles among men not once nor
twice, but infinitely often.
Now there are some who maintain that not only the bodies in
motion but that which contains them is pure fire, and the
interval between the earth and the stars air: but if they had
considered what is now satisfactorily established by
mathematics, they might have given up this puerile opinion. For
it is altogether childish to suppose that the moving bodies are
all of them of a small size, because they so to us, looking at
them from the earth.
If the intervals were full of fire and the bodies consisted of fire
every one of the other elements would long ago have vanished.
1036
of water. Nor does it make any difference if any one denies that
the elements originate from one another, but asserts that they
are equal in power. For on this view it is certain amounts of
each that are equal in power, just as would be the case if they
actually originated from one another.
So it is clear that neither air nor fire alone fills the intermediate
space.
Since water is generated from air, and air from water, why are
clouds not formed in the upper air? They ought to form there
the more, the further from the earth and the colder that region
is. For it is neither appreciably near to the heat of the stars, nor
to the rays relected from the earth. It is these that dissolve any
formation by their heat and so prevent clouds from forming
near the earth. For clouds gather at the point where the
reflected rays disperse in the infinity of space and are lost. To
explain this we must suppose either that it is not all air which
water is generated, or, if it is produced from all air alike, that
what immediately surrounds the earth is not mere air, but a
sort of vapour, and that its vaporous nature is the reason why it
condenses back to water again. But if the whole of that vast
region is vapour, the amount of air and of water will be
disproportionately great. For the spaces left by the heavenly
bodies must be filled by some element. This cannot be fire, for
then all the rest would have been dried up. Consequently, what
fills it must be air and the water that surrounds the whole
earth-vapour being water dissolved.
1037
After this exposition of the difficulties involved, let us go on to
lay down the truth, with a view at once to what follows and to
what has already been said. The upper region as far as the
moon we affirm to consist of a body distinct both from fire and
from air, but varying degree of purity and in kind, especially
towards its limit on the side of the air, and of the world
surrounding the earth. Now the circular motion of the first
element and of the bodies it contains dissolves, and inflames by
its motion, whatever part of the lower world is nearest to it, and
so generates heat. From another point of view we may look at
the motion as follows. The body that lies below the circular
motion of the heavens is, in a sort, matter, and is potentially
hot, cold, dry, moist, and possessed of whatever other qualities
are derived from these. But it actually acquires or retains one of
these in virtue of motion or rest, the cause and principle of
which has already been explained. So at the centre and round it
we get earth and water, the heaviest and coldest elements, by
themselves; round them and contiguous with them, air and
what we commonly call fire. It is not really fire, for fire is an
excess of heat and a sort of ebullition; but in reality, of what we
call air, the part surrounding the earth is moist and warm,
because it contains both vapour and a dry exhalation from the
earth. But the next part, above that, is warm and dry. For vapour
is naturally moist and cold, but the exhalation warm and dry;
and vapour is potentially like water, the exhalation potentially
like fire. So we must take the reason why clouds are not formed
in the upper region to be this: that it is filled not with mere air
but rather with a sort of fire.
1038
and they do not seem to blow above the level of the highest
mountains. It is the revolution of the heaven which carries the
air with it and causes its circular motion, fire being continuous
with the upper element and air with fire. Thus its motion is a
second reason why that air is not condensed into water.
So much to explain why clouds are not formed and why the air
is not condensed into water, and what account must be given of
the space between the stars and the earth, and what is the body
that fills it.
As for the heat derived from the sun, the right place for a
special and scientific account of it is in the treatise about sense,
since heat is an affection of sense, but we may now explain how
it can be produced by the heavenly bodies which are not
themselves hot.
1039
should expect, as it is the nearest air that is most dissolved by
the motion of a solid body.
This then is one reason why heat reaches our world. Another is
that the fire surrounding the air is often scattered by the motion
of the heavens and driven downwards in spite of itself.
1040
element, which we call fire, for there is no word fully adequate
to every state of the fumid evaporation: but we must use this
terminology since this element is the most inflammable of all
bodies. Below this comes air. We must think of what we just
called fire as being spread round the terrestrial sphere on the
outside like a kind of fuel, so that a little motion often makes it
burst into flame just as smoke does: for flame is the ebullition
of a dry exhalation. So whenever the circular motion stirs this
stuff up in any way, it catches fire at the point at which it is
most inflammable. The result differs according to the
disposition and quantity of the combustible material. If this is
broad and long, we often see a flame burning as in a field of
stubble: if it burns lengthwise only, we see what are called
‘torches’ and ‘goats’ and shooting-stars. Now when the
inflammable material is longer than it is broad sometimes it
seems to throw off sparks as it burns. (This happens because
matter catches fire at the sides in small portions but
continuously with the main body.) Then it is called a ‘goat’.
When this does not happen it is a ‘torch’. But if the whole
length of the exhalation is scattered in small parts and in many
directions and in breadth and depth alike, we get what are
called shooting-stars.
1041
projected by being squeezed out (like fruit stones from one’s
fingers) and so are seen to fall into the sea and on the dry land,
both by night and by day when the sky is clear. They are thrown
downwards because the condensation which propels them
inclines downwards. Thunderbolts fall downwards for the same
reason: their origin is never combustion but ejection under
pressure, since naturally all heat tends upwards.
1042
5
1043
6
1044
tail at all. But when it is visible in the north it assumes a tail
because the arc above the horizon is large and that below it
small. For under these circumstances there is nothing to
prevent our vision from being reflected to the sun.
This is the case, first, with those who say that the comet is one
of the planets. For all the planets appear in the circle of the
zodiac, whereas many comets have been seen outside that
circle. Again more comets than one have often appeared
simultaneously. Besides, if their tail is due to reflection, as
Aeschylus and Hippocrates say, this planet ought sometimes to
be visible without a tail since, as they it does not possess a tail
in every place in which it appears. But, as a matter of fact, no
planet has been observed besides the five. And all of them are
often visible above the horizon together at the same time.
Further, comets are often found to appear, as well when all the
planets are visible as when some are not, but are obscured by
the neighbourhood of the sun. Moreover the statement that a
comet only appears in the north, with the sun at the summer
solstice, is not true either. The great comet which appeared at
the time of the earthquake in Achaea and the tidal wave rose
due west; and many have been known to appear in the south.
Again in the archonship of Euclees, son of Molon, at Athens
there appeared a comet in the north in the month Gamelion,
the sun being about the winter solstice. Yet they themselves
admit that reflection over so great a space is an impossibility.
1045
fact. For a star in the thigh of the Dog had a tail, though a faint
one. If you fixed your sight on it its light was dim, but if you just
glanced at it, it appeared brighter. Besides, all the comets that
have been seen in our day have vanished without setting,
gradually fading away above the horizon; and they have not left
behind them either one or more stars. For instance the great
comet we mentioned before appeared to the west in winter in
frosty weather when the sky was clear, in the archonship of
Asteius. On the first day it set before the sun and was then not
seen. On the next day it was seen, being ever so little behind the
sun and immediately setting. But its light extended over a third
part of the sky like a leap, so that people called it a ‘path’. This
comet receded as far as Orion’s belt and there dissolved.
Democritus however, insists upon the truth of his view and
affirms that certain stars have been seen when comets dissolve.
But on his theory this ought not to occur occasionally but
always. Besides, the Egyptians affirm that conjunctions of the
planets with one another, and with the fixed stars, take place,
and we have ourselves observed Jupiter coinciding with one of
the stars in the Twins and hiding it, and yet no comet was
formed. Further, we can also give a rational proof of our point. It
is true that some stars seem to be bigger than others, yet each
one by itself looks indivisible. Consequently, just as, if they
really had been indivisible, their conjunction could not have
created any greater magnitude, so now that they are not in fact
indivisible but look as if they were, their conjunction will not
make them look any bigger.
1046
7
1047
When the matter begins to gather in the lower region
independently the comet appears by itself. But when the
exhalation is constituted by one of the fixed stars or the
planets, owing to their motion, one of them becomes a comet.
The fringe is not close to the stars themselves. Just as haloes
appear to follow the sun and the moon as they move, and
encircle them, when the air is dense enough for them to form
along under the sun’s course, so too the fringe. It stands in the
relation of a halo to the stars, except that the colour of the halo
is due to reflection, whereas in the case of comets the colour is
something that appears actually on them.
1048
and fainter this effect does not appear in the same degree,
though as a rule the is found to be excessive either in duration
or strength. For instance when the stone at Aegospotami fell out
of the air – it had been carried up by a wind and fell down in the
daytime – then too a comet happened to have appeared in the
west. And at the time of the great comet the winter was dry and
north winds prevailed, and the wave was due to an opposition
of winds. For in the gulf a north wind blew and outside it a
violent south wind. Again in the archonship of Nicomachus a
comet appeared for a few days about the equinoctial circle (this
one had not risen in the west), and simultaneously with it there
happened the storm at Corinth.
That there are few comets and that they appear rarely and
outside the tropic circles more than within them is due to the
motion of the sun and the stars. For this motion does not only
cause the hot principle to be secreted but also dissolves it when
it is gathering. But the chief reason is that most of this stuff
collects in the region of the milky way.
Let us now explain the origin, cause, and nature of the milky
way. And here too let us begin by discussing the statements of
others on the subject.
(1) Of the so-called Pythagoreans some say that this is the path
of one of the stars that fell from heaven at the time of
Phaethon’s downfall. Others say that the sun used once to move
in this circle and that this region was scorched or met with
some other affection of this kind, because of the sun and its
motion.
1049
But it is absurd not to see that if this were the reason the circle
of the Zodiac ought to be affected in the same way, and indeed
more so than that of the milky way, since not the sun only but
all the planets move in it. We can see the whole of this circle
(half of it being visible at any time of the night), but it shows no
signs of any such affection except where a part of it touches the
circle of the milky way.
(2) Anaxagoras, Democritus, and their schools say that the milky
way is the light of certain stars. For, they say, when the sun
passes below the earth some of the stars are hidden from it.
Now the light of those on which the sun shines is invisible,
being obscured by the of the sun. But the milky way is the
peculiar light of those stars which are shaded by the earth from
the sun’s rays.
(3) There is a third theory about the milky way. Some say that it
is a reflection of our sight to the sun, just as they say that the
comet is.
1050
But this too is impossible. For if the eye and the mirror and the
whole of the object were severally at rest, then the same part of
the image would appear at the same point in the mirror. But if
the mirror and the object move, keeping the same distance from
the eye which is at rest, but at different rates of speed and so
not always at the same interval from one another, then it is
impossible for the same image always to appear in the same
part of the mirror. Now the constellations included in the circle
of the milky way move; and so does the sun, the object to which
our sight is reflected; but we stand still. And the distance of
those two from us is constant and uniform, but their distance
from one another varies. For the Dolphin sometimes rises at
midnight, sometimes in the morning. But in each case the same
parts of the milky way are found near it. But if it were a
reflection and not a genuine affection of these this ought not to
be the case.
Again, we can see the milky way reflected at night in water and
similar mirrors. But under these circumstances it is impossible
for our sight to be reflected to the sun.
These considerations show that the milky way is not the path of
one of the planets, nor the light of imperceptible stars, nor a
reflection. And those are the chief theories handed down by
others hitherto.
1051
course. In the same way, a certain kind of matter follows the
sun, and we explain the halo as a reflection from it when the air
is of the right constitution. Now we must assume that what
happens in the case of the stars severally happens in the case of
the whole of the heavens and all the upper motion. For it is
natural to suppose that, if the motion of a single star excites a
flame, that of all the stars should have a similar result, and
especially in that region in which the stars are biggest and most
numerous and nearest to one another. Now the circle of the
zodiac dissolves this kind of matter because of the motion of
the sun and the planets, and for this reason most comets are
found outside the tropic circles. Again, no fringe appears round
the sun or moon: for they dissolve such matter too quickly to
admit of its formation. But this circle in which the milky way
appears to our sight is the greatest circle, and its position is
such that it extends far outside the tropic circles. Besides the
region is full of the biggest and brightest constellations and also
of what called ‘scattered’ stars (you have only to look to see this
clearly). So for these reasons all this matter is continually and
ceaselessly collecting there. A proof of the theory is this: In the
circle itself the light is stronger in that half where the milky way
is divided, and in it the constellations are more numerous and
closer to one another than in the other half; which shows that
the cause of the light is the motion of the constellations and
nothing else. For if it is found in the circle in which there are
most constellations and at that point in the circle at which they
are densest and contain the biggest and the most stars, it is
natural to suppose that they are the true cause of the affection
in question. The circle and the constellations in it may be seen
in the diagram. The so-called ‘scattered’ stars it is not possible
to set down in the same way on the sphere because none of
them have an evident permanent position; but if you look up to
the sky the point is clear. For in this circle alone are the
intervals full of these stars: in the other circles there are
1052
obvious gaps. Hence if we accept the cause assigned for the
appearance of comets as plausible we must assume that the
same kind of thing holds good of the milky way. For the fringe
which in the former case is an affection of a single star here
forms in the same way in relation to a whole circle. So if we are
to define the milky way we may call it ‘a fringe attaching to the
greatest circle, and due to the matter secreted’. This, as we said
before, explains why there are few comets and why they appear
rarely; it is because at each revolution of the heavens this
matter has always been and is always being separated off and
gathered into this region.
1053
region, in part quenched through rising so far into the upper air,
then the vapour cools because its heat is gone and because the
place is cold, and condenses again and turns from air into
water. And after the water has formed it falls down again to the
earth.
10
Some of the vapour that is formed by day does not rise high
because the ratio of the fire that is raising it to the water that is
being raised is small. When this cools and descends at night it is
called dew and hoar-frost. When the vapour is frozen before it
has condensed to water again it is hoar-frost; and this appears
1054
in winter and is commoner in cold places. It is dew when the
vapour has condensed into water and the heat is not so great as
to dry up the moisture that has been raised nor the cold
sufficient (owing to the warmth of the climate or season) for the
vapour itself to freeze. For dew is more commonly found when
the season or the place is warm, whereas the opposite, as has
been said, is the case with hoar-frost. For obviously vapour is
warmer than water, having still the fire that raised it:
consequently more cold is needed to freeze it.
Both dew and hoar-frost are found when the sky is clear and
there is no wind. For the vapour could not be raised unless the
sky were clear, and if a wind were blowing it could not
condense.
1055
too. Wells, for instance, give off more vapour in a north than in a
south wind. Only the north winds quench the heat before any
considerable quantity of vapour has gathered, while in a south
wind the evaporation is allowed to accumulate.
Water, once formed, does not freeze on the surface of the earth,
in the way that it does in the region of the clouds.
11
Snow and hoar-frost are one and the same thing, and so are rain
and dew: only there is a great deal of the former and little of the
latter. For rain is due to the cooling of a great amount of vapour,
for the region from which and the time during which the
vapour is collected are considerable. But of dew there is little:
for the vapour collects for it in a single day and from a small
area, as its quick formation and scanty quantity show.
Hail on the other hand is found in the upper region, but the
corresponding phenomenon in the vaporous region near the
1056
earth is lacking. For, as we said, to snow in the upper region
corresponds hoar-frost in the lower, and to rain in the upper
region, dew in the lower. But there is nothing here to correspond
to hail in the upper region. Why this is so will be clear when we
have explained the nature of hail.
12
Some think that the cause and origin of hail is this. The cloud is
thrust up into the upper atmosphere, which is colder because
the reflection of the sun’s rays from the earth ceases there, and
upon its arrival there the water freezes. They think that this
1057
explains why hailstorms are commoner in summer and in
warm countries; the heat is greater and it thrusts the clouds
further up from the earth. But the fact is that hail does not
occur at all at a great height: yet it ought to do so, on their
theory, just as we see that snow falls most on high mountains.
Again clouds have often been observed moving with a great
noise close to the earth, terrifying those who heard and saw
them as portents of some catastrophe. Sometimes, too, when
such clouds have been seen, without any noise, there follows a
violent hailstorm, and the stones are of incredible size, and
angular in shape. This shows that they have not been falling for
long and that they were frozen near to the earth, and not as
that theory would have it. Moreover, where the hailstones are
large, the cause of their freezing must be present in the highest
degree: for hail is ice as every one can see. Now those hailstones
are large which are angular in shape. And this shows that they
froze close to the earth, for those that fall far are worn away by
the length of their fall and become round and smaller in size.
Now we see that warm and cold react upon one another by
recoil. Hence in warm weather the lower parts of the earth are
cold and in a frost they are warm. The same thing, we must
suppose, happens in the air, so that in the warmer seasons the
cold is concentrated by the surrounding heat and causes the
cloud to go over into water suddenly. (For this reason rain-drops
are much larger on warm days than in winter, and showers
more violent. A shower is said to be more violent in proportion
as the water comes down in a body, and this happens when the
condensation takes place quickly, – though this is just the
opposite of what Anaxagoras says. He says that this happens
when the cloud has risen into the cold air; whereas we say that
it happens when the cloud has descended into the warm air,
1058
and that the more the further the cloud has descended). But
when the cold has been concentrated within still more by the
outer heat, it freezes the water it has formed and there is hail.
We get hail when the process of freezing is quicker than the
descent of the water. For if the water falls in a certain time and
the cold is sufficient to freeze it in less, there is no difficulty
about its having frozen in the air, provided that the freezing
takes place in a shorter time than its fall. The nearer to the
earth, and the more suddenly, this process takes place, the more
violent is the rain that results and the larger the raindrops and
the hailstones because of the shortness of their fall. For the
same reason large raindrops do not fall thickly. Hail is rarer in
summer than in spring and autumn, though commoner than in
winter, because the air is drier in summer, whereas in spring it
is still moist, and in autumn it is beginning to grow moist. It is
for the same reason that hailstorms sometimes occur in the late
summer as we have said.
The fact that the water has previously been warmed contributes
to its freezing quickly: for so it cools sooner. Hence many
people, when they want to cool hot water quickly, begin by
putting it in the sun. So the inhabitants of Pontus when they
encamp on the ice to fish (they cut a hole in the ice and then
fish) pour warm water round their reeds that it may freeze the
quicker, for they use the ice like lead to fix the reeds. Now it is
in hot countries and seasons that the water which forms soon
grows warm.
It is for the same reason that rain falls in summer and not in
winter in Arabia and Ethiopia too, and that in torrents and
repeatedly on the same day. For the concentration or recoil due
to the extreme heat of the country cools the clouds quickly.
1059
13
Let us explain the nature of winds, and all windy vapours, also
of rivers and of the sea. But here, too, we must first discuss the
difficulties involved: for, as in other matters, so in this no theory
has been handed down to us that the most ordinary man could
not have thought of.
Some say that what is called air, when it is in motion and flows,
is wind, and that this same air when it condenses again
becomes cloud and water, implying that the nature of wind and
water is the same. So they define wind as a motion of the air.
Hence some, wishing to say a clever thing, assert that all the
winds are one wind, because the air that moves is in fact all of it
one and the same; they maintain that the winds appear to
differ owing to the region from which the air may happen to
flow on each occasion, but really do not differ at all. This is just
like thinking that all rivers are one and the same river, and the
ordinary unscientific view is better than a scientific theory like
this. If all rivers flow from one source, and the same is true in
the case of the winds, there might be some truth in this theory;
but if it is no more true in the one case than in the other, this
ingenious idea is plainly false. What requires investigation is
this: the nature of wind and how it originates, its efficient cause
and whence they derive their source; whether one ought to
think of the wind as issuing from a sort of vessel and flowing
until the vessel is empty, as if let out of a wineskin, or, as
painters represent the winds, as drawing their source from
themselves.
1060
gathers below the earth and so flows from a great reservoir, all
the rivers from one, or each from a different one. No water at all
is generated, but the volume of the rivers consists of the water
that is gathered into such reservoirs in winter. Hence rivers are
always fuller in winter than in summer, and some are perennial,
others not. Rivers are perennial where the reservoir is large and
so enough water has collected in it to last out and not be used
up before the winter rain returns. Where the reservoirs are
smaller there is less water in the rivers, and they are dried up
and their vessel empty before the fresh rain comes on.
Again, even in the case of the water that is not being formed
from day to day but exists as such, we must not suppose as
some do that rivers have their source in definite subterranean
lakes. On the contrary, just as above the earth small drops form
and these join others, till finally the water descends in a body as
rain, so too we must suppose that in the earth the water at first
trickles together little by little, and that the sources of the rivers
drip, as it were, out of the earth and then unite. This is proved
by facts. When men construct an aqueduct they collect the
1061
water in pipes and trenches, as if the earth in the higher ground
were sweating the water out. Hence, too, the head-waters of
rivers are found to flow from mountains, and from the greatest
mountains there flow the most numerous and greatest rivers.
Again, most springs are in the neighbourhood of mountains and
of high ground, whereas if we except rivers, water rarely
appears in the plains. For mountains and high ground,
suspended over the country like a saturated sponge, make the
water ooze out and trickle together in minute quantities but in
many places. They receive a great deal of water falling as rain
(for it makes no difference whether a spongy receptacle is
concave and turned up or convex and turned down: in either
case it will contain the same volume of matter) and, they also
cool the vapour that rises and condense it back into water.
Hence, as we said, we find that the greatest rivers flow from the
greatest mountains. This can be seen by looking at itineraries:
what is recorded in them consists either of things which the
writer has seen himself or of such as he has compiled after
inquiry from those who have seen them.
In Asia we find that the most numerous and greatest rivers flow
from the mountain called Parnassus, admittedly the greatest of
all mountains towards the south-east. When you have crossed it
you see the outer ocean, the further limit of which is unknown
to the dwellers in our world. Besides other rivers there flow
from it the Bactrus, the Choaspes, the Araxes: from the last a
branch separates off and flows into lake Maeotis as the Tanais.
From it, too, flows the Indus, the volume of whose stream is
greatest of all rivers. From the Caucasus flows the Phasis, and
very many other great rivers besides. Now the Caucasus is the
greatest of the mountains that lie to the northeast, both as
regards its extent and its height. A proof of its height is the fact
that it can be seen from the so-called ‘deeps’ and from the
entrance to the lake. Again, the sun shines on its peaks for a
1062
third part of the night before sunrise and again after sunset. Its
extent is proved by the fact that thought contains many
inhabitable regions which are occupied by many nations and in
which there are said to be great lakes, yet they say that all these
regions are visible up to the last peak. From Pyrene (this is a
mountain towards the west in Celtice) there flow the Istrus and
the Tartessus. The latter flows outside the pillars, while the
Istrus flows through all Europe into the Euxine. Most of the
remaining rivers flow northwards from the Hercynian
mountains, which are the greatest in height and extent about
that region. In the extreme north, beyond furthest Scythia, are
the mountains called Rhipae. The stories about their size are
altogether too fabulous: however, they say that the most and
(after the Istrus) the greatest rivers flow from them. So, too, in
Libya there flow from the Aethiopian mountains the Aegon and
the Nyses; and from the so-called Silver Mountain the two
greatest of named rivers, the river called Chremetes that flows
into the outer ocean, and the main source of the Nile. Of the
rivers in the Greek world, the Achelous flows from Pindus, the
Inachus from the same mountain; the Strymon, the Nestus, and
the Hebrus all three from Scombrus; many rivers, too, flow from
Rhodope.
All other rivers would be found to flow in the same way, but we
have mentioned these as examples. Even where rivers flow
from marshes, the marshes in almost every case are found to lie
below mountains or gradually rising ground.
1063
store. Secondly, the fact that rivers rise at the foot of mountains
proves that a place transmits the water it contains by gradual
percolation of many drops, little by little, and that this is how
the sources of rivers originate. However, there is nothing
impossible about the existence of such places containing a
quantity of water like lakes: only they cannot be big enough to
produce the supposed effect. To think that they are is just as
absurd as if one were to suppose that rivers drew all their water
from the sources we see (for most rivers do flow from springs).
So it is no more reasonable to suppose those lakes to contain
the whole volume of water than these springs.
That there exist such chasms and cavities in the earth we are
taught by the rivers that are swallowed up. They are found in
many parts of the earth: in the Peloponnesus, for instance, there
are many such rivers in Arcadia. The reason is that Arcadia is
mountainous and there are no channels from its valleys to the
sea. So these places get full of water, and this, having no outlet,
under the pressure of the water that is added above, finds a way
out for itself underground. In Greece this kind of thing happens
on quite a small scale, but the lake at the foot of the Caucasus,
which the inhabitants of these parts call a sea, is considerable.
Many great rivers fall into it and it has no visible outlet but
issues below the earth off the land of the Coraxi about the so-
called ‘deeps of Pontus’. This is a place of unfathomable depth
in the sea: at any rate no one has yet been able to find bottom
there by sounding. At this spot, about three hundred stadia
from land, there comes up sweet water over a large area, not all
of it together but in three places. And in Liguria a river equal in
size to the Rhodanus is swallowed up and appears again
elsewhere: the Rhodanus being a navigable river.
1064
14
The same parts of the earth are not always moist or dry, but
they change according as rivers come into existence and dry up.
And so the relation of land to sea changes too and a place does
not always remain land or sea throughout all time, but where
there was dry land there comes to be sea, and where there is
now sea, there one day comes to be dry land. But we must
suppose these changes to follow some order and cycle. The
principle and cause of these changes is that the interior of the
earth grows and decays, like the bodies of plants and animals.
Only in the case of these latter the process does not go on by
parts, but each of them necessarily grows or decays as a whole,
whereas it does go on by parts in the case of the earth. Here the
causes are cold and heat, which increase and diminish on
account of the sun and its course. It is owing to them that the
parts of the earth come to have a different character, that some
parts remain moist for a certain time, and then dry up and grow
old, while other parts in their turn are filled with life and
moisture. Now when places become drier the springs
necessarily give out, and when this happens the rivers first
decrease in size and then finally become dry; and when rivers
change and disappear in one part and come into existence
correspondingly in another, the sea must needs be affected.
If the sea was once pushed out by rivers and encroached upon
the land anywhere, it necessarily leaves that place dry when it
recedes; again, if the dry land has encroached on the sea at all
by a process of silting set up by the rivers when at their full, the
time must come when this place will be flooded again.
But the whole vital process of the earth takes place so gradually
and in periods of time which are so immense compared with
the length of our life, that these changes are not observed, and
before their course can be recorded from beginning to end
1065
whole nations perish and are destroyed. Of such destructions
the most utter and sudden are due to wars; but pestilence or
famine cause them too. Famines, again, are either sudden and
severe or else gradual. In the latter case the disappearance of a
nation is not noticed because some leave the country while
others remain; and this goes on until the land is unable to
maintain any inhabitants at all. So a long period of time is likely
to elapse from the first departure to the last, and no one
remembers and the lapse of time destroys all record even before
the last inhabitants have disappeared. In the same way a nation
must be supposed to lose account of the time when it first
settled in a land that was changing from a marshy and watery
state and becoming dry. Here, too, the change is gradual and
lasts a long time and men do not remember who came first, or
when, or what the land was like when they came. This has been
the case with Egypt. Here it is obvious that the land is
continually getting drier and that the whole country is a deposit
of the river Nile. But because the neighbouring peoples settled
in the land gradually as the marshes dried, the lapse of time has
hidden the beginning of the process. However, all the mouths of
the Nile, with the single exception of that at Canopus, are
obviously artificial and not natural. And Egypt was nothing
more than what is called Thebes, as Homer, too, shows, modern
though he is in relation to such changes. For Thebes is the place
that he mentions; which implies that Memphis did not yet exist,
or at any rate was not as important as it is now. That this should
be so is natural, since the lower land came to be inhabited later
than that which lay higher. For the parts that lie nearer to the
place where the river is depositing the silt are necessarily
marshy for a longer time since the water always lies most in the
newly formed land. But in time this land changes its character,
and in its turn enjoys a period of prosperity. For these places dry
up and come to be in good condition while the places that were
formerly well-tempered some day grow excessively dry and
1066
deteriorate. This happened to the land of Argos and Mycenae in
Greece. In the time of the Trojan wars the Argive land was
marshy and could only support a small population, whereas the
land of Mycenae was in good condition (and for this reason
Mycenae was the superior). But now the opposite is the case, for
the reason we have mentioned: the land of Mycenae has
become completely dry and barren, while the Argive land that
was formerly barren owing to the water has now become
fruitful. Now the same process that has taken place in this
small district must be supposed to be going on over whole
countries and on a large scale.
1067
suppose that it suffices for a long time. We have seen that some
say that the size of the subterranean cavities is what makes
some rivers perennial and others not, whereas we maintain that
the size of the mountains is the cause, and their density and
coldness; for great, dense, and cold mountains catch and keep
and create most water: whereas if the mountains that overhang
the sources of rivers are small or porous and stony and clayey,
these rivers run dry earlier. We must recognize the same kind of
thing in this case too. Where such abundance of rain falls in the
great winter it tends to make the moisture of those places
almost everlasting. But as time goes on places of the latter type
dry up more, while those of the former, moist type, do so less:
until at last the beginning of the same cycle returns.
1068
silting up of the lake Maeotis by the rivers has advanced so
much that the limit to the size of the ships which can now sail
into it to trade is much lower than it was sixty years ago. Hence
it is easy to infer that it, too, like most lakes, was originally
produced by the rivers and that it must end by drying up
entirely.
So we have explained that the same parts of the earth are not
always land or sea and why that is so: and also why some rivers
are perennial and others not.
1069
Book II
Let us explain the nature of the sea and the reason why such a
large mass of water is salt and the way in which it originally
came to be.
The old writers who invented theogonies say that the sea has
springs, for they want earth and sea to have foundations and
roots of their own. Presumably they thought that this view was
grander and more impressive as implying that our earth was an
important part of the universe. For they believed that the whole
world had been built up round our earth and for its sake, and
that the earth was the most important and primary part of it.
Others, wiser in human knowledge, give an account of its origin.
At first, they say, the earth was surrounded by moisture. Then
the sun began to dry it up, part of it evaporated and is the cause
of winds and the turnings back of the sun and the moon, while
the remainder forms the sea. So the sea is being dried up and is
growing less, and will end by being some day entirely dried up.
Others say that the sea is a kind of sweat exuded by the earth
when the sun heats it, and that this explains its saltness: for all
sweat is salt. Others say that the saltness is due to the earth.
Just as water strained through ashes becomes salt, so the sea
owes its saltness to the admixture of earth with similar
properties.
We must now consider the facts which prove that the sea
cannot possibly have springs. The waters we find on the earth
either flow or are stationary. All flowing water has springs. (By a
spring, as we have explained above, we must not understand a
source from which waters are ladled as it were from a vessel,
1070
but a first point at which the water which is continually forming
and percolating gathers.) Stationary water is either that which
has collected and has been left standing, marshy pools, for
instance, and lakes, which differ merely in size, or else it comes
from springs. In this case it is always artificial, I mean as in the
case of wells, otherwise the spring would have to be above the
outlet. Hence the water from fountains and rivers flows of itself,
whereas wells need to be worked artificially. All the waters that
exist belong to one or other of these classes.
On the basis of this division we can sec that the sea cannot
have springs. For it falls under neither of the two classes; it does
not flow and it is not artificial; whereas all water from springs
must belong to one or other of them. Natural standing water
from springs is never found on such a large scale.
1071
Euxine and Maeotis than into the whole Mediterranean with its
much larger basin), and to their own shallowness. For we find
the sea getting deeper and deeper. Pontus is deeper than
Maeotis, the Aegean than Pontus, the Sicilian sea than the
Aegean; the Sardinian and Tyrrhenic being the deepest of all.
(Outside the pillars of Heracles the sea is shallow owing to the
mud, but calm, for it lies in a hollow.) We see, then, that just as
single rivers flow from mountains, so it is with the earth as a
whole: the greatest volume of water flows from the higher
regions in the north. Their alluvium makes the northern seas
shallow, while the outer seas are deeper. Some further evidence
of the height of the northern regions of the earth is afforded by
the view of many of the ancient meteorologists. They believed
that the sun did not pass below the earth, but round its
northern part, and that it was the height of this which obscured
the sun and caused night.
1072
the rest of the elements are seen to lie. So we must clearly look
for something analogous in the case of water. But here we can
find no such single mass, as in the case of the other elements,
except the sea. River water is not a unity, nor is it stable, but is
seen to be in a continuous process of becoming from day to day.
It was this difficulty which made people regard the sea as the
origin and source of moisture and of all water. And so we find it
maintained that rivers not only flow into the sea but originate
from it, the salt water becoming sweet by filtration.
1073
process of becoming, involving a constant interchange of moist
and dry. It cannot be said to be nourished since it scarcely
persists as one and the same for a moment. This cannot be true
of the sun; for if it were nourished like that, as they say it is, we
should obviously not only have a new sun every day, as
Heraclitus says, but a new sun every moment. Again, when the
sun causes the moisture to rise, this is like fire heating water.
So, as the fire is not fed by the water above it, it is absurd to
suppose that the sun feeds on that moisture, even if its heat
made all the water in the world evaporate. Again, it is absurd,
considering the number and size of the stars, that these
thinkers should consider the sun only and overlook the
question how the rest of the heavenly bodies subsist. Again,
they are met by the same difficulty as those who say that at
first the earth itself was moist and the world round the earth
was warmed by the sun, and so air was generated and the
whole firmament grew, and the air caused winds and solstices.
The objection is that we always plainly see the water that has
been carried up coming down again. Even if the same amount
does not come back in a year or in a given country, yet in a
certain period all that has been carried up is returned. This
implies that the celestial bodies do not feed on it, and that we
cannot distinguish between some air which preserves its
character once it is generated and some other which is
generated but becomes water again and so perishes; on the
contrary, all the moisture alike is dissolved and all of it
condensed back into water.
1074
weight of the salt water makes it remain there, while the sweet,
drinkable water which is light is carried up. The same thing
happens in animal bodies. Here, too, the food when it enters the
body is sweet, yet the residuum and dregs of liquid food are
found to be bitter and salt. This is because the sweet and
drinkable part of it has been drawn away by the natural animal
heat and has passed into the flesh and the other parts of the
body according to their several natures. Now just as here it
would be wrong for any one to refuse to call the belly the place
of liquid food because that disappears from it soon, and to call
it the place of the residuum because this is seen to remain, so in
the case of our present subject. This place, we say, is the place of
water. Hence all rivers and all the water that is generated flow
into it: for water flows into the deepest place, and the deepest
part of the earth is filled by the sea. Only all the light and sweet
part of it is quickly carried off by the sun, while herest remains
for the reason we have explained. It is quite natural that some
people should have been puzzled by the old question why such
a mass of water leaves no trace anywhere (for the sea does not
increase though innumerable and vast rivers are flowing into it
every day.) But if one considers the matter the solution is easy.
The same amount of water does not take as long to dry up
when it is spread out as when it is gathered in a body, and
indeed the difference is so great that in the one case it might
persist the whole day long while in the other it might all
disappear in a moment – as for instance if one were to spread
out a cup of water over a large table. This is the case with the
rivers: all the time they are flowing their water forms a compact
mass, but when it arrives at a vast wide place it quickly and
imperceptibly evaporates.
But the theory of the Phaedo about rivers and the sea is
impossible. There it is said that the earth is pierced by
intercommunicating channels and that the original head and
source of all waters is what is called Tartarus – a mass of water
1075
about the centre, from which all waters, flowing and standing,
are derived. This primary and original water is always surging to
and fro, and so it causes the rivers to flow on this side of the
earth’s centre and on that; for it has no fixed seat but is always
oscillating about the centre. Its motion up and down is what
fills rivers. Many of these form lakes in various places (our sea is
an instance of one of these), but all of them come round again
in a circle to the original source of their flow, many at the same
point, but some at a point opposite to that from which they
issued; for instance, if they started from the other side of the
earth’s centre, they might return from this side of it. They
descend only as far as the centre, for after that all motion is
upwards. Water gets its tastes and colours from the kind of
earth the rivers happened to flow through.
But on this theory rivers do not always flow in the same sense.
For since they flow to the centre from which they issue forth
they will not be flowing down any more than up, but in
whatever direction the surging of Tartarus inclines to. But at this
rate we shall get the proverbial rivers flowing upwards, which is
impossible. Again, where is the water that is generated and
what goes up again as vapour to come from? For this must all of
it simply be ignored, since the quantity of water is always the
same and all the water that flows out from the original source
flows back to it again. This itself is not true, since all rivers are
seen to end in the sea except where one flows into another. Not
one of them ends in the earth, but even when one is swallowed
up it comes to the surface again. And those rivers are large
which flow for a long distance through a lowying country, for by
their situation and length they cut off the course of many
others and swallow them up. This is why the Istrus and the Nile
are the greatest of the rivers which flow into our sea. Indeed, so
many rivers fall into them that there is disagreement as to the
sources of them both. All of which is plainly impossible on the
theory, and the more so as it derives the sea from Tartarus.
1076
Enough has been said to prove that this is the natural place of
water and not of the sea, and to explain why sweet water is only
found in rivers, while salt water is stationary, and to show that
the sea is the end rather than the source of water, analogous to
the residual matter of all food, and especially liquid food, in
animal bodies.
We must now explain why the sea is salt, and ask whether it
eternally exists as identically the same body, or whether it did
not exist at all once and some day will exist no longer, but will
dry up as some people think.
Every one admits this, that if the whole world originated the sea
did too; for they make them come into being at the same time.
It follows that if the universe is eternal the same must be true
of the sea. Any one who thinks like Democritus that the sea is
diminishing and will disappear in the end reminds us of Aesop’s
tales. His story was that Charybdis had twice sucked in the sea:
the first time she made the mountains visible; the second time
the islands; and when she sucks it in for the last time she will
dry it up entirely. Such a tale is appropriate enough to Aesop in
a rage with the ferryman, but not to serious inquirers. Whatever
made the sea remain at first, whether it was its weight, as some
even of those who hold these views say (for it is easy to see the
cause here), or some other reason – clearly the same thing must
make it persist for ever. They must either deny that the water
raised by the sun will return at all, or, if it does, they must admit
that the sea persists for ever or as long as this process goes on,
and again, that for the same period of time that sweet water
must have been carried up beforehand. So the sea will never dry
1077
up: for before that can happen the water that has gone up
beforehand will return to it: for if you say that this happens
once you must admit its recurrence. If you stop the sun’s course
there is no drying agency. If you let it go on it will draw up the
sweet water as we have said whenever it approaches, and let it
descend again when it recedes. This notion about the sea is
derived from the fact that many places are found to be drier
now than they once were. Why this is so we have explained. The
phenomenon is due to temporary excess of rain and not to any
process of becoming in which the universe or its parts are
involved. Some day the opposite will take place and after that
the earth will grow dry once again. We must recognize that this
process always goes on thus in a cycle, for that is more
satisfactory than to suppose a change in the whole world in
order to explain these facts. But we have dwelt longer on this
point than it deserves.
To return to the saltness of the sea: those who create the sea
once for all, or indeed generate it at all, cannot account for its
saltness. It makes no difference whether the sea is the residue
of all the moisture that is about the earth and has been drawn
up by the sun, or whether all the flavour existing in the whole
mass of sweet water is due to the admixture of a certain kind of
earth. Since the total volume of the sea is the same once the
water that evaporated has returned, it follows that it must
either have been salt at first too, or, if not at first, then not now
either. If it was salt from the very beginning, then we want to
know why that was so; and why, if salt water was drawn up
then, that is not the case now.
1078
great quantity of water and not in each river singly? For the sea,
differing in nothing from rivers but in being salt, is evidently
simply the totality of river water, and the rivers are the vehicle
in which that earth is carried to their common destination.
Now in the body stuff of this kind, viz. the sediment of food, is
due to failure to digest: but how there came to be any such
thing in the earth requires explanation. Besides, how can the
drying and warming of the earth cause the secretion such a
great quantity of water; especially as that must be a mere
fragment of what is left in the earth? Again, waiving the
question of quantity, why does not the earth sweat now when it
happens to be in process of drying? If it did so then, it ought to
do so now. But it does not: on the contrary, when it is dry it
graws moist, but when it is moist it does not secrete anything at
1079
all. How then was it possible for the earth at the beginning
when it was moist to sweat as it grew dry? Indeed, the theory
that maintains that most of the moisture departed and was
drawn up by the sun and that what was left over is the sea is
more reasonable; but for the earth to sweat when it is moist is
impossible.
Since all the attempts to account for the saltness of the sea
seem unsuccessful let us explain it by the help of the principle
we have used already.
1080
identical substance to which this flavour is due. The case of
things burnt is analogous. What heat fails to assimilate
becomes the excrementary residue in animal bodies, and, in
things burnt, ashes. That is why some people say that it was
burnt earth that made the sea salt. To say that it was burnt
earth is absurd; but to say that it was something like burnt
earth is true. We must suppose that just as in the cases we have
described, so in the world as a whole, everything that grows and
is naturally generated always leaves an undigested residue, like
that of things burnt, consisting of this sort of earth. All the
earthy stuff in the dry exhalation is of this nature, and it is the
dry exhalation which accounts for its great quantity. Now since,
as we have said, the moist and the dry evaporations are mixed,
some quantity of this stuff must always be included in the
clouds and the water that are formed by condensation, and
must redescend to the earth in rain. This process must always
go on with such regularity as the sublunary world admits of.
and it is the answer to the question how the sea comes to be
salt.
It also explains why rain that comes from the south, and the
first rains of autumn, are brackish. The south is the warmest of
winds and it blows from dry and hot regions. Hence it carries
little moist vapour and that is why it is hot. (It makes no
difference even if this is not its true character and it is originally
a cold wind, for it becomes warm on its way by incorporating
with itself a great quantity of dry evaporation from the places it
passes over.) The north wind, on the other hand, comb ing from
moist regions, is full of vapour and therefore cold. It is dry in
our part of the world because it drives the clouds away before it,
but in the south it is rainy; just as the south is a dry wind in
Libya. So the south wind charges the rain that falls with a great
quantity of this stuff. Autumn rain is brackish because the
heaviest water must fall first; so that that which contains the
greatest quantity of this kind of earth descends quickest.
1081
This, too, is why the sea is warm. Everything that has been
exposed to fire contains heat potentially, as we see in the case
of lye and ashes and the dry and liquid excreta of animals.
Indeed those animals which are hottest in the belly have the
hottest excreta.
The action of this cause is continually making the sea more salt,
but some part of its saltness is always being drawn up with the
sweet water. This is less than the sweet water in the same ratio
in which the salt and brackish element in rain is less than the
sweet, and so the saltness of the sea remains constant on the
whole. Salt water when it turns into vapour becomes sweet, and
the vapour does not form salt water when it condenses again.
This I know by experiment. The same thing is true in every case
of the kind: wine and all fluids that evaporate and condense
back into a liquid state become water. They all are water
modified by a certain admixture, the nature of which
determines their flavour. But this subject must be considered on
another more suitable occasion.
For the present let us say this. The sea is there and some of it is
continually being drawn up and becoming sweet; this returns
from above with the rain. But it is now different from what it
was when it was drawn up, and its weight makes it sink below
the sweet water. This process prevents the sea, as it does rivers,
from drying up except from local causes (this must happen to
sea and rivers alike). On the other hand the parts neither of the
earth nor of the sea remain constant but only their whole bulk.
For the same thing is true of the earth as of the sea: some of it is
carried up and some comes down with the rain, and both that
which remains on the surface and that which comes down
again change their situations.
1082
adduced. Make a vessel of wax and put it in the sea, fastening
its mouth in such a way as to prevent any water getting in. Then
the water that percolates through the wax sides of the vessel is
sweet, the earthy stuff, the admixture of which makes the water
salt, being separated off as it were by a filter. It is this stuff
which make salt water heavy (it weighs more than fresh water)
and thick. The difference in consistency is such that ships with
the same cargo very nearly sink in a river when they are quite
fit to navigate in the sea. This circumstance has before now
caused loss to shippers freighting their ships in a river. That the
thicker consistency is due to an admixture of something is
proved by the fact that if you make strong brine by the
admixture of salt, eggs, even when they are full, float in it. It
almost becomes like mud; such a quantity of earthy matter is
there in the sea. The same thing is done in salting fish.
1083
put the ashes into water and boil it off. When a little water is
left and has cooled it gives a quantity of salt.
Most salt rivers and springs must once have been hot. Then the
original fire in them was extinguished but the earth through
which they percolate preserves the character of lye or ashes.
Springs and rivers with all kinds of flavours are found in many
places. These flavours must in every case be due to the fire that
is or was in them, for if you expose earth to different degrees of
heat it assumes various kinds and shades of flavour. It becomes
full of alum and lye and other things of the kind, and the fresh
water percolates through these and changes its character.
Sometimes it becomes acid as in Sicania, a part of Sicily. There
they get a salt and acid water which they use as vinegar to
season some of their dishes. In the neighbourhood of Lyncus,
too, there is a spring of acid water, and in Scythia a bitter spring.
The water from this makes the whole of the river into which it
flows bitter. These differences are explained by a knowledge of
the particular mixtures that determine different savours. But
these have been explained in another treatise.
We have now given an account of waters and the sea, why they
persist, how they change, what their nature is, and have
explained most of their natural operations and affections.
1084
without the moist: whenever we speak of either we mean that it
predominates. Now when the sun in its circular course
approaches, it draws up by its heat the moist evaporation: when
it recedes the cold makes the vapour that had been raised
condense back into water which falls and is distributed through
the earth. (This explains why there is more rain in winter and
more by night than by day: though the fact is not recognized
because rain by night is more apt to escape observation than by
day.) But there is a great quantity of fire and heat in the earth,
and the sun not only draws up the moisture that lies on the
surface of it, but warms and dries the earth itself. Consequently,
since there are two kinds of evaporation, as we have said, one
like vapour, the other like smoke, both of them are necessarily
generated. That in which moisture predominates is the source
of rain, as we explained before, while the dry evaporation is the
source and substance of all winds. That things must necessarily
take this course is clear from the resulting phenomena
themselves, for the evaporation that is to produce them must
necessarily differ; and the sun and the warmth in the earth not
only can but must produce these evaporations.
1085
spring. So too with the winds; a great quantity of air might be
moved by the fall of some large object without flowing from any
source or spring.
1086
rain the earth is being dried by its own heat and that from
above and gives off the evaporation which we saw to be the
material cause of. wind. Again, suppose this secretion is present
and wind prevails; the heat is continually being thrown off,
rising to the upper region, and so the wind ceases; then the fall
in temperature makes vapour form and condense into water.
Water also forms and cools the dry evaporation when the
clouds are driven together and the cold concentrated in them.
These are the causes that make wind cease on the advent of
rain, and rain fall on the cessation of wind.
1087
mist, for their motion shows that the wind has begun to blow
before it has actually reached us; and this implies that the
source of winds is above. But since wind is defined as ‘a
quantity of dry evaporation from the earth moving round the
earth’, it is clear that while the origin of the motion is from
above, the matter and the generation of wind come from below.
The oblique movement of the rising evaporation is caused from
above: for the motion of the heavens determines the processes
that are at a distance from the earth, and the motion from
below is vertical and every cause is more active where it is
nearest to the effect; but in its generation and origin wind
plainly derives from the earth.
The facts bear out the view that winds are formed by the
gradual union of many evaporations just as rivers derive their
sources from the water that oozes from the earth. Every wind is
weakest in the spot from which it blows; as they proceed and
leave their source at a distance they gather strength. Thus the
winter in the north is windless and calm: that is, in the north
itself; but, the breeze that blows from there so gently as to
escape observation becomes a great wind as it passes on.
The sun both checks the formation of winds and stimulates it.
When the evaporation is small in amount and faint the sun
wastes it and dissipates by its greater heat the lesser heat
contained in the evaporation. It also dries up the earth, the
1088
source of the evaporation, before the latter has appeared in
bulk: just as, when you throw a little fuel into a great fire, it is
often burnt up before giving off any smoke. In these ways the
sun checks winds and prevents them from rising at all: it checks
them by wasting the evaporation, and prevents their rising by
drying up the earth quickly. Hence calm is very apt to prevail
about the rising of Orion and lasts until the coming of the
Etesiae and their ‘forerunners’.
The Etesiae blow after the summer solstice and the rising of the
dog-star: not at the time when the sun is closest nor when it is
distant; and they blow by day and cease at night. The reason is
that when the sun is near it dries up the earth before
evaporation has taken place, but when it has receded a little its
heat and the evaporation are present in the right proportion; so
the ice melts and the earth, dried by its own heat and that of
the sun, smokes and vapours. They abate at night because the
cold pf the nights checks the melting of the ice. What is frozen
gives off no evaporation, nor does that which contains no
dryness at all: it is only where something dry contains moisture
that it gives off evaporation under the influence of heat.
1089
The question is sometimes asked: why do the north winds
which we call the Etesiae blow continuously after the summer
solstice, when there are no corresponding south winds after the
winter solstice? The facts are reasonable enough: for the so-
called ‘white south winds’ do blow at the corresponding season,
though they are not equally continuous and so escape
observation and give rise to this inquiry. The reason for this is
that the north wind I from the arctic regions which are full of
water and snow. The sun thaws them and so the Etesiae blow:
after rather than at the summer solstice. (For the greatest heat
is developed not when the sun is nearest to the north, but when
its heat has been felt for a considerable period and it has not yet
receded far. The ‘bird winds’ blow in the same way after the
winter solstice. They, too, are weak Etesiae, but they blow less
and later than the Etesiae. They begin to blow only on the
seventieth day because the sun is distant and therefore weaker.
They do not blow so continuously because only things on the
surface of the earth and offering little resistance evaporate
then, the thoroughly frozen parts requiring greater heat to melt
them. So they blow intermittently till the true Etesiae come on
again at the summer solstice: for from that time onwards the
wind tends to blow continuously.) But the south wind blows
from the tropic of Cancer and not from the antarctic region.
There are two inhabitable sections of the earth: one near our
upper, or nothern pole, the other near the other or southern
pole; and their shape is like that of a tambourine. If you draw
lines from the centre of the earth they cut out a drum-shaped
figure. The lines form two cones; the base of the one is the
tropic, of the other the ever visible circle, their vertex is at the
centre of the earth. Two other cones towards the south pole give
corresponding segments of the earth. These sections alone are
habitable. Beyond the tropics no one can live: for there the
shade would not fall to the north, whereas the earth is known
to be uninhabitable before the sun is in the zenith or the shade
1090
is thrown to the south: and the regions below the Bear are
uninhabitable because of the cold.
(The Crown, too, moves over this region: for it is in the zenith
when it is on our meridian.)
1091
prevalence of north winds here is due to our lying near the
north. Yet even here they give out and fail to penetrate far: in
the southern sea beyond Libya east and west winds are always
blowing alternately, like north and south winds with us. So it is
clear that the south wind is not the wind that blows from the
south pole. It is neither that nor the wind from the winter
tropic. For symmetry would require another wind blowing from
the summer tropic, which there is not, since we know that only
one wind blows from that quarter. So the south wind clearly
blows from the torrid region. Now the sun is so near to that
region that it has no water, or snow which might melt and
cause Etesiae. But because that place is far more extensive and
open the south wind is greater and stronger and warmer than
the north and penetrates farther to the north than the north
wind does to the south.
The origin of these winds and their relation to one another has
now been explained.
1092
things that face one another from opposite ends of a diameter
are locally most distant from one another. (See diagram.)
Let A be the point where the sun sets at the equinox and B, the
point opposite, the place where it rises at the equinox. Let there
be another diameter cutting this at right angles, and let the
point H on it be the north and its diametrical opposite O the
south. Let Z be the rising of the sun at the summer solstice and
E its setting at the summer solstice; D its rising at the winter
solstice, and G its setting at the winter solstice. Draw a diameter
from Z to G from D to E. Then since those things are locally
contrary which are most distant from one another in space, and
points diametrically opposite are most distant from one
another, those winds must necessarily be contrary to one
another that blow from opposite ends of a diameter.
1093
that is diametrically opposite to Eurus. These are the winds that
are diametrically opposite to one another and their contraries.
There are other winds which have no contraries. The wind they
call Thrascias, which lies between Argestes and Aparctias, blows
from I; and the wind called Meses, which lies between Caecias
and Aparctias, from K. (The line IK nearly coincides with the
ever visible circle, but not quite.) These winds have no
contraries. Meses has not, or else there would be a wind blowing
from the point M which is diametrically opposite. Thrascias
corresponding to the point I has not, for then there would be a
wind blowing from N, the point which is diametrically opposite.
(But perhaps a local wind which the inhabitants of those parts
call Phoenicias blows from that point.)
These are the most important and definite winds and these
their places.
There are more winds from the north than from the south. The
reason for this is that the region in which we live lies nearer to
the north. Also, much more water and snow is pushed aside
into this quarter because the other lies under the sun and its
course. When this thaws and soaks into the earth and is
exposed to the heat of the sun and the earth it necessarily
causes evaporation to rise in greater quantities and over a
greater space.
1094
winds as southerly, for they are warmer because they blow from
the place of sunrise. So the distinction of cold and hot or warm
is the basis for the division of the winds into northerly and
southerly. East winds are warmer than west winds because the
sun shines on the east longer, whereas it leaves the west sooner
and reaches it later.
1095
When they cease, winds are succeeded by their neighbours in
the direction of the movement of the sun. For an effect is most
apt to be produced in the neighbourhood of its cause, and the
cause of winds moves with the sun.
The Etesiae veer round: they begin from the north, and become
for dwellers in the west Thrasciae, Argestae, and Zephyrus (for
Zephyrus belongs to the north). For dwellers in the east they
veer round as far as Apeliotes.
1096
So much for the winds, their origin and nature and the
properties common to them all or peculiar to each.
The theories that have been put forward up to the present date
are three, and their authors three men, Anaxagoras of
Clazomenae, and before him Anaximenes of Miletus, and later
Democritus of Abdera.
1097
Democritus says that the earth is full of water and that when a
quantity of rain-water is added to this an earthquake is the
result. The hollows in the earth being unable to admit the
excess of water it forces its way in and so causes an earthquake.
Or again, the earth as it dries draws the water from the fuller to
the emptier parts, and the inrush of the water as it changes its
place causes the earthquake.
We have already shown that wet and dry must both give rise to
an evaporation: earthquakes are a necessary consequence of
this fact. The earth is essentially dry, but rain fills it with
moisture. Then the sun and its own fire warm it and give rise to
a quantity of wind both outside and inside it. This wind
sometimes flows outwards in a single body, sometimes inwards,
and sometimes it is divided. All these are necessary laws. Next
1098
we must find out what body has the greatest motive force. This
will certainly be the body that naturally moves farthest and is
most violent. Now that which has the most rapid motion is
necessarily the most violent; for its swiftness gives its impact
the greatest force. Again, the rarest body, that which can most
readily pass through every other body, is that which naturally
moves farthest. Wind satisfies these conditions in the highest
degree (fire only becomes flame and moves rapidly when wind
accompanies it): so that not water nor earth is the cause of
earthquakes but wind – that is, the inrush of the external
evaporation into the earth.
1099
the Hellespont and in Achaea and Sicily, and those parts of
Euboea which correspond to our description – where the sea is
supposed to flow in channels below the earth. The hot springs,
too, near Aedepsus are due to a cause of this kind. It is the
confined character of these places that makes them so liable to
earthquakes. A great and therefore violent wind is developed,
which would naturally blow away from the earth: but the
onrush of the sea in a great mass thrusts it back into the earth.
The countries that are spongy below the surface are exposed to
earthquakes because they have room for so much wind.
The force wind can have may be gathered not only from what
happens in the air (where one might suppose that it owed its
power to produce such effects to its volume), but also from what
1100
is observed in animal bodies. Tetanus and spasms are motions
of wind, and their force is such that the united efforts of many
men do not succeed in overcoming the movements of the
patients. We must suppose, then (to compare great things with
small), that what happens in the earth is just like that. Our
theory has been verified by actual observation in many places. It
has been known to happen that an earthquake has continued
until the wind that caused it burst through the earth into the air
and appeared visibly like a hurricane. This happened lately near
Heracleia in Pontus and some time past at the island Hiera, one
of the group called the Aeolian islands. Here a portion of the
earth swelled up and a lump like a mound rose with a noise:
finally it burst, and a great wind came out of it and threw up
live cinders and ashes which buried the neighbouring town of
Lipara and reached some of the towns in Italy. The spot where
this eruption occurred is still to be seen.
Again, our theory is supported by the facts that the sun appears
hazy and is darkened in the absence of clouds, and that there is
sometimes calm and sharp frost before earthquakes at sunrise.
1101
The sun is necessarily obscured and darkened when the
evaporation which dissolves and rarefies the air begins to
withdraw into the earth. The calm, too, and the cold towards
sunrise and dawn follow from the theory. The calm we have
already explained. There must as a rule be calm because the
wind flows back into the earth: again, it must be most marked
before the more violent earthquakes, for when the wind is not
part outside earth, part inside, but moves in a single body, its
strength must be greater. The cold comes because the
evaporation which is naturally and essentially hot enters the
earth. (Wind is not recognized to be hot, because it sets the air
in motion, and that is full of a quantity of cold vapour. It is the
same with the breath we blow from our mouth: close by it is
warm, as it is when we breathe out through the mouth, but
there is so little of it that it is scarcely noticed, whereas at a
distance it is cold for the same reason as wind.) Well, when this
evaporation disappears into the earth the vaporous exhalation
concentrates and causes cold in any place in which this
disappearance occurs.
1102
vanished from the air but is dying away, the wind which causes
the earthquake before the eclipse, turns off into the earth, and
calm ensues. For there often are winds before eclipses: at
nightfall if the eclipse is at midnight, and at midnight if the
eclipse is at dawn. They are caused by the lessening of the
warmth from the moon when its sphere approaches the point
at which the eclipse is going to take place. So the influence
which restrained and quieted the air weakens and the air
moves again and a wind rises, and does so later, the later the
eclipse.
1103
thinner and passes through things more readily than wind. But
when the wind is too weak by reason of thinness to cause an
earthquake the absence of a shock is due to its filtering through
readily, though by striking hard and hollow masses of different
shapes it makes various noises, so that the earth sometimes
seems to ‘bellow’ as the portentmongers say.
1104
the evaporations at a given place are joined by those from the
next and unite; this, as we explained, is what happens when
there is drought or excessive rain locally. Now earthquakes do
come about in this way but winds do not. For earthquakes,
rains, and droughts have their source and origin inside the
earth, so that the sun is not equally able to direct all the
evaporations in one direction. But on the evaporations in the air
the sun has more influence so that, when once they have been
given an impulse by its motion, which is determined by its
various positions, they flow in one direction.
1105
We have now explained earthquakes, their nature and cause,
and the most important of the circumstances attendant on
their appearance.
1106
irregularity of the clouds and the hollows that intervene where
their density is interrupted. This then, is thunder, and this its
cause.
The view that the heat of the sun’s rays intercepted in the
clouds is the cause of these phenomena is equally unattractive:
this, too, is a most careless explanation. Thunder, lightning, and
the rest must have a separate and determinate cause assigned
to them on which they ensue. But this theory does nothing of
the sort. It is like supposing that water, snow, and hail existed
all along and were produced when the time came and not
1107
generated at all, as if the atmosphere brought each to hand out
of its stock from time to time. They are concretions in the same
way as thunder and lightning are discretions, so that if it is true
of either that they are not generated but pre-exist, the same
must be true of the other. Again, how can any distinction be
made about the intercepting between this case and that of
interception in denser substances such as water? Water, too, is
heated by the sun and by fire: yet when it contracts again and
grows cold and freezes no such ejection as they describe occurs,
though it ought on their the. to take place on a proportionate
scale. Boiling is due to the exhalation generated by fire: but it is
impossible for it to exist in the water beforehand; and besides
they call the noise ‘hissing’, not ‘boiling’. But hissing is really
boiling on a small scale: for when that which is brought into
contact with moisture and is in process of being extinguished
gets the better of it, then it boils and makes the noise in
question. Some – Cleidemus is one of them – say that lightning
is nothing objective but merely an appearance. They compare it
to what happens when you strike the sea with a rod by night
and the water is seen to shine. They say that the moisture in the
cloud is beaten about in the same way, and that lightning is the
appearance of brightness that ensues.
1108
and earthquake under it, and in the clouds thunder. The
essential constituent of all these phenomena is the same:
namely, the dry exhalation. If it flows in one direction it is wind,
in another it causes earthquakes; in the clouds, when they are
in a process of change and contract and condense into water, it
is ejected and causes thunder and lightning and the other
phenomena of the same nature.
Book III
1109
is at once secreted from it, and there results either rain, or, if the
other exhalation prevails, a hurricane.
1110
which generates the eddy, and it consists in the spiral which
descends to the earth and drags with it the cloud which it
cannot shake off. It moves things by its wind in the direction in
which it is blowing in a straight line, and whirls round by its
circular motion and forcibly snatches up whatever it meets.
1111
fires appeared on a much larger scale because of the quantity of
matter that was burning. The beams which were the source of
the exhalation split, and a quantity of it rushed in a body from
the place from which it issued forth and went up in a blaze: so
that the flame was actually seen moving through the air away
and falling on the houses. For we must recognize that
exhalation accompanies and precedes thunderbolts though it is
colourless and so invisible. Hence, where the thunderbolt is
going to strike, the object moves before it is struck, showing that
the exhalation leads the way and falls on the object first.
Thunder, too, splits things not by its noise but because the
exhalation that strikes the object and that which makes the
noise are ejected simultaneously. This exhalation splits the
thing it strikes but does not scorch it at all.
Let us now explain the nature and cause of halo, rainbow, mock
suns, and rods, since the same account applies to them all.
The rainbow never forms a full circle, nor any segment greater
than a semicircle. At sunset and sunrise the circle is smallest
1112
and the segment largest: as the sun rises higher the circle is
larger and the segment smaller. After the autumn equinox in
the shorter days it is seen at every hour of the day, in the
summer not about midday. There are never more than two
rainbows at one time. Each of them is three-coloured; the
colours are the same in both and their number is the same, but
in the outer rainbow they are fainter and their position is
reversed. In the inner rainbow the first and largest band is red;
in the outer rainbow the band that is nearest to this one and
smallest is of the same colour: the other bands correspond on
the same principle. These are almost the only colours which
painters cannot manufacture: for there are colours which they
create by mixing, but no mixing will give red, green, or purple.
These are the colours of the rainbow, though between the red
and the green an orange colour is often seen.
Mock suns and rods are always seen by the side of the sun, not
above or below it nor in the opposite quarter of the sky. They are
not seen at night but always in the neighbourhood of the sun,
either as it is rising or setting but more commonly towards
sunset. They have scarcely ever appeared when the sun was on
the meridian, though this once happened in Bosporus where
two mock suns rose with the sun and followed it all through the
day till sunset.
These are the facts about each of these phenomena: the cause
of them all is the same, for they are all reflections. But they are
different varieties, and are distinguished by the surface from
which and the way in which the reflection to the sun or some
other bright object takes place.
1113
colours are not so easy to see in the dark and that many other
conditions must coincide, and all that in a single day in the
month. For if there is to be one it must be at full moon, and then
as the moon is either rising or setting. So we have only met with
two instances of a moon rainbow in more than fifty years.
We must accept from the theory of optics the fact that sight is
reflected from air and any object with a smooth surface just as
it is from water; also that in some mirrors the forms of things
are reflected, in others only their colours. Of the latter kind are
those mirrors which are so small as to be indivisible for sense. It
is impossible that the figure of a thing should be reflected in
them, for if it is the mirror will be sensibly divisible since
divisibility is involved in the notion of figure. But since
something must be reflected in them and figure cannot be, it
remains that colour alone should be reflected. The colour of a
bright object sometimes appears bright in the reflection, but it
sometimes, either owing to the admixture of the colour of the
mirror or to weakness of sight, gives rise to the appearance of
another colour.
1114
Sight is reflected in this way when air and vapour are
condensed into a cloud and the condensed matter is uniform
and consists of small parts. Hence in itself it is a sign of rain,
but if it fades away, of fine weather, if it is broken up, of wind.
For if it does not fade away and is not broken up but is allowed
to attain its normal state, it is naturally a sign of rain since it
shows that a process of condensation is proceeding which
must, when it is carried to an end, result in rain. For the same
reason these haloes are the darkest. It is a sign of wind when it
is broken up because its breaking up is due to a wind which
exists there but has not reached us. This view finds support in
the fact that the wind blows from the quarter in which the main
division appears in the halo. Its fading away is a sign of fine
weather because if the air is not yet in a state to get the better
of the heat it contains and proceed to condense into water, this
shows that the moist vapour has not yet separated from the dry
and firelike exhalation: and this is the cause of fine weather.
Since the reflection takes place in the same way from every
point the result is necessarily a circle or a segment of a circle:
for if the lines start from the same point and end at the same
point and are equal, the points where they form an angle will
always lie on a circle.
Let AGB and AZB and ADB be lines each of which goes from the
point A to the point B and forms an angle. Let the lines AG, AZ,
AD be equal and those at B, GB, ZB, DB equal too. (See diagram.)
Draw the line AEB. Then the triangles are equal; for their base
AEB is equal. Draw perpendiculars to AEB from the angles; GE
from G, ZE from Z, DE from D. Then these perpendiculars are
1115
equal, being in equal triangles. And they are all in one plane,
being all at right angles to AEB and meeting at a single point E.
So if you draw the line it will be a circle and E its centre. Now B
is the sun, A the eye, and the circumference passing through the
points GZD the cloud from which the line of sight is reflected to
the sun.
Haloes are commoner round the moon because the greater heat
of the sun dissolves the condensations of the air more rapidly.
Haloes are formed round stars for the same reasons, but they
are not prognostic in the same way because the condensation
they imply is so insignificant as to be barren.
Sight is reflected from all smooth surfaces, such as are air and
water among others. Air must be condensed if it is to act as a
mirror, though it often gives a reflection even uncondensed
1116
when the sight is weak. Such was the case of a man whose sight
was faint and indistinct. He always saw an image in front of
him and facing him as he walked. This was because his sight
was reflected back to him. Its morbid condition made it so weak
and delicate that the air close by acted as a mirror, just as
distant and condensed air normally does, and his sight could
not push it back. So promontories in the sea ‘loom’ when there
is a south-east wind, and everything seems bigger, and in a
mist, too, things seem bigger: so, too, the sun and the stars
seem bigger when rising and setting than on the meridian. But
things are best reflected from water, and even in process of
formation it is a better mirror than air, for each of the particles,
the union of which constitutes a raindrop, is necessarily a better
mirror than mist. Now it is obvious and has already been stated
that a mirror of this kind renders the colour of an object only,
but not its shape. Hence it follows that when it is on the point of
raining and the air in the clouds is in process of forming into
raindrops but the rain is not yet actually there, if the sun is
opposite, or any other object bright enough to make the cloud a
mirror and cause the sight to be reflected to the object then the
reflection must render the colour of the object without its
shape. Since each of the mirrors is so small as to be invisible
and what we see is the continuous magnitude made up of them
all, the reflection necessarily gives us a continuous magnitude
made up of one colour; each of the mirrors contributing the
same colour to the whole. We may deduce that since these
conditions are realizable there will be an appearance due to
reflection whenever the sun and the cloud are related in the
way described and we are between them. But these are just the
conditions under which the rainbow appears. So it is clear that
the rainbow is a reflection of sight to the sun.
1117
one case is from water which is dark and from a distance; in the
other from air which is nearer and lighter in colour. White light
through a dark medium or on a dark surface (it makes no
difference) looks red. We know how red the flame of green wood
is: this is because so much smoke is mixed with the bright
white firelight: so, too, the sun appears red through smoke and
mist. That is why in the rainbow reflection the outer
circumference is red (the reflection being from small particles of
water), but not in the case of the halo. The other colours shall be
explained later. Again, a condensation of this kind cannot
persist in the neighbourhood of the sun: it must either turn to
rain or be dissolved, but opposite to the sun there is an interval
during which the water is formed. If there were not this
distinction haloes would be coloured like the rainbow. Actually
no complete or circular halo presents this colour, only small and
fragmentary appearances called ‘rods’. But if a haze due to
water or any other dark substance formed there we should have
had, as we maintain, a complete rainbow like that which we do
find lamps. A rainbow appears round these in winter, generally
with southerly winds. Persons whose eyes are moist see it most
clearly because their sight is weak and easily reflected. It is due
to the moistness of the air and the soot which the flame gives
off and which mixes with the air and makes it a mirror, and to
the blackness which that mirror derives from the smoky nature
of the soot. The light of the lamp appears as a circle which is
not white but purple. It shows the colours of the rainbow; but
because the sight that is reflected is too weak and the mirror
too dark, red is absent. The rainbow that is seen when oars are
raised out of the sea involves the same relative positions as that
in the sky, but its colour is more like that round the lamps,
being purple rather than red. The reflection is from very small
particles continuous with one another, and in this case the
particles are fully formed water. We get a rainbow, too, if a man
sprinkles fine drops in a room turned to the sun so that the sun
1118
is shining in part of the room and throwing a shadow in the
rest. Then if one man sprinkles in the room, another, standing
outside, sees a rainbow where the sun’s rays cease and make
the shadow. Its nature and colour is like that from the oars and
its cause is the same, for the sprinkling hand corresponds to the
oar.
That the colours of the rainbow are those we described and how
the other colours come to appear in it will be clear from the
following considerations. We must recognize, as we have said,
and lay down: first, that white colour on a black surface or seen
through a black medium gives red; second, that sight when
strained to a distance becomes weaker and less; third, that
black is in a sort the negation of sight: an object is black because
sight fails; so everything at a distance looks blacker, because
sight does not reach it. The theory of these matters belongs to
the account of the senses, which are the proper subjects of such
an inquiry; we need only state about them what is necessary for
us. At all events, that is the reason why distant objects and
objects seen in a mirror look darker and smaller and smoother,
why the reflection of clouds in water is darker than the clouds
themselves. This latter is clearly the case: the reflection
diminishes the sight that reaches them. It makes no difference
whether the change is in the object seen or. in the sight, the
result being in either case the same. The following fact further
is worth noticing. When there is a cloud near the sun and we
look at it does not look coloured at all but white, but when we
look at the same cloud in water it shows a trace of rainbow
colouring. Clearly, then, when sight is reflected it is weakened
and, as it makes dark look darker, so it makes white look less
white, changing it and bringing it nearer to black. When the
sight is relatively strong the change is to red; the next stage is
green, and a further degree of weakness gives violet. No further
change is visible, but three completes the series of colours (as
we find three does in most other things), and the change into
1119
the rest is imperceptible to sense. Hence also the rainbow
appears with three colours; this is true of each of the two, but in
a contrary way. The outer band of the primary rainbow is red:
for the largest band reflects most sight to the sun, and the outer
band is largest. The middle band and the third go on the same
principle. So if the principles we laid down about the
appearance of colours are true the rainbow necessarily has
three colours, and these three and no others. The appearance of
yellow is due to contrast, for the red is whitened by its
juxtaposition with green. We can see this from the fact that the
rainbow is purest when the cloud is blackest; and then the red
shows most yellow. (Yellow in the rainbow comes between red
and green.) So the whole of the red shows white by contrast
with the blackness of the cloud around: for it is white compared
to the cloud and the green. Again, when the rainbow is fading
away and the red is dissolving, the white cloud is brought into
contact with the green and becomes yellow. But the moon
rainbow affords the best instance of this colour contrast. It
looks quite white: this is because it appears on the dark cloud
and at night. So, just as fire is intensified by added fire, black
beside black makes that which is in some degree white look
quite white. Bright dyes too show the effect of contrast. In
woven and embroidered stuffs the appearance of colours is
profoundly affected by their juxtaposition with one another
(purple, for instance, appears different on white and on black
wool), and also by differences of illumination. Thus
embroiderers say that they often make mistakes in their colours
when they work by lamplight, and use the wrong ones.
We have now shown why the rainbow has three colours and
that these are its only colours. The same cause explains the
double rainbow and the faintness of the colours in the outer
one and their inverted order. When sight is strained to a great
distance the appearance of the distant object is affected in a
certain way: and the same thing holds good here. So the
1120
reflection from the outer rainbow is weaker because it takes
place from a greater distance and less of it reaches the sun, and
so the colours seen are fainter. Their order is reversed because
more reflection reaches the sun from the smaller, inner band.
For that reflection is nearer to our sight which is reflected from
the band which is nearest to the primary rainbow. Now the
smallest band in the outer rainbow is that which is nearest, and
so it will be red; and the second and the third will follow the
same principle. Let B be the outer rainbow, A the inner one; let R
stand for the red colour, G for green, V for violet; yellow appears
at the point Y. Three rainbows or more are not found because
even the second is fainter, so that the third reflection can have
no strength whatever and cannot reach the sun at all. (See
diagram.)
1121
when the luminous body culminates. First let the luminous
body be appearing on the horizon at the point H, and let KM be
reflected to H, and let the plane in which A is, determined by
the triangle HKM, be produced. Then the section of the sphere
will be a great circle. Let it be A (for it makes no difference
which of the planes passing through the line HK and
determined by the triangle KMH is produced). Now the lines
drawn from H and K to a point on the semicircle A are in a
certain ratio to one another, and no lines drawn from the same
points to another point on that semicircle can have the same
ratio. For since both the points H and K and the line KH are
given, the line MH will be given too; consequently the ratio of
the line MH to the line MK will be given too. So M will touch a
given circumference. Let this be NM. Then the intersection of
the circumferences is given, and the same ratio cannot hold
between lines in the same plane drawn from the same points to
any other circumference but MN.
Then I is the pole of the circle on which the lines from K fall. For
the ratio of D to IM is the same as that of Z to KH and of B to KI.
If not, let D be in the same ratio to a line indifferently lesser or
greater than IM, and let this line be IP. Then HK and KI and IP
will have the same ratios to one another as Z, B, and D. But the
ratios between Z, B, and D were such that Z+B:D=D: B. Therefore
IH:IP=IP:IK. Now, if the points K, H be joined with the point P by
the lines HP, KP, these lines will be to one another as IH is to IP,
for the sides of the triangles HIP, KPI about the angle I are
homologous. Therefore, HP too will be to KP as HI is to IP. But
1122
this is also the ratio of MH to MK, for the ratio both of HI to IP
and of MH to MK is the same as that of D to B. Therefore, from
the points H, K there will have been drawn lines with the same
ratio to one another, not only to the circumference MN but to
another point as well, which is impossible. Since then D cannot
bear that ratio to any line either lesser or greater than IM (the
proof being in either case the same), it follows that it must
stand in that ratio to MI itself. Therefore as MI is to IK so IH will
be to MI and finally MH to MK.
Next let the horizon be ABG but let H have risen above the
horizon. Let the axis now be HI. The proof will be the same for
the rest as before, but the pole I of the circle will be below the
horizon AG since the point H has risen above the horizon. But
the pole, and the centre of the circle, and the centre of that
circle (namely HI) which now determines the position of the sun
are on the same line. But since KH lies above the diameter AG,
the centre will be at O on the line KI below the plane of the
circle AG determined the position of the sun before. So the
segment YX which is above the horizon will be less than a
1123
semicircle. For YXM was a semicircle and it has now been cut
off by the horizon AG. So part of it, YM, will be invisible when
the sun has risen above the horizon, and the segment visible
will be smallest when the sun is on the meridian; for the higher
H is the lower the pole and the centre of the circle will be.
Mock suns, and rods too, are due to the causes we have
described. A mock sun is caused by the reflection of sight to the
sun. Rods are seen when sight reaches the sun under
circumstances like those which we described, when there are
clouds near the sun and sight is reflected from some liquid
surface to the cloud. Here the clouds themselves are colourless
1124
when you look at them directly, but in the water they are full of
rods. The only difference is that in this latter case the colour of
the cloud seems to reside in the water, but in the case of rods
on the cloud itself. Rods appear when the composition of the
cloud is uneven, dense in part and in part rare, and more and
less watery in different parts. Then the sight is reflected to the
sun: the mirrors are too small for the shape of the sun to
appear, but, the bright white light of the sun, to which the sight
is reflected, being seen on the uneven mirror, its colour appears
partly red, partly green or yellow. It makes no difference
whether sight passes through or is reflected from a medium of
that kind; the colour is the same in both cases; if it is red in the
first case it must be the same in the other.
Mock suns and rods are found, as we stated, about sunset and
sunrise, not above the sun nor below it, but beside it. They are
not found very close to the sun, nor very far from it, for the sun
dissolves the cloud if it is near, but if it is far off the reflection
cannot take place, since sight weakens when it is reflected from
1125
a small mirror to a very distant object. (This is why a halo is
never found opposite to the sun.) If the cloud is above the sun
and close to it the sun will dissolve it; if it is above the sun but
at a distance the sight is too weak for the reflection to take
place, and so it will not reach the sun. But at the side of the sun,
it is possible for the mirror to be at such an interval that the sun
does not dissolve the cloud, and yet sight reaches it
undiminished because it moves close to the earth and is not
dissipated in the immensity of space. It cannot subsist below
the sun because close to the earth the sun’s rays would dissolve
it, but if it were high up and the sun in the middle of the
heavens, sight would be dissipated. Indeed, even by the side of
the sun, it is not found when the sun is in the middle of the sky,
for then the line of vision is not close to the earth, and so but
little sight reaches the mirror and the reflection from it is
altogether feeble.
Some account has now been given of the effects of the secretion
above the surface of the earth; we must go on to describe its
operations below, when it is shut up in the parts of the earth.
1126
when it has been separated off, though in the present case the
metals are generated before that segregation occurs. Hence,
they are water in a sense, and in a sense not. Their matter was
that which might have become water, but it can no longer do so:
nor are they, like savours, due to a qualitative change in actual
water. Copper and gold are not formed like that, but in every
case the evaporation congealed before water was formed.
Hence, they all (except gold) are affected by fire, and they
possess an admixture of earth; for they still contain the dry
exhalation.
This is the general theory of all these bodies, but we must take
up each kind of them and discuss it separately.
Book IV
Two of the qualities, the hot and the cold, are active; two, the
dry and the moist, passive. We can satisfy ourselves of this by
looking at instances. In every case heat and cold determine,
conjoin, and change things of the same kind and things of
different kinds, moistening, drying, hardening, and softening
them. Things dry and moist, on the other hand, both in isolation
1127
and when present together in the same body are the subjects of
that determination and of the other affections enumerated. The
account we give of the qualities when we define their character
shows this too. Hot and cold we describe as active, for
‘congregating’ is essentially a species of ‘being active’: moist
and dry are passive, for it is in virtue of its being acted upon in a
certain way that a thing is said to be ‘easy to determine’ or
‘difficult to determine’. So it is clear that some of the qualities
are active and some passive.
1128
destruction, when a thing’s nature is perverted). Hence
everything, except fire, is liable to putrefy; for earth, water, and
air putrefy, being all of them matter relatively to fire. The
definition of putrefaction is: the destruction of the peculiar and
natural heat in any moist subject by external heat, that is, by
the heat of the environment. So since lack of heat is the ground
of this affection and everything in as far as it lacks heat is cold,
both heat and cold will be the causes of putrefaction, which will
be due indifferently to cold in the putrefying subject or to heat
in the environment.
1129
So much for the nature of becoming and of destruction.
1130
we say that concoction has taken place. Must is an instance of
this, and the matter in boils when it becomes purulent, and
tears when they become rheum, and so with the rest.
1131
undergone concoction are said to be ‘ripe’, the general character
of the process being the same, though the word is applied by an
extension of meaning. The reason for this extension is, as we
explained before, that the various modes in which natural heat
and cold perfect the matter they determine have not special
names appropriated to them. In the case of boils and phlegm,
and the like, the process of ripening is the concoction of the
moisture in them by their natural heat, for only that which gets
the better of matter can determine it. So everything that ripens
is condensed from a spirituous into a watery state, and from a
watery into an earthy state, and in general from being rare
becomes dense. In this process the nature of the thing that is
ripening incorporates some of the matter in itself, and some it
rejects. So much for the definition of ripening.
1132
speak of raw water, since it does not thicken. We have now
defined ripening and rawness and assigned their causes.
The end of the things that undergo boiling, or indeed any form
of concoction, is not always the same: some are meant to be
1133
eaten, some drunk, and some are intended for other uses; for
instance dyes, too, are said to be ‘boiled’.
All those things then admit of ‘boiling’ which can grow denser,
smaller, or heavier; also those which do that with a part of
themselves and with a part do the opposite, dividing in such a
way that one portion thickens while the other grows thinner,
like milk when it divides into whey and curd. Oil by itself is
affected in none of these ways, and therefore cannot be said to
admit of ‘boiling’. Such then is the pfcies of concoction known
as ‘boiling’, and the process is the same in an artificial and in a
natural instrument, for the cause will be the same in every case.
1134
carried to completion: if the process has gone too far we use the
word ‘scorched’ to describe it. If the process leaves the thing
drier at the end the agent has been dry heat. Hence the outside
is drier than the inside, the opposite being true of things boiled.
Where the process is artificial, broiling is more difficult than
boiling, for it is difficult to heat the inside and the outside
uniformly, since the parts nearer to the fire are the first to get
dry and consequently get more intensely dry. In this way the
outer pores contract and the moisture in the thing cannot be
secreted but is shut in by the closing of the pores. Now broiling
and boiling are artificial processes, but the same general kind of
thing, as we said, is found in nature too. The affections
produced are similar though they lack a name; for art imitates
nature. For instance, the concoction of food in the body is like
boiling, for it takes place in a hot and moist medium and the
agent is the heat of the body. So, too, certain forms of
indigestion are like imperfect boiling. And it is not true that
animals are generated in the concoction of food, as some say.
Really they are generated in the excretion which putrefies in the
lower belly, and they ascend afterwards. For concoction goes on
in the upper belly but the excretion putrefies in the lower: the
reason for this has been explained elsewhere.
1135
4
1136
Those things are absolutely hard and soft which satisfy the
definition absolutely, and those things relatively so which do so
compared with another thing. Now relatively to one another
hard and soft are indefinable, because it is a matter of degree,
but since all the objects of sense are determined by reference to
the faculty of sense it is clearly the relation to touch which
determines that which is hard and soft absolutely, and touch is
that which we use as a standard or mean. So we call that which
exceeds it hard and that which falls short of it soft.
Now there are two causes besides matter, the agent and the
quality brought about, the agent being the efficient cause, the
quality the formal cause. Hence concretion and disaggregation,
drying and moistening, must have these two causes.
1137
cold; but that which is acted upon is moist or dry or a
compound of both. Water is the element characterized by the
moist, earth that characterized by the dry, for these among the
elements that admit the qualities moist and dry are passive.
Therefore cold, too, being found in water and earth (both of
which we recognize to be cold), must be reckoned rather as a
passive quality. It is active only as contributing to destruction or
incidentally in the manner described before; for cold is
sometimes actually said to burn and to warm, but not in the
same way as heat does, but by collecting and concentrating
heat.
The subjects of drying are water and the various watery fluids
and those bodies which contain water either foreign or
connatural. By foreign I mean like the water in wool, by
connatural, like that in milk. The watery fluids are wine, urine,
whey, and in general those fluids which have no sediment or
only a little, except where this absence of sediment is due to
viscosity. For in some cases, in oil and pitch for instance, it is
the viscosity which prevents any sediment from appearing.
1138
6
1139
baking: but those mixed bodies that are liquid thicken besides
solidifying, like milk. Those bodies which have first been
thickened or hardened by cold often begin by becoming moist:
thus potter’s clay at first in the process of baking steams and
grows softer, and is liable to distortion in the ovens for that
reason.
1140
solidified the other will dissolve, and so opposites will have
opposite effects.
If a body contains more water than earth fire only thickens it: if
it contains more earth fire solidifies it. Hence natron and salt
and stone and potter’s clay must contain more earth.
1141
Some of these bodies, as we have said, are also thickened and
dried by cold. For cold not only solidifies but also dries water,
and thickens things by turning air into water. (Solidifying, as we
have said, is a form of drying.) Now those things that are not
thickened by cold, but solidified, belong rather to water, e.g..
wine, urine, vinegar, lye, whey. But those things that are
thickened (not by evaporation due to fire) are made up either of
earth or of water and air: honey of earth, while oil contains air.
Milk and blood, too, are made up of both water and earth,
though earth generally predominates in them. So, too, are the
liquids out of which natron and salt are formed; and stones are
also formed from some mixtures of this kind. Hence, if the whey
has not been separated, it burns away if you boil it over a fire.
But the earthy element in milk can also be coagulated by the
help of fig-juice, if you boil it in a certain way as doctors do
when they treat it with fig-juice, and this is how the whey and
the cheese are commonly separated. Whey, once separated,
does not thicken, as the milk did, but boils away like water.
Sometimes, however, there is little or no cheese in milk, and
such milk is not nutritive and is more like water. The case of
blood is similar: cold dries and so solidifies it. Those kinds of
blood that do not solidify, like that of the stag, belong rather to
water and are very cold. Hence they contain no fibres: for the
fibres are of earth and solid, and blood from which they have
been removed does not solidify. This is because it cannot dry;
for what remains is water, just as what remains of milk when
cheese has been removed is water. The fact that diseased blood
will not solidify is evidence of the same thing, for such blood is
of the nature of serum and that is phlegm and water, the nature
of the animal having failed to get the better of it and digest it.
1142
solidification is due to two causes, the cold and the dry, solution
must be due to the hot and the moist, that is, to fire and to
water (these being opposites): water dissolving what was
solidified by fire alone, fire what was solidified by cold alone.
Consequently, if any things happen to be solidified by the action
of both, these are least apt to be soluble. Such a case we find
where things have been heated and are then solidified by cold.
When the heat in leaving them has caused most of the
moisture to evaporate, the cold so compacts these bodies
together again as to leave no entrance even for moisture.
Therefore heat does not dissolve them (for it only dissolves
those bodies that are solidified by cold alone), nor does water
(for it does not dissolve what cold solidifies, but only what is
solidified by dry heat). But iron is melted by heat and solidified
by cold. Wood consists of earth and air and is therefore
combustible but cannot be melted or softened by heat. (For the
same reason it floats in water – all except ebony. This does not,
for other kinds of wood contain a preponderance of air, but in
black ebony the air has escaped and so earth preponderates in
it.) Pottery consists of earth alone because it solidified gradually
in the process of drying. Water cannot get into it, for the pores
were only large enough to admit of vapour escaping: and seeing
that fire solidified it, that cannot dissolve it either.
All this makes it clear that bodies are formed by heat and cold
and that these agents operate by thickening and solidifying. It is
because these qualities fashion bodies that we find heat in all of
1143
them, and in some cold in so far as heat is absent. These
qualities, then, are present as active, and the moist and the dry
as passive, and consequently all four are found in mixed bodies.
So water and earth are the constituents of homogeneous bodies
both in plants and in animals and of metals such as gold, silver,
and the rest – water and earth and their respective exhalations
shut up in the compound bodies, as we have explained
elsewhere.
1144
some by defect of heat: watery bodies by defect of heat, earthy
bodies of moisture. Now those bodies that are so affected by
defect of moisture are dissolved by water, unless like pottery
they have so contracted that their pores are too small for the
particles of water to enter. All those bodies in which this is not
the case are dissolved by water, e.g. natron, salt, dry mud. Those
bodies that solidified through defect of heat are melted by heat,
e.g. ice, lead, copper. So much for the bodies that admit of
solidification and of melting, and those that do not admit of
melting.
Those bodies admit of softening which are not (like ice) made
up of water, but in which earth predominates. All their moisture
must not have left them (as in the case of natron and salt), nor
must the relation of dry to moist in them be incongruous (as in
the case of pottery). They must be tractile (without admitting
water) or malleable (without consisting of water), and the agent
in softening them is fire. Such are iron and horn.
Both of bodies that can melt and of bodies that cannot, some do
and some do not admit of softening in water. Copper, for
instance, which can be melted, cannot be softened in water,
whereas wool and earth can be softened in water, for they can
1145
be soaked. (It is true that though copper can be melted the
agent in its case is not water, but some of the bodies that can be
melted by water too such as natron and salt cannot be softened
in water: for nothing is said to be so affected unless the water
soaks into it and makes it softer.) Some things, on the other
hand, such as wool and grain, can be softened by water though
they cannot be melted. Any body that is to be softened by water
must be of earth and must have its pores larger than the
particles of water, and the pores themselves must be able to
resist the action of water, whereas bodies that can be ‘melted’
by water must have pores throughout.
1146
These, then, are the things that can, and those that cannot be
bent, and be straightened.
Some things, e.g. copper and wax, are impressible, others, e.g.
pottery and water, are not. The process of being impressed is
the sinking of a part of the surface of a thing in response to
pressure or a blow, in general to contact. Such bodies are either
soft, like wax, where part of the surface is depressed while the
rest remains, or hard, like copper. Non-impressible bodies are
either hard, like pottery (its surface does not give way and sink
in), or liquid, like water (for though water does give way it is not
in a part of it, for there is a reciprocal change of place of all its
parts). Those impressibles that retain the shape impressed on
them and are easily moulded by the hand are called ‘plastic’;
those that are not easily moulded, such as stone or wood, or are
easily moulded but do not retain the shape impressed, like wool
or a sponge, are not plastic. The last group are said to be
‘squeezable’. Things are ‘squeezable’ when they can contract
into themselves under pressure, their surface sinking in without
being broken and without the parts interchanging position as
happens in the case of water. (We speak of pressure when there
is movement and the motor remains in contact with the thing
1147
moved, of impact when the movement is due to the local
movement of the motor.) Those bodies are subject to squeezing
which have empty pores – empty, that is, of the stuff of which
the body itself consists – and that can sink upon the void spaces
within them, or rather upon their pores. For sometimes the
pores upon which a body sinks in are not empty (a wet sponge,
for instance, has its pores full). But the pores, if full, must be full
of something softer than the body itself which is to contract.
Examples of things squeezable are the sponge, wax, flesh. Those
things are not squeezable which cannot be made to contract
upon their own pores by pressure, either because they have no
pores or because their pores are full of something too hard.
Thus iron, stone, water and all liquids are incapable of being
squeezed.
Some things are malleable, like copper. Some are not, like stone
and wood. Things are malleable when their surface can be made
to move (but only in part) both downwards and sideways with
one and the same blow: when this is not possible a body is not
malleable. All malleable bodies are impressible, but not all
impressible bodies are malleable, e.g. wood, though on the
whole the two go together. Of squeezable things some are
malleable and some not: wax and mud are malleable, wool is
not. Some things are fissile, e.g. wood, some are not, e.g. potter’s
clay. A thing is fissile when it is apt to divide in advance of the
instrument dividing it, for a body is said to split when it divides
1148
to a further point than that to which the dividing instrument
divides it and the act of division advances: which is not the case
with cutting. Those bodies which cannot behave like this are
non-fissile. Nothing soft is fissile (by soft I mean absolutely soft
and not relatively: for iron itself may be relatively soft); nor are
all hard things fissile, but only such as are neither liquid nor
impressible nor comminuible. Such are the bodies that have the
pores along which they cohere lengthwise and not crosswise.
Some bodies are combustible and some are not. Wood, wool,
bone are combustible; stone, ice are not. Bodies are combustible
when their pores are such as to admit fire and their longitudinal
pores contain moisture weaker than fire. If they have no
moisture, or if, as in ice or very green wood, the moisture is
stronger than fire, they are not combustible.
1149
Those bodies give off fumes which contain moisture, but in
such a form that it does not go off separately in vapour when
they are exposed to fire. For vapour is a moist secretion tending
to the nature of air produced from a liquid by the agency of
burning heat. Bodies that give off fumes give off secretions of
the nature of air by the lapse of time: as they perish away they
dry up or become earth. But the kind of secretion we are
concerned with now differs from others in that it is not moist
nor does it become wind (which is a continuous flow of air in a
given direction). Fumes are common secretion of dry and moist
together caused by the agency of burning heat. Hence they do
not moisten things but rather colour them.
All bodies are combustible that dissolve into ashes, and all
bodies do this that solidify under the influence either of heat or
of both heat and cold; for we find that all these bodies are
mastered by fire. Of stones the precious stone called carbuncle
is least amenable to fire.
1150
Of combustible bodies some are inflammable and some are not,
and some of the former are reduced to coals. Those are called
‘inflammable’ which produce flame and those which do not are
called ‘non-inflammable’. Those fumigable bodies that are not
liquid are inflammable, but pitch, oil, wax are inflammable in
conjunction with other bodies rather than by themselves. Most
inflammable are those bodies that give off smoke. Of bodies of
this kind those that contain more earth than smoke are apt to
be reduced to coals. Some bodies that can be melted are not
inflammable, e.g. copper; and some bodies that cannot be
melted are inflammable, e.g. wood; and some bodies can be
melted and are also inflammable, e.g. frankincense. The reason
is that wood has its moisture all together and this is continuous
throughout and so it burns up: whereas copper has it in each
part but not continuous, and insufficient in quantity to give rise
to flame. In frankincense it is disposed in both of these ways.
Fumigable bodies are inflammable when earth predominates in
them and they are consequently such as to be unable to melt.
These are inflammable because they are dry like fire. When this
dry comes to be hot there is fire. This is why flame is burning
smoke or dry exhalation. The fumes of wood are smoke, those
of wax and frankincense and such-like, and pitch and whatever
contains pitch or such-like are sooty smoke, while the fumes of
oil and oily substances are a greasy steam; so are those of all
substances which are not at all combustible by themselves
because there is too little of the dry in them (the dry being the
means by which the transition to fire is effected), but burn very
readily in conjunction with something else. (For the fat is just
the conjunction of the oily with the dry.) So those bodies that
give off fumes, like oil and pitch, belong rather to the moist, but
those that burn to the dry.
1151
10
Of organized bodies some are liquid, some soft, some hard. The
soft and the hard are constituted by a process of solidification,
as we have already explained.
1152
earthy than old, and for this reason it is more apt to be
thickened by heat and less apt to be congealed by cold. For it
contains much heat and a great proportion of earth, as in
Arcadia, where it is so dried up in its skins by the smoke that
you scrape it to drink. If all wine has some sediment in it then it
will belong to earth or to water according to the quantity of the
sediment it possesses.) The liquids that are thickened by cold
are of the nature of earth; those that are thickened either by
heat or by cold consist of more than one element, like oil and
honey, and ‘sweet wine’.
1153
gone earth still preponderates, but they admit of softening by
heat, e.g. iron and horn.
Since, then, all bodies are either liquid or solid, and since the
things that display the affections we have enumerated belong to
these two classes and there is nothing intermediate, it follows
that we have given a complete account of the criteria for
distinguishing whether a body consists of earth or of water or of
more elements than one, and whether fire was the agent in its
formation, or cold, or both.
Gold, then, and silver and copper and tin and lead and glass and
many nameless stone are of water: for they are all melted by
heat. Of water, too, are some wines and urine and vinegar and
lye and whey and serum: for they are all congealed by cold. In
iron, horn, nails, bones, sinews, wood, hair, leaves, bark, earth
preponderates. So, too, in amber, myrrh, frankincense, and all
the substances called ‘tears’, and stalactites, and fruits, such as
leguminous plants and corn. For things of this kind are, to a
greater or less degree, of earth. For of all these bodies some
admit of softening by heat, the rest give off fumes and are
formed by refrigeration. So again in natron, salt, and those kinds
of stones that are not formed by refrigeration and cannot be
melted. Blood, on the other hand, and semen, are made up of
earth and water and air. If the blood contains fibres, earth
preponderates in it: consequently its solidifies by refrigeration
and is melted by liquids; if not, it is of water and therefore does
1154
not solidify. Semen solidifies by refrigeration, its moisture
leaving it together with its heat.
11
Bodies made up of earth and water are hot, for most of them
derive their existence from concoction and heat, though some,
like the waste products of the body, are products of
putrefaction. Thus blood, semen, marrow, figjuice, and all things
of the kinds are hot as long as they are in their natural state, but
when they perish and fall away from that state they are so no
longer. For what is left of them is their matter and that is earth
1155
and water. Hence both views are held about them, some people
maintaining them to be cold and others to be warm; for they are
observed to be hot when they are in their natural state, but to
solidify when they have fallen away from it. That, then, is the
case of mixed bodies. However, the distinction we laid down
holds good: if its matter is predominantly water a body is cold
(water being the complete opposite of fire), but if earth or air it
tends to be warm.
12
1156
these members, too, are instruments of a kind. But in the case
of flesh and bone the fact is not so clear to see, and in that of
fire and water even less. For the end is least obvious there
where matter predominates most. If you take the extremes,
matter is pure matter and the essence is pure definition; but the
bodies intermediate between the two are matter or definition in
proportion as they are near to either. For each of those elements
has an end and is not water or fire in any and every condition of
itself, just as flesh is not flesh nor viscera viscera, and the same
is true in a higher degree with face and hand. What a thing is
always determined by its function: a thing really is itself when it
can perform its function; an eye, for instance, when it can see.
When a thing cannot do so it is that thing only in name, like a
dead eye or one made of stone, just as a wooden saw is no more
a saw than one in a picture. The same, then, is true of flesh,
except that its function is less clear than that of the tongue. So,
too, with fire; but its function is perhaps even harder to specify
by physical inquiry than that of flesh. The parts of plants, and
inanimate bodies like copper and silver, are in the same case.
They all are what they are in virtue of a certain power of action
or passion – just like flesh and sinew. But we cannot state their
form accurately, and so it is not easy to tell when they are really
there and when they are not unless the body is thoroughly
corrupted and its shape only remains. So ancient corpses
suddenly become ashes in the grave and very old fruit preserves
its shape only but not its taste: so, too, with the solids that form
from milk.
Now heat and cold and the motions they set up as the bodies
are solidified by the hot and the cold are sufficient to form all
such parts as are the homogeneous bodies, flesh, bone, hair,
sinew, and the rest. For they are all of them differentiated by the
various qualities enumerated above, tension, tractility,
comminuibility, hardness, softness, and the rest of them: all of
which are derived from the hot and the cold and the mixture of
1157
their motions. But no one would go as far as to consider them
sufficient in the case of the non-homogeneous parts (like the
head, the hand, or the foot) which these homogeneous parts go
to make up. Cold and heat and their motion would be admitted
to account for the formation of copper or silver, but not for that
of a saw, a bowl, or a box. So here, save that in the examples
given the cause is art, but in the nonhomogeneous bodies
nature or some other cause.
1158
Aristotle - On the Soul
[Translated by J. A. Smith]
Book I
1159
case of each different subject we shall have to determine the
appropriate process of investigation. If to this there be a clear
answer, e.g. that the process is demonstration or division, or
some known method, difficulties and hesitations still beset us –
with what facts shall we begin the inquiry? For the facts which
form the starting-points in different subjects must be different,
as e.g. in the case of numbers and surfaces.
1160
the further question suggests itself: ought we not before either
to consider the correlative objects, e.g. of sense or thought? It
seems not only useful for the discovery of the causes of the
derived properties of substances to be acquainted with the
essential nature of those substances (as in mathematics it is
useful for the understanding of the property of the equality of
the interior angles of a triangle to two right angles to know the
essential nature of the straight and the curved or of the line and
the plane) but also conversely, for the knowledge of the
essential nature of a substance is largely promoted by an
acquaintance with its properties: for, when we are able to give
an account conformable to experience of all or most of the
properties of a substance, we shall be in the most favourable
position to say something worth saying about the essential
nature of that subject; in all demonstration a definition of the
essence is required as a starting-point, so that definitions which
do not enable us to discover the derived properties, or which fail
to facilitate even a conjecture about them, must obviously, one
and all, be dialectical and futile.
1161
point, though straightness divorced from the other constituents
of the straight thing cannot touch it in this way; it cannot be so
divorced at all, since it is always found in a body. It therefore
seems that all the affections of soul involve a body – passion,
gentleness, fear, pity, courage, joy, loving, and hating; in all these
there is a concurrent affection of the body. In support of this we
may point to the fact that, while sometimes on the occasion of
violent and striking occurrences there is no excitement or fear
felt, on others faint and feeble stimulations produce these
emotions, viz. when the body is already in a state of tension
resembling its condition when we are angry. Here is a still
clearer case: in the absence of any external cause of terror we
find ourselves experiencing the feelings of a man in terror. From
all this it is obvious that the affections of soul are enmattered
formulable essences.
1162
purpose or end. Which, then, among these is entitled to be
regarded as the genuine physicist? The one who confines
himself to the material, or the one who restricts himself to the
formulable essence alone? Is it not rather the one who
combines both in a single formula? If this is so, how are we to
characterize the other two? Must we not say that there is no
type of thinker who concerns himself with those qualities or
attributes of the material which are in fact inseparable from the
material, and without attempting even in thought to separate
them? The physicist is he who concerns himself with all the
properties active and passive of bodies or materials thus or thus
defined; attributes not considered as being of this character he
leaves to others, in certain cases it may be to a specialist, e.g. a
carpenter or a physician, in others (a) where they are
inseparable in fact, but are separable from any particular kind of
body by an effort of abstraction, to the mathematician, (b)
where they are separate both in fact and in thought from body
altogether, to the First Philosopher or metaphysician. But we
must return from this digression, and repeat that the affections
of soul are inseparable from the material substratum of animal
life, to which we have seen that such affections, e.g. passion and
fear, attach, and have not the same mode of being as a line or a
plane.
1163
The starting-point of our inquiry is an exposition of those
characteristics which have chiefly been held to belong to soul in
its very nature. Two characteristic marks have above all others
been recognized as distinguishing that which has soul in it from
that which has not – movement and sensation. It may be said
that these two are what our predecessors have fixed upon as
characteristic of soul.
1164
The doctrine of the Pythagoreans seems to rest upon the same
ideas; some of them declared the motes in air, others what
moved them, to be soul. These motes were referred to because
they are seen always in movement, even in a complete calm.
All those, then, who had special regard to the fact that what has
soul in it is moved, adopted the view that soul is to be identified
with what is eminently originative of movement. All, on the
other hand, who looked to the fact that what has soul in it
knows or perceives what is, identify soul with the principle or
principles of Nature, according as they admit several such
principles or one only. Thus Empedocles declares that it is
1165
formed out of all his elements, each of them also being soul; his
words are:
In the same way Plato in the Timaeus fashions soul out of his
elements; for like, he holds, is known by like, and things are
formed out of the principles or elements, so that soul must be
so too. Similarly also in his lectures ‘On Philosophy’ it was set
forth that the Animal-itself is compounded of the Idea itself of
the One together with the primary length, breadth, and depth,
everything else, the objects of its perception, being similarly
constituted. Again he puts his view in yet other terms: Mind is
the monad, science or knowledge the dyad (because it goes
undeviatingly from one point to another), opinion the number
of the plane, sensation the number of the solid; the numbers
are by him expressly identified with the Forms themselves or
principles, and are formed out of the elements; now things are
apprehended either by mind or science or opinion or sensation,
and these same numbers are the Forms of things.
1166
originative of movement must be among what is primordial.
That has led some to regard it as fire, for fire is the subtlest of
the elements and nearest to incorporeality; further, in the most
primary sense, fire both is moved and originates movement in
all the others.
1167
Heraclitus too says that the first principle – the ‘warm
exhalation’ of which, according to him, everything else is
composed – is soul; further, that this exhalation is most
incorporeal and in ceaseless flux; that what is in movement
requires that what knows it should be in movement; and that
all that is has its being essentially in movement (herein
agreeing with the majority).
Each of the elements has thus found its partisan, except earth –
earth has found no supporter unless we count as such those
who have declared soul to be, or to be compounded of, all the
elements. All, then, it may be said, characterize the soul by three
marks, Movement, Sensation, Incorporeality, and each of these
is traced back to the first principles. That is why (with one
exception) all those who define the soul by its power of knowing
make it either an element or constructed out of the elements.
The language they all use is similar; like, they say, is known by
like; as the soul knows everything, they construct it out of all
the principles. Hence all those who admit but one cause or
element, make the soul also one (e.g. fire or air), while those
1168
who admit a multiplicity of principles make the soul also
multiple. The exception is Anaxagoras; he alone says that mind
is impassible and has nothing in common with anything else.
But, if this is so, how or in virtue of what cause can it know?
That Anaxagoras has not explained, nor can any answer be
inferred from his words. All who acknowledge pairs of opposites
among their principles, construct the soul also out of these
contraries, while those who admit as principles only one
contrary of each pair, e.g. either hot or cold, likewise make the
soul some one of these. That is why, also, they allow themselves
to be guided by the names; those who identify soul with the hot
argue that sen (to live) is derived from sein (to boil), while those
who identify it with the cold say that soul (psuche) is so called
from the process of respiration and (katapsuxis). Such are the
traditional opinions concerning soul, together with the grounds
on which they are maintained.
1169
which the ship is moved; the ship is ‘directly moved’, they are
‘indirectly moved’, because they are in a moving vessel. This is
clear if we consider their limbs; the movement proper to the
legs (and so to man) is walking, and in this case the sailors tare
not walking. Recognizing the double sense of ‘being moved’,
what we have to consider now is whether the soul is ‘directly
moved’ and participates in such direct movement.
1170
movements, termini, and bodies. Further, since the soul is
observed to originate movement in the body, it is reasonable to
suppose that it transmits to the body the movements by which
it itself is moved, and so, reversing the order, we may infer from
the movements of the body back to similar movements of the
soul. Now the body is moved from place to place with
movements of locomotion. Hence it would follow that the soul
too must in accordance with the body change either its place as
a whole or the relative places of its parts. This carries with it the
possibility that the soul might even quit its body and re-enter it,
and with this would be involved the possibility of a resurrection
of animals from the dead. But, it may be contended, the soul
can be moved indirectly by something else; for an animal can be
pushed out of its course. Yes, but that to whose essence belongs
the power of being moved by itself, cannot be moved by
something else except incidentally, just as what is good by or in
itself cannot owe its goodness to something external to it or to
some end to which it is a means.
If the soul is moved, the most probable view is that what moves
it is sensible things.
We must note also that, if the soul moves itself, it must be the
mover itself that is moved, so that it follows that if movement is
in every case a displacement of that which is in movement, in
that respect in which it is said to be moved, the movement of
the soul must be a departure from its essential nature, at least if
its self-movement is essential to it, not incidental.
1171
similarly Democritus says that the spherical atoms which
according to him constitute soul, owing to their own ceaseless
movements draw the whole body after them and so produce its
movements. We must urge the question whether it is these very
same atoms which produce rest also – how they could do so, it
is difficult and even impossible to say. And, in general, we may
object that it is not in this way that the soul appears to originate
movement in animals – it is through intention or process of
thinking.
1172
think with any one indifferently of its parts? In this case, the
‘part’ must be understood either in the sense of a spatial
magnitude or in the sense of a point (if a point can be called a
part of a spatial magnitude). If we accept the latter alternative,
the points being infinite in number, obviously the mind can
never exhaustively traverse them; if the former, the mind must
think the same thing over and over again, indeed an infinite
number of times (whereas it is manifestly possible to think a
thing once only). If contact of any part whatsoever of itself with
the object is all that is required, why need mind move in a
circle, or indeed possess magnitude at all? On the other hand, if
contact with the whole circle is necessary, what meaning can be
given to the contact of the parts? Further, how could what has
no parts think what has parts, or what has parts think what has
none? We must identify the circle referred to with mind; for it is
mind whose movement is thinking, and it is the circle whose
movement is revolution, so that if thinking is a movement of
revolution, the circle which has this characteristic movement
must be mind.
1173
Further, if the same revolution is repeated, mind must
repeatedly think the same object.
1174
to contain it, as if it were possible, as in the Pythagorean myths,
that any soul could be clothed upon with any body – an absurd
view, for each body seems to have a form and shape of its own.
It is as absurd as to say that the art of carpentry could embody
itself in flutes; each art must use its tools, each soul its body.
1175
is it plausible to predicate it of soul. That soul is a harmony in
the sense of the mode of composition of the parts of the body is
a view easily refutable; for there are many composite parts and
those variously compounded; of what bodily part is mind or the
sensitive or the appetitive faculty the mode of composition?
And what is the mode of composition which constitutes each of
them? It is equally absurd to identify the soul with the ratio of
the mixture; for the mixture which makes flesh has a different
ratio between the elements from that which makes bone. The
consequence of this view will therefore be that distributed
throughout the whole body there will be many souls, since
every one of the bodily parts is a different mixture of the
elements, and the ratio of mixture is in each case a harmony, i.e.
a soul.
1176
which it is can be moved, and moved by it; in no other sense
can the soul be moved in space.
1177
young man. The incapacity of old age is due to an affection not
of the soul but of its vehicle, as occurs in drunkenness or
disease. Thus it is that in old age the activity of mind or
intellectual apprehension declines only through the decay of
some other inward part; mind itself is impassible. Thinking,
loving, and hating are affections not of mind, but of that which
has mind, so far as it has it. That is why, when this vehicle
decays, memory and love cease; they were activities not of
mind, but of the composite which has perished; mind is, no
doubt, something more divine and impassible. That the soul
cannot be moved is therefore clear from what we have said, and
if it cannot be moved at all, manifestly it cannot be moved by
itself.
1178
It must be all the same whether we speak of units or corpuscles;
for if the spherical atoms of Democritus became points, nothing
being retained but their being a quantum, there must remain in
each a moving and a moved part, just as there is in what is
continuous; what happens has nothing to do with the size of
the atoms, it depends solely upon their being a quantum. That
is why there must be something to originate movement in the
units. If in the animal what originates movement is the soul, so
also must it be in the case of the number, so that not the mover
and the moved together, but the mover only, will be the soul.
But how is it possible for one of the units to fulfil this function
of originating movement? There must be some difference
between such a unit and all the other units, and what difference
can there be between one placed unit and another except a
difference of position? If then, on the other hand, these psychic
units within the body are different from the points of the body,
there will be two sets of units both occupying the same place;
for each unit will occupy a point. And yet, if there can be two,
why cannot there be an infinite number? For if things can
occupy an indivisible lace, they must themselves be indivisible.
If, on the other hand, the points of the body are identical with
the units whose number is the soul, or if the number of the
points in the body is the soul, why have not all bodies souls? For
all bodies contain points or an infinity of points.
1179
5
The result is, as we have said, that this view, while on the one
side identical with that of those who maintain that soul is a
subtle kind of body, is on the other entangled in the absurdity
peculiar to Democritus’ way of describing the manner in which
movement is originated by soul. For if the soul is present
throughout the whole percipient body, there must, if the soul be
a kind of body, be two bodies in the same place; and for those
who call it a number, there must be many points at one point,
or every body must have a soul, unless the soul be a different
sort of number – other, that is, than the sum of the points
existing in a body. Another consequence that follows is that the
animal must be moved by its number precisely in the way that
Democritus explained its being moved by his spherical psychic
atoms. What difference does it make whether we speak of small
spheres or of large units, or, quite simply, of units in movement?
One way or another, the movements of the animal must be due
to their movements. Hence those who combine movement and
number in the same subject lay themselves open to these and
many other similar absurdities. It is impossible not only that
these characters should give the definition of soul – it is
impossible that they should even be attributes of it. The point is
clear if the attempt be made to start from this as the account of
soul and explain from it the affections and actions of the soul,
e.g. reasoning, sensation, pleasure, pain, &c. For, to repeat what
we have said earlier, movement and number do not facilitate
even conjecture about the derivative properties of soul.
Such are the three ways in which soul has traditionally been
defined; one group of thinkers declared it to be that which is
most originative of movement because it moves itself, another
group to be the subtlest and most nearly incorporeal of all kinds
of body. We have now sufficiently set forth the difficulties and
inconsistencies to which these theories are exposed. It remains
1180
now to examine the doctrine that soul is composed of the
elements.
The reason assigned for this doctrine is that thus the soul may
perceive or come to know everything that is, but the theory
necessarily involves itself in many impossibilities. Its upholders
assume that like is known only by like, and imagine that by
declaring the soul to be composed of the elements they succeed
in identifying the soul with all the things it is capable of
apprehending. But the elements are not the only things it
knows; there are many others, or, more exactly, an infinite
number of others, formed out of the elements. Let us admit that
the soul knows or perceives the elements out of which each of
these composites is made up; but by what means will it know or
perceive the composite whole, e.g. what God, man, flesh, bone
(or any other compound) is? For each is, not merely the
elements of which it is composed, but those elements combined
in a determinate mode or ratio, as Empedocles himself says of
bone,
1181
Further, the word ‘is’ has many meanings: it may be used of a
‘this’ or substance, or of a quantum, or of a quale, or of any
other of the kinds of predicates we have distinguished. Does the
soul consist of all of these or not? It does not appear that all
have common elements. Is the soul formed out of those
elements alone which enter into substances? so how will it be
able to know each of the other kinds of thing? Will it be said
that each kind of thing has elements or principles of its own,
and that the soul is formed out of the whole of these? In that
case, the soul must be a quantum and a quale and a substance.
But all that can be made out of the elements of a quantum is a
quantum, not a substance. These (and others like them) are the
consequences of the view that the soul is composed of all the
elements.
It is absurd, also, to say both (a) that like is not capable of being
affected by like, and (b) that like is perceived or known by like,
for perceiving, and also both thinking and knowing, are, on their
own assumption, ways of being affected or moved.
1182
which he does not know, while there is nothing which mortal
beings do not know, for ere is nothing which does not enter into
their composition.
All, both those who assert that the soul, because of its
knowledge or perception of what is compounded out of the
elements, and is those who assert that it is of all things the
most originative of movement, fail to take into consideration all
kinds of soul. In fact (1) not all beings that perceive can
originate movement; there appear to be certain animals which
stationary, and yet local movement is the only one, so it seems,
which the soul originates in animals. And (2) the same objection
holds against all those who construct mind and the perceptive
faculty out of the elements; for it appears that plants live, and
yet are not endowed with locomotion or perception, while a
large number of animals are without discourse of reason. Even
if these points were waived and mind admitted to be a part of
the soul (and so too the perceptive faculty), still, even so, there
would be kinds and parts of soul of which they had failed to
give any account.
1183
The same objection lies against the view expressed in the
‘Orphic’ poems: there it is said that the soul comes in from the
whole when breathing takes place, being borne in upon the
winds. Now this cannot take place in the case of plants, nor
indeed in the case of certain classes of animal, for not all
classes of animal breathe. This fact has escaped the notice of
the holders of this view.
1184
not. The soul must either be homogeneous, or such that there
are some parts of the Whole in which it is not to be found.
Some hold that the soul is divisible, and that one part thinks,
another desires. If, then, its nature admits of its being divided,
what can it be that holds the parts together? Surely not the
body; on the contrary it seems rather to be the soul that holds
the body together; at any rate when the soul departs the body
disintegrates and decays. If, then, there is something else which
makes the soul one, this unifying agency would have the best
right to the name of soul, and we shall have to repeat for it the
question: Is it one or multipartite? If it is one, why not at once
admit that ‘the soul’ is one? If it has parts, once more the
question must be put: What holds its parts together, and so ad
infinitum?
The question might also be raised about the parts of the soul:
What is the separate role of each in relation to the body? For, if
the whole soul holds together the whole body, we should expect
each part of the soul to hold together a part of the body. But this
1185
seems an impossibility; it is difficult even to imagine what sort
of bodily part mind will hold together, or how it will do this.
Book II
1186
endeavouring to give a precise answer to the question, What is
soul? i.e. to formulate the most general possible definition of it.
But since it is also a body of such and such a kind, viz. having
life, the body cannot be soul; the body is the subject or matter,
not what is attributed to it. Hence the soul must be a substance
in the sense of the form of a natural body having life potentially
within it. But substance is actuality, and thus soul is the
actuality of a body as above characterized. Now the word
actuality has two senses corresponding respectively to the
possession of knowledge and the actual exercise of knowledge.
It is obvious that the soul is actuality in the first sense, viz. that
of knowledge as possessed, for both sleeping and waking
presuppose the existence of soul, and of these waking
corresponds to actual knowing, sleeping to knowledge
possessed but not employed, and, in the history of the
individual, knowledge comes before its employment or exercise.
1187
which is organized. The parts of plants in spite of their extreme
simplicity are ‘organs’; e.g. the leaf serves to shelter the
pericarp, the pericarp to shelter the fruit, while the roots of
plants are analogous to the mouth of animals, both serving for
the absorption of food. If, then, we have to give a general
formula applicable to all kinds of soul, we must describe it as
the first grade of actuality of a natural organized body. That is
why we can wholly dismiss as unnecessary the question
whether the soul and the body are one: it is as meaningless as
to ask whether the wax and the shape given to it by the stamp
are one, or generally the matter of a thing and that of which it is
the matter. Unity has many senses (as many as ‘is’ has), but the
most proper and fundamental sense of both is the relation of an
actuality to that of which it is the actuality. We have now given
an answer to the question, what is soul? – an answer which
applies to it in its full extent. It is substance in the sense which
corresponds to the definitive formula of a thing’s essence. That
means that it is ‘the essential whatness’ of a body of the
character just assigned. Suppose that what is literally an ‘organ’,
like an axe, were a natural body, its ‘essential whatness’, would
have been its essence, and so its soul; if this disappeared from
it, it would have ceased to be an axe, except in name. As it is, it
is just an axe; it wants the character which is required to make
its whatness or formulable essence a soul; for that, it would
have had to be a natural body of a particular kind, viz. one
having in itself the power of setting itself in movement and
arresting itself. Next, apply this doctrine in the case of the
‘parts’ of the living body. Suppose that the eye were an animal-
sight would have been its soul, for sight is the substance or
essence of the eye which corresponds to the formula, the eye
being merely the matter of seeing; when seeing is removed the
eye is no longer an eye, except in name – it is no more a real eye
than the eye of a statue or of a painted figure. We must now
extend our consideration from the ‘parts’ to the whole living
1188
body; for what the departmental sense is to the bodily part
which is its organ, that the whole faculty of sense is to the
whole sensitive body as such.
1189
present definitions are given in a form analogous to the
conclusion of a syllogism; e.g. What is squaring? The
construction of an equilateral rectangle equal to a given oblong
rectangle. Such a definition is in form equivalent to a
conclusion. One that tells us that squaring is the discovery of a
line which is a mean proportional between the two unequal
sides of the given rectangle discloses the ground of what is
defined.
1190
The primary form of sense is touch, which belongs to all
animals. just as the power of self-nutrition can be isolated from
touch and sensation generally, so touch can be isolated from all
other forms of sense. (By the power of self-nutrition we mean
that departmental power of the soul which is common to plants
and animals: all animals whatsoever are observed to have the
sense of touch.) What the explanation of these two facts is, we
must discuss later. At present we must confine ourselves to
saying that soul is the source of these phenomena and is
characterized by them, viz. by the powers of self-nutrition,
sensation, thinking, and motivity.
1191
distinct from perceiving, to be capable of opining and to be
capable of perceiving must be distinct, and so with all the other
forms of living above enumerated. Further, some animals
possess all these parts of soul, some certain of them only,
others one only (this is what enables us to classify animals); the
cause must be considered later.’ A similar arrangement is found
also within the field of the senses; some classes of animals have
all the senses, some only certain of them, others only one, the
most indispensable, touch.
1192
body. Reflection confirms the observed fact; the actuality of any
given thing can only be realized in what is already potentially
that thing, i.e. in a matter of its own appropriate to it. From all
this it follows that soul is an actuality or formulable essence of
something that possesses a potentiality of being besouled.
1193
The case of imagination is obscure; we must examine it later.
Certain kinds of animals possess in addition the power of
locomotion, and still another order of animate beings, i.e. man
and possibly another order like man or superior to him, the
power of thinking, i.e. mind. It is now evident that a single
definition can be given of soul only in the same sense as one
can be given of figure. For, as in that case there is no figure
distinguishable and apart from triangle, &c., so here there is no
soul apart from the forms of soul just enumerated. It is true that
a highly general definition can be given for figure which will fit
all figures without expressing the peculiar nature of any figure.
So here in the case of soul and its specific forms. Hence it is
absurd in this and similar cases to demand an absolutely
general definition which will fail to express the peculiar nature
of anything that is, or again, omitting this, to look for separate
definitions corresponding to each infima species. The cases of
figure and soul are exactly parallel; for the particulars
subsumed under the common name in both cases – figures and
living beings – constitute a series, each successive term of
which potentially contains its predecessor, e.g. the square the
triangle, the sensory power the self-nutritive. Hence we must
ask in the case of each order of living things, What is its soul, i.e.
What is the soul of plant, animal, man? Why the terms are
related in this serial way must form the subject of later
examination. But the facts are that the power of perception is
never found apart from the power of self-nutrition, while – in
plants – the latter is found isolated from the former. Again, no
sense is found apart from that of touch, while touch is found by
itself; many animals have neither sight, hearing, nor smell.
Again, among living things that possess sense some have the
power of locomotion, some not. Lastly, certain living beings – a
small minority – possess calculation and thought, for (among
mortal beings) those which possess calculation have all the
other powers above mentioned, while the converse does not
1194
hold – indeed some live by imagination alone, while others have
not even imagination. The mind that knows with immediate
intuition presents a different problem.
1195
order that, as far as its nature allows, it may partake in the
eternal and divine. That is the goal towards which all things
strive, that for the sake of which they do whatsoever their
nature renders possible. The phrase ‘for the sake of which’ is
ambiguous; it may mean either (a) the end to achieve which, or
(b) the being in whose interest, the act is done. Since then no
living thing is able to partake in what is eternal and divine by
uninterrupted continuance (for nothing perishable can for ever
remain one and the same), it tries to achieve that end in the
only way possible to it, and success is possible in varying
degrees; so it remains not indeed as the self-same individual
but continues its existence in something like itself – not
numerically but specifically one.
The soul is the cause or source of the living body. The terms
cause and source have many senses. But the soul is the cause of
its body alike in all three senses which we explicitly recognize.
It is (a) the source or origin of movement, it is (b) the end, it is (c)
the essence of the whole living body.
It is manifest that the soul is also the final cause of its body. For
Nature, like mind, always does whatever it does for the sake of
something, which something is its end. To that something
corresponds in the case of animals the soul and in this it
follows the order of nature; all natural bodies are organs of the
soul. This is true of those that enter into the constitution of
plants as well as of those which enter into that of animals. This
shows that that the sake of which they are is soul. We must
1196
here recall the two senses of ‘that for the sake of which’, viz. (a)
the end to achieve which, and (b) the being in whose interest,
anything is or is done.
We must maintain, further, that the soul is also the cause of the
living body as the original source of local movement. The power
of locomotion is not found, however, in all living things. But
change of quality and change of quantity are also due to the
soul. Sensation is held to be a qualitative alteration, and
nothing except what has soul in it is capable of sensation. The
same holds of the quantitative changes which constitute
growth and decay; nothing grows or decays naturally except
what feeds itself, and nothing feeds itself except what has a
share of soul in it.
1197
limit or ratio which determines their size and increase, and
limit and ratio are marks of soul but not of fire, and belong to
the side of formulable essence rather than that of matter.
Nutrition and reproduction are due to one and the same psychic
power. It is necessary first to give precision to our account of
food, for it is by this function of absorbing food that this psychic
power is distinguished from all the others. The current view is
that what serves as food to a living thing is what is contrary to
it – not that in every pair of contraries each is food to the other:
to be food a contrary must not only be transformable into the
other and vice versa, it must also in so doing increase the bulk
of the other. Many a contrary is transformed into its other and
vice versa, where neither is even a quantum and so cannot
increase in bulk, e.g. an invalid into a healthy subject. It is clear
that not even those contraries which satisfy both the conditions
mentioned above are food to one another in precisely the same
sense; water may be said to feed fire, but not fire water. Where
the members of the pair are elementary bodies only one of the
contraries, it would appear, can be said to feed the other. But
there is a difficulty here. One set of thinkers assert that like fed,
as well as increased in amount, by like. Another set, as we have
said, maintain the very reverse, viz. that what feeds and what is
fed are contrary to one another; like, they argue, is incapable of
being affected by like; but food is changed in the process of
digestion, and change is always to what is opposite or to what is
intermediate. Further, food is acted upon by what is nourished
by it, not the other way round, as timber is worked by a
carpenter and not conversely; there is a change in the carpenter
but it is merely a change from not-working to working. In
answering this problem it makes all the difference whether we
mean by ‘the food’ the ‘finished’ or the ‘raw’ product. If we use
the word food of both, viz. of the completely undigested and the
completely digested matter, we can justify both the rival
accounts of it; taking food in the sense of undigested matter, it
1198
is the contrary of what is fed by it, taking it as digested it is like
what is fed by it. Consequently it is clear that in a certain sense
we may say that both parties are right, both wrong.
Since nothing except what is alive can be fed, what is fed is the
besouled body and just because it has soul in it. Hence food is
essentially related to what has soul in it. Food has a power
which is other than the power to increase the bulk of what is
fed by it; so far forth as what has soul in it is a quantum, food
may increase its quantity, but it is only so far as what has soul
in it is a ‘this-somewhat’ or substance that food acts as food; in
that case it maintains the being of what is fed, and that
continues to be what it is so long as the process of nutrition
continues. Further, it is the agent in generation, i.e. not the
generation of the individual fed but the reproduction of another
like it; the substance of the individual fed is already in
existence; the existence of no substance is a self-generation but
only a self-maintenance.
1199
all food must be capable of being digested, and that what
produces digestion is warmth; that is why everything that has
soul in it possesses warmth.
1200
Hence ‘sense’ too must have two meanings, sense potential, and
sense actual. Similarly ‘to be a sentient’ means either (a) to have
a certain power or (b) to manifest a certain activity. To begin
with, for a time, let us speak as if there were no difference
between (i) being moved or affected, and (ii) being active, for
movement is a kind of activity – an imperfect kind, as has
elsewhere been explained. Everything that is acted upon or
moved is acted upon by an agent which is actually at work.
Hence it is that in one sense, as has already been stated, what
acts and what is acted upon are like, in another unlike, i.e. prior
to and during the change the two factors are unlike, after it like.
1201
Also the expression ‘to be acted upon’ has more than one
meaning; it may mean either (a) the extinction of one of two
contraries by the other, or (b) the maintenance of what is
potential by the agency of what is actual and already like what
is acted upon, with such likeness as is compatible with one’s
being actual and the other potential. For what possesses
knowledge becomes an actual knower by a transition which is
either not an alteration of it at all (being in reality a
development into its true self or actuality) or at least an
alteration in a quite different sense from the usual meaning.
1202
what actual sensation apprehends is individuals, while what
knowledge apprehends is universals, and these are in a sense
within the soul. That is why a man can exercise his knowledge
when he wishes, but his sensation does not depend upon
himself a sensible object must be there. A similar statement
must be made about our knowledge of what is sensible – on the
same ground, viz. that the sensible objects are individual and
external.
1203
only incidentally perceptible. Of the first two kinds one (a)
consists of what is perceptible by a single sense, the other (b) of
what is perceptible by any and all of the senses. I call by the
name of special object of this or that sense that which cannot
be perceived by any other sense than that one and in respect of
which no error is possible; in this sense colour is the special
object of sight, sound of hearing, flavour of taste. Touch, indeed,
discriminates more than one set of different qualities. Each
sense has one kind of object which it discerns, and never errs in
reporting that what is before it is colour or sound (though it
may err as to what it is that is coloured or where that is, or what
it is that is sounding or where that is.) Such objects are what we
propose to call the special objects of this or that sense.
1204
7
The object of sight is the visible, and what is visible is (a) colour
and (b) a certain kind of object which can be described in words
but which has no single name; what we mean by (b) will be
abundantly clear as we proceed. Whatever is visible is colour
and colour is what lies upon what is in its own nature visible;
‘in its own nature’ here means not that visibility is involved in
the definition of what thus underlies colour, but that that
substratum contains in itself the cause of visibility. Every colour
has in it the power to set in movement what is actually
transparent; that power constitutes its very nature. That is why
it is not visible except with the help of light; it is only in light
that the colour of a thing is seen. Hence our first task is to
explain what light is.
1205
We have now explained what the transparent is and what light
is; light is neither fire nor any kind whatsoever of body nor an
efflux from any kind of body (if it were, it would again itself be a
kind of body) – it is the presence of fire or something resembling
fire in what is transparent. It is certainly not a body, for two
bodies cannot be present in the same place. The opposite of
light is darkness; darkness is the absence from what is
transparent of the corresponding positive state above
characterized; clearly therefore, light is just the presence of
that.
Empedocles (and with him all others who used the same forms
of expression) was wrong in speaking of light as ‘travelling’ or
being at a given moment between the earth and its envelope, its
movement being unobservable by us; that view is contrary both
to the clear evidence of argument and to the observed facts; if
the distance traversed were short, the movement might have
been unobservable, but where the distance is from extreme East
to extreme West, the draught upon our powers of belief is too
great.
1206
none of these is what is seen their own proper’ colour. Why we
see these at all is another question. At present what is obvious
is that what is seen in light is always colour. That is why
without the help of light colour remains invisible. Its being
colour at all means precisely its having in it the power to set in
movement what is already actually transparent, and, as we have
seen, the actuality of what is transparent is just light.
The same account holds also of sound and smell; if the object of
either of these senses is in immediate contact with the organ no
sensation is produced. In both cases the object sets in
movement only what lies between, and this in turn sets the
organ in movement: if what sounds or smells is brought into
immediate contact with the organ, no sensation will be
1207
produced. The same, in spite of all appearances, applies also to
touch and taste; why there is this apparent difference will be
clear later. What comes between in the case of sounds is air; the
corresponding medium in the case of smell has no name. But,
corresponding to what is transparent in the case of colour, there
is a quality found both in air and water, which serves as a
medium for what has smell – I say ‘in water’ because animals
that live in water as well as those that live on land seem to
possess the sense of smell, and ‘in air’ because man and all
other land animals that breathe, perceive smells only when
they breathe air in. The explanation of this too will be given
later.
Sound may mean either of two things (a) actual, and (b)
potential, sound. There are certain things which, as we say,
‘have no sound’, e.g. sponges or wool, others which have, e.g.
bronze and in general all things which are smooth and solid –
the latter are said to have a sound because they can make a
sound, i.e. can generate actual sound between themselves and
the organ of hearing.
Actual sound requires for its occurrence (i, ii) two such bodies
and (iii) a space between them; for it is generated by an impact.
Hence it is impossible for one body only to generate a sound –
there must be a body impinging and a body impinged upon;
what sounds does so by striking against something else, and
this is impossible without a movement from place to place.
1208
As we have said, not all bodies can by impact on one another
produce sound; impact on wool makes no sound, while the
impact on bronze or any body which is smooth and hollow
does. Bronze gives out a sound when struck because it is
smooth; bodies which are hollow owing to reflection repeat the
original impact over and over again, the body originally set in
movement being unable to escape from the concavity.
1209
It is rightly said that an empty space plays the chief part in the
production of hearing, for what people mean by ‘the vacuum’ is
the air, which is what causes hearing, when that air is set in
movement as one continuous mass; but owing to its friability it
emits no sound, being dissipated by impinging upon any
surface which is not smooth. When the surface on which it
impinges is quite smooth, what is produced by the original
impact is a united mass, a result due to the smoothness of the
surface with which the air is in contact at the other end.
What has the power of producing sound is what has the power
of setting in movement a single mass of air which is continuous
from the impinging body up to the organ of hearing. The organ
of hearing is physically united with air, and because it is in air,
the air inside is moved concurrently with the air outside. Hence
animals do not hear with all parts of their bodies, nor do all
parts admit of the entrance of air; for even the part which can
be moved and can sound has not air everywhere in it. Air in
itself is, owing to its friability, quite soundless; only when its
dissipation is prevented is its movement sound. The air in the
ear is built into a chamber just to prevent this dissipating
movement, in order that the animal may accurately apprehend
all varieties of the movements of the air outside. That is why we
hear also in water, viz. because the water cannot get into the air
chamber or even, owing to the spirals, into the outer ear. If this
does happen, hearing ceases, as it also does if the tympanic
membrane is damaged, just as sight ceases if the membrane
covering the pupil is damaged. It is also a test of deafness
whether the ear does or does not reverberate like a horn; the air
inside the ear has always a movement of its own, but the sound
we hear is always the sounding of something else, not of the
organ itself. That is why we say that we hear with what is
empty and echoes, viz. because what we hear with is a chamber
which contains a bounded mass of air.
1210
Which is it that ‘sounds’, the striking body or the struck? Is not
the answer ‘it is both, but each in a different way’? Sound is a
movement of what can rebound from a smooth surface when
struck against it. As we have explained’ not everything sounds
when it strikes or is struck, e.g. if one needle is struck against
another, neither emits any sound. In order, therefore, that sound
may be generated, what is struck must be smooth, to enable the
air to rebound and be shaken off from it in one piece.
1211
movement of air. The fish, like those in the Achelous, which are
said to have voice, really make the sounds with their gills or
some similar organ. Voice is the sound made by an animal, and
that with a special organ. As we saw, everything that makes a
sound does so by the impact of something (a) against
something else, (b) across a space, (c) filled with air; hence it is
only to be expected that no animals utter voice except those
which take in air. Once air is inbreathed, Nature uses it for two
different purposes, as the tongue is used both for tasting and
for articulating; in that case of the two functions tasting is
necessary for the animal’s existence (hence it is found more
widely distributed), while articulate speech is a luxury
subserving its possessor’s well-being; similarly in the former
case Nature employs the breath both as an indispensable
means to the regulation of the inner temperature of the living
body and also as the matter of articulate voice, in the interests
of its possessor’s well-being. Why its former use is
indispensable must be discussed elsewhere.
1212
impact of the breath as in coughing; in voice the breath in the
windpipe is used as an instrument to knock with against the
walls of the windpipe. This is confirmed by our inability to
speak when we are breathing either out or in – we can only do
so by holding our breath; we make the movements with the
breath so checked. It is clear also why fish are voiceless; they
have no windpipe. And they have no windpipe because they do
not breathe or take in air. Why they do not is a question
belonging to another inquiry.
Smell and its object are much less easy to determine than what
we have hitherto discussed; the distinguishing characteristic of
the object of smell is less obvious than those of sound or colour.
The ground of this is that our power of smell is less
discriminating and in general inferior to that of many species of
animals; men have a poor sense of smell and our apprehension
of its proper objects is inseparably bound up with and so
confused by pleasure and pain, which shows that in us the
organ is inaccurate. It is probable that there is a parallel failure
in the perception of colour by animals that have hard eyes:
probably they discriminate differences of colour only by the
presence or absence of what excites fear, and that it is thus that
human beings distinguish smells. It seems that there is an
analogy between smell and taste, and that the species of tastes
run parallel to those of smells – the only difference being that
our sense of taste is more discriminating than our sense of
smell, because the former is a modification of touch, which
reaches in man the maximum of discriminative accuracy. While
in respect of all the other senses we fall below many species of
animals, in respect of touch we far excel all other species in
1213
exactness of discrimination. That is why man is the most
intelligent of all animals. This is confirmed by the fact that it is
to differences in the organ of touch and to nothing else that the
differences between man and man in respect of natural
endowment are due; men whose flesh is hard are ill-endowed
by nature, men whose flesh is soft, wellendowed.
In the same sense in which hearing has for its object both the
audible and the inaudible, sight both the visible and the
invisible, smell has for its object both the odorous and the
inodorous. ‘Inodorous’ may be either (a) what has no smell at
all, or (b) what has a small or feeble smell. The same ambiguity
lurks in the word ‘tasteless’.
1214
common to all the senses not to perceive what is in immediate
contact with the organ of sense, but our failure to apprehend
what is odorous without the help of inhalation is peculiar (the
fact is obvious on making the experiment). Now since bloodless
animals do not breathe, they must, it might be argued, have
some novel sense not reckoned among the usual five. Our reply
must be that this is impossible, since it is scent that is
perceived; a sense that apprehends what is odorous and what
has a good or bad odour cannot be anything but smell. Further,
they are observed to be deleteriously effected by the same
strong odours as man is, e.g. bitumen, sulphur, and the like.
These animals must be able to smell without being able to
breathe. The probable explanation is that in man the organ of
smell has a certain superiority over that in all other animals just
as his eyes have over those of hard-eyed animals. Man’s eyes
have in the eyelids a kind of shelter or envelope, which must be
shifted or drawn back in order that we may see, while hardeyed
animals have nothing of the kind, but at once see whatever
presents itself in the transparent medium. Similarly in certain
species of animals the organ of smell is like the eye of hard-
eyed animals, uncurtained, while in others which take in air it
probably has a curtain over it, which is drawn back in
inhalation, owing to the dilating of the veins or pores. That
explains also why such animals cannot smell under water; to
smell they must first inhale, and that they cannot do under
water.
1215
10
1216
degree, as when we say that a species of swallow is ‘footless’ or
that a variety of fruit is ‘stoneless’. So too taste has as its object
both what can be tasted and the tasteless – the latter in the
sense of what has little flavour or a bad flavour or one
destructive of taste. The difference between what is tasteless
and what is not seems to rest ultimately on that between what
is drinkable and what is undrinkable both are tasteable, but the
latter is bad and tends to destroy taste, while the former is the
normal stimulus of taste. What is drinkable is the common
object of both touch and taste.
Since what can be tasted is liquid, the organ for its perception
cannot be either (a) actually liquid or (b) incapable of becoming
liquid. Tasting means a being affected by what can be tasted as
such; hence the organ of taste must be liquefied, and so to start
with must be non-liquid but capable of liquefaction without
loss of its distinctive nature. This is confirmed by the fact that
the tongue cannot taste either when it is too dry or when it is
too moist; in the latter case what occurs is due to a contact with
the pre-existent moisture in the tongue itself, when after a
foretaste of some strong flavour we try to taste another flavour;
it is in this way that sick persons find everything they taste
bitter, viz. because, when they taste, their tongues are
overflowing with bitter moisture.
The species of flavour are, as in the case of colour, (a) simple, i.e.
the two contraries, the sweet and the bitter, (b) secondary, viz. (i)
on the side of the sweet, the succulent, (ii) on the side of the
bitter, the saline, (iii) between these come the pungent, the
harsh, the astringent, and the acid; these pretty well exhaust
the varieties of flavour. It follows that what has the power of
tasting is what is potentially of that kind, and that what is
tasteable is what has the power of making it actually what it
itself already is.
1217
11
1218
is gan is not in this membrane. If the membrane could be grown
on to the flesh, the report would travel still quicker. The flesh
plays in touch very much the same part as would be played in
the other senses by an air-envelope growing round our body;
had we such an envelope attached to us we should have
supposed that it was by a single organ that we perceived
sounds, colours, and smells, and we should have taken sight,
hearing, and smell to be a single sense. But as it is, because that
through which the different movements are transmitted is not
naturally attached to our bodies, the difference of the various
sense-organs is too plain to miss. But in the case of touch the
obscurity remains.
1219
bodies cannot be in contact with one another. The same holds
of two bodies in air – air being to bodies in air precisely what
water is to bodies in water – but the facts are not so evident to
our observation, because we live in air, just as animals that live
in water would not notice that the things which touch one
another in water have wet surfaces. The problem, then, is: does
the perception of all objects of sense take place in the same
way, or does it not, e.g. taste and touch requiring contact (as
they are commonly thought to do), while all other senses
perceive over a distance? The distinction is unsound; we
perceive what is hard or soft, as well as the objects of hearing,
sight, and smell, through a ‘medium’, only that the latter are
perceived over a greater distance than the former; that is why
the facts escape our notice. For we do perceive everything
through a medium; but in these cases the fact escapes us. Yet,
to repeat what we said before, if the medium for touch were a
membrane separating us from the object without our observing
its existence, we should be relatively to it in the same condition
as we are now to air or water in which we are immersed; in
their case we fancy we can touch objects, nothing coming in
between us and them. But there remains this difference
between what can be touched and what can be seen or can
sound; in the latter two cases we perceive because the medium
produces a certain effect upon us, whereas in the perception of
objects of touch we are affected not by but along with the
medium; it is as if a man were struck through his shield, where
the shock is not first given to the shield and passed on to the
man, but the concussion of both is simultaneous.
In general, flesh and the tongue are related to the real organs of
touch and taste, as air and water are to those of sight, hearing,
and smell. Hence in neither the one case nor the other can
there be any perception of an object if it is placed immediately
upon the organ, e.g. if a white object is placed on the surface of
the eye. This again shows that what has the power of perceiving
1220
the tangible is seated inside. Only so would there be a complete
analogy with all the other senses. In their case if you place the
object on the organ it is not perceived, here if you place it on the
flesh it is perceived; therefore flesh is not the organ but the
medium of touch.
Further, as in a sense sight had for its object both what was
visible and what was invisible (and there was a parallel truth
about all the other senses discussed), so touch has for its object
both what is tangible and what is intangible. Here by ‘intangible’
is meant (a) what like air possesses some quality of tangible
things in a very slight degree and (b) what possesses it in an
excessive degree, as destructive things do.
1221
We have now given an outline account of each of the several
senses.
12
The following results applying to any and every sense may now
be formulated.
The sense and its organ are the same in fact, but their essence
is not the same. What perceives is, of course, a spatial
magnitude, but we must not admit that either the having the
power to perceive or the sense itself is a magnitude; what they
are is a certain ratio or power in a magnitude. This enables us to
explain why objects of sense which possess one of two opposite
sensible qualities in a degree largely in excess of the other
opposite destroy the organs of sense; if the movement set up by
an object is too strong for the organ, the equipoise of contrary
qualities in the organ, which just is its sensory power, is
disturbed; it is precisely as concord and tone are destroyed by
1222
too violently twanging the strings of a lyre. This explains also
why plants cannot perceive. in spite of their having a portion of
soul in them and obviously being affected by tangible objects
themselves; for undoubtedly their temperature can be lowered
or raised. The explanation is that they have no mean of contrary
qualities, and so no principle in them capable of taking on the
forms of sensible objects without their matter; in the case of
plants the affection is an affection by form-and-matter together.
The problem might be raised: Can what cannot smell be said to
be affected by smells or what cannot see by colours, and so on?
It might be said that a smell is just what can be smelt, and if it
produces any effect it can only be so as to make something
smell it, and it might be argued that what cannot smell cannot
be affected by smells and further that what can smell can be
affected by it only in so far as it has in it the power to smell
(similarly with the proper objects of all the other senses).
Indeed that this is so is made quite evident as follows. Light or
darkness, sounds and smells leave bodies quite unaffected;
what does affect bodies is not these but the bodies which are
their vehicles, e.g. what splits the trunk of a tree is not the
sound of the thunder but the air which accompanies thunder.
Yes, but, it may be objected, bodies are affected by what is
tangible and by flavours. If not, by what are things that are
without soul affected, i.e. altered in quality? Must we not, then,
admit that the objects of the other senses also may affect them?
Is not the true account this, that all bodies are capable of being
affected by smells and sounds, but that some on being acted
upon, having no boundaries of their own, disintegrate, as in the
instance of air, which does become odorous, showing that some
effect is produced on it by what is odorous? But smelling is
more than such an affection by what is odorous – what more? Is
not the answer that, while the air owing to the momentary
duration of the action upon it of what is odorous does itself
1223
become perceptible to the sense of smell, smelling is an
observing of the result produced?
Book III
1224
able to perceive the kind of objects transmissible through both);
and if of the simple elements two only, air and water, go to form
sense-organs (for the pupil is made of water, the organ of
hearing is made of air, and the organ of smell of one or other of
these two, while fire is found either in none or in all – warmth
being an essential condition of all sensibility – and earth either
in none or, if anywhere, specially mingled with the components
of the organ of touch; wherefore it would remain that there can
be no sense-organ formed of anything except water and air);
and if these sense-organs are actually found in certain animals;
– then all the possible senses are possessed by those animals
that are not imperfect or mutilated (for even the mole is
observed to have eyes beneath its skin); so that, if there is no
fifth element and no property other than those which belong to
the four elements of our world, no sense can be wanting to such
animals.
1225
not as Cleon’s son but as white, and the white thing which we
really perceive happens to be Cleon’s son.
1226
2
1227
If it is true that the movement, both the acting and the being
acted upon, is to be found in that which is acted upon, both the
sound and the hearing so far as it is actual must be found in
that which has the faculty of hearing; for it is in the passive
factor that the actuality of the active or motive factor is
realized; that is why that which causes movement may be at
rest. Now the actuality of that which can sound is just sound or
sounding, and the actuality of that which can hear is hearing or
hearkening; ‘sound’ and ‘hearing’ are both ambiguous. The
same account applies to the other senses and their objects. For
as the-acting-and-being-acted-upon is to be found in the
passive, not in the active factor, so also the actuality of the
sensible object and that of the sensitive subject are both
realized in the latter. But while in some cases each aspect of the
total actuality has a distinct name, e.g. sounding and
hearkening, in some one or other is nameless, e.g. the actuality
of sight is called seeing, but the actuality of colour has no name:
the actuality of the faculty of taste is called tasting, but the
actuality of flavour has no name. Since the actualities of the
sensible object and of the sensitive faculty are one actuality in
spite of the difference between their modes of being, actual
hearing and actual sounding appear and disappear from
existence at one and the same moment, and so actual savour
and actual tasting, &c., while as potentialities one of them may
exist without the other. The earlier students of nature were
mistaken in their view that without sight there was no white or
black, without taste no savour. This statement of theirs is partly
true, partly false: ‘sense’ and ‘the sensible object’ are ambiguous
terms, i.e. may denote either potentialities or actualities: the
statement is true of the latter, false of the former. This
ambiguity they wholly failed to notice.
1228
a ratio. That is why the excess of either the sharp or the flat
destroys the hearing. (So also in the case of savours excess
destroys the sense of taste, and in the case of colours excessive
brightness or darkness destroys the sight, and in the case of
smell excess of strength whether in the direction of sweetness
or bitterness is destructive.) This shows that the sense is a ratio.
That is also why the objects of sense are (1) pleasant when the
sensible extremes such as acid or sweet or salt being pure and
unmixed are brought into the proper ratio; then they are
pleasant: and in general what is blended is more pleasant than
the sharp or the flat alone; or, to touch, that which is capable of
being either warmed or chilled: the sense and the ratio are
identical: while (2) in excess the sensible extremes are painful
or destructive.
1229
asserts this difference must be self-identical, and as what
asserts, so also what thinks or perceives. That it is not possible
by means of two agencies which remain separate to
discriminate two objects which are separate, is therefore
obvious; and that (it is not possible to do this in separate
movements of time may be seen’ if we look at it as follows. For
as what asserts the difference between the good and the bad is
one and the same, so also the time at which it asserts the one to
be different and the other to be different is not accidental to the
assertion (as it is for instance when I now assert a difference
but do not assert that there is now a difference); it asserts thus –
both now and that the objects are different now; the objects
therefore must be present at one and the same moment. Both
the discriminating power and the time of its exercise must be
one and undivided.
1230
be the case that sensation and thinking are properly so
described.
1231
existence and the soul continues longer in the state of error
than in that of truth. They cannot escape the dilemma: either (1)
whatever seems is true (and there are some who accept this) or
(2) error is contact with the unlike; for that is the opposite of the
knowing of like by like.
1232
Thinking is different from perceiving and is held to be in part
imagination, in part judgement: we must therefore first mark
off the sphere of imagination and then speak of judgement. If
then imagination is that in virtue of which an image arises for
us, excluding metaphorical uses of the term, is it a single faculty
or disposition relative to images, in virtue of which we
discriminate and are either in error or not? The faculties in
virtue of which we do this are sense, opinion, science,
intelligence.
1233
then that imagination cannot, again, be (1) opinion plus
sensation, or (2) opinion mediated by sensation, or (3) a blend of
opinion and sensation; this is impossible both for these reasons
and because the content of the supposed opinion cannot be
different from that of the sensation (I mean that imagination
must be the blending of the perception of white with the
opinion that it is white: it could scarcely be a blend of the
opinion that it is good with the perception that it is white): to
imagine is therefore (on this view) identical with the thinking of
exactly the same as what one in the strictest sense perceives.
But what we imagine is sometimes false though our
contemporaneous judgement about it is true; e.g. we imagine
the sun to be a foot in diameter though we are convinced that it
is larger than the inhabited part of the earth, and the following
dilemma presents itself. Either (a while the fact has not
changed and the (observer has neither forgotten nor lost belief
in the true opinion which he had, that opinion has disappeared,
or (b) if he retains it then his opinion is at once true and false. A
true opinion, however, becomes false only when the fact alters
without being noticed.
But since when one thing has been set in motion another thing
may be moved by it, and imagination is held to be a movement
and to be impossible without sensation, i.e. to occur in beings
that are percipient and to have for its content what can be
perceived, and since movement may be produced by actual
sensation and that movement is necessarily similar in character
to the sensation itself, this movement must be (1) necessarily (a)
incapable of existing apart from sensation, (b) incapable of
existing except when we perceive, (such that in virtue of its
possession that in which it is found may present various
1234
phenomena both active and passive, and (such that it may be
either true or false.
1235
About imagination, what it is and why it exists, let so much
suffice.
Turning now to the part of the soul with which the soul knows
and thinks (whether this is separable from the others in
definition only, or spatially as well) we have to inquire (1) what
differentiates this part, and (2) how thinking can take place.
1236
Observation of the sense-organs and their employment reveals
a distinction between the impassibility of the sensitive and that
of the intellective faculty. After strong stimulation of a sense we
are less able to exercise it than before, as e.g. in the case of a
loud sound we cannot hear easily immediately after, or in the
case of a bright colour or a powerful odour we cannot see or
smell, but in the case of mind thought about an object that is
highly intelligible renders it more and not less able afterwards
to think objects that are less intelligible: the reason is that while
the faculty of sensation is dependent upon the body, mind is
separable from it.
Once the mind has become each set of its possible objects, as a
man of science has, when this phrase is used of one who is
actually a man of science (this happens when he is now able to
exercise the power on his own initiative), its condition is still
one of potentiality, but in a different sense from the potentiality
which preceded the acquisition of knowledge by learning or
discovery: the mind too is then able to think itself.
1237
Again in the case of abstract objects what is straight is
analogous to what is snub-nosed; for it necessarily implies a
continuum as its matter: its constitutive essence is different, if
we may distinguish between straightness and what is straight:
let us take it to be two-ness. It must be apprehended, therefore,
by a different power or by the same power in a different state.
To sum up, in so far as the realities it knows are capable of
being separated from their matter, so it is also with the powers
of mind.
1238
contain matter each of the objects of thought is only potentially
present. It follows that while they will not have mind in them
(for mind is a potentiality of them only in so far as they are
capable of being disengaged from matter) mind may yet be
thinkable.
1239
this sense is impassible, mind as passive is destructible), and
without it nothing thinks.
Since the word ‘simple’ has two senses, i.e. may mean either (a)
‘not capable of being divided’ or (b) ‘not actually divided’, there
is nothing to prevent mind from knowing what is undivided, e.g.
when it apprehends a length (which is actually undivided) and
that in an undivided time; for the time is divided or undivided
in the same manner as the line. It is not possible, then, to tell
what part of the line it was apprehending in each half of the
time: the object has no actual parts until it has been divided: if
in thought you think each half separately, then by the same act
1240
you divide the time also, the half-lines becoming as it were new
wholes of length. But if you think it as a whole consisting of
these two possible parts, then also you think it in a time which
corresponds to both parts together. (But what is not
quantitatively but qualitatively simple is thought in a simple
time and by a simple act of the soul.)
But that which mind thinks and the time in which it thinks are
in this case divisible only incidentally and not as such. For in
them too there is something indivisible (though, it may be, not
isolable) which gives unity to the time and the whole of length;
and this is found equally in every continuum whether temporal
or spatial.
A similar account may be given of all other cases, e.g. how evil
or black is cognized; they are cognized, in a sense, by means of
their contraries. That which cognizes must have an element of
potentiality in its being, and one of the contraries must be in it.
But if there is anything that has no contrary, then it knows itself
and is actually and possesses independent existence.
1241
7
With what part of itself the soul discriminates sweet from hot I
have explained before and must now describe again as follows:
That with which it does so is a sort of unity, but in the way just
mentioned, i.e. as a connecting term. And the two faculties it
connects, being one by analogy and numerically, are each to
1242
each as the qualities discerned are to one another (for what
difference does it make whether we raise the problem of
discrimination between disparates or between contraries, e.g.
white and black?). Let then C be to D as is to B: it follows
alternando that C: A:: D: B. If then C and D belong to one subject,
the case will be the same with them as with and B; and B form a
single identity with different modes of being; so too will the
former pair. The same reasoning holds if be sweet and B white.
The so-called abstract objects the mind thinks just as, if one
had thought of the snubnosed not as snub-nosed but as hollow,
one would have thought of an actuality without the flesh in
which it is embodied: it is thus that the mind when it is
thinking the objects of Mathematics thinks as separate
elements which do not exist separate. In every case the mind
which is actively thinking is the objects which it thinks.
1243
Whether it is possible for it while not existing separate from
spatial conditions to think anything that is separate, or not, we
must consider later.
Let us now summarize our results about soul, and repeat that
the soul is in a way all existing things; for existing things are
either sensible or thinkable, and knowledge is in a way what is
knowable, and sensation is in a way what is sensible: in what
way we must inquire.
It follows that the soul is analogous to the hand; for as the hand
is a tool of tools, so the mind is the form of forms and sense the
form of sensible things.
1244
images are like sensuous contents except in that they contain
no matter.
1245
the same, supposing we determine to posit separate parts in the
soul; and lastly (4) the appetitive, which would seem to be
distinct both in definition and in power from all hitherto
enumerated.
1246
completeness of nature and decay to an end), it follows that,
had they been capable of originating forward movement, they
would have possessed the organs necessary for that purpose.
Further, neither can the calculative faculty or what is called
‘mind’ be the cause of such movement; for mind as speculative
never thinks what is practicable, it never says anything about an
object to be avoided or pursued, while this movement is always
in something which is avoiding or pursuing an object. No, not
even when it is aware of such an object does it at once enjoin
pursuit or avoidance of it; e.g. the mind often thinks of
something terrifying or pleasant without enjoining the emotion
of fear. It is the heart that is moved (or in the case of a pleasant
object some other part). Further, even when the mind does
command and thought bids us pursue or avoid something,
sometimes no movement is produced; we act in accordance
with desire, as in the case of moral weakness. And, generally, we
observe that the possessor of medical knowledge is not
necessarily healing, which shows that something else is
required to produce action in accordance with knowledge; the
knowledge alone is not the cause. Lastly, appetite too is
incompetent to account fully for movement; for those who
successfully resist temptation have appetite and desire and yet
follow mind and refuse to enact that for which they have
appetite.
10
1247
Both of these then are capable of originating local movement,
mind and appetite: (1) mind, that is, which calculates means to
an end, i.e. mind practical (it differs from mind speculative in
the character of its end); while (2) appetite is in every form of it
relative to an end: for that which is the object of appetite is the
stimulant of mind practical; and that which is last in the
process of thinking is the beginning of the action. It follows that
there is a justification for regarding these two as the sources of
movement, i.e. appetite and practical thought; for the object of
appetite starts a movement and as a result of that thought gives
rise to movement, the object of appetite being it a source of
stimulation. So too when imagination originates movement, it
necessarily involves appetite.
1248
are more different from one another than the faculties of desire
and passion.
1249
end and a beginning (that is why while the one remains at rest,
the other is moved): they are separate in definition but not
separable spatially. For everything is moved by pushing and
pulling. Hence just as in the case of a wheel, so here there must
be a point which remains at rest, and from that point the
movement must originate.
11
1250
no deliberative element. Sometimes it overpowers wish and sets
it in movement: at times wish acts thus upon appetite, like one
sphere imparting its movement to another, or appetite acts thus
upon appetite, i.e. in the condition of moral weakness (though
by nature the higher faculty is always more authoritative and
gives rise to movement). Thus three modes of movement are
possible.
12
But sensation need not be found in all things that live. For it is
impossible for touch to belong either (1) to those whose body is
uncompounded or (2) to those which are incapable of taking in
the forms without their matter.
1251
But animals must be endowed with sensation, since Nature
does nothing in vain. For all things that exist by Nature are
means to an end, or will be concomitants of means to an end.
Every body capable of forward movement would, if unendowed
with sensation, perish and fail to reach its end, which is the aim
of Nature; for how could it obtain nutriment? Stationary living
things, it is true, have as their nutriment that from which they
have arisen; but it is not possible that a body which is not
stationary but produced by generation should have a soul and a
discerning mind without also having sensation. (Nor yet even if
it were not produced by generation. Why should it not have
sensation? Because it were better so either for the body or for
the soul? But clearly it would not be better for either: the
absence of sensation will not enable the one to think better or
the other to exist better.) Therefore no body which is not
stationary has soul without sensation.
1252
All the other senses subserve well-being and for that very
reason belong not to any and every kind of animal, but only to
some, e.g. those capable of forward movement must have them;
for, if they are to survive, they must perceive not only by
immediate contact but also at a distance from the object. This
will be possible if they can perceive through a medium, the
medium being affected and moved by the perceptible object,
and the animal by the medium. just as that which produces
local movement causes a change extending to a certain point,
and that which gave an impulse causes another to produce a
new impulse so that the movement traverses a medium the
first mover impelling without being impelled, the last moved
being impelled without impelling, while the medium (or media,
for there are many) is both – so is it also in the case of
alteration, except that the agent produces produces it without
the patient’s changing its place. Thus if an object is dipped into
wax, the movement goes on until submersion has taken place,
and in stone it goes no distance at all, while in water the
disturbance goes far beyond the object dipped: in air the
disturbance is propagated farthest of all, the air acting and
being acted upon, so long as it maintains an unbroken unity.
That is why in the case of reflection it is better, instead of saying
that the sight issues from the eye and is reflected, to say that
the air, so long as it remains one, is affected by the shape and
colour. On a smooth surface the air possesses unity; hence it is
that it in turn sets the sight in motion, just as if the impression
on the wax were transmitted as far as the wax extends.
13
1253
impossible to have any other sense; for every body that has soul
in it must, as we have said, be capable of touch. All the other
elements with the exception of earth can constitute organs of
sense, but all of them bring about perception only through
something else, viz. through the media. Touch takes place by
direct contact with its objects, whence also its name. All the
other organs of sense, no doubt, perceive by contact, only the
contact is mediate: touch alone perceives by immediate contact.
Consequently no animal body can consist of these other
elements.
1254
cold, or hardness, destroys the animal itself. As in the case of
every sensible quality excess destroys the organ, so here what is
tangible destroys touch, which is the essential mark of life; for it
has been shown that without touch it is impossible for an
animal to be. That is why excess in intensity of tangible
qualities destroys not merely the organ, but the animal itself,
because this is the only sense which it must have.
1255
Aristotle - Parva Naturalia
[translated by J. I. Beare]
1256
determining their respective natures, and the causes of their
occurrence.
But coming now to the special senses severally, we may say that
touch and taste necessarily appertain to all animals, touch, for
the reason given in On the Soul, and taste, because of nutrition.
It is by taste that one distinguishes in food the pleasant from
the unpleasant, so as to flee from the latter and pursue the
former: and savour in general is an affection of nutrient matter.
1257
The senses which operate through external media, viz. smelling,
hearing, seeing, are found in all animals which possess the
faculty of locomotion. To all that possess them they are a means
of preservation; their final cause being that such creatures may,
guided by antecedent perception, both pursue their food, and
shun things that are bad or destructive. But in animals which
have also intelligence they serve for the attainment of a higher
perfection. They bring in tidings of many distinctive qualities of
things, from which the knowledge of truth, speculative and
practical, is generated in the soul.
1258
But as to the nature of the sensory organs, or parts of the body
in which each of the senses is naturally implanted, inquirers
now usually take as their guide the fundamental elements of
bodies. Not, however, finding it easy to coordinate five senses
with four elements, they are at a loss respecting the fifth sense.
But they hold the organ of sight to consist of fire, being
prompted to this view by a certain sensory affection of whose
true cause they are ignorant. This is that, when the eye is
pressed or moved, fire appears to flash from it. This naturally
takes place in darkness, or when the eyelids are closed, for then,
too, darkness is produced.
1259
fact, the eye sees itself in the above phenomenon merely as it
does so in ordinary optical reflexion.
If the visual organ proper really were fire, which is the doctrine
of Empedocles, a doctrine taught also in the Timaeus, and if
vision were the result of light issuing from the eye as from a
lantern, why should the eye not have had the power of seeing
even in the dark? It is totally idle to say, as the Timaeus does,
that the visual ray coming forth in the darkness is quenched.
What is the meaning of this ‘quenching’ of light? That which,
like a fire of coals or an ordinary flame, is hot and dry is, indeed,
quenched by the moist or cold; but heat and dryness are
evidently not attributes of light. Or if they are attributes of it,
but belong to it in a degree so slight as to be imperceptible to us,
we should have expected that in the daytime the light of the
sun should be quenched when rain falls, and that darkness
should prevail in frosty weather. Flame, for example, and ignited
bodies are subject to such extinction, but experience shows that
nothing of this sort happens to the sunlight.
transparent sides,
1260
Shines along his threshold old incessant beams:
While leaping forth the fire, i.e. all its more subtile part. –
1261
moisture of the eye may be proof against freezing. Wherefore
the eye is of all parts of the body the least sensitive to cold: no
one ever feels cold in the part sheltered by the eyelids. The eyes
of bloodless animals are covered with a hard scale which gives
them similar protection.
1262
battle by a sword slash on the temple, so inflicted as to sever
the passages of [i.e. inward from] the eye, feel a sudden onset of
darkness, as if a lamp had gone out; because what is called the
pupil, i.e. the translucent, which is a sort of inner lamp, is then
cut off [from its connexion with the soul].
1263
3
1264
must be something real; and that colour is just this ‘something’
we are plainly taught by facts – colour being actually either at
the external limit, or being itself that limit, in bodies. Hence it
was that the Pythagoreans named the superficies of a body its
‘hue’, for ‘hue’, indeed, lies at the limit of the body; but the limit
of the body; is not a real thing; rather we must suppose that the
same natural substance which, externally, is the vehicle of
colour exists [as such a possible vehicle] also in the interior of
the body.
1265
condition is light, the other darkness, in the same way the
colours White and Black are generated in determinate bodies.
1266
pure, owe this character to a corresponding impurity in [the
arrangement of] their numerical ratios. This then is one
conceivable hypothesis to explain the genesis of intermediate
colours.
(2) Another is that the Black and White appear the one through
the medium of the other, giving an effect like that sometimes
produced by painters overlaying a less vivid upon a more vivid
colour, as when they desire to represent an object appearing
under water or enveloped in a haze, and like that produced by
the sun, which in itself appears white, but takes a crimson hue
when beheld through a fog or a cloud of smoke. On this
hypothesis, too, a variety of colours may be conceived to arise in
the same way as that already described; for between those at
the surface and those underneath a definite ratio might
sometimes exist; in other cases they might stand in no
determinate ratio. To [introduce a theory of colour which would
set all these hypotheses aside, and] say with the ancients that
colours are emanations, and that the visibility of objects is due
to such a cause, is absurd. For they must, in any case, explain
sense-perception through Touch; so that it were better to say at
once that visual perception is due to a process set up by the
perceived object in the medium between this object and the
sensory organ; due, that is, to contact [with the medium
affected,] not to emanations.
1267
from that produced by it when affected by the underlying
colour. Hence it presents itself as a different colour, i.e. as one
which is neither white nor black. So that, if it is impossible to
suppose any magnitude to be invisible, and we must assume
that there is some distance from which every magnitude is
visible, this superposition theory, too [i.e. as well as No. 3 infra],
might pass as a real theory of colour-mixture. Indeed, in the
previous case also there is no reason why, to persons at a
distance from the juxtaposed blacks and whites, some one
colour should not appear to present itself as a blend of both.
[But it would not be so on a nearer view], for it will be shown, in
a discussion to be undertaken later on, that there is no
magnitude absolutely invisible.
1268
the true nature of mixture, it is plain that when bodies are
mixed their colours also are necessarily mixed at the same
time; and [it is no less plain] that this is the real cause
determining the existence of a plurality of colours – not
superposition or juxtaposition. For when bodies are thus mixed,
their resultant colour presents itself as one and the same at all
distances alike; not varying as it is seen nearer or farther away.
We have now explained what colour is, and the reason why
there are many colours; while before, in our work On the Soul,
we explained the nature of sound and voice. We have next to
speak of Odour and Savour, both of which are almost the same
physical affection, although they each have their being in
different things. Savours, as a class, display their nature more
clearly to us than Odours, the cause of which is that the
olfactory sense of man is inferior in acuteness to that of the
lower animals, and is, when compared with our other senses,
1269
the least perfect of Man’s sense of Touch, on the contrary, excels
that of all other animals in fineness, and Taste is a modification
of Touch.
1270
see different kinds of taste generated from the same water,
having it as their nutriment.
1271
any other pair of substances. Any two things can affect, or be
affected by, one another only so far as contrariety to the other
resides in either of them.
1272
effects external heat produces in external bodies, the same are
produced by their internal heat in animal and vegetable
organisms. Hence it is [i.e. by the agency of heat as described]
that nourishment is effected by the sweet. The other savours are
introduced into and blended in food [naturally] on a principle
analogous to that on which the saline or the acid is used
artificially, i.e. for seasoning. These latter are used because they
counteract the tendency of the sweet to be too nutrient, and to
float on the stomach.
1273
Again, as Black is a privation of White in the Translucent, so
Saline or Bitter is a privation of Sweet in the Nutrient Moist.
This explains why the ash of all burnt things is bitter; for the
potable [sc. the sweet] moisture has been exuded from them.
1274
Else, to which of the possible polygonal figures [to which
Democritus reduces Bitter] is the spherical figure [to which he
reduces Sweet] contrary?
For the object of Smell exists not in air only: it also exists in
water. This is proved by the case of fishes and testacea, which
are seen to possess the faculty of smell, although water
contains no air (for whenever air is generated within water it
rises to the surface), and these creatures do not respire. Hence,
if one were to assume that air and water are both moist, it
would follow that Odour is the natural substance consisting of
the Sapid Dry diffused in the Moist, and whatever is of this kind
would be an object of Smell.
1275
That the property of odorousness is based upon the Sapid may
be seen by comparing the things which possess with those
which do not possess odour. The elements, viz. Fire, Air, Earth,
Water, are inodorous, because both the dry and the moist
among them are without sapidity, unless some added
ingredient produces it. This explains why sea-water possesses
odour, for [unlike ‘elemental’ water] it contains savour and
dryness. Salt, too, is more odorous than natron, as the oil which
exudes from the former proves, for natron is allied to
[‘elemental’] earth more nearly than salt. Again, a stone is
inodorous, just because it is tasteless, while, on the contrary,
wood is odorous, because it is sapid. The kinds of wood, too,
which contain more [‘elemental’] water are less odorous than
others. Moreover, to take the case of metals, gold is inodorous
because it is without taste, but bronze and iron are odorous; and
when the [sapid] moisture has been burnt out of them, their
slag is, in all cases, less odorous the metals [than the metals
themselves]. Silver and tin are more odorous than the one class
of metals, less so than the other, inasmuch as they are water [to
a greater degree than the former, to a less degree than the
latter].
1276
[which, being tasteless, is inodorous]; and fumid exhalation
cannot occur in water at all, though, as has been before stated,
aquatic creatures also have the sense of smell.
1277
they are not agreeable to them when sated and no longer in
want of it; nor are they agreeable, either, to those animals that
do not like the food itself which yields the odours. Hence, as we
observed, these odours are pleasant or unpleasant incidentally,
and the same reasoning explains why it is that they are
perceptible to all animals in common.
1278
often unwholesome; whereas the odour arising from what is
fragrant, that odour which is pleasant in its own right, is, so to
say, always beneficial to persons in any state of bodily health
whatever.
For this reason, too, the perception of odour [in general] effected
through respiration, not in all animals, but in man and certain
other sanguineous animals, e.g. quadrupeds, and all that
participate freely in the natural substance air; because when
odours, on account of the lightness of the heat in them, mount
to the brain, the health of this region is thereby promoted. For
odour, as a power, is naturally heat-giving. Thus Nature has
employed respiration for two purposes: primarily for the relief
thereby brought to the thorax, secondarily for the inhalation of
odour. For while an animal is inhaling, – odour moves in
through its nostrils, as it were ‘from a side-entrance.’
1279
But that creatures which do not respire have the olfactory sense
is evident. For fishes, and all insects as a class, have, thanks to
the species of odour correlated with nutrition, a keen olfactory
sense of their proper food from a distance, even when they are
very far away from it; such is the case with bees, and also with
the class of small ants, which some denominate knipes. Among
marine animals, too, the murex and many other similar animals
have an acute perception of their food by its odour.
Consistently with what has been said above, not one of the
lower animals shows repugnance to the odour of things which
are essentially ill-smelling, unless one of the latter is positively
1280
pernicious. They are destroyed, however, by these things, just as
human beings are; i.e. as human beings get headaches from,
and are often asphyxiated by, the fumes of charcoal, so the
lower animals perish from the strong fumes of brimstone and
bituminous substances; and it is owing to experience of such
effects that they shun these. For the disagreeable odour in itself
they care nothing whatever (though the odours of many plants
are essentially disagreeable), unless, indeed, it has some effect
upon the taste of their food.
1281
conceivable that air should be so corporealized [and thus fitted
to be food]. But, besides this, we see that all animals have a
receptacle for food, from which, when it has entered, the body
absorbs it. Now, the organ which perceives odour is in the head,
and odour enters with the inhalation of the breath; so that it
goes to the respiratory region. It is plain, therefore, that odour,
qua odour, does not contribute to nutrition; that, however, it is
serviceable to health is equally plain, as well by immediate
perception as from the arguments above employed; so that
odour is in relation to general health what savour is in the
province of nutrition and in relation to the bodies nourished.
Since if it were not so, [if its sensible qualities were not divisible,
pari passu with body], we might conceive a body existing but
1282
having no colour, or weight, or any such quality; accordingly not
perceptible at all. For these qualities are the objects of sense-
perception. On this supposition, every perceptible object should
be regarded as composed not of perceptible [but of
imperceptible] parts. Yet it must [be really composed of
perceptible parts], since assuredly it does not consist of
mathematical [and therefore purely abstract and non-sensible]
quantities. Again, by what faculty should we discern and
cognize these [hypothetical real things without sensible
qualities]? Is it by Reason? But they are not objects of Reason;
nor does reason apprehend objects in space, except when it acts
in conjunction with sense-perception. At the same time, if this
be the case [that there are magnitudes, physically real, but
without sensible quality], it seems to tell in favour of the
atomistic hypothesis; for thus, indeed, [by accepting this
hypothesis], the question [with which this chapter begins]
might be solved [negatively]. But it is impossible [to accept this
hypothesis]. Our views on the subject of atoms are to be found
in our treatise on Movement.
1283
[actually] see its ten-thousandth part in a grain of millet,
although sight has embraced the whole grain within its scope;
and it is owing to this, too, that the sound contained in a
quarter-tone escapes notice, and yet one hears the whole strain,
inasmuch as it is a continuum; but the interval between the
extreme sounds [that bound the quarter-tone] escapes the ear
[being only potentially audible, not actually]. So, in the case of
other objects of sense, extremely small constituents are
unnoticed; because they are only potentially not actually
[perceptible e.g.] visible, unless when they have been parted
from the wholes. So the footlength too exists potentially in the
two-foot length, but actually only when it has been separated
from the whole. But objective increments so small as those
above might well, if separated from their totals, [instead of
achieving ‘actual’ exisistence] be dissolved in their
environments, like a drop of sapid moisture poured out into the
sea. But even if this were not so [sc. with the objective
magnitude], still, since the [subjective] of sense-perception is
not perceptible in itself, nor capable of separate existence (since
it exists only potentially in the more distinctly perceivable
whole of sense-perception), so neither will it be possible to
perceive [actually] its correlatively small object [sc. its quantum
of pathema or sensible quality] when separated from the object-
total. But yet this [small object] is to be considered as
perceptible: for it is both potentially so already [i.e. even when
alone], and destined to be actually so when it has become part
of an aggregate. Thus, therefore, we have shown that some
magnitudes and their sensible qualities escape notice, and the
reason why they do so, as well as the manner in which they are
still perceptible or not perceptible in such cases. Accordingly
then when these [minutely subdivided] sensibles have once
again become aggregated in a whole in such a manner,
relatively to one another, as to be perceptible actually, and not
merely because they are in the whole, but even apart from it, it
1284
follows necessarily [from what has been already stated] that
their sensible qualities, whether colours or tastes or sounds, are
limited in number.
1285
place in the space between [us and the speaker]; for the reason
why [persons addressed from a distance] do not succeed in
catching the sense of what is said is evidently that the air
[sound wave] in moving towards them has its form changed)
[granting this, then, the question arises]: is the same also true in
the case of Colour and Light? For certainly it is not true that the
beholder sees, and the object is seen, in virtue of some merely
abstract relationship between them, such as that between
equals. For if it were so, there would be no need [as there is] that
either [the beholder or the thing beheld] should occupy some
particular place; since to the equalization of things their being
near to, or far from, one another makes no difference.
1286
process of some kind (otherwise this [viz. simultaneous
perception of the one object by many] would not have been, as
it is, a fact of experience) though, on the other hand, they each
imply a body [as their cause].
But [though sound and odour may travel,] with regard to Light
the case is different. For Light has its raison d’etre in the being
[not becoming] of something, but it is not a movement. And in
general, even in qualitative change the case is different from
what it is in local movement [both being different species of
kinesis]. Local movements, of course, arrive first at a point
midway before reaching their goal (and Sound, it is currently
believed, is a movement of something locally moved), but we
cannot go on to assert this [arrival at a point midway] like
manner of things which undergo qualitative change. For this
kind of change may conceivably take place in a thing all at once,
without one half of it being changed before the other; e.g. it is
conceivable that water should be frozen simultaneously in
every part. But still, for all that, if the body which is heated or
frozen is extensive, each part of it successively is affected by the
part contiguous, while the part first changed in quality is so
changed by the cause itself which originates the change, and
thus the change throughout the whole need not take place
coinstantaneously and all at once. Tasting would have been as
smelling now is, if we lived in a liquid medium, and perceived
[the sapid object] at a distance, before touching it.
1287
7
1288
together, whatever may be the compound in which they are so
mixed.
1289
Accordingly, when they have not been mixed, the actualized
perceptions which perceive them will be two; but [if so, their
perception must be successive not coinstantaneous, for] in one
and the same faculty the perception actualized at any single
moment is necessarily one, only one stimulation or exertion of
a single faculty being possible at a single instant, and in the
case supposed here the faculty is one. It follows, therefore, that
we cannot conceive the possibility of perceiving two distinct
objects coinstantaneously with one and the same sense.
1290
Contraries, e.g. Sweet and Bitter, come under one and the same
sense-faculty, we must conclude that it is impossible to discern
them coinstantaneously. It is likewise clearly impossible so to
discern such homogeneous sensibles as are not [indeed]
Contrary, [but are yet of different species]. For these are, [in the
sphere of colour, for instance], classed some with White, others
with Black, and so it is, likewise, in the other provinces of sense;
for example, of savours, some are classed with Sweet, and
others with Bitter. Nor can one discern the components in
compounds coinstantaneously (for these are ratios of
Contraries, as e.g. the Octave or the Fifth); unless, indeed, on
condition of perceiving them as one. For thus, and not
otherwise, the ratios of the extreme sounds are compounded
into one ratio: since we should have together the ratio, on the
one hand, of Many to Few or of Odd to Even, on the other, that
of Few to Many or of Even to Odd [and these, to be perceived
together, must be unified].
1291
this up, go so far as to say that even the current opinion that
one sees and hears coinstantaneously is due merely to the fact
that the intervals of time [between the really successive
perceptions of sight and hearing] escape observation. But this
can scarcely be true, nor is it conceivable that any portion of
time should be [absolutely] imperceptible, or that any should be
absolutely unnoticeable; the truth being that it is possible to
perceive every instant of time. [This is so]; because, if it is
inconceivable that a person should, while perceiving himself or
aught else in a continuous time, be at any instant unaware of
his own existence; while, obviously, the assumption, that there
is in the time-continuum a time so small as to be absolutely
imperceptible, carries the implication that a person would,
during such time, be unaware of his own existence, as well as of
his seeing and perceiving; [this assumption must be false].
1292
object] in some part of the time ab. But the same argument
holds also in the case of ag [the remainder, regarded in its turn
as a whole]; for it will be found [on this theory of vacant times
and imperceptible magnitudes] that one always perceives only
in some part of a given whole time, and perceives only some
part of a whole magnitude, and that it is impossible to perceive
any [really] whole [object in a really whole time; a conclusion
which is absurd, as it would logically annihilate the perception
of both Objects and Time].
1293
will have a plurality of parts the same in species, [as they must
be,] since the objects which it thus perceives fall within the
same genus?
Should any one [to illustrate how the Soul might have in it two
different parts specifically identical, each directed to a set of
aistheta the same in genus with that to which the other is
directed] urge that, as there are two eyes, so there may be in the
Soul something analogous, [the reply is] that of the eyes,
doubtless, some one organ is formed, and hence their
actualization in perception is one; but if this is so in the Soul,
then, in so far as what is formed of both [i.e. of any two
specifically identical parts as assumed] is one, the true
perceiving subject also will be one, [and the contradictory of the
above hypothesis (of different parts of Soul remaining engaged
in simultaneous perception with one sense) is what emerges
from the analogy]; while if the two parts of Soul remain
separate, the analogy of the eyes will fail, [for of these some one
is really formed].
But if the Soul does not, in the way suggested [i.e. with different
parts of itself acting simultaneously], perceive in one and the
same individual time sensibles of the same sense, a fortiori it is
not thus that it perceives sensibles of different senses. For it is,
as already stated, more conceivable that it should perceive a
plurality of the former together in this way than a plurality of
heterogeneous objects.
1294
If then, as is the fact, the Soul with one part perceives Sweet,
with another, White, either that which results from these is
some one part, or else there is no such one resultant. But there
must be such an one, inasmuch as the general faculty of sense-
perception is one. What one object, then, does that one faculty
[when perceiving an object, e.g. as both White and Sweet]
perceive? [None]; for assuredly no one object arises by
composition of these [heterogeneous objects, such as White and
Sweet]. We must conclude, therefore, that there is, as has been
stated before, some one faculty in the soul with which the latter
perceives all its percepts, though it perceives each different
genus of sensibles through a different organ.
1295
That every sensible object is a magnitude, and that nothing
which it is possible to perceive is indivisible, may be thus
shown. The distance whence an object could not be seen is
indeterminate, but that whence it is visible is determinate. We
may say the same of the objects of Smelling and Hearing, and of
all sensibles not discerned by actual contact. Now, there is, in
the interval of distance, some extreme place, the last from
which the object is invisible, and the first from which it is
visible. This place, beyond which if the object be one cannot
perceive it, while if the object be on the hither side one must
perceive it, is, I presume, itself necessarily indivisible. Therefore,
if any sensible object be indivisible, such object, if set in the said
extreme place whence imperceptibility ends and perceptibility
begins, will have to be both visible and invisible their objects,
whether regarded in general or at the same time; but this is
impossible.
1296
On Memory and Reminiscence
translated by J. I. Beare
1297
had some such sensible experience of it. For whenever one
exercises the faculty of remembering, he must say within
himself, ‘I formerly heard (or otherwise perceived) this,’ or ‘I
formerly had this thought’.
1298
cognizes time (i.e. by that which is also the faculty of memory),
and the presentation (involved in such cognition) is an affection
of the sensus communis; whence this follows, viz. that the
cognition of these objects (magnitude, motion time) is effected
by the (said sensus communis, i.e. the) primary faculty of
perception. Accordingly, memory (not merely of sensible, but)
even of intellectual objects involves a presentation: hence we
may conclude that it belongs to the faculty of intelligence only
incidentally, while directly and essentially it belongs to the
primary faculty of sense-perception.
Hence not only human beings and the beings which possess
opinion or intelligence, but also certain other animals, possess
memory. If memory were a function of (pure) intellect, it would
not have been as it is an attribute of many of the lower animals,
but probably, in that case, no mortal beings would have had
memory; since, even as the case stands, it is not an attribute of
them all, just because all have not the faculty of perceiving
time. Whenever one actually remembers having seen or heard,
or learned, something, he includes in this act (as we have
already observed) the consciousness of ‘formerly’; and the
distinction of ‘former’ and ‘latter’ is a distinction in time.
One might ask how it is possible that though the affection (the
presentation) alone is present, and the (related) fact absent, the
latter – that which is not present – is remembered. (The
question arises), because it is clear that we must conceive that
which is generated through sense-perception in the sentient
1299
soul, and in the part of the body which is its seat – viz. that
affection the state whereof we call memory – to be some such
thing as a picture. The process of movement (sensory
stimulation) involved the act of perception stamps in, as it were,
a sort of impression of the percept, just as persons do who
make an impression with a seal. This explains why, in those
who are strongly moved owing to passion, or time of life, no
mnemonic impression is formed; just as no impression would
be formed if the movement of the seal were to impinge on
running water; while there are others in whom, owing to the
receiving surface being frayed, as happens to (the stucco on) old
(chamber) walls, or owing to the hardness of the receiving
surface, the requisite impression is not implanted at all. Hence
both very young and very old persons are defective in memory;
they are in a state of flux, the former because of their growth,
the latter, owing to their decay. In like manner, also, both those
who are too quick and those who are too slow have bad
memories. The former are too soft, the latter too hard (in the
texture of their receiving organs), so that in the case of the
former the presented image (though imprinted) does not
remain in the soul, while on the latter it is not imprinted at all.
1300
remember what is not present? One might as well suppose it
possible also to see or hear that which is not present. In reply,
we suggest that this very thing is quite conceivable, nay,
actually occurs in experience. A picture painted on a panel is at
once a picture and a likeness: that is, while one and the same, it
is both of these, although the ‘being’ of both is not the same,
and one may contemplate it either as a picture, or as a likeness.
Just in the same way we have to conceive that the mnemonic
presentation within us is something which by itself is merely an
object of contemplation, while, in-relation to something else, it
is also a presentation of that other thing. In so far as it is
regarded in itself, it is only an object of contemplation, or a
presentation; but when considered as relative to something
else, e.g. as its likeness, it is also a mnemonic token. Hence,
whenever the residual sensory process implied by it is
actualized in consciousness, if the soul perceives this in so far
as it is something absolute, it appears to occur as a mere
thought or presentation; but if the soul perceives it qua related
to something else, then, - just as when one contemplates the
painting in the picture as being a likeness, and without having
(at the moment) seen the actual Koriskos, contemplates it as a
likeness of Koriskos, and in that case the experience involved in
this contemplation of it (as relative) is different from what one
has when he contemplates it simply as a painted figure – (so in
the case of memory we have the analogous difference for), of
the objects in the soul, the one (the unrelated object) presents
itself simply as a thought, but the other (the related object) just
because, as in the painting, it is a likeness, presents itself as a
mnemonic token.
1301
occasionally it happens that (while thus doubting) we get a
sudden idea and recollect that we heard or saw something
formerly. This (occurrence of the ‘sudden idea’) happens
whenever, from contemplating a mental object as absolute, one
changes his point of view, and regards it as relative to
something else.
1302
2
Again, (even when time has elapsed, and one can be said really
to have acquired memory, this is not necessarily recollection, for
firstly) it is obviously possible, without any present act of
recollection, to remember as a continued consequence of the
original perception or other experience; whereas when (after an
1303
interval of obliviscence) one recovers some scientific knowledge
which he had before, or some perception, or some other
experience, the state of which we above declared to be memory,
it is then, and then only, that this recovery may amount to a
recollection of any of the things aforesaid. But, (though as
observed above, remembering does not necessarily imply
recollecting), recollecting always implies remembering, and
actualized memory follows (upon the successful act of
recollecting).
1304
Whenever therefore, we are recollecting, we are experiencing
certain of the antecedent movements until finally we
experience the one after which customarily comes that which
we seek. This explains why we hunt up the series (of kineseis)
having started in thought either from a present intuition or
some other, and from something either similar, or contrary, to
what we seek, or else from that which is contiguous with it.
Such is the empirical ground of the process of recollection; for
the mnemonic movements involved in these starting-points are
in some cases identical, in others, again, simultaneous, with
those of the idea we seek, while in others they comprise a
portion of them, so that the remnant which one experienced
after that portion (and which still requires to be excited in
memory) is comparatively small.
1305
start from a beginning (of some objective series). For, in order of
succession, the mnemonic movements are to one another as
the objective facts (from which they are derived). Accordingly,
things arranged in a fixed order, like the successive
demonstrations in geometry, are easy to remember (or recollect)
while badly arranged subjects are remembered with difficulty.
It seems true in general that the middle point also among all
things is a good mnemonic starting-point from which to reach
any of them. For if one does not recollect before, he will do so
1306
when he has come to this, or, if not, nothing can help him; as,
e.g. if one were to have in mind the numerical series denoted by
the symbols A, B, G, D, E, Z, I, H, O. For, if he does not remember
what he wants at E, then at E he remembers O; because from E
movement in either direction is possible, to D or to Z. But, if it is
not for one of these that he is searching, he will remember
(what he is searching for) when he has come to G if he is
searching for H or I. But if (it is) not (for H or I that he is
searching, but for one of the terms that remain), he will
remember by going to A, and so in all cases (in which one starts
from a middle point). The cause of one’s sometimes recollecting
and sometimes not, though starting from the same point, is,
that from the same starting-point a movement can be made in
several directions, as, for instance, from G to I or to D. If, then,
the mind has not (when starting from E) moved in an old path
(i.e. one in which it moved first having the objective experience,
and that, therefore, in which un-‘ethized’ phusis would have it
again move), it tends to move to the more customary; for (the
mind having, by chance or otherwise, missed moving in the ‘old’
way) Custom now assumes the role of Nature. Hence the
rapidity with which we recollect what we frequently think
about. For as regular sequence of events is in accordance with
nature, so, too, regular sequence is observed in the actualization
of kinesis (in consciousness), and here frequency tends to
produce (the regularity of) nature. And since in the realm of
nature occurrences take place which are even contrary to
nature, or fortuitous, the same happens a fortiori in the sphere
swayed by custom, since in this sphere natural law is not
similarly established. Hence it is that (from the same starting-
point) the mind receives an impulse to move sometimes in the
required direction, and at other times otherwise, (doing the
latter) particularly when something else somehow deflects the
mind from the right direction and attracts it to itself. This last
consideration explains too how it happens that, when we want
1307
to remember a name, we remember one somewhat like it,
indeed, but blunder in reference to (i.e. in pronouncing) the one
we intended.
1308
movements of the ratio) O:I, he has in mind (those of the ratio
K:L; for K:L::ZA:BA. (See diagram.)
It has been already stated that those who have a good memory
are not identical with those who are quick at recollecting. But
the act of recollecting differs from that of remembering, not
only chronologically, but also in this, that many also of the other
animals (as well as man) have memory, but, of all that we are
acquainted with, none, we venture to say, except man, shares in
1309
the faculty of recollection. The cause of this is that recollection
is, as it were a mode of inference. For he who endeavours to
recollect infers that he formerly saw, or heard, or had some such
experience, and the process (by which he succeeds in
recollecting) is, as it were, a sort of investigation. But to
investigate in this way belongs naturally to those animals alone
which are also endowed with the faculty of deliberation; (which
proves what was said above), for deliberation is a form of
inference.
1310
of them has become inveterate on the lips. People give them up
and resolve to avoid them; yet again they find themselves
humming the forbidden air, or using the prohibited word. Those
whose upper parts are abnormally large, as. is the case with
dwarfs, have abnormally weak memory, as compared with their
opposites, because of the great weight which they have resting
upon the organ of perception, and because their mnemonic
movements are, from the very first, not able to keep true to a
course, but are dispersed, and because, in the effort at
recollection, these movements do not easily find a direct
onward path. Infants and very old persons have bad memories,
owing to the amount of movement going on within them; for
the latter are in process of rapid decay, the former in process of
vigorous growth; and we may add that children, until
considerably advanced in years, are dwarf-like in their bodily
structure. Such then is our theory as regards memory and
remembering their nature, and the particular organ of the soul
by which animals remember; also as regards recollection, its
formal definition, and the manner and causes of its
performance.
1311
On Sleep And Sleeplessness
translated by J. I. Beare
First, then, this much is clear, that waking and sleep appertain
to the same part of an animal, inasmuch as they are opposites,
and sleep is evidently a privation of waking. For contraries, in
natural as well as in all other matters, are seen always to
present themselves in the same subject, and to be affections of
the same: examples are – health and sickness, beauty and
1312
ugliness, strength and weakness, sight and blindness, hearing
and deafness. This is also clear from the following
considerations. The criterion by which we know the waking
person to be awake is identical with that by which we know the
sleeper to be asleep; for we assume that one who is exercising
sense-perception is awake, and that every one who is awake
perceives either some external movement or else some
movement in his own consciousness. If waking, then, consists
in nothing else than the exercise of sense-perception, the
inference is clear, that the organ, in virtue of which animals
perceive, is that by which they wake, when they are awake, or
sleep, when they are awake, or sleep, when they are asleep.
1313
that both these affections belong [alternately] to the same
animals. For if there be an animal not endued with sense-
perception, it is impossible that this should either sleep or
wake; since both these are affections of the activity of the
primary faculty of sense-perception. But it is equally impossible
also that either of these two affections should perpetually
attach itself to the same animal, e.g. that some species of
animal should be always asleep or always awake, without
intermission; for all organs which have a natural function must
lose power when they work beyond the natural time-limit of
their working period; for instance, the eyes [must lose power]
from [too long continued] seeing, and must give it up; and so it
is with the hand and every other member which has a function.
Now, if sense-perception is the function of a special organ, this
also, if it continues perceiving beyond the appointed time-limit
of its continuous working period, will lose its power, and will do
its work no longer. Accordingly, if the waking period is
determined by this fact, that in it sense-perception is free; if in
the case of some contraries one of the two must be present,
while in the case of others this is not necessary; if waking is the
contrary of sleeping, and one of these two must be present to
every animal: it must follow that the state of sleeping is
necessary. Finally, if such affection is Sleep, and this is a state of
powerlessness arising from excess of waking, and excess of
waking is in its origin sometimes morbid, sometimes not, so
that the powerlessness or dissolution of activity will be so or
not; it is inevitable that every creature which wakes must also
be capable of sleeping, since it is impossible that it should
continue actualizing its powers perpetually.
1314
perception in actuality has the faculty of sense-perception; but
to realize this faculty, in the proper and unqualified sense, is
impossible while one is asleep. All sleep, therefore, must be
susceptible of awakening. Accordingly, almost all other animals
are clearly observed to partake in sleep, whether they are
aquatic, aerial, or terrestrial, since fishes of all kinds, and
molluscs, as well as all others which have eyes, have been seen
sleeping. ‘Hard-eyed’ creatures and insects manifestly assume
the posture of sleep; but the sleep of all such creatures is of
brief duration, so that often it might well baffle one’s
observation to decide whether they sleep or not. Of testaceous
animals, on the contrary, no direct sensible evidence is as yet
forthcoming to determine whether they sleep, but if the above
reasoning be convincing to any one, he who follows it will admit
this [viz. that they do so.]
1315
2
We must now proceed to inquire into the cause why one sleeps
and wakes, and into the particular nature of the sense-
perception, or sense-perceptions, if there be several, on which
these affections depend. Since, then, some animals possess all
the modes of sense-perception, and some not all, not, for
example, sight, while all possess touch and taste, except such
animals as are imperfectly developed, a class of which we have
already treated in our work on the soul; and since an animal
when asleep is unable to exercise, in the simple sense any
particular sensory faculty whatever, it follows that in the state
called sleep the same affection must extend to all the special
senses; because, if it attaches itself to one of them but not to
another, then an animal while asleep may perceive with the
latter; but this is impossible.
1316
waking and sleeping are an affection of this [common and
controlling organ of sense-perception]. This explains why they
belong to all animals, for touch [with which this common organ
is chiefly connected], alone, [is common] to all [animals].
1317
when one of them has become powerless, it is not necessary for
this also to lose its power.
We must next state the cause to which it is due, and its quality
as an affection. Now, since there are several types of cause (for
we assign equally the ‘final’, the ‘efficient’, the ‘material’, and
the ‘formal’ as causes), in the first place, then, as we assert that
Nature operates for the sake of an end, and that this end is a
good; and that to every creature which is endowed by nature
with the power to move, but cannot with pleasure to itself move
always and continuously, rest is necessary and beneficial; and
since, taught by experience, men apply to sleep this
metaphorical term, calling it a ‘rest’ [from the strain of
movement implied in sense-perception]: we conclude that its
end is the conservation of animals. But the waking state is for
an animal its highest end, since the exercise of sense-
perception or of thought is the highest end for all beings to
which either of these appertains; inasmuch as these are best,
and the highest end is what is best: whence it follows that sleep
belongs of necessity to each animal. I use the term ‘necessity’ in
its conditional sense, meaning that if an animal is to exist and
have its own proper nature, it must have certain endowments;
and, if these are to belong to it, certain others likewise must
belong to it [as their condition.]
1318
another work that sense-perception in animals originates ill the
same part of the organism in which movement originates. This
locus of origination is one of three determinate loci, viz. that
which lies midway between the head and the abdomen. This is
sanguineous animals is the region of the heart; for all
sanguineous animals have a heart; and from this it is that both
motion and the controlling sense-perception originate. Now, as
regards movement, it is obvious that that of breathing and of
the cooling process generally takes its rise there; and it is with a
view to the conservation of the [due amount of] heat in this part
that nature has formed as she has both the animals which
respire, and those which cool themselves by moisture. Of this
[cooling process] per se we shall treat hereafter. In bloodless
animals, and insects, and such as do not respire, the ‘connatural
spirit’ is seen alternately puffed up and subsiding in the part
which is in them analogous [to the region of the heart in
sanguineous animals]. This is clearly observable in the
holoptera [insects with undivided wings] as wasps and bees;
also in flies and such creatures. And since to move anything, or
do anything, is impossible without strength, and holding the
breath produces strength – in creatures which inhale, the
holding of that breath which comes from without, but, in
creatures which do not respire, of that which is connatural
(which explains why winged insects of the class holoptera,
when they move, are perceived to make a humming noise, due
to the friction of the connatural spirit colliding with the
diaphragm); and since movement is, in every animal, attended
with some sense-perception, either internal or external, in the
primary organ of sense, [we conclude] accordingly that if
sleeping and waking are affections of this organ, the place in
which, or the organ in which, sleep and waking originate, is self-
evident [being that in which movement and sense-perception
originate, viz. the heart].
1319
Some persons move in their sleep, and perform many acts like
waking acts, but not without a phantasm or an exercise of
sense-perception; for a dream is in a certain way a sense-
impression. But of them we have to speak later on. Why it is
that persons when aroused remember their dreams, but do not
remember these acts which are like waking acts, has been
already explained in the work ‘Of Problems’.
1320
in a profound trance have still had the imaginative faculty in
play. This last point, indeed, gives rise to a difficulty; for if it is
conceivable that one who had swooned should in this state fall
asleep, the phantasm also which then presented itself to his
mind might be regarded as a dream. Persons, too, who have
fallen into a deep trance, and have come to be regarded as dead,
say many things while in this condition. The same view,
however, is to be taken of all these cases, [i.e. that they are not
cases of sleeping or dreaming].
1321
the dissolved matter acts, if not cold, like food prior to digestion.
Moreover, some kinds of illness have this same effect; those
arising from moist and hot secretions, as happens with fever-
patients and in cases of lethargy. Extreme youth also has this
effect; infants, for example, sleep a great deal, because of the
food being all borne upwards – a mark whereof appears in the
disproportionately large size of the upper parts compared with
the lower during infancy, which is due to the fact that growth
predominates in the direction of the former. Hence also they are
subject to epileptic seizures; for sleep is like epilepsy, and, in a
sense, actually is a seizure of this sort. Accordingly, the
beginning of this malady takes place with many during sleep,
and their subsequent habitual seizures occur in sleep, not in
waking hours. For when the spirit [evaporation] moves upwards
in a volume, on its return downwards it distends the veins, and
forcibly compresses the passage through which respiration is
effected. This explains why wines are not good for infants or for
wet nurses (for it makes no difference, doubtless, whether the
infants themselves, or their nurses, drink them), but such
persons should drink them [if at all] diluted with water and in
small quantity. For wine is spirituous, and of all wines the dark
more so than any other. The upper parts, in infants, are so filled
with nutriment that within five months [after birth] they do not
even turn the neck [sc. to raise the head]; for in them, as in
persons deeply intoxicated, there is ever a large quantity of
moisture ascending. It is reasonable, too, to think that this
affection is the cause of the embryo’s remaining at rest in the
womb at first. Also, as a general rule, persons whose veins are
inconspicuous, as well as those who are dwarf-like, or have
abnormally large heads, are addicted to sleep. For in the former
the veins are narrow, so that it is not easy for the moisture to
flow down through them; while in the case of dwarfs and those
whose heads are abnormally large, the impetus of the
evaporation upwards is excessive. Those [on the contrary]
1322
whose veins are large are, thanks to the easy flow through the
veins, not addicted to sleep, unless, indeed, they labour under
some other affection which counteracts [this easy flow]. Nor are
the ‘atrabilious’ addicted to sleep, for in them the inward region
is cooled so that the quantity of evaporation in their case is not
great. For this reason they have large appetites, though spare
and lean; for their bodily condition is as if they derived no
benefit from what they eat. The dark bile, too, being itself
naturally cold, cools also the nutrient tract, and the other parts
wheresoever such secretion is potentially present [i.e. tends to
be formed].
Hence it is plain from what has been said that sleep is a sort of
concentration, or natural recoil, of the hot matter inwards
[towards its centre], due to the cause above mentioned. Hence
restless movement is a marked feature in the case of a person
when drowsy. But where it [the heat in the upper and outer
parts] begins to fail, he grows cool, and owing to this cooling
process his eye-lids droop. Accordingly [in sleep] the upper and
outward parts are cool, but the inward and lower, i.e. the parts
at the feet and in the interior of the body, are hot.
Yet one might found a difficulty on the facts that sleep is most
oppressive in its onset after meals, and that wine, and other
such things, though they possess heating properties, are
productive of sleep, for it is not probable that sleep should be a
process of cooling while the things that cause sleeping are
themselves hot. Is the explanation of this, then, to be found in
the fact that, as the stomach when empty is hot, while
replenishment cools it by the movement it occasions, so the
passages and tracts in the head are cooled as the ‘evaporation’
ascends thither? Or, as those who have hot water poured on
them feel a sudden shiver of cold, just so in the case before us,
may it be that, when the hot substance ascends, the cold
rallying to meet it cools [the aforesaid parts] deprives their
1323
native heat of all its power, and compels it to retire? Moreover,
when much food is taken, which [i.e. the nutrient evaporation
from which] the hot substance carries upwards, this latter, like a
fire when fresh logs are laid upon it, is itself cooled, until the
food has been digested.
1324
which takes place, despite the fact that the evaporation is
exceedingly hot.
1325
On Dreams
translated by J. I. Beare
If, then, the exercise of the faculty of sight is actual seeing, that
of the auditory faculty, hearing, and, in general that of the
faculty of sense-perception, perceiving; and if there are some
perceptions common to the senses, such as figure, magnitude,
motion, &c., while there are others, as colour, sound, taste,
peculiar [each to its own sense]; and further, if all creatures,
when the eyes are closed in sleep, are unable to see, and the
analogous statement is true of the other senses, so that
manifestly we perceive nothing when asleep; we may conclude
that it is not by sense-perception we perceive a dream.
1326
and that it is white. [In dreams], too, we think something else,
over and above the dream presentation, just as we do in waking
moments when we perceive something; for we often also
reason about that which we perceive. So, too, in sleep we
sometimes have thoughts other than the mere phantasms
immediately before our minds. This would be manifest to any
one who should attend and try, immediately on arising from
sleep, to remember [his dreaming experience]. There are cases
of persons who have seen such dreams, those, for example, who
believe themselves to be mentally arranging a given list of
subjects according to the mnemonic rule. They frequently find
themselves engaged in something else besides the dream, viz.
in setting a phantasm which they envisage into its mnemonic
position. Hence it is plain that not every ‘phantasm’ in sleep is a
mere dream-image, and that the further thinking which we
perform then is due to an exercise of the faculty of opinion.
So much at least is plain on all these points, viz. that the faculty
by which, in waking hours, we are subject to illusion when
affected by disease, is identical with that which produces
illusory effects in sleep. So, even when persons are in excellent
health, and know the facts of the case perfectly well, the sun,
nevertheless, appears to them to be only a foot wide. Now,
whether the presentative faculty of the soul be identical with, or
different from, the faculty of sense-perception, in either case
the illusion does not occur without our actually seeing or
[otherwise] perceiving something. Even to see wrongly or to
hear wrongly can happen only to one who sees or hears
something real, though not exactly what he supposes. But we
have assumed that in sleep one neither sees, nor hears, nor
exercises any sense whatever. Perhaps we may regard it as true
that the dreamer sees nothing, yet as false that his faculty of
sense-perception is unaffected, the fact being that the sense of
seeing and the other senses may possibly be then in a certain
way affected, while each of these affections, as duly as when he
1327
is awake, gives its impulse in a certain manner to his [primary]
faculty of sense, though not in precisely the same manner as
when he is awake. Sometimes, too, opinion says [to dreamers]
just as to those who are awake, that the object seen is an
illusion; at other times it is inhibited, and becomes a mere
follower of the phantasm.
1328
2
1329
when we have turned our gaze from sunlight into darkness. For
the result of this is that one sees nothing, owing to the excited
by the light still subsisting in our eyes. Also, when we have
looked steadily for a long while at one colour, e.g. at white or
green, that to which we next transfer our gaze appears to be of
the same colour. Again if, after having looked at the sun or
some other brilliant object, we close the eyes, then, if we watch
carefully, it appears in a right line with the direction of vision
(whatever this may be), at first in its own colour; then it changes
to crimson, next to purple, until it becomes black and
disappears. And also when persons turn away from looking at
objects in motion, e.g. rivers, and especially those which flow
very rapidly, they find that the visual stimulations still present
themselves, for the things really at rest are then seen moving:
persons become very deaf after hearing loud noises, and after
smelling very strong odours their power of smelling is impaired;
and similarly in other cases. These phenomena manifestly take
place in the way above described.
1330
their proper action as have other parts of the body. Because it is
natural to the eye to be filled with blood-vessels, a woman’s
eyes, during the period of menstrual flux and inflammation, will
undergo a change, although her husband will not note this
since his seed is of the same nature as that of his wife. The
surrounding atmosphere, through which operates the action of
sight, and which surrounds the mirror also, will undergo a
change of the same sort that occurred shortly before in the
woman’s eyes, and hence the surface of the mirror is likewise
affected. And as in the case of a garment, the cleaner it is the
more quickly it is soiled, so the same holds true in the case of
the mirror. For anything that is clean will show quite clearly a
stain that it chances to receive, and the cleanest object shows
up even the slightest stain. A bronze mirror, because of its
shininess, is especially sensitive to any sort of contact (the
movement of the surrounding air acts upon it like a rubbing or
pressing or wiping); on that account, therefore, what is clean
will show up clearly the slightest touch on its surface. It is hard
to cleanse smudges off new mirrors because the stain
penetrates deeply and is suffused to all parts; it penetrates
deeply because the mirror is not a dense medium, and is
suffused widely because of the smoothness of the object. On the
other hand, in the case of old mirrors, stains do not remain
because they do not penetrate deeply, but only smudge the
surface.
1331
things which are placed, or which grow, near the vessels
containing them.
1332
pronounced the one object to be two. The ground of such false
judgements is that any appearances whatever present
themselves, not only when its object stimulates a sense, but
also when the sense by itself alone is stimulated, provided only
it be stimulated in the same manner as it is by the object. For
example, to persons sailing past the land seems to move, when
it is really the eye that is being moved by something else [the
moving ship.]
1333
mentioned point], moreover, gives the reason why no dreams
occur in sleep immediately after meals, or to sleepers who are
extremely young, e.g. to infants. The internal movement in such
cases is excessive, owing to the heat generated from the food.
Hence, just as in a liquid, if one vehemently disturbs it,
sometimes no reflected image appears, while at other times one
appears, indeed, but utterly distorted, so as to seem quite unlike
its original; while, when once the motion has ceased, the
reflected images are clear and plain; in the same manner during
sleep the phantasms, or residuary movements, which are based
upon the sensory impressions, become sometimes quite
obliterated by the above described motion when too violent;
while at other times the sights are indeed seen, but confused
and weird, and the dreams [which then appear] are unhealthy,
like those of persons who are atrabilious, or feverish, or
intoxicated with wine. For all such affections, being spirituous,
cause much commotion and disturbance. In sanguineous
animals, in proportion as the blood becomes calm, and as its
purer are separated from its less pure elements, the fact that
the movement, based on impressions derived from each of the
organs of sense, is preserved in its integrity, renders the dreams
healthy, causes a [clear] image to present itself, and makes the
dreamer think, owing to the effects borne in from the organ of
sight, that he actually sees, and owing to those which come
from the organ of hearing, that he really hears; and so on with
those also which proceed from the other sensory organs. For it
is owing to the fact that the movement which reaches the
primary organ of sense comes from them, that one even when
awake believes himself to see, or hear, or otherwise perceive;
just as it is from a belief that the organ of sight is being
stimulated, though in reality not so stimulated, that we
sometimes erroneously declare ourselves to see, or that, from
the fact that touch announces two movements, we think that
the one object is two. For, as a rule, the governing sense affirms
1334
the report of each particular sense, unless another particular
sense, more authoritative, makes a contradictory report. In
every case an appearance presents itself, but what appears does
not in every case seem real, unless when the deciding faculty is
inhibited, or does not move with its proper motion. Moreover, as
we said that different men are subject to illusions, each
according to the different emotion present in him, so it is that
the sleeper, owing to sleep, and to the movements then going
on in his sensory organs, as well as to the other facts of the
sensory process, [is liable to illusion], so that the dream
presentation, though but little like it, appears as some actual
given thing. For when one is asleep, in proportion as most of the
blood sinks inwards to its fountain [the heart], the internal
[sensory] movements, some potential, others actual accompany
it inwards. They are so related [in general] that, if anything
move the blood, some one sensory movement will emerge from
it, while if this perishes another will take its place; while to one
another also they are related in the same way as the artificial
frogs in water which severally rise [in fixed succesion] to the
surface in the order in which the salt [which keeps them down]
becomes dissolved. The residuary movements are like these:
they are within the soul potentially, but actualize themselves
only when the impediment to their doing so has been relaxed;
and according as they are thus set free, they begin to move in
the blood which remains in the sensory organs, and which is
now but scanty, while they possess verisimilitude after the
manner of cloud-shapes, which in their rapid metamorphoses
one compares now to human beings and a moment afterwards
to centaurs. Each of them is however, as has been said, the
remnant of a sensory impression taken when sense was
actualizing itself; and when this, the true impression, has
departed, its remnant is still immanent, and it is correct to say
of it, that though not actually Koriskos, it is like Koriskos. For
when the person was actually perceiving, his controlling and
1335
judging sensory faculty did not call it Koriskos, but, prompted
by this [impression], called the genuine person yonder Koriskos.
Accordingly, this sensory impulse, which, when actually
perceiving, it [the controlling faculty] describes (unless
completely inhibited by the blood), it now [in dreams] when
quasi-perceiving, receives from the movements persisting in the
sense-organs, and mistakes it – an impulse that is merely like
the true [objective] impression – for the true impression itself,
while the effect of sleep is so great that it causes this mistake to
pass unnoticed. Accordingly, just as if a finger be inserted
beneath the eyeball without being observed, one object will not
only present two visual images, but will create an opinion of its
being two objects; while if it [the finger] be observed, the
presentation will be the same, but the same opinion will not be
formed of it; exactly so it is in states of sleep: if the sleeper
perceives that he is asleep, and is conscious of the sleeping
state during which the perception comes before his mind, it
presents itself still, but something within him speaks to this
effect: ‘the image of Koriskos presents itself, but the real
Koriskos is not present’; for often, when one is asleep, there is
something in consciousness which declares that what then
presents itself is but a dream. If, however, he is not aware of
being asleep, there is nothing which will contradict the
testimony of the bare presentation.
That what we here urge is true, i.e. that there are such
presentative movements in the sensory organs, any one may
convince himself, if he attends to and tries to remember the
affections we experience when sinking into slumber or when
being awakened. He will sometimes, in the moment of
awakening, surprise the images which present themselves to
him in sleep, and find that they are really but movements
lurking in the organs of sense. And indeed some very young
persons, if it is dark, though looking with wide open eyes, see
1336
multitudes of phantom figures moving before them, so that
they often cover up their heads in terror.
From all this, then, the conclusion to be drawn is, that the
dream is a sort of presentation, and, more particularly, one
which occurs in sleep; since the phantoms just mentioned are
not dreams, nor is any other a dream which presents itself
when the sense-perceptions are in a state of freedom. Nor is
every presentation which occurs in sleep necessarily a dream.
For in the first place, some persons [when asleep] actually, in a
certain way, perceive sounds, light, savour, and contact; feebly,
however, and, as it were, remotely. For there have been cases in
which persons while asleep, but with the eyes partly open, saw
faintly in their sleep (as they supposed) the light of a lamp, and
afterwards, on being awakened, straightway recognized it as the
actual light of a real lamp; while, in other cases, persons who
faintly heard the crowing of cocks or the barking of dogs
identified these clearly with the real sounds as soon as they
awoke. Some persons, too, return answers to questions put to
them in sleep. For it is quite possible that, of waking or sleeping,
while the one is present in the ordinary sense, the other also
should be present in a certain way. But none of these
occurrences should be called a dream. Nor should the true
thoughts, as distinct from the mere presentations, which occur
in sleep [be called dreams]. The dream proper is a presentation
based on the movement of sense impressions, when such
presentation occurs during sleep, taking sleep in the strict sense
of the term.
There are cases of persons who in their whole lives have never
had a dream, while others dream when considerably advanced
in years, having never dreamed before. The cause of their not
having dreams appears somewhat like that which operates in
the case of infants, and [that which operates] immediately after
meals. It is intelligible enough that no dream-presentation
1337
should occur to persons whose natural constitution is such that
in them copious evaporation is borne upwards, which, when
borne back downwards, causes a large quantity of motion. But it
is not surprising that, as age advances, a dream should at length
appear to them. Indeed, it is inevitable that, as a change is
wrought in them in proportion to age or emotional experience,
this reversal [from non-dreaming to dreaming] should occur
also.
On Prophesying by Dreams
translated by J. I. Beare
1338
should be God with the fact that those to whom he sends them
are not the best and wisest, but merely commonplace persons.
If, however, we abstract from the causality of God, none of the
other causes assigned appears probable. For that certain
persons should have foresight in dreams concerning things
destined to take place at the Pillars of Hercules, or on the banks
of the Borysthenes, seems to be something to discover the
explanation of which surpasses the wit of man. Well then, the
dreams in question must be regarded either as causes, or as
tokens, of the events, or else as coincidences; either as all, or
some, of these, or as one only. I use the word ‘cause’ in the
sense in which the moon is [the cause] of an eclipse of the sun,
or in which fatigue is [a cause] of fever; ‘token’ [in the sense in
which] the entrance of a star [into the shadow] is a token of the
eclipse, or [in which] roughness of the tongue [is a token] of
fever; while by ‘coincidence’ I mean, for example, the
occurrence of an eclipse of the sun while some one is taking a
walk; for the walking is neither a token nor a cause of the
eclipse, nor the eclipse [a cause or token] of the walking. For this
reason no coincidence takes place according to a universal or
general rule. Are we then to say that some dreams are causes,
others tokens, e.g. of events taking place in the bodily
organism? At all events, even scientific physicians tell us that
one should pay diligent attention to dreams, and to hold this
view is reasonable also for those who are not practitioners, but
speculative philosophers. For the movements which occur in
the daytime [within the body] are, unless very great and violent,
lost sight of in contrast with the waking movements, which are
more impressive. In sleep the opposite takes place, for then
even trifling movements seem considerable. This is plain in
what often happens during sleep; for example, dreamers fancy
that they are affected by thunder and lightning, when in fact
there are only faint ringings in their ears; or that they are
enjoying honey or other sweet savours, when only a tiny drop of
1339
phlegm is flowing down [the oesophagus]; or that they are
walking through fire, and feeling intense heat, when there is
only a slight warmth affecting certain parts of the body. When
they are awakened, these things appear to them in this their
true character. But since the beginnings of all events are small,
so, it is clear, are those also of the diseases or other affections
about to occur in our bodies. In conclusion, it is manifest that
these beginnings must be more evident in sleeping than in
waking moments.
1340
particular person is neither token nor cause of this person’s
presenting himself, so, in the parallel instance, the dream is, to
him who has seen it, neither token nor cause of its [so-called]
fulfilment, but a mere coincidence. Hence the fact that many
dreams have no ‘fulfilment’, for coincidence do not occur
according to any universal or general law.
1341
ought to be accomplished by human agency, many, though well-
planned are by the operation of other principles more powerful
[than man’s agency] brought to nought. For, speaking generally,
that which was about to happen is not in every case what now
is happening, nor is that which shall hereafter he identical with
that which is now going to be. Still, however, we must hold that
the beginnings from which, as we said, no consummation
follows, are real beginnings, and these constitute natural tokens
of certain events, even though the events do not come to pass.
1342
sleepers foresee the future even relatively to such events as
those referred to above. These considerations also explain why
this experience befalls commonplace persons and not the most
intelligent. For it would have regularly occurred both in the
daytime and to the wise had it been God who sent it; but, as we
have explained the matter, it is quite natural that commonplace
persons should be those who have foresight [in dreams]. For the
mind of such persons is not given to thinking, but, as it were,
derelict, or totally vacant, and, when once set moving, is borne
passively on in the direction taken by that which moves it. With
regard to the fact that some persons who are liable to
derangement have this foresight, its explanation is that their
normal mental movements do not impede [the alien
movements], but are beaten off by the latter. Therefore it is that
they have an especially keen perception of the alien
movements.
1343
The most skilful interpreter of dreams is he who has the faculty
of observing resemblances. Any one may interpret dreams
which are vivid and plain. But, speaking of ‘resemblances’, I
mean that dream presentations are analogous to the forms
reflected in water, as indeed we have already stated. In the
latter case, if the motion in the water be great, the reflexion has
no resemblance to its original, nor do the forms resemble the
real objects. Skilful, indeed, would he be in interpreting such
reflexions who could rapidly discern, and at a glance
comprehend, the scattered and distorted fragments of such
forms, so as to perceive that one of them represents a man, or a
horse, Or anything whatever. Accordingly, in the other case also,
in a similar way, some such thing as this [blurred image] is all
that a dream amounts to; for the internal movement effaces the
clearness of the dream.
1344
On Longevity and Shortness of Life
translated by G. R. T. Ross
1345
mankind has a longer life than the horse), while within the
species there is the difference between man and man; for of
men also some are long-lived, others short-lived, differing from
each other in respect of the different regions in which they
dwell. Races inhabiting warm countries have longer life, those
living in a cold climate live a shorter time. Likewise there are
similar differences among individuals occupying the same
locality.
1346
a conclusion about the soul too; for, if the inherence of soul in
body is not a matter of nature but like that of knowledge in the
soul, there would be another mode of dissolution pertaining to
it besides that which occurs when the body is destroyed. But
since evidently it does not admit of this dual dissolution, the
soul must stand in a different case in respect of its union with
the body.
1347
change, and refuse is what remains of the previous opposite.
But, after expelling everything of a nature actually opposed,
would an object in this case also be imperishable? No, it would
be destroyed by the environment.
Hence [too] all things are at all times in a state of transition and
are coming into being and passing away. The environment acts
on them either favourably or antagonistically, and, owing to
this, things that change their situation become more or less
enduring than their nature warrants, but never are they eternal
when they contain contrary qualities; for their matter is an
immediate source of contrariety, so that if it involves locality
they show change of situation, if quantity, increase and
diminution, while if it involves qualitative affection we find
alteration of character.
1348
animals). Neither is it the bloodless animals that live longest
(for molluscs live only a year, though bloodless), nor terrestrial
organisms (there are both plants and terrestrial animals of
which a single year is the period), nor the occupants of the sea
(for there we find the crustaceans and the molluscs, which are
short-lived).
1349
Again the humid element in animals must not be small in
quantity, for a small quantity is easily dried up. This is why both
plants and animals that are large are, as a general rule, longer-
lived than the rest, as was said before; it is to be expected that
the larger should contain more moisture. But it is not merely
this that makes them longer lived; for the cause is twofold, to
wit, the quality as well as the quantity of the fluid. Hence the
moisture must be not only great in amount but also warm, in
order to be neither easily congealed nor easily dried up.
It is for this reason also that man lives longer than some
animals which are larger; for animals live longer though there is
a deficiency in the amount of their moisture, if the ratio of its
qualitative superiority exceeds that of its quantitative
deficiency.
1350
females, and the reason is that the male is an animal with more
warmth than the female.
Both plants and animals perish if not fed, for in that case they
consume themselves; just as a large flame consumes and burns
up a small one by using up its nutriment, so the natural warmth
which is the primary cause of digestion consumes the material
in which it is located.
1351
6
1352
the former case it is the continuity that is operative. The reason
is that the life principle potentially belonging to them is present
in every part.
1353
On Youth and Old Age, On Breathing, On Life and Death
translated by G. R. T. Ross
We must now treat of youth and old age and life and death. We
must probably also at the same time state the causes of
respiration as well, since in some cases living and the reverse
depend on this.
This organ, then, must be numerically one and the same and
yet possess multiple and disparate aspects, for being animal
and living are not identical. Since then the organs of special
sensation have one common organ in which the senses when
functioning must meet, and this must be situated midway
between what is called before and behind (we call ‘before’ the
direction from which sensation comes, ‘behind’ the opposite),
1354
further, since in all living things the body is divided into upper
and lower (they all have upper and lower parts, so that this is
true of plants as well), clearly the nutritive principle must be
situated midway between these regions. That part where food
enters we call upper, considering it by itself and not relatively to
the surrounding universe, while downward is that part by which
the primary excrement is discharged.
1355
that the source of the nutritive soul is in the midst of the three
parts. For many animals, when either part – the head or the
receptacle of the food – is cut off, retain life in that member to
which the middle remains attached. This can be seen to occur
in many insects, e.g. wasps and bees, and many animals also
besides insects can, though divided, continue to live by means
of the part connected with nutrition.
1356
3
1357
activity of the heart. It is the part of the dominating organ to
achieve the final result, as of the physician’s efforts to be
directed towards health, and not to be occupied with
subordinate offices.
Thus if, on the one hand, we look to the observed facts, what we
have said makes it clear that the source of the sensitive soul,
together with that connected with growth and nutrition, is
situated in this organ and in the central one of the three
divisions of the body. But it follows by deduction also; for we see
that in every case, when several results are open to her, Nature
always brings to pass the best. Now if both principles are
1358
located in the midst of the substance, the two parts of the body,
viz. that which elaborates and that which receives the
nutriment in its final form will best perform their appropriate
function; for the soul will then be close to each, and the central
situation which it will, as such, occupy is the position of a
dominating power.
1359
5
1360
banking up and covering up a fire, have the opposite effects (in
the one case the fire goes out, in the other it continues alive for
a considerable time).
Everything living has soul, and it, as we have said, cannot exist
without the presence of heat in the constitution. In plants the
natural heat is sufficiently well kept alive by the aid which their
nutriment and the surrounding air supply. For the food has a
cooling effect [as it enters, just as it has in man] when first it is
taken in, whereas abstinence from food produces heat and
thirst. The air, if it be motionless, becomes hot, but by the entry
of food a motion is set up which lasts until digestion is
completed and so cools it. If the surrounding air is excessively
cold owing to the time of year, there being severe frost, plants
shrivel, or if, in the extreme heats of summer the moisture
drawn from the ground cannot produce its cooling effect, the
heat comes to an end by exhaustion. Trees suffering at such
seasons are said to be blighted or star-stricken. Hence the
practice of laying beneath the roots stones of certain species or
water in pots, for the purpose of cooling the roots of the plants.
Some animals pass their life in the water, others in the air, and
therefore these media furnish the source and means of
refrigeration, water in the one case, air in the other. We must
proceed – and it will require further application on our part – to
give an account of the way and manner in which this
refrigeration occurs.
1361
7
First then, it is evident that all animals with lungs breathe, but
in some cases breathing animals have a bloodless and spongy
lung, and then there is less need for respiration. These animals
can remain under water for a time, which relatively to their
bodily strength, is considerable. All oviparous animals, e.g. the
frog-tribe, have a spongy lung. Also hemydes and tortoises can
remain for a long time immersed in water; for their lung,
containing little blood, has not much heat. Hence, when once it
is inflated, it itself, by means of its motion, produces a cooling
effect and enables the animal to remain immersed for a long
time. Suffocation, however, always ensues if the animal is
forced to hold its breath for too long a time, for none of this
class take in water in the way fishes do. On the other hand,
animals which have the lung charged with blood have greater
need of respiration on account of the amount of their heat,
while none at all of the others which do not possess lungs
breathe.
1362
animals, nevertheless seem to speak as if all breathed. But
Anaxagoras and Diogenes both maintain that all breathe, and
state the manner in which fishes and oysters respire.
Anaxagoras says that when fishes discharge water through
their gills, air is formed in the mouth, for there can be no
vacuum, and that it is by drawing in this that they respire.
Diogenes’ statement is that, when they discharge water through
their gills, they suck the air out of the water surrounding the
mouth by means of the vacuum formed in the mouth, for he
believes there is air in the water.
But these theories are untenable. Firstly, they state only what is
the common element in both operations and so leave out the
half of the matter. For what goes by the name of respiration
consists, on the one hand, of inhalation, and, on the other, of
the exhalation of breath; but, about the latter they say nothing,
nor do they describe how such animals emit their breath.
Indeed, explanation is for them impossible for, when the
creatures respire, they must discharge their breath by the same
passage as that by which they draw it in, and this must happen
in alternation. Hence, as a result, they must take the water into
their mouth at the same time as they breathe out. But the air
and the water must meet and obstruct each other. Further,
when they discharge the water they must emit their breath by
the mouth or the gills, and the result will be that they will
breathe in and breathe out at the same time, for it is at that
moment that respiration is said to occur. But it is impossible
that they should do both at the same time. Hence, if respiring
creatures must both exhale and inhale the air, and if none of
these animals can breathe out, evidently none can respire at all.
1363
9
Further, the assertion that they draw in air out of the mouth or
out of the water by means of the mouth is an impossibility, for,
not having a lung, they have no windpipe; rather the stomach is
closely juxtaposed to the mouth, so that they must do the
sucking with the stomach. But in that case the other animals
would do so also, which is not the truth; and the water-animals
also would be seen to do it when out of the water, whereas
quite evidently they do not. Further, in all animals that respire
and draw breath there is to be observed a certain motion in the
part of the body which draws in the air, but in the fishes this
does not occur. Fishes do not appear to move any of the parts in
the region of the stomach, except the gills alone, and these
move both when they are in the water and when they are
thrown on to dry land and gasp. Moreover, always when
respiring animals are killed by being suffocated in water,
bubbles are formed of the air which is forcibly discharged, as
happens, e.g. when one forces a tortoise or a frog or any other
animal of a similar class to stay beneath water. But with fishes
this result never occurs, in whatsoever way we try to obtain it,
since they do not contain air drawn from an external source.
Again, the manner of respiration said to exist in them might
occur in the case of men also when they are under water. For if
fishes draw in air out of the surrounding water by means of
their mouth why should not men too and other animals do so
also; they should also, in the same way as fishes, draw in air out
of the mouth. If in the former case it were possible, so also
should it be in the latter. But, since in the one it is not so,
neither does it occur in the other. Furthermore, why do fishes, if
they respire, die in the air and gasp (as can be seen) as in
suffocation? It is not want of food that produces this effect
upon them, and the reason given by Diogenes is foolish, for he
says that in air they take in too much air and hence die, but in
the water they take in a moderate amount. But that should be a
1364
possible occurrence with land animals also; as facts are,
however, no land animal seems to be suffocated by excessive
respiration. Again, if all animals breathe, insects must do so
also. many of them seem to live though divided not merely into
two, but into several parts, e.g. the class called Scolopendra. But
how can they, when thus divided, breathe, and what is the
organ they employ? The main reason why these writers have
not given a good account of these facts is that they have no
acquaintance with the internal organs, and that they did not
accept the doctrine that there is a final cause for whatever
Nature does. If they had asked for what purpose respiration
exists in animals, and had considered this with reference to the
organs, e.g. the gills and the lungs, they would have discovered
the reason more speedily.
10
1365
This explains why life and death are bound up with the taking
in and letting out of the breath; for death occurs when the
compression by the surrounding air gains the upper hand, and,
the animal being unable to respire, the air from outside can no
longer enter and counteract the compression. Death is the
departure of those forms owing to the expulsive pressure
exerted by the surrounding air. Death, however, occurs not by
haphazard but, when natural, owing to old age, and, when
unnatural, to violence.
But the reason for this and why all must die Democritus has by
no means made clear. And yet, since evidently death occurs at
one time of life and not at another, he should have said whether
the cause is external or internal. Neither does he assign the
cause of the beginning of respiration, nor say whether it is
internal or external. Indeed, it is not the case that the external
mind superintends the reinforcement; rather the origin of
breathing and of the respiratory motion must be within: it is not
due to pressure from around. It is absurd also that what
surrounds should compress and at the same time by entering
dilate. This then is practically his theory, and how he puts it.
1366
the breath. When hot, people breathe rapidly, because they
must do so in order to cool themselves, just when the theory of
Democritus would make them add fire to fire.
11
1367
Once more, those who give this kind of explanation by no
means state the final cause of the presence in animals of this
function (to wit the admission and emission of the breath), but
treat it as though it were a contingent accompaniment of life.
Yet it evidently has control over life and death, for it results
synchronously that when respiring animals are unable to
breathe they perish. Again, it is absurd that the passage of the
hot air out through the mouth and back again should be quite
perceptible, while we were not able to detect the thoracic influx
and the return outwards once more of the heated breath. It is
also nonsense that respiration should consist in the entrance of
heat, for the evidence is to the contrary effect; what is breathed
out is hot, and what is breathed in is cold. When it is hot we
pant in breathing, for, because what enters does not adequately
perform its cooling function, we have as a consequence to draw
the breath frequently.
12
1368
discharged by the same channel, but this does not appear to
occur in the other instances.
13
1369
Thus all things outwards breathe and in; – their flesh has tubes
Not then the flood the vessel enters, but the air,
Once more the air comes in and water meet flows out.
1370
Thus to the to the subtle blood, surging throughout the limbs,
14
1371
is due the nutrition of animals occurs apart from soul and
warmth, for it is to fire that in all cases elaboration is due. It is
for this reason, precisely, that the primary nutritive soul also
must be located in that part of the body and in that division of
this region which is the immediate vehicle of this principle. The
region in question is intermediate between that where food
enters and that where excrement is discharged. In bloodless
animals it has no name, but in the sanguineous class this organ
is called the heart. The blood constitutes the nutriment from
which the organs of the animal are directly formed. Likewise
the bloodvessels must have the same originating source, since
the one exists for the other’s behoof – as a vessel or receptacle
for it. In sanguineous animals the heart is the starting-point of
the veins; they do not traverse it, but are found to stretch out
from it, as dissections enable us to see.
Now the other psychical faculties cannot exist apart from the
power of nutrition (the reason has already been stated in the
treatise On the Soul), and this depends on the natural fire, by
the union with which Nature has set it aglow. But fire, as we
have already stated, is destroyed in two ways, either by
extinction or by exhaustion. It suffers extinction from its
opposites. Hence it can be extinguished by the surrounding cold
both when in mass and (though more speedily) when scattered.
Now this way of perishing is due to violence equally in living
and in lifeless objects, for the division of an animal by
instruments and consequent congelation by excess of cold
cause death. But exhaustion is due to excess of heat; if there is
too much heat close at hand and the thing burning does not
have a fresh supply of fuel added to it, it goes out by exhaustion,
not by the action of cold. Hence, if it is going to continue it must
be cooled, for cold is a preventive against this form of
extinction.
1372
15
Some animals occupy the water, others live on land, and, that
being so, in the case of those which are very small and
bloodless the refrigeration due to the surrounding water or air is
sufficient to prevent destruction from this cause. Having little
heat, they require little cold to combat it. Hence too such
animals are almost all short-lived, for, being small, they have
less scope for deflection towards either extreme. But some
insects are longer-lived though bloodless, like all the others),
and these have a deep indentation beneath the waist, in order
to secure cooling through the membrane, which there is
thinner. They are warmer animals and hence require more
refrigeration, and such are bees (some of which live as long as
seven years) and all that make a humming noise, like wasps,
cockchafers, and crickets. They make a sound as if of panting by
means of air, for, in the middle section itself, the air which
exists internally and is involved in their construction, causing a
rising and falling movement, produces friction against the
membrane. The way in which they move this region is like the
motion due to the lungs in animals that breathe the outer air, or
to the gills in fishes. What occurs is comparable to the
suffocation of a respiring animal by holding its mouth, for then
the lung causes a heaving motion of this kind. In the case of
these animals this internal motion is not sufficient for
refrigeration, but in insects it is. It is by friction against the
membrane that they produce the humming sound, as we said,
in the way that children do by blowing through the holes of a
reed covered by a fine membrane. It is thus that the singing
crickets too produce their song; they possess greater warmth
and are indented at the waist, but the songless variety have no
fissure there.
1373
Animals also which are sanguineous and possess a lung, though
that contains little blood and is spongy, can in some cases,
owing to the latter fact, live a long time without breathing; for
the lung, containing little blood or fluid, can rise a long way: its
own motion can for a long time produce sufficient refrigeration.
But at last it ceases to suffice, and the animal dies of suffocation
if it does not respire – as we have already said. For of exhaustion
that kind which is destruction due to lack of refrigeration is
called suffocation, and whatsoever is thus destroyed is said to
be suffocated.
1374
16
All these and similar animals both bring forth on land and sleep
on shore or, when they do so in the water, keep the head above
the surface in order to respire. But all with gills produce
refrigeration by taking in water; the Selachia and all other
footless animals have gills. Fish are footless, and the limbs they
have get their name (pterugion) from their similarity to wings
(pterux). But of those with feet one only, so far as observed, has
gills. It is called the tadpole.
No animal yet has been seen to possess both lungs and gills,
and the reason for this is that the lung is designed for the
purpose of refrigeration by means of the air (it seems to have
derived its name (pneumon) from its function as a receptacle of
the breath (pneuma)), while gills are relevant to refrigeration by
water. Now for one purpose one organ is adapted and one single
means of refrigeration is sufficient in every case. Hence, since
we see that Nature does nothing in vain, and if there were two
1375
organs one would be purposeless, this is the reason why some
animals have gills, others lungs, but none possess both.
17
1376
first discharged through them and then the food passes in
through the mouth; they have no windpipe and hence can take
no harm from liquid lodging in this organ, only from its
entering the stomach. For these reasons the expulsion of water
and the seizing of their food is rapid, and their teeth are sharp
and in almost all cases arranged in a saw-like fashion, for they
are debarred from chewing their food.
18
1377
none of these is refrigeration a necessity, for in every case they
have little heat and are bloodless, and hence are sufficiently
cooled by the surrounding water. But in feeding they admit
water, and hence must expel it in order to prevent its being
swallowed simultaneously with the food. Thus crustaceans, like
the Carcini and Carabi, discharge water through the folds beside
their shaggy parts, while cuttlefish and the polyps employ for
this purpose the hollow above the head. There is, however, a
more precise account of these in the History of Animals.
19
1378
this, just as it created many others also not of this constitution.
For some have a greater proportion of earth in their
composition, like plants, and others, e.g. aquatic animals,
contain a larger amount of water; while winged and terrestrial
animals have an excess of air and fire respectively. It is always
in the region proper to the element preponderating in the
scheme of their constitution that things exist.
20
1379
constituted and the states and dispositions of that material. For
example, if nature were to constitute a thing of wax or of ice,
she would not preserve it by putting it in a hot place, for the
opposing quality would quickly destroy it, seeing that heat
dissolves that which cold congeals. Again, a thing composed of
salt or nitre would not be taken and placed in water, for fluid
dissolves that of which the consistency is due to the hot and
the dry.
Hence if the fluid and the dry supply the material for all bodies,
it is reasonable that things the composition of which is due to
the fluid and the cold should have liquid for their medium [and,
if they are cold, they will exist in the cold], while that which is
due to the dry will be found in the dry. Thus trees grow not in
water but on dry land. But the same theory would relegate them
to the water, on account of their excess of dryness, just as it
does the things that are excessively fiery. They would migrate
thither not on account of its cold but owing to its fluidity.
1380
21
22
1381
of which those animals make use that possess a lung as well as
a heart. But when they, as for example the fishes, which on
account of their aquatic nature have no lung, possess the latter
organ without the former, the cooling is effected through the
gills by means of water. For ocular evidence as to how the heart
is situated relatively to the gills we must employ dissections,
and for precise details we must refer to Natural History. As a
summarizing statement, however, and for present purposes, the
following is the account of the matter.
It might appear that the heart has not the same position in
terrestrial animals and fishes, but the position really is
identical, for the apex of the heart is in the direction in which
they incline their heads. But it is towards the mouth in fishes
that the apex of the heart points, seeing that they do not incline
their heads in the same direction as land-animals do. Now from
the extremity of the heart a tube of a sinewy, arterial character
runs to the centre where the gills all join. This then is the
largest of those ducts, but on either side of the heart others also
issue and run to the extremity of each gill, and by means of the
ceaseless flow of water through the gills, effect the cooling
which passes to the heart.
1382
23
To be born and to die are common to all animals, but there are
specifically diverse ways in which these phenomena occur; of
destruction there are different types, though yet something is
common to them all. There is violent death and again natural
death, and the former occurs when the cause of death is
external, the latter when it is internal, and involved from the
beginning in the constitution of the organ, and not an affection
derived from a foreign source. In the case of plants the name
given to this is withering, in animals senility. Death and decay
pertain to all things that are not imperfectly developed; to the
imperfect also they may be ascribed in nearly the same but not
an identical sense. Under the imperfect I class eggs and seeds of
plants as they are before the root appears.
The source of life is lost to its possessors when the heat with
which it is bound up is no longer tempered by cooling, for, as I
have often remarked, it is consumed by itself. Hence when,
1383
owing to lapse of time, the lung in the one class and the gills in
the other get dried up, these organs become hard and earthy
and incapable of movement, and cannot be expanded or
contracted. Finally things come to a climax, and the fire goes
out from exhaustion.
24
1384
this is to wither, in animals to die. Death, in old age, is the
exhaustion due to inability on the part of the organ, owing to
old age, to produce refrigeration. This then is our account of
generation and life and death, and the reason for their
occurrence in animals.
25
26
1385
one is afraid the upper parts become cold, and the hot
substance, fleeing away, by its concentration in the heart
produces palpitation. It is crushed into so small a space that
sometimes life is extinguished, and the animals die of the fright
and morbid disturbance.
1386
Palpitation, then, is the recoil of the heart against the
compression due to cold; and pulsation is the volatilization of
the heated fluid.
27
1387
the outward expiration, and this double movement goes on
continuously just so long as the animal lives and keeps this
organ in continuous motion; it is for this reason that life is
bound up with the passage of the breath outwards and inwards.
It is in the same way that the motion of the gills in fishes takes
place. When the hot substance in the blood throughout the
members rises, the gills rise too, and let the water pass through,
but when it is chilled and retreats through its channels to the
heart, they contract and eject the water. Continually as the heat
in the heart rises, continually on being chilled it returns thither
again. Hence, as in respiring animals life and death are bound
up with respiration, so in the other animals class they depend
on the admission of water.
1388
Aristotle - History of Animals
Book I
And of such as these, some are called not parts merely, but
limbs or members. Such are those parts that, while entire in
themselves, have within themselves other diverse parts: as for
instance, the head, foot, hand, the arm as a whole, the chest; for
these are all in themselves entire parts, and there are other
diverse parts belonging to them.
All those parts that do not subdivide into parts uniform with
themselves are composed of parts that do so subdivide, for
instance, hand is composed of flesh, sinews, and bones. Of
animals, some resemble one another in all their parts, while
others have parts wherein they differ. Sometimes the parts are
identical in form or species, as, for instance, one man’s nose or
eye resembles another man’s nose or eye, flesh flesh, and bone
bone; and in like manner with a horse, and with all other
animals which we reckon to be of one and the same species: for
as the whole is to the whole, so each to each are the parts
1389
severally. In other cases the parts are identical, save only for a
difference in the way of excess or defect, as is the case in such
animals as are of one and the same genus. By ‘genus’ I mean,
for instance, Bird or Fish, for each of these is subject to
difference in respect of its genus, and there are many species of
fishes and of birds.
1390
in position; for instance, some have teats in the breast, others
close to the thighs.
1391
air or water, as, for instance, the sea-nettle and the oyster. And
of creatures that live in the water some live in the sea, some in
rivers, some in lakes, and some in marshes, as the frog and the
newt.
Of animals that live on dry land some take in air and emit it,
which phenomena are termed ‘inhalation’ and ‘exhalation’; as,
for instance, man and all such land animals as are furnished
with lungs. Others, again, do not inhale air, yet live and find
their sustenance on dry land; as, for instance, the wasp, the bee,
and all other insects. And by ‘insects’ I mean such creatures as
have nicks or notches on their bodies, either on their bellies or
on both backs and bellies.
1392
Many creatures are unattached but motionless, as is the case
with oysters and the so-called holothuria. Some can swim, as,
for instance, fishes, molluscs, and crustaceans, such as the
crawfish. But some of these last move by walking, as the crab,
for it is the nature of the creature, though it lives in water, to
move by walking.
Some birds have feet of little power, and are therefore called
Apodes. This little bird is powerful on the wing; and, as a rule,
birds that resemble it are weak-footed and strong winged, such
as the swallow and the drepanis or (?) Alpine swift; for all these
birds resemble one another in their habits and in their plumage,
and may easily be mistaken one for another. (The apus is to be
seen at all seasons, but the drepanis only after rainy weather in
summer; for this is the time when it is seen and captured,
though, as a general rule, it is a rare bird.)
1393
Gregarious creatures are, among birds, such as the pigeon, the
crane, and the swan; and, by the way, no bird furnished with
crooked talons is gregarious. Of creatures that live in water
many kinds of fishes are gregarious, such as the so-called
migrants, the tunny, the pelamys, and the bonito.
1394
Some are nocturnal, as the owl and the bat; others live in the
daylight.
Moreover, some creatures are tame and some are wild: some are
at all times tame, as man and the mule; others are at all times
savage, as the leopard and the wolf; and some creatures can be
rapidly tamed, as the elephant.
Further, some animals emit sound while others are mute, and
some are endowed with voice: of these latter some have
articulate speech, while others are inarticulate; some are given
to continual chirping and twittering some are prone to silence;
some are musical, and some unmusical; but all animals without
exception exercise their power of singing or chattering chiefly in
connexion with the intercourse of the sexes.
Of marine animals, again, some live in the open seas, some near
the shore, some on rocks.
1395
and of the latter kind are such as merely have some means of
guarding themselves against attack.
Further, some are crafty and mischievous, as the fox; some are
spirited and affectionate and fawning, as the dog; others are
easy-tempered and easily domesticated, as the elephant; others
are cautious and watchful, as the goose; others are jealous and
self-conceited, as the peacock. But of all animals man alone is
capable of deliberation.
Common to all animals are the organs whereby they take food
and the organs where into they take it; and these are either
1396
identical with one another, or are diverse in the ways above
specified: to wit, either identical in form, or varying in respect of
excess or defect, or resembling one another analogically, or
differing in position.
Now the residuum of food is twofold in kind, wet and dry, and
such creatures as have organs receptive of wet residuum are
invariably found with organs receptive of dry residuum; but
such as have organs receptive of dry residuum need not possess
organs receptive of wet residuum. In other words, an animal has
a bowel or intestine if it have a bladder; but an animal may have
a bowel and be without a bladder. And, by the way, I may here
remark that the organ receptive of wet residuum is termed
‘bladder’, and the organ receptive of dry residuum ‘intestine or
‘bowel’.
1397
form, for some animals have a womb and others an organ
analogous thereto.
One sense, and one alone, is common to all animals – the sense
of touch. Consequently, there is no special name for the organ
in which it has its seat; for in some groups of animals the organ
is identical, in others it is only analogous.
The active faculties, on the contrary, are seated in the parts that
are heterogeneous: as, for instance, the business of preparing
1398
the food is seated in the mouth, and the office of locomotion in
the feet, the wings, or in organs to correspond.
Again, some animals are supplied with blood, as man, the horse,
and all such animals as are, when full-grown, either destitute of
feet, or two-footed, or four-footed; other animals are bloodless,
such as the bee and the wasp, and, of marine animals, the
cuttle-fish, the crawfish, and all such animals as have more
than four feet.
1399
conception is perfected, with some animals a living creature is
brought forth, with others an egg is brought to light, with others
a grub. Of the eggs, some have egg-shells and are of two
different colours within, such as birds’ eggs; others are soft-
skinned and of uniform colour, as the eggs of animals of the
shark kind. Of the grubs, some are from the first capable of
movement, others are motionless. However, with regard to
these phenomena we shall speak precisely hereafter when we
come to treat of Generation.
1400
cuttle-fish or sepia and the calamary; and, by the way, neither of
these latter can walk as the poulpe or octopus can.
1401
Bloodless animals as a general rule are inferior in point of size
to blooded animals; though, by the way, there are found in the
sea some few bloodless creatures of abnormal size, as in the
case of certain molluscs. And of these bloodless genera, those
are the largest that dwell in milder climates, and those that
inhabit the sea are larger than those living on dry land or in
fresh water.
All creatures that are capable of motion move with four or more
points of motion; the blooded animals with four only: as, for
instance, man with two hands and two feet, birds with two
wings and two feet, quadrupeds and fishes severally with four
feet and four fins. Creatures that have two winglets or fins, or
that have none at all like serpents, move all the same with not
less than four points of motion; for there are four bends in their
bodies as they move, or two bends together with their fins.
Bloodless and many footed animals, whether furnished with
wings or feet, move with more than four points of motion; as,
for instance, the dayfly moves with four feet and four wings:
and, I may observe in passing, this creature is exceptional not
only in regard to the duration of its existence, whence it
receives its name, but also because though a quadruped it has
wings also.
1402
There is another genus of the hard-shell kind, which is called
oyster; another of the soft-shell kind, not as yet designated by a
single term, such as the spiny crawfish and the various kinds of
crabs and lobsters; and another of molluscs, as the two kinds of
calamary and the cuttle-fish; that of insects is different. All
these latter creatures are bloodless, and such of them as have
feet have a goodly number of them; and of the insects some
have wings as well as feet.
Of the other animals the genera are not extensive. For in them
one species does not comprehend many species; but in one
case, as man, the species is simple, admitting of no
differentiation, while other cases admit of differentiation, but
the forms lack particular designations.
1403
In the genus that combines all viviparous quadrupeds are many
species, but under no common appellation. They are only
named as it were one by one, as we say man, lion, stag, horse,
dog, and so on; though, by the way, there is a sort of genus that
embraces all creatures that have bushy manes and bushy tails,
such as the horse, the ass, the mule, the jennet, and the animals
that are called Hemioni in Syria, from their externally
resembling mules, though they are not strictly of the same
species. And that they are not so is proved by the fact that they
mate with and breed from one another. For all these reasons, we
must take animals species by species, and discuss their
peculiarities severally.
1404
To begin with, we must take into consideration the parts of
Man. For, just as each nation is wont to reckon by that monetary
standard with which it is most familiar, so must we do in other
matters. And, of course, man is the animal with which we are
all of us the most familiar.
1405
parts, is called the crown or vertex. In some cases the parting is
double; that is to say, some men are double crowned, not in
regard to the bony skull, but in consequence of the double fall
or set of the hair.
The part that lies under the skull is called the ‘face’: but in the
case of man only, for the term is not applied to a fish or to an
ox. In the face the part below the sinciput and between the eyes
is termed the forehead. When men have large foreheads, they
are slow to move; when they have small ones, they are fickle;
when they have broad ones, they are apt to be distraught; when
they have foreheads rounded or bulging out, they are quick-
tempered.
Under the eyebrows come the eyes. These are naturally two in
number. Each of them has an upper and a lower eyelid, and the
hairs on the edges of these are termed ‘eyelashes’. The central
part of the eye includes the moist part whereby vision is
effected, termed the ‘pupil’, and the part surrounding it called
the ‘black’; the part outside this is the ‘white’. A part common to
1406
the upper and lower eyelid is a pair of nicks or corners, one in
the direction of the nose, and the other in the direction of the
temples. When these are long they are a sign of bad disposition;
if the side toward the nostril be fleshy and comb-like, they are a
sign of dishonesty.
10
Of the eye the white is pretty much the same in all creatures;
but what is called the black differs in various animals. Some
have the rim black, some distinctly blue, some greyish-blue,
some greenish; and this last colour is the sign of an excellent
disposition, and is particularly well adapted for sharpness of
vision. Man is the only, or nearly the only, creature, that has
eyes of diverse colours. Animals, as a rule, have eyes of one
colour only. Some horses have blue eyes.
1407
animals the most acute; but the last kind are the sign of the
best disposition. Again, eyes are sometimes inclined to wink
under observation, sometimes to remain open and staring, and
sometimes are disposed neither to wink nor stare. The last kind
are the sign of the best nature, and of the others, the latter kind
indicates impudence, and the former indecision.
11
1408
yet any passages visible. But man alone is unable to move his
ears, and all other animals can move them. And the ears lie,
with man, in the same horizontal plane with the eyes, and not
in a plane above them as is the case with some quadrupeds. Of
ears, some are fine, some are coarse, and some are of medium
texture; the last kind are best for hearing, but they serve in no
way to indicate character. Some ears are large, some small,
some medium-sized; again, some stand out far, some lie in
close and tight, and some take up a medium position; of these
such as are of medium size and of medium position are
indications of the best disposition, while the large and
outstanding ones indicate a tendency to irrelevant talk or
chattering. The part intercepted between the eye, the ear, and
the crown is termed the ‘temple’. Again, there is a part of the
countenance that serves as a passage for the breath, the ‘nose’.
For a man inhales and exhales by this organ, and sneezing is
effected by its means: which last is an outward rush of collected
breath, and is the only mode of breath used as an omen and
regarded as supernatural. Both inhalation and exhalation go
right on from the nose towards the chest; and with the nostrils
alone and separately it is impossible to inhale or exhale, owing
to the fact that the inspiration and respiration take place from
the chest along the windpipe, and not by any portion connected
with the head; and indeed it is possible for a creature to live
without using this process of nasal respiration.
1409
and introduces its food into its mouth, whether liquid or dry
food, and it is the only living creature that does so.
Next after the nose come two lips, composed of flesh, and facile
of motion. The mouth lies inside the jaws and lips. Parts of the
mouth are the roof or palate and the pharynx.
The tongue consists of flesh, soft and spongy, and the so-called
‘epiglottis’ is a part of this organ.
That part of the mouth that splits into two bits is called the
‘tonsils’; that part that splits into many bits, the ‘gums’. Both
the tonsils and the gums are composed of flesh. In the gums are
teeth, composed of bone.
1410
12
The neck is the part between the face and the trunk. Of this the
front part is the larynx land the back part the ur The front part,
composed of gristle, through which respiration and speech is
effected, is termed the ‘windpipe’; the part that is fleshy is the
oesophagus, inside just in front of the chine. The part to the
back of the neck is the epomis, or ‘shoulder-point’.
These then are the parts to be met with before you come to the
thorax.
To the trunk there is a front part and a back part. Next after the
neck in the front part is the chest, with a pair of breasts. To each
of the breasts is attached a teat or nipple, through which in the
case of females the milk percolates; and the breast is of a
spongy texture. Milk, by the way, is found at times in the male;
but with the male the flesh of the breast is tough, with the
female it is soft and porous.
13
Next after the thorax and in front comes the ‘belly’, and its root
the ‘navel’. Underneath this root the bilateral part is the ‘flank’:
the undivided part below the navel, the ‘abdomen’, the
extremity of which is the region of the ‘pubes’; above the navel
the ‘hypochondrium’; the cavity common to the hypochondrium
and the flank is the gut-cavity.
1411
Serving as a brace girdle to the hinder parts is the pelvis, and
hence it gets its name (osphus), for it is symmetrical (isophues)
in appearance; of the fundament the part for resting on is
termed the ‘rump’, and the part whereon the thigh pivots is
termed the ‘socket’ (or acetabulum).
Testicles are not identical with flesh, and are not altogether
diverse from it. But by and by we shall treat in an exhaustive
way regarding all such parts.
14
1412
The part common to the neck and chest is the ‘throat’; the
‘armpit’ is common to side, arm, and shoulder; and the ‘groin’ is
common to thigh and abdomen. The part inside the thigh and
buttocks is the ‘perineum’, and the part outside the thigh and
buttocks is the ‘hypoglutis’.
15
Man, then, has an upper and a lower part, a front and a back
part, a right and a left side. Now the right and the left side are
pretty well alike in their parts and identical throughout, except
that the left side is the weaker of the two; but the back parts do
not resemble the front ones, neither do the lower ones the
upper: only that these upper and lower parts may be said to
resemble one another thus far, that, if the face be plump or
meagre, the abdomen is plump or meagre to correspond; and
that the legs correspond to the arms, and where the upper arm
is short the thigh is usually short also, and where the feet are
small the hands are small correspondingly.
Of the limbs, one set, forming a pair, is ‘arms’. To the arm belong
the ‘shoulder’, ‘upper-arm’, ‘elbow’, ‘fore-arm’, and ‘hand’. To the
hand belong the ‘palm’, and the five ‘fingers’. The part of the
1413
finger that bends is termed ‘knuckle’, the part that is inflexible
is termed the ‘phalanx’. The big finger or thumb is single-
jointed, the other fingers are double jointed. The bending both
of the arm and of the finger takes place from without inwards
in all cases; and the arm bends at the elbow. The inner part of
the hand is termed the palm’, and is fleshy and divided by joints
or lines: in the case of long-lived people by one or two
extending right across, in the case of the short-lived by two, not
so extending. The joint between hand and arm is termed the
‘wrist’. The outside or back of the hand is sinewy, and has no
specific designation.
These, then, are the parts common to the male and the female
sex. The relative position of the parts as to up and down, or to
front and back, or to right and left, all this as regards externals
1414
might safely be left to mere ordinary perception. But for all that,
we must treat of them for the same reason as the one
previously brought forward; that is to say, we must refer to them
in order that a due and regular sequence may be observed in
our exposition, and in order that by the enumeration of these
obvious facts due attention may be subsequently given to those
parts in men and other animals that are diverse in any way
from one another.
In man, above all other animals, the terms ‘upper’ and ‘lower’
are used in harmony with their natural positions; for in him,
upper and lower have the same meaning as when they are
applied to the universe as a whole. In like manner the terms, ‘in
front’, ‘behind’, ‘right’ and ‘left’, are used in accordance with
their natural sense. But in regard to other animals, in some
cases these distinctions do not exist, and in others they do so,
but in a vague way. For instance, the head with all animals is up
and above in respect to their bodies; but man alone, as has been
said, has, in maturity, this part uppermost in respect to the
material universe.
Next after the head comes the neck, and then the chest and the
back: the one in front and the other behind. Next after these
come the belly, the loins, the sexual parts, and the haunches;
then the thigh and shin; and, lastly, the feet.
As for the senses and for the organs of sensation, the eyes, the
nostrils, and the tongue, all alike are situated frontwards; the
1415
sense of hearing, and the organ of hearing, the ear, is situated
sideways, on the same horizontal plane with the eyes. The eyes
in man are, in proportion to his size, nearer to one another than
in any other animal.
Of the senses man has the sense of touch more refined than
any animal, and so also, but in less degree, the sense of taste; in
the development of the other senses he is surpassed by a great
number of animals.
16
The parts, then, that are externally visible are arranged in the
way above stated, and as a rule have their special designations,
and from use and wont are known familiarly to all; but this is
not the case with the inner parts. For the fact is that the inner
parts of man are to a very great extent unknown, and the
consequence is that we must have recourse to an examination
of the inner parts of other animals whose nature in any way
resembles that of man.
In the first place then, the brain lies in the front part of the
head. And this holds alike with all animals possessed of a brain;
and all blooded animals are possessed thereof, and, by the way,
molluscs as well. But, taking size for size of animal, the largest
brain, and the moistest, is that of man. Two membranes enclose
it: the stronger one near the bone of the skull; the inner one,
round the brain itself, is finer. The brain in all cases is bilateral.
Behind this, right at the back, comes what is termed the
‘cerebellum’, differing in form from the brain as we may both
feel and see.
1416
The back of the head is with all animals empty and hollow,
whatever be its size in the different animals. For some creatures
have big heads while the face below is small in proportion, as is
the case with round-faced animals; some have little heads and
long jaws, as is the case, without exception, among animals of
the mane-and-tail species.
From the eye there go three ducts to the brain: the largest and
the medium-sized to the cerebellum, the least to the brain
itself; and the least is the one situated nearest to the nostril.
The two largest ones, then, run side by side and do not meet;
the medium-sized ones meet – and this is particularly visible in
fishes, – for they lie nearer than the large ones to the brain; the
smallest pair are the most widely separate from one another,
and do not meet.
1417
called epiglottis, an organ capable of being drawn over and
covering the orifice of the windpipe communicating with the
mouth; the end of the tongue is attached to the epiglottis. In the
other direction the windpipe extends to the interval between
the lungs, and hereupon bifurcates into each of the two
divisions of the lung; for the lung in all animals possessed of
the organ has a tendency to be double. In viviparous animals,
however, the duplication is not so plainly discernible as in other
species, and the duplication is least discernible in man. And in
man the organ is not split into many parts, as is the case with
some vivipara, neither is it smooth, but its surface is uneven.
1418
through the midriff into the belly. It is composed of flesh-like
substance, and is elastic both lengthways and breadthways.
17
The heart has three cavities, and is situated above the lung at
the division of the windpipe, and is provided with a fatty and
thick membrane where it fastens on to the great vein and the
aorta. It lies with its tapering portion upon the aorta, and this
portion is similarly situated in relation to the chest in all
animals that have a chest. In all animals alike, in those that
have a chest and in those that have none, the apex of the heart
points forwards, although this fact might possibly escape notice
by a change of position under dissection. The rounded end of
1419
the heart is at the top. The apex is to a great extent fleshy and
close in texture, and in the cavities of the heart are sinews. As a
rule the heart is situated in the middle of the chest in animals
that have a chest, and in man it is situated a little to the left-
hand side, leaning a little way from the division of the breasts
towards the left breast in the upper part of the chest.
Canals lead from the heart into the lung, and branch off just as
the windpipe does, running all over the lung parallel with the
passages from the windpipe. The canals from the heart are
uppermost; and there is no common passage, but the passages
through their having a common wall receive the breath and
pass it on to the heart; and one of the passages conveys it to the
right cavity, and the other to the left.
With regard to the great vein and the aorta we shall, by and by,
treat of them together in a discussion devoted to them and to
them alone. In all animals that are furnished with a lung, and
that are both internally and externally viviparous, the lung is of
all organs the most richly supplied with blood; for the lung is
throughout spongy in texture, and along by every single pore in
it go branches from the great vein. Those who imagine it to be
empty are altogether mistaken; and they are led into their error
1420
by their observation of lungs removed from animals under
dissection, out of which organs the blood had all escaped
immediately after death.
Of the other internal organs the heart alone contains blood. And
the lung has blood not in itself but in its veins, but the heart has
blood in itself; for in each of its three cavities it has blood, but
the thinnest blood is what it has in its central cavity.
Under the diaphragm on the right-hand side lies the ‘liver’, and
on the left-hand side the ‘spleen’, alike in all animals that are
provided with these organs in an ordinary and not preternatural
way; for, be it observed, in some quadrupeds these organs have
been found in a transposed position. These organs are
connected with the stomach by the caul.
1421
Again, the liver is attached to the great vein, but it has no
communication with the aorta; for the vein that goes off from
the great vein goes right through the liver, at a point where are
the so-called ‘portals’ of the liver. The spleen also is connected
only with the great vein, for a vein extends to the spleen off
from it.
After these organs come the ‘kidneys’, and these are placed
close to the backbone, and resemble in character the same
organ in kine. In all animals that are provided with this organ,
the right kidney is situated higher up than the other. It has also
less fatty substance than the left-hand one and is less moist.
And this phenomenon also is observable in all the other
animals alike.
1422
along the stalk that extends to the urethra; and pretty well all
round it is fastened by fine sinewy membranes, that resemble to
some extent the thoracic diaphragm. The bladder in man is,
proportionately to his size, tolerably large.
These are the organs, internal and external, of man, and such is
their nature and such their local disposition.
1423
Book II
1424
properties and such in size as to allow of its using the same for
a hand. For it eats and drinks by lifting up its food with the aid
of this organ into its mouth, and with the same organ it lifts up
articles to the driver on its back; with this organ it can pluck up
trees by the roots, and when walking through water it spouts
the water up by means of it; and this organ is capable of being
crooked or coiled at the tip, but not of flexing like a joint, for it is
composed of gristle.
Of all animals man alone can learn to make equal use of both
hands.
All animals have a part analogous to the chest in man, but not
similar to his; for the chest in man is broad, but that of all other
animals is narrow. Moreover, no other animal but man has
breasts in front; the elephant, certainly, has two breasts, not
however in the chest, but near it.
Moreover, also, animals have the flexions of their fore and hind
limbs in directions opposite to one another, and in directions
the reverse of those observed in the arms and legs of man; with
the exception of the elephant. In other words, with the
viviparous quadrupeds the front legs bend forwards and the
hind ones backwards, and the concavities of the two pairs of
limbs thus face one another.
In the case of the ovipara, as the crocodile and the lizard and
the like, both pairs of legs, fore and hind, bend forwards, with a
slight swerve on one side. The flexion is similar in the case of
1425
the multipeds; only that the legs in between the extreme ends
always move in a manner intermediate between that of those in
front and those behind, and accordingly bend sideways rather
than backwards or forwards. But man bends his arms and his
legs towards the same point, and therefore in opposite ways:
that is to say, he bends his arms backwards, with just a slight
inclination inwards, and his legs frontwards. No animal bends
both its fore-limbs and hind-limbs backwards; but in the case of
all animals the flexion of the shoulders is in the opposite
direction to that of the elbows or the joints of the forelegs, and
the flexure in the hips to that of the knees of the hind-legs: so
that since man differs from other animals in flexion, those
animals that possess such parts as these move them
contrariwise to man.
1426
the animal never overpasses the right with the left, but always
follows close upon it.
Man also has upper and lower eyelashes, and hair under the
armpits and on the pubes. No other animal has hair in either of
these localities, or has an under eyelash; though in the case of
some animals a few straggling hairs grow under the eyelid.
1427
hippelaphus has no horns. This latter animal resembles the stag
in size; it is found in the territory of the Arachotae, where the
wild cattle also are found. Wild cattle differ from their
domesticated congeners just as the wild boar differs from the
domesticated one. That is to say they are black, strong looking,
with a hook-nosed muzzle, and with horns lying more over the
back. The horns of the hippelaphus resemble those of the
gazelle.
1428
The legs of all quadrupeds are bony, sinewy, and fleshless; and
in point of fact such is the case with all animals that are
furnished with feet, with the exception of man. They are also
unfurnished with buttocks; and this last point is plain in an
especial degree in birds. It is the reverse with man; for there is
scarcely any part of the body in which man is so fleshy as in the
buttock, the thigh, and the calf; for the part of the leg called
gastroenemia or is fleshy.
Furthermore, of animals some are horned, and some are not so.
The great majority of the horned animals are cloven-footed, as
the ox, the stag, the goat; and a solid-hooved animal with a pair
of horns has never yet been met with. But a few animals are
known to be singled-horned and single-hooved, as the Indian
ass; and one, to wit the oryx, is single horned and cloven-
hooved.
1429
none of the others any more than man. The lynx, however, has
something like a hemiastragal, and the lion something
resembling the sculptor’s ‘labyrinth’. All the animals that have a
huckle-bone have it in the hinder legs. They have also the bone
placed straight up in the joint; the upper part, outside; the lower
part, inside; the sides called Coa turned towards one another,
the sides called Chia outside, and the keraiae or ‘horns’ on the
top. This, then, is the position of the hucklebone in the case of
all animals provided with the part.
Some animals are, at one and the same time, furnished with a
mane and furnished also with a pair of horns bent in towards
one another, as is the bison (or aurochs), which is found in
Paeonia and Maedica. But all animals that are horned are
quadrupedal, except in cases where a creature is said
metaphorically, or by a figure of speech, to have horns; just as
the Egyptians describe the serpents found in the neighbourhood
of Thebes, while in point of fact the creatures have merely
protuberances on the head sufficiently large to suggest such an
epithet.
1430
either in the chest or near to it, and there are in such cases two
breasts and two teats, as is the case with man and the elephant,
as previously stated. For the elephant has two breasts in the
region of the axillae; and the female elephant has two breasts
insignificant in size and in no way proportionate to the bulk of
the entire frame, in fact, so insignificant as to be invisible in a
sideways view; the males also have breasts, like the females,
exceedingly small. The she-bear has four breasts. Some animals
have two breasts, but situated near the thighs, and teats,
likewise two in number, as the sheep; others have four teats, as
the cow. Some have breasts neither in the chest nor at the
thighs, but in the belly, as the dog and pig; and they have a
considerable number of breasts or dugs, but not all of equal size.
Thus the shepard has four dugs in the belly, the lioness two, and
others more. The she-camel, also, has two dugs and four teats,
like the cow. Of solid-hooved animals the males have no dugs,
excepting in the case of males that take after the mother, which
phenomenon is observable in horses.
1431
she draws the organ back and exposes it externally, to facilitate
the act of intercourse for the male; and the organ opens out to a
considerable extent.
1432
proportion of the parts, as the dog. Some animals at first have
the upper part smaller and the lower part larger, and in course
of growth the upper part gets to be the larger, as is the case with
the bushy-tailed animals such as the horse; for in their case
there is never, subsequently to birth, any increase in the part
extending from the hoof to the haunch.
1433
the tail, and has the faculty of shooting off arrow-wise the
spines that are attached to the tail; that the sound of its voice is
a something between the sound of a pan-pipe and that of a
trumpet; that it can run as swiftly as deer, and that it is savage
and a man-eater.
Man sheds his teeth, and so do other animals, as the horse, the
mule, and the ass. And man sheds his front teeth; but there is
no instance of an animal that sheds its molars. The pig sheds
none of its teeth at all.
1434
3
Males have more teeth than females in the case of men, sheep,
goats, and swine; in the case of other animals observations have
not yet been made: but the more teeth they have the more long-
lived are they, as a rule, while those are short-lived in
proportion that have teeth fewer in number and thinly set.
1435
5
1436
8
The ape has also in its chest two teats upon poorly developed
breasts. It has also arms like man, only covered with hair, and it
bends these legs like man, with the convexities of both limbs
facing one another. In addition, it has hands and fingers and
nails like man, only that all these parts are somewhat more
beast-like in appearance. Its feet are exceptional in kind. That is,
they are like large hands, and the toes are like fingers, with the
middle one the longest of all, and the under part of the foot is
like a hand except for its length, and stretches out towards the
extremities like the palm of the hand; and this palm at the after
1437
end is unusually hard, and in a clumsy obscure kind of way
resembles a heel. The creature uses its feet either as hands or
feet, and doubles them up as one doubles a fist. Its upper-arm
and thigh are short in proportion to the forearm and the shin. It
has no projecting navel, but only a hardness in the ordinary
locality of the navel. Its upper part is much larger than its lower
part, as is the case with quadrupeds; in fact, the proportion of
the former to the latter is about as five to three. Owing to this
circumstance and to the fact that its feet resemble hands and
are composed in a manner of hand and of foot: of foot in the
heel extremity, of the hand in all else – for even the toes have
what is called a ‘palm’: – for these reasons the animal is oftener
to be found on all fours than upright. It has neither hips,
inasmuch as it is a quadruped, nor yet a tail, inasmuch as it is a
biped, except nor yet a tal by the way that it has a tail as small
as small can be, just a sort of indication of a tail. The genitals of
the female resemble those of the female in the human species;
those of the male are more like those of a dog than are those of
a man.
1438
10
River crocodiles have pigs’ eyes, large teeth and tusks, and
strong nails, and an impenetrable skin composed of scaly
plates. They see but poorly under water, but above the surface of
it with remarkable acuteness. As a rule, they pass the day-time
on land and the nighttime in the water; for the temperature of
the water is at night-time more genial than that of the open air.
1439
11
1440
the heart, and in all the veins extending from these parts; and
in all these there is but little blood after all. The brain is situated
a little above the eyes, but connected with them. When the
outer skin is drawn aside from off the eye, a something is found
surrounding the eye, that gleams through like a thin ring of
copper. Membranes extend well nigh over its entire frame,
numerous and strong, and surpassing in respect of number and
relative strength those found in any other animal. After being
cut open along its entire length it continues to breathe for a
considerable time; a very slight motion goes on in the region of
the heart, and, while contraction is especially manifested in the
neighbourhood of the ribs, a similar motion is more or less
discernible over the whole body. It has no spleen visible. It
hibernates, like the lizard.
12
1441
distinct from one another, for even the swimming birds,
although they are web-footed, have still their claws fully
articulated and distinctly differentiated from one another. Birds
that fly high in air are in all cases four-toed: that is, the greater
part have three toes in front and one behind in place of a heel;
some few have two in front and two behind, as the wryneck.
1442
full length. All are furnished with a tongue, but the organ is
variable, being long in some birds and broad in others. Certain
species of birds above all other animals, and next after man,
possess the faculty of uttering articulate sounds; and this
faculty is chiefly developed in broad-tongued birds. No
oviparous creature has an epiglottis over the windpipe, but
these animals so manage the opening and shutting of the
windpipe as not to allow any solid substance to get down into
the lung.
Again, some birds have a crest. As a general rule the crest sticks
up, and is composed of feathers only; but the crest of the barn-
door cock is exceptional in kind, for, whereas it is not just
exactly flesh, at the same time it is not easy to say what else it
is.
13
In the first place, the fish has a head, a back, a belly, in the
neighbourhood of which last are placed the stomach and
viscera; and behind it has a tail of continuous, undivided shape,
but not, by the way, in all cases alike. No fish has a neck, or any
limb, or testicles at all, within or without, or breasts. But, by the
way this absence of breasts may predicated of all non-
viviparous animals; and in point of fact viviparous animals are
1443
not in all cases provided with the organ, excepting such as are
directly viviparous without being first oviparous. Thus the
dolphin is directly viviparous, and accordingly we find it
furnished with two breasts, not situated high up, but in the
neighbourhood of the genitals. And this creature is not
provided, like quadrupeds, with visible teats, but has two vents,
one on each flank, from which the milk flows; and its young
have to follow after it to get suckled, and this phenomenon has
been actually witnessed.
And of those fish that are provided with gills, some have
coverings for this organ, whereas all the selachians have the
organ unprotected by a cover. And those fishes that have
coverings or opercula for the gills have in all cases their gills
placed sideways; whereas, among selachians, the broad ones
have the gills down below on the belly, as the torpedo and the
ray, while the lanky ones have the organ placed sideways, as is
the case in all the dog-fish.
The fishing-frog has gills placed sideways, and covered not with
a spiny operculum, as in all but the selachian fishes, but with
one of skin.
1444
Morever, with fishes furnished with gills, the gills in some cases
are simple in others duplicate; and the last gill in the direction
of the body is always simple. And, again, some fishes have few
gills, and others have a great number; but all alike have the
same number on both sides. Those that have the least number
have one gill on either side, and this one duplicate, like the
boar-fish; others have two on either side, one simple and the
other duplicate, like the conger and the scarus; others have four
on either side, simple, as the elops, the synagris, the muraena,
and the eel; others have four, all, with the exception of the
hindmost one, in double rows, as the wrasse, the perch, the
sheat-fish, and the carp. The dog-fish have all their gills double,
five on a side; and the sword-fish has eight double gills. So
much for the number of gills as found in fishes.
All fishes are saw-toothed excepting the scarus; and the teeth
in all cases are sharp and set in many rows, and in some cases
are placed on the tongue. The tongue is hard and spiny, and so
firmly attached that fishes in many instances seem to be devoid
of the organ altogether. The mouth in some cases is wide-
stretched, as it is with some viviparous quadrupeds....
1445
eyes devoid of lids, though the eyes are not hard; with regard to
the organs connected with the other senses, hearing and smell,
they are devoid alike of the organs themselves and of passages
indicative of them.
14
1446
is by some people used as a charm to bring luck in affairs of law
and love. The creature is unfit for eating. Some people assert
that it has feet, but this is not the case: it appears, however, to
be furnished with feet from the fact that its fins resemble those
organs.
15
1447
latter organ is not so obvious owing to its delicacy and minute
size.
The genera referred to above are not in all cases furnished with
a lung: for instance, the fish is devoid of the organ, as is also
every animal furnished with gills. All blooded animals are
furnished with a liver. As a general rule blooded animals are
furnished with a spleen; but with the great majority of non-
viviparous but oviparous animals the spleen is so small as all
but to escape observation; and this is the case with almost all
birds, as with the pigeon, the kite, the falcon, the owl: in point of
fact, the aegocephalus is devoid of the organ altogether. With
oviparous quadrupeds the case is much the same as with the
viviparous; that is to say, they also have the spleen exceedingly
minute, as the tortoise, the freshwater tortoise, the toad, the
lizard, the crocodile, and the frog.
1448
grow all together in a cluster, and they are usually about twenty
in number.
1449
16
17
With all animals that are furnished with these parts, the parts
are similarly situated, and with the exception of man, the heart
is in the middle; in man, however, as has been observed, the
heart is placed a little to the left-hand side. In all animals the
pointed end of the heart turns frontwards; only in fish it would
at first sight seem otherwise, for the pointed end is turned not
towards the breast, but towards the head and the mouth. And
(in fish) the apex is attached to a tube just where the right and
left gills meet together. There are other ducts extending from
the heart to each of the gills, greater in the greater fish, lesser in
the lesser; but in the large fishes the duct at the pointed end of
the heart is a tube, white-coloured and exceedingly thick. Fishes
in some few cases have an oesophagus, as the conger and the
eel; and in these the organ is small.
1450
In fishes that are furnished with an undivided liver, the organ
lies entirely on the right side; where the liver is cloven from the
root, the larger half of the organ is on the right side: for in some
fishes the two parts are detached from one another, without
any coalescence at the root, as is the case with the dogfish. And
there is also a species of hare in what is named the Fig district,
near Lake Bolbe, and elsewhere, which animal might be taken to
have two livers owing to the length of the connecting ducts,
similar to the structure in the lung of birds.
1451
downwards along the lung, from the midriff to the big stomach
(or paunch); and this stomach is rough inside and semi-
partitioned. And connected with it near to the entry of the
oesophagus is what from its appearance is termed the
‘reticulum’ (or honeycomb bag); for outside it is like the
stomach, but inside it resembles a netted cap; and the
reticulum is a great deal smaller than the stomach. Connected
with this is the ‘echinus’ (or many-plies), rough inside and
laminated, and of about the same size as the reticulum. Next
after this comes what is called the ‘enystrum’ (or abomasum),
larger an longer than the echinus, furnished inside with
numerous folds or ridges, large and smooth. After all this comes
the gut.
All these, then have a single stomach, and after that the gut; but
the stomach in some is comparatively large, as in the pig and
bear, and the stomach of the pig has a few smooth folds or
ridges; others have a much smaller stomach, not much bigger
than the gut, as the lion, the dog, and man. In the other animals
the shape of the stomach varies in the direction of one or other
of those already mentioned; that is, the stomach in some
animals resembles that of the pig; in others that of the dog,
alike with the larger animals and the smaller ones. In all these
animals diversities occur in regard to the size, the shape, the
thickness or the thinness of the stomach, and also in regard to
the place where the oesophagus opens into it.
1452
There is also a difference in structure in the gut of the two
groups of animals above mentioned (those with unsymmetrical
and those with symmetrical dentition) in size, in thickness, and
in foldings.
1453
saurians, except that, owing to the narrowness and length of
the animal, the viscera are correspondingly narrow and
elongated, so that they are apt to escape recognition from the
similarities in shape. Thus, the windpipe of the creature is
exceptionally long, and the oesophagus is longer still, and the
windpipe commences so close to the mouth that the tongue
appears to be underneath it; and the windpipe seems to project
over the tongue, owing to the fact that the tongue draws back
into a sheath and does not remain in its place as in other
animals. The tongue, moreover, is thin and long and black, and
can be protruded to a great distance. And both serpents and
saurians have this altogether exceptional property in the
tongue, that it is forked at the outer extremity, and this property
is the more marked in the serpent, for the tips of his tongue are
as thin as hairs. The seal, also, by the way, has a split tongue.
1454
the tails of saurians and of serpents, if they be cut off, will grow
again.
With fishes the properties of the gut and stomach are similar;
that is, they have a stomach single and simple, but variable in
shape according to species. For in some cases the stomach is
gut-shaped, as with the scarus, or parrot-fish; which fish, by the
way, appears to be the only fish that chews the cud. And the
whole length of the gut is simple, and if it have a reduplication
or kink it loosens out again into a simple form.
1455
communicates with the stomach it narrows down again. The
stomach (or gizzard) in most birds is fleshy and hard, and inside
is a strong skin which comes away from the fleshy part. Other
birds have no crop, but instead of it an oesophagus wide and
roomy, either all the way or in the part leading to the stomach,
as with the daw, the raven, and the carrion-crow. The quail also
has the oesophagus widened out at the lower extremity, and in
the aegocephalus and the owl the organ is slightly broader at
the bottom than at the top. The duck, the goose, the gull, the
catarrhactes, and the great bustard have the oesophagus wide
and roomy from one end to the other, and the same applies to a
great many other birds. In some birds there is a portion of the
stomach that resembles a crop, as in the kestrel. In the case of
small birds like the swallow and the sparrow neither the
oesophagus nor the crop is wide, but the stomach is long. Some
few have neither a crop nor a dilated oesophagus, but the latter
is exceedingly long, as in long necked birds, such as the
porphyrio, and, by the way, in the case of all these birds the
excrement is unusually moist. The quail is exceptional in regard
to these organs, as compared with other birds; in other words, it
has a crop, and at the same time its oesophagus is wide and
spacious in front of the stomach, and the crop is at some
distance, relatively to its size, from the oesophagus at that part.
1456
Book III
1457
found in the hedgehog. Others among those creatures that have
the organ internally situated have it close to the belly, as is the
case with the dolphin amongst animals devoid of feet, and with
the elephant among viviparous quadrupeds. In other cases
these organs are externally conspicuous.
1458
The ducts in the case of fishes and in biped and quadruped
ovipara are attached to the loin under the stomach and the gut,
in betwixt them and the great vein, from which ducts or blood-
vessels extend, one to each of the two testicles. And just as with
fishes the male sperm is found in the seminal ducts, and the
ducts become plainly visible at the rutting season and in some
instances become invisible after the season is passed, so also is
it with the testicles of birds; before the breeding season the
organ is small in some birds and quite invisible in others, but
during the season the organ in all cases is greatly enlarged. This
phenomenon is remarkably illustrated in the ring-dove and the
partridge, so much so that some people are actually of opinion
that these birds are devoid of the organ in the winter-time.
1459
which is in contact with the testicle are enveloped in one and
the same membrane, so that, until you draw aside the
membrane, they present all the appearance of being a single
undifferentiated duct. Further, the duct in contact with the
testicle has its moist content qualified by blood, but to a
comparatively less extent than in the case of the ducts higher
up which are connected with the aorta; in the ducts that bend
back towards the tube of the penis, the liquid is white-coloured.
There also runs a duct from the bladder, opening into the upper
part of the canal, around which lies, sheathwise, what is called
the ‘penis’.
(By the way, when the testicles are cut off or removed, the ducts
draw upwards by contraction. Moreover, when male animals are
young, their owner sometimes destroys the organ in them by
attrition; sometimes they castrate them at a later period. And I
may here add, that a bull has been known to serve a cow
immediately after castration, and actually to impregnate her.)
1460
commencement, however, is single, and so is the orifice,
resembling in the case of the most numerous and largest
animals a tube composed of much flesh and gristle. Of these
parts one is termed the hystera or delphys, whence is derived
the word adelphos, and the other part, the tube or orifice, is
termed metra. In all biped or quadruped vivipara the womb is in
all cases below the midriff, as in man, the dog, the pig, the
horse, and the ox; the same is the case also in all horned
animals. At the extremity of the so-called ceratia, or horns, the
wombs of most animals have a twist or convolution.
In the case of those ovipara that lay eggs externally, the wombs
are not in all cases similarly situated. Thus the wombs of birds
are close to the midriff, and the wombs of fishes down below,
just like the wombs of biped and quadruped vivipara, only that,
in the case of the fish, the wombs are delicately formed,
membranous, and elongated; so much so that in extremely
small fish, each of the two bifurcated parts looks like a single
egg, and those fishes whose egg is described as crumbling
would appear to have inside them a pair of eggs, whereas in
reality each of the two sides consists not of one but of many
eggs, and this accounts for their breaking up into so many
particles.
The womb of birds has the lower and tubular portion fleshy and
firm, and the part close to the midriff membranous and
exceedingly thin and fine: so thin and fine that the eggs might
seem to be outside the womb altogether. In the larger birds the
membrane is more distinctly visible, and, if inflated through the
tube, lifts and swells out; in the smaller birds all these parts are
more indistinct.
1461
the eggs is at the top close to the midriff. With animals devoid
of feet that are internally oviparous and viviparous externally,
as is the case with the dogfish and the other so-called
Selachians (and by this title we designate such creatures
destitute of feet and furnished with gills as are viviparous), with
these animals the womb is bifurcate, and beginning down below
it extends as far as the midriff, as in the case of birds. There is
also a narrow part between the two horns running up as far as
the midriff, and the eggs are engendered here and above at the
origin of the midriff; afterwards they pass into the wider space
and turn from eggs into young animals. However, the
differences in respect to the wombs of these fishes as compared
with others of their own species or with fishes in general, would
be more satisfactorily studied in their various forms in
specimens under dissection.
1462
the eggs are, is placed near to the loin, but the part about the
orifice is above the gut.)
Now, as the nature of blood and the nature of the veins have all
the appearance of being primitive, we must discuss their
properties first of all, and all the more as some previous writers
1463
have treated them very unsatisfactorily. And the cause of the
ignorance thus manifested is the extreme difficulty experienced
in the way of observation. For in the dead bodies of animals the
nature of the chief veins is undiscoverable, owing to the fact
that they collapse at once when the blood leaves them; for the
blood pours out of them in a stream, like liquid out of a vessel,
since there is no blood separately situated by itself, except a
little in the heart, but it is all lodged in the veins. In living
animals it is impossible to inspect these parts, for of their very
nature they are situated inside the body and out of sight. For
this reason anatomists who have carried on their investigations
on dead bodies in the dissecting room have failed to discover
the chief roots of the veins, while those who have narrowly
inspected bodies of living men reduced to extreme attenuation
have arrived at conclusions regarding the origin of the veins
from the manifestations visible externally. Of these
investigators, Syennesis, the physician of Cyprus, writes as
follows:
‘The big veins run thus:-from the navel across the loins, along
the back, past the lung, in under the breasts; one from right to
left, and the other from left to right; that from the left, through
the liver to the kidney and the testicle, that from the right, to
the spleen and kidney and testicle, and from thence to the
penis.’ Diogenes of Apollonia writes thus:
‘The veins in man are as follows: There are two veins pre-
eminent in magnitude. These extend through the belly along
the backbone, one to right, one to left; either one to the leg on
its own side, and upwards to the head, past the collar bones,
through the throat. From these, veins extend all over the body,
from that on the right hand to the right side and from that on
the left hand to the left side; the most important ones, two in
number, to the heart in the region of the backbone; other two a
little higher up through the chest in underneath the armpit,
1464
each to the hand on its side: of these two, one being termed the
vein splenitis, and the other the vein hepatitis. Each of the pair
splits at its extremity; the one branches in the direction of the
thumb and the other in the direction of the palm; and from
these run off a number of minute veins branching off to the
fingers and to all parts of the hand. Other veins, more minute,
extend from the main veins; from that on the right towards the
liver, from that on the left towards the spleen and the kidneys.
The veins that run to the legs split at the juncture of the legs
with the trunk and extend right down the thigh. The largest of
these goes down the thigh at the back of it, and can be
discerned and traced as a big one; the second one runs inside
the thigh, not quite as big as the one just mentioned. After this
they pass on along the knee to the shin and the foot (as the
upper veins were described as passing towards the hands), and
arrive at the sole of the foot, and from thence continue to the
toes. Moreover, many delicate veins separate off from the great
veins towards the stomach and towards the ribs.
‘The veins that run through the throat to the head can be
discerned and traced in the neck as large ones; and from each
one of the two, where it terminates, there branch off a number
of veins to the head; some from the right side towards the left,
and some from the left side towards the right; and the two veins
terminate near to each of the two ears. There is another pair of
veins in the neck running along the big vein on either side,
slightly less in size than the pair just spoken of, and with these
the greater part of the veins in the head are connected. This
other pair runs through the throat inside; and from either one
of the two there extend veins in underneath the shoulder blade
and towards the hands; and these appear alongside the veins
splenitis and hepatitis as another pair of veins smaller in size.
When there is a pain near the surface of the body, the physician
lances these two latter veins; but when the pain is within and in
the region of the stomach he lances the veins splenitis and
1465
hepatitis. And from these, other veins depart to run below the
breasts.
‘There are four pairs of veins. The first extends from the back of
the head, through the neck on the outside, past the backbone on
either side, until it reaches the loins and passes on to the legs,
after which it goes on through the shins to the outer side of the
ankles and on to the feet. And it is on this account that
surgeons, for pains in the back and loin, bleed in the ham and in
the outer side of the ankle. Another pair of veins runs from the
head, past ears, through the neck; which veins are termed the
jugular veins. This pair goes on inside along the backbone, past
the muscles of the loins, on to the testicles, and onwards to the
thighs, and through the inside of the hams and through the
1466
shins down to the inside of the ankles and to the feet; and for
this reason, surgeons, for pains in the muscles of the loins and
in the testicles, bleed on the hams and the inner side of the
ankles. The third pair extends from the temples, through the
neck, in underneath the shoulder-blades, into the lung; those
from right to left going in underneath the breast and on to the
spleen and the kidney; those from left to right running from the
lung in underneath the breast and into the liver and the kidney;
and both terminate in the fundament. The fourth pair extend
from the front part of the head and the eyes in underneath the
neck and the collar-bones; from thence they stretch on through
the upper part of the upper arms to the elbows and then
through the fore-arms on to the wrists and the jointings of the
fingers, and also through the lower part of the upper-arms to
the armpits, and so on, keeping above the ribs, until one of the
pair reaches the spleen and the other reaches the liver; and
after this they both pass over the stomach and terminate at the
penis.’
1467
the larger one is situated to the front, and the lesser one is to
the rear of it; and the larger is situated rather to the right hand
side of the body, and the lesser one to the left; and by some this
vein is termed the ‘aorta’, from the fact that even in dead bodies
part of it is observed to be full of air. These blood-vessels have
their origins in the heart, for they traverse the other viscera, in
whatever direction they happen to run, without in any way
losing their distinctive characteristic as blood-vessels, whereas
the heart is as it were a part of them (and that too more in
respect to the frontward and larger one of the two), owing to the
fact that these two veins are above and below, with the heart
lying midway.
The heart in all animals has cavities inside it. In the case of the
smaller animals even the largest of the chambers is scarcely
discernible; the second larger is scarcely discernible in animals
of medium size; but in the largest animals all three chambers
are distinctly seen. In the heart then (with its pointed end
directed frontwards, as has been observed) the largest of the
three chambers is on the right-hand side and highest up; the
least one is on the left-hand side; and the medium-sized one
lies in betwixt the other two; and the largest one of the three
chambers is a great deal larger than either of the two others. All
three, however, are connected with passages leading in the
direction of the lung, but all these communications are
indistinctly discernible by reason of their minuteness, except
one.
1468
attached to the middle chamber; only, by the way, it is
connected with it by much narrower pipe.
The great blood-vessel then passes through the heart (and runs
from the heart into the aorta). The great vessel looks as though
made of membrane or skin, while the aorta is narrower than it,
and is very sinewy; and as it stretches away to the head and to
the lower parts it becomes exceedingly narrow and sinewy.
First of all, then, upwards from the heart there stretches a part
of the great blood-vessel towards the lung and the attachment
of the aorta, a part consisting of a large undivided vessel. But
there split off from it two parts; one towards the lung and the
other towards the backbone and the last vertebra of the neck.
The vessel, then, that extends to the lung, as the lung itself is
duplicate, divides at first into two; and then extends along by
every pipe and every perforation, greater along the greater ones,
lesser along the less, so continuously that it is impossible to
discern a single part wherein there is not perforation and vein;
for the extremities are indistinguishable from their minuteness,
and in point of fact the whole lung appears to be filled with
blood.
1469
From this vessel there extend small blood-vessels at each rib
and each vertebra; and at the vertebra above the kidneys the
vessel bifurcates. And in the above way the parts branch off
from the great blood-vessel.
But up above all these, from that part which is connected with
the heart, the entire vein branches off in two directions. For its
branches extend to the sides and to the collarbones, and then
pass on, in men through the armpits to the arms, in quadrupeds
to the forelegs, in birds to the wings, and in fishes to the upper
or pectoral fins. (See diagram.) The trunks of these veins, where
they first branch off, are called the ‘jugular’ veins; and, where
they branch off to the neck the great vein run alongside the
windpipe; and, occasionally, if these veins are pressed
externally, men, though not actually choked, become insensible,
shut their eyes, and fall flat on the ground. Extending in the way
described and keeping the windpipe in betwixt them, they pass
on until they reach the ears at the junction of the lower jaw
with the skull. Hence again they branch off into four veins, of
which one bends back and descends through the neck and the
shoulder, and meets the previous branching off of the vein at
the bend of the arm, while the rest of it terminates at the hand
and fingers. (See diagram.)
Each vein of the other pair stretches from the region of the ear
to the brain, and branches off in a number of fine and delicate
veins into the so-called meninx, or membrane, which surrounds
the brain. The brain itself in all animals is destitute of blood,
and no vein, great or small, holds its course therein. But of the
remaining veins that branch off from the last mentioned vein
some envelop the head, others close their courses in the organs
of sense and at the roots of the teeth in veins exceedingly fine
and minute.
1470
4
And in like manner the parts of the lesser one of the two chief
blood-vessels, designated the aorta, branch off, accompanying
the branches from the big vein; only that, in regard to the aorta,
the passages are less in size, and the branches very considerably
less than are those of the great vein. So much for the veins as
observed in the regions above the heart.
The part of the great vein that lies underneath the heart
extends, freely suspended, right through the midriff, and is
united both to the aorta and the backbone by slack
membranous communications. From it one vein, short and
wide, extends through the liver, and from it a number of minute
veins branch off into the liver and disappear. From the vein that
passes through the liver two branches separate off, of which
one terminates in the diaphragm or so-called midriff, and the
other runs up again through the armpit into the right arm and
unites with the other veins at the inside of the bend of the arm;
and it is in consequence of this local connexion that, when the
surgeon opens this vein in the forearm, the patient is relieved of
certain pains in the liver; and from the left-hand side of it there
extends a short but thick vein to the spleen and the little veins
branching off it disappear in that organ. Another part branches
off from the left-hand side of the great vein, and ascends, by a
course similar to the course recently described, into the left
arm; only that the ascending vein in the one case is the vein
that traverses the liver, while in this case it is distinct from the
vein that runs into the spleen. Again, other veins branch off
from the big vein; one to the omentum, and another to the
pancreas, from which vein run a number of veins through the
mesentery. All these veins coalesce in a single large vein, along
1471
the entire gut and stomach to the oesophagus; about these
parts there is a great ramification of branch veins.
There is no vessel that runs from the aorta into the liver or the
spleen.
1472
vein no vein extends to the womb, but the organ is connected
with the aorta by veins numerous and closely packed.
Furthermore, from the aorta and the great vein at the points of
divarication there branch off other veins. Some of these run to
the groins – large hollow veins – and then pass on down
through the legs and terminate in the feet and toes. And, again,
another set run through the groins and the thighs cross-garter
fashion, from right to left and from left to right, and unite in the
hams with the other veins.
1473
5
For the veins have the shape of the entire body, like a sketch of
a mannikin; in such a way that the whole frame seems to be
filled up with little veins in attenuated subjects – for the space
occupied by flesh in fat individuals is filled with little veins in
thin ones – whereas the sinews are distributed about the joints
and the flexures of the bones. Now, if the sinews were derived in
unbroken sequence from a common point of departure, this
continuity would be discernible in attenuated specimens.
In the ham, or the part of the frame brought into full play in the
effort of leaping, is an important system of sinews; and another
sinew, a double one, is that called ‘the tendon’, and others are
those brought into play when a great effort of physical strength
is required; that is to say, the epitonos or back-stay and the
shoulder-sinews. Other sinews, devoid of specific designation,
are situated in the region of the flexures of the bones; for all the
bones that are attached to one another are bound together by
sinews, and a great quantity of sinews are placed in the
neighbourhood of all the bones. Only, by the way, in the head
there is no sinew; but the head is held together by the sutures
of the bones.
1474
connexion with sinews a liquid mucus is developed, white and
glutinous, and the organ, in fact, is sustained by it and appears
to be substantially composed of it. Now, vein may be submitted
to the actual cautery, but sinew, when submitted to such action,
shrivels up altogether; and, if sinews be cut asunder, the
severed parts will not again cohere. A feeling of numbness is
incidental only to parts of the frame where sinew is situated.
All animals supplied with blood are furnished with sinews; but
in the case of animals that have no flexures to their limbs, but
are, in fact, destitute of either feet or hands, the sinews are fine
and inconspicuous; and so, as might have been anticipated, the
sinews in the fish are chiefly discernible in connexion with the
fin.
1475
coagulate to the extent observed in the blood of other animals.
The blood of the deer coagulates to about the same extent as
that of the hare: that is to the blood in either case coagulates,
but not into a stiff or jelly-like substance, like the blood of
ordinary animals, but only into a flaccid consistency like that of
milk which is not subjected to the action of rennet. The blood of
the antelope admits of a firmer consistency in coagulation; for
in this respect it resembles, or only comes a little short of, the
blood of sheep. Such are the properties of vein, sinew, and
fibrous tissue.
The bones in animals are all connected with one single bone,
and are interconnected, like the veins, in one unbroken
sequence; and there is no instance of a bone standing apart by
itself. In all animals furnished with bones, the spine or
backbone is the point of origin for the entire osseous system.
The spine is composed of vertebrae, and it extends from the
head down to the loins. The vertebrae are all perforated, and,
above, the bony portion of the head is connected with the
topmost vertebrae, and is designated the ‘skull’. And the
serrated lines on the skull are termed ‘sutures’.
The skull is not formed alike in all animals. In some animals the
skull consists of one single undivided bone, as in the case of the
dog; in others it is composite in structure, as in man; and in the
human species the suture is circular in the female, while in the
male it is made up of three separate sutures, uniting above in
three-corner fashion; and instances have been known of a
man’s skull being devoid of suture altogether. The skull is
composed not of four bones, but of six; two of these are in the
1476
region of the ears, small in comparison with the other four.
From the skull extend the jaws, constituted of bone. (Animals in
general move the lower jaw; the river crocodile is the only
animal that moves the upper one.) In the jaws is the tooth-
system; and the teeth are constituted of bone, and are half-way
perforated; and the bone in question is the only kind of bone
which it is found impossible to grave with a graving tool.
On the upper part of the course of the backbone are the collar-
bones and the ribs. The chest rests on ribs; and these ribs meet
together, whereas the others do not; for no animal has bone in
the region of the stomach. Then come the shoulder-bones, or
blade-bones, and the arm-bones connected with these, and the
bones in the hands connected with the bones of the arms. With
animals that have forelegs, the osseous system of the foreleg
resembles that of the arm in man.
Now, with all animals that are supplied with blood and
furnished with feet, and are at the same time viviparous, the
bones do not differ greatly one from another, but only in the
way of relative hardness, softness, or magnitude. A further
difference, by the way, is that in one and the same animal
certain bones are supplied with marrow, while others are
destitute of it. Some animals might on casual observation
appear to have no marrow whatsoever in their bones: as is the
case with the lion, owing to his having marrow only in small
amount, poor and thin, and in very few bones; for marrow is
found in his thigh and armbones. The bones of the lion are
1477
exceptionally hard; so hard, in fact, that if they are rubbed hard
against one another they emit sparks like flint-stones. The
dolphin has bones, and not fish-spine.
Of the other animals supplied with blood, some differ but little,
as is the case with birds; others have systems analogous, as
fishes; for viviparous fishes, such as the cartilaginous species,
are gristle-spined, while the ovipara have a spine which
corresponds to the backbone in quadrupeds. This exceptional
property has been observed in fishes, that in some of them
there are found delicate spines scattered here and there
throughout the fleshy parts. The serpent is similarly
constructed to the fish; in other words, his backbone is spinous.
With oviparous quadrupeds, the skeleton of the larger ones is
more or less osseous; of the smaller ones, more or less spinous.
But all sanguineous animals have a backbone of either one kind
or other: that is, composed either of bone or of spine.
1478
8
And the colours of horns and nails and claw and hoof follow the
colour of the skin and the hair. For according as the skin of an
animal is black, or white, or of medium hue, so are the horns,
the claws, or the hooves, as the case may be, of hue to match.
And it is the same with nails. The teeth, however, follow after
the bones. Thus in black men, such as the Aethiopians and the
like, the teeth and bones are white, but the nails are black, like
the whole of the skin.
1479
Horns in general are hollow at their point of attachment to the
bone which juts out from the head inside the horn, but they
have a solid portion at the tip, and they are simple and
undivided in structure. In the case of the stag alone of all
animals the horns are solid throughout, and ramify into
branches (or antlers). And, whereas no other animal is known to
shed its horns, the deer sheds its horns annually, unless it has
been castrated; and with regard to the effects of castration in
animals we shall have much to say hereafter. Horns attach
rather to the skin than to the bone; which will account for the
fact that there are found in Phrygia and elsewhere cattle that
can move their horns as freely as their ears.
10
1480
and according to the quality of skin or hide on which it grows.
For, as a general rule, the thicker the hide, the harder and the
thicker is the hair; and the hair is inclined to grow in abundance
and to a great length in localities of the bodies hollow and
moist, if the localities be fitted for the growth of hair at all. The
facts are similar in the case of animals whether coated with
scales or with tessellates. With soft-haired animals the hair gets
harder with good feeding, and with hard-haired or bristly
animals it gets softer and scantier from the same cause. Hair
differs in quality also according to the relative heat or warmth
of the locality: just as the hair in man is hard in warm places
and soft in cold ones. Again, straight hair is inclined to be soft,
and curly hair to be bristly.
11
Of all animals man has the most delicate skin: that is, if we take
into consideration his relative size. In the skin or hide of all
animals there is a mucous liquid, scanty in some animals and
plentiful in others, as, for instance, in the hide of the ox; for
men manufacture glue out of it. (And, by the way, in some cases
glue is manufactured from fishes also.) The skin, when cut, is in
itself devoid of sensation; and this is especially the case with
the skin on the head, owing to there being no flesh between it
and the skull. And wherever the skin is quite by itself, if it be cut
1481
asunder, it does not grow together again, as is seen in the thin
part of the jaw, in the prepuce, and the eyelid. In all animals the
skin is one of the parts that extends continuous and unbroken,
and it comes to a stop only where the natural ducts pour out
their contents, and at the mouth and nails.
All sanguineous animals, then, have skin; but not all such
animals have hair, save only under the circumstances described
above. The hair changes its colour as animals grow old, and in
man it turns white or grey. With animals, in general, the change
takes place, but not very obviously, or not so obviously as in the
case of the horse. Hair turns grey from the point backwards to
the roots. But, in the majority of cases, grey hairs are white from
the beginning; and this is a proof that greyness of hair does not,
as some believe to be the case, imply withering or decrepitude,
for no part is brought into existence in a withered or decrepit
condition.
Some hairs are congenital, others grow after the maturity of the
animal; but this occurs in man only. The congenital hairs are on
the head, the eyelids, and the eyebrows; of the later growths the
hairs on the pubes are the first to come, then those under the
armpits, and, thirdly, those on the chin; for, singularly enough,
the regions where congenital growths and the subsequent
growths are found are equal in number. The hair on the head
1482
grows scanty and sheds out to a greater extent and sooner than
all the rest. But this remark applies only to hair in front; for no
man ever gets bald at the back of his head. Smoothness on the
top of the head is termed ‘baldness’, but smoothness on the
eyebrows is denoted by a special term which means ‘forehead-
baldness’; and neither of these conditions of baldness
supervenes in a man until he shall have come under the
influence of sexual passion. For no boy ever gets bald, no
woman, and no castrated man. In fact, if a man be castrated
before reaching puberty, the later growths of hair never come at
all; and, if the operation take place subsequently, the
aftergrowths, and these only, shed off; or, rather, two of the
growths shed off, but not that on the pubes.
1483
influence is the more powerful; and these are the last hairs to
grow grey.
Hairs if plucked out before maturity grow again; but they do not
grow again if plucked out afterwards. Every hair is supplied with
a mucous moisture at its root, and immediately after being
plucked out it can lift light articles if it touch them with this
mucus.
In some cases among men the upper lip and the chin is thickly
covered with hair, and in other cases these parts are smooth
and the cheeks are hairy; and, by the way, smooth-chinned men
are less inclined than bearded men to baldness.
1484
claws get larger in size; and the same is the case with the beaks
of birds. The claws also increase in size, as do also the nails.
12
1485
regard to their extremities, they have hair on the upper, but not
on the lower side.
Hairs after being cut grow at the bottom but not at the top; if
feathers be cut off, they grow neither at top nor bottom, but
shed and fall out. Further, the bee’s wing will not grow again
after being plucked off, nor will the wing of any creature that
has undivided wings. Neither will the sting grow again if the bee
lose it, but the creature will die of the loss.
13
1486
14
15
Such are the properties, then, of vein, sinew and skin, of fibre
and membrane, of hair, nail, claw and hoof, of horns, of teeth, of
1487
beak, of gristle, of bones, and of parts that are analogous to any
of the parts here enumerated.
16
17
Again, fat and suet differ from one another. Suet is frangible in
all directions and congeals if subjected to extreme cold,
whereas fat can melt but cannot freeze or congeal; and soups
made of the flesh of animals supplied with fat do not congeal or
1488
coagulate, as is found with horse-flesh and pork; but soups
made from the flesh of animals supplied with suet do coagulate,
as is seen with mutton and goat’s flesh. Further, fat and suet
differ as to their localities: for fat is found between the skin and
flesh, but suet is found only at the limit of the fleshy parts. Also,
in animals supplied with fat the omentum or caul is supplied
with fat, and it is supplied with suet in animals supplied with
suet. Moreover, ambidental animals are supplied with fat, and
non-ambidentals with suet.
The brains of animals supplied with fat are oily, as in the pig; of
animals supplied with suet, parched and dry. But it is about the
kidneys more than any other viscera that animals are inclined
to take on fat; and the right kidney is always less supplied with
fat than the left kidney, and, be the two kidneys ever so fat,
there is always a space devoid of fat in between the two.
Animals supplied with suet are specially apt to have it about the
kidneys, and especially the sheep; for this animal is apt to die
from its kidneys being entirely enveloped. Fat or suet about the
kidney is superinduced by overfeeding, as is found at Leontini in
Sicily; and consequently in this district they defer driving out
sheep to pasture until the day is well on, with the view of
limiting their food by curtailment of the hours of pasture.
1489
18
The part around the pupil of the eye is fatty in all animals, and
this part resembles suet in all animals that possess such a part
and that are not furnished with hard eyes.
19
1490
animal it is always liquid and warm, but, on issuing from the
body, it coagulates in all cases except in the case of the deer, the
roe, and the like animals; for, as a general rule, blood coagulates
unless the fibres be extracted. Bull’s blood is the quickest to
coagulate.
Blood beats or palpitates in the veins of all animals alike all over
their bodies, and blood is the only liquid that permeates the
entire frames of living animals, without exception and at all
times, as long as life lasts. Blood is developed first of all in the
heart of animals before the body is differentiated as a whole. If
blood be removed or if it escape in any considerable quantity,
animals fall into a faint or swoon; if it be removed or if it escape
in an exceedingly large quantity they die. If the blood get
exceedingly liquid, animals fall sick; for the blood then turns
into something like ichor, or a liquid so thin that it at times has
been known to exude through the pores like sweat. In some
1491
cases blood, when issuing from the veins, does not coagulate at
all, or only here and there. Whilst animals are sleeping the
blood is less abundantly supplied near the exterior surfaces, so
that, if the sleeping creature be pricked with a pin, the blood
does not issue as copiously as it would if the creature were
awake. Blood is developed out of ichor by coction, and fat in like
manner out of blood. If the blood get diseased, haemorrhoids
may ensue in the nostril or at the anus, or the veins may
become varicose. Blood, if it corrupt in the body, has a tendency
to turn into pus, and pus may turn into a solid concretion.
Blood in the female differs from that in the male, for, supposing
the male and female to be on a par as regards age and general
health, the blood in the female is thicker and blacker than in
the male; and with the female there is a comparative
superabundance of it in the interior. Of all female animals the
female in man is the most richly supplied with blood, and of all
female animals the menstruous discharges are the most
copious in woman. The blood of these discharges under disease
turns into flux. Apart from the menstrual discharges, the female
in the human species is less subject to diseases of the blood
than the male.
1492
20
1493
viviparous have neither breasts nor milk, as the fish and the
bird.
The people that live on and about Mount Oeta take such she-
goats as decline the male and rub their udders hard with nettles
to cause an irritation amounting to pain; hereupon they milk
the animals, procuring at first a liquid resembling blood, then a
liquid mixed with purulent matter, and eventually milk, as
freely as from females submitting to the male.
1494
was milked to such effect that cheese was made of the produce,
and the same phenomenon was repeated in a male of its own
begetting. Such occurrences, however, are regarded as
supernatural and fraught with omen as to futurity, and in point
of fact when the Lemnian owner of the animal inquired of the
oracle, the god informed him that the portent foreshadowed the
acquisition of a fortune. With some men, after puberty, milk can
be produced by squeezing the breasts; cases have been known
where on their being subjected to a prolonged milking process a
considerable quantity of milk has been educed.
Now some animals produce not only enough milk to rear their
young, but a superfluous amount for general use, for cheese-
making and for storage. This is especially the case with the
sheep and the goat, and next in degree with the cow. Mare’s
milk, by the way, and milk of the she-ass are mixed in with
Phrygian cheese. And there is more cheese in cow’s milk than in
goat’s milk; for graziers tell us that from nine gallons of goat’s
milk they can get nineteen cheeses at an obol apiece, and from
the same amount of cow’s milk, thirty. Other animals give only
enough of milk to rear their young withal, and no superfluous
amount and none fitted for cheese-making, as is the case with
all animals that have more than two breasts or dugs; for with
none of such animals is milk produced in superabundance or
used for the manufacture of cheese.
The juice of the fig and rennet are employed to curdle milk. The
fig-juice is first squeezed out into wool; the wool is then washed
and rinsed, and the rinsing put into a little milk, and if this be
1495
mixed with other milk it curdles Rennet is a kind of milk, for it
is found in the stomach of the animal while it is yet suckling.
21
1496
good for pregnant kine, as it causes increased difficulty in
parturition. However, beasts that have access to good feeding, as
they are benefited thereby in regard to pregnancy, so also being
well nourished produce milk in plenty. Some of the leguminous
plants bring milk in abundance, as for instance, a large feed of
beans with the ewe, the common she-goat, the cow, and the
small she-goat; for this feeding makes them drop their udders.
And, by the way, the pointing of the udder to the ground before
parturition is a sign of there being plenty of milk coming.
Milk remains for a long time in the female, if she be kept from
the male and be properly fed, and, of quadrupeds, this is
especially true of the ewe; for the ewe can be milked for eight
months. As a general rule, ruminating animals give milk in
abundance, and milk fitted for cheese manufacture. In the
neighbourhood of Torone cows run dry for a few days before
calving, and have milk all the rest of the time. In women, milk
of a livid colour is better than white for nursing purposes; and
swarthy women give healthier milk than fair ones. Milk that is
richest in cheese is the most nutritious, but milk with a scanty
supply of cheese is the more wholesome for children.
22
1497
Sperm issues from the body white and consistent, if it be
healthy, and after quitting the body becomes thin and black. In
frosty weather it does not coagulate, but gets exceedingly thin
and watery both in colour and consistency; but it coagulates
and thickens under the influence of heat. If it be long in the
womb before issuing out, it comes more than usually thick; and
sometimes it comes out dry and compact. Sperm capable of
impregnating or of fructification sinks in water; sperm
incapable Of producing that result dissolves away. But there is
no truth in what Ctesias has written about the sperm of the
elephant.
Book IV
1498
Another genus is that of the malacostraca. These are animals
that have their hard structure outside, and their soft or fleshlike
substance inside, and the hard substance belonging to them has
to be crushed rather than shattered; and to this genus belongs
the crawfish and the crab.
1499
extremities a portion rendered rough by the presence of two
rows of suckers; and with these arms or tentacles they
apprehend their food and draw it into their mouths, and in
stormy weather they cling by them to a rock and sway about in
the rough water like ships lying at anchor. They swim by the aid
of the fins that they have about the sac. In all cases their feet
are furnished with suckers.
The octopus, by the way, uses his feelers either as feet or hands;
with the two which stand over his mouth he draws in food, and
the last of his feelers he employs in the act of copulation; and
this last one, by the way, is extremely sharp, is exceptional as
being of a whitish colour, and at its extremity is bifurcate; that
is to say, it has an additional something on the rachis, and by
rachis is meant the smooth surface or edge of the arm on the
far side from the suckers. (See diagram.)
In front of the sac and over the feelers they have a hollow tube,
by means of which they discharge any sea-water that they may
have taken into the sac of the body in the act of receiving food
by the mouth. They can shift the tube from side to side, and by
means of it they discharge the black liquid peculiar to the
animal.
1500
and the feet short; so short, in fact, that they cannot walk on
them. Compared with one another, the teuthis, or calamary, is
long-shaped, and the sepia flat-shaped; and of the calamaries
the so-called teuthus is much bigger than the teuthis; for teuthi
have been found as much as five ells long. Some sepiae attain a
length of two ells, and the feelers of the octopus are sometimes
as long, or even longer. The species teuthus is not a numerous
one; the teuthus differs from the teuthis in shape; that is, the
sharp extremity of the teuthus is broader than that of the other,
and, further, the encircling fin goes all round the trunk, whereas
it is in part lacking in the teuthis; both animals are pelagic.
In all cases the head comes after the feet, in the middle of the
feet that are called arms or feelers. There is here situated a
mouth, and two teeth in the mouth; and above these two large
eyes, and betwixt the eyes a small cartilage enclosing a small
brain; and within the mouth it has a minute organ of a fleshy
nature, and this it uses as a tongue, for no other tongue does it
possess. Next after this, on the outside, is what looks like a sac;
the flesh of which it is made is divisible, not in long straight
strips, but in annular flakes; and all molluscs have a cuticle
around this flesh. Next after or at the back of the mouth comes
a long and narrow oesophagus, and close after that a crop or
craw, large and spherical, like that of a bird; then comes the
stomach, like the fourth stomach in ruminants; and the shape
of it resembles the spiral convolution in the trumpet-shell; from
the stomach there goes back again, in the direction of the
mouth, thin gut, and the gut is thicker than the oesophagus.
(See diagram.)
1501
then, is situated under the mouth, and the oesophagus runs
through it; and down below at the point to which the gut
extends is the vesicle of the black juice, and the animal has the
vesicle and the gut enveloped in one and the same membrane,
and by the same membrane, same orifice discharges both the
black juice and the residuum. The animals have also certain
hair-like or furry growths in their bodies.
In the sepia, the teuthis, and the teuthus the hard parts are
within, towards the back of the body; those parts are called in
one the sepium, and in the other the ‘sword’. They differ from
one another, for the sepium in the cuttle-fish and teuthus is
hard and flat, being a substance intermediate between bone and
fishbone, with (in part) a crumbling, spongy texture, but in the
teuthis the part is thin and somewhat gristly. These parts differ
from one another in shape, as do also the bodies of the animals.
The octopus has nothing hard of this kind in its interior, but it
has a gristly substance round the head, which, if the animal
grows old, becomes hard.
The females differ from the males. The males have a duct in
under the oesophagus, extending from the mantle-cavity to the
lower portion of the sac, and there is an organ to which it
attaches, resembling a breast; (see diagram) in the female there
are two of these organs, situated higher up; (see diagram) with
both sexes there are underneath these organs certain red
formations. The egg of the octopus is single, uneven on its
surface, and of large size; the fluid substance within is all
uniform in colour, smooth, and in colour white; the size of the
egg is so great as to fill a vessel larger than the creature’s head.
The sepia has two sacs, and inside them a number of eggs, like
in appearance to white hailstones. For the disposition of these
parts I must refer to my anatomical diagrams.
1502
The males of all these animals differ from the females, and the
difference between the sexes is most marked in the sepia; for
the back of the trunk, which is blacker than the belly, is rougher
in the male than in the female, and in the male the back is
striped, and the rump is more sharply pointed.
There are several species of the octopus. One keeps close to the
surface, and is the largest of them all, and near the shore the
size is larger than in deep water; and there are others, small,
variegated in colour, which are not articles of food. There are
two others, one called the heledone, which differs from its
congeners in the length of its legs and in having one row of
suckers – all the rest of the molluscs having two, – the other
nicknamed variously the bolitaina or the ‘onion,’ and the ozolis
or the ‘stinkard’.
1503
2
The crawfishes have five feet on either side, including the claws
at the end; and in like manner the crabs have ten feet in all,
including the claws. Of the carids, the hunch-backed, or prawns,
have five feet on either side, which are sharp-pointed – those
towards the head; and five others on either side in the region of
the belly, with their extremities flat; they are devoid of flaps on
the under side such as the crawfish has, but on the back they
1504
resemble the crawfish. (See diagram.)It is very different with the
crangon, or squilla; it has four front legs on either side, then
three thin ones close behind on either side, and the rest of the
body is for the most part devoid of feet. (See diagram.) Of all
these animals the feet bend out obliquely, as is the case with
insects; and the claws, where claws are found, turn inwards.
The crawfish has a tail, and five fins on it; and the round-
backed carid has a tail and four fins; the squilla also has fins at
the tail on either side. In the case of both the hump-backed
carid and the squilla the middle art of the tail is spinous: only
that in the squilla the part is flattened and in the carid it is
sharp-pointed. Of all animals of this genus the crab is the only
one devoid of a rump; and, while the body of the carid and the
crawfish is elongated, that of the crab is rotund.
In the crawfish the male differs from the female: in the female
the first foot is bifurcate, in the male it is undivided; the belly-
fins in the female are large and overlapping on the neck, while
in the male they are smaller and do not overlap; and, further, on
the last feet of the male there are spur-like projections, large
and sharp, which projections in the female are small and
smooth. Both male and female have two antennae in front of
the eyes, large and rough, and other antennae underneath,
small and smooth. The eyes of all these creatures are hard and
beady, and can move either to the inner or to the outer side. The
eyes of most crabs have a similar facility of movement, or
rather, in the crab this facility is developed in a higher degree.
(See diagram.)
1505
the corresponding surface thick and round. Each of the two
claws, divided at the end like a pair of jaws, has both below and
above a set of teeth: only that in the right claw they are all small
and saw-shaped, while in the left claw those at the apex are
saw-shaped and those within are molar-shaped, these latter
being, in the under part of the cleft claw, four teeth close
together, and in the upper part three teeth, not close together.
Both right and left claws have the upper part mobile, and bring
it to bear against the lower one, and both are curved like bandy-
legs, being thereby adapted for apprehension and constriction.
Above the two large claws come two others, covered with hair, a
little underneath the mouth; and underneath these the gill-like
formations in the region of the mouth, hairy and numerous.
These organs the animal keeps in perpetual motion; and the
two hairy feet it bends and draws in towards its mouth. The feet
near the mouth are furnished also with delicate outgrowing
appendages. Like the crawfish, the lobster has two teeth, or
mandibles, and above these teeth are its antennae, long, but
shorter and finer by far than those of the crawfish, and then
four other antennae similar in shape, but shorter and finer than
the others. Over these antennae come the eyes, small and short,
not large like the eyes of the crawfish. Over the eyes is a peaky
rough projection like a forehead, larger than the same part in
the crawfish; in fact, the frontal part is more pointed and the
thorax is much broader in the lobster than in the crawfish, and
the body in general is smoother and more full of flesh. Of the
eight feet, four are bifurcate at the extremities, and four are
undivided. The region of the so-called neck is outwardly divided
into five divisions, and sixthly comes the flattened portion at
the end, and this portion has five flaps, or tail-fins; and the
inner or under parts, into which the female drops her spawn,
are four in number and hairy, and on each of the aforesaid parts
is a spine turned outwards, short and straight. The body in
general and the region of the thorax in particular are smooth,
1506
not rough as in the crawfish; but on the large claws the outer
portion has larger spines. There is no apparent difference
between the male and female, for they both have one claw,
whichever it may be, larger than the other, and neither male nor
female is ever found with both claws of the same size.
The crawfish then, as has been said, has two teeth, large and
hollow, in which is contained a juice resembling the mytis, and
in between the teeth is a fleshy substance, shaped like a tongue.
After the mouth comes a short oesophagus, and then a
membranous stomach attached to the oesophagus, and at the
orifice Of the stomach are three teeth, two facing one another
1507
and a third standing by itself underneath. Coming off at a bend
from the stomach is a gut, simple and of equal thickness
throughout the entire length of the body until it reaches the
anal vent.
These are all common properties of the crawfish, the carid, and
the crab; for the crab, be it remembered, has two teeth.
Again, the crawfish has a duct attached all the way from the
chest to the anal vent; and this duct is connected with the ovary
in the female, and with the seminal ducts in the male. This
passage is attached to the concave surface of the flesh in such a
way that the flesh is in betwixt the duct and the gut; for the gut
is related to the convexity and this duct to the concavity, pretty
much as is observed in quadrupeds. And the duct is identical in
both the sexes; that is to say, the duct in both is thin and white,
and charged with a sallow-coloured moisture, and is attached to
the chest.
The male, by the way, differs from the female in regard to its
flesh, in having in connexion with the chest two separate and
distinct white substances, resembling in colour and
conformation the tentacles of the cuttle-fish, and they are
convoluted like the ‘poppy’ or quasi-liver of the trumpet-shell.
These organs have their starting-point in ‘cotyledons’ or
papillae, which are situated under the hindmost feet; and
hereabouts the flesh is red and blood-coloured, but is slippery to
the touch and in so far unlike flesh. Off from the convolute
organ at the chest branches off another coil about as thick as
ordinary twine; and underneath there are two granular seminal
bodies in juxta-position with the gut. These are the organs of
the male. The female has red-coloured eggs, which are adjacent
1508
to the stomach and to each side of the gut all along to the fleshy
parts, being enveloped in a thin membrane.
With regard to the crab, it has already been stated that it has
claws and feet, and their position has been set forth;
furthermore, for the most part they have the right claw bigger
and stronger than the left. It has also been stated’ that in
general the eyes of the crab look sideways. Further, the trunk of
the crab’s body is single and undivided, including its head and
any other part it may possess. Some crabs have eyes placed
sideways on the upper part, immediately under the back, and
standing a long way apart, and some have their eyes in the
centre and close together, like the crabs of Heracleotis and the
so-called ‘grannies’. The mouth lies underneath the eyes, and
inside it there are two teeth, as is the case with the crawfish,
only that in the crab the teeth are not rounded but long; and
over the teeth are two lids, and in betwixt them are structures
such as the crawfish has besides its teeth. The crab takes in
water near by the mouth, using the lids as a check to the inflow,
and discharges the water by two passages above the mouth,
closing by means of the lids the way by which it entered; and
the two passage-ways are underneath the eyes. When it has
taken in water it closes its mouth by means of both lids, and
1509
ejects the water in the way above described. Next after the teeth
comes the oesophagus, very short, so short in fact that the
stomach seems to come straightway after the mouth. Next after
the oesophagus comes the stomach, two-horned, to the centre
of which is attached a simple and delicate gut; and the gut
terminates outwards, at the operculum, as has been previously
stated. (The crab has the parts in between the lids in the
neighbourhood of the teeth similar to the same parts in the
crawfish.) Inside the trunk is a sallow juice and some few little
bodies, long and white, and others spotted red. The male differs
from the female in size and breadth, and in respect of the
ventral flap; for this is larger in the female than in the male, and
stands out further from the trunk, and is more hairy (as is the
case also with the female in the crawfish).
1510
some univalved; and by ‘bivalves’ I mean such as are enclosed
within two shells, and by ‘univalved’ such as are enclosed
within a single shell, and in these last the fleshy part is
exposed, as in the case of the limpet. Of the bivalves, some can
open out, like the scallop and the mussel; for all such shells are
grown together on one side and are separate on the other, so as
to open and shut. Other bivalves are closed on both sides alike,
like the solen or razor-fish. Some testaceans there are, that are
entirely enveloped in shell and expose no portion of their flesh
outside, as the tethya or ascidians.
1511
by an effort; in the case of the stromboids, it is more loosely
attached. And a peculiarity of all the stromboids is the spiral
twist of the shell in the part farthest away from the head; they
are also furnished from birth with an operculum. And, further,
all stromboid testaceans have their shells on the right hand
side, and move not in the direction of the spire, but the opposite
way. Such are the diversities observed in the external parts of
these animals.
1512
pierce the skin of a quadruped, so is that proboscis
proportionately stronger in these testaceans; for they bore right
through the shells of other shell-fish on which they prey. The
stomach follows close upon the mouth, and, by the way, this
organ in the snail resembles a bird’s crop. Underneath come two
white firm formations, mastoid or papillary in form; and similar
formations are found in the cuttle-fish also, only that they are
of a firmer consistency in the cuttle-fish. After the stomach
comes an oesophagus, simple and long, extending to the poppy
or quasi-liver, which is in the innermost recess of the shell. All
these statements may be verified in the case of the purple
murex and the ceryx by observation within the whorl of the
shell. What comes next to the oesophagus is the gut; in fact, the
gut is continuous with the oesophagus, and runs its whole
length uncomplicated to the outlet of the residuum. The gut has
its point of origin in the region of the coil of the mecon, or so-
called ‘poppy’, and is wider hereabouts (for remember, the
mecon is for the most part a sort of excretion in all testaceans);
it then takes a bend and runs up again towards the fleshy part,
and terminates by the side of the head, where the animal
discharges its residuum; and this holds good in the case of all
stromboid testaceans, whether terrestrial or marine. From the
stomach there is drawn in a parallel direction with the
oesophagus, in the larger snails, a long white duct enveloped in
a membrane, resembling in colour the mastoid formations
higher up; and in it are nicks or interruptions, as in the egg-
mass of the crawfish, only, by the way, the duct of which we are
treating is white and the egg-mass of the crawfish is red. This
formation has no outlet nor duct, but is enveloped in a thin
membrane with a narrow cavity in its interior. And from the gut
downward extend black and rough formations, in close
connexion, something like the formations in the tortoise, only
not so black. Marine snails, also, have these formations, and the
1513
white ones, only that the formations are smaller in the smaller
species.
1514
the ‘sea-ear’), the residuum issues beneath the shell, for the
shell is perforated to give an outlet. In this particular limpet the
stomach is seen coming after the mouth, and the egg-shaped
formations are discernible. But for the relative positions of these
parts you are referred to my Treatise on Anatomy.
And, by the way, the animal found in the shell of the neritae is a
separate species, like to the other in most respects; but of its
bifurcate feet or claws, the right-hand one is small and the left-
hand one is large, and it progresses chiefly by the aid of this
latter and larger one. (In the shells of these animals, and in
1515
certain others, there is found a parasite whose mode of
attachment is similar. The particular one which we have just
described is named the cyllarus.)
The nerites has a smooth large round shell, and resembles the
ceryx in shape, only the poppy-juice is, in its case, not black but
red. It clings with great force near the middle. In calm weather,
then, they go free afield, but when the wind blows the carcinia
take shelter against the rocks: the neritae themselves cling fast
like limpets; and the same is the case with the haemorrhoid or
aporrhaid and all others of the like kind. And, by the way, they
cling to the rock, when they turn back their operculum, for this
operculum seems like a lid; in fact this structure represents the
one part, in the stromboids, of that which in the bivalves is a
duplicate shell. The interior of the animal is fleshy, and the
mouth is inside. And it is the same with the haemorrhoid, the
purple murex, and all suchlike animals.
Such of the little crabs as have the left foot or claw the bigger of
the two are found in the neritae, but not in the stromboids. are
some snail-shells which have inside them creatures resembling
those little crayfish that are also found in fresh water. These
creatures, however, differ in having the part inside the shells
But as to the characters, you are referred to my Treatise on
Anatomy.
1516
which are found the so-called eggs, large and edible, in the
larger and smaller specimens alike; for even when as yet very
small they are provided with them. There are two other species,
the spatangus, and the so-called bryssus, these animals are
pelagic and scarce. Further, there are the echinometrae, or
‘mother-urchins’, the largest in size of all the species. In
addition to these there is another species, small in size, but
furnished with large hard spines; it lives in the sea at a depth of
several fathoms; and is used by some people as a specific for
cases of strangury. In the neighbourhood of Torone there are
sea-urchins of a white colour, shells, spines, eggs and all, and
that are longer than the ordinary sea-urchin. The spine in this
species is not large nor strong, but rather limp; and the black
formations in connexion with the mouth are more than usually
numerous, and communicate with the external duct, but not
with one another; in point of fact, the animal is in a manner
divided up by them. The edible urchin moves with greatest
freedom and most often; and this is indicated by the fact that
these urchins have always something or other on their spines.
All urchins are supplied with eggs, but in some of the species
the eggs are exceedingly small and unfit for food. Singularly
enough, the urchin has what we may call its head and mouth
down below, and a place for the issue of the residuum up above;
(and this same property is common to all stromboids and to
limpets). For the food on which the creature lives lies down
below; consequently the mouth has a position well adapted for
getting at the food, and the excretion is above, near to the back
of the shell. The urchin has, also, five hollow teeth inside, and in
the middle of these teeth a fleshy substance serving the office
of a tongue. Next to this comes the oesophagus, and then the
stomach, divided into five parts, and filled with excretion, all
the five parts uniting at the anal vent, where the shell is
perforated for an outlet. Underneath the stomach, in another
membrane, are the so-called eggs, identical in number in all
1517
cases, and that number is always an odd number, to wit five. Up
above, the black formations are attached to the starting-point of
the teeth, and they are bitter to the taste, and unfit for food. A
similar or at least an analogous formation is found in many
animals; as, for instance, in the tortoise, the toad, the frog, the
stromboids, and, generally, in the molluscs; but the formation
varies here and there in colour, and in all cases is altogether
uneatable, or more or less unpalatable. In reality the mouth-
apparatus of the urchin is continuous from one end to the other,
but to outward appearance it is not so, but looks like a horn
lantern with the panes of horn left out. The urchin uses its
spines as feet; for it rests its weight on these, and then moving
shifts from place to place.
1518
in two places to the membrane and the skin, obliquely; and at
the point of attachment the space is narrowed from side to side,
where the fleshy substance stretches towards the passages that
lead outwards through the shell; and here it discharges and
admits food and liquid matter, just as it would if one of the
passages were a mouth and the other an anal vent; and one of
the passages is somewhat wider than the other Inside it has a
pair of cavities, one on either side, a small partition separating
them; and one of these two cavities contains the liquid. The
creature has no other organ whether motor or sensory, nor, as
was said in the case of the others, is it furnished with any organ
connected with excretion, as other shell-fish are. The colour of
the ascidian is in some cases sallow, and in other cases red.
Of sea-nettles there are two species, the lesser and more edible,
and the large hard ones, such as are found in the
neighbourhood of Chalcis. In winter time their flesh is firm, and
accordingly they are sought after as articles of food, but in
summer weather they are worthless, for they become thin and
watery, and if you catch at them they break at once into bits,
1519
and cannot be taken off the rocks entire; and being oppressed
by the heat they tend to slip back into the crevices of the rocks.
Insects have three parts common to them all; the head, the
trunk containing the stomach, and a third part in betwixt these
two, corresponding to what in other creatures embraces chest
and back. In the majority of insects this intermediate part is
single; but in the long and multipedal insects it has practically
the same number of segments as of nicks.
1520
crawl either in the direction of the section or in the direction of
the tail, as is observed in the scolopendra.
1521
hind-legs whereby they jump bend backwards like the hind-legs
of quadrupeds. All insects have the belly different from the
back; as, in fact, is the case with all animals. The flesh of an
insect’s body is neither shell-like nor is it like the internal
substance of shell-covered animals, nor is it like flesh in the
ordinary sense of the term; but it is a something intermediate in
quality. Wherefore they have nor spine, nor bone, nor sepia-
bone, nor enveloping shell; but their body by its hardness is its
own protection and requires no extraneous support. However,
insects have a skin; but the skin is exceedingly thin. These and
such-like are the external organs of insects.
1522
Experienced fishermen affirm, some that they have at times
seen in the sea animals like sticks, black, rounded, and of the
same thickness throughout; others that they have seen
creatures resembling shields, red in colour, and furnished with
fins packed close together; and others that they have seen
creatures resembling the male organ in shape and size, with a
pair of fins in the place of the testicles, and they aver that on
one occasion a creature of this description was brought up on
the end of a nightline.
Man, then, and all vivipara that have feet, and, further, all red-
blooded ovipara, appear to have the use of all the five senses,
except where some isolated species has been subjected to
mutilation, as in the case of the mole. For this animal is
deprived of sight; it has no eyes visible, but if the skin – a thick
one, by the way – be stripped off the head, about the place in the
exterior where eyes usually are, the eyes are found inside in a
stunted condition, furnished with all the parts found in
ordinary eyes; that is to say, we find there the black rim, and the
fatty part surrounding it; but all these parts are smaller than
the same parts in ordinary visible eyes. There is no external sign
1523
of the existence of these organs in the mole, owing to the
thickness of the skin drawn over them, so that it would seem
that the natural course of development were congenitally
arrested; (for extending from the brain at its junction with the
marrow are two strong sinewy ducts running past the sockets of
the eyes, and terminating at the upper eye-teeth). All the other
animals of the kinds above mentioned have a perception of
colour and of sound, and the senses of smell and taste; the fifth
sense, that, namely, of touch, is common to all animals
whatsoever.
There is no doubt but that fishes have the sense of taste, for a
great number of them delight in special flavours; and fishes
freely take the hook if it be baited with a piece of flesh from a
tunny or from any fat fish, obviously enjoying the taste and the
eating of food of this kind. Fishes have no visible organs for
hearing or for smell; for what might appear to indicate an organ
for smell in the region of the nostril has no communication
with the brain. These indications, in fact, in some cases lead
nowhere, like blind alleys, and in other cases lead only to the
gills; but for all this fishes undoubtedly hear and smell. For they
1524
are observed to run away from any loud noise, such as would be
made by the rowing of a galley, so as to become easy of capture
in their holes; for, by the way, though a sound be very slight in
the open air, it has a loud and alarming resonance to creatures
that hear under water. And this is shown in the capture of the
dolphin; for when the hunters have enclosed a shoal of these
fishes with a ring of their canoes, they set up from inside the
canoes a loud splashing in the water, and by so doing induce
the creatures to run in a shoal high and dry up on the beach,
and so capture them while stupefied with the noise. And yet, for
all this, the dolphin has no organ of hearing discernible.
Furthermore, when engaged in their craft, fishermen are
particularly careful to make no noise with oar or net; and after
they have spied a shoal, they let down their nets at a spot so far
off that they count upon no noise being likely to reach the
shoal, occasioned either by oar or by the surging of their boats
through the water; and the crews are strictly enjoined to
preserve silence until the shoal has been surrounded. And, at
times, when they want the fish to crowd together, they adopt
the stratagem of the dolphin-hunter; in other words they clatter
stones together, that the fish may, in their fright, gather close
into one spot, and so they envelop them within their nets.
(Before surrounding them, then, they preserve silence, as was
said; but, after hemming the shoal in, they call on every man to
shout out aloud and make any kind of noise; for on hearing the
noise and hubbub the fish are sure to tumble into the nets from
sheer fright.) Further, when fishermen see a shoal of fish
feeding at a distance, disporting themselves in calm bright
weather on the surface of the water, if they are anxious to
descry the size of the fish and to learn what kind of a fish it is,
they may succeed in coming upon the shoal whilst yet basking
at the surface if they sail up without the slightest noise, but if
any man make a noise previously, the shoal will be seen to
scurry away in alarm. Again, there is a small river-fish called the
1525
cottus or bullhead; this creature burrows under a rock, and
fishers catch it by clattering stones against the rock, and the
fish, bewildered at the noise, darts out of its hiding-place. From
these facts it is quite obvious that fishes can hear; and indeed
some people, from living near the sea and frequently witnessing
such phenomena, affirm that of all living creatures the fish is
the quickest of hearing. And, by the way, of all fishes the
quickest of hearing are the cestreus or mullet, the chremps, the
labrax or basse, the salpe or saupe, the chromis or sciaena, and
such like. Other fishes are less quick of hearing, and, as might
be expected, are more apt to be found living at the bottom of
the sea.
1526
by their hurrying off to a great distance whenever fish-blood is
spilt in the sea. And, as a general rule, if you bait your weel with
a stinking bait, the fish refuse to enter the weel or even to draw
near; but if you bait the weel with a fresh and savoury bait, they
come at once from long distances and swim into it. And all this
is particularly manifest in the dolphin; for, as was stated, it has
no visible organ of hearing, and yet it is captured when
stupefied with noise; and so, while it has no visible organ for
smell, it has the sense of smell remarkably keen. It is manifest,
then, that the animals above mentioned are in possession of all
the five senses.
1527
all animals. Testaceans have the senses of smell and taste. With
regard to their possession of the sense of smell, that is proved
by the use of baits, e.g. in the case of the purple-fish; for this
creature is enticed by baits of rancid meat, which it perceives
and is attracted to from a great distance. The proof that it
possesses a sense of taste hangs by the proof of its sense of
smell; for whenever an animal is attracted to a thing by
perceiving its smell, it is sure to like the taste of it. Further, all
animals furnished with a mouth derive pleasure or pain from
the touch of sapid juices.
1528
9
Voice and sound are different from one another; and language
differs from voice and sound. The fact is that no animal can give
utterance to voice except by the action of the pharynx, and
consequently such animals as are devoid of lung have no voice;
and language is the articulation of vocal sounds by the
instrumentality of the tongue. Thus, the voice and larynx can
emit vocal or vowel sounds; non-vocal or consonantal sounds
are made by the tongue and the lips; and out of these vocal and
non-vocal sounds language is composed. Consequently, animals
that have no tongue at all or that have a tongue not freely
detached, have neither voice nor language; although, by the
way, they may be enabled to make noises or sounds by other
organs than the tongue.
1529
sounds and squeaks, which is what is called their ‘voice’, as the
lyra or gurnard, and the sciaena (for these fishes make a
grunting kind of noise) and the caprus or boar-fish in the river
Achelous, and the chalcis and the cuckoo-fish; for the chalcis
makes a sort piping sound, and the cuckoo-fish makes a sound
greatly like the cry of the cuckoo, and is nicknamed from the
circumstance. The apparent voice in all these fishes is a sound
caused in some cases by a rubbing motion of their gills, which
by the way are prickly, or in other cases by internal parts about
their bellies; for they all have air or wind inside them, by
rubbing and moving which they produce the sounds. Some
cartilaginous fish seem to squeak.
The dolphin, when taken out of the water, gives a squeak and
moans in the air, but these noises do not resemble those above
mentioned. For this creature has a voice (and can therefore
utter vocal or vowel sounds), for it is furnished with a lung and
a windpipe; but its tongue is not loose, nor has it lips, so as to
give utterance to an articulate sound (or a sound of vowel and
consonant in combination.)
1530
of the tongue, which in other animals is detached, is tightly
fixed in the frog as it is in all fishes; but the part towards the
pharynx is freely detached, and may, so to speak, be spat
outwards, and it is with this that it makes its peculiar croak. The
croaking that goes on in the marsh is the call of the males to
the females at rutting time; and, by the way, all animals have a
special cry for the like end at the like season, as is observed in
the case of goats, swine, and sheep. (The bull-frog makes its
croaking noise by putting its under jaw on a level with the
surface of the water and extending its upper jaw to its utmost
capacity. The tension is so great that the upper jaw becomes
transparent, and the animal’s eyes shine through the jaw like
lamps; for, by the way, the commerce of the sexes takes place
usually in the night time.) Birds can utter vocal sounds; and
such of them can articulate best as have the tongue moderately
flat, and also such as have thin delicate tongues. In some cases,
the male and the female utter the same note; in other cases,
different notes. The smaller birds are more vocal and given to
chirping than the larger ones; but in the pairing season every
species of bird becomes particularly vocal. Some of them call
when fighting, as the quail, others cry or crow when challenging
to combat, as the partridge, or when victorious, as the barn-door
cock. In some cases cock-birds and hens sing alike, as is
observed in the nightingale, only that the hen stops singing
when brooding or rearing her young; in other birds, the cocks
sing more than the hens; in fact, with barn-door fowls and
quails, the cock sings and the hen does not.
1531
have no control, at first, over the tongue; but it is so far
imperfect, and only frees and detaches itself by degrees, so that
in the interval children for the most part lisp and stutter.
10
1532
them up when they go to sleep. Furthermore, it would appear
that not only do men dream, but horses also, and dogs, and
oxen; aye, and sheep, and goats, and all viviparous quadrupeds;
and dogs show their dreaming by barking in their sleep. With
regard to oviparous animals we cannot be sure that they dream,
but most undoubtedly they sleep. And the same may be said of
water animals, such as fishes, molluscs, crustaceans, to wit
crawfish and the like. These animals sleep without doubt,
although their sleep is of very short duration. The proof of their
sleeping cannot be got from the condition of their eyes – for
none of these creatures are furnished with eyelids – but can be
obtained only from their motionless repose.
1533
sleeping by their lying still and allowing the glistening under-
parts of their bodies to become visible, while the capture is
taking Place. They sleep in the night-time more than during the
day; and so soundly at night that you may cast the net without
making them stir. Fish, as a general rule, sleep close to the
ground, or to the sand or to a stone at the bottom, or after
concealing themselves under a rock or the ground. Flat fish go
to sleep in the sand; and they can be distinguished by the
outlines of their shapes in the sand, and are caught in this
position by being speared with pronged instruments. The basse,
the chrysophrys or gilt-head, the mullet, and fish of the like sort
are often caught in the daytime by the prong owing to their
having been surprised when sleeping; for it is scarcely probable
that fish could be pronged while awake. Cartilaginous fish sleep
at times so soundly that they may be caught by hand. The
dolphin and the whale, and all such as are furnished with a
blow-hole, sleep with the blow-hole over the surface of the
water, and breathe through the blow-hole while they keep up a
quiet flapping of their fins; indeed, some mariners assure us
that they have actually heard the dolphin snoring.
1534
exceptional cases of this kind, it has been observed that when a
dream occurs in advanced life it prognosticates either actual
dissolution or a general break-up of the system.
11
With regard to sex, some animals are divided into male and
female, but others are not so divided but can only be said in a
comparative way to bring forth young and to be pregnant. In
animals that live confined to one spot there is no duality of sex;
nor is there such, in fact, in any testaceans. In molluscs and in
crustaceans we find male and female: and, indeed, in all
animals furnished with feet, biped or quadruped; in short, in all
such as by copulation engender either live young or egg or grub.
In the several genera, with however certain exceptions, there
either absolutely is or absolutely is not a duality of sex. Thus, in
quadrupeds the duality is universal, while the absence of such
duality is universal in testaceans, and of these creatures, as
with plants, some individuals are fruitful and some are not their
lying still
But among insects and fishes, some cases are found wholly
devoid of this duality of sex. For instance, the eel is neither male
nor female, and can engender nothing. In fact, those who assert
that eels are at times found with hair-like or worm-like progeny
attached, make only random assertions from not having
carefully noticed the locality of such attachments. For no eel
nor animal of this kind is ever viviparous unless previously
oviparous; and no eel was ever yet seen with an egg. And
animals that are viviparous have their young in the womb and
1535
closely attached, and not in the belly; for, if the embryo were
kept in the belly, it would be subjected to the process of
digestion like ordinary food. When people rest duality of sex in
the eel on the assertion that the head of the male is bigger and
longer, and the head of the female smaller and more snubbed,
they are taking diversity of species for diversity of sex.
1536
is applicable to man and to all vivipara that have feet. Again, the
female is less muscular and less compactly jointed, and more
thin and delicate in the hair – that is, where hair is found; and,
where there is no hair, less strongly furnished in some
analogous substance. And the female is more flaccid in texture
of flesh, and more knock-kneed, and the shin-bones are
thinner; and the feet are more arched and hollow in such
animals as are furnished with feet. And with regard to voice, the
female in all animals that are vocal has a thinner and sharper
voice than the male; except, by the way, with kine, for the
lowing and bellowing of the cow has a deeper note than that of
the bull. With regard to organs of defence and offence, such as
teeth, tusks, horns, spurs, and the like, these in some species
the male possesses and the female does not; as, for instance,
the hind has no horns, and where the cock-bird has a spur the
hen is entirely destitute of the organ; and in like manner the
sow is devoid of tusks. In other species such organs are found in
both sexes, but are more perfectly developed in the male; as, for
instance, the horn of the bull is more powerful than the horn of
the cow.
Book V
1537
sleep, and the duality sex, all these topics have now been
touched upon. It now remains for us to discuss, duly and in
order, their several modes of propagation.
These modes are many and diverse, and in some respects are
like, and in other respects are unlike to one another. As we
carried on our previous discussion genus by genus, so we must
attempt to follow the same divisions in our present argument;
only that whereas in the former case we started with a
consideration of the parts of man, in the present case it behoves
us to treat of man last of all because he involves most
discussion. We shall commence, then, with testaceans, and then
proceed to crustaceans, and then to the other genera in due
order; and these other genera are, severally, molluscs, and
insects, then fishes viviparous and fishes oviparous, and next
birds; and afterwards we shall treat of animals provided with
feet, both such as are oviparous and such as are viviparous, and
we may observe that some quadrupeds are viviparous, but that
the only viviparous biped is man.
1538
In animals where generation goes by heredity, wherever there is
duality of sex generation is due to copulation. In the group of
fishes, however, there are some that are neither male nor
female, and these, while they are identical generically with
other fish, differ from them specifically; but there are others
that stand altogether isolated and apart by themselves. Other
fishes there are that are always female and never male, and
from them are conceived what correspond to the wind-eggs in
birds. Such eggs, by the way, in birds are all unfruitful; but it is
their nature to be independently capable of generation up to the
egg-stage, unless indeed there be some other mode than the
one familiar to us of intercourse with the male; but concerning
these topics we shall treat more precisely later on. In the case of
certain fishes, however, after they have spontaneously
generated eggs, these eggs develop into living animals; only that
in certain of these cases development is spontaneous, and in
others is not independent of the male; and the method of
proceeding in regard to these matters will set forth by and by,
for the method is somewhat like to the method followed in the
case of birds. But whensoever creatures are spontaneously
generated, either in other animals, in the soil, or on plants, or in
the parts of these, and when such are generated male and
female, then from the copulation of such spontaneously
generated males and females there is generated a something – a
something never identical in shape with the parents, but a
something imperfect. For instance, the issue of copulation in
lice is nits; in flies, grubs; in fleas, grubs egg-like in shape; and
from these issues the parent-species is never reproduced, nor is
any animal produced at all, but the like nondescripts only.
1539
2
1540
bull, owing to the rigidity of the penis of the bull. In point of
fact, the females of these animals elicit the sperm of the male
in the act of withdrawing from underneath him; and, by the
way, this phenomenon has been observed in the case of the stag
and hind, domesticated, of course. Covering with the wolf is the
same as with the dog. Cats do not copulate with a rearward
presentment on the part of the female, but the male stands
erect and the female puts herself underneath him; and, by the
way, the female cat is peculiarly lecherous, and wheedles the
male on to sexual commerce, and caterwauls during the
operation. Camels copulate with the female in a sitting posture,
and the male straddles over and covers her, not with the hinder
presentment on the female’s part but like the other quadrupeds
mentioned above, and they pass the whole day long in the
operation; when thus engaged they retire to lonely spots, and
none but their keeper dare approach them. And, be it observed,
the penis of the camel is so sinewy that bow-strings are
manufactured out of it. Elephants, also, copulate in lonely
places, and especially by river-sides in their usual haunts; the
female squats down, and straddles with her legs, and the male
mounts and covers her. The seal covers like all opisthuretic
animals, and in this species the copulation extends over a
lengthened time, as is the case with the dog and bitch; and the
penis in the male seal is exceptionally large.
1541
copulation, as is also observed in the toad, the frog, and all
other animals of the same group.
All fishes, with the exception of the flat selachians, lie down
side by side, and copulate belly to belly. Fishes, however, that are
flat and furnished with tails – as the ray, the trygon, and the like
– copulate not only in this way, but also, where the tail from its
thinness is no impediment, by mounting of the male upon the
female, belly to back. But the rhina or angel-fish, and other like
fishes where the tail is large, copulate only by rubbing against
one another sideways, belly to belly. Some men assure us that
they have seen some of the selachia copulating hindways, dog
and bitch. In the cartilaginous species the female is larger than
the male; and the same is the case with other fishes for the
most part. And among cartilaginous fishes are included, besides
those already named, the bos, the lamia, the aetos, the narce or
torpedo, the fishing-frog, and all the galeodes or sharks and
dogfish. Cartilaginous fishes, then, of all kinds, have in many
1542
instances been observed copulating in the way above
mentioned; for, by the way, in viviparous animals the process of
copulation is of longer duration than in the ovipara.
It is the same with the dolphin and with all cetaceans; that is to
say, they come side by side, male and female, and copulate, and
the act extends over a time which is neither short nor very long.
Now neither fishes nor any animals devoid of feet are furnished
with testicles, but male serpents and male fishes have a pair of
ducts which fill with milt or sperm at the rutting season, and
discharge, in all cases, a milk-like juice. These ducts unite, as in
birds; for birds, by the way, have their testicles in their interior,
and so have all ovipara that are furnished with feet. And this
union of the ducts is so far continued and of such extension as
to enter the receptive organ in the female.
1543
In the case of oviparous fishes the process of coition is less
open to observation. In point of fact, some are led by the want
of actual observation to surmise that the female becomes
impregnated by swallowing the seminal fluid of the male. And
there can be no doubt that this proceeding on the part of the
female is often witnessed; for at the rutting season the females
follow the males and perform this operation, and strike the
males with their mouths under the belly, and the males are
thereby induced to part with the sperm sooner and more
plentifully. And, further, at the spawning season the males go in
pursuit of the females, and, as the female spawns, the males
swallow the eggs; and the species is continued in existence by
the spawn that survives this process. On the coast of Phoenicia
they take advantage of these instinctive propensities of the two
sexes to catch both one and the other: that is to say, by using
the male of the grey mullet as a decoy they collect and net the
female, and by using the female, the male.
1544
6
Molluscs, such as the octopus, the sepia, and the calamary, have
sexual intercourse all in the same way; that is to say, they unite
at the mouth, by an interlacing of their tentacles. When, then,
the octopus rests its so-called head against the ground and
spreads abroad its tentacles, the other sex fits into the
outspreading of these tentacles, and the two sexes then bring
their suckers into mutual connexion.
Some assert that the male has a kind of penis in one of his
tentacles, the one in which are the largest suckers; and they
further assert that the organ is tendinous in character, growing
attached right up to the middle of the tentacle, and that the
latter enables it to enter the nostril or funnel of the female.
1545
tail. Copulation takes place in the early spring, near to the
shore; and, in fact, the process has often been observed in the
case of all these animals. Sometimes it takes place about the
time when the figs begin to ripen. Lobsters and carids copulate
in like manner.
1546
the cantharis. They all copulate in the manner above described,
the fly, the cantharis, the sphondyle, (the phalangium spider)
any others of the kind that copulate at all. The phalangia – that
is to say, such of the species as spin webs – perform the
operation in the following way: the female takes hold of the
suspended web at the middle and gives a pull, and the male
gives a counter pull; this operation they repeat until they are
drawn in together and interlaced at the hinder ends; for, by the
way, this mode of copulation suits them in consequence of the
rotundity of their stomachs.
With birds the far greater part, as has been said, pair and breed
during the spring and early summer, with the exception of the
halcyon.
1547
The halcyon breeds at the season of the winter solstice.
Accordingly, when this season is marked with calm weather, the
name of ‘halcyon days’ is given to the seven days preceding, and
to as many following, the solstice; as Simonides the poet says:
And these days are calm, when southerly winds prevail at the
solstice, northerly ones having been the accompaniment of the
Pleiads. The halcyon is said to take seven days for building her
nest, and the other seven for laying and hatching her eggs. In
our country there are not always halcyon days about the time of
the winter solstice, but in the Sicilian seas this season of calm is
almost periodical. The bird lays about five eggs.
(The aithyia, or diver, and the larus, or gull, lay their eggs on
rocks bordering on the sea, two or three at a time; but the gull
lays in the summer, and the diver at the beginning of spring,
just after the winter solstice, and it broods over its eggs as birds
do in general. And neither of these birds resorts to a hiding-
place.)
The halcyon is the most rarely seen of all birds. It is seen only
about the time of the setting of the Pleiads and the winter
solstice. When ships are lying at anchor in the roads, it will
hover about a vessel and then disappear in a moment, and
1548
Stesichorus in one of his poems alludes to this peculiarity. The
nightingale also breeds at the beginning of summer, and lays
five or six eggs; from autumn until spring it retires to a hiding-
place.
1549
10
1550
11
Fish for the most part breed some time or other during the
three months between the middle of March and the middle of
June. Some few breed in autumn: as, for instance, the saupe and
the sargus, and such others of this sort as breed shortly before
the autumn equinox; likewise the electric ray and the angel-
fish. Other fishes breed both in winter and in summer, as was
previously observed: as, for instance, in winter-time the basse,
the grey mullet, and the belone or pipe-fish; and in summer-
time, from the middle of June to the middle of July, the female
tunny, about the time of the summer solstice; and the tunny
lays a sac-like enclosure in which are contained a number of
small eggs. The ryades or shoal-fishes breed in summer.
1551
generation, so also with regard to fishes locality of itself has
much to do not only in regard to the size and vigour of the
creature, but also in regard to its parturition and its copulations,
causing the same species to breed oftener in one place and
seldomer in another.
12
The purple murex breeds about springtime, and the ceryx at the
close of the winter. And, as a general rule, the testaceans are
found to be furnished with their so-called eggs in spring-time
and in autumn, with the exception of the edible urchin; for this
animal has the so-called eggs in most abundance in these
seasons, but at no season is unfurnished with them; and it is
1552
furnished with them in especial abundance in warm weather or
when a full moon is in the sky. Only, by the way, these remarks
do not apply to the sea-urchin found in the Pyrrhaean Straits,
for this urchin is at its best for table purposes in the winter; and
these urchins are small but full of eggs.
13
(Of birds the wild species, as has been stated, as a general rule
pair and breed only once a year. The swallow, however, and the
blackbird breed twice. With regard to the blackbird, however, its
first brood is killed by inclemency of weather (for it is the
earliest of all birds to breed), but the second brood it usually
succeeds in rearing.
Of the pigeon family there are many diversities; for the peristera
or common pigeon is not identical with the peleias or rock-
pigeon. In other words, the rock-pigeon is smaller than the
common pigeon, and is less easily domesticated; it is also black,
and small, red-footed and rough-footed; and in consequence of
these peculiarities it is neglected by the pigeon-fancier. The
largest of all the pigeon species is the phatta or ring-dove; and
the next in size is the oenas or stock-dove; and the stock-dove is
1553
a little larger than the common pigeon. The smallest of all the
species is the turtle-dove. Pigeons breed and hatch at all
seasons, if they are furnished with a sunny place and all
requisites; unless they are so furnished, they breed only in the
summer. The spring brood is the best, or the autumn brood. At
all events, without doubt, the produce of the hot season, the
summer brood, is the poorest of the three.)
14
For animals that copulate, of one and the same species, the age
for maturity is in most species tolerably uniform, unless it
occurs prematurely by reason of abnormality, or is postponed by
physical injury.
1554
fourteen, and becomes generatively capable at about the age of
twenty-one years.
As a rule, then, as was stated, the voice of the male differs from
the voice of the female, in animals where the voice admits of a
continuous and prolonged sound, in the fact that the note in
the male voice is more deep and bass; not, however, in all
animals, for the contrary holds good in the case of some, as for
instance in kine: for here the cow has a deeper note than the
bull, and the calves a deeper note than the cattle. And we can
1555
thus understand the change of voice in animals that undergo
gelding; for male animals that undergo this process assume the
characters of the female.
1556
capable up to the age of thirty-three years, and the mare up to
forty, so that, in point of fact, the animals are sexually capable
all their lives long; for the stallion, as a rule, lives for about
thirty-five years, and the mare for a little over forty; although,
by the way, a horse has known to live to the age of seventy-five.
The ass and the she-ass are sexually capable when thirty
months old; but, as a rule, they are not generatively mature
until they are three years old, or three years and a half. An
instance has been known of a she-ass bearing and bringing
forth a foal when only a year old. A cow has been known to
calve when only a year old, and the calf grew as big as might be
expected, but no more. So much for the dates in time at which
these animals attain to generative capacity.
Rams single out the oldest ewes for copulation, and show no
regard for the young ones. And, as has been stated, the issue of
the younger ewes is poorer than that of the older ones.
1557
good feed, and with the first sow it mounts; if poorly fed or put
to many females, the copulation is abbreviated, and the litter is
comparatively poor. The first litter of the sow is the fewest in
number; at the second litter she is at her prime. The animal, as
it grows old, continues to breed, but the sexual desire abates.
When they reach fifteen years, they become unproductive, and
are getting old. If a sow be highly fed, it is all the more eager for
sexual commerce, whether old or young; but, if it be over-
fattened in pregnancy, it gives the less milk after parturition.
With regard to the age of the parents, the litter is the best when
they are in their prime; but with regard to the seasons of the
year, the litter is the best that comes at the beginning of winter;
and the summer litter the poorest, consisting as it usually does
of animals small and thin and flaccid. The boar, if it be well fed,
is sexually capable at all hours, night and day; but otherwise is
peculiarly salacious early in the morning. As it grows old the
sexual passion dies away, as we have already remarked. Very
often a boar, when more or less impotent from age or debility,
finding itself unable to accomplish the sexual commerce with
due speed, and growing fatigued with the standing posture, will
roll the sow over on the ground, and the pair will conclude the
operation side by side of one another. The sow is sure of
conception if it drops its lugs in rutting time; if the ears do not
thus drop, it may have to rut a second time before impregnation
takes place.
1558
The female of the camel is opisthuretic, and submits to the
male in the way above described; and the season for copulation
in Arabia is about the month of October. Its period of gestation
is twelve months; and it is never delivered of more than one
foal at a time. The female becomes sexually receptive and the
male sexually capable at the age of three years. After
parturition, an interval of a year elapses before the female is
again receptive to the male.
15
The testacean is almost the only genus that throughout all its
species is non-copulative.
1559
The porphyrae, or purple murices, gather together to some one
place in the spring-time, and deposit the so-called ‘honeycomb’.
This substance resembles the comb, only that it is not so neat
and delicate; and looks as though a number of husks of white
chick-peas were all stuck together. But none of these structures
has any open passage, and the porphyra does not grow out of
them, but these and all other testaceans grow out of mud and
decaying matter. The substance, is, in fact, an excretion of the
porphyra and the ceryx; for it is deposited by the ceryx as well.
Such, then, of the testaceans as deposit the honeycomb are
generated spontaneously like all other testaceans, but they
certainly come in greater abundance in places where their
congeners have been living previously. At the commencement
of the process of depositing the honeycomb, they throw off a
slippery mucus, and of this the husklike formations are
composed. These formations, then, all melt and deposit their
contents on the ground, and at this spot there are found on the
ground a number of minute porphyrae, and porphyrae are
caught at times with these animalculae upon them, some of
which are too small to be differentiated in form. If the
porphyrae are caught before producing this honey-comb, they
sometimes go through the process in fishing-creels, not here
and there in the baskets, but gathering to some one spot all
together, just as they do in the sea; and owing to the
narrowness of their new quarters they cluster together like a
bunch of grapes.
There are many species of the purple murex; and some are
large, as those found off Sigeum and Lectum; others are small,
as those found in the Euripus, and on the coast of Caria. And
those that are found in bays are large and rough; in most of
them the peculiar bloom from which their name is derived is
dark to blackness, in others it is reddish and small in size; some
of the large ones weigh upwards of a mina apiece. But the
specimens that are found along the coast and on the rocks are
1560
small-sized, and the bloom in their case is of a reddish hue.
Further, as a general rule, in northern waters the bloom is
blackish, and in southern waters of a reddish hue. The murex is
caught in the spring-time when engaged in the construction of
the honeycomb; but it is not caught at any time about the rising
of the dog-star, for at that period it does not feed, but conceals
itself and burrows. The bloom of the animal is situated between
the mecon (or quasi-liver) and the neck, and the co-attachment
of these is an intimate one. In colour it looks like a white
membrane, and this is what people extract; and if it be removed
and squeezed it stains your hand with the colour of the bloom.
There is a kind of vein that runs through it, and this quasi-vein
would appear to be in itself the bloom. And the qualities, by the
way, of this organ are astringent. It is after the murex has
constructed the honeycomb that the bloom is at its worst. Small
specimens they break in pieces, shells and all, for it is no easy
matter to extract the organ; but in dealing with the larger ones
they first strip off the shell and then abstract the bloom. For this
purpose the neck and mecon are separated, for the bloom lies in
between them, above the so-called stomach; hence the
necessity of separating them in abstracting the bloom.
Fishermen are anxious always to break the animal in pieces
while it is yet alive, for, if it die before the process is completed,
it vomits out the bloom; and for this reason the fishermen keep
the animals in creels, until they have collected a sufficient
number and can attend to them at their leisure. Fishermen in
past times used not to lower creels or attach them to the bait, so
that very often the animal got dropped off in the pulling up; at
present, however, they always attach a basket, so that if the
animal fall off it is not lost. The animal is more inclined to slip
off the bait if it be full inside; if it be empty it is difficult to
shake it off. Such are the phenomena connected with the
porphyra or murex.
1561
The same phenomena are manifested by the ceryx or trumpet-
shell; and the seasons are the same in which the phenomena
are observable. Both animals, also, the murex and the ceryx,
have their opercula similarly situated – and, in fact, all the
stromboids, and this is congenital with them all; and they feed
by protruding the so-called tongue underneath the operculum.
The tongue of the murex is bigger than one’s finger, and by
means of it, it feeds, and perforates conchylia and the shells of
its own kind. Both the murex and the ceryx are long lived. The
murex lives for about six years; and the yearly increase is
indicated by a distinct interval in the spiral convolution of the
shell.
1562
trough shaped mussel. In the pinna also is found the so-called
pinna-guard. They are found also in the scallop and in the
oyster; these parasites never appear to grow in size. Fishermen
declare that the parasite is congenital with the larger animal.
(Scallops burrow for a time in the sand, like the murex.)
1563
16
1564
It is said that the sponge is sensitive; and as a proof of this
statement they say that if the sponge is made aware of an
attempt being made to pluck it from its place of attachment it
draws itself together, and it becomes a difficult task to detach it.
It makes a similar contractile movement in windy and
boisterous weather, obviously with the object of tightening its
hold. Some persons express doubts as to the truth of this
assertion; as, for instance, the people of Torone.
The largest of all sponges are the loose-textured ones, and these
are peculiarly abundant on the coast of Lycia. The softest are
the close-textured sponges; for, by the way, the so-called
sponges of Achilles are harder than these. As a general rule,
sponges that are found in deep calm waters are the softest; for
usually windy and stormy weather has a tendency to harden
them (as it has to harden all similar growing things), and to
arrest their growth. And this accounts for the fact that the
sponges found in the Hellespont are rough and close-textured;
and, as a general rule, sponges found beyond or inside Cape
Malea are, respectively, comparatively soft or comparatively
hard. But, by the way, the habitat of the sponge should not be
too sheltered and warm, for it has a tendency to decay, like all
similar vegetable-like growths. And this accounts for the fact
that the sponge is at its best when found in deep water close to
shore; for owing to the depth of the water they enjoy shelter
alike from stormy winds and from excessive heat.
Whilst they are still alive and before they are washed and
cleaned, they are blackish in colour. Their attachment is not
1565
made at one particular spot, nor is it made all over their bodies;
for vacant pore-spaces intervene. There is a kind of membrane
stretched over the under parts; and in the under parts the
points of attachment are the more numerous. On the top most
of the pores are closed, but four or five are open and visible; and
we are told by some that it is through these pores that the
animal takes its food.
17
1566
The spawn of the crawfish is of a loose or granular consistency,
and is divided into eight parts; for corresponding to each of the
flaps on the side there is a gristly formation to which the spawn
is attached, and the entire structure resembles a cluster of
grapes; for each gristly formation is split into several parts. This
is obvious enough if you draw the parts asunder; but at first
sight the whole appears to be one and indivisible. And the
largest are not those nearest to the outlet but those in the
middle, and the farthest off are the smallest. The size of the
small eggs is that of a small seed in a fig; and they are not quite
close to the outlet, but placed middleways; for at both ends,
tailwards and trunkwards, there are two intervals devoid of
eggs; for it is thus that the flaps also grow. The side flaps, then,
cannot close, but by placing the end flap on them the animal
can close up all, and this end-flap serves them for a lid. And in
the act of laying its eggs it seems to bring them towards the
gristly formations by curving the flap of its tail, and then,
squeezing the eggs towards the said gristly formations and
maintaining a bent posture, it performs the act of laying. The
gristly formations at these seasons increase in size and become
receptive of the eggs; for the animal lays its eggs into these
formations, just as the sepia lays its eggs among twigs and
driftwood.
It lays its eggs, then, in this manner, and after hatching them for
about twenty days it rids itself of them all in one solid lump, as
is quite plain from outside. And out of these eggs crawfish form
in about fifteen days, and these crawfish are caught at times
less then a finger’s breadth, or seven-tenths of an inch, in
length. The animal, then, lays its eggs before the middle of
September, and after the middle of that month throws off its
eggs in a lump. With the humped carids or prawns the time for
gestation is four months or thereabouts.
1567
Crawfish are found in rough and rocky places, lobsters in
smooth places, and neither crawfish nor lobsters are found in
muddy ones; and this accounts for the fact that lobsters are
found in the Hellespont and on the coast of Thasos, and
crawfish in the neighbourhood of Sigeum and Mount Athos.
Fishermen, accordingly, when they want to catch these various
creatures out at sea, take bearings on the beach and elsewhere
that tell them where the ground at the bottom is stony and
where soft with slime. In winter and spring these animals keep
in near to land, in summer they keep in deep water; thus at
various times seeking respectively for warmth or coolness.
The so-called arctus or bear-crab lays its eggs at about the same
time as the crawfish; and consequently in winter and in the
spring-time, before laying their eggs, they are at their best, and
after laying at their worst.
18
1568
fifty days later, the eggs burst and the little polypuses creep out,
like little spiders, in great numbers; the characteristic form of
their limbs is not yet to be discerned in detail, but their general
outline is clear enough. And, by the way, they are so small and
helpless that the greater number perish; it is a fact that they
have been seen so extremely minute as to be absolutely without
organization, but nevertheless when touched they moved. The
eggs of the sepia look like big black myrtle-berries, and they are
linked all together like a bunch of grapes, clustered round a
centre, and are not easily sundered from one another: for the
male exudes over them some moist glairy stuff, which
constitutes the sticky gum. These eggs increase in size; and they
are white at the outset, but black and larger after the sprinkling
of the male seminal fluid.
When it has come into being the young sepia is first distinctly
formed inside out of the white substance, and when the egg
bursts it comes out. The inner part is formed as soon as the
female lays the egg, something like a hail-stone; and out of this
substance the young sepia grows by a head-attachment, just as
young birds grow by a belly-attachment. What is the exact
nature of the navel-attachment has not yet been observed,
except that as the young sepia grows the white substance grows
less and less in size, and at length, as happens with the yolk in
the case of birds, the white substance in the case of the young
sepia disappears. In the case of the young sepia, as in the case
of the young of most animals, the eyes at first seem very large.
To illustrate this by way of a figure, let A represent the ovum, B
and C the eyes, and D the sepidium, or body of the little sepia.
(See diagram.)
The female sepia goes pregnant in the spring-time, and lays its
eggs after fifteen days of gestation; after the eggs are laid there
comes in another fifteen days something like a bunch of grapes,
and at the bursting of these the young sepiae issue forth. But if,
1569
when the young ones are fully formed, you sever the outer
covering a moment too soon, the young creatures eject
excrement, and their colour changes from white to red in their
alarm.
The calamary and the cuttle-fish are short-lived, as, with few
exceptions, they never see the year out; and the same
statement is applicable to the octopus.
From one single egg comes one single sepia; and this is likewise
true of the young calamary.
The male calamary differs from the female; for if its gill-region
be dilated and examined there are found two red formations
resembling breasts, with which the male is unprovided. In the
sepia, apart from this distinction in the sexes, the male, as has
been stated, is more mottled than the female.
1570
19
With regard to insects, that the male is less than the female and
that he mounts upon her back, and how he performs the act of
copulation and the circumstance that he gives over reluctantly,
all this has already been set forth, most cases of insect
copulation this process is speedily followed up by parturition.
1571
however, in an exceptional way, clings fast to the gut, and lays a
thing like a melon-seed, by observing which indication the
physician concludes that his patient is troubled with the worm.
1572
From one particular large grub, which has as it were horns, and
in other respects differs from grubs in general, there comes, by
a metamorphosis of the grub, first a caterpillar, then the cocoon,
then the necydalus; and the creature passes through all these
transformations within six months. A class of women unwind
and reel off the cocoons of these creatures, and afterwards
weave a fabric with the threads thus unwound; a Coan woman
of the name of Pamphila, daughter of Plateus, being credited
with the first invention of the fabric. After the same fashion the
carabus or stag-beetle comes from grubs that live in dry wood:
at first the grub is motionless, but after a while the shell bursts
and the stag-beetle issues forth.
1573
With all grubs and all animals that break out from the grub
state, generation is due primarily to the heat of the sun or to
wind.
Flies grow from grubs in the dung that farmers have gathered
up into heaps: for those who are engaged in this work
assiduously gather up the compost, and this they technically
term ‘working-up’ the manure. The grub is exceedingly minute
to begin with; first even at this stage – it assumes a reddish
colour, and then from a quiescent state it takes on the power of
motion, as though born to it; it then becomes a small
motionless grub; it then moves again, and again relapses into
immobility; it then comes out a perfect fly, and moves away
under the influence of the sun’s heat or of a puff of air. The
myops or horse-fly is engendered in timber. The orsodacna or
budbane is a transformed grub; and this grub is engendered in
cabbage-stalks. The cantharis comes from the caterpillars that
are found on fig-trees or pear-trees or fir-trees – for on all these
grubs are engendered – and also from caterpillars found on the
dog-rose; and the cantharis takes eagerly to ill-scented
1574
substances, from the fact of its having been engendered in ill-
scented woods. The conops comes from a grub that is
engendered in the slime of vinegar.
And, by the way, living animals are found in substances that are
usually supposed to be incapable of putrefaction; for instance,
worms are found in long-lying snow; and snow of this
description gets reddish in colour, and the grub that is
engendered in it is red, as might have been expected, and it is
also hairy. The grubs found in the snows of Media are large and
white; and all such grubs are little disposed to motion. In
Cyprus, in places where copper-ore is smelted, with heaps of
the ore piled on day after day, an animal is engendered in the
fire, somewhat larger than a blue bottle fly, furnished with
wings, which can hop or crawl through the fire. And the grubs
and these latter animals perish when you keep the one away
from the fire and the other from the snow. Now the salamander
is a clear case in point, to show us that animals do actually exist
that fire cannot destroy; for this creature, so the story goes, not
only walks through the fire but puts it out in doing so.
As a rule, insects that come from caterpillars and grubs are held
at first by filaments resembling the threads of a spider’s web.
1575
20
1576
21
Now of these rulers there are two kinds: the better kind is red in
colour, the inferior kind is black and variegated; the ruler is
double the size of the working bee. These rulers have the
abdomen or part below the waist half as large again, and they
are called by some the ‘mothers’, from an idea that they bear or
generate the bees; and, as a proof of this theory of their
motherhood, they declare that the brood of the drones appears
even when there is no ruler-bee in the hive, but that the bees do
not appear in his absence. Others, again, assert that these
insects copulate, and that the drones are male and the bees
female.
The ordinary bee is generated in the cells of the comb, but the
ruler-bees in cells down below attached to the comb, suspended
from it, apart from the rest, six or seven in number, and growing
in a way quite different from the mode of growth of the
ordinary brood.
Bees are provided with a sting, but the drones are not so
provided. The rulers are provided with stings, but they never use
1577
them; and this latter circumstance will account for the belief of
some people that they have no stings at all.
22
Of bees there are various species. The best kind is a little round
mottled insect; another is long, and resembles the anthrena; a
third is a black and flat-bellied, and is nick-named the ‘robber’;
a fourth kind is the drone, the largest of all, but stingless and
inactive. And this proportionate size of the drone explains why
some bee-masters place a net-work in front of the hives; for the
network is put to keep the big drones out while it lets the little
bees go in.
Of the king bees there are, as has been stated, two kinds. In
every hive there are more kings than one; and a hive goes to
ruin if there be too few kings, not because of anarchy thereby
ensuing, but, as we are told, because these creatures contribute
in some way to the generation of the common bees. A hive will
go also to ruin if there be too large a number of kings in it; for
the members of the hives are thereby subdivided into too many
separate factions.
The bees first work at the honeycomb, and then put the pupae
in it: by the mouth, say those who hold the theory of their
bringing them from elsewhere. After putting in the pupae they
1578
put in the honey for subsistence, and this they do in the
summer and autumn; and, by the way, the autumn honey is the
better of the two.
The honeycomb is made from flowers, and the materials for the
wax they gather from the resinous gum of trees, while honey is
distilled from dew, and is deposited chiefly at the risings of the
constellations or when a rainbow is in the sky: and as a general
rule there is no honey before the rising of the Pleiads. (The bee,
then, makes the wax from flowers. The honey, however, it does
not make, but merely gathers what is deposited out of the
atmosphere; and as a proof of this statement we have the
known fact that occasionally bee-keepers find the hives filled
with honey within the space of two or three days. Furthermore,
in autumn flowers are found, but honey, if it be withdrawn, is
not replaced; now, after the withdrawal of the original honey,
when no food or very little is in the hives, there would be a
fresh stock of honey, if the bees made it from flowers.) Honey, if
allowed to ripen and mature, gathers consistency; for at first it
is like water and remains liquid for several days. If it be drawn
off during these days it has no consistency; but it attains
consistency in about twenty days. The taste of thyme-honey is
discernible at once, from its peculiar sweetness and consistency.
The bee gathers from every flower that is furnished with a calyx
or cup, and from all other flowers that are sweet-tasted, without
doing injury to any fruit; and the juices of the flowers it takes
up with the organ that resembles a tongue and carries off to the
hive.
1579
slantwise in the comb, but by and by rises up straight by an
effort of its own and takes food, and holds on so tightly to the
honeycomb as actually to cling to it.
The young of bees and of drones is white, and from the young
come the grubs; and the grubs grow into bees and drones. The
egg of the king bee is reddish in colour, and its substance is
about as consistent as thick honey; and from the first it is about
as big as the bee that is produced from it. From the young of the
king bee there is no intermediate stage, it is said, of the grub,
but the bee comes at once.
The bee lives for six years as a rule, as an exception for seven
years. If a swarm lasts for nine years, or ten, great credit is
considered due to its management.
1580
flowers at this time of the year, and it is from the ivy-flower that
they derive their honey. A white and very consistent honey is
brought down from the upper country to Amisus, which is
deposited by bees on trees without the employment of
honeycombs: and this kind of honey is produced in other
districts in Pontus.
23
1581
wasp make their appearance not in the spring but in the
autumn; and their growth is especially discernible in times of
full moon. And, by the way, the eggs and the grubs never rest at
the bottom of the cells, but always cling on to the side wall.
24
25
1582
26
27
All spiders lay their eggs in a web; but some spiders lay in a
small and fine web, and others in a thick one; and some, as a
rule, lay in a round-shaped case or capsule, and some are only
partially enveloped in the web. The young grubs are not all
developed at one and the same time into young spiders; but the
moment the development takes place, the young spider makes
a leap and begins to spin his web. The juice of the grub, if you
squeeze it, is the same as the juice found in the spider when
young; that is to say, it is thick and white.
The meadow spider lays its eggs into a web, one half of which is
attached to itself and the other half is free; and on this the
parent broods until the eggs are hatched. The phalangia lay
their eggs in a sort of strong basket which they have woven, and
brood over it until the eggs are hatched. The smooth spider is
much less prolific than the phalangium or hairy spider. These
1583
phalangia, when they grow to full size, very often envelop the
mother phalangium and eject and kill her; and not seldom they
kill the father-phalangium as well, if they catch him: for, by the
way, he has the habit of co-operating with the mother in the
hatching. The brood of a single phalangium is sometimes three
hundred in number. The spider attains its full growth in about
four weeks.
28
The grasshopper lays its eggs at the close of summer, and dies
after laying them. The fact is that, at the time of laying the eggs,
grubs are engendered in the region of the mother grasshopper’s
neck; and the male grasshoppers die about the same time. In
spring-time they come out of the ground; and, by the way, no
1584
grasshoppers are found in mountainous land or in poor land,
but only in flat and loamy land, for the fact is they lay their eggs
in cracks of the soil. During the winter their eggs remain in the
ground; and with the coming of summer the last year’s larva
develops into the perfect grasshopper.
29
The attelabi or locusts lay their eggs and die in like manner
after laying them. Their eggs are subject to destruction by the
autumn rains, when the rains are unusually heavy; but in
seasons of drought the locusts are exceedingly numerous, from
the absence of any destructive cause, since their destruction
seems then to be a matter of accident and to depend on luck.
30
Of the cicada there are two kinds; one, small in size, the first to
come and the last to disappear; the other, large, the singing one
that comes last and first disappears. Both in the small and the
large species some are divided at the waist, to wit, the singing
ones, and some are undivided; and these latter have no song.
The large and singing cicada is by some designated the ‘chirper’,
and the small cicada the ‘tettigonium’ or cicadelle. And, by the
way, such of the tettigonia as are divided at the waist can sing
just a little.
The cicada is not found where there are no trees; and this
accounts for the fact that in the district surrounding the city of
Cyrene it is not found at all in the plain country, but is found in
1585
great numbers in the neighbourhood of the city, and especially
where olive-trees are growing: for an olive grove is not thickly
shaded. And the cicada is not found in cold places, and
consequently is not found in any grove that keeps out the
sunlight.
The large and the small cicada copulate alike, belly to belly. The
male discharges sperm into the female, as is the case with
insects in general, and the female cicada has a cleft generative
organ; and it is the female into which the male discharges the
sperm.
They lay their eggs in fallow lands, boring a hole with the
pointed organ they carry in the rear, as do the locusts likewise;
for the locust lays its eggs in untilled lands, and this fact may
account for their numbers in the territory adjacent to the city of
Cyrene. The cicadae also lay their eggs in the canes on which
husbandmen prop vines, perforating the canes; and also in the
stalks of the squill. This brood runs into the ground. And they
are most numerous in rainy weather. The grub, on attaining full
size in the ground, becomes a tettigometra (or nymph), and the
creature is sweetest to the taste at this stage before the husk is
broken. When the summer solstice comes, the creature issues
from the husk at night-time, and in a moment, as the husk
breaks, the larva becomes the perfect cicada. creature, also, at
once turns black in colour and harder and larger, and takes to
singing. In both species, the larger and the smaller, it is the
male that sings, and the female that is unvocal. At first, the
males are the sweeter eating; but, after copulation, the females,
as they are full then of white eggs.
If you make a sudden noise as they are flying overhead they let
drop something like water. Country people, in regard to this, say
that they are voiding urine, ie. that they have an excrement, and
that they feed upon dew.
1586
If you present your finger to a cicada and bend back the tip of it
and then extend it again, it will endure the presentation more
quietly than if you were to keep your finger outstretched
altogether; and it will set to climbing your finger: for the
creature is so weak-sighted that it will take to climbing your
finger as though that were a moving leaf.
31
Of insects that are not carnivorous but that live on the juices of
living flesh, such as lice and fleas and bugs, all, without
exception, generate what are called ‘nits’, and these nits
generate nothing.
There is also a species of louse called the ‘wild louse’, and this is
harder than the ordinary louse, and there is exceptional
difficulty in getting the skin rid of it. Boys’ heads are apt to be
1587
lousy, but men’s in less degree; and women are more subject to
lice than men. But, whenever people are troubled with lousy
heads, they are less than ordinarily troubled with headache.
And lice are generated in other animals than man. For birds are
infested with them; and pheasants, unless they clean
themselves in the dust, are actually destroyed by them. All
other winged animals that are furnished with feathers are
similarly infested, and all hair-coated creatures also, with the
single exception of the ass, which is infested neither with lice
nor with ticks.
Cattle suffer both from lice and from ticks. Sheep and goats
breed ticks, but do not breed lice. Pigs breed lice large and hard.
In dogs are found the flea peculiar to the animal, the
Cynoroestes. In all animals that are subject to lice, the latter
originate from the animals themselves. Moreover, in animals
that bathe at all, lice are more than usually abundant when
they change the water in which they bathe.
In the sea, lice are found on fishes, but they are generated not
out of the fish but out of slime; and they resemble multipedal
wood-lice, only that their tail is flat. Sea-lice are uniform in
shape and universal in locality, and are particularly numerous
on the body of the red mullet. And all these insects are
multipedal and devoid of blood.
1588
32
A creature is also found in wax long laid by, just as in wood, and
it is the smallest of animalcules and is white in colour, and is
designated the acari or mite. In books also other animalcules
are found, some resembling the grubs found in garments, and
some resembling tailless scorpions, but very small. As a general
rule we may state that such animalcules are found in practically
anything, both in dry things that are becoming moist and in
moist things that are drying, provided they contain the
conditions of life.
1589
condition. But as yet it is not known into what winged condition
it is transformed.
The fruit of the wild fig contains the psen, or fig-wasp. This
creature is a grub at first; but in due time the husk peels off and
the psen leaves the husk behind it and flies away, and enters
into the fruit of the fig-tree through its orifice, and causes the
fruit not to drop off; and with a view to this phenomenon,
country folk are in the habit of tying wild figs on to fig-trees,
and of planting wild fig-trees near domesticated ones.
33
The tortoise lays eggs with a hard shell and of two colours
within, like birds’ eggs, and after laying them buries them in the
ground and treads the ground hard over them; it then broods
over the eggs on the surface of the ground, and hatches the eggs
the next year. The hemys, or fresh-water tortoise, leaves the
water and lays its eggs. It digs a hole of a casklike shape, and
deposits therein the eggs; after rather less than thirty days it
digs the eggs up again and hatches them with great rapidity,
and leads its young at once off to the water. The sea-turtle lays
on the ground eggs just like the eggs of domesticated birds,
buries the eggs in the ground, and broods over them in the
night-time. It lays a very great number of eggs, amounting at
times to one hundred.
1590
Lizards and crocodiles, terrestrial and fluvial, lay eggs on land.
The eggs of lizards hatch spontaneously on land, for the lizard
does not live on into the next year; in fact, the life of the animal
is said not to exceed six months. The river-crocodile lays a
number of eggs, sixty at the most, white in colour, and broods
over them for sixty days: for, by the way, the creature is very
long-lived. And the disproportion is more marked in this animal
than in any other between the smallness of the original egg and
the huge size of the full-grown animal. For the egg is not larger
than that of the goose, and the young crocodile is small,
answering to the egg in size, but the full-grown animal attains
the length of twenty-six feet; in fact, it is actually stated that
the animal goes on growing to the end of its days.
34
1591
Book VI
1592
Birds in general lay their eggs in nests, but such as are
disqualified for flight, as the partridge and the quail, do not lay
them in nests but on the ground, and cover them over with
loose material. The same is the case with the lark and the tetrix.
These birds hatch in sheltered places; but the bird called
merops in Boeotia, alone of all birds, burrows into holes in the
ground and hatches there.
The eggs of birds that frequent rivers and marshes differ from
those of birds that live on dry land; that is to say, the eggs of
waterbirds have comparatively more of the yellow or yolk and
less of the white. Eggs vary in colour according to their kind.
Some eggs are white, as those of the pigeon and of the
partridge; others are yellowish, as the eggs of marsh birds; in
some cases the eggs are mottled, as the eggs of the guinea-fowl
1593
and the pheasant; while the eggs of the kestrel are red, like
vermilion.
1594
Such as affirm that wind-eggs are the residua of eggs previously
begotten from copulation are mistaken in this assertion, for we
have cases well authenticated where chickens of the common
hen and goose have laid wind-eggs without ever having been
subjected to copulation. Wind-eggs are smaller, less palatable,
and more liquid than true eggs, and are produced in greater
numbers. When they are put under the mother bird, the liquid
contents never coagulate, but both the yellow and the white
remain as they were. Wind-eggs are laid by a number of birds: as
for instance by the common hen, the hen partridge, the hen
pigeon, the peahen, the goose, and the vulpanser. Eggs are
hatched under brooding hens more rapidly in summer than in
winter; that is to say, hens hatch in eighteen days in summer,
but occasionally in winter take as many as twenty-five. And by
the way for brooding purposes some birds make better mothers
than others. If it thunders while a hen-bird is brooding, the eggs
get addled. Wind-eggs that are called by some cynosura and uria
are produced chiefly in summer. Wind-eggs are called by some
zephyr-eggs, because at spring-time hen-birds are observed to
inhale the breezes; they do the same if they be stroked in a
peculiar way by hand. Wind-eggs can turn into fertile eggs, and
eggs due to previous copulation can change breed, if before the
change of the yellow to the white the hen that contains wind-
eggs, or eggs begotten of copulation be trodden by another cock-
bird. Under these circumstances the wind-eggs turn into fertile
eggs, and the previously impregnated eggs follow the breed of
the impregnator; but if the latter impregnation takes place
during the change of the yellow to the white, then no change in
the egg takes place: the wind-egg does not become a true egg,
and the true egg does not take on the breed of the latter
impregnator. If when the egg-substance is small copulation be
intermitted, the previously existing egg-substance exhibits no
increase; but if the hen be again submitted to the male the
increase in size proceeds with rapidity.
1595
The yolk and the white are diverse not only in colour but also in
properties. Thus, the yolk congeals under the influence of cold,
whereas the white instead of congealing is inclined rather to
liquefy. Again, the white stiffens under the influence of fire,
whereas the yolk does not stiffen; but, unless it be burnt
through and through, it remains soft, and in point of fact is
inclined to set or to harden more from the boiling than from the
roasting of the egg. The yolk and the white are separated by a
membrane from one another. The so-called ‘hail-stones’, or
treadles, that are found at the extremity of the yellow in no way
contribute towards generation, as some erroneously suppose:
they are two in number, one below and the other above. If you
take out of the shells a number of yolks and a number of whites
and pour them into a sauce pan and boil them slowly over a low
fire, the yolks will gather into the centre and the whites will set
all around them.
Young hens are the first to lay, and they do so at the beginning
of spring and lay more eggs than the older hens, but the eggs of
the younger hens are comparatively small. As a general rule, if
hens get no brooding they pine and sicken. After copulation
hens shiver and shake themselves, and often kick rubbish about
all round them – and this, by the way, they do sometimes after
laying – whereas pigeons trail their rumps on the ground, and
geese dive under the water. Conception of the true egg and
conformation of the wind-egg take place rapidly with most
birds; as for instance with the hen-partridge when in heat. The
fact is that, when she stands to windward and within scent of
the male, she conceives, and becomes useless for decoy
purposes: for, by the way, the partridge appears to have a very
acute sense of smell.
1596
time according to the size of the parent-birds. The egg of the
common hen after copulation sets and matures in ten days a
general rule; the egg of the pigeon in a somewhat lesser period.
Pigeons have the faculty of holding back the egg at the very
moment of parturition; if a hen pigeon be put about by any one,
for instance if it be disturbed on its nest, or have a feather
plucked out, or sustain any other annoyance or disturbance,
then even though she had made up her mind to lay she can
keep the egg back in abeyance. A singular phenomenon is
observed in pigeons with regard to pairing: that is, they kiss one
another just when the male is on the point of mounting the
female, and without this preliminary the male would decline to
perform his function. With the older males the preliminary kiss
is only given to begin with, and subsequently sequently he
mounts without previously kissing; with younger males the
preliminary is never omitted. Another singularity in these birds
is that the hens tread one another when a cock is not
forthcoming, after kissing one another just as takes place in the
normal pairing. Though they do not impregnate one another
they lay more eggs under these than under ordinary
circumstances; no chicks, however, result therefrom, but all
such eggs are wind-eggs.
1597
the egg gets hatched; and the heart appears, like a speck of
blood, in the white of the egg. This point beats and moves as
though endowed with life, and from it two vein-ducts with
blood in them trend in a convoluted course (as the egg
substance goes on growing, towards each of the two
circumjacent integuments); and a membrane carrying bloody
fibres now envelops the yolk, leading off from the vein-ducts. A
little afterwards the body is differentiated, at first very small
and white. The head is clearly distinguished, and in it the eyes,
swollen out to a great extent. This condition of the eyes lat on
for a good while, as it is only by degrees that they diminish in
size and collapse. At the outset the under portion of the body
appears insignificant in comparison with the upper portion. Of
the two ducts that lead from the heart, the one proceeds
towards the circumjacent integument, and the other, like a
navel-string, towards the yolk. The life-element of the chick is in
the white of the egg, and the nutriment comes through the
navel-string out of the yolk.
When the egg is now ten days old the chick and all its parts are
distinctly visible. The head is still larger than the rest of its body,
and the eyes larger than the head, but still devoid of vision. The
eyes, if removed about this time, are found to be larger than
beans, and black; if the cuticle be peeled off them there is a
white and cold liquid inside, quite glittering in the sunlight, but
there is no hard substance whatsoever. Such is the condition of
the head and eyes. At this time also the larger internal organs
are visible, as also the stomach and the arrangement of the
viscera; and veins that seem to proceed from the heart are now
close to the navel. From the navel there stretch a pair of veins;
one towards the membrane that envelops the yolk (and, by the
way, the yolk is now liquid, or more so than is normal), and the
other towards that membrane which envelops collectively the
membrane wherein the chick lies, the membrane of the yolk,
and the intervening liquid. (For, as the chick grows, little by little
1598
one part of the yolk goes upward, and another part downward,
and the white liquid is between them; and the white of the egg
is underneath the lower part of the yolk, as it was at the outset.)
On the tenth day the white is at the extreme outer surface,
reduced in amount, glutinous, firm in substance, and sallow in
colour.
About the twentieth day, if you open the egg and touch the
chick, it moves inside and chirps; and it is already coming to be
covered with down, when, after the twentieth day is ast, the
chick begins to break the shell. The head is situated over the
right leg close to the flank, and the wing is placed over the head;
and about this time is plain to be seen the membrane
resembling an after-birth that comes next after the outermost
membrane of the shell, into which membrane the one of the
navel-strings was described as leading (and, by the way, the
chick in its entirety is now within it), and so also is the other
membrane resembling an after-birth, namely that surrounding
the yolk, into which the second navel-string was described as
leading; and both of them were described as being connected
1599
with the heart and the big vein. At this conjuncture the navel-
string that leads to the outer afterbirth collapses and becomes
detached from the chick, and the membrane that leads into the
yolk is fastened on to the thin gut of the creature, and by this
time a considerable amount of the yolk is inside the chick and a
yellow sediment is in its stomach. About this time it discharges
residuum in the direction of the outer after-birth, and has
residuum inside its stomach; and the outer residuum is white
(and there comes a white substance inside). By and by the yolk,
diminishing gradually in size, at length becomes entirely used
up and comprehended within the chick (so that, ten days after
hatching, if you cut open the chick, a small remnant of the yolk
is still left in connexion with the gut), but it is detached from
the navel, and there is nothing in the interval between, but it
has been used up entirely. During the period above referred to
the chick sleeps, wakes up, makes a move and looks up and
Chirps; and the heart and the navel together palpitate as
though the creature were respiring. So much as to generation
from the egg in the case of birds.
Birds lay some eggs that are unfruitful, even eggs that are the
result of copulation, and no life comes from such eggs by
incubation; and this phenomenon is observed especially with
pigeons.
Twin eggs have two yolks. In some twin eggs a thin partition of
white intervenes to prevent the yolks mixing with each other,
but some twin eggs are unprovided with such partition, and the
yokes run into one another. There are some hens that lay
nothing but twin eggs, and in their case the phenomenon
regarding the yolks has been observed. For instance, a hen has
been known to lay eighteen eggs, and to hatch twins out of
them all, except those that were wind-eggs; the rest were fertile
(though, by the way, one of the twins is always bigger than the
other), but the eighteenth was abnormal or monstrous.
1600
4
Birds of the pigeon kind, such as the ringdove and the turtle-
dove, lay two eggs at a time; that is to say, they do so as a
general rule, and they never lay more than three. The pigeon, as
has been said, lays at all seasons; the ring-dove and the turtle-
dove lay in the springtime, and they never lay more than twice
in the same season. The hen-bird lays the second pair of eggs
when the first pair happens to have been destroyed, for many of
the hen-pigeons destroy the first brood. The hen-pigeon, as has
been said, occasionally lays three eggs, but it never rears more
than two chicks, and sometimes rears only one; and the odd
one is always a wind-egg.
Very few birds propagate within their first year. All birds, after
once they have begun laying, keep on having eggs, though in the
case of some birds it is difficult to detect the fact from the
minute size of the creature.
1601
actually lay twelve times. The pigeon, male and female, couples
within the year; in fact, it couples when only six months old.
Some assert that ringdoves and turtle-doves pair and procreate
when only three months old, and instance their superabundant
numbers by way of proof of the assertion. The hen-pigeon
carries her eggs fourteen days; for as many more days the
parent birds hatch the eggs; by the end of another fourteen days
the chicks are so far capable of flight as to be overtaken with
difficulty. (The ring-dove, according to all accounts, lives up to
forty years. The partridge lives over sixteen.) (After one brood
the pigeon is ready for another within thirty days.)
1602
6
The eagle lays three eggs and hatches two of them, as it is said
in the verses ascribed to Musaeus:
The hatching period is about the same for the larger birds, such
as the goose and the great bustard; for the middle-sized birds it
extends over about twenty days, as in the case of the kite and
the hawk. The kite in general lays two eggs, but occasionally
rears three young ones. The so-called aegolius at times rears
four. It is not true that, as some aver, the raven lays only two
eggs; it lays a larger number. It broods for about twenty days
and then extrudes its young. Other birds perform the same
operation; at all events mother birds that lay several eggs often
extrude one of their young.
Birds of the eagle species are not alike in the treatment of their
young. The white-tailed eagle is cross, the black eagle is
affectionate in the feeding of the young; though, by the way, all
birds of prey, when their brood is rather forward in being able to
fly, beat and extrude them from the nest. The majority of birds
other than birds of prey, as has been said, also act in this
manner, and after feeding their young take no further care of
them; but the crow is an exception. This bird for a considerable
1603
time takes charge of her young; for, even when her young can
fly, she flies alongside of them and supplies them with food.
1604
8
With most birds, as has been said of the pigeon, the hatching is
carried on by the male and the female in turns: with some birds,
however, the male only sits long enough to allow the female to
provide herself with food. In the goose tribe the female alone
incubates, and after once sitting on the eggs she continues
brooding until they are hatched.
The nests of all marsh-birds are built in districts fenny and well
supplied with grass; consequently, the mother-bird while sitting
quiet on her eggs can provide herself with food without having
to submit to absolute fasting.
With the crow also the female alone broods, and broods
throughout the whole period; the male bird supports the
female, bringing her food and feeding her. The female of the
ring-dove begins to brood in the afternoon and broods through
the entire night until breakfast-time of the following day; the
male broods during the rest of the time. Partridges build a nest
in two compartments; the male broods on the one and the
female on the other. After hatching, each of the parent birds
rears its brood. But the male, when he first takes his young out
of the nest, treads them.
Peafowl live for about twenty-five years, breed about the third
year, and at the same time take on their spangled plumage.
They hatch their eggs within thirty days or rather more. The
1605
peahen lays but once a year, and lays twelve eggs, or may be a
slightly lesser number: she does not lay all the eggs there and
then one after the other, but at intervals of two or three days.
Such as lay for the first time lay about eight eggs. The peahen
lays wind-eggs. They pair in the spring; and laying begins
immediately after pairing. The bird moults when the earliest
trees are shedding their leaves, and recovers its plumage when
the same trees are recovering their foliage. People that rear
peafowl put the eggs under the barn-door hen, owing to the fact
that when the peahen is brooding over them the peacock
attacks her and tries to trample on them; owing to this
circumstance some birds of wild varieties run away from the
males and lay their eggs and brood in solitude. Only two eggs
are put under a barn-door hen, for she could not brood over and
hatch a large number. They take every precaution, by supplying
her with food, to prevent her going off the eggs and
discontinuing the brooding.
With male birds about pairing time the testicles are obviously
larger than at other times, and this is conspicuously the case
with the more salacious birds, such as the barn-door cock and
the cock partridge; the peculiarity is less conspicuous in such
birds as are intermittent in regard to pairing.
10
It has been previously stated that fishes are not all oviparous.
Fishes of the cartilaginous genus are viviparous; the rest are
oviparous. And cartilaginous fishes are first oviparous internally
and subsequently viviparous; they rear the embryos internally,
the batrachus or fishing-frog being an exception.
1606
Fishes also, as was above stated, are provided with wombs, and
wombs of diverse kinds. The oviparous genera have wombs
bifurcate in shape and low down in position; the cartilaginous
genus have wombs shaped like those of O birds. The womb,
however, in the cartilaginous fishes differs in this respect from
the womb of birds, that with some cartilaginous fishes the eggs
do not settle close to the diaphragm but middle-ways along the
backbone, and as they grow they shift their position.
The egg with all fishes is not of two colours within but is of
even hue; and the colour is nearer to white than to yellow, and
that both when the young is inside it and previously as well.
1607
fishes resembles that inside the stomach of young chicks, and is
partly white and partly yellow.
The so-called smooth shark has its eggs in betwixt the wombs
like the dog-fish; these eggs shift into each of the two horns of
the womb and descend, and the young develop with the navel-
string attached to the womb, so that, as the egg-substance gets
used up, the embryo is sustained to all appearance just as in the
case of quadrupeds. The navel-string is long and adheres to the
1608
under part of the womb (each navel-string being attached as it
were by a sucker), and also to the centre of the embryo in the
place where the liver is situated. If the embryo be cut open, even
though it has the egg-substance no longer, the food inside is
egg-like in appearance. Each embryo, as in the case of
quadrupeds, is provided with a chorion and separate
membranes. When young the embryo has its head upwards, but
downwards when it gets strong and is completed in form. Males
are generated on the left-hand side of the womb, and females
on the right-hand side, and males and females on the same side
together. If the embryo be cut open, then, as with quadrupeds,
such internal organs as it is furnished with, as for instance the
liver, are found to be large and supplied with blood.
All cartilaginous fishes have at one and the same time eggs
above close to the midriff (some larger, some smaller), in
considerable numbers, and also embryos lower down. And this
circumstance leads many to suppose that fishes of this species
pair and bear young every month, inasmuch as they do not
produce all their young at once, but now and again and over a
lengthened period. But such eggs as have come down below
within the womb are simultaneously ripened and completed in
growth.
1609
So much for the varieties of the cartilaginous species and for
their modes of generation from the egg.
11
1610
Cartilaginous fishes come out from the main seas and deep
waters towards the shore and there bring forth their young, and
they do so for the sake of warmth and by way of protection for
their young.
Sharks then and their congeners, as the fox-shark and the dog-
fish, and the flat fishes, such as the electric ray, the ray, the
smooth skate, and the trygon, are first oviparous and then
viviparous in the way above mentioned, (as are also the saw-
fish and the ox-ray.)
12
The dolphin, the whale, and all the rest of the Cetacea, all, that
is to say, that are provided with a blow-hole instead of gills, are
viviparous. That is to say, no one of all these fishes is ever seen
to be supplied with eggs, but directly with an embryo from
whose differentiation comes the fish, just as in the case of
mankind and the viviparous quadrupeds.
1611
broader in the back; its colour is leaden-black. Many people are
of opinion that the porpoise is a variety of the dolphin.
All creatures that have a blow-hole respire and inspire, for they
are provided with lungs. The dolphin has been seen asleep with
his nose above water, and when asleep he snores.
The dolphin and the porpoise are provided with milk, and
suckle their young. They also take their young, when small,
inside them. The young of the dolphin grow rapidly, being full
grown at ten years of age. Its period of gestation is ten months.
It brings forth its young summer, and never at any other season;
(and, singularly enough, under the Dogstar it disappears for
about thirty days). Its young accompany it for a considerable
period; and, in fact, the creature is remarkable for the strength
of its parental affection. It lives for many years; some are known
to have lived for more than twenty-five, and some for thirty
years; the fact is fishermen nick their tails sometimes and set
them adrift again, and by this expedient their ages are
ascertained.
1612
water. It slips down steep places instead of walking, from the
fact that it cannot steady itself by its feet. It can contract and
draw itself in, for it is fleshy and soft and its bones are gristly.
Owing to the flabbiness of its body it is difficult to kill a seal by a
blow, unless you strike it on the temple. It looks like a cow. The
female in regard to its genital organs resembles the female of
the ray; in all other respects it resembles the female of the
human species.
13
Fishes for the most part are divided into males and females, but
one is puzzled to account for the erythrinus and the channa, for
specimens of these species are never caught except in a
condition of pregnancy.
With such fish as pair, eggs are the result of copulation, but
such fish have them also without copulation; and this is shown
1613
in the case of some river-fish, for the minnow has eggs when
quite small, – almost, one may say, as soon as it is born. These
fishes shed their eggs little by little, and, as is stated, the males
swallow the greater part of them, and some portion of them
goes to waste in the water; but such of the eggs as the female
deposits on the spawning beds are saved. If all the eggs were
preserved, each species would be infinite in number. The greater
number of these eggs so deposited are not productive, but only
those over which the male sheds the milt or sperm; for when
the female has laid her eggs, the male follows and sheds its
sperm over them, and from all the eggs so besprinkled young
fishes proceed, while the rest are left to their fate.
1614
Fishes then in general produce their young by copulation, and
lay their eggs; but the pipefish, as some call it, when the time of
parturition arrives, bursts in two, and the eggs escape out. For
the fish has a diaphysis or cloven growth under the belly and
abdomen (like the blind snakes), and, after it has spawned by
the splitting of this diaphysis, the sides of the split grow
together again.
Development from the egg takes place similarly with fishes that
are oviparous internally and with fishes that are oviparous
externally; that is to say, the embryo comes at the upper end of
the egg and is enveloped in a membrane, and the eyes, large
and spherical, are the first organs visible. From this
circumstance it is plain that the assertion is untenable which is
made by some writers, to wit, that the young of oviparous fishes
are generated like the grubs of worms; for the opposite
phenomena are observed in the case of these grubs, in that
their lower extremities are the larger at the outset, and that the
eyes and the head appear later on. After the egg has been used
up, the young fishes are like tadpoles in shape, and at first,
without taking any nutriment, they grow by sustenance derived
from the juice oozing from the egg; by and by, they are
nourished up to full growth by the river-waters.
1615
14
1616
itself; this is a membrane that envelops the egg and the young
fish. When the milt has mingled with the eggs, the resulting
product becomes very sticky or viscous, and adheres to the
roots of trees or wherever it may have been laid. The male keeps
on guard at the principal spawning-place, and the female after
spawning goes away.
In the case of some of the smaller fishes when they are only
three days old young fishes are generated. Eggs touched by the
male sperm take on increase both the same day and also later.
The egg of the sheat-fish is as big as a vetch-seed; the egg of the
carp and of the carp-species as big as a millet-seed.
1617
the carp, which is said to remain on guard, if it so happen that
its spawn lies in a solid mass.
All male fishes are supplied with milt, excepting the eel: with
the eel, the male is devoid of milt, and the female of spawn. The
mullet goes up from the sea to marshes and rivers; the eels, on
the contrary, make their way down from the marshes and rivers
to the sea.
15
1618
From the facts above enumerated it is quite proved that certain
fishes come spontaneously into existence, not being derived
from eggs or from copulation. Such fish as are neither oviparous
nor viviparous arise all from one of two sources, from mud, or
from sand and from decayed matter that rises thence as a
scum; for instance, the so-called froth of the small fry comes
out of sandy ground. This fry is incapable of growth and of
propagating its kind; after living for a while it dies away and
another creature takes its place, and so, with short intervals
excepted, it may be said to last the whole year through. At all
events, it lasts from the autumn rising of Arcturus up to the
spring-time. As a proof that these fish occasionally come out of
the ground we have the fact that in cold weather they are not
caught, and that they are caught in warm weather, obviously
coming up out of the ground to catch the heat; also, when the
fishermen use dredges and the ground is scraped up fairly
often, the fishes appear in larger numbers and of superior
quality. All other small fry are inferior in quality owing to
rapidity of growth. The fry are found in sheltered and marshy
districts, when after a spell of fine weather the ground is getting
warmer, as, for instance, in the neighbourhood of Athens, at
Salamis and near the tomb of Themistocles and at Marathon;
for in these districts the froth is found. It appears, then, in such
districts and during such weather, and occasionally appears
after a heavy fall of rain in the froth that is thrown up by the
falling rain, from which circumstance the substance derives its
specific name. Foam is occasionally brought in on the surface of
the sea in fair weather. (And in this, where it has formed on the
surface, the so-called froth collects, as grubs swarm in manure;
for which reason this fry is often brought in from the open sea.
The fish is at its best in quality and quantity in moist warm
weather.)
The ordinary fry is the normal issue of parent fishes: the so-
called gudgeon-fry of small insignificant gudgeon-like fish that
1619
burrow under the ground. From the Phaleric fry comes the
membras, from the membras the trichis, from the trichis the
trichias, and from one particular sort of fry, to wit from that
found in the harbour of Athens, comes what is called the
encrasicholus, or anchovy. There is another fry, derived from the
maenis and the mullet.
The unfertile fry is watery and keeps only a short time, as has
been stated, for at last only head and eyes are left. However, the
fishermen of late have hit upon a method of transporting it to a
distance, as when salted it keeps for a considerable time.
16
Eels are not the issue of pairing, neither are they oviparous; nor
was an eel ever found supplied with either milt or spawn, nor
are they when cut open found to have within them passages for
spawn or for eggs. In point of fact, this entire species of blooded
animals proceeds neither from pair nor from the egg.
There can be no doubt that the case is so. For in some standing
pools, after the water has been drained off and the mud has
been dredged away, the eels appear again after a fall of rain. In
time of drought they do not appear even in stagnant ponds, for
the simple reason that their existence and sustenance is
derived from rain-water.
1620
humid ground; in fact, eels have at times been seen to emerge
out of such earthworms, and on other occasions have been
rendered visible when the earthworms were laid open by either
scraping or cutting. Such earthworms are found both in the sea
and in rivers, especially where there is decayed matter: in the
sea in places where sea-weed abounds, and in rivers and
marshes near to the edge; for it is near to the water’s edge that
sun-heat has its chief power and produces putrefaction. So
much for the generation of the eel.
17
Fish do not all bring forth their young at the same season nor all
in like manner, neither is the period of gestation for all of the
same duration.
All fish suffer greatly during the period of gestation, and are in
consequence very apt to be thrown up on shore at this time. In
some cases they are driven frantic with pain and throw
themselves on land. At all events they are throughout this time
1621
continually in motion until parturition is over (this being
especially true of the mullet), and after parturition they are in
repose. With many fish the time for parturition terminates on
the appearance of grubs within the belly; for small living grubs
get generated there and eat up the spawn.
1622
rule, cartilaginous fish are less prolific than other fish owing to
their being viviparous; and their young by reason of their size
have a better chance of escaping destruction.
Tunny fish also burst asunder by reason of their fat. They live
for two years; and the fishermen infer this age from the
circumstance that once when there was a failure of the young
tunny fish for a year there was a failure of the full-grown tunny
the next summer. They are of opinion that the tunny is a fish a
year older than the pelamyd. The tunny and the mackerel pair
about the close of the month of Elaphebolion, and spawn about
the commencement of the month of Hecatombaeon; they
deposit their spawn in a sort of bag. The growth of the young
tunny is rapid. After the females have spawned in the Euxine,
there comes from the egg what some call scordylae, but what
the Byzantines nickname the ‘auxids’ or ‘growers’, from their
growing to a considerable size in a few days; these fish go out of
the Pontus in autumn along with the young tunnies, and enter
Pontus in the spring as pelamyds. Fishes as a rule take on
growth with rapidity, but this is peculiarly the case with all
species of fish found in the Pontus; the growth, for instance, of
the amia-tunny is quite visible from day to day.
1623
harvest. The statements here given pretend only to give the
results of general observation.
The conger also spawns, but the fact is not equally obvious in
all localities, nor is the spawn plainly visible owing to the fat of
the fish; for the spawn is lanky in shape as it is with serpents.
However, if it be put on the fire it shows its nature; for the fat
evaporates and melts, while the eggs dance about and explode
with a crack. Further, if you touch the substances and rub them
with your fingers, the fat feels smooth and the egg rough. Some
congers are provided with fat but not with any spawn, others
are unprovided with fat but have egg-spawn as here described.
18
We have, then, treated pretty fully of the animals that fly in the
air or swim in the water, and of such of those that walk on dry
land as are oviparous, to wit of their pairing, conception, and
the like phenomena; it now remains to treat of the same
phenomena in connexion with viviparous land animals and
with man.
1624
thickening their hide by rubbing against trees or by coating
themselves repeatedly all over with mud and then drying
themselves in the sun. They drive one another away from the
swine pastures, and fight with such fury that very often both
combatants succumb. The case is similar with bulls, rams, and
he-goats; for, though at ordinary times they herd together, at
breeding time they hold aloof from and quarrel with one
another. The male camel also is cross-tempered at pairing time
if either a man or a camel comes near him; as for a horse, a
camel is ready to fight him at any time. It is the same with wild
animals. The bear, the wolf, and the lion are all at this time
ferocious towards such as come in their way, but the males of
these animals are less given to fight with one another from the
fact that they are at no time gregarious. The she-bear is fierce
after cubbing, and the bitch after pupping.
Male elephants get savage about pairing time, and for this
reason it is stated that men who have charge of elephants in
India never allow the males to have intercourse with the
females; on the ground that the males go wild at this time and
turn topsy-turvy the dwellings of their keepers, lightly
constructed as they are, and commit all kinds of havoc. They
also state that abundancy of food has a tendency to tame the
males. They further introduce other elephants amongst the wild
ones, and punish and break them in by setting on the new-
comers to chastise the others.
1625
animal serves as a term of abuse applicable to such females of
the human species as are unbridled in the way of sexual
appetite. This is the common phenomenon as observed in the
sow when she is said to go a-boaring. The mare is said also
about this time to get wind-impregnated if not impregnated by
the stallion, and for this reason in Crete they never remove the
stallion from the mares; for when the mare gets into this
condition she runs away from all other horses. The mares under
these circumstances fly invariably either northwards or
southwards, and never towards either east or west. When this
complaint is on them they allow no one to approach, until
either they are exhausted with fatigue or have reached the sea.
Under either of these circumstances they discharge a certain
substance ‘hippomanes’, the title given to a growth on a new-
born foal; this resembles the sow-virus, and is in great request
amongst women who deal in drugs and potions. About horsing
time the mares huddle closer together, are continually
switching their tails, their neigh is abnormal in sound, and from
the sexual organ there flows a liquid resembling genital sperm,
but much thinner than the sperm of the male. It is this
substance that some call hippomanes, instead of the growth
found on the foal; they say it is extremely difficult to get as it
oozes out only in small drops at a time. Mares also, when in
heat, discharge urine frequently, and frisk with one another.
Such are the phenomena connected with the horse.
1626
bodily condition be healthy. Mares, when clipt of their coat,
have the sexual feeling checked, and assume a downcast
drooping appearance. The stallion recognizes by the scent the
mares that form his company, even though they have been
together only a few days before breeding time: if they get mixed
up with other mares, the stallion bites and drives away the
interlopers. He feeds apart, accompanied by his own troop of
mares. Each stallion has assigned to him about thirty mares or
even somewhat more; when a strange stallion approaches, he
huddles his mares into a close ring, runs round them, then
advances to the encounter of the newcomer; if one of the mares
make a movement, he bites her and drives her back. The bull in
breeding time begins to graze with the cows, and fights with
other bulls (having hitherto grazed with them), which is termed
by graziers ‘herd-spurning’. Often in Epirus a bull disappears for
three months together. In a general way one may state that of
male animals either none or few herd with their respective
females before breeding time; but they keep separate after
reaching maturity, and the two sexes feed apart. Sows, when
they are moved by sexual desire, or are, as it is called, a-boaring,
will attack even human beings.
1627
comes copious menstruation, not at first much tinged with
blood, but deeply dyed with it by and by. With the cow, the she
ass, and the mare, the discharge is more copious actually, owing
to their greater bulk, but proportionally to the greater bulk it is
far less copious. The cow, for instance, when in heat, exhibits a
small discharge to the extent of a quarter of a pint of liquid or a
little less; and the time when this discharge takes place is the
best time for her to be covered by the bull. Of all quadrupeds the
mare is the most easily delivered of its young, exhibits the least
amount of discharge after parturition, and emits the least
amount of blood; that is to say, of all animals in proportion to
size. With kine and mares menstruation usually manifests itself
at intervals of two, four, and six months; but, unless one be
constantly attending to and thoroughly acquainted with such
animals, it is difficult to verify the circumstance, and the result
is that many people are under the belief that the process never
takes place with these animals at all.
With mules menstruation never takes place, but the urine of the
female is thicker than the urine of the male. As a general rule
the discharge from the bladder in the case of quadrupeds is
thicker than it is in the human species, and this discharge with
ewes and she-goats is thicker than with rams and he-goats; but
the urine of the jackass is thicker than the urine of the she-ass,
and the urine of the bull is more pungent than the urine of the
cow. After parturition the urine of all quadrupeds becomes
thicker, especially with such animals as exhibit comparatively
slight discharges. At breeding time the milk become purulent,
but after parturition it becomes wholesome. During pregnancy
ewes and she-goats get fatter and eat more; as is also the case
with cows, and, indeed, with the females of all quadrupeds.
1628
adapted so as to ensure the rearing of the young at a convenient
season.
19
1629
lambs, sometimes three or four. Both ewe and she-goat carry
their young for five months; consequently wherever a district is
sunny and the animals are used to comfort and well fed, they
bear twice in the year. The goat lives for eight years and the
sheep for ten, but in most cases not so long; the bell-wether,
however, lives to fifteen years. In every flock they train one of
the rams for bell-wether. When he is called on by name by the
shepherd, he takes the lead of the flock: and to this duty the
creature is trained from its earliest years. Sheep in Ethiopia live
for twelve or thirteen years, goats for ten or eleven. In the case
of the sheep and the goat the two sexes have intercourse all
their lives long.
1630
shepherds say that it bodes well for the flock; if the younger
ones, that the flock is going to be bad.
20
1631
milk thirty days after lining. The milk at first is thickish, but
gets thinner by degrees; with the bitch the milk is thicker than
with the female of any other animal excepting the sow and the
hare. When the bitch arrives at full growth an indication is given
of her capacity for the male; that is to say, just as occurs in the
female of the human species, a swelling takes place in the teats
of the breasts, and the breasts take on gristle. This incident,
however, it is difficult for any but an expert to detect, as the part
that gives the indication is inconsiderable. The preceding
statements relate to the female, and not one of them to the
male. The male as a rule lifts his leg to void urine when six
months old; some at a later period, when eight months old,
some before they reach six months. In a general way one may
put it that they do so when they are out of puppyhood. The
bitch squats down when she voids urine; it is a rare exception
that she lifts the leg to do so. The bitch bears twelve pups at the
most, but usually five or six; occasionally a bitch will bear one
only. The bitch of the Laconian breed generally bears eight. The
two sexes have intercourse with each other at all periods of life.
A very remarkable phenomenon is observed in the case of the
Laconian hound: in other words, he is found to be more
vigorous in commerce with the female after being hard-worked
than when allowed to live idle.
The dog of the Laconian breed lives ten years, and the bitch
twelve. The bitch of other breeds usually lives for fourteen or
fifteen years, but some live to twenty; and for this reason
certain critics consider that Homer did well in representing the
dog of Ulysses as having died in his twentieth year. With the
Laconian hound, owing to the hardships to which the male is
put, he is less long-lived than the female; with other breeds the
distinction as to longevity is not very apparent, though as a
general rule the male is the longer-lived.
1632
The dog sheds no teeth except the so-called ‘canines’; these a
dog of either sex sheds when four months old. As they shed
these only, many people are in doubt as to the fact, and some
people, owing to their shedding but two and its being hard to hit
upon the time when they do so, fancy that the animal sheds no
teeth at all; others, after observing the shedding of two, come to
the conclusion that the creature sheds the rest in due turn. Men
discern the age of a dog by inspection of its teeth; with young
dogs the teeth are white and sharp pointed, with old dogs black
and blunted.
21
1633
abortion and never lives, however little premature its birth may
have been, as its hooves are weak and imperfect. The cow as a
rule bears but one calf, very seldom two; she submits to the bull
and bears as long as she lives.
Cows live for about fifteen years, and the bulls too, if they have
been castrated; but some live for twenty years or even more, if
their bodily constitutions be sound. The herdsmen tame the
castrated bulls, and give them an office in the herd analogous to
the office of the bell-wether in a flock; and these bulls live to an
exceptionally advanced age, owing to their exemption from
hardship and to their browsing on pasture of good quality. The
bull is in fullest vigour when five years old, which leads the
critics to commend Homer for applying to the bull the epithets
of ‘five-year-old’, or ‘of nine seasons’, which epithets are alike in
meaning. The ox sheds his teeth at the age of two years, not all
together but just as the horse sheds his. When the animal
suffers from podagra it does not shed the hoof, but is subject to
a painful swelling in the feet. The milk of the cow is serviceable
after parturition, and before parturition there is no milk at all.
The milk that first presents itself becomes as hard as stone
when it clots; this result ensues unless it be previously diluted
with water. Oxen younger than a year old do not copulate
unless under circumstances of an unnatural and portentous
kind: instances have been recorded of copulation in both sexes
at the age of four months. Kine in general begin to submit to the
male about the month of Thargelion or of Scirophorion; some,
however, are capable of conception right on to the autumn.
When kine in large numbers receive the bull and conceive, it is
looked upon as prognostic of rain and stormy weather. Kine
herd together like mares, but in lesser degree.
1634
22
In the case of horses, the stallion and the mare are first fitted
for breeding purposes when two years old. Instances, however,
of such early maturity are rare, and their young are
exceptionally small and weak; the ordinary age for sexual
maturity is three years, and from that age to twenty the two
sexes go on improving in the quality of their offspring. The mare
carries her foal for eleven months, and casts it in the twelfth. It
is not a fixed number of days that the stallion takes to
impregnate the mare; it may be one, two, three, or more. An ass
in covering will impregnate more expeditiously than a stallion.
The act of intercourse with horses is not laborious as it is with
oxen. In both sexes the horse is the most salacious of animals
next after the human species. The breeding faculties of the
younger horses may be stimulated beyond their years if they be
supplied with good feeding in abundance. The mare as a rule
bears only one foal; occasionally she has two, but never more. A
mare has been known to cast two mules; but such a
circumstance was regarded as unnatural and portentous.
The horse then is first fitted for breeding purposes at the age of
two and a half years, but achieves full sexual maturity when it
has ceased to shed teeth, except it be naturally infertile; it must
be added, however, that some horses have been known to
impregnate the mare while the teeth were in process of
shedding.
The horse has forty teeth. It sheds its first set of four, two from
the upper jaw and two from the lower, when two and a half
years old. After a year’s interval, it sheds another set of four in
like manner, and another set of four after yet another year’s
interval; after arriving at the age of four years and six months it
sheds no more. An instance has occurred where a horse shed all
his teeth at once, and another instance of a horse shedding all
1635
his teeth with his last set of four; but such instances are very
rare. It consequently happens that a horse when four and a half
years old is in excellent condition for breeding purposes.
The older horses, whether of the male or female, are the more
generatively productive. Horses will cover mares from which
they have been foaled and mares which they have begotten;
and, indeed, a troop of horses is only considered perfect when
such promiscuity of intercourse occurs. Scythians use pregnant
mares for riding when the embryo has turned rather soon in the
womb, and they assert that thereby the mothers have all the
easier delivery. Quadrupeds as a rule lie down for parturition,
and in consequence the young of them all come out of the
womb sideways. The mare, however, when the time for
parturition arrives, stands erect and in that posture casts its
foal.
1636
The mare is said to suckle a mule-foal for six months, but not to
allow its approach for any longer on account of the pain it is put
to by the hard tugging of the young; an ordinary foal it allows to
suck for a longer period.
Horse and mule are at their best after the shedding of the teeth.
After they have shed them all, it is not easy to distinguish their
age; hence they are said to carry their mark before the
shedding, but not after. However, even after the shedding their
age is pretty well recognized by the aid of the canines; for in the
case of horses much ridden these teeth are worn away by
attrition caused by the insertion of the bit; in the case of horses
not ridden the teeth are large and detached, and in young
horses they are sharp and small.
The male of the horse will breed at all seasons and during its
whole life; the mare can take the horse all its life long, but is not
thus ready to pair at all seasons unless it be held in check by a
halter or some other compulsion be brought to bear. There is no
fixed time at which intercourse of the two sexes cannot take
place; and accordingly intercourse may chance to take place at
a time that may render difficult the rearing of the future
progeny. In a stable in Opus there was a stallion that used to
serve mares when forty years old: his fore legs had to be lifted
up for the operation.
Mares first take the horse in the spring-time. After a mare has
foaled she does not get impregnated at once again, but only
after a considerable interval; in fact, the foals will be all the
better if the interval extend over four or five years. It is, at all
events, absolutely necessary to allow an interval of one year,
and for that period to let her lie fallow. A mare, then, breeds at
intervals; a she-ass breeds on and on without intermission. Of
mares some are absolutely sterile, others are capable of
conception but incapable of bringing the foal to full term; it is
1637
said to be an indication of this condition in a mare, that her foal
if dissected is found to have other kidney-shaped substances
round about its kidneys, presenting the appearance of having
four kidneys.
23
The ass of both sexes is capable of breeding, and sheds its first
teeth at the age of two and a half years; it sheds its second teeth
within six months, its third within another six months, and the
fourth after the like interval. These fourth teeth are termed the
gnomons or age-indicators.
A she-ass has been known to conceive when a year old, and the
foal to be reared. After intercourse with the male it will
discharge the genital sperm unless it be hindered, and for this
reason it is usually beaten after such intercourse and chased
1638
about. It casts its young in the twelfth month. It usually bears
but one foal, and that is its natural number, occasionally
however it bears twins. The ass if it cover a mare destroys, as
has been said, the embryo previously begotten by the horse; but,
after the mare has been covered by the ass, the horse
supervening will not spoil the embryo. The she-ass has milk in
the tenth month of pregnancy. Seven days after casting a foal
the she-ass submits to the male, and is almost sure to conceive
if put to the male on this particular day; the same result,
however, is quite possible later on. The she-ass will refuse to
cast her foal with any one looking on or in the daylight and just
before foaling she has to be led away into a dark place. If the
she-ass has had young before the shedding of the index-teeth,
she will bear all her life through; but if not, then she will neither
conceive nor bear for the rest of her days. The ass lives for more
than thirty years, and the she-ass lives longer than the male.
1639
24
A mule is fitted for commerce with the female after the first
shedding of its teeth, and at the age of seven will impregnate
effectually; and where connexion has taken place with a mare,
a ‘hinny’ has been known to be produced. After the seventh year
it has no further intercourse with the female. A female mule
has been known to be impregnated, but without the
impregnation being followed up by parturition. In Syrophoenicia
she-mules submit to the mule and bear young; but the breed,
though it resembles the ordinary one, is different and specific.
The hinny or stunted mule is foaled by a mare when she has
gone sick during gestation, and corresponds to the dwarf in the
human species and to the after-pig or scut in swine; and as is
the case with dwarfs, the sexual organ of the hinny is
abnormally large.
The mule lives for a number of years. There are on record cases
of mules living to the age of eighty, as did one in Athens at the
time of the building of the temple; this mule on account of its
age was let go free, but continued to assist in dragging burdens,
and would go side by side with the other draught-beasts and
stimulate them to their work; and in consequence a public
decree was passed forbidding any baker driving the creature
away from his bread-tray. The she-mule grows old more slowly
than the mule. Some assert that the she-mule menstruates by
the act of voiding her urine, and that the mule owes the
prematurity of his decay to his habit of smelling at the urine. So
much for the modes of generation in connexion with these
animals.
1640
25
26
The camel carries its young for ten months, and bears but one
at a time and never more; the young camel is removed from the
mother when a year old. The animal lives for a long period,
more than fifty years. It bears in spring-time, and gives milk
until the time of the next conception. Its flesh and milk are
exceptionally palatable. The milk is drunk mixed with water in
the proportion of either two to one or three to one.
27
1641
28
‘He reared against him a wild castrated boar: it was not like a
food-devouring brute, but like a forest-clad promontory.’
29
The hind, as has been stated, submits to the stag as a rule only
under compulsion, as she is unable to endure the male often
owing to the rigidity of the penis. However, they do occasionally
submit to the stag as the ewe submits ram; and when they are
in heat the hinds avoid one another. The stag is not constant to
one particular hind, but after a while quits one and mates with
1642
others. The breeding time is after the rising of Arcturus, during
the months of Boedromion and Maimacterion. The period of
gestation lasts for eight months. Conception comes on a few
days after intercourse; and a number of hinds can be
impregnated by a single male. The hind, as a rule, bears but one
fawn, although instances have been known of her casting two.
Out of dread of wild beasts she casts her young by the side of
the high-road. The young fawn grows with rapidity.
Menstruation occurs at no other time with the hind; it takes
place only after parturition, and the substance is phlegm-like.
The hind leads the fawn to her lair; this is her place of refuge, a
cave with a single inlet, inside which she shelters herself
against attack.
The hind has four teats like the cow. After the hinds have
become pregnant, the males all segregate one by one, and in
consequence of the violence of their sexual passions they keep
each one to himself, dig a hole in the ground, and bellow from
time to time; in all these particulars they resemble the goat, and
their foreheads from getting wetted become black, as is also the
case with the goat. In this way they pass the time until the rain
falls, after which time they turn to pasture. The animal acts in
this way owing to its sexual wantonness and also to its obesity;
1643
for in summer-time it becomes so exceptionally fat as to be
unable to run: in fact at this period they can be overtaken by the
hunters that pursue them on foot in the second or third run;
and, by the way, in consequence of the heat of the weather and
their getting out of breath they always make for water in their
runs. In the rutting season, the flesh of the deer is unsavoury
and rank, like the flesh of the he-goat. In winter-time the deer
becomes thin and weak, but towards the approach of the spring
he is at his best for running. When on the run the deer keeps
pausing from time to time, and waits until his pursuer draws
upon him, whereupon he starts off again. This habit appears
due to some internal pain: at all events, the gut is so slender
and weak that, if you strike the animal ever so softly, it is apt to
break asunder, though the hide of the animal remains sound
and uninjured.
30
1644
and goes with young the same number of days as the she-bear,
and in all respects as to parturition resembles this animal.
When a she-bear is with young, it is a very hard task to catch
her.
31
It has already been stated that the lion and lioness copulate
rearwards, and that these animals are opisthuretic. They do not
copulate nor bring forth at all seasons indiscriminately, but
once in the year only. The lioness brings forth in the spring,
generally two cubs at a time, and six at the very most; but
sometimes only one. The story about the lioness discharging her
womb in the act of parturition is a pure fable, and was merely
invented to account for the scarcity of the animal; for the
animal is, as is well known, a rare animal, and is not found in
many countries. In fact, in the whole of Europe it is only found
in the strip between the rivers Achelous and Nessus. The cubs of
the lioness when newly born are exceedingly small, and can
scarcely walk when two months old. The Syrian lion bears cubs
five times: five cubs at the first litter, then four, then three, then
two, and lastly one; after this the lioness ceases to bear for the
rest of her days. The lioness has no mane, but this appendage is
peculiar to the lion. The lion sheds only the four so-called
canines, two in the upper jaw and two in the lower; and it sheds
them when it is six months old.
1645
32
The hyena in colour resembles the wolf, but is more shaggy, and
is furnished with a mane running all along the spine. What is
recounted concerning its genital organs, to the effect that every
hyena is furnished with the organ both of the male and the
female, is untrue. The fact is that the sexual organ of the male
hyena resembles the same organ in the wolf and in the dog; the
part resembling the female genital organ lies underneath the
tail, and does to some extent resemble the female organ, but it
is unprovided with duct or passage, and the passage for the
residuum comes underneath it. The female hyena has the part
that resembles the organ of the male, and, as in the case of the
male, has it underneath her tail, unprovided with duct or
passage; and after it the passage for the residuum, and
underneath this the true female genital organ. The female
hyena has a womb, like all other female animals of the same
kind. It is an exceedingly rare circumstance to meet with a
female hyena. At least a hunter said that out of eleven hyenas
he had caught, only one was a female.
33
1646
milk. The young are born blind, as is the case with the greater
part Of the fissipeds or toed animals.
34
The fox mounts the vixen in copulation, and the vixen bears
young like the she-bear; in fact, her young ones are even more
inarticulately formed. Before parturition she retires to
sequestered places, so that it is a great rarity for a vixen to be
caught while pregnant. After parturition she warms her young
and gets them into shape by licking them. She bears four at
most at a birth.
35
1647
statement that the she-wolf bears once and only once in her
lifetime.
The cat and the ichneumon bear as many young as the dog, and
live on the same food; they live about six years. The cubs of the
panther are born blind like those of the wolf, and the female
bears four at the most at one birth. The particulars of
conception are the same for the thos, or civet, as for the dog; the
cubs of the animal are born blind, and the female bears two, or
three, or four at a birth. It is long in the body and low in stature;
but not withstanding the shortness of its legs it is exceptionally
fleet of foot, owing to the suppleness of its frame and its
capacity for leaping.
36
1648
37
Mice in Egypt are covered with bristles like the hedgehog. There
is also a different breed of mice that walk on their two hind-
1649
legs; their front legs are small and their hind-legs long; the
breed is exceedingly numerous. There are many other breeds of
mice than are here referred to.
Book VII
1650
persist with little change. And the breasts swell and likewise the
private parts, altering in size and shape. (And by the way, at this
time of life those who try by friction to provoke emission of
seed are apt to experience pain as well as voluptuous
sensations.) At the same age in the female, the breasts swell
and the so-called catamenia commence to flow; and this fluid
resembles fresh blood. There is another discharge, a white one,
by the way, which occurs in girls even at a very early age, more
especially if their diet be largely of a fluid nature; and this
malady causes arrest of growth and loss of flesh. In the majority
of cases the catamenia are noticed by the time the breasts have
grown to the height of two fingers’ breadth. In girls, too, about
this time the voice changes to a deeper note; for while in
general the woman’s voice is higher than the man’s, so also the
voices of girls are pitched in a higher key than the elder
women’s, just as the boy’s are higher than the men’s; and the
girls’ voices are shriller than the boys’, and a maid’s flute is
tuned sharper than a lad’s.
1651
incapacity. Both men and women are liable to constitutional
change, growing healthier or more sickly, or altering in the way
of leanness, stoutness, and vigour; thus, after puberty some lads
who were thin before grow stout and healthy, and the converse
also happens; and the same is equally true of girls. For when in
boy or girl the body is loaded with superfluous matter, then,
when such superfluities are got rid of in the spermatic or
catamenial discharge, their bodies improve in health and
condition owing to the removal of what had acted as an
impediment to health and proper nutrition; but in such as are of
opposite habit their bodies become emaciated and out of
health, for then the spermatic discharge in the one case and the
catamenial flow in the other take place at the cost of natural
healthy conditions.
At the outset and till the age of one and twenty the spermatic
discharge is devoid of fecundity; afterwards it becomes fertile,
but young men and women produce undersized and imperfect
progeny, as is the case also with the common run of animals.
Young women conceive readily, but, having conceived, their
labour in childbed is apt to be difficult.
1652
The frame fails of reaching its full development and ages
quickly in men of intemperate lusts and in women who become
mothers of many children; for it appears to be the case that
growth ceases when the woman has given birth to three
children. Women of a lascivious disposition grow more sedate
and virtuous after they have borne several children.
After the age of twenty-one women are fully ripe for child-
bearing, but men go on increasing in vigour. When the
spermatic fluid is of a thin consistency it is infertile; when
granular it is fertile and likely to produce male children, but
when thin and unclotted it is apt to produce female offspring.
And it is about this time of life that in men the beard makes its
appearance.
1653
spasms and rumbling noises within the womb until such time
as the discharge manifests itself.
1654
excretion is in the majority of such animals thick and copious.
Only in the case of women is the superfluity turned into a
discharge instead of being utilized in these other ways.
1655
taken place; for it is during that period that what is known as
effluxion takes place.
1656
the greater number of such embryos as perish do so within the
space of these forty days.
1657
embryo is not capable of life if it be formed without the above-
named circumstances taking place.
1658
In pregnant women their own natural hair is inclined to grow
thin and fall out, but on the other hand hair tends to grow on
parts of the body where it was not wont to be. As a general rule,
a man-child is more prone to movement within its mother’s
womb than a female child, and it is usually born sooner. And
labour in the case of female children is apt to be protracted and
sluggish, while in the case of male children it is acute and by a
long way more difficult. Women who have connexion with their
husbands shortly before childbirth are delivered all the more
quickly. Occasionally women seem to be in the pains of labour
though labour has not in fact commenced, what seemed like
the commencement of labour being really the result of the
foetus turning its head.
Children that come into the world before seven months can
under no circumstances survive. The seven-months’ children
are the earliest that are capable of life, and most of them are
weakly – for which reason, by the way, it is customary to
swaddle them in wool, – and many of them are born with some
of the orifices of the body imperforate, for instance the ears or
the nostrils. But as they get bigger they become more perfectly
developed, and many of them grow up.
1659
these places the eight-months’ children live and are brought up,
but in Greece it is only a few of them that survive while most
perish. And this being the general experience, when such a child
does happen to survive the mother is apt to think that it was
not an eight months’ child after all, but that she had conceived
at an earlier period without being aware of it.
Women suffer most pain about the fourth and the eighth
months, and if the foetus perishes in the fourth or in the eighth
month the mother also succumbs as a general rule; so that not
only do the eight-months’ children not live, but when they die
their mothers are in great danger of their own lives. In like
manner children that are apparently born at a later term than
eleven months are held to be in doubtful case; inasmuch as
with them also the beginning of conception may have escaped
the notice of the mother. What I mean to say is that often the
womb gets filled with wind, and then when at a later period
connexion and conception take place, they think that the
former circumstance was the beginning of conception from the
similarity of the symptoms that they experienced.
1660
Now among other animals, if a pair of twins happen to be male
and female they have as good a chance of surviving as though
both had been males or both females; but among mankind very
few twins survive if one happen to be a boy and the other a girl.
Of all animals the woman and the mare are most inclined to
receive the commerce of the male during pregnancy; while all
other animals when they are pregnant avoid the male, save
those in which the phenomenon of superfoetation occurs, such
as the hare. Unlike that animal, the mare after once conceiving
cannot be rendered pregnant again, but brings forth one foal
only, at least as a general rule; in the human species cases of
superfoetation are rare, but they do happen now and then.
1661
of full term; and of these the first died and the other two
survived.
If women while going with child cohabit after the eighth month
the child is in most cases born covered over with a slimy fluid.
Often also the child is found to be replete with food of which
the mother had partaken.
Milk that is produced earlier than the seventh month is unfit for
use; but as soon as the child is fit to live the milk is fit to use.
The first of the milk is saltish, as it is likewise with sheep. Most
women are sensibly affected by wine during pregnancy, for if
they partake of it they grow relaxed and debilitated.
1662
longer it lasts even to the fiftieth year, and women of that age
have been known to bear children. But beyond that age there is
no case on record.
1663
conceive, save with the help of medical treatment or some other
adventitious circumstance, are as a general rule apt to bear
female children rather than male.
Such cases, however, are few; for the children of cripples are
mostly sound, and there is no hard and fast rule regarding
them. While children mostly resemble their parents or their
ancestors, it sometimes happens that no such resemblance is to
be traced. But parents may pass on resemblance after several
generations, as in the case of the woman in Elis, who
committed adultery with a negro; in this case it was not the
woman’s own daughter but the daughter’s child that was a
blackamoor.
1664
husband a week after giving birth to a child and she conceived
and bore a second child as like the first as any twin. Some
women have a tendency to produce children that take after
themselves, and others children that take after the husband;
and this latter case is like that of the celebrated mare in
Pharsalus, that got the name of the Honest Wife.
1665
8
All animals, or all such as have a navel, grow by the navel. And
the navel is attached to the cotyledon in all such as possess
cotyledons, and to the womb itself by a vein in all such as have
the womb smooth. And as regards their shape within the womb,
the four-footed animals all lie stretched out, and the footless
animals lie on their sides, as for instance fishes; but two-legged
animals lie in a bent position, as for instance birds; and human
embryos lie bent, with nose between the knees and eyes upon
the knees, and the ears free at the sides.
All animals alike have the head upwards to begin with; but as
they grow and approach the term of egress from the womb they
turn downwards, and birth in the natural course of things takes
place in all animals head foremost; but in abnormal cases it
may take place in a bent position, or feet foremost.
The young of quadrupeds when they are near their full time
contain excrements, both liquid and in the form of solid lumps,
the latter in the lower part of the bowel and the urine in the
bladder.
Of the four vessels that run into the embryo, two pass through
the liver where the so-called gates or ‘portae’ are, running in the
1666
direction of the great vein, and the other two run in the
direction of the aorta towards the point where it divides and
becomes two vessels instead of one. Around each pair of blood-
vessels are membranes, and surrounding these membranes is
the navel-string itself, after the manner of a sheath. And as the
embryo grows, the veins themselves tend more and more to
dwindle in size. And also as the embryo matures it comes down
into the hollow of the womb and is observed to move here, and
sometimes rolls over in the vicinity of the groin.
First of all, when the embryo starts to move and the membranes
burst, there issues forth the watery flood; then afterwards
1667
comes the embryo, while the womb everts and the afterbirth
comes out from within.
10
It often happens that the child appears to have been born dead
when it is merely weak, and when before the umbilical cord has
been ligatured, the blood has run out into the cord and its
surroundings. But experienced midwives have been known to
squeeze back the blood into the child’s body from the cord, and
immediately the child that a moment before was bloodless
came back to life again.
1668
Moreover the child voids excrement sometimes at once,
sometimes a little later, but in all cases during the first day; and
this excrement is unduly copious in comparison with the size of
the child; it is what the midwives call the meconium or ‘poppy-
juice’. In colour it resembles blood, extremely dark and pitch-
like, but later on it becomes milky, for the child takes at once to
the breast. Before birth the child makes no sound, even though
in difficult labour it put forth its head while the rest of the body
remains within.
Until the child is forty days old it neither laughs nor weeps
during waking hours, but of nights it sometimes does both; and
for the most part it does not even notice being tickled, but
passes most of its time in sleep. As it keeps on growing, it gets
more and more wakeful; and moreover it shows signs of
dreaming, though it is long afterwards before it remembers
what it dreams.
1669
11
1670
12
Book VIII
1671
mildness or cross temper, courage, or timidity, fear or
confidence, high spirit or low cunning, and, with regard to
intelligence, something equivalent to sagacity. Some of these
qualities in man, as compared with the corresponding qualities
in animals, differ only quantitatively: that is to say, a man has
more or less of this quality, and an animal has more or less of
some other; other qualities in man are represented by
analogous and not identical qualities: for instance, just as in
man we find knowledge, wisdom, and sagacity, so in certain
animals there exists some other natural potentiality akin to
these. The truth of this statement will be the more clearly
apprehended if we have regard to the phenomena of childhood:
for in children may be observed the traces and seeds of what
will one day be settled psychological habits, though
psychologically a child hardly differs for the time being from an
animal; so that one is quite justified in saying that, as regards
man and animals, certain psychical qualities are identical with
one another, whilst others resemble, and others are analogous
to, each other.
1672
from its burrow. Indeed, broadly speaking, the entire genus of
testaceans have a resemblance to vegetables, if they be
contrasted with such animals as are capable of progression.
1673
whatsoever is in conformity with nature is pleasant, and all
animals pursue pleasure in keeping with their nature.
1674
But the dolphin is equipped in the most remarkable way of all
animals: the dolphin and other similar aquatic animals,
including the other cetaceans which resemble it; that is to say,
the whale, and all the other creatures that are furnished with a
blow-hole. One can hardly allow that such an animal is
terrestrial and terrestrial only, or aquatic and aquatic only, if by
terrestrial we mean an animal that inhales air, and if by aquatic
we mean an animal that takes in water. For the fact is the
dolphin performs both these processes: he takes in water and
discharges it by his blow-hole, and he also inhales air into his
lungs; for, by the way, the creature is furnished with this organ
and respires thereby, and accordingly, when caught in the nets,
he is quickly suffocated for lack of air. He can also live for a
considerable while out of the water, but all this while he keeps
up a dull moaning sound corresponding to the noise made by
air-breathing animals in general; furthermore, when sleeping,
the animal keeps his nose above water, and he does so that he
may breathe the air. Now it would be unreasonable to assign
one and the same class of animals to both categories, terrestrial
and aquatic, seeing that these categories are more or less
exclusive of one another; we must accordingly supplement our
definition of the term ‘aquatic’ or ‘marine’. For the fact is, some
aquatic animals take in water and discharge it again, for the
same reason that leads air-breathing animals to inhale air: in
other words, with the object of cooling the blood. Others take in
water as incidental to their mode of feeding; for as they get
their food in the water they cannot but take in water along with
their food, and if they take in water they must be provided with
some organ for discharging it. Those blooded animals, then, that
use water for a purpose analogous to respiration are provided
with gills; and such as take in water when catching their prey,
with the blow-hole. Similar remarks are applicable to molluscs
and crustaceans; for again it is by way of procuring food that
these creatures take in water.
1675
Aquatic in different ways, the differences depending on bodily
relation to external temperature and on habit of life, are such
animals on the one hand as take in air but live in water, and
such on the other hand as take in water and are furnished with
gills but go upon dry land and get their living there. At present
only one animal of the latter kind is known, the so-called
cordylus or water-newt; this creature is furnished not with
lungs but with gills, but for all that it is a quadruped and fitted
for walking on dry land.
1676
Animals then have been categorized into terrestrial and aquatic
in three ways, according to their assumption of air or of water,
the temperament of their bodies, or the character of their food;
and the mode of life of an animal corresponds to the category in
which it is found. That is to say, in some cases the animal
depends for its terrestrial or aquatic nature on temperament
and diet combined, as well as upon its method of respiration;
and sometimes on temperament and habits alone.
The limpet detaches itself from the rock and goes about in
quest of food. Of shell-fish that are mobile, some are
carnivorous and live on little fishes, as for instance, the purple
murex – and there can be no doubt that the purple murex is
carnivorous, as it is caught by a bait of fish; others are
carnivorous, but feed also on marine vegetation.
1677
The sea-turtles feed on shell-fish – for, by the way, their mouths
are extraordinarily hard; whatever object it seizes, stone or
other, it crunches into bits, but when it leaves the water for dry
land it browses on grass). These creatures suffer greatly, and
oftentimes die when they lie on the surface of the water
exposed to a scorching sun; for, when once they have risen to
the surface, they find a difficulty in sinking again.
1678
the flesh, and feeds on that; in fact, fishermen recognize their
holes by the number of shells lying about. Some say that the
octopus devours its own species, but this statement is incorrect;
it is doubtless founded on the fact that the creature is often
found with its tentacles removed, which tentacles have really
been eaten off by the conger.
1679
the acharnas or bass. Of all fishes the mullet is the most
voracious and insatiable, and in consequence its belly is kept at
full stretch; whenever it is not starving, it may be considered as
out of condition. When it is frightened, it hides its head in mud,
under the notion that it is hiding its whole body. The synodon is
carnivorous and feeds on molluscs. Very often the synodon and
the channa cast up their stomachs while chasing smaller fishes;
for, be it remembered, fishes have their stomachs close to the
mouth, and are not furnished with a gullet.
1680
placed down below; this allows a fair chance of escape to the
smaller fishes, and, indeed, if it were not so, there would be very
few of the little fishes left, for the speed and voracity of the
dolphin is something marvellous.
1681
food found in the mud. Their usual feeding-time is at night, and
during the day-time they retreat into deep water. And so much
for the food of fishes.
1682
is the finch-titmouse – for it is about the size of a finch; the
second has a long tail, and from its habitat is called the hill-
titmouse; the third resembles the other two in appearance, but
is less in size than either of them. Then come the becca-fico, the
black-cap, the bull-finch, the robin, the epilais, the midget-bird,
and the golden-crested wren. This wren is little larger than a
locust, has a crest of bright red gold, and is in every way a
beautiful and graceful little bird. Then the anthus, a bird about
the size of a finch; and the mountain-finch, which resembles a
finch and is of much the same size, but its neck is blue, and it is
named from its habitat; and lastly the wren and the rook. The
above-enumerated birds and the like of them feed either wholly
or for the most part on grubs, but the following and the like feed
on thistles; to wit, the linnet, the thraupis, and the goldfinch. All
these birds feed on thistles, but never on grubs or any living
thing whatever; they live and roost also on the plants from
which they derive their food.
There are other birds that live on fruit and herbage, such as the
wild pigeon or ringdove, the common pigeon, the rock-dove, and
1683
the turtle-dove. The ring-dove and the common pigeon are
visible at all seasons; the turtledove only in the summer, for in
winter it lurks in some hole or other and is never seen. The
rock-dove is chiefly visible in the autumn, and is caught at that
season; it is larger than the common pigeon but smaller than
the wild one; it is generally caught while drinking. These
pigeons bring their young ones with them when they visit this
country. All our other birds come to us in the early summer and
build their nests here, and the greater part of them rear their
young on animal food, with the sole exception of the pigeon
and its varieties.
The whole genus of birds may be pretty well divided into such
as procure their food on dry land, such as frequent rivers and
lakes, and such as live on or by the sea.
1684
bird is omnivorous. There are also the white gull, the cepphus,
the aethyia, and the charadrius.
Animals that are coated with tessellates – such as the lizard and
the other quadrupeds, and the serpents – are omnivorous: at all
events they are carnivorous and graminivorous; and serpents,
by the way, are of all animals the greatest gluttons.
1685
Tessellated animals are spare drinkers, as are also all such
animals as have a spongy lung, and such a lung, scantily
supplied with blood, is found in all oviparous animals. Serpents,
by the by, have an insatiate appetite for wine; consequently, at
times men hunt for snakes by pouring wine into saucers and
putting them into the interstices of walls, and the creatures are
caught when inebriated. Serpents are carnivorous, and
whenever they catch an animal they extract all its juices and
eject the creature whole. And, by the way, this is done by all
other creatures of similar habits, as for instance the spider; only
that the spider sucks out the juices of its prey outside, and the
serpent does so in its belly. The serpent takes any food
presented to him, eats birds and animals, and swallows eggs
entire. But after taking his prey he stretches himself until he
stands straight out to the very tip, and then he contracts and
squeezes himself into little compass, so that the swallowed
mass may pass down his outstretched body; and this action on
his part is due to the tenuity and length of his gullet. Spiders
and snakes can both go without food for a long time; and this
remark may be verified by observation of specimens kept alive
in the shops of the apothecaries.
1686
The solitary wolf is more apt to attack man than the wolf that
goes with a pack.
1687
their habit of sniffing at trees; for, by the way, the lion, like the
dog, lifts its leg to void its urine. It infects the food it eats with a
strong smell by breathing on it, and when the animal is cut
open an overpowering vapour exhales from its inside.
Some wild quadrupeds feed in lakes and rivers; the seal is the
only one that gets its living on the sea. To the former class of
animals belong the so-called castor, the satyrium, the otter, and
the so-called latax, or beaver. The beaver is flatter than the otter
and has strong teeth; it often at night-time emerges from the
water and goes nibbling at the bark of the aspens that fringe the
riversides. The otter will bite a man, and it is said that whenever
it bites it will never let go until it hears a bone crack. The hair of
the beaver is rough, intermediate in appearance between the
hair of the seal and the hair of the deer.
1688
pleased in the matter of food. It takes on fat more rapidly in
proportion to its size than any other animal; in fact, a pig can be
fattened for the market in sixty days. Pig-dealers can tell the
amount of flesh taken on, by having first weighed the animal
while it was being starved. Before the fattening process begins,
the creature must be starved for three days; and, by the way,
animals in general will take on fat if subjected previously to a
course of starvation; after the three days of starvation, pig-
breeders feed the animal lavishly. Breeders in Thrace, when
fattening pigs, give them a drink on the first day; then they miss
one, and then two days, then three and four, until the interval
extends over seven days. The pigs’ meat used for fattening is
composed of barley, millet, figs, acorns, wild pears, and
cucumbers. These animals – and other animals that have warm
bellies – are fattened by repose. (Pigs also fatten the better by
being allowed to wallow in mud. They like to feed in batches of
the same age. A pig will give battle even to a wolf.) If a pig be
weighed when living, you may calculate that after death its
flesh will weigh five-sixths of that weight, and the hair, the
blood, and the rest will weigh the other sixth. When suckling
their young, swine – like all other animals – get attenuated. So
much for these animals.
1689
fattening as the heat of the sun and wallowing in warm waters.
If the horns of young cattle be smeared with hot wax, you may
mold them to any shape you please, and cattle are less subject
to disease of the hoof if you smear the horny parts with wax,
pitch, or olive oil. Herded cattle suffer more when they are
forced to change their pasture ground by frost than when snow
is the cause of change. Cattle grow all the more in size when
they are kept from sexual commerce over a number of years;
and it is with a view to growth in size that in Epirus the so-
called Pyrrhic kine are not allowed intercourse with the bull
until they are nine years old; from which circumstance they are
nicknamed the ‘unbulled’ kine. Of these Pyrrhic cattle, by the
way, they say that there are only about four hundred in the
world, that they are the private property of the Epirote royal
family, that they cannot thrive out of Epirus, and that people
elsewhere have tried to rear them, but without success.
Horses, mules, and asses feed on corn and grass, but are
fattened chiefly by drink. Just in proportion as beasts of burden
drink water, so will they more or less enjoy their food, and a
place will give good or bad feeding according as the water is
good or bad. Green corn, while ripening, will give a smooth coat;
but such corn is injurious if the spikes are too stiff and sharp.
The first crop of clover is unwholesome, and so is clover over
which ill-scented water runs; for the clover is sure to get the
taint of the water. Cattle like clear water for drinking; but the
horse in this respect resembles the camel, for the camel likes
turbid and thick water, and will never drink from a stream until
he has trampled it into a turbid condition. And, by the way, the
1690
camel can go without water for as much as four days, but after
that when he drinks, he drinks in immense quantities.
10
1691
them; this admixture of salt in their food tends also to increase
the quantity of milk in the ewes. If sheep be kept on the move
at midday they will drink more copiously towards evening; and
if the ewes be fed with salted food as the lambing season draws
near they will get larger udders. Sheep are fattened by twigs of
the olive or of the oleaster, by vetch, and bran of every kind; and
these articles of food fatten all the more if they be first
sprinkled with brine. Sheep will take on flesh all the better if
they be first put for three days through a process of starving. In
autumn, water from the north is more wholesome for sheep
than water from the south. Pasture grounds are all the better if
they have a westerly aspect.
1692
11
12
1693
heat. In some cases they migrate from places near at hand, in
others they may be said to come from the ends of the world, as
in the case of the crane; for these birds migrate from the
steppes of Scythia to the marshlands south of Egypt where the
Nile has its source. And it is here, by the way, that they are said
to fight with the pygmies; and the story is not fabulous, but
there is in reality a race of dwarfish men, and the horses are
little in proportion, and the men live in caves underground.
Pelicans also migrate, and fly from the Strymon to the Ister, and
breed on the banks of this river. They depart in flocks, and the
birds in front wait for those in the rear, owing to the fact that
when the flock is passing over the intervening mountain range,
the birds in the rear lose sight of their companions in the van.
1694
Of birds, the crane, as has been said, migrates from one end of
the world to the other; they fly against the wind. The story told
about the stone is untrue: to wit, that the bird, so the story goes,
carries in its inside a stone by way of ballast, and that the stone
when vomited up is a touchstone for gold.
The cushat and the rock-dove migrate, and never winter in our
country, as is the case also with the turtle-dove; the common
pigeon, however, stays behind. The quail also migrates; only, by
the way, a few quails and turtle-doves may stay behind here and
there in sunny districts. Cushats and turtle-doves flock together,
both when they arrive and when the season for migration
comes round again. When quails come to land, if it be fair
weather or if a north wind is blowing, they will pair off and
manage pretty comfortably; but if a southerly wind prevail they
are greatly distressed owing to the difficulties in the way of
flight, for a southerly wind is wet and violent. For this reason
bird-catchers are never on the alert for these birds during fine
weather, but only during the prevalence of southerly winds,
when the bird from the violence of the wind is unable to fly.
And, by the way, it is owing to the distress occasioned by the
bulkiness of its body that the bird always screams while flying:
for the labour is severe. When the quails come from abroad they
have no leaders, but when they migrate hence, the glottis flits
along with them, as does also the landrail, and the eared owl,
and the corncrake. The corncrake calls them in the night, and
when the birdcatchers hear the croak of the bird in the
nighttime they know that the quails are on the move. The
landrail is like a marsh bird, and the glottis has a tongue that
can project far out of its beak. The eared owl is like an ordinary
owl, only that it has feathers about its ears; by some it is called
the night-raven. It is a great rogue of a bird, and is a capital
mimic; a bird-catcher will dance before it and, while the bird is
mimicking his gestures, the accomplice comes behind and
catches it. The common owl is caught by a similar trick.
1695
As a general rule all birds with crooked talons are short-necked,
flat-tongued, and disposed to mimicry. The Indian bird, the
parrot, which is said to have a man’s tongue, answers to this
description; and, by the way, after drinking wine, the parrot
becomes more saucy than ever.
Of birds, the following are migratory – the crane, the swan, the
pelican, and the lesser goose.
13
Fish living near to the shore are better eating than deep-sea
fish. The fact is they have more abundant and better feeding, for
wherever the sun’s heat can reach vegetation is more abundant,
better in quality, and more delicate, as is seen in any ordinary
garden. Further, the black shore-weed grows near to shore; the
other shore-weed is like wild weed. Besides, the parts of the sea
near to shore are subjected to a more equable temperature; and
consequently the flesh of shallow-water fishes is firm and
consistent, whereas the flesh of deep-water fishes is flaccid and
watery.
The following fishes are found near into the shore – the
synodon, the black bream, the merou, the gilthead, the mullet,
the red mullet, the wrasse, the weaver, the callionymus, the
goby, and rock-fishes of all kinds. The following are deep-sea
fishes – the trygon, the cartilaginous fishes, the white conger,
the serranus, the erythrinus, and the glaucus. The braize, the
sea-scorpion, the black conger, the muraena, and the piper or
1696
sea-cuckoo are found alike in shallow and deep waters. These
fishes, however, vary for various localities; for instance, the goby
and all rock-fish are fat off the coast of Crete. Again, the tunny
is out of season in summer, when it is being preyed on by its
own peculiar louse-parasite, but after the rising of Arcturus,
when the parasite has left it, it comes into season again. A
number of fish also are found in sea-estuaries; such as the
saupe, the gilthead, the red mullet, and, in point of fact, the
greater part of the gregarious fishes. The bonito also is found in
such waters, as, for instance, off the coast of Alopeconnesus;
and most species of fishes are found in Lake Bistonis. The coly-
mackerel as a rule does not enter the Euxine, but passes the
summer in the Propontis, where it spawns, and winters in the
Aegean. The tunny proper, the pelamys, and the bonito
penetrate into the Euxine in summer and pass the summer
there; as do also the greater part of such fish as swim in shoals
with the currents, or congregate in shoals together. And most
fish congregate in shoals, and shoal-fishes in all cases have
leaders.
Fish penetrate into the Euxine for two reasons, and firstly for
food. For the feeding is more abundant and better in quality
owing to the amount of fresh river-water that discharges into
the sea, and moreover, the large fishes of this inland sea are
smaller than the large fishes of the outer sea. In point of fact,
there is no large fish in the Euxine excepting the dolphin and
the porpoise, and the dolphin is a small variety; but as soon as
you get into the outer sea the big fishes are on the big scale.
Furthermore, fish penetrate into this sea for the purpose of
breeding; for there are recesses there favourable for spawning,
and the fresh and exceptionally sweet water has an invigorating
effect upon the spawn. After spawning, when the young fishes
have attained some size, the parent fish swim out of the Euxine
immediately after the rising of the Pleiads. If winter comes in
with a southerly wind, they swim out with more or less of
1697
deliberation; but, if a north wind be blowing, they swim out with
greater rapidity, from the fact that the breeze is favourable to
their own course. And, by the way, the young fish are caught
about this time in the neighbourhood of Byzantium very small
in size, as might have been expected from the shortness of their
sojourn in the Euxine. The shoals in general are visible both as
they quit and enter the Euxine. The trichiae, however, only can
be caught during their entry, but are never visible during their
exit; in point of fact, when a trichia is caught running outwards
in the neighbourhood of Byzantium, the fishermen are
particularly careful to cleanse their nets, as the circumstance is
so singular and exceptional. The way of accounting for this
phenomenon is that this fish, and this one only, swims
northwards into the Danube, and then at the point of its
bifurcation swims down southwards into the Adriatic. And, as a
proof that this theory is correct, the very opposite phenomenon
presents itself in the Adriatic; that is to say, they are not caught
in that sea during their entry, but are caught during their exit.
1698
caught in greater quantities as they leave the Euxine, and at
that season they are in the best condition. At the time of their
entrance they are caught in very plump condition close to
shore, but those are in comparatively poor condition that are
caught farther out to sea. Very often, when the coly-mackerel
and the mackerel are met by a south wind in their exit, there
are better catches to the southward than in the neighbourhood
of Byzantium. So much then for the phenomenon of migration
of fishes.
1699
14
15
A great number of fishes also take this sleep, and notably, the
hippurus and coracinus in winter time; for, whereas fish in
general may be caught at all periods of the year more or less,
there is this singularity observed in these fishes, that they are
caught within a certain fixed period of the year, and never by
any chance out of it. The muraena also hides, and the orphus or
sea-perch, and the conger. Rock-fish pair off, male and female,
1700
for hiding (just as for breeding); as is observed in the case of the
species of wrasse called the thrush and the owzel, and in the
perch.
The tunny also takes a sleep in winter in deep waters, and gets
exceedingly fat after the sleep. The fishing season for the tunny
begins at the rising of the Pleiads and lasts, at the longest, down
to the setting of Arcturus; during the rest of the year they are
hid and enjoying immunity. About the time of hibernation a few
tunnies or other hibernating fishes are caught while swimming
about, in particularly warm localities and in exceptionally fine
weather, or on nights of full moon; for the fishes are induced (by
the warmth or the light) to emerge for a while from their lair in
quest of food.
Most fishes are at their best for the table during the summer or
winter sleep.
Most fishes hide, then, during the winter only, but crustaceans,
the rock-fish, the ray, and the cartilaginous species hide only
during extremely severe weather, and this may be inferred from
the fact that these fishes are never by any chance caught when
the weather is extremely cold. Some fishes, however, hide
1701
during the summer, as the glaucus or grey-back; this fish hides
in summer for about sixty days. The hake also and the gilthead
hide; and we infer that the hake hides over a lengthened period
from the fact that it is only caught at long intervals. We are led
also to infer that fishes hide in summer from the circumstance
that the takes of certain fish are made between the rise and
setting of certain constellations: of the Dog-star in particular,
the sea at this period being upturned from the lower depths.
This phenomenon may be observed to best advantage in the
Bosporus; for the mud is there brought up to the surface and
the fish are brought up along with it. They say also that very
often, when the sea-bottom is dredged, more fish will be caught
by the second haul than by the first one. Furthermore, after very
heavy rains numerous specimens become visible of creatures
that at other times are never seen at all or seen only at
intervals.
16
1702
hiding. The case of the turtledove is the most notorious of all,
for we would defy any one to assert that he had anywhere seen
a turtle-dove in winter-time; at the beginning of the hiding time
it is exceedingly plump, and during this period it moults, but
retains its plumpness. Some cushats hide; others, instead of
hiding, migrate at the same time as the swallow. The thrush and
the starling hide; and of birds with crooked talons the kite and
the owl hide for a few days.
17
1703
The dormouse actually hides in a tree, and gets very fat at that
period; as does also the white mouse of Pontus.
(Of animals that hide or go torpid some slough off what is called
their ‘old-age’. This name is applied to the outermost skin, and
to the casing that envelops the developing organism.)
All insects that slough at all slough in the same way; as the
silphe, and the empis or midge, and all the coleoptera, as for
instance the cantharus-beetle. They all slough after the period
of development; for just as the afterbirth breaks from off the
young of the vivipara so the outer husk breaks off from around
the young of the vermipara, in the same way both with the bee
1704
and the grasshopper. The cicada the moment after issuing from
the husk goes and sits upon an olive tree or a reed; after the
breaking up of the husk the creature issues out, leaving a little
moisture behind, and after a short interval flies up into the air
and sets a. chirping.
So much for the animals that go into hiding or torpidity, for the
times at which, and the ways in which, they go; and so much
also for the animals that slough off their old-age, and for the
times at which they undergo the process.
18
1705
their general health and in regard to parturition, and this is
especially the case with the cushat; fishes, however, with a few
exceptions, thrive best in rainy weather; on the contrary rainy
seasons are bad for birds – and so by the way is much drinking –
and drought is bad for fishes. Birds of prey, as has been already
stated, may in a general way be said never to drink at all,
though Hesiod appears to have been ignorant of the fact, for in
his story about the siege of Ninus he represents the eagle that
presided over the auguries as in the act of drinking; all other
birds drink, but drink sparingly, as is the case also with all other
spongy-lunged oviparous animals. Sickness in birds may be
diagnosed from their plumage, which is ruffled when they are
sickly instead of lying smooth as when they are well.
19
1706
benefited by summer rain; or we may state the case thus, that
rain is good for fishes in spring, summer, and autumn, and fine
dry weather in winter. As a general rule what is good for men is
good for fishes also.
Fishes do not thrive in cold places, and those fishes suffer most
in severe winters that have a stone in their head, as the
chromis, the basse, the sciaena, and the braize; for owing to the
stone they get frozen with the cold, and are thrown up on shore.
1707
that weed-eating fishes find abundance of their special food in
such localities, and carnivorous fish find an unusually large
number of smaller fish. It matters also whether the wind be
from the north or south: the longer fish thrive better when a
north wind prevails, and in summer at one and the same spot
more long fish will be caught than flat fish with a north wind
blowing.
The tunny and the sword-fish are infested with a parasite about
the rising of the Dog-star; that is to say, about this time both
these fishes have a grub beside their fins that is nicknamed the
‘gadfly’. It resembles the scorpion in shape, and is about the size
of the spider. So acute is the pain it inflicts that the sword-fish
will often leap as high out of the water as a dolphin; in fact, it
sometimes leaps over the bulwarks of a vessel and falls back on
the deck. The tunny delights more than any other fish in the
heat of the sun. It will burrow for warmth in the sand in shallow
waters near to shore, or will, because it is warm, disport itself
on the surface of the sea.
1708
quadrupedal vivipara, and certain species of other genera,
domesticated and wild; but fishes do seem to suffer from
sickness; and fishermen infer this from the fact that at times
fishes in poor condition, and looking as though they were sick,
and of altered colour, are caught in a large haul of well-
conditioned fish of their own species. So much for sea-fishes.
20
1709
wattled at the river end with reeds and stones, an aperture
being left in the wattling through which the river water flows
into the trench; when the frost comes on the fish can be taken
out of the trench in weels. Another method is adopted in
summer and winter alike. They run across a stream a dam
composed of brushwood and stones leaving a small open space,
and in this space they insert a weel; they then coop the fish in
towards this place, and draw them up in the weel as they swim
through the open space.
1710
21
Pigs with flabby flesh are subject to measles about the legs,
neck, and shoulders, for the pimples develop chiefly in these
parts. If the pimples are few in number the flesh is
comparatively sweet, but if they be numerous it gets watery and
flaccid. The symptoms of measles are obvious, for the pimples
show chiefly on the under side of the tongue, and if you pluck
the bristles off the chine the skin will appear suffused with
blood, and further the animal will be unable to keep its hind-
feet at rest. Pigs never take this disease while they are mere
sucklings. The pimples may be got rid of by feeding on this kind
of spelt called tiphe; and this spelt, by the way, is very good for
ordinary food. The best food for rearing and fattening pigs is
1711
chickpeas and figs, but the one thing essential is to vary the
food as much as possible, for this animal, like animals in
general lights in a change of diet; and it is said that one kind of
food blows the animal out, that another superinduces flesh, and
that another puts on fat, and that acorns, though liked by the
animal, render the flesh flaccid. Besides, if a sow eats acorns in
great quantities, it will miscarry, as is also the case with the
ewe; and, indeed, the miscarriage is more certain in the case of
the ewe than in the case of the sow. The pig is the only animal
known to be subject to measles.
22
Dogs suffer from three diseases; rabies, quinsy, and sore feet.
Rabies drives the animal mad, and ary animal whatever,
excepting man, will take the disease if bitten by a dog so
afflicted; the disease is fatal to the dog itself, and to any animal
it may bite, man excepted. Quinsy also is fatal to dogs; and only
a few recover from disease of the feet. The camel, like the dog, is
subject to rabies. The elephant, which is reputed to enjoy
immunity from all other illnesses, is occasionally subject to
flatulency.
23
1712
pitch. In craurus, the breath comes warm at short intervals; in
fact, craurus in cattle answers to fever in man. The symptoms of
the disease are drooping of the ears and disinclination for food.
The animal soon succumbs, and when the carcase is opened
the lungs are found to be rotten.
24
1713
gallop until it is pulled. Even with this rabies in full force, it
preserves a dejected spiritless appearance; some of the
symptoms are a throwing back of the ears followed by a
projection of them, great languor, and heavy breathing. Heart-
ache also is incurable, of which the symptom is a drawing in of
the flanks; and so is displacement of the bladder, which is
accompanied by a retention of urine and a drawing up of the
hooves and haunches. Neither is there any cure if the animal
swallow the grape-beetle, which is about the size of the
sphondyle or knuckle-beetle. The bite of the shrewmouse is
dangerous to horses and other draught animals as well; it is
followed by boils. The bite is all the more dangerous if the
mouse be pregnant when she bites, for the boils then burst, but
do not burst otherwise. The cicigna-called ‘chalcis’ by some, and
‘zignis’ by others – either causes death by its bite or, at all
events, intense pain; it is like a small lizard, with the colour of
the blind snake. In point of fact, according to experts, the horse
and the sheep have pretty well as many ailments as the human
species. The drug known under the name of ‘sandarace’ or
realgar, is extremely injurious to a horse, and to all draught
animals; it is given to the animal as a medicine in a solution of
water, the liquid being filtered through a colander. The mare
when pregnant apt to miscarry when disturbed by the odour of
an extinguished candle; and a similar accident happens
occasionally to women in their pregnancy. So much for the
diseases of the horse.
1714
A horse will recognize the neighing of any other horse with
which it may have fought at any previous period. The horse
delights in meadows and marshes, and likes to drink muddy
water; in fact, if water be clear, the horse will trample in it to
make it turbid, will then drink it, and afterwards will wallow in
it. The animal is fond of water in every way, whether for
drinking or for bathing purposes; and this explains the peculiar
constitution of the hippopotamus or river-horse. In regard to
water the ox is the opposite of the horse; for if the water be
impure or cold, or mixed up with alien matter, it will refuse to
drink it.
25
The ass suffers chiefly from one particular disease which they
call ‘melis’. It arises first in the head, and a clammy humour
runs down the nostrils, thick and red; if it stays in the head the
animal may recover, but if it descends into the lungs the animal
will die. Of all animals on its of its kind it is the least capable of
enduring extreme cold, which circumstance will account for the
fact that the animal is not found on the shores of the Euxine,
nor in Scythia.
26
1715
to swallowing stones. It suffers also from diarrhoea: in this case
they administer draughts of lukewarm water or dip its fodder in
honey, and either one or the other prescription will prove a
costive. When they suffer from insomnia, they will be restored
to health if their shoulders be rubbed with salt, olive-oil, and
warm water; when they have aches in their shoulders they will
derive great benefit from the application of roast pork. Some
elephants like olive oil, and others do not. If there is a bit of iron
in the inside of an elephant it is said that it will pass out if the
animal takes a drink of olive-oil; if the animal refuses olive-oil,
they soak a root in the oil and give it the root to swallow. So
much, then, for quadrupeds.
27
1716
All insects, without exception, die if they be smeared over with
oil; and they die all the more rapidly if you smear their head
with the oil and lay them out in the sun.
28
1717
and some have ears that flap down to the ground; and the cattle
have humps on their shoulders, like the camel. In Lycia goats
are shorn for their fleece, just as sheep are in all other
countries. In Libya the long-horned ram is born with horns, and
not the ram only, as Homer’ words it, but the ewe as well; in
Pontus, on the confines of Scythia, the ram is without horns.
1718
their wildest in Asia, at their boldest in Europe, and most
diverse in form in Libya; in fact, there is an old saying, ‘Always
something fresh in Libya.’
29
1719
Again, locality is an important element in regard to the bite of
an animal. Thus, in Pharos and other places, the bite of the
scorpion is not dangerous; elsewhere – in Caria, for instances –
where scorpions are venomous as well as plentiful and of large
size, the sting is fatal to man or beast, even to the pig, and
especially to a black pig, though the pig, by the way, is in general
most singularly indifferent to the bite of any other creature. If a
pig goes into water after being struck by the scorpion of Caria, it
will surely die.
30
1720
Testaceans, such as scallops and all the oyster-family, and
crustaceans, such as the lobster family, are best when with
spawn. Even in the case of the testacean we speak of spawning
(or pregnancy); but whereas the crustaceans may be seen
coupling and laying their spawn, this is never the case with
testaceans. Molluscs are best in the breeding time, as the
calamary, the sepia, and the octopus.
Fishes, when they begin to breed, are nearly all good for the
table; but after the female has gone long with spawn they are
good in some cases, and in others are out of season. The
maenis, for instance, is good at the breeding time. The female of
this fish is round, the male longer and flatter; when the female
is beginning to breed the male turns black and mottled, and is
quite unfit for the table; at this period he is nicknamed the
‘goat’.
The wrasses called the owzel and the thrush, and the smaris
have different colours at different seasons, as is the case with
the plumage of certain birds; that is to say, they become black in
the spring and after the spring get white again. The phycis also
changes its hue: in general it is white, but in spring it is mottled;
it is the only sea-fish which is said make a bed for itself, and the
female lays her spawn in this bed or nest. The maenis, as was
observed, changes its colour as does the smaris, and in
summer-time changes back from whitish to black, the change
being especially marked about the fins and gills. The coracine,
like the maenis, is in best condition at breeding time; the
mullet, the basse, and scaly fishes in general are in bad
condition at this period. A few fish are in much the same
condition at all times, whether with spawn or not, as the
glaucus. Old fishes also are bad eating; the old tunny is unfit
even for pickling, as a great part of its flesh wastes away with
age, and the same wasting is observed in all old fishes. The age
of a scaly fish may be told by the size and the hardness of its
1721
scales. An old tunny has been caught weighing fifteen talents,
with the span of its tail two cubits and a palm broad.
River-fish and lake-fish are best after they have discharged the
spawn in the case of the female and the milt in the case of the
male: that is, when they have fully recovered from the
exhaustion of such discharge. Some are good in the breeding
time, as the saperdis, and some bad, as the sheat-fish. As a
general rule, the male fish is better eating than the female; but
the reverse holds good of the sheat-fish. The eels that are called
females are the best for the table: they look as though they were
female, but they really are not so.
Book IX
1722
audible sound, such as can differentiate the suggested
meanings of word and gesture.
Dogs that are born of a mixed breed between these two kinds
are remarkable for courage and endurance of hard labour.
In all cases, excepting those of the bear and leopard, the female
is less spirited than the male; in regard to the two exceptional
cases, the superiority in courage rests with the female. With all
other animals the female is softer in disposition than the male,
is more mischievous, less simple, more impulsive, and more
attentive to the nurture of the young: the male, on the other
hand, is more spirited than the female, more savage, more
simple and less cunning. The traces of these differentiated
characteristics are more or less visible everywhere, but they are
especially visible where character is the more developed, and
most of all in man.
The fact is, the nature of man is the most rounded off and
complete, and consequently in man the qualities or capacities
above referred to are found in their perfection. Hence woman is
more compassionate than man, more easily moved to tears, at
1723
the same time is more jealous, more querulous, more apt to
scold and to strike. She is, furthermore, more prone to
despondency and less hopeful than the man, more void of
shame or self-respect, more false of speech, more deceptive,
and of more retentive memory. She is also more wakeful, more
shrinking, more difficult to rouse to action, and requires a
smaller quantity of nutriment.
1724
in some places crocodiles are tame to their priestly keeper from
being fed by him. And elsewhere also the same phenomenon is
to be observed.
The eagle and the snake are enemies, for the eagle lives on
snakes; so are the ichneumon and the venom-spider, for the
ichneumon preys upon the latter. In the case of birds, there is
mutual enmity between the poecilis, the crested lark, the
woodpecker (?), and the chloreus, for they devour one another’s
eggs; so also between the crow and the owl; for, owing to the
fact that the owl is dim-sighted by day, the crow at midday
preys upon the owl’s eggs, and the owl at night upon the crow’s,
each having the whip-hand of the other, turn and turn about,
night and day.
There is enmity also between the owl and the wren; for the
latter also devours the owl’s eggs. In the daytime all other little
birds flutter round the owl – a practice which is popularly
termed ‘admiring him’ – buffet him, and pluck out his feathers;
in consequence of this habit, bird-catchers use the owl as a
decoy for catching little birds of all kinds.
The so-called presbys or ‘old man’ is at war with the weasel and
the crow, for they prey on her eggs and her brood; and so the
turtle-dove with the pyrallis, for they live in the same districts
and on the same food; and so with the green wood pecker and
the libyus; and so with kite and the raven, for, owing to his
having the advantage from stronger talons and more rapid
flight the former can steal whatever the latter is holding, so that
it is food also that makes enemies of these. In like manner there
is war between birds that get their living from the sea, as
between the brenthus, the gull, and the harpe; and so between
the buzzard on one side and the toad and snake on the other,
for the buzzard preys upon the eggs of the two others; and so
1725
between the turtle-dove and the chloreus; the chloreus kills the
dove, and the crow kills the so-called drummer-bird.
The aegolius, and birds of prey in general, prey upon the calaris,
and consequently there is war between it and them; and so is
there war between the gecko-lizard and the spider, for the
former preys upon the latter; and so between the woodpecker
and the heron, for the former preys upon the eggs and brood of
the latter. And so between the aegithus and the ass, owing to
the fact that the ass, in passing a furze-bush, rubs its sore and
itching parts against the prickles; by so doing, and all the more
if it brays, it topples the eggs and the brood out of the nest, the
young ones tumble out in fright, and the mother-bird, to avenge
this wrong, flies at the beast and pecks at his sore places.
The wolf is at war with the ass, the bull, and the fox, for as
being a carnivore, he attacks these other animals; and so for the
same reason with the fox and the circus, for the circus, being
carnivorous and furnished with crooked talons, attacks and
maims the animal. And so the raven is at war with the bull and
the ass, for it flies at them, and strikes them, and pecks at their
eyes; and so with the eagle and the heron, for the former,
having crooked talons, attacks the latter, and the latter usually
succumbs to the attack; and so the merlin with the vulture; and
the crex with the eleus-owl, the blackbird, and the oriole (of this
latter bird, by the way, the story goes that he was originally born
out of a funeral pyre): the cause of warfare is that the crex
injures both them and their young. The nuthatch and the wren
are at war with the eagle; the nuthatch breaks the eagle’s eggs,
so the eagle is at war with it on special grounds, though, as a
bird of prey, it carries on a general war all round. The horse and
the anthus are enemies, and the horse will drive the bird out of
the field where he is grazing: the bird feeds on grass, and sees
too dimly to foresee an attack; it mimics the whinnying of the
horse, flies at him, and tries to frighten him away; but the horse
1726
drives the bird away, and whenever he catches it he kills it: this
bird lives beside rivers or on marsh ground; it has pretty
plumage, and finds its without trouble. The ass is at enmity
with the lizard, for the lizard sleeps in his manger, gets into his
nostril, and prevents his eating.
Of herons there are three kinds: the ash coloured, the white,
and the starry heron (or bittern). Of these the first mentioned
submits with reluctance to the duties of incubation, or to union
of the sexes; in fact, it screams during the union, and it is said
drips blood from its eyes; it lays its eggs also in an awkward
manner, not unattended with pain. It is at war with certain
creatures that do it injury: with the eagle for robbing it, with the
fox for worrying it at night, and with the lark for stealing its
eggs.
The snake is at war with the weasel and the pig; with the
weasel when they are both at home, for they live on the same
food; with the pig for preying on her kind. The merlin is at war
with the fox; it strikes and claws it, and, as it has crooked
talons, it kills the animal’s young. The raven and the fox are
good friends, for the raven is at enmity with the merlin; and so
when the merlin assails the fox the raven comes and helps the
animal. The vulture and the merlin are mutual enemies, as
being both furnished with crooked talons. The vulture fights
with the eagle, and so, by the way, does does swan; and the
swan is often victorious: moreover, of all birds swans are most
prone to the killing of one another.
1727
aegithus are at enmity with one another; it is said that the
blood of the anthus will not intercommingle with the blood of
the aegithus. The crow and the heron are friends, as also are the
sedge-bird and lark, the laedus and the celeus or green
woodpecker; the woodpecker lives on the banks of rivers and
beside brakes, the laedus lives on rocks and bills, and is greatly
attached to its nesting-place. The piphinx, the harpe, and the
kite are friends; as are the fox and the snake, for both burrow
underground; so also are the blackbird and the turtle-dove. The
lion and the thos or civet are enemies, for both are carnivorous
and live on the same food. Elephants fight fiercely with one
another, and stab one another with their tusks; of two
combatants the beaten one gets completely cowed, and dreads
the sound of his conqueror’s voice. These animals differ from
one another an extraordinary extent in the way of courage.
Indians employ these animals for war purposes, irrespective of
sex; the females, however, are less in size and much inferior in
point of spirit. An elephant by pushing with his big tusks can
batter down a wall, and will butt with his forehead at a palm
until he brings it down, when he stamps on it and lays it in
orderly fashion on the ground. Men hunt the elephant in the
following way: they mount tame elephants of approved spirit
and proceed in quest of wild animals; when they come up with
these they bid the tame brutes to beat the wild ones until they
tire the latter completely. Hereupon the driver mounts a wild
brute and guides him with the application of his metal prong;
after this the creature soon becomes tame, and obeys guidance.
Now when the driver is on their back they are all tractable, but
after he has dismounted, some are tame and others vicious; in
the case of these latter, they tie their front-legs with ropes to
keep them quiet. The animal is hunted whether young or full
grown.
1728
Thus we see that in the case of the creatures above mentioned
their mutual friendship or the is due to the food they feed on
and the life they lead.
The basse and the grey mullet are bitter enemies, but they
swarm together at certain times; for at times not only do fishes
of the same species swarm together, but also those whose
feeding-grounds are identical or adjacent, if the food-supply be
abundant. The grey mullet is often found alive with its tail
lopped off, and the conger with all that part of its body removed
that lies to the rear of the vent; in the case of the mullet the
injury is wrought by the basse, in that of the conger-eel by the
muraena. There is war between the larger and the lesser fishes:
for the big fishes prey on the little ones. So much on the subject
of marine animals.
1729
3
You will have a warmer bed in amongst the goats than among
the sheep, because the goats will be quieter and will creep up
towards you; for the goat is more impatient of cold than the
sheep.
1730
Sheep and goats lie crowded together, kin by kin. When the sun
turns early towards its setting, the goats are said to lie no longer
face to face, but back to back.
When mares with their colts pasture together in the same field,
if one dam dies the others will take up the rearing of the colt. In
point of fact, the mare appears to be singularly prone by nature
to maternal fondness; in proof whereof a barren mare will steal
the foal from its dam, will tend it with all the solicitude of a
mother, but, as it will be unprovided with mother’s milk, its
solicitude will prove fatal to its charge.
1731
comers. The male when it gets fat, which it does in a high
degree in autumn, disappears, abandoning its usual resorts,
apparently under an idea that its fatness facilitates its capture.
They shed their horns in places difficult of access or discovery,
whence the proverbial expression of ‘the place where the stag
sheds his horns’; the fact being that, as having parted with their
weapons, they take care not to be seen. The saying is that no
man has ever seen the animal’s left horn; that the creature
keeps it out of sight because it possesses some medicinal
property.
1732
them against tree-trunks they quit their hiding places, from a
sense of security based upon the possession of arms defensive
and offensive. An Achaeine stag has been caught with a
quantity of green ivy grown over its horns, it having grown
apparently, as on fresh green wood, when the horns were young
and tender. When a stag is stung by a venom-spider or similar
insect, it gathers crabs and eats them; it is said to be a good
thing for man to drink the juice, but the taste is disagreeable.
The hinds after parturition at once swallow the afterbirth, and it
is impossible to secure it, for the hind catches it before it falls to
the ground: now this substance is supposed to have medicinal
properties. When hunted the creatures are caught by singing or
pipe-playing on the part of the hunters; they are so pleased
with the music that they lie down on the grass. If there be two
hunters, one before their eyes sings or plays the pipe, the other
keeps out of sight and shoots, at a signal given by the
confederate. If the animal has its ears cocked, it can hear well
and you cannot escape its ken; if its ears are down, you can.
When bears are running away from their pursuers they push
their cubs in front of them, or take them up and carry them;
when they are being overtaken they climb up a tree. When
emerging from their winter-den, they at once take to eating
cuckoo-pint, as has been said, and chew sticks of wood as
though they were cutting teeth.
1733
kind of grass and produce vomiting. The panther, after eating
panther’s-bane, tries to find some human excrement, which is
said to heal its pain. This panther’s-bane kills lions as well.
Hunters hang up human excrement in a vessel attached to the
boughs of a tree, to keep the animal from straying to any
distance; the animal meets its end in leaping up to the branch
and trying to get at the medicine. They say that the panther has
found out that wild animals are fond of the scent it emits; that,
when it goes a-hunting, it hides itself; that the other animals
come nearer and nearer, and that by this stratagem it can catch
even animals as swift of foot as stags.
When the crocodile yawns, the trochilus flies into his mouth
and cleans his teeth. The trochilus gets his food thereby, and the
crocodile gets ease and comfort; it makes no attempt to injure
its little friend, but, when it wants it to go, it shakes its neck in
warning, lest it should accidentally bite the bird.
1734
Many have seen the locust, when fighting with the snake get a
tight hold of the snake by the neck. The weasel has a clever way
of getting the better of birds; it tears their throats open, as
wolves do with sheep. Weasels fight desperately with mice-
catching snakes, as they both prey on the same animal.
1735
just as man does, it makes a bed of straw, putting hard material
below for a foundation, and adapting all to suit its own size.
Both parents co-operate in the rearing of the young; each of the
parents will detect, with practised eye, the young one that has
had a helping, and will take care it is not helped twice over; at
first the parents will rid the nest of excrement, but, when the
young are grown, they will teach their young to shift their
position and let their excrement fall over the side of the nest.
1736
known where such birds were twenty-five years old, thirty years
old, and in some cases forty. As they grow old their claws
increase in size, and pigeon-fanciers cut the claws; as far as one
can see, the birds suffer no other perceptible disfigurement by
their increase in age. Turtle-doves and pigeons that are blinded
by fanciers for use as decoys, live for eight years. Partridges live
for about fifteen years. Ring-doves and turtle-doves always build
their nests in the same place year after year. The male, as a
general rule, is more long-lived than the female; but in the case
of pigeons some assert that the male dies before the female,
taking their inference from the statements of persons who keep
decoy-birds in captivity. Some declare that the male sparrow
lives only a year, pointing to the fact that early in spring the
male sparrow has no black beard, but has one later on, as
though the blackbearded birds of the last year had all died out;
they also say that the females are the longer lived, on the
grounds that they are caught in amongst the young birds and
that their age is rendered manifest by the hardness about their
beaks. Turtle-doves in summer live in cold places, (and in warm
places during the winter); chaffinches affect warm habitations
in summer and cold ones in winter.
1737
food for them. Quails and partridges, like barn-door hens, when
they go to rest, gather their brood under their wings. Not to be
discovered, as might be the case if they stayed long in one spot,
they do not hatch the eggs where they laid them. When a man
comes by chance upon a young brood, and tries to catch them,
the hen-bird rolls in front of the hunter, pretending to be lame:
the man every moment thinks he is on the point of catching
her, and so she draws him on and on, until every one of her
brood has had time to escape; hereupon she returns to the nest
and calls the young back. The partridge lays not less than ten
eggs, and often lays as many as sixteen. As has been observed,
the bird has mischievous and deceitful habits. In the spring-
time, a noisy scrimmage takes place, out of which the male-
birds emerge each with a hen. Owing to the lecherous nature of
the bird, and from a dislike to the hen sitting, the males, if they
find any eggs, roll them over and over until they break them in
pieces; to provide against this the female goes to a distance and
lays the eggs, and often, under the stress of parturition, lays
them in any chance spot that offers; if the male be near at hand,
then to keep the eggs intact she refrains from visiting them. If
she be seen by a man, then, just as with her fledged brood, she
entices him off by showing herself close at his feet until she has
drawn him to a distance. When the females have run away and
taken to sitting, the males in a pack take to screaming and
fighting; when thus engaged, they have the nickname of
‘widowers’. The bird who is beaten follows his victor, and
submits to be covered by him only; and the beaten bird is
covered by a second one or by any other, only clandestinely
without the victor’s knowledge; this is so, not at all times, but at
a particular season of the year, and with quails as well as with
partridges. A similar proceeding takes place occasionally with
barn-door cocks: for in temples, where cocks are set apart as
dedicate without hens, they all as a matter of course tread any
new-comer. Tame partridges tread wild birds, pecket their
1738
heads, and treat them with every possible outrage. The leader of
the wild birds, with a counter-note of challenge, pushes forward
to attack the decoy-bird, and after he has been netted, another
advances with a similar note. This is what is done if the decoy
be a male; but if it be a female that is the decoy and gives the
note, and the leader of the wild birds give a counter one, the
rest of the males set upon him and chase him away from the
female for making advances to her instead of to them; in
consequence of this the male often advances without uttering
any cry, so that no other may hear him and come and give him
battle; and experienced fowlers assert that sometimes the male
bird, when he approaches the female, makes her keep silence,
to avoid having to give battle to other males who might have
heard him. The partridge has not only the note here referred to,
but also a thin shrill cry and other notes. Oftentimes the hen-
bird rises from off her brood when she sees the male showing
attentions to the female decoy; she will give the counter note
and remain still, so as to be trodden by him and divert him from
the decoy. The quail and the partridge are so intent upon sexual
union that they often come right in the way of the decoy-birds,
and not seldom alight upon their heads. So much for the sexual
proclivities of the partridge, for the way in which it is hunted,
and the general nasty habits of the bird.
As has been said, quails and partridges build their nests upon
the ground, and so also do some of the birds that are capable of
sustained flight. Further, for instance, of such birds, the lark and
the woodcock, as well as the quail, do not perch on a branch,
but squat upon the ground.
1739
9
The woodpecker does not squat on the ground, but pecks at the
bark of trees to drive out from under it maggots and gnats;
when they emerge, it licks them up with its tongue, which is
large and flat. It can run up and down a tree in any way, even
with the head downwards, like the gecko-lizard. For secure hold
upon a tree, its claws are better adapted than those of the daw;
it makes its way by sticking these claws into the bark. One
species of woodpecker is smaller than a blackbird, and has
small reddish speckles; a second species is larger than the
blackbird, and a third is not much smaller than a barn-door hen.
It builds a nest on trees, as has been said, on olive trees
amongst others. It feeds on the maggots and ants that are under
the bark: it is so eager in the search for maggots that it is said
sometimes to hollow a tree out to its downfall. A woodpecker
once, in course of domestication, was seen to insert an almond
into a hole in a piece of timber, so that it might remain steady
under its pecking; at the third peck it split the shell of the fruit,
and then ate the kernel.
10
1740
leader, with his head uncovered, keeps a sharp look out, and
when he sees anything of importance signals it with a cry.
11
Of the vulture, it is said that no one has ever seen either its
young or its nest; on this account and on the ground that all of
a sudden great numbers of them will appear without any one
being able to tell from whence they come, Herodorus, the father
of Bryson the sophist, says that it belongs to some distant and
elevated land. The reason is that the bird has its nest on
1741
inaccessible crags, and is found only in a few localities. The
female lays one egg as a rule, and two at the most.
12
1742
them out at sea singing in mournful strains, and have actually
seen some of them dying.
13
The jay has a great variety of notes: indeed, might almost say it
had a different note for every day in the year. It lays about nine
eggs; builds its nest on trees, out of hair and tags of wool; when
acorns are getting scarce, it lays up a store of them in hiding.
It is a common story of the stork that the old birds are fed by
their grateful progeny. Some tell a similar story of the bee-eater,
and declare that the parents are fed by their young not only
when growing old, but at an early period, as soon as the young
are capable of feeding them; and the parent-birds stay inside
the nest. The under part of the bird’s wing is pale yellow; the
1743
upper part is dark blue, like that of the halcyon; the tips of the
wings are About autumn-time it lays six or seven eggs, in
overhanging banks where the soil is soft; there it burrows into
the ground to a depth of six feet.
People who live where the bird comes from say that there exists
a cinnamon bird which brings the cinnamon from some
unknown localities, and builds its nest out of it; it builds on
high trees on the slender top branches. They say that the
inhabitants attach leaden weights to the tips of their arrows
and therewith bring down the nests, and from the intertexture
collect the cinnamon sticks.
14
The halcyon is not much larger than the sparrow. Its colour is
dark blue, green, and light purple; the whole body and wings,
and especially parts about the neck, show these colours in a
mixed way, without any colour being sharply defined; the beak
is light green, long and slender: such, then, is the look of the
bird. Its nest is like sea-balls, i.e. the things that by the name of
halosachne or seafoam, only the colour is not the same. The
colour of the nest is light red, and the shape is that of the long-
necked gourd. The nests are larger than the largest sponge,
though they vary in size; they are roofed over, and great part of
1744
them is solid and great part hollow. If you use a sharp knife it is
not easy to cut the nest through; but if you cut it, and at the
same time bruise it with your hand, it will soon crumble to
pieces, like the halosachne. The opening is small, just enough
for a tiny entrance, so that even if the nest upset the sea does
not enter in; the hollow channels are like those in sponges. It is
not known for certain of what material the nest is constructed;
it is possibly made of the backbones of the gar-fish; for, by the
way, the bird lives on fish. Besides living on the shore, it ascends
fresh-water streams. It lays generally about five eggs, and lays
eggs all its life long, beginning to do so at the age of four
months.
15
The aegithus finds its food with ease, has many young, and
walks with a limp. The golden oriole is apt at learning, is clever
at making a living, but is awkward in flight and has an ugly
plumage.
1745
16
17
1746
18
19
There are two kinds of owsels; the one is black, and is found
everywhere, the other is quite white, about the same size as the
other, and with the same pipe. This latter is found on Cyllene in
Arcadia, and is found nowhere else. The laius, or blue-thrush, is
like the black owsel, only a little smaller; it lives on cliffs or on
tile roofings; it has not a red beak as the black owsel has.
1747
20
21
There is a bird that lives on rocks, called the blue-bird from its
colour. It is comparatively common in Nisyros, and is somewhat
less than the owsel and a little bigger than the chaffinch. It has
large claws, and climbs on the face of the rocks. It is steel-blue
all over; its beak is long and slender; its legs are short, like those
of the woodpecker.
22
The oriole is yellow all over; it is not visible during winter, but
puts in an appearance about the time of the summer solstice,
and departs again at the rising of Arcturus; it is the size of the
turtle-dove. The so-called soft-head (or shrike) always settles on
one and the same branch, where it falls a prey to the
birdcatcher. Its head is big, and composed of gristle; it is a little
smaller than the thrush; its beak is strong, small, and round; it
is ashen-coloured all over; is fleet of foot, but slow of wing. The
bird-catcher usually catches it by help of the owl.
1748
23
24
25
Of larks there are two kinds. One lives on the ground and has a
crest on its head; the other is gregarious, and not sporadic like
1749
the first; it is, however, of the same coloured plumage, but is
smaller, and has no crest; it is an article of human food.
26
27
Of the Egyptian ibis there are two kinds, the white and the
black. The white ones are found over Egypt, excepting in
Pelusium; the black ones are found in Pelusium, and nowhere
else in Egypt.
28
Of the little horned owls there are two kinds, and one is visible
at all seasons, and for that reason has the nickname of ‘all-the-
year-round owl’; it is not sufficiently palatable to come to table;
another species makes its appearance sometimes in the
autumn, is seen for a single day or at the most for two days, and
is regarded as a table delicacy; it scarcely differs from the first
species save only in being fatter; it has no note, but the other
1750
species has. With regard to their origin, nothing is known from
ocular observation; the only fact known for certain is that they
are first seen when a west wind is blowing.
29
1751
30
It has already been stated that the footless bird, which some
term the cypselus, resembles the swallow; indeed, it is not easy
to distinguish between the two birds, excepting in the fact that
the cypselus has feathers on the shank. These birds rear their
young in long cells made of mud, and furnished with a hole just
big enough for entry and exit; they build under cover of some
roofing – under a rock or in a cavern – for protection against
animals and men.
31
1752
appear that these birds have some means of
intercommunicating with one another.
32
1753
prey with its talons, and often, from inability to carry it, tumbles
down into the water. There is another species called the ‘true-
bred’; people say that these are the only true-bred birds to be
found, that all other birds – eagles, hawks, and the smallest
birds – are all spoilt by the interbreeding of different species.
The true-bred eagle is the largest of all eagles; it is larger than
the phene; is half as large again as the ordinary eagle, and has
yellow plumage; it is seldom seen, as is the case with the so-
called cymindis. The time for an eagle to be on the wing in
search of prey is from midday to evening; in the morning until
the market-hour it remains on the nest. In old age the upper
beak of the eagle grows gradually longer and more crooked, and
the bird dies eventually of starvation; there is a folklore story
that the eagle is thus punished because it once was a man and
refused entertainment to a stranger. The eagle puts aside its
superfluous food for its young; for owing to the difficulty in
procuring food day by day, it at times may come back to the nest
with nothing. If it catch a man prowling about in the
neighbourhood of its nest, it will strike him with its wings and
scratch him with its talons. The nest is built not on low ground
but on an elevated spot, generally on an inaccessible ledge of a
cliff; it does, however, build upon a tree. The young are fed until
they can fly; hereupon the parent-birds topple them out of the
nest, and chase them completely out of the locality. The fact is
that a pair of eagles demands an extensive space for its
maintenance, and consequently cannot allow other birds to
quarter themselves in close neighbourhood. They do not hunt in
the vicinity of their nest, but go to a great distance to find their
prey. When the eagle has captured a beast, it puts it down
without attempting to carry it off at once; if on trial it finds the
burden too heavy, it will leave it. When it has spied a hare, it
does not swoop on it at once, but lets it go on into the open
ground; neither does it descend to the ground at one swoop, but
goes gradually down from higher flights to lower and lower:
1754
these devices it adopts by way of security against the stratagem
of the hunter. It alights on high places by reason of the difficulty
it experiences in soaring up from the level ground; it flies high
in the air to have the more extensive view; from its high flight it
is said to be the only bird that resembles the gods. Birds of prey,
as a rule, seldom alight upon rock, as the crookedness of their
talons prevents a stable footing on hard stone. The eagle hunts
hares, fawns, foxes, and in general all such animals as he can
master with ease. It is a long-lived bird, and this fact might be
inferred from the length of time during which the same nest is
maintained in its place.
33
34
The owl and the night-raven and all the birds see poorly in the
daytime seek their prey in the night, but not all the night
through, but at evening and dawn. Their food consists of mice,
lizards, chafers and the like little creatures. The so-called phene,
or lammergeier, is fond of its young, provides its food with ease,
fetches food to its nest, and is of a kindly disposition. It rears its
1755
own young and those of the eagle as well; for when the eagle
ejects its young from the nest, this bird catches them up as they
fall and feeds them. For the eagle, by the way, ejects the young
birds prematurely, before they are able to feed themselves, or to
fly. It appears to do so from jealousy; for it is by nature jealous,
and is so ravenous as to grab furiously at its food; and when it
does grab at its food, it grabs it in large morsels. It is accordingly
jealous of the young birds as they approach maturity, since they
are getting good appetites, and so it scratches them with its
talons. The young birds fight also with one another, to secure a
morsel of food or a comfortable position, whereupon the
mother-bird beats them and ejects them from the nest; the
young ones scream at this treatment, and the phene hearing
them catches them as they fall. The phene has a film over its
eyes and sees badly, but the sea-eagle is very keen-sighted, and
before its young are fledged tries to make them stare at the sun,
and beats the one that refuses to do so, and twists him back in
the sun’s direction; and if one of them gets watery eyes in the
process, it kills him, and rears the other. It lives near the sea,
and feeds, as has been said, on sea-birds; when in pursuit of
them it catches them one by one, watching the moment when
the bird rises to the surface from its dive. When a sea-bird,
emerging from the water, sees the sea-eagle, he in terror dives
under, intending to rise again elsewhere; the eagle, however,
owing to its keenness of vision, keeps flying after him until he
either drowns the bird or catches him on the surface. The eagle
never attacks these birds when they are in a swarm, for they
keep him off by raising a shower of water-drops with their
wings.
1756
35
36
1757
themselves overhead and frighten them down. The men then
strike them with their sticks and capture them. They give a
portion of their booty to the hawks; that is, they throw some of
the birds up in the air, and the hawks catch them.
37
1758
inactive, they are often caught with mullets in their interior, the
swiftest of fishes. Furthermore, the fishing-frog is unusually
thin when he is caught after losing the tips of his filaments, and
the torpedo is known to cause a numbness even in human
beings. Again, the hake, the ray, the flat-fish, and the angelfish
burrow in the sand, and after concealing themselves angle with
the filaments on their mouths, that fishermen call their fishing-
rods, and the little creatures on which they feed swim up to the
filaments taking them for bits of sea-weed, such as they feed
upon.
1759
touches one of the shoal they try to repel it; they have strong
teeth. Amongst other large fish, a lamia-shark, after falling in
amongst a shoal, has been seen to be covered with wounds.
All fishes, both those that wander about and those that are
stationary, occupy the districts where they were born or very
similar places, for their natural food is found there. Carnivorous
fish wander most; and all fish are carnivorous with the
exception of a few, such as the mullet, the saupe, the red mullet,
and the chalcis. The so-called pholis gives out a mucous
discharge, which envelops the creature in a kind of nest. Of
shell-fish, and fish that are finless, the scallop moves with
greatest force and to the greatest distance, impelled along by
some internal energy; the murex or purple-fish, and others that
resemble it, move hardly at all. Out of the lagoon of Pyrrha all
the fishes swim in winter-time, except the sea-gudgeon; they
swim out owing to the cold, for the narrow waters are colder
1760
than the outer sea, and on the return of the early summer they
all swim back again. In the lagoon no scarus is found, nor
thritta, nor any other species of the spiny fish, no spotted
dogfish, no spiny dogfish, no sea-crawfish, no octopus either of
the common or the musky kinds, and certain other fish are also
absent; but of fish that are found in the lagoon the white
gudgeon is not a marine fish. Of fishes the oviparous are in their
prime in the early summer until the spawning time; the
viviparous in the autumn, as is also the case with the mullet,
the red mullet, and all such fish. In the neighbourhood of
Lesbos, the fishes of the outer sea, or of the lagoon, bring forth
their eggs or young in the lagoon; sexual union takes place in
the autumn, and parturition in the spring. With fishes of the
cartilaginous kind, the males and females swarm together in
the autumn for the sake of sexual union; in the early summer
they come swimming in, and keep apart until after parturition;
the two sexes are often taken linked together in sexual union.
1761
change its colour so as to make it resemble the colour of its
habitat. The only fish that can do this is the angelfish, that is, it
can change its colour like the octopus. The octopus as a rule
does not live the year out. It has a natural tendency to run off
into liquid; for, if beaten and squeezed, it keeps losing
substance and at last disappears. The female after parturition is
peculiarly subject to this colliquefaction; it becomes stupid; if
tossed about by waves, it submits impassively; a man, if he
dived, could catch it with the hand; it gets covered over with
slime, and makes no effort to catch its wonted prey. The male
becomes leathery and clammy. As a proof that they do not live
into a second year there is the fact that, after the birth of the
little octopuses in the late summer or beginning of autumn, it is
seldom that a large-sized octopus is visible, whereas a little
before this time of year the creature is at its largest. After the
eggs are laid, they say that both the male and the female grow
so old and feeble that they are preyed upon by little fish, and
with ease dragged from their holes; and that this could not have
been done previously; they say also that this is not the case
with the small and young octopus, but that the young creature
is much stronger than the grown-up one. Neither does the sepia
live into a second year. The octopus is the only mollusc that
ventures on to dry land; it walks by preference on rough ground;
it is firm all over when you squeeze it, excepting in the neck. So
much for the mollusca.
It is also said that they make a thin rough shell about them like
a hard sheath, and that this is made larger and larger as the
animal grows larger, and that it comes out of the sheath as
though out of a den or dwelling place.
1762
it empty, but after reaching the surface it shifts the position of
the shell. In between its feelers it has a certain amount of web-
growth, resembling the substance between the toes of web-
footed birds; only that with these latter the substance is thick,
while with the nautilus it is thin and like a spider’s web. It uses
this structure, when a breeze is blowing, for a sail, and lets
down some of its feelers alongside as rudder-oars. If it be
frightened it fills its shell with water and sinks. With regard to
the mode of generation and the growth of the shell knowledge
from observation is not yet satisfactory; the shell, however, does
not appear to be there from the beginning, but to grow in their
cases as in that of other shell-fish; neither is it ascertained for
certain whether the animal can live when stripped of the shell.
38
Of all insects, one may also say of all living creatures, the most
industrious are the ant, the bee, the hornet, the wasp, and in
point of fact all creatures akin to these; of spiders some are
more skilful and more resourceful than others. The way in
which ants work is open to ordinary observation; how they all
march one after the other when they are engaged in putting
away and storing up their food; all this may be seen, for they
carry on their work even during bright moonlight nights.
39
1763
called wolf-spider, small, speckled, and tapering to a point; it
moves with leaps, from which habit it is nicknamed ‘the flea’:
the other kind is large, black in colour, with long front legs; it is
heavy in its movements, walks slowly, is not very strong, and
never leaps. (Of all the other species wherewith poison-vendors
supply themselves, some give a weak bite, and others never bite
at all. There is another kind, comprising the so-called wolf-
spiders.) Of these spiders the small one weaves no web, and the
large weaves a rude and poorly built one on the ground or on
dry stone walls. It always builds its web over hollow places
inside of which it keeps a watch on the end-threads, until some
creature gets into the web and begins to struggle, when out the
spider pounces. The speckled kind makes a little shabby web
under trees.
1764
Of the skilful spiders, weaving a substantial web, there are two
kinds, the larger and the smaller. The one has long legs and
keeps watch while swinging downwards from the web: from its
large size it cannot easily conceal itself, and so it keeps
underneath, so that its prey may not be frightened off, but may
strike upon the web’s upper surface; the less awkwardly formed
one lies in wait on the top, using a little hole for a lurking-place.
Spiders can spin webs from the time of their birth, not from
their interior as a superfluity or excretion, as Democritus avers,
but off their body as a kind of tree-bark, like the creatures that
shoot out with their hair, as for instance the porcupine. The
creature can attack animals larger than itself, and enwrap them
with its threads: in other words, it will attack a small lizard, run
round and draw threads about its mouth until it closes the
mouth up; then it comes up and bites it.
40
There are nine varieties, of which six are gregarious – the bee,
the king-bee, the drone bee, the annual wasp, and, furthermore,
the anthrene (or hornet), and the tenthredo (or ground-wasp);
three are solitary – the smaller siren, of a dun colour, the larger
siren, black and speckled, and the third, the largest of all, that is
called the humble-bee. Now ants never go a-hunting, but gather
up what is ready to hand; the spider makes nothing, and lays up
no store, but simply goes a-hunting for its food; while the bee –
1765
for we shall by and by treat of the nine varieties – does not go a-
hunting, but constructs its food out of gathered material and
stores it away, for honey is the bee’s food. This fact is shown by
the beekeepers’ attempt to remove the combs; for the bees,
when they are fumigated, and are suffering great distress from
the process, then devour the honey most ravenously, whereas at
other times they are never observed to be so greedy, but
apparently are thrifty and disposed to lay by for their future
sustenance. They have also another food which is called bee-
bread; this is scarcer than honey and has a sweet figlike taste;
this they carry as they do the wax on their legs.
They begin building the combs downwards from the top of the
hive, and go down and down building many combs connected
together until they reach the bottom. The cells, both those for
the honey and those also for the grubs, are double-doored; for
two cells are ranged about a single base, one pointing one way
1766
and one the other, after the manner of a double (or hour-glass-
shaped) goblet. The cells that lie at the commencement of the
combs and are attached to the hives, to the extent of two or
three concentric circular rows, are small and devoid of honey;
the cells that are well filled with honey are most thoroughly
luted with wax. At the entry to the hive the aperture of the
doorway is smeared with mitys; this substance is a deep black,
and is a sort of dross or residual by-product of wax; it has a
pungent odour, and is a cure for bruises and suppurating sores.
The greasy stuff that comes next is pitch-wax; it has a less
pungent odour and is less medicinal than the mitys. Some say
that the drones construct combs by themselves in the same
hive and in the same comb that they share with the bees; but
that they make no honey, but subsist, they and their grubs also,
on the honey made by the bees. The drones, as a rule, keep
inside the hive; when they go out of doors, they soar up in the
air in a stream, whirling round and round in a kind of
gymnastic exercise; when this is over, they come inside the hive
and feed to repletion ravenously. The kings never quit the hive,
except in conjunction with the entire swarm, either for food or
for any other reason. They say that, if a young swarm go astray,
it will turn back upon its route and by the aid of scent seek out
its leader. It is said that if he is unable to fly he is carried by the
swarm, and that if he dies the swarm perishes; and that, if this
swarm outlives the king for a while and constructs combs, no
honey is produced and the bees soon die out.
1767
hive; on reaching the hive they throw off their load, and each
bee on his return is accompanied by three or four companions.
One cannot well tell what is the substance they gather, nor the
exact process of their work. Their mode of gathering wax has
been observed on olive-trees, as owing to the thickness of the
leaves the bees remain stationary for a considerable while. After
this work is over, they attend to the grubs. There is nothing to
prevent grubs, honey, and drones being all found in one and the
same comb. As long as the leader is alive, the drones are said to
be produced apart by themselves; if he be no longer living, they
are said to be reared by the bees in their own cells, and under
these circumstances to become more spirited: for this reason
they are called ‘sting-drones’, not that they really have stings,
but that they have the wish without the power, to use such
weapons. The cells for the drones are larger than the others;
sometimes the bees construct cells for the drones apart, but
usually they put them in amongst their own; and when this is
the case the bee-keepers cut the drone-cells out of the combs.
1768
like those of the anthrene; grubs and everything else have no
fixed places, but are put anywhere; from these bees come
inferior kings, a large quantity of drones, and the so-called
robber-bee; they produce either no honey at all, or honey in very
small quantities. Bees brood over the combs and so mature
them; if they fail to do so, the combs are said to go bad and to
get covered with a sort of spider’s web. If they can keep
brooding over the part undamaged, the damaged part simply
eats itself away; if they cannot so brood, the entire comb
perishes; in the damaged combs small worms are engendered,
which take on wings and fly away. When the combs keep
settling down, the bees restore the level surface, and put props
underneath the combs to give themselves free passage-room;
for if such free passage be lacking they cannot brood, and the
cobwebs come on. When the robber-bee and the drone appear,
not only do they do no work themselves, but they actually
damage the work of the other bees; if they are caught in the act,
they are killed by the working-bees. These bees also kill without
mercy most of their kings, and especially kings of the inferior
sort; and this they do for fear a multiplicity of kings should lead
to a dismemberment of the hive. They kill them especially when
the hive is deficient in grubs, and a swarm is not intended to
take place; under these circumstances they destroy the cells of
the kings if they have been prepared, on the ground that these
kings are always ready to lead out swarms. They destroy also
the combs of the drones if a failure in the supply be threatening
and the hive runs short of provisions; under such circumstances
they fight desperately with all who try to take their honey, and
eject from the hive all the resident drones; and oftentimes the
drones are to be seen sitting apart in the hive. The little bees
fight vigorously with the long kind, and try to banish them from
the hives; if they succeed, the hive will be unusually productive,
but if the bigger bees get left mistresses of the field they pass
the time in idleness, and no good at all but die out before the
1769
autumn. Whenever the working-bees kill an enemy they try to
do so out of doors; and whenever one of their own body dies,
they carry the dead bee out of doors also. The so-called robber-
bees spoil their own combs, and, if they can do so unnoticed,
enter and spoil the combs of other bees; if they are caught in
the act they are put to death. It is no easy task for them to
escape detection, for there are sentinels on guard at every entry;
and, even if they do escape detection on entering, afterwards
from a surfeit of food they cannot fly, but go rolling about in
front of the hive, so that their chances of escape are small
indeed. The kings are never themselves seen outside the hive
except with a swarm in flight: during which time all the other
bees cluster around them. When the flight of a swarm is
imminent, a monotonous and quite peculiar sound made by all
the bees is heard for several days, and for two or three days in
advance a few bees are seen flying round the hive; it has never
as yet been ascertained, owing to the difficulty of the
observation, whether or no the king is among these. When they
have swarmed, they fly away and separate off to each of the
kings; if a small swarm happens to settle near to a large one, it
will shift to join this large one, and if the king whom they have
abandoned follows them, they put him to death. So much for
the quitting of the hive and the swarmflight. Separate
detachments of bees are told off for diverse operations; that is,
some carry flower-produce, others carry water, others smooth
and arrange the combs. A bee carries water when it is rearing
grubs. No bee ever settles on the flesh of any creature, or ever
eats animal food. They have no fixed date for commencing
work; but when their provender is forthcoming and they are in
comfortable trim, and by preference in summer, they set to
work, and when the weather is fine they work incessantly.
The bee, when quite young and in fact only three days old, after
shedding its chrysalis-case, begins to work if it be well fed.
When a swarm is settling, some bees detach themselves in
1770
search of food and return back to the swarm. In hives that are in
good condition the production of young bees is discontinued
only for the forty days that follow the winter solstice. When the
grubs are grown, the bees put food beside them and cover them
with a coating of wax; and, as soon as the grub is strong
enough, he of his own accord breaks the lid and comes out.
Creatures that make their appearance in hives and spoil the
combs the working-bees clear out, but the other bees from
sheer laziness look with indifference on damage done to their
produce. When the bee-masters take out the combs, they leave
enough food behind for winter use; if it be sufficient in quantity,
the occupants of the hive will survive; if it be insufficient, then,
if the weather be rough, they die on the spot, but if it be fair,
they fly away and desert the hive. They feed on honey summer
and winter; but they store up another article of food resembling
wax in hardness, which by some is called sandarace, or bee-
bread. Their worst enemies are wasps and the birds named
titmice, and furthermore the swallow and the bee-eater. The
frogs in the marsh also catch them if they come in their way by
the water-side, and for this reason bee-keepers chase the frogs
from the ponds from which the bees take water; they destroy
also wasps’ nests, and the nests of swallows, in the
neighbourhood of the hives, and also the nests of bee-eaters.
Bees have fear only of one another. They fight with one another
and with wasps. Away from the hive they attack neither their
own species nor any other creature, but in the close proximity
of the hive they kill whatever they get hold of. Bees that sting
die from their inability to extract the sting without at the same
time extracting their intestines. True, they often recover, if the
person stung takes the trouble to press the sting out; but once it
loses its sting the bee must die. They can kill with their stings
even large animals; in fact, a horse has been known to have
been stung to death by them. The kings are the least disposed to
show anger or to inflict a sting. Bees that die are removed from
1771
the hive, and in every way the creature is remarkable for its
cleanly habits; in point of fact, they often fly away to a distance
to void their excrement because it is malodorous; and, as has
been said, they are annoyed by all bad smells and by the scent
of perfumes, so much so that they sting people that use
perfumes.
1772
The diseases that chiefly attack prosperous hives are first of all
the clerus-this consists in a growth of little worms on the floor,
from which, as they develop, a kind of cobweb grows over the
entire hive, and the combs decay; another diseased condition is
indicated in a lassitude on the part of the bees and in
malodorousness of the hive. Bees feed on thyme; and the white
thyme is better than the red. In summer the place for the hive
should be cool, and in winter warm. They are very apt to fall
sick if the plant they are at work on be mildewed. In a high wind
they carry a stone by way of ballast to steady them. If a stream
be near at hand, they drink from it and from it only, but before
they drink they first deposit their load; if there be no water near
at hand, they disgorge their honey as they drink elsewhere, and
at once make off to work. There are two seasons for making
honey, spring and autumn; the spring honey is sweeter, whiter,
and in every way better than the autumn honey. Superior honey
comes from fresh comb, and from young shoots; the red honey
is inferior, and owes its inferiority to the comb in which it is
deposited, just as wine is apt to be spoiled by its cask;
consequently, one should have it looked to and dried. When the
thyme is in flower and the comb is full, the honey does not
harden. The honey that is golden in hue is excellent. White
honey does not come from thyme pure and simple; it is good as
a salve for sore eyes and wounds. Poor honey always floats on
the surface and should be skimmed off; the fine clear honey
rests below. When the floral world is in full bloom, then they
make wax; consequently you must then take the wax out of the
hive, for they go to work on new wax at once. The flowers from
which they gather honey are as follows: the spindle-tree, the
melilot-clover, king’s-spear, myrtle, flowering-reed, withy, and
broom. When they work at thyme, they mix in water before
sealing up the comb. As has been already stated, they all either
fly to a distance to discharge their excrement or make the
discharge into one single comb. The little bees, as has been said,
1773
are more industrious than the big ones; their wings are
battered; their colour is black, and they have a burnt-up aspect.
Gaudy and showy bees, like gaudy and showy women, are good-
for-nothings.
1774
enemies to the bees. Bee-keepers entrap the latter, by putting a
flat dish on the ground with pieces of meat on it; when a
number of the wasps settle on it, they cover them with a lid and
put the dish and its contents on the fire. It is a good thing to
have a few drones in a hive, as their presence increases the
industry of the workers. Bees can tell the approach of rough
weather or of rain; and the proof is that they will not fly away,
but even while it is as yet fine they go fluttering about within a
restricted space, and the bee-keeper knows from this that they
are expecting bad weather. When the bees inside the hive hang
clustering to one another, it is a sign that the swarm is
intending to quit; consequently, occasion, when a bee-keepers,
on seeing this, besprinkle the hive with sweet wine. It is
advisable to plant about the hives pear-trees, beans, Median-
grass, Syrian-grass, yellow pulse, myrtle, poppies, creeping-
thyme, and almond-trees. Some bee-keepers sprinkle their bees
with flour, and can distinguish them from others when they are
at work out of doors. If the spring be late, or if there be drought
or blight, then grubs are all the fewer in the hives. So much for
the habits of bees.
41
Of wasps, there are two kinds. Of these kinds one is wild and
scarce, lives on the mountains, engenders grubs not
underground but on oak-trees, is larger, longer, and blacker than
the other kind, is invariably speckled and furnished with a sting,
and is remarkably courageous. The pain from its sting is more
severe than that caused by the others, for the instrument that
causes the pain is larger, in proportion to its own larger size.
These wild live over into a second year, and in winter time,
when oaks have been in course of felling, they may be seen
1775
coming out and flying away. They lie concealed during the
winter, and live in the interior of logs of wood. Some of them are
mother-wasps and some are workers, as with the tamer kind;
but it is by observation of the tame wasps that one may learn
the varied characteristics of the mothers and the workers. For in
the case of the tame wasps also there are two kinds; one
consists of leaders, who are called mothers, and the other of
workers. The leaders are far larger and milder-tempered than
the others. The workers do not live over into a second year, but
all die when winter comes on; and this can be proved, for at the
commencement of winter the workers become drowsy, and
about the time of the winter solstice they are never seen at all.
The leaders, the so-called mothers, are seen all through the
winter, and live in holes underground; for men when ploughing
or digging in winter have often come upon mother-wasps, but
never upon workers. The mode of reproduction of wasps is as
follows. At the approach of summer, when the leaders have
found a sheltered spot, they take to moulding their combs, and
construct the so-called sphecons, – little nests containing four
cells or thereabouts, and in these are produced working-wasps
but not mothers. When these are grown up, then they construct
other larger combs upon the first, and then again in like
manner others; so that by the close of autumn there are
numerous large combs in which the leader, the so-called
mother, engenders no longer working-wasps but mothers.
These develop high up in the nest as large grubs, in cells that
occur in groups of four or rather more, pretty much in the same
way as we have seen the grubs of the king-bees to be produced
in their cells. After the birth of the working-grubs in the cells,
the leaders do nothing and the workers have to supply them
with nourishment; and this is inferred from the fact that the
leaders (of the working-wasps) no longer fly out at this time, but
rest quietly indoors. Whether the leaders of last year after
engendering new leaders are killed by the new brood, and
1776
whether this occurs invariably or whether they can live for a
longer time, has not been ascertained by actual observation;
neither can we speak with certainty, as from observation, as to
the age attained by the mother-wasp or by the wild wasps, or as
to any other similar phenomenon. The mother-wasp is broad
and heavy, fatter and larger than the ordinary wasp, and from
its weight not very strong on the wing; these wasps cannot fly
far, and for this reason they always rest inside the nest, building
and managing its indoor arrangements. The so-called mother-
wasps are found in most of the nests; it is a matter of doubt
whether or no they are provided with stings; in all probability,
like the king-bees, they have stings, but never protrude them for
offence. Of the ordinary wasps some are destitute of stings, like
the drone-bees, and some are provided with them. Those
unprovided therewith are smaller and less spirited and never
fight, while the others are big and courageous; and these latter,
by some, are called males, and the stingless, females. At the
approach of winter many of the wasps that have stings appear
to lose them; but we have never met an eyewitness of this
phenomenon. Wasps are more abundant in times of drought
and in wild localities. They live underground; their combs they
mould out of chips and earth, each comb from a single origin,
like a kind of root. They feed on certain flowers and fruits, but
for the most part on animal food. Some of the tame wasps have
been observed when sexually united, but it was not determined
whether both, or neither, had stings, or whether one had a sting
and the other had not; wild wasps have been seen under similar
circumstances, when one was seen to have a sting but the case
of the other was left undetermined. The wasp-grub does not
appear to come into existence by parturition, for at the outset
the grub is too big to be the offspring of a wasp. If you take a
wasp by the feet and let him buzz with the vibration of his
wings, wasps that have no stings will fly toward it, and wasps
that have stings will not; from which fact it is inferred by some
1777
that one set are males and the other females. In holes in the
ground in winter-time wasps are found, some with stings, and
some without. Some build cells, small and few in number;
others build many and large ones. The so-called mothers are
caught at the change of season, mostly on elm-trees, while
gathering a substance sticky and gumlike. A large number of
mother-wasps are found when in the previous year wasps have
been numerous and the weather rainy; they are captured in
precipitous places, or in vertical clefts in the ground, and they
all appear to be furnished with stings.
42
1778
them die in the winter, but it is uncertain whether that can be
said of them all, In the hives of bees several kings are found and
they lead off detachments in swarms, but in the anthrena’s nest
only one king is found. When individual anthrenae have strayed
from their nest, they cluster on a tree and construct combs, as
may be often seen above-ground, and in this nest they produce
a king; when the king is full-grown, he leads them away and
settles them along with himself in a hive or nest. With regard to
their sexual unions, and the method of their reproduction,
nothing is known from actual observation. Among bees both the
drones and the kings are stingless, and so are certain wasps, as
has been said; but anthrenae appear to be all furnished with
stings: though, by the way, it would well be worth while to carry
out investigation as to whether the anthrena-king has a sting or
not.
43
1779
44
1780
fact was regarded by some as a proof of the longevity of lions, as
he could hardly have been reduced to this condition except at
an advanced age. There are two species of lions, the plump,
curly-maned, and the long-bodied, straight maned; the latter
kind is courageous, and the former comparatively timid;
sometimes they run away with their tail between their legs, like
a dog. A lion was once seen to be on the point of attacking a
boar, but to run away when the boar stiffened his bristles in
defence. It is susceptible of hurt from a wound in the flank, but
on any other part of its frame will endure any number of blows,
and its head is especially hard. Whenever it inflicts a wound,
either by its teeth or its claws, there flows from the wounded
parts suppurating matter, quite yellow, and not to be stanched
by bandage or sponge; the treatment for such a wound is the
same as that for the bite of a dog.
45
1781
long in the body; its skin, stretched tight on a frame, would give
sitting room for seven people. In general it resembles the ox in
appearance, except that it has a mane that reaches down to the
point of the shoulder, as that of the horse reaches down to its
withers; but the hair in its mane is softer than the hair in the
horse’s mane, and clings more closely. The colour of the hair is
brown-yellow; the mane reaches down to the eyes, and is deep
and thick. The colour of the body is half red, half ashen-grey,
like that of the so-called chestnut horse, but rougher. It has an
undercoat of woolly hair. The animal is not found either very
black or very red. It has the bellow of a bull. Its horns are
crooked, turned inwards towards each other and useless for
purposes of self-defence; they are a span broad, or a little more,
and in volume each horn would hold about three pints of liquid;
the black colour of the horn is beautiful and bright. The tuft of
hair on the forehead reaches down to the eyes, so that the
animal sees objects on either flank better than objects right in
front. It has no upper teeth, as is the case also with kine and all
other horned animals. Its legs are hairy; it is cloven-footed, and
the tail, which resembles that of the ox, seems not big enough
for the size of its body. It tosses up dust and scoops out the
ground with its hooves, like the bull. Its skin is impervious to
blows. Owing to the savour of its flesh it is sought for in the
chase. When it is wounded it runs away, and stops only when
thoroughly exhausted. It defends itself against an assailant by
kicking and projecting its excrement to a distance of eight
yards; this device it can easily adopt over and over again, and
the excrement is so pungent that the hair of hunting-dogs is
burnt off by it. It is only when the animal is disturbed or
alarmed that the dung has this property; when the animal is
undisturbed it has no blistering effect. So much for the shape
and habits of the animal. When the season comes for
parturition the mothers give birth to their young in troops upon
the mountains. Before dropping their young they scatter their
1782
dung in all directions, making a kind of circular rampart around
them; for the animal has the faculty of ejecting excrement in
most extraordinary quantities.
46
Of all wild animals the most easily tamed and the gentlest is
the elephant. It can be taught a number of tricks, the drift and
meaning of which it understands; as, for instance, it can taught
to kneel in presence of the king. It is very sensitive, and
possessed of an intelligence superior to that of other animals.
When the male has had sexual union with the female, and the
female has conceived, the male has no further intercourse with
her.
Some say that the elephant lives for two hundred years; others,
for one hundred and twenty; that the female lives nearly as
long as the male; that they reach their prime about the age of
sixty, and that they are sensitive to inclement weather and
frost. The elephant is found by the banks of rivers, but he is not
a river animal; he can make his way through water, as long as
the tip of his trunk can be above the surface, for he blows with
his trunk and breathes through it. The animal is a poor
swimmer owing to the heavy weight of his body.
47
1783
male, the keeper covered over the mother and put the young
male to her; but, when after the intercourse the wrapping had
been removed, though the operation was completed and could
not be revoked, still by and by he bit his keeper to death. A story
goes that the king of Scythia had a highly-bred mare, and that
all her foals were splendid; that wishing to mate the best of the
young males with the mother, he had him brought to the stall
for the purpose; that the young horse declined; that, after the
mother’s head had been concealed in a wrapper he, in
ignorance, had intercourse; and that, when immediately
afterwards the wrapper was removed and the head of the mare
was rendered visible, the young horse ran way and hurled
himself down a precipice.
48
Among the sea-fishes many stories are told about the dolphin,
indicative of his gentle and kindly nature, and of manifestations
of passionate attachment to boys, in and about Tarentum, Caria,
and other places. The story goes that, after a dolphin had been
caught and wounded off the coast of Caria, a shoal of dolphins
came into the harbour and stopped there until the fisherman
let his captive go free; whereupon the shoal departed. A shoal of
young dolphins is always, by way of protection, followed by a
large one. On one occasion a shoal of dolphins, large and small,
was seen, and two dolphins at a little distance appeared
swimming in underneath a little dead dolphin when it was
sinking, and supporting it on their backs, trying out of
compassion to prevent its being devoured by some predaceous
fish. Incredible stories are told regarding the rapidity of
movement of this creature. It appears to be the fleetest of all
animals, marine and terrestrial, and it can leap over the masts
1784
of large vessels. This speed is chiefly manifested when they are
pursuing a fish for food; then, if the fish endeavours to escape,
they pursue him in their ravenous hunger down to deep waters;
but, when the necessary return swim is getting too long, they
hold in their breath, as though calculating the length of it, and
then draw themselves together for an effort and shoot up like
arrows, trying to make the long ascent rapidly in order to
breathe, and in the effort they spring right over the a ship’s
masts if a ship be in the vicinity. This same phenomenon is
observed in divers, when they have plunged into deep water;
that is, they pull themselves together and rise with a speed
proportional to their strength. Dolphins live together in pairs,
male and female. It is not known for what reason they run
themselves aground on dry land; at all events, it is said that
they do so at times, and for no obvious reason.
49
1785
50
1786
all; if they be mutilated when they have horns, the horns
remain unchanged in size, and the animal does not lose them.
Calves are mutilated when a year old; otherwise, they turn out
uglier and smaller. Steers are mutilated in the following way:
they turn the animal over on its back, cut a little off the scrotum
at the lower end, and squeeze out the testicles, then push back
the roots of them as far as they can, and stop up the incision
with hair to give an outlet to suppurating matter; if
inflammation ensues, they cauterize the scrotum and put on a
plaster. If a full-grown bull be mutilated, he can still to all
appearance unite sexually with the cow. The ovaries of sows are
excised with the view of quenching in them sexual appetites
and of stimulating growth in size and fatness. The sow has first
to be kept two days without food, and, after being hung up by
the hind legs, it is operated on; they cut the lower belly, about
the place where the boars have their testicles, for it is there that
the ovary grows, adhering to the two divisions (or horns) of the
womb; they cut off a little piece and stitch up the incision.
Female camels are mutilated when they are wanted for war
purposes, and are mutilated to prevent their being got with
young. Some of the inhabitants of Upper Asia have as many as
three thousand camels: when they run, they run, in
consequence of the length of their stride, much quicker than
the horses of Nisaea. As a general rule, mutilated animals grow
to a greater length than the unmutilated.
All animals that ruminate derive profit and pleasure from the
process of rumination, as they do from the process of eating. It
is the animals that lack the upper teeth that ruminate, such as
kine, sheep, and goats. In the case of wild animals no
observation has been possible; save in the case of animals that
are occasionally domesticated, such as the stag, and it, we
know, chews the cud. All animals that ruminate generally do so
when lying down on the ground. They carry on the process to
the greatest extent in winter, and stall-fed ruminants carry it on
1787
for about seven months in the year; beasts that go in herds, as
they get their food out of doors, ruminate to a lesser degree and
over a lesser period. Some, also, of the animals that have teeth
in both jaws ruminate; as, for instance, the Pontic mice, and the
fish which from the habit is by some called ‘the Ruminant’, (as
well as other fish).
49B
1788
The beccafico appears about autumn, and the blackcap as soon
as autumn has ended. These birds, also, differ from one another
only in colour and note; that these birds, two in name, are one
in reality is proved by the fact that at the period when the
change is in progress each one has been seen with the change
as yet incomplete. It is not so very strange that in these cases
there is a change in note and in plumage, for even the ring-dove
ceases to coo in winter, and recommences cooing when spring
comes in; in winter, however, when fine weather has succeeded
to very stormy weather, this bird has been known to give its
cooing note, to the astonishment of such as were acquainted
with its usual winter silence. As a general rule, birds sing most
loudly and most diversely in the pairing season. The cuckoo
changes its colour, and its note is not clearly heard for a short
time previous to its departure. It departs about the rising of the
Dog-star, and it reappears from springtime to the rising of the
Dog-star. At the rise of this star the bird called by some
oenanthe disappears, and reappears when it is setting: thus
keeping clear at one time of extreme cold, and at another time
of extreme heat. The hoopoe also changes its colour and
appearance, as Aeschylus has represented in the following lines:
1789
The spangled raiment marks his youthful days,
1790
Aristotle - On the Parts of Animals
Book I
1791
taking each kind in hand independently of the rest, or ought we
rather to deal first with the attributes which they have in
common in virtue of some common element of their nature,
and proceed from this as a basis for the consideration of them
separately? For genera that are quite distinct yet oftentimes
present many identical phenomena, sleep, for instance,
respiration, growth, decay, death, and other similar affections
and conditions, which may be passed over for the present, as
we are not yet prepared to treat of them with clearness and
precision. Now it is plain that if we deal with each species
independently of the rest, we shall frequently be obliged to
repeat the same statements over and over again; for horse and
dog and man present, each and all, every one of the phenomena
just enumerated. A discussion therefore of the attributes of each
such species separately would necessarily involve frequent
repetitions as to characters, themselves identical but recurring
in animals specifically distinct. (Very possibly also there may be
other characters which, though they present specific
differences, yet come under one and the same category. For
instance, flying, swimming, walking, creeping, are plainly
specifically distinct, but yet are all forms of animal progression.)
We must, then, have some clear understanding as to the
manner in which our investigation is to be conducted; whether,
I mean, we are first to deal with the common or generic
characters, and afterwards to take into consideration special
peculiarities; or whether we are to start straight off with the
ultimate species. For as yet no definite rule has been laid down
in this matter. So also there is a like uncertainty as to another
point now to be mentioned. Ought the writer who deals with
the works of nature to follow the plan adopted by the
mathematicians in their astronomical demonstrations, and
after considering the phenomena presented by animals, and
their several parts, proceed subsequently to treat of the causes
and the reason why; or ought he to follow some other method?
1792
And when these questions are answered, there yet remains
another. The causes concerned in the generation of the works of
nature are, as we see, more than one. There is the final cause
and there is the motor cause. Now we must decide which of
these two causes comes first, which second. Plainly, however,
that cause is the first which we call the final one. For this is the
Reason, and the Reason forms the starting-point, alike in the
works of art and in works of nature. For consider how the
physician or how the builder sets about his work. He starts by
forming for himself a definite picture, in the one case
perceptible to mind, in the other to sense, of his end – the
physician of health, the builder of a house – and this he holds
forward as the reason and explanation of each subsequent step
that he takes, and of his acting in this or that way as the case
may be. Now in the works of nature the good end and the final
cause is still more dominant than in works of art such as these,
nor is necessity a factor with the same significance in them all;
though almost all writers, while they try to refer their origin to
this cause, do so without distinguishing the various senses in
which the term necessity is used. For there is absolute necessity,
manifested in eternal phenomena; and there is hypothetical
necessity, manifested in everything that is generated by nature
as in everything that is produced by art, be it a house or what it
may. For if a house or other such final object is to be realized, it
is necessary that such and such material shall exist; and it is
necessary that first this then that shall be produced, and first
this and then that set in motion, and so on in continuous
succession, until the end and final result is reached, for the sake
of which each prior thing is produced and exists. As with these
productions of art, so also is it with the productions of nature.
The mode of necessity, however, and the mode of ratiocination
are different in natural science from what they are in the
theoretical sciences; of which we have spoken elsewhere. For in
the latter the starting-point is that which is; in the former that
1793
which is to be. For it is that which is yet to be – health, let us say,
or a man – that, owing to its being of such and such characters,
necessitates the pre-existence or previous production of this
and that antecedent; and not this or that antecedent which,
because it exists or has been generated, makes it necessary that
health or a man is in, or shall come into, existence. Nor is it
possible to track back the series of necessary antecedents to a
starting-point, of which you can say that, existing itself from
eternity, it has determined their existence as its consequent.
These however again, are matters that have been dealt with in
another treatise. There too it was stated in what cases absolute
and hypothetical necessity exist; in what cases also the
proposition expressing hypothetical necessity is simply
convertible, and what cause it is that determines this
convertibility.
1794
development; for instance, that the backbone was divided as it
is into vertebrae, because it happened to be broken owing to the
contorted position of the foetus in the womb. In so saying he
overlooked the fact that propagation implies a creative seed
endowed with certain formative properties. Secondly, he
neglected another fact, namely, that the parent animal pre-
exists, not only in idea, but actually in time. For man is
generated from man; and thus it is the possession of certain
characters by the parent that determines the development of
like characters in the child. The same statement holds good also
for the operations of art, and even for those which are
apparently spontaneous. For the same result as is produced by
art may occur spontaneously. Spontaneity, for instance, may
bring about the restoration of health. The products of art,
however, require the pre-existence of an efficient cause
homogeneous with themselves, such as the statuary’s art,
which must necessarily precede the statue; for this cannot
possibly be produced spontaneously. Art indeed consists in the
conception of the result to be produced before its realization in
the material. As with spontaneity, so with chance; for this also
produces the same result as art, and by the same process.
1795
and after a like fashion should we explain the evolution of all
other works of nature.
But if men and animals and their several parts are natural
phenomena, then the natural philosopher must take into
consideration not merely the ultimate substances of which they
are made, but also flesh, bone, blood, and all other
homogeneous parts; not only these, but also the heterogeneous
parts, such as face, hand, foot; and must examine how each of
these comes to be what it is, and in virtue of what force. For to
say what are the ultimate substances out of which an animal is
formed, to state, for instance, that it is made of fire or earth, is
no more sufficient than would be a similar account in the case
of a couch or the like. For we should not be content with saying
that the couch was made of bronze or wood or whatever it
might be, but should try to describe its design or mode of
1796
composition in preference to the material; or, if we did deal
with the material, it would at any rate be with the concretion of
material and form. For a couch is such and such a form
embodied in this or that matter, or such and such a matter with
this or that form; so that its shape and structure must be
included in our description. For the formal nature is of greater
importance than the material nature.
1797
was; namely, that the piece of wood should develop eventually
into this or that shape. It is plain, then, that the teaching of the
old physiologists is inadequate, and that the true method is to
state what the definitive characters are that distinguish the
animal as a whole; to explain what it is both in substance and
in form, and to deal after the same fashion with its several
organs; in fact, to proceed in exactly the same way as we should
do, were we giving a complete description of a couch.
1798
What has been said suggests the question, whether it is the
whole soul or only some part of it, the consideration of which
comes within the province of natural science. Now if it be of the
whole soul that this should treat, then there is no place for any
other philosophy beside it. For as it belongs in all cases to one
and the same science to deal with correlated subjects – one and
the same science, for instance, deals with sensation and with
the objects of sense – and as therefore the intelligent soul and
the objects of intellect, being correlated, must belong to one and
the same science, it follows that natural science will have to
include the whole universe in its province. But perhaps it is not
the whole soul, nor all its parts collectively, that constitutes the
source of motion; but there may be one part, identical with that
in plants, which is the source of growth, another, namely the
sensory part, which is the source of change of quality, while still
another, and this not the intellectual part, is the source of
locomotion. I say not the intellectual part; for other animals
than man have the power of locomotion, but in none but him is
there intellect. Thus then it is plain that it is not of the whole
soul that we have to treat. For it is not the whole soul that
constitutes the animal nature, but only some part or parts of it.
Moreover, it is impossible that any abstraction can form a
subject of natural science, seeing that everything that Nature
makes is means to an end. For just as human creations are the
products of art, so living objects are manifest in the products of
an analogous cause or principle, not external but internal,
derived like the hot and the cold from the environing universe.
And that the heaven, if it had an origin, was evolved and is
maintained by such a cause, there is therefore even more
reason to believe, than that mortal animals so originated. For
order and definiteness are much more plainly manifest in the
celestial bodies than in our own frame; while change and
chance are characteristic of the perishable things of earth. Yet
there are some who, while they allow that every animal exists
1799
and was generated by nature, nevertheless hold that the heaven
was constructed to be what it is by chance and spontaneity; the
heaven, in which not the faintest sign of haphazard or of
disorder is discernible! Again, whenever there is plainly some
final end, to which a motion tends should nothing stand in the
way, we always say that such final end is the aim or purpose of
the motion; and from this it is evident that there must be a
something or other really existing, corresponding to what we
call by the name of Nature. For a given germ does not give rise
to any chance living being, nor spring from any chance one; but
each germ springs from a definite parent and gives rise to a
definite progeny. And thus it is the germ that is the ruling
influence and fabricator of the offspring. For these it is by
nature, the offspring being at any rate that which in nature will
spring from it. At the same time the offspring is anterior to the
germ; for germ and perfected progeny are related as the
developmental process and the result. Anterior, however, to
both germ and product is the organism from which the germ
was derived. For every germ implies two organisms, the parent
and the progeny. For germ or seed is both the seed of the
organism from which it came, of the horse, for instance, from
which it was derived, and the seed of the organism that will
eventually arise from it, of the mule, for example, which is
developed from the seed of the horse. The same seed then is the
seed both of the horse and of the mule, though in different ways
as here set forth. Moreover, the seed is potentially that which
will spring from it, and the relation of potentiality to actuality
we know.
There are then two causes, namely, necessity and the final end.
For many things are produced, simply as the results of
necessity. It may, however, be asked, of what mode of necessity
are we speaking when we say this. For it can be of neither of
those two modes which are set forth in the philosophical
treatises. There is, however, the third mode, in such things at
1800
any rate as are generated. For instance, we say that food is
necessary; because an animal cannot possibly do without it.
This third mode is what may be called hypothetical necessity.
Here is another example of it. If a piece of wood is to be split
with an axe, the axe must of necessity be hard; and, if hard,
must of necessity be made of bronze or iron. Now exactly in the
same way the body, which like the axe is an instrument – for
both the body as a whole and its several parts individually have
definite operations for which they are made – just in the same
way, I say, the body, if it is to do its work, must of necessity be of
such and such a character, and made of such and such
materials.
It is plain then that there are two modes of causation, and that
both of these must, so far as possible, be taken into account in
explaining the works of nature, or that at any rate an attempt
must be made to include them both; and that those who fail in
this tell us in reality nothing about nature. For primary cause
constitutes the nature of an animal much more than does its
matter. There are indeed passages in which even Empedocles
hits upon this, and following the guidance of fact, finds himself
constrained to speak of the ratio (olugos) as constituting the
essence and real nature of things. Such, for instance, is the case
when he explains what is a bone. For he does not merely
describe its material, and say it is this one element, or those two
or three elements, or a compound of all the elements, but states
the ratio (olugos) of their combination. As with a bone, so
manifestly is it with the flesh and all other similar parts.
1801
the time of Socrates a nearer approach was made to the
method. But at this period men gave up inquiring into the works
of nature, and philosophers diverted their attention to political
science and to the virtues which benefit mankind.
1802
Thus in the series Footed, Two-footed, Cleft-footed, the last term
is all-expressive by itself, and to append the higher terms is
only an idle iteration. Again it is not permissible to break up a
natural group, Birds for instance, by putting its members under
different bifurcations, as is done in the published dichotomies,
where some birds are ranked with animals of the water, and
others placed in a different class. The group Birds and the group
Fishes happen to be named, while other natural groups have no
popular names; for instance, the groups that we may call
Sanguineous and Bloodless are not known popularly by any
designations. If such natural groups are not to be broken up, the
method of Dichotomy cannot be employed, for it necessarily
involves such breaking up and dislocation. The group of the
Many-footed, for instance, would, under this method, have to be
dismembered, and some of its kinds distributed among land
animals, others among water animals.
1803
it is difficult enough so to make the classification, as that each
animal shall be comprehended in some one subdivision and in
not more than one; but far more difficult, nay impossible, is it to
do this, if we start with a dichotomy into two contradictories.
(Suppose for instance we start with the two contradictories,
Feathered and Unfeathered; we shall find that the ant, the glow-
worm, and some other animals fall under both divisions.) For
each differentia must be presented by some species. There must
be some species, therefore, under the privative heading. Now
specifically distinct animals cannot present in their essence a
common undifferentiated element, but any apparently common
element must really be differentiated. (Bird and Man for
instance are both Two-footed, but their two-footedness is
diverse and differentiated. So any two sanguineous groups must
have some difference in their blood, if their blood is part of their
essence.) From this it follows that a privative term, being
insusceptible of differentiation, cannot be a generic differentia;
for, if it were, there would be a common undifferentiated
element in two different groups.
Again, if the species are ultimate indivisible groups, that is, are
groups with indivisible differentiae, and if no differentia be
common to several groups, the number of differentiae must be
equal to the number of species. If a differentia though not
divisible could yet be common to several groups, then it is plain
that in virtue of that common differentia specifically distinct
animals would fall into the same division. It is necessary then, if
the differentiae, under which are ranged all the ultimate and
indivisible groups, are specific characters, that none of them
shall be common; for otherwise, as already said, specifically
distinct animals will come into one and the same division. But
this would violate one of the requisite conditions, which are as
follows. No ultimate group must be included in more than a
single division; different groups must not be included in the
same division; and every group must be found in some division.
1804
It is plain then that we cannot get at the ultimate specific forms
of the animal, or any other, kingdom by bifurcate division. If we
could, the number of ultimate differentiae would equal the
number of ultimate animal forms. For assume an order of
beings whose prime differentiae are White and Black. Each of
these branches will bifurcate, and their branches again, and so
on till we reach the ultimate differentiae, whose number will be
four or some other power of two, and will also be the number of
the ultimate species comprehended in the order.
1805
disruption of a species into different groups. For in almost all
species in which some members are tame, there are other
members that are wild. Such, for example, is the case with Men,
Horses, Oxen, Dogs in India, Pigs, Goats, Sheep; groups which, if
double, ought to have what they have not, namely, different
appellations; and which, if single, prove that Wildness and
Tameness do not amount to specific differences. And whatever
single element we take as a basis of division the same difficulty
will occur.
1806
As we said then, we must define at the outset by multiplicity of
differentiae. If we do so, privative terms will be available, which
are unavailable to the dichotomist.
1807
It is impossible then to reach any of the ultimate animal forms
by dichotomous division.
1808
these ultimate species separately, just as we examine the
species Man separately; to examine, that is, not the whole class
Birds collectively, but the Ostrich, the Crane, and the other
indivisible groups or species belonging to the class.
1809
attain the ends of science, and have shown why dichotomy is
either impracticable or inefficacious for its professed purposes.
1810
artistic spirit that designed them, give immense pleasure to all
who can trace links of causation, and are inclined to philosophy.
Indeed, it would be strange if mimic representations of them
were attractive, because they disclose the mimetic skill of the
painter or sculptor, and the original realities themselves were
not more interesting, to all at any rate who have eyes to discern
the reasons that determined their formation. We therefore must
not recoil with childish aversion from the examination of the
humbler animals. Every realm of nature is marvellous: and as
Heraclitus, when the strangers who came to visit him found
him warming himself at the furnace in the kitchen and
hesitated to go in, reported to have bidden them not to be afraid
to enter, as even in that kitchen divinities were present, so we
should venture on the study of every kind of animal without
distaste; for each and all will reveal to us something natural and
something beautiful. Absence of haphazard and conduciveness
of everything to an end are to be found in Nature’s works in the
highest degree, and the resultant end of her generations and
combinations is a form of the beautiful.
1811
The course of exposition must be first to state the attributes
common to whole groups of animals, and then to attempt to
give their explanation. Many groups, as already noticed, present
common attributes, that is to say, in some cases absolutely
identical affections, and absolutely identical organs, – feet,
feathers, scales, and the like – while in other groups the
affections and organs are only so far identical as that they are
analogous. For instance, some groups have lungs, others have
no lung, but an organ analogous to a lung in its place; some
have blood, others have no blood, but a fluid analogous to blood,
and with the same office. To treat of the common attributes in
connexion with each individual group would involve, as already
suggested, useless iteration. For many groups have common
attributes. So much for this topic.
1812
functions; and similarly, if one function is prior to and the end
of another, their respective organs will stand to each other in
the same relation. Thirdly, the existence of these parts involves
that of other things as their necessary consequents.
Book II
The nature and the number of the parts of which animals are
severally composed are matters which have already been set
forth in detail in the book of Researches about Animals. We
have now to inquire what are the causes that in each case have
determined this composition, a subject quite distinct from that
dealt with in the Researches.
1813
call the elements, such as earth, air, water, fire. Perhaps,
however, it would be more accurate to say composition out of
the elementary forces; nor indeed out of all of these, but out of a
limited number of them, as defined in previous treatises. For
fluid and solid, hot and cold, form the material of all composite
bodies; and all other differences are secondary to these, such
differences, that is, as heaviness or lightness, density or rarity,
roughness or smoothness, and any other such properties of
matter as there may be. second degree of composition is that by
which the homogeneous parts of animals, such as bone, flesh,
and the like, are constituted out of the primary substances. The
third and last stage is the composition which forms the
heterogeneous parts, such as face, hand, and the rest.
1814
precedes the material. This is evident if one only tries to define
the process of formation. For the definition of house-building
includes and presupposes that of the house; but the definition
of the house does not include nor presuppose that of house-
building; and the same is true of all other productions. So that it
must necessarily be that the elementary material exists for the
sake of the homogeneous parts, seeing that these are
genetically posterior to it, just as the heterogeneous parts are
posterior genetically to them. For these heterogeneous parts
have reached the end and goal, having the third degree of
composition, in which degree generation or development often
attains its final term.
1815
So far, then, as has yet been stated, the relations between these
two orders of parts are determined by a final cause. We have,
however, to inquire whether necessity may not also have a
share in the matter; and it must be admitted that these mutual
relations could not from the very beginning have possibly been
other than they are. For heterogeneous parts can be made up
out of homogeneous parts, either from a plurality of them, or
from a single one, as is the case with some of the viscera which,
varying in configuration, are yet, to speak broadly, formed from
a single homogeneous substance; but that homogeneous
substances should be formed out of a combination of
heterogeneous parts is clearly an impossibility. For these
causes, then, some parts of animals are simple and
homogeneous, while others are composite and heterogeneous;
and dividing the parts into the active or executive and the
sensitive, each one of the former is, as before said,
heterogeneous, and each one of the latter homogeneous. For it
is in homogeneous parts alone that sensation can occur, as the
following considerations show.
1816
be correlated to several distinct kinds of objects, and to
recognize more than one category of contrasts, heat and cold,
for instance, solidity and fluidity, and other similar oppositions.
Accordingly, the organ which deals with these varied objects is
of all the sense-organs the most corporeal, being either the
flesh, or the substance which in some animals takes the place
of flesh.
1817
own proper substance shall be formed. Such, then, are the
reasons why the viscera are of sanguineous aspect; and why in
one point of view they are homogeneous, in another
heterogeneous.
1818
expense of fluid matter; while a third set are the residue of the
second. Such, for instance, are the faeces and, in animals that
have a bladder, the urine; the former being the dregs of the solid
nutriment, the latter of the fluid.
1819
eyes. But in one these eyes may be of fluid consistency, while in
the other they are hard; and in one there may be eyelids, in the
other no such appendages. In such a case, the fluid consistency
and the presence of eyelids, which are intended to add to the
accuracy of vision, are differences of degree. As to why all
animals must of necessity have blood or something of a similar
character, and what the nature of blood may be, these are
matters which can only be considered when we have first
discussed hot and cold. For the natural properties of many
substances are referable to these two elementary principles;
and it is a matter of frequent dispute what animals or what
parts of animals are hot and what cold. For some maintain that
water animals are hotter than such as live on land, asserting
that their natural heat counterbalances the coldness of their
medium; and again, that bloodless animals are hotter than
those with blood, and females than males. Parmenides, for
instance, and some others declare that women are hotter than
men, and that it is the warmth and abundance of their blood
which causes their menstrual flow, while Empedocles maintains
the opposite opinion. Again, comparing the blood and the bile,
some speak of the former as hot and of the latter as cold, while
others invert the description. If there be this endless disputing
about hot and cold, which of all things that affect our senses are
the most distinct, what are we to think as to our other sensory
impressions?
1820
disease; while no similar influence belongs to roughness and
smoothness, to heaviness and lightness, nor, in short, to any
other such properties of matter. That this should be so is but in
accordance with rational expectation. For hot and cold, solid
and fluid, as was stated in a former treatise, are the foundations
of the physical elements.
1821
than oil; yet it gets cold and solid more rapidly than this other
fluid. Blood, again, is hotter to the touch than either water or oil,
and yet coagulates before them. Iron, again, and stones and
other similar bodies are longer in getting heated than water, but
when once heated burn other substances with a much greater
intensity. Another distinction is this. In some of the bodies
which are called hot the heat is derived from without, while in
others it belongs to the bodies themselves; and it makes a most
important difference whether the heat has the former or the
latter origin. For to call that one of two bodies the hotter, which
is possessed of heat, we may almost say, accidentally and not of
its own essence, is very much the same thing as if, finding that
some man in a fever was a musician, one were to say that
musicians are hotter than healthy men. Of that which is hot per
se and that which is hot per accidens, the former is the slower
to cool, while not rarely the latter is the hotter to the touch. The
former again is the more burning of the two – flame, for
instance, as compared with boiling water – while the latter, as
the boiling water, which is hot per accidens, is the more heating
to the touch. From all this it is clear that it is no simple matter
to decide which of two bodies is the hotter. For the first may be
the hotter in one sense, the second the hotter in another.
Indeed in some of these cases it is impossible to say simply
even whether a thing is hot or not. For the actual substratum
may not itself be hot, but may be hot when coupled witb heat as
an attribute, as would be the case if one attached a single name
to hot water or hot iron. It is after this manner that blood is hot.
In such cases, in those, that is, in which the substratum owes its
heat to an external influence, it is plain that cold is not a mere
privation, but an actual existence.
1822
extinguished, as also would oil and pinewood under similar
circumstances. But even substances that have been burnt nearly
all possess some heat, cinders, for example, and ashes, the
dejections also of animals, and, among the excretions, bile;
because some residue of heat has been left in them after their
combustion. It is in another sense that pinewood and fat
substances are hot; namely, because they rapidly assume the
actuality of fire.
In conclusion, then, seeing that the terms hot and hotter are
used in many different senses, and that no one substance can
be hotter than others in all these senses, we must, when we
attribute this character to an object, add such further
statements as that this substance is hotter per se, though that
other is often hotter per accidens; or again, that this substance
is potentially hot, that other actually so; or again, that this
substance is hotter in the sense of causing a greater feeling of
heat when touched, while that other is hotter in the sense of
producing flame and burning. The term hot being used in all
these various senses, it plainly follows that the term cold will
also be used with like ambiguity.
1823
3
1824
As with hot and cold, so also is it with solid and fluid. We can
therefore understand how some substances are hot and fluid so
long as they remain in the living body, but become perceptibly
cold and coagulate so soon as they are separated from it; while
others are hot and consistent while in the body, but when
withdrawn under a change to the opposite condition, and
become cold and fluid. Of the former blood is an example, of the
latter bile; for while blood solidifies when thus separated,
yellow bile under the same circumstances becomes more fluid.
We must attribute to such substances the possession of
opposite properties in a greater or less degree.
In what sense, then, the blood is hot and in what sense fluid,
and how far it partakes of the opposite properties, has now
been fairly explained. Now since everything that grows must
take nourishment, and nutriment in all cases consists of fluid
and solid substances, and since it is by the force of heat that
these are concocted and changed, it follows that all living
things, animals and plants alike, must on this account, if on no
other, have a natural source of heat. This natural heat,
moreover, must belong to many parts, seeing that the organs by
which the various elaborations of the food are effected are
many in number. For first of all there is the mouth and the parts
inside the mouth, on which the first share in the duty clearly
devolves, in such animals at least as live on food which requires
disintegration. The mouth, however, does not actually concoct
the food, but merely facilitates concoction; for the subdivision
of the food into small bits facilitates the action of heat upon it.
After the mouth come the upper and the lower abdominal
cavities, and here it is that concoction is effected by the aid of
natural heat. Again, just as there is a channel for the admission
of the unconcocted food into the stomach, namely the mouth,
and in some animals the so-called oesophagus, which is
continuous with the mouth and reaches to the stomach, so
must there also be other and more numerous channels by
1825
which the concocted food or nutriment shall pass out of the
stomach and intestines into the body at large, and to which
these cavities shall serve as a kind of manger. For plants get
their food from the earth by means of their roots; and this food
is already elaborated when taken in, which is the reason why
plants produce no excrement, the earth and its heat serving
them in the stead of a stomach. But animals, with scarcely an
exception, and conspicuously all such as are capable of
locomotion, are provided with a stomachal sac, which is as it
were an internal substitute for the earth. They must therefore
have some instrument which shall correspond to the roots of
plants, with which they may absorb their food from this sac, so
that the proper end of the successive stages of concoction may
at last be attained. The mouth then, its duty done, passes over
the food to the stomach, and there must necessarily be
something to receive it in turn from this. This something is
furnished by the bloodvessels, which run throughout the whole
extent of the mesentery from its lowest part right up to the
stomach. A description of these will be found in the treatises on
Anatomy and Natural History. Now as there is a receptacle for
the entire matter taken as food, and also a receptacle for its
excremental residue, and again a third receptacle, namely the
vessels, which serve as such for the blood, it is plain that this
blood must be the final nutritive material in such animals as
have it; while in bloodless animals the same is the case with the
fluid which represents the blood. This explains why the blood
diminishes in quantity when no food is taken, and increases
when much is consumed, and also why it becomes healthy and
unhealthy according as the food is of the one or the other
character. These facts, then, and others of a like kind, make it
plain that the purpose of the blood in sanguineous animals is to
subserve the nutrition of the body. They also explain why no
more sensation is produced by touching the blood than by
touching one of the excretions or the food, whereas when the
1826
flesh is touched sensation is produced. For the blood is not
continuous nor united by growth with the flesh, but simply lies
loose in its receptacle, that is in the heart and vessels. The
manner in which the parts grow at the expense of the blood,
and indeed the whole question of nutrition, will find a more
suitable place for exposition in the treatise on Generation, and
in other writings. For our present purpose all that need be said
is that the blood exists for the sake of nutrition, that is the
nutrition of the parts; and with this much let us therefore
content ourselves.
What are called fibres are found in the blood of some animals
but not of all. There are none, for instance, in the blood of deer
and of roes; and for this reason the blood of such animals as
these never coagulates. For one part of the blood consists
mainly of water and therefore does not coagulate, this process
occurring only in the other and earthy constituent, that is to say
in the fibres, while the fluid part is evaporating.
1827
animals timorous. For fear chills the body; so that in animals
whose heart contains so watery a mixture the way is prepared
for the operation of this emotion. For water is congealed by cold.
This also explains why bloodless animals are, as a general rule,
more timorous than such as have blood, so that they remain
motionless, when frightened, and discharge their excretions,
and in some instances change colour. Such animals, on the
other hand, as have thick and abundant fibres in their blood are
of a more earthy nature, and of a choleric temperament, and
liable to bursts of passion. For anger is productive of heat; and
solids, when they have been made hot, give off more heat than
fluids. The fibres therefore, being earthy and solid, are turned
into so many hot embers in the blood, like the embers in a
vapour-bath, and cause ebullition in the fits of passion.
1828
It makes then a considerable difference whether the blood be
hot or cold, thin or thick, turbid or clear.
1829
in its place lard; and this, not being of an earthy character,
neither coagulates nor dries up into a friable mass.
So much then of blood and serum, and of lard and suet. Each of
these has been described, and the purposes told for which they
severally exist. The marrow also is of the nature of blood, and
not, as some think, the germinal force of the semen. That this is
1830
the case is quite evident in very young animals. For in the
embryo the marrow of the bones has a blood-like appearance,
which is but natural, seeing that the parts are all constructed
out of blood, and that it is on blood that the embryo is
nourished. But, as the young animal grows up and ripens into
maturity, the marrow changes its colour, just as do the external
parts and the viscera. For the viscera also in animals, so long as
they are young, have each and all a blood-like look, owing to the
large amount of this fluid which they contain.
The consistency of the marrow agrees with that of the fat. For
when the fat consists of lard, then the marrow also is unctuous
and lard-like; but when the blood is converted by concoction
into suet, and does not assume the form of lard, then the
marrow also has a suety character. In those animals, therefore,
that have horns and are without upper front teeth, the marrow
has the character of suet; while it takes the form of lard in those
that have front teeth in both jaws, and that also have the foot
divided into toes. What has ben said hardly applies to the spinal
marrow. For it is necessary that this shall be continuous and
extend without break through the whole backbone, inasmuch
as this bone consists of separate vertebrae. But were the spinal
marrow either of unctuous fat or of suet, it could not hold
together in such a continuous mass as it does, but would either
be too fluid or too frangible.
There are some animals that can hardly be said to have any
marrow. These are those whose bones are strong and solid, as is
the case with the lion. For in this animal the marrow is so
utterly insignificant that the bones look as though they had
none at all. However, as it is necessary that animals shall have
bones or something analogous to them, such as the fish-spines
of water-animals, it is also a matter of necessity that some of
these bones shall contain marrow; for the substance contained
within the bones is the nutriment out of which these are
1831
formed. Now the universal nutriment, as already stated, is
blood; and the blood within the bone, owing to the heat which
is developed in it from its being thus surrounded, undergoes
concoction, and self-concocted blood is suet or lard; so that it is
perfectly intelligible how the marrow within the bone comes to
have the character of these substances. So also it is easy to
understand why, in those animals that have strong and
compact bones, some of these should be entirely void of
marrow, while the rest contain but little of it; for here the
nutriment is spent in forming the bones.
Such then are the reasons for the existence of marrow, in those
animals that have any, and such its nature. It is evidently the
surplus of the sanguineous nutriment apportioned to the bones
and fish-spines, which has undergone concoction owing to its
being enclosed within them.
1832
marrow, and that it forms the commencement of that
substance, because they see that the spinal marrow is
continuous with it. In reality the two may be said to be utterly
opposite to each other in character. For of all the parts of the
body there is none so cold as the brain; whereas the marrow is
of a hot nature, as is plainly shown by its fat and unctuous
character. Indeed this is the very reason why the brain and
spinal marrow are continuous with each other. For, wherever
the action of any part is in excess, nature so contrives as to set
by it another part with an excess of contrary action, so that the
excesses of the two may counterbalance each other. Now that
the marrow is hot is clearly shown by many indications. The
coldness of the brain is also manifest enough. For in the first
place it is cold even to the touch; and, secondly, of all the fluid
parts of the body it is the driest and the one that has the least
blood; for in fact it has no blood at all in its proper substance.
This brain is not residual matter, nor yet is it one of the parts
which are anatomically continuous with each other; but it has a
character peculiar to itself, as might indeed be expected. That it
has no continuity with the organs of sense is plain from simple
inspection, and is still more clearly shown by the fact, that,
when it is touched, no sensation is produced; in which respect it
resembles the blood of animals and their excrement. The
purpose of its presence in animals is no less than the
preservation of the whole body. For some writers assert that the
soul is fire or some such force. This, however, is but a rough and
inaccurate assertion; and it would perhaps be better to say that
the soul is incorporate in some substance of a fiery character.
The reason for this being so is that of all substances there is
none so suitable for ministering to the operations of the soul as
that which is possessed of heat. For nutrition and the imparting
of motion are offices of the soul, and it is by heat that these are
most readily effected. To say then that the soul is fire is much
the same thing as to confound the auger or the saw with the
1833
carpenter or his craft, simply because the work is wrought by
the two in conjunction. So far then this much is plain, that all
animals must necessarily have a certain amount of heat. But as
all influences require to be counterbalanced, so that they may
be reduced to moderation and brought to the mean (for in the
mean, and not in either extreme, lies the true and rational
position), nature has contrived the brain as a counterpoise to
the region of the heart with its contained heat, and has given it
to animals to moderate the latter, combining in it the properties
of earth and water. For this reason it is, that every sanguineous
animal has a brain; whereas no bloodless creature has such an
organ, unless indeed it be, as the Poulp, by analogy. For where
there is no blood, there in consequence there is but little heat.
The brain, then, tempers the heat and seething of the heart. In
order, however, that it may not itself be absolutely without heat,
but may have a moderate amount, branches run from both
blood-vessels, that is to say from the great vessel and from what
is called the aorta, and end in the membrane which surrounds
the brain; while at the same time, in order to prevent any injury
from the heat, these encompassing vessels, instead of being few
and large, are numerous and small, and their blood scanty and
clear, instead of being abundant and thick. We can now
understand why defluxions have their origin in the head, and
occur whenever the parts about the brain have more than a due
proportion of coldness. For when the nutriment steams
upwards through the blood-vessels, its refuse portion is chilled
by the influence of this region, and forms defluxions of phlegm
and serum. We must suppose, to compare small things with
great, that the like happens here as occurs in the production of
showers. For when vapour steams up from the earth and is
carried by the heat into the upper regions, so soon as it reaches
the cold air that is above the earth, it condenses again into
water owing to the refrigeration, and falls back to the earth as
rain. These, however, are matters which may be suitably
1834
considered in the Principles of Diseases, so far as natural
philosophy has anything to say to them.
It is the brain again – or, in animals that have no brain, the part
analogous to it – which is the cause of sleep. For either by
chilling the blood that streams upwards after food, or by some
other similar influences, it produces heaviness in the region in
which it lies (which is the reason why drowsy persons hang the
head), and causes the heat to escape downwards in company
with the blood. It is the accumulation of this in excess in the
lower region that produces complete sleep, taking away the
power of standing upright from those animals to whom that
posture is natural, and from the rest the power of holding up
the head. These, however, are matters which have been
separately considered in the treatises on Sensation and on
Sleep.
1835
and coldness; and it is again owing to this superabundance that
the cranial bone, which some call the Bregma, is the last to
become solidified; so long does evaporation continue to occur
through it under the influence of heat. Man is the only
sanguineous animal in which this takes place. Man, again, has
more sutures in his skull than any other animal, and the male
more than the female. The explanation is again to be found in
the greater size of the brain, which demands free ventilation,
proportionate to its bulk. For if the brain be either too fluid or
too solid, it will not perform its office, but in the one case will
freeze the blood, and in the other will not cool it at all; and thus
will cause disease, madness, and death. For the cardiac heat
and the centre of life is most delicate in its sympathies, and is
immediately sensitive to the slightest change or affection of the
blood on the outer surface of the brain.
The fluids which are present in the animal body at the time of
birth have now nearly all been considered. Amongst those that
appear only at a later period are the residua of the food, which
include the deposits of the belly and also those of the bladder.
Besides these there is the semen and the milk, one or the other
of which makes its appearance in appropriate animals. Of these
fluids the excremental residua of the food may be suitably
discussed by themselves, when we come to examine and
consider the subject of nutrition. Then will be the time to
explain in what animals they are found, and what are the
reasons for their presence. Similarly all questions concerning
the semen and the milk may be dealt with in the treatise on
Generation, for the former of these fluids is the very starting-
point of the generative process, and the latter has no other
ground of existence than generative purposes.
1836
8
It is obvious also to sense that it is for the sake of the flesh that
all the other parts exist. By the other parts I mean the bones,
the skin, the sinews, and the blood-vessels, and, again, the hair
and the various kinds of nails, and anything else there may be
of a like character. Thus the bones are a contrivance to give
security to the soft parts, to which purpose they are adapted by
their hardness; and in animals that have no bones the same
office is fulfilled by some analogous substance, as by fishspine
in some fishes, and by cartilage in others.
1837
Now in some animals this supporting substance is situated
within the body, while in some of the bloodless species it is
placed on the outside. The latter is the case in all the Crustacea,
as the Carcini (Crabs) and the Carabi (Prickly Lobsters); it is the
case also in the Testacea, as for instance in the several species
known by the general name of oysters. For in all these animals
the fleshy substance is within, and the earthy matter, which
holds the soft parts together and keeps them from injury, is on
the outside. For the shell not only enables the soft parts to hold
together, but also, as the animal is bloodless and so has but
little natural warmth, surrounds it, as a chaufferette does the
embers, and keeps in the smouldering heat. Similar to this
seems to be the arrangement in another and distinct tribe of
animals, namely the Tortoises, including the Chelone and the
several kinds of Emys. But in Insects and in Cephalopods the
plan is entirely different, there being moreover a contrast
between these two themselves. For in neither of these does
there appear to be any bony or earthy part, worthy of notice,
distinctly separated from the rest of the body. Thus in the
Cephalopods the main bulk of the body consists of a soft flesh-
like substance, or rather of a substance which is intermediate to
flesh and sinew, so as not to be so readily destructible as actual
flesh. I call this substance intermediate to flesh and sinew,
because it is soft like the former, while it admits of stretching
like the latter. Its cleavage, however, is such that it splits not
longitudinally, like sinew, but into circular segments, this being
the most advantageous condition, so far as strength is
concerned. These animals have also a part inside them
corresponding to the spinous bones of fishes. For instance, in
the Cuttle-fishes there is what is known as the os sepiae, and in
the Calamaries there is the so-called gladius. In the Poulps, on
the other hand, there is no such internal part, because the body,
or, as it is termed in them, the head, forms but a short sac,
whereas it is of considerable length in the other two; and it was
1838
this length which led nature to assign to them their hard
support, so as to ensure their straightness and inflexibility; just
as she has assigned to sanguineous animals their bones or their
fish-spines, as the case may be. To come now to Insects. In these
the arrangement is quite different from that of the
Cephalopods; quite different also from that which obtains in
sanguineous animals, as indeed has been already stated. For in
an insect there is no distinction into soft and hard parts, but the
whole body is hard, the hardness, however, being of such a
character as to be more flesh-like than bone, and more earthy
and bone-like than flesh. The purpose of this is to make the
body of the insect less liable to get broken into pieces.
1839
vascular centre, it would be unable to retain the blood within it
in a proper state. For it is the warmth derived from this centre
that hinders the blood from coagulating; indeed the blood,
when withdrawn from its influence, becomes manifestly putrid.
Now the centre or origin of the blood-vessels is the heart, and
the centre or origin of the bones, in all animals that have bones,
is what is called the chine. With this all the other bones of the
body are in continuity; for it is the chine that holds together the
whole length of an animal and preserves its straightness. But
since it is necessary that the body of an animal shall bend
during locomotion, this chine, while it is one in virtue of the
continuity of its parts, yet its division into vertebrae is made to
consist of many segments. It is from this chine that the bones of
the limbs, in such animals as have these parts, proceed, and
with it they are continuous, being fastened together by the
sinews where the limbs admit of flexure, and having their
extremities adapted to each other, either by the one being
hollowed and the other rounded, or by both being hollowed and
including between them a hucklebone, as a connecting bolt, so
as to allow of flexure and extension. For without some such
arrangement these movements would be utterly impossible, or
at any rate would be performed with great difficulty. There are
some joints, again, in which the lower end of the one bone and
the upper end of the other are alike in shape. In these cases the
bones are bound together by sinews, and cartilaginous pieces
are interposed in the joint, to serve as a kind of padding, and
prevent the two extremities from grating against each other.
1840
bones, which serve, when the parts are organs of motion, to
facilitate flexure, and, when the parts are motionless, act as a
protection. The ribs, for example, which enclose the chest are
intended to ensure the safety of the heart and neighbouring
viscera. The exception of which mention was made is the belly.
The walls of this are in all animals devoid of bones; in order
that there may be no hindrance to the expansion which
necessarily occurs in this part after a meal, nor, in females, any
interference with the growth of the foetus, which is lodged here.
Now the bones of viviparous animals, of such, that is, as are not
merely externally but also internally viviparous, vary but very
little from each other in point of strength, which in all of them
is considerable. For the Vivipara in their bodily proportions are
far above other animals, and many of them occasionally grow to
an enormous size, as is the case in Libya and in hot and dry
countries generally. But the greater the bulk of an animal, the
stronger, the bigger, and the harder, are the supports which it
requires; and comparing the big animals with each other, this
requirement will be most marked in those that live a life of
rapine. Thus it is that the bones of males are harder than those
of females; and the bones of flesh-eaters, that get their food by
fighting, are harder than those of Herbivora. Of this the Lion is
an example; for so hard are its bones, that, when struck, they
give off sparks, as though they were stones. It may be
mentioned also that the Dolphin, in as much as it is viviparous,
is provided with bones and not with fish-spines.
1841
of the body requires to be stronger, in order that the animal
itself may be strong, the same reason prevailing as in the case
of the Vivipara. Lastly, in the Selachia, as they are called, the
fish-spines are replaced by cartilage. For it is necessary that the
movements of these animals shall be of an undulating
character; and this again requires the framework that supports
the body to be made of a pliable and not of a brittle substance.
Moreover, in these Selachia nature has used all the earthy
matter on the skin; and she is unable to allot to many different
parts one and the same superfluity of material. Even in
viviparous animals many of the bones are cartilaginous. This
happens in those parts where it is to the advantage of the
surrounding flesh that its solid base shall be soft and
mucilaginous. Such, for instance, is the case with the ears and
nostrils; for in projecting parts, such as these, brittle substances
would soon get broken. Cartilage and bone are indeed
fundamentally the same thing, the differences between them
being merely matters of degree. Thus neither cartilage nor bone,
when once cut off, grows again. Now the cartilages of these land
animals are without marrow, that is without any distinctly
separate marrow. For the marrow, which in bones is distinctly
separate, is here mixed up with the whole mass, and gives a soft
and mucilaginous consistence to the cartilage. But in the
Selachia the chine, though it is cartilaginous, yet contains
marrow; for here it stands in the stead of a bone.
Very nearly resembling the bones to the touch are such parts as
nails, hoofs, whether solid or cloven, horns, and the beaks of
birds, all of which are intended to serve as means of defence.
For the organs which are made out of these substances, and
which are called by the same names as the substances
themselves, the organ hoof, for instance, and the organ horn,
are contrivances to ensure the preservation of the animals to
which they severally belong. In this class too must be reckoned
the teeth, which in some animals have but a single function,
1842
namely the mastication of the food, while in others they have
an additional office, namely to serve as weapons; as is the case
with all animals that have sharp interfitting teeth or that have
tusks. All these parts are necessarily of solid and earthy
character; for the value of a weapon depends on such
properties. Their earthy character explains how it is that all
such parts are more developed in four-footed vivipara than in
man. For there is always more earth in the composition of these
animals than in that of the human body. However, not only all
these parts but such others as are nearly connected with them,
skin for instance, bladder, membrane, hairs, feathers, and their
analogues, and any other similar parts that there may be, will
be considered farther on with the heterogeneous parts. There
we shall inquire into the causes which produce them, and into
the objects of their presence severally in the bodies of animals.
For, as with the heterogeneous parts, so with these, it is from a
consideration of their functions that alone we can derive any
knowledge of them. The reason for dealing with them at all in
this part of the treatise, and classifying them with the
homogeneous parts, is that under one and the same name are
confounded the entire organs and the substances of which they
are composed. But of all these substances flesh and bone form
the basis. Semen and milk were also passed over when we were
considering the homogeneous fluids. For the treatise on
Generation will afford a more suitable place for their
examination, seeing that the former of the two is the very
foundation of the thing generated, while the latter is its
nourishment.
1843
10
1844
concerning the brain. There are, indeed, some who hold that the
life of man would be longer than it is, were his head more
abundantly furnished with flesh; and they account for the
absence of this substance by saying that it is intended to add to
the perfection of sensation. For the brain they assert to be the
organ of sensation; and sensation, they say, cannot penetrate to
parts that are too thickly covered with flesh. But neither part of
this statement is true. On the contrary, were the region of the
brain thickly covered with flesh, the very purpose for which
animals are provided with a brain would be directly
contravened. For the brain would itself be heated to excess and
so unable to cool any other part; and, as to the other half of
their statement, the brain cannot be the cause of any of the
sensations, seeing that it is itself as utterly without feeling as
any one of the excretions. These writers see that certain of the
senses are located in the head, and are unable to discern the
reason for this; they see also that the brain is the most peculiar
of all the animal organs; and out of these facts they form an
argument, by which they link sensation and brain together. It
has, however, already been clearly set forth in the treatise on
Sensation, that it is the region of the heart that constitutes the
sensory centre. There also it was stated that two of the senses,
namely touch and taste, are manifestly in immediate connexion
with the heart; and that as regards the other three, namely
hearing, sight, and the centrally placed sense of smell, it is the
character of their sense-organs which causes them to be lodged
as a rule in the head. Vision is so placed in all animals. But such
is not invariably the case with hearing or with smell. For fishes
and the like hear and smell, and yet have no visible organs for
these senses in the head; a fact which demonstrates the
accuracy of the opinion here maintained. Now that vision,
whenever it exists, should be in the neighbourhood of the brain
is but what one would rationally expect. For the brain is fluid
and cold, and vision is of the nature of water, water being of all
1845
transparent substances the one most easily confined. Moreover
it cannot but necessarily be that the more precise senses will
have their precision rendered still greater if ministered to by
parts that have the purest blood. For the motion of the heat of
blood destroys sensory activity. For these reasons the organs of
the precise senses are lodged in the head.
It is not only the fore part of the head that is destitute of flesh,
but the hind part also. For, in all animals that have a head, it is
this head which more than any other part requires to be held
up. But, were the head heavily laden with flesh, this would be
impossible; for nothing so burdened can be held upright. This is
an additional proof that the absence of flesh from the head has
no reference to brain sensation. For there is no brain in the
hinder part of the head, and yet this is as much without flesh as
is the front.
The brain in all animals that have one is placed in the front part
of the head; because the direction in which sensation acts is in
front; and because the heart, from which sensation proceeds, is
in the front part of the body; and lastly because the instruments
of sensation are the blood-containing parts, and the cavity in
the posterior part of the skull is destitute of blood-vessels.
1846
As to the position of the sense-organs, they have been arranged
by nature in the following well-ordered manner. The organs of
hearing are so placed as to divide the circumference of the head
into two equal halves; for they have to hear not only sounds
which are directly in line with themselves, but sounds from all
quarters. The organs of vision are placed in front, because sight
is exercised only in a straight line, and moving as we do in a
forward direction it is necessary that we should see before us, in
the direction of our motion. Lastly, the organs of smell are
placed with good reason between the eyes. For as the body
consists of two parts, a right half and a left, so also each organ
of sense is double. In the case of touch this is not apparent, the
reason being that the primary organ of this sense is not the
flesh or analogous part, but lies internally. In the case of taste,
which is merely a modification of touch and which is placed in
the tongue, the fact is more apparent than in the case of touch,
but still not so manifest as in the case of the other senses.
However, even in taste it is evident enough; for in some animals
the tongue is plainly forked. The double character of the
sensations is, however, more conspicuous in the other organs of
sense. For there are two ears and two eyes, and the nostrils,
though joined together, are also two. Were these latter
otherwise disposed, and separated from each other as are the
ears, neither they nor the nose in which they are placed would
be able to perform their office. For in such animals as have
nostrils olfaction is effected by means of inspiration, and the
organ of inspiration is placed in front and in the middle line.
This is the reason why nature has brought the two nostrils
together and placed them as the central of the three sense-
organs, setting them side by side on a level with each other, to
avail themselves of the inspiratory motion. In other animals
than man the arrangement of these sense-organs is also such
as is adapted in each case to the special requirements.
1847
11
For instance, in quadrupeds the ears stand out freely from the
head and are set to all appearance above the eyes. Not that they
are in reality above the eyes; but they seem to be so, because the
animal does not stand erect, but has its head hung downwards.
This being the usual attitude of the animal when in motion, it is
of advantage that its ears shall be high up and movable; for by
turning themselves about they can the better take in sounds
from every quarter.
12
In birds, on the other hand, there are no ears, but only the
auditory passages. This is because their skin is hard and
because they have feathers instead of hairs, so that they have
not got the proper material for the formation of ears. Exactly the
same is the case with such oviparous quadrupeds as are clad
with scaly plates, and the same explanation applies to them.
There is also one of the viviparous quadrupeds, namely the seal,
that has no ears but only the auditory passages. The
explanation of this is that the seal, though a quadruped, is a
quadruped of stunted formation.
13
1848
two of these; and both are used by these animals not only in
closing the eyes, but also in the act of blinking; whereas the
oviparous quadrupeds, and the heavy-bodied birds as well as
some others, use only the lower lid to close the eye; while birds
blink by means of a membrane that issues from the canthus.
The reason for the eyes being thus protected is that nature has
made them of fluid consistency, in order to ensure keenness of
vision. For had they been covered with hard skin, they would, it
is true, have been less liable to get injured by anything falling
into them from without, but they would not have been sharp-
sighted. It is then to ensure keenness of vision that the skin
over the pupil is fine and delicate; while the lids are superadded
as a protection from injury. It is as a still further safeguard that
all these animals blink, and man most of all; this action (which
is not performed from deliberate intention but from a natural
instinct) serving to keep objects from falling into the eyes; and
being more frequent in man than in the rest of these animals,
because of the greater delicacy of his skin. These lids are made
of a roll of skin; and it is because they are made of skin and
contain no flesh that neither they, nor the similarly constructed
prepuce, unite again when once cut.
1849
the head is hard, and so does not allow of the formation of an
upper eyelid, whereas lower down the integument is of a flesh-
like character, so that the lower lid can be thin and extensible.
1850
given some quadrupeds movable ears), in order that they may
be able to turn to the light and catch its rays, and so see more
plainly. Fishes, however, have eyes of a fluid consistency. For
animals that move much about have to use their vision at
considerable distances. If now they live on land, the air in which
they move is transparent enough. But the water in which fishes
live is a hindrance to sharp sight, though it has this advantage
over the air, that it does not contain so many objects to knock
against the eyes. The risk of collision being thus small, nature,
who makes nothing in vain, has given no eyelids to fishes, while
to counterbalance the opacity of the water she has made their
eyes of fluid consistency.
14
All animals that have hairs on the body have lashes on the
eyelids; but birds and animals with scale-like plates, being
hairless, have none. The Libyan ostrich, indeed, forms an
exception; for, though a bird, it is furnished with eyelashes. This
exception, however, will be explained hereafter. Of hairy
animals, man alone has lashes on both lids. For in quadrupeds
there is a greater abundance of hair on the back than on the
under side of the body; whereas in man the contrary is the case,
and the hair is more abundant on the front surface than on the
back. The reason for this is that hair is intended to serve as a
protection to its possessor. Now, in quadrupeds, owing to their
inclined attitude, the under or anterior surface does not require
so much protection as the back, and is therefore left
comparatively bald, in spite of its being the nobler of the two
sides. But in man, owing to his upright attitude, the anterior and
posterior surfaces of the body are on an equality as regards
need of protection. Nature therefore has assigned the protective
1851
covering to the nobler of the two surfaces; for invariably she
brings about the best arrangement of such as are possible. This
then is the reason that there is no lower eyelash in any
quadruped; though in some a few scattered hairs sprout out
under the lower lid. This also is the reason that they never have
hair in the axillae, nor on the pubes, as man has. Their hair,
then, instead of being collected in these parts, is either thickly
set over the whole dorsal surface, as is the case for instance in
dogs, or, sometimes, forms a mane, as in horses and the like, or
as in the male lion where the mane is still more flowing and
ample. So, again, whenever there is a tail of any length, nature
decks it with hair, with long hair if the stem of the tail be short,
as in horses, with short hair if the stem be long, regard also
being had to the condition of the rest of the body. For nature
invariably gives to one part what she subtracts from another.
Thus when she has covered the general surface of an animal’s
body with an excess of hair, she leaves a deficiency in the region
of the tail. This, for instance, in the case with bears.
1852
namely the cause to which these lashes owe their existence. We
must therefore defer any further remarks we may have to make
on these matters till the proper occasion arises and then return
to their consideration.
15
16
1853
more definite demarcation between nostrils and jaws. But in no
animal is this part so peculiar as in the elephant, where it
attains an extraordinary and strength. For the elephant uses its
nostril as a hand; this being the instrument with which it
conveys food, fluid and solid alike, to its mouth. With it, too, it
tears up trees, coiling it round their stems. In fact it applies it
generally to the purposes of a hand. For the elephant has the
double character of a land animal, and of one that lives in
swamps. Seeing then that it has to get its food from the water,
and yet must necessarily breathe, inasmuch as it is a land
animal and has blood; seeing, also, that its excessive weight
prevents it from passing rapidly from water to land, as some
other sanguineous vivipara that breathe can do, it becomes
necessary that it shall be suited alike for life in the water and
for life on dry land. just then as divers are sometimes provided
with instruments for respiration, through which they can draw
air from above the water, and thus may remain for a long time
under the sea, so also have elephants been furnished by nature
with their lengthened nostril; and, whenever they have to
traverse the water, they lift this up above the surface and
breathe through it. For the elephant’s proboscis, as already said,
is a nostril. Now it would have been impossible for this nostril to
have the form of a proboscis, had it been hard and incapable of
bending. For its very length would then have prevented the
animal from supplying itself with food, being as great an
impediment as the of certain oxen, that are said to be obliged to
walk backwards while they are grazing. It is therefore soft and
flexible, and, being such, is made, in addition to its own proper
functions, to serve the office of the fore-feet; nature in this
following her wonted plan of using one and the same part for
several purposes. For in polydactylous quadrupeds the fore-feet
are intended not merely to support the weight of the body, but
to serve as hands. But in elephants, though they must be
reckoned polydactylous, as their foot has neither cloven nor
1854
solid hoof, the fore-feet, owing to the great size and weight of
the body, are reduced to the condition of mere supports; and
indeed their slow motion and unfitness for bending make them
useless for any other purpose. A nostril, then, is given to the
elephant for respiration, as to every other animal that has a
lung, and is lengthened out and endowed with its power of
coiling because the animal has to remain for considerable
periods of time in the water, and is unable to pass thence to dry
ground with any rapidity. But as the feet are shorn of their full
office, this same part is also, as already said, made by nature to
supply their place, and give such help as otherwise would be
rendered by them.
1855
their bodies, which in all of them is implanted by nature and
not introduced from without.
The use of the lips in all animals except man is to preserve and
guard the teeth; and thus it is that the distinctness with which
the lips are formed is in direct proportion to the degree of nicety
and perfection with which the teeth are fashioned. In man the
lips are soft and flesh-like and capable of separating from each
other. Their purpose, as in other animals, is to guard the teeth,
but they are more especially intended to serve a higher office,
contributing in common with other parts to man’s faculty of
speech. For just as nature has made man’s tongue unlike that of
other animals, and, in accordance with what I have said is her
not uncommon practice, has used it for two distinct operations,
namely for the perception of savours and for speech, so also has
she acted with regard to the lips, and made them serve both for
speech and for the protection of the teeth. For vocal speech
consists of combinations of the letters, and most of these would
be impossible to pronounce, were the lips not moist, nor the
tongue such as it is. For some letters are formed by closures of
the lips and others by applications of the tongue. But what are
the differences presented by these and what the nature and
extent of such differences, are questions to which answers must
be sought from those who are versed in metrical science. It was
1856
necessary that the two parts which we are discussing should, in
conformity with the requirements, be severally adapted to fulfil
the office mentioned above, and be of appropriate character.
Therefore are they made of flesh, and flesh is softer in man
than in any other animal, the reason for this being that of all
animals man has the most delicate sense of touch.
17
What has been said explains why, among birds, those that are
most capable of pronouncing letters are such as have the
1857
broadest tongues; and why the viviparous and sanguineous
quadrupeds, where the tongue is hard and thick and not free in
its motions, have a very limited vocal articulation. Some birds
have a considerable variety of notes. These are the smaller
kinds. But it is the birds with talons that have the broader
tongues. All birds use their tongues to communicate with each
other. But some do this in a greater degree than the rest; so that
in some cases it even seems as though actual instruction were
imparted from one to another by its agency. These, however, are
matters which have already been discussed in the Researches
concerning Animals.
Even some bloodless animals have an organ that serves for the
perception of savours; and in sanguineous animals such an
organ is invariably variably For even in such of these as would
seem to an ordinary observer to have nothing of the kind, some
of the fishes for example, there is a kind of shabby
representative of a tongue, much like what exists in river
crocodiles. In most of these cases the apparent absence of the
part can be rationally explained on some ground or other. For in
the first place the interior of the mouth in animals of this
character is invariably spinous. Secondly, in water animals there
is but short space of time for the perception of savours, and as
1858
the use of this sense is thus of short duration, shortened also is
the separate part which subserves it. The reason for their food
being so rapidly transmitted to the stomach is that they cannot
possibly spend any time in sucking out the juices; for were they
to attempt to do so, the water would make its way in during the
process. Unless therefore one pulls their mouth very widely
open, the projection of this part is quite invisible. The region
exposed by thus opening the mouth is spinous; for it is formed
by the close apposition of the gills, which are of a spinous
character.
1859
animals are sensible to the pleasure derivable from food, they
all feel a desire for it. For the object of desire is the pleasant. The
part, however, by which food produces the sensation is not
precisely alike in all of them, but while in some it is free from
attachments, in others, where it is not required for vocal pur,
poses, it is adherent. In some again it is hard, in others soft or
flesh-like. Thus even the Crustacea, the Carabi for instance and
the like, and the Cephalopods, such as the Sepias and the
Poulps, have some such part inside the mouth. As for the
Insects, some of them have the part which serves as tongue
inside the mouth, as is the case with ants, and as is also the
case with many Testacea, while in others it is placed externally.
In this latter case it resembles a sting, and is hollow and spongy,
so as to serve at one and the same time for the tasting and for
the sucking up of nutriment. This is plainly to be seen in flies
and bees and all such animals, and likewise in some of the
Testacea. In the Purpurae, for instance, so strong is this part
that it enables them to bore holes through the hard covering of
shell-fish, of the spiral snails, for example, that are used as bait
to catch them. So also the gad-flies and cattle-flies can pierce
through the skin of man, and some of them even through the
skins of other animals. Such, then, in these animals is the
nature of the tongue, which is thus as it were the counterpart of
the elephant’s nostril. For as in the elephant the nostril is used
as a weapon, so in these animals the tongue serves as a sting.
1860
Book III
We have next to consider the teeth, and with these the mouth,
that is the cavity which they enclose and form. The teeth have
one invariable office, namely the reduction of food; but besides
this general function they have other special ones, and these
differ in different groups. Thus in some animals the teeth serve
as weapons; but this with a distinction. For there are offensive
weapons and there are defensive weapons; and while in some
animals, as the wild Carnivora, the teeth answer both purposes,
in many others, both wild and domesticated, they serve only for
defence. In man the teeth are admirably constructed for their
general office, the front ones being sharp, so as to cut the food
into bits, and the hinder ones broad and flat, so as to grind it to
a pulp; while between these and separating them are the dog-
teeth, which, in accordance with the rule that the mean
partakes of both extremes, share in the characters of those on
either side, being broad in one part but sharp in another. Similar
distinctions of shape are presented by the teeth of other
animals, with the exception of those whose teeth are one and
all of the sharp kind. In man, however, the number and the
character even of these sharp teeth have been mainly
determined by the requirements of speech. For the front teeth
of man contribute in many ways to the formation of letter-
sounds.
1861
pointed and interlock with those of the opposite jaw, in which
case the animal is said to be saw-toothed. The explanation of
this latter arrangement is as follows. The strength of such an
animal is in its teeth, and these depend for their efficiency on
their sharpness. In order, then, to prevent their getting blunted
by mutual friction, such of them as serve for weapons fit into
each other’s interspaces, and are so kept in proper condition. No
animal that has sharp interfitting teeth is at the same time
furnished with tusks. For nature never makes anything
superfluous or in vain. She gives, therefore, tusks to such
animals as strike in fighting, and serrated teeth to such as bite.
Sows, for instance, have no tusks, and accordingly sows bite
instead of striking.
1862
with them, and accounts for similar facts relating to all other
such parts.
All fishes have teeth of the serrated form, with the single
exception of the fish known as the Scarus. In many of them
there are teeth even on the tongue and on the roof of the
mouth. The reason for this is that, living as they do in the water,
they cannot but allow this fluid to pass into the mouth with the
food. The fluid thus admitted they must necessarily discharge
again without delay. For were they not to do so, but to retain it
for a time while triturating the food, the water would run into
their digestive cavities. Their teeth therefore are all sharp, being
adapted only for cutting, and are numerous and set in many
parts, that their abundance may serve in lieu of any grinding
faculty, to mince the food into small bits. They are also curved,
because these are almost the only weapons which fishes
possess.
In all these offices of the teeth the mouth also takes its part; but
besides these functions it is subservient to respiration, in all
such animals as breathe and are cooled by external agency. For
nature, as already said, uses the parts which are common to all
animals for many special purposes, and this of her own accord.
Thus the mouth has one universal function in all animals alike,
namely its alimentary office; but in some, besides this, the
special duty of serving as a weapon is attached to it; in others
that of ministering to speech; and again in many, though not in
all, the office of respiration. All these functions are thrown by
nature upon one single organ, the construction of which she
varies so as to suit the variations of office. Therefore it is that in
some animals the mouth is contracted, while in others it is of
wide dimensions. The contracted form belongs to such animals
as use the mouth merely for nutritive, respiratory, and vocal
purposes; whereas in such as use it as a means of defence it has
a wide gape. This is its invariable form in such animals as are
1863
saw-toothed. For seeing that their mode of warfare consists in
biting, it is advantageous to them that their mouth shall have a
wide opening; for the wider it opens, the greater will be the
extent of the bite, and the more numerous will be the teeth
called into play.
1864
others of like habits of life, the tips of the bill end in hard points,
which gives them additional facility in dealing with herbaceous
food.
The several parts which are set on the head have now, pretty
nearly all, been considered. In man, however, the part which lies
between the head and the neck is called the face, this name,
(prosopon) being, it would seem, derived from the function of
the part. For as man is the only animal that stands erect, he is
also the only one that looks directly in front (proso) and the
only one whose voice is emitted in that direction.
We have now to treat of horns; for these also, when present, are
appendages of the head. They exist in none but viviparous
animals; though in some ovipara certain parts are
metaphorically spoken of as horns, in virtue of a certain
resemblance. To none of such parts, however, does the proper
office of a horn belong; for they are never used, as are the horns
of vivipara, for purposes which require strength, whether it be
in self-protection or in offensive strife. So also no polydactylous
animal is furnished with horns. For horns are defensive
weapons, and these polydactylous animals possess other
means of security. For to some of them nature has given claws,
to others teeth suited for combat, and to the rest some other
adequate defensive appliance. There are horns, however, in
most of the cloven-hoofed animals, and in some of those that
have a solid hoof, serving them as an offensive weapon, and in
some cases also as a defensive one. There are horns also in all
animals that have not been provided by nature with some other
means of security; such means, for instance, as speed, which
1865
has been given to horses; or great size, as in camels; for
excessive bulk, such as has been given to these animals, and in
a still greater measure to elephants, is sufficient in itself to
protect an animal from being destroyed by others. Other
animals again are protected by the possession of tusks; and
among these are the swine, though they have a cloven hoof.
Most of the animals that have horns are cloven-hoofed; but the
Indian ass, as they call it, is also reported to be horned, though
its hoof is solid.
1866
arrangement is the one that comes nearest to each side having
its own horn.
1867
Deer are the only animals in which the horns are solid
throughout, and are also the only animals that cast them. This
casting is not simply advantageous to the deer from the
increased lightness which it produces, but, seeing how heavy
the horns are, is a matter of actual necessity.
In all other animals the horns are hollow for a certain distance,
and the end alone is solid, this being the part of use in a blow.
At the same time, to prevent even the hollow part from being
weak, the horn, though it grows out of the skin, has a solid piece
from the bones fitted into its cavity. For this arrangement is not
only that which makes the horns of the greatest service in
fighting, but that which causes them to be as little of an
impediment as possible in the other actions of life.
Such then are the reasons for which horns exist; and such the
reasons why they are present in some animals, absent from
others.
In the first place, then, the larger the bulk of animals, the
greater is the proportion of corporeal and earthy matter which
they contain. Thus no very small animal is known to have
horns, the smallest horned animal that we are acquainted with
being the gazelle. But in all our speculations concerning nature,
what we have to consider is the general rule; for that is natural
which applies either universally or generally. And thus when we
say that the largest animals have most earthy matter, we say so
because such is the general rule. Now this earthy matter is used
in the animal body to form bone. But in the larger animals there
is an excess of it, and this excess is turned by nature to useful
account, being converted into weapons of defence. Part of it
necessarily flows to the upper portion of the body, and this is
1868
allotted by her in some cases to the formation of tusks and
teeth, in others to the formation of horns. Thus it is that no
animal that has horns has also front teeth in both jaws, those in
the upper jaw being deficient. For nature by subtracting from
the teeth adds to the horns; the nutriment which in most
animals goes to the former being here spent on the
augmentation of the latter. Does, it is true, have no horns and
yet are equally deficient with the males as regards the teeth.
The reason, however, for this is that they, as much as the males,
are naturally horn-bearing animals; but they have been stripped
of their horns, because these would not only be useless to them
but actually baneful; whereas the greater strength of the males
causes these organs, though equally useless, to be less of an
impediment. In other animals, where this material is not
secreted from the body in the shape of horns, it is used to
increase the size of the teeth; in some cases of all the teeth, in
others merely of the tusks, which thus become so long as to
resemble horns projecting from the jaws.
Below the head lies the neck, in such animals as have one. This
is the case with those only that have the parts to which a neck
is subservient. These parts are the larynx and what is called the
oesophagus. Of these the former, or larynx, exists for the sake of
respiration, being the instrument by which such animals as
breathe inhale and discharge the air. Therefore it is that, when
there is no lung, there is also no neck. Of this condition the
Fishes are an example. The other part, or oesophagus, is the
channel through which food is conveyed to the stomach; so that
1869
all animals that are without a neck are also without a distinct
oesophagus; Such a part is in fact not required of necessity for
nutritive purposes; for it has no action whatsoever on the food.
Indeed there is nothing to prevent the stomach from being
placed directly after the mouth. This, however, is quite
impossible in the case of the lung. For there must be some sort
of tube common to the two divisions of the lung, by which – it
being bipartite – the breath may be apportioned to their
respective bronchi, and thence pass into the air-pipes; and such
an arrangement will be the best for giving perfection to
inspiration and expiration. The organ then concerned in
respiration must of necessity be of some length; and this, again,
necessitates there being an oesophagus to unite mouth and
stomach. This oesophagus is of a flesh-like character, and yet
admits of extension like a sinew. This latter property is given to
it, that it may stretch when food is introduced; while the flesh-
like character is intended to make it soft and yielding, and to
prevent it from being rasped by particles as they pass
downwards, and so suffering damage. On the other hand, the
windpipe and the so-called larynx are constructed out of a
cartilaginous substance. For they have to serve not only for
respiration, but also for vocal purposes; and an instrument that
is to produce sounds must necessarily be not only smooth but
firm. The windpipe lies in front of the oesophagus, although this
position causes it to be some hindrance to the latter in the act
of deglutition. For if a morsel of food, fluid or solid, slips into it
by accident, choking and much distress and violent fits of
coughing ensue. This must be a matter of astonishment to any
of those who assert that it is by the windpipe that an animal
imbibes fluid. For the consequences just mentioned occur
invariably, whenever a particle of food slips in, and are quite
obvious. Indeed on many grounds it is ridiculous to say that this
is the channel through which animals imbibe fluid. For there is
no passage leading from the lung to the stomach, such as the
1870
oesophagus which we see leading thither from the mouth.
Moreover, when any cause produces sickness and vomiting, it is
plain enough when the fluid is discharged. It is manifest also
that fluid, when swallowed, does not pass directly into the
bladder and collect there, but goes first into the stomach. For,
when red wine is taken, the dejections of the stomach are seen
to be coloured by its dregs; and such discoloration has been
even seen on many occasions inside the stomach itself, in cases
where there have been wounds opening into that organ.
However, it is perhaps silly to be minutely particular in dealing
with silly statements such as this.
1871
The animals which have been mentioned as having no
epiglottis owe this deficiency to the dryness of their flesh and to
the hardness of their skin. For an epiglottis made of such
materials would not admit of easy motion. It would, indeed,
take a longer time to shut down an epiglottis made of the
peculiar flesh of these animals, and shaped like that of those
with hairy skins, than to bring the edges of the windpipe itself
into contact with each other.
1872
4
We have now dealt with the neck, the oesophagus, and the
windpipe, and have next to treat of the viscera. These are
peculiar to sanguineous animals, some of which have all of
them, others only a part, while no bloodless animals have any
at all. Democritus then seems to have been mistaken in the
notion he formed of the viscera, if, that is to say, he fancied that
the reason why none were discoverable in bloodless animals
was that these animals were too small to allow them to be seen.
For, in sanguineous animals, both heart and liver are visible
enough when the body is only just formed, and while it is still
extremely small. For these parts are to be seen in the egg
sometimes as early as the third day, being then no bigger than a
point; and are visible also in aborted embryos, while still
excessively minute. Moreover, as the external organs are not
precisely alike in all animals, but each creature is provided with
such as are suited to its special mode of life and motion, so is it
with the internal parts, these also differing in different animals.
Viscera, then, are peculiar to sanguineous animals; and
therefore are each and all formed from sanguineous material, as
is plainly to be seen in the new-born young of these animals.
For in such the viscera are more sanguineous, and of greater
bulk in proportion to the body, than at any later period of life, it
being in the earliest stage of formation that the nature of the
material and its abundance are most conspicuous. There is a
heart, then, in all sanguineous animals, and the reason for this
has already been given. For that sanguineous animals must
necessarily have blood is self-evident. And, as the blood is fluid,
it is also a matter of necessity that there shall be a receptacle
for it; and it is apparently to meet this requirement that nature
has devised the blood-vessels. These, again, must necessarily
have one primary source. For it is preferable that there shall be
one such, when possible, rather than several. This primary
source of the vessels is the heart. For the vessels manifestly
1873
issue from it and do not go through it. Moreover, being as it is
homogeneous, it has the character of a blood-vessel. Again its
position is that of a primary or dominating part. For nature,
when no other more important purpose stands in her way,
places the more honourable part in the more honourable
position; and the heart lies about the centre of the body, but
rather in its upper than its lower half, and also more in front
than behind. This is most evident in the case of man, but even
in other animals there is a tendency in the heart to assume a
similar position, in the centre of the necessary part of the body,
that is to say of the part which terminates in the vent for
excrement. For the limbs vary in position in different animals,
and are not to be counted with the parts which are necessary
for life. For life can be maintained even when they are removed;
while it is self-evident that the addition of them to an animal is
not destructive of it.
There are some who say that the vessels commence in the
head. In this they are clearly mistaken. For in the first place,
according to their representation, there would be many sources
for the vessels, and these scattered; and secondly, these sources
would be in a region that is manifestly cold, as is shown by its
intolerance of chill, whereas the region of the heart is as
manifestly hot. Again, as already said, the vessels continue their
course through the other viscera, but no vessel spreads through
the heart. From this it is quite evident that the heart is a part of
the vessels and their origin; and for this it is well suited by its
structure. For its central part consists of a dense and hollow
substance, and is moreover full of blood, as though the vessels
took thence their origin. It is hollow to serve for the reception of
the blood, while its wall is dense, that it may serve to protect
the source of heat. For here, and here alone in all the viscera
and indeed in all the body, there is blood without blood-vessels,
the blood elsewhere being always contained within vessels. Nor
is this but consistent with reason. For the blood is conveyed into
1874
the vessels from the heart, but none passes into the heart from
without. For in itself it constitutes the origin and fountain, or
primary receptacle, of the blood. It is however, from dissections
and from observations on the process of development that the
truth of these statements receives its clearest demonstration.
For the heart is the first of all the parts to be formed; and no
sooner is it formed than it contains blood. Moreover, the
motions of pain and pleasure, and generally of all sensation,
plainly have their source in the heart, and find in it their
ultimate termination. This, indeed, reason would lead us to
expect. For the source must, when. ever possible, be one; and, of
all places, the best suited for a source is the centre. For the
centre is one, and is equally or almost equally within reach of
every part. Again, as neither the blood itself, nor yet any part
which is bloodless, is endowed with sensation, it is plain that
that part which first has blood, and which holds it as it were in
a receptacle, must be the primary source of sensation. And that
this part is the heart is not only a rational inference, but also
evident to the senses. For no sooner is the embryo formed, than
its heart is seen in motion as though it were a living creature,
and this before any of the other parts, it being, as thus shown,
the starting-point of their nature in all animals that have blood.
A further evidence of the truth of what has been stated is the
fact that no sanguineous animal is without a heart. For the
primary source of blood must of necessity be present in them
all. It is true that sanguineous animals not only have a heart but
also invariably have a liver. But no one could ever deem the liver
to be the primary organ either of the whole body or of the blood.
For the position in which it is placed is far from being that of a
primary or dominating part; and, moreover, in the most
perfectly finished animals there is another part, the spleen,
which as it were counterbalances it. Still further, the liver
contains no spacious receptacle in its substance, as does the
heart; but its blood is in a vessel as in all the other viscera. The
1875
vessel, moreover, extends through it, and no vessel whatsoever
originates in it; for it is from the heart that all the vessels take
their rise. Since then one or other of these two parts must be
the central source, and since it is not the liver which is such, it
follows of necessity that it is the heart which is the source of
the blood, as also the primary organ in other respects. For the
definitive characteristic of an animal is the possession of
sensation; and the first sensory part is that which first has
blood; that is to say is the heart, which is the source of blood
and the first of the parts to contain it.
The apex of the heart is pointed and more solid than the rest of
the organ. It lies against the breast, and entirely in the anterior
part of the body, in order to prevent that region from getting
chilled. For in all animals there is comparatively little flesh over
the breast, whereas there is a more abundant covering of that
substance on the posterior surface, so that the heat has in the
back a sufficient amount of protection. In all animals but man
the heart is placed in the centre of the pectoral region; but in
man it inclines a little towards the left, so that it may
counterbalance the chilliness of that side. For the left side is
colder in man, as compared with the right, than in any other
animal. It has been stated in an earlier treatise that even in
fishes the heart holds the same position as in other animals;
and the reason has been given why it appears not to do so. The
apex of the heart, it is true, is in them turned towards the head,
but this in fishes is the front aspect, for it is the direction in
which their motion occurs.
1876
In no animals does the heart contain a bone, certainly in none
of those that we have ourselves inspected, with the exception of
the horse and a certain kind of ox. In these exceptional cases
the heart, owing to its large bulk, is provided with a bone as a
support; just as the bones serve as supports for the body
generally.
Of these three cavities it is the right that has the most abundant
and the hottest blood, and this explains why the limbs also on
the right side of the body are warmer than those on the left. The
left cavity has the least blood of all, and the coldest; while in the
middle cavity the blood, as regards quantity and heat, is
intermediate to the other two, being however of purer quality
than either. For it behoves the supreme part to be as tranquil as
1877
possible, and this tranquillity can be ensured by the blood being
pure, and of moderate amount and warmth.
The heart is of large size in the hare, the deer, the mouse, the
hyena, the ass, the leopard, the marten, and in pretty nearly all
other animals that either are manifestly timorous, or betray
their cowardice by their spitefulness.
What has been said of the heart as a whole is no less true of its
cavities and of the blood-vessels; these also if of large size being
cold. For just as a fire of equal size gives less heat in a large
room than in a small one, so also does the heat in a large cavity
or a large blood-vessel, that is in a large receptacle, have less
effect than in a small one. Moreover, all hot bodies are cooled by
motions external to themselves, and the more spacious the
1878
cavities and vessels are, the greater the amount of spirit they
contain, and the more potent its action. Thus it is that no
animal that has large cavities in its heart, or large blood-vessels,
is ever fat, the vessels being indistinct and the cavities small in
all or most fat animals.
The heart again is the only one of the viscera, and indeed the
only part of the body, that is unable to tolerate any serious
affection. This is but what might reasonably be expected. For, if
the primary or dominant part be diseased, there is nothing from
which the other parts which depend upon it can derive succour.
A proof that the heart is thus unable to tolerate any morbid
affection is furnished by the fact that in no sacrificial victim has
it ever been seen to be affected with those diseases that are
observable in the other viscera. For the kidneys are frequently
found to be full of stones, and growths, and small abscesses, as
also are the liver, the lung, and more than all the spleen. There
are also many other morbid conditions which are seen to occur
in these parts, those which are least liable to such being the
portion of the lung which is close to the windpipe, and the
portion of the liver which lies about the junction with the great
blood-vessel. This again admits of a rational explanation. For it
is in these parts that the lung and liver are most closely in
communion with the heart. On the other hand, when animals
die not by sacrifice but from disease, and from affections such
as are mentioned above, they are found on dissection to have
morbid affections of the heart.
Thus much of the heart, its nature, and the end and cause of its
existence in such animals as have it.
1879
5
The reason, then, why these two vessels coalesce into one
centre, and spring from one source, is that the sensory soul is in
all animals actually one; and this one-ness of the sensory soul
determines a corresponding one-ness of the part in which it
primarily abides. In sanguineous animals this one-ness is not
only actual but potential, whereas in some bloodless animals it
is only actual. Where, however, the sensory soul is lodged, there
also and in the selfsame place must necessarily be the source of
heat; and, again, where this is there also must be the source of
the blood, seeing that it thence derives its warmth and fluidity.
Thus, then, in the oneness of the part in which is lodged the
prime source of sensation and of heat is involved the one-ness
of the source in which the blood originates; and this, again,
explains why the blood-vessels have one common starting-
point.
1880
is behind; the former again is plainly visible in all sanguineous
animals, while the latter is in some indistinct and in some not
discernible at all.
1881
potentially body and flesh, or substance analogous to flesh. Now
just as in irrigation the largest dykes are permanent, while the
smallest are soon filled up with mud and disappear, again to
become visible when the deposit of mud ceases; so also do the
largest blood-vessels remain permanently open, while the
smallest are converted actually into flesh, though potentially
they are no whit less vessels than before. This too explains why,
so long as the flesh of an animal is in its integrity, blood will
flow from any part of it whatsoever that is cut, though no
vessel, however small, be visible in it. Yet there can be no blood,
unless there be a blood-vessel. The vessels then are there, but
are invisible owing to their being clogged up, just as the dykes
for irrigation are invisible until they have been cleared of mud.
The widest passages in the body are of all parts the most liable
to haemorrhage; so that bleeding occurs not infrequently from
1882
the nostrils, the gums, and the fundament, occasionally also
from the mouth. Such haemorrhages are of a passive kind, and
not violent as are those from the windpipe.
The great vessel and the aorta, which above lie somewhat apart,
lower down exchange positions, and by so doing give
compactness to the body. For when they reach the point where
the legs diverge, they each split into two, and the great vessel
passes from the front to the rear, and the aorta from the rear to
the front. By this they contribute to the unity of the whole
fabric. For as in plaited work the parts hold more firmly together
because of the interweaving, so also by the interchange of
position between the blood-vessels are the anterior and
posterior parts of the body more closely knit together. A similar
exchange of position occurs also in the upper part of the body,
between the vessels that have issued from the heart. The details
however of the mutual relations of the different vessels must be
looked for in the treatises on Anatomy and the Researches
concerning Animals.
1883
agent is water. Fishes therefore never have a lung, but have gills
in its place, as was stated in the treatise on Respiration. But
animals that breathe are cooled by air. These therefore are all
provided with a lung.
All land animals breathe, and even some water animals, such as
the whale, the dolphin, and all the spouting Cetacea. For many
animals lie half-way between terrestrial and aquatic; some that
are terrestrial and that inspire air being nevertheless of such a
bodily constitution that they abide for the most time in the
water; and some that are aquatic partaking so largely of the
land character, that respiration constitutes for them the man
condition of life.
1884
For in all these the lung is spongy, and like foam. For it is
membranous and collapses from a large bulk to a small one, as
does foam when it runs together. In this too lies the explanation
of the fact that these animals are little liable to thirst and drink
but sparingly, and that they are able to remain for a
considerable time under water. For, inasmuch as they have but
little heat, the very motion of the lung, airlike and void, suffices
by itself to cool them for a considerable period.
The lung, then, exists for respiration; and this is its universal
office; but in one order of animals it is bloodless and has the
structure described above, to suit the special requirements
There is, however, no one term to denote all animals that have a
lung; no designation, that is, like the term Bird, applicable to the
whole of a certain class. Yet the possession of a lung is a part of
their essence, just as much as the presence of certain characters
constitutes the essence of a bird.
1885
and the double organs. For they may be regarded either as
constituting each a single organ, or as a pair of organs
resembling each other in character.
In reality, however, all the organs are double. The reason for this
is that the body itself is double, consisting of two halves, which
are however combined together under one supreme centre. For
there is an upper and a lower half, a front and a rear, a right side
and a left.
This explains why it is that even the brain and the several
organs of sense tend in all animals to consist of two parts; and
the same explanation applies to the heart with its cavities. The
lung again in Ovipara is divided to such an extent that these
animals look as though they had actually two lungs. As to the
kidneys, no one can overlook their double character. But when
we come to the liver and the spleen, any one might fairly be in
doubt. The reason of this is, that, in animals that necessarily
have a spleen, this organ is such that it might be taken for a
kind of bastard liver; while in those in which a spleen is not an
actual necessity but is merely present, as it were, by way of
token, in an extremely minute form, the liver plainly consists of
two parts; of which the larger tends to lie on the right side and
the smaller on the left. Not but what there are some even of the
Ovipara in which this condition is comparatively indistinctly
marked; while, on the other hand, there are some Vivipara in
which the liver is manifestly divided into two parts. Examples of
such division are furnished by the hares of certain regions,
which have the appearance of having two livers, and by the
cartilaginous and some other fishes.
It is the position of the liver on the right side of the body that is
the main cause for the formation of the spleen; the existence of
which thus becomes to a certain extent a matter of necessity in
all animals, though not of very stringent necessity.
1886
The reason, then, why the viscera are bilateral is, as we have
said, that there are two sides to the body, a right and a left. For
each of these sides aims at similarity with the other, and so
likewise do their several viscera; and as the sides, though dual,
are knit together into unity, so also do the viscera tend to be
bilateral and yet one by unity of constitution.
Those viscera which lie below the diaphragm exist one and all
on account of the blood-vessels; serving as a bond, by which
these vessels, while floating freely, are yet held in connexion
with the body. For the vessels give off branches which run to the
body through the outstretched structures, like so many
anchorlines thrown out from a ship. The great vessel sends such
branches to the liver and the spleen; and these viscera – the
liver and spleen on either side with the kidneys behind – attach
the great vessel to the body with the firmness of nails. The aorta
sends similar branches to each kidney, but none to the liver or
spleen.
The heart then and the liver are essential constituents of every
animal; the liver that it may effect concoction, the heart that it
may lodge the central source of heat. For some part or other
there must be which, like a hearth, shall hold the kindling fire;
and this part must be well protected, seeing that it is, as it were,
the citadel of the body.
All sanguineous animals, then, need these two parts; and this
explains why these two viscera, and these two alone, are
invariably found in them all. In such of them, however, as
1887
breathe, there is also as invariably a third, namely the lung. The
spleen, on the other hand, is not invariably present; and, in
those animals that have it, is only present of necessity in the
same sense as the excretions of the belly and of the bladder are
necessary, in the sense, that is, of being an inevitable
concomitant. Therefore it is that in some animals the spleen is
but scantily developed as regards size. This, for instance, is the
case in such feathered animals as have a hot stomach. Such are
the pigeon, the hawk, and the kite. It is the case also in
oviparous quadrupeds, where the spleen is excessively minute,
and in many of the scaly fishes. These same animals are also
without a bladder, because the loose texture of their flesh
allows the residual fluid to pass through and to be applied to
the formation of feathers and scales. For the spleen attracts the
residual humours from the stomach, and owing to its bloodlike
character is enabled to assist in their concoction. Should,
however, this residual fluid be too abundant, or the heat of the
spleen be too scanty, the body becomes sickly from over-
repletion with nutriment. Often, too, when the spleen is
affected by disease, the belly becomes hard owing to the reflux
into it of the fluid; just as happens to those who form too much
urine, for they also are liable to a similar diversion of the fluids
into the belly. But in those animals that have but little
superfluous fluid to excrete, such as birds and fishes, the spleen
is never large, and in some exists no more than by way of token.
So also in the oviparous quadrupeds it is small, compact, and
like a kidney. For their lung is spongy, and they drink but little,
and such superfluous fluid as they have is applied to the growth
of the body and the formation of scaly plates, just as in birds it
is applied to the formation of feathers.
1888
contraries has been so placed as to go together with that which
is akin to it in another pair of contraries. Thus right and left, hot
and cold, are pairs of contraries; and right is conjoined with hot,
after the manner described, and left with cold.
The kidneys when they are present exist not of actual necessity,
but as matters of greater finish and perfection. For by their
special character they are suited to serve in the excretion of the
fluid which collects in the bladder. In animals therefore where
this fluid is very abundantly formed, their presence enables the
bladder to perform its proper office with greater perfection.
Since then both kidneys and bladder exist in animals for one
and the same function, we must next treat of the bladder,
though in so doing we disregard the due order of succession in
which the parts should be enumerated. For not a word has yet
been said of the midriff, which is one of the parts that environ
the viscera and therefore has to be considered with them.
1889
whose lung contains blood are provided with a bladder. Those
animals, on the other hand, that are without a lung of this
character, and that either drink but sparingly owing to their
lung being of a spongy texture, or never imbibe fluid at all for
drinking’s sake but only as nutriment, insects for instance and
fishes, and that are moreover clad with feathers or scales or
scaly plates – all these animals, owing to the small amount of
fluid which they imbibe, and owing also to such residue as there
may be being converted into feathers and the like, are invariably
without a bladder. The Tortoises, which are comprised among
animals with scaly plates, form the only exception; and this is
merely due to the imperfect development of their natural
conformation; the explanation of the matter being that in the
sea-tortoises the lung is flesh-like and contains blood,
resembling the lung of the ox, and that in the land-tortoises it is
of disproportionately large size. Moreover, inasmuch as the
covering which invests them is dense and shell-like, so that the
moisture cannot exhale through the porous flesh, as it does in
birds and in snakes and other animals with scaly plates, such
an amount of secretion is formed that some special part is
required to receive and hold it. This then is the reason why
these animals, alone of their kind, have a bladder, the sea-
tortoise a large one, the land-tortoises an extremely small one.
What has been said of the bladder is equally true of the kidneys.
For these also are wanting in all animals that are clad with
feathers or with scales or with scale-like plates; the sea and
land tortoises forming the only exception. In some of the birds,
however, there are flattened kidney like bodies, as though the
1890
flesh allotted to the formation of the kidneys, unable to find one
single place of sufficient size, had been scattered over several.
The Emys has neither bladder nor kidneys. For the softness of
its shell allows of the ready transpiration of fluid; and for this
reason neither of the organs mentioned exists in this animal.
All other animals, however, whose lung contains blood are, as
before said, provided with kidneys. For nature uses these organs
for two separate purposes, namely for the excretion of the
residual fluid, and to subserve the blood-vessels, a channel
leading to them from the great vessel.
The duct which runs to the kidney from the great vessel does
not terminate in the central cavity, but is expended on the
substance of the organ, so that there is no blood in the cavity,
nor is any coagulum found there after death. A pair of stout
ducts, void of blood, run, one from the cavity of each kidney, to
the bladder; and other ducts, strong and continuous, lead into
the kidneys from the aorta. The purpose of this arrangement is
to allow the superfluous fluid to pass from the blood-vessel into
the kidney, and the resulting renal excretion to collect by the
percolation of the fluid through the solid substance of the
organ, in its centre, where as a general rule there is a cavity.
1891
(This by the way explains why the kidney is the most ill-
savoured of all the viscera.) From the central cavity the fluid is
discharged into the bladder by the ducts that have been
mentioned, having already assumed in great degree the
character of excremental residue. The bladder is as it were
moored to the kidneys; for, as already has been stated, it is
attached to them by strong ducts. These then are the purposes
for which the kidneys exist, and such the functions of these
organs.
Of all the viscera the kidneys are those that have the most fat.
This is in the first place the result of necessity, because the
kidneys are the parts through which the residual matters
percolate. For the blood which is left behind after this excretion,
being of pure quality, is of easy concoction, and the final result
of thorough blood-concoction is lard and suet. For just as a
certain amount of fire is left in the ashes of solid substances
after combustion, so also does a remnant of the heat that has
been developed remain in fluids after concoction; and this is the
reason why oily matter is light, and floats on the surface of
other fluids. The fat is not formed in the kidneys themselves,
the density of their substance forbidding this, but is deposited
about their external surface. It consists of lard or of suet,
according as the animal’s fat is of the former or latter character.
The difference between these two kinds of fat has already been
1892
set forth in other passages. The formation, then, of fat in the
kidneys is the result of necessity; being, as explained, a
consequence of the necessary conditions which accompany the
possession of such organs. But at the same time the fat has a
final cause, namely to ensure the safety of the kidneys, and to
maintain their natural heat. For placed, as these organs are,
close to the surface, they require a greater supply of heat than
other parts. For while the back is thickly covered with flesh, so
as to form a shield for the heart and neighbouring viscera, the
loins, in accordance with a rule that applies to all bendings, are
destitute of flesh; and fat is therefore formed as a substitute for
it, so that the kidneys may not be without protection. The
kidneys, moreover, by being fat are the better enabled to secrete
and concoct their fluid; for fat is hot, and it is heat that effects
concoction.
Such, then, are the reasons why the kidneys are fat. But in all
animals the right kidney is less fat than its fellow. The reason
for this is, that the parts on the right side are naturally more
solid and more suited for motion than those on the left. But
motion is antagonistic to fat, for it tends to melt it.
1893
diseased, deadly pains ensue. As to those animals whose fat
consists of suet, in none is the suet so dense as in the sheep,
neither is it nearly so abundant; for of all animals there is none
in which the kidneys become so soon gorged with fat as in the
sheep. Rot, then, is produced by the moisture and the wind
getting shut up in the kidneys, and is a malady that carries off
sheep with great rapidity. For the disease forthwith reaches the
heart, passing thither by the aorta and the great vessel, the
ducts which connect these with the kidneys being of unbroken
continuity.
10
We have now dealt with the heart and the lung, as also with the
liver, spleen, and kidneys. The latter are separated from the
former by the midriff or, as some call it, the Phrenes. This
divides off the heart and lung, and, as already said, is called
Phrenes in sanguineous animals, all of which have a midriff,
just as they all have a heart and a liver. For they require a
midriff to divide the region of the heart from the region of the
stomach, so that the centre wherein abides the sensory soul
may be undisturbed, and not be overwhelmed, directly food is
taken, by its up-steaming vapour and by the abundance of heat
then superinduced. For it was to guard against this that nature
made a division, constructing the midriff as a kind of partition-
wall and fence, and so separated the nobler from the less noble
parts, in all cases where a separation of upper from lower is
possible. For the upper part is the more honourable, and is that
for the sake of which the rest exists; while the lower part exists
for the sake of the upper and constitutes the necessary element
in the body, inasmuch as it is the recipient of the food.
1894
That portion of the midriff which is near the ribs is fleshier and
stronger than the rest, but the central part has more of a
membranous character; for this structure conduces best to its
strength and its extensibility. Now that the midriff, which is a
kind of outgrowth from the sides of the thorax, acts as a screen
to prevent heat mounting up from below, is shown by what
happens, should it, owing to its proximity to the stomach,
attract thence the hot and residual fluid. For when this occurs
there ensues forthwith a marked disturbance of intellect and of
sensation. It is indeed because of this that the midriff is called
Phrenes, as though it had some share in the process of thinking
(Phronein). in reality, however, it has no part whatsoever itself in
the matter, but, lying in close proximity to organs that have, it
brings about the manifest changes of intelligence in question by
acting upon them. This too explains why its central part is thin.
For though this is in some measure the result of necessity,
inasmuch as those portions of the fleshy whole which lie
nearest to the ribs must necessarily be fleshier than the rest, yet
besides this there is a final cause, namely to give it as small a
proportion of humour as possible; for, had it been made of flesh
throughout, it would have been more likely to attract and hold a
large amount of this. That heating of it affects sensation rapidly
and in a notable manner is shown by the phenomena of
laughing. For when men are tickled they are quickly set a-
laughing, because the motion quickly reaches this part, and
heating it though but slightly nevertheless manifestly so
disturbs the mental action as to occasion movements that are
independent of the will. That man alone is affected by tickling is
due firstly to the delicacy of his skin, and secondly to his being
the only animal that laughs. For to be tickled is to be set in
laughter, the laughter being produced such a motion as
mentioned of the region of the armpit.
1895
produced by the wound. This may possibly be the case. At any
rate it is a statement made by much more credible persons than
those who tell the story of the human head, how it speaks after
it is cut off. For so some assert, and even call in Homer to
support them, representing him as alluding to this when he
wrote, ‘His head still speaking rolled into the dust,’ instead of
‘The head of the speaker’. So fully was the possibility of such an
occurrence accepted in Caria, that one of that country was
actually brought to trial under the following circumstances. The
priest of Zeus Hoplosmios had been murdered; but as yet it had
not been ascertained who was the assassin; when certain
persons asserted that they had heard the murdered man’s head,
which had been severed from the body, repeat several times the
words, ‘Cercidas slew man on mam.’ Search was thereupon
made and a man of those parts who bore the name of Cercidas
hunted out and put upon his trial. But it is impossible that any
one should utter a word when the windpipe is severed and no
motion any longer derived from the lung. Moreover, among the
Barbarians, where heads are chopped off with great rapidity,
nothing of the kind has ever yet occurred. Why, again, does not
the like occur in the case of other animals than man? For that
none of them should laugh, when their midriff is wounded, is
but what one would expect; for no animal but man ever laughs.
So, too, there is nothing irrational in supposing that the trunk
may run forwards to a certain distance after the head has been
cut seeing that bloodless animals at any rate can live, and that
for a considerable time, after decapitation, as has been set forth
and explained in other passages.
The purposes, then, for which the viscera severally exist have
now been stated. It is of necessity upon the inner terminations
of the vessels that they are developed; for humour, and that of a
bloody character, cannot but exude at these points, and it is of
this, solidified and coagulated, that the substance of the viscera
1896
is formed. Thus they are of a bloody character, and in substance
resemble each other while they differ from other parts.
11
12
Some animals have all the viscera that have been enumerated;
others have only some of them. In what kind of animals this
latter is the case, and what is the explanation, has already been
stated. Moreover, the self-same viscera present differences in
different possessors. For the heart is not precisely alike in all
animals that have one; nor, in fact, is any viscus whatsoever.
Thus the liver is in some animals split into several parts, while
in others it is comparatively undivided. Such differences in its
form present themselves even among those sanguineous
1897
animals that are viviparous, but are more marked in fishes and
in the oviparous quadrupeds, and this whether we compare
them with each other or with the Vivipara. As for birds, their
liver very nearly resembles that of the Vivipara; for in them, as
in these, it is of a pure and blood-like colour. The reason of this
is that the body in both these classes of animals admits of the
freest exhalation, so that the amount of foul residual matter
within is but small. Hence it is that some of the Vivipara are
without any gall-bladder at all. For the liver takes a large share
in maintaining the purity of composition and the healthiness of
the body. For these are conditions that depend finally and in the
main upon the blood, and there is more blood in the liver than
in any of the other viscera, the heart only excepted. On the
other hand, the liver of oviparous quadrupeds and fishes
inclines, as a rule, to a yellow hue, and there are even some of
them in which it is entirely of this bad colour, in accordance
with the bad composition of their bodies generally. Such, for
instance, is the case in the toad, the tortoise, and other similar
animals.
1898
13
The viscera differ from the flesh not only in the turgid aspect of
their substance, but also in position; for they lie within the body,
whereas the flesh is placed on the outside. The explanation of
this is that these parts partake of the character of blood-vessels,
and that while the former exist for the sake of the vessels, the
latter cannot exist without them.
14
Below the midriff lies the stomach, placed at the end of the
oesophagus when there is one, and in immediate contiguity
with the mouth when the oesophagus is wanting. Continuous
with this stomach is what is called the gut. These parts are
present in all animals, for reasons that are self-evident. For it is
a matter of necessity that an animal shall receive the incoming
food; and necessary also that it shall discharge the same when
its goodness is exhausted. This residual matter, again, must not
occupy the same place as the yet unconcocted nutriment. For as
the ingress of food and the discharge of the residue occur at
distinct periods, so also must they necessarily occur in distinct
places. Thus there must be one receptacle for the ingoing food
and another for the useless residue, and between these,
therefore, a part in which the change from one condition to the
other may be effected. These, however, are matters which will
be more suitably set forth when we come to deal with
Generation and Nutrition. What we have at present to consider
are the variations presented by the stomach and its subsidiary
parts. For neither in size nor in shape are these parts uniformly
alike in all animals. Thus the stomach is single in all such
sanguineous and viviparous animals as have teeth in front of
1899
both jaws. It is single therefore in all the polydactylous kinds,
such as man, dog, lion, and the rest; in all the solid-hoofed
animals also, such as horse, mule, ass; and in all those which,
like the pig, though their hoof is cloven, yet have front teeth in
both jaws. When, however, an animal is of large size, and feeds
on substances of so thorny and ligneous a character as to be
difficult of concoction, it may in consequence have several
stomachs, as for instance is the case with the camel. A similar
multiplicity of stomachs exists also in the horned animals; the
reason being that horn-bearing animals have no front teeth in
the upper jaw. The camel also, though it has no horns, is yet
without upper front teeth. The explanation of this is that it is
more essential for the camel to have a multiple stomach than to
have these teeth. Its stomach, then, is constructed like that of
animals without upper front teeth, and, its dental arrangements
being such as to match its stomach, the teeth in question are
wanting. They would indeed be of no service. Its food, moreover,
being of a thorny character, and its tongue necessarily made of
a fleshy substance, nature uses the earthy matter which is
saved from the teeth to give hardness to the palate. The camel
ruminates like the horned animals, because its multiple
stomach resembles theirs. For all animals that have horns, the
sheep for instance, the ox, the goat, the deer, and the like, have
several stomachs. For since the mouth, owing to its lack of
teeth, only imperfectly performs its office as regards the food,
this multiplicity of stomachs is intended to make up for its
shortcomings; the several cavities receiving the food one from
the other in succession; the first taking the unreduced
substances, the second the same when somewhat reduced, the
third when reduction is complete, and the fourth when the
whole has become a smooth pulp. Such is the reason why there
is this multiplicity of parts and cavities in animals with such
dentition. The names given to the several cavities are the
paunch, the honeycomb bag, the manyplies, and the reed. How
1900
these parts are related to each other, in position and in shape,
must be looked for in the treatises on Anatomy and the
Researches concerning Animals.
Fishes are provided with teeth, which in almost all of them are
of the sharp interfitting kind. For there is but one small section
in which it is otherwise. Of these the fish called Scarus (Parrot-
fish) is an example. And this is probably the reason why this
fish apparently ruminates, though no other fishes do so. For
those horned animals that have no front teeth in the upper jaw
also ruminate.
1901
In fishes the teeth are all sharp; so that these animals can
divide their food, though imperfectly. For it is impossible for a
fish to linger or spend time in the act of mastication, and
therefore they have no teeth that are flat or suitable for
grinding; for such teeth would be to no purpose. The
oesophagus again in some fishes is entirely wanting, and in the
rest is but short. In order, however, to facilitate the concoction of
the food, some of them, as the Cestreus (mullet), have a fleshy
stomach resembling that of a bird; while most of them have
numerous processes close against the stomach, to serve as a
sort of antechamber in which the food may be stored up and
undergo putrefaction and concoction. There is contrast between
fishes and birds in the position of these processes. For in fishes
they are placed close to the stomach; while in birds, if present
at all, they are lower down, near the end of the gut. Some of the
Vivipara also have processes connected with the lower part of
the gut which serve the same purpose as that stated above.
1902
while the stomach of the dog is of small size, not much larger in
calibre than the gut, and smooth on the internal surface.
Not much larger, I say, than the gut; for in all animals after the
stomach comes the gut. This, like the stomach, presents
numerous modifications. For in some animals it is uniform,
when uncoiled, and alike throughout, while in others it differs
in different portions. Thus in some cases it is wider in the
neighbourhood of the stomach, and narrower towards the other
end; and this explains by the way why dogs have to strain so
much in discharging their excrement. But in most animals it is
the upper portion that is the narrower and the lower that is of
greater width.
1903
Neither is it without a purpose, that, just as a narrower gut
succeeds to the upper stomach, so also does the residual food,
when its goodness is thoroughly exhausted, pass from the colon
and the ample space of the lower stomach into a narrower
channel and into the spiral coil. For so nature can regulate her
expenditure and prevent the excremental residue from being
discharged all at once.
Again, since the food in the upper stomach, having just been
swallowed, must of necessity be quite fresh, while that which
has reached the lower stomach must have had its juices
exhausted and resemble dung, it follows of necessity that there
must also be some intermediate part, in which the change may
be effected, and where the food will be neither perfectly fresh
nor yet dung. And thus it is that, in all such animals as we are
now considering, there is found what is called the jejunum;
which is a part of the small gut, of the gut, that is, which comes
next to the stomach. For this jejunum lies between the upper
cavity which contains the yet unconcocted food and the lower
cavity which holds the residual matter, which by the time it has
got here has become worthless. There is a jejunum in all these
animals, but it is only plainly discernible in those of large size,
and this only when they have abstained from food for a certain
time. For then alone can one hit on the exact period when the
food lies half-way between the upper and lower cavities; a
1904
period which is very short, for the time occupied in the
transition of food is but brief. In females this jejunum may
occupy any part whatsoever of the upper intestine, but in males
it comes just before the caecum and the lower stomach.
15
1905
Book IV
The account which has now been given of the viscera, the
stomach, and the other several parts holds equally good not
only for the oviparous quadrupeds, but also for such apodous
animals as the Serpents. These two classes of animals are
indeed nearly akin, a serpent resembling a lizard which has
been lengthened out and deprived of its feet. Fishes, again,
resemble these two groups in all their parts, excepting that,
while these, being land animals, have a lung, fishes have no
lung, but gills in its place. None of these animals, excepting the
tortoise, as also no fish, has a urinary bladder. For owing to the
bloodlessness of their lung, they drink but sparingly; and such
fluid as they have is diverted to the scaly plates, as in birds it is
diverted to the feathers, and thus they come to have the same
white matter on the surface of their excrement as we see on
that of birds. For in animals that have a bladder, its excretion
when voided throws down a deposit of earthy brine in the
containing vessel. For the sweet and fresh elements, being light,
are expended on the flesh.
1906
long and narrow, its contents are as it were moulded into a
similar form, and thus come to be themselves elongated.
1907
have and others to be without it. Such, for instance, is the case
with mice; such also with man. For in some individuals there is
a distinct gall-bladder attached to the liver, while in others
there is no gall-bladder at all. This explains how the existence of
this part in the whole genus has been a matter of dispute. For
each observer, according as he has found it present or absent in
the individual cases he has examined, has supposed it to be
present or absent in the whole genus. The same has occurred in
the case of sheep and of goats. For these animals usually have a
gall-bladder; but, while in some localities it is so enormously big
as to appear a monstrosity, as is the case in Naxos, in others it is
altogether wanting, as is the case in a certain district belonging
to the inhabitants of Chalcis in Euboea. Moreover, the gall-
bladder in fishes is separated, as already mentioned, by a
considerable interval from the liver. No less mistaken seems to
be the opinion of Anaxagoras and his followers, that the gall-
bladder is the cause of acute diseases, inasmuch as it becomes
over-full, and spirts out its excess on to the lung, the blood-
vessels, and the ribs. For, almost invariably, those who suffer
from these forms of disease are persons who have no gall-
bladder at all, as would be quite evident were they to be
dissected. Moreover, there is no kind of correspondence
between the amount of bile which is present in these diseases
and the amount which is exuded. The most probable opinion is
that, as the bile when it is present in any other part of the body
is a mere residuum or a product of decay, so also when it is
present in the region of the liver it is equally excremental and
has no further use; just as is the case with the dejections of the
stomach and intestines. For though even the residua are
occasionally used by nature for some useful purpose, yet we
must not in all cases expect to find such a final cause; for
granted the existence in the body of this or that constituent,
with such and such properties, many results must ensue merely
as necessary consequences of these properties. All animals,
1908
then, whose is healthy in composition and supplied with none
but sweet blood, are either entirely without a gall-bladder on
this organ, or have merely small bile-containing vessels; or are
some with and some without such parts. Thus it is that the liver
in animals that have no gall-bladder is, as a rule, of good colour
and sweet; and that, when there is a gall-bladder, that part of
the liver is sweetest which lies immediately underneath it. But,
when animals are formed of blood less pure in composition, the
bile serves for the excretion of its impure residue. For the very
meaning of excrement is that it is the opposite of nutriment,
and of bitter that it is the opposite of sweet; and healthy blood
is sweet. So that it is evident that the bile, which is bitter,
cannot have any use, but must simply be a purifying excretion.
It was therefore no bad saying of old writers that the absence of
a gall-bladder gave long life. In so saying they had in mind deer
and animals with solid hoofs. For such have no gall-bladder and
live long. But besides these there are other animals that have no
gall-bladder, though those old writers had not noticed the fact,
such as the camel and the dolphin; and these also are, as it
happens, long-lived. Seeing, indeed, that the liver is not only
useful, but a necessary and vital part in all animals that have
blood, it is but reasonable that on its character should depend
the length or the shortness of life. Nor less reasonable is it that
this organ and none other should have such an excretion as the
bile. For the heart, unable as it is to stand any violent affection,
would be utterly intolerant of the proximity of such a fluid; and,
as to the rest of the viscera, none excepting the liver are
necessary parts of an animal. It is the liver therefore that alone
has this provision. In conclusion, wherever we see bile we must
take it to be excremental. For to suppose that it has one
character in this part, another in that, would be as great an
absurdity as to suppose mucus or the dejections of the stomach
to vary in character according to locality and not to be
excremental wherever found.
1909
3
1910
hot, and the omentum is fat. This too explains why it hangs
from the middle of the stomach; for the upper part of the
stomach has no need of it, being assisted in concoction by the
adjacent liver. Thus much as concerns the omentum.
1911
The constitution of sanguineous animals, so far as the parts as
yet mentioned are concerned, and the reasons for such
constitution, have now been set forth. In natural sequence we
should next go on to the organs of generation, as yet
undescribed, on which depend the distinctions of male and
female. But, inasmuch as we shall have to deal specially with
generation hereafter, it will be more convenient to defer the
consideration of these parts to that occasion.
1912
In the Cephalopoda there are two teeth, enclosing what is called
the mouth; and inside this mouth is a flesh-like substance
which represents a tongue and serves for the discrimination of
pleasant and unpleasant food. The Crustacea have teeth
corresponding to those of the Cephalopoda, namely their
anterior teeth, and also have the fleshy representative of a
tongue. This latter part is found, moreover, in all Testacea, and
serves, as in sanguineous animals, for gustatory sensations.
Similarly provided also are the Insects. For some of these, such
as the Bees and the Flies, have, as already described, their
proboscis protruding from the mouth; while those others that
have no such instrument in front have a part which acts as a
tongue inside the mouth. Such, for instance, is the case in the
Ants and the like. As for teeth, some insects have them, the
Bees and the Ants for instance, though in a somewhat modified
form, while others that live on fluid nutriment are without
them. For in many insects the teeth are not meant to deal with
the food, but to serve as weapons.
1913
The object of this arrangement of the parts in question is the
same in the Cephalopoda as in Birds; for these also are all
unable to masticate their food; and therefore it is that a crop
precedes their stomach.
1914
urinary bladder. For, in default of this, it is the ink that serves
for the excretion of the earthiest matter. And this is more
especially the case in the Sepia, because there is a greater
proportion of earth in its composition than in that of the other
Cephalopoda. The earthy character of its bone is a clear
indication of this. For in the Poulp there is no bone at all, and in
the Calamary it is thin and cartilaginous. Why this bone should
be present in some Cephalopoda, and wanting in others, and
how its character varies in those that have it, has now been set
forth.
The Crustacea also, both the Caraboid forms and the Crabs, are
provided with teeth, namely their two anterior teeth; and
between these they also present the tongue-like piece of flesh,
as has indeed been already mentioned. Directly after their
mouth comes a gullet, which, if we compare relative sizes, is but
small in proportion to the body: and then a stomach, which in
the Carabi and some of the Crabs is furnished with a second set
of teeth, the anterior teeth being insufficient for adequate
mastication. From the stomach a uniform gut runs in a direct
line to the excremental vent.
1915
severally. In the Sea-snails, for example, we find teeth, hard and
sharp, as before mentioned, and between them the flesh-like
substance, just as in the Crustacea and Cephalopoda, and again
the proboscis, which, as has been stated, is something between
a sting and a tongue. Directly after the mouth comes a kind of
bird-like crop, then a gullet, succeeded by a stomach, in which is
the mecon, as it is styled; and continuous with this mecon is an
intestine, starting directly from it. It is this residual substance
which appears in all the Testacea to form the most palatable
morsel. Purpuras and Whelks, and all other Testacea that have
turbinate shells, in structure resemble the Sea-snail. The genera
and species of Testacea are very numerous. For there are those
with turbinate shells, of which some have just been mentioned;
and, besides these, there are bivalves and univalves. Those with
turbinate shells may, indeed, after a certain fashion be said to
resemble bivalves. For they all from their very birth have an
operculum to protect that part of their body which is exposed to
view. This is the case with the Purpuras, with Whelks, with the
Nerites, and the like. Were it not for this, the part which is
undefended by the shell would be very liable to injury by
collision with external objects. The univalves also are not
without protection. For on their dorsal surface they have a shell,
and by the under surface they attach themselves to the rocks,
and so after a manner become bivalved, the rock representing
the second valve. Of these the animals known as Limpets are an
example. The bivalves, scallops and mussels, for instance, are
protected by the power they have of closing their valves; and
the Turbinata by the operculum just mentioned, which
transforms them, as it were, crom univalves into bivalves. But of
all there is none so perfectly protected as the sea-urchin. For
here there is a globular shell which encloses the body
completely, and which is, moreover, set with sharp spines. This
peculiarity distinguishes the sea-urchin from all other Testacea,
as has already been mentioned.
1916
The structure of the Testacea and of the Crustacea is exactly the
reverse of that of the Cephalopoda. For in the latter the fleshy
substance is on the outside and the earthy substance within,
whereas in the former the soft parts are inside and the hard
part without. In the sea-urchin, however, there is no fleshy part
whatsoever.
All the Testacea then, those that have not been mentioned as
well as those that have, agree as stated in possessing a mouth
with the tongue-like body, a stomach, and a vent for excrement,
but they differ from each other in the positions and proportions
of these parts. The details, however, of these differences must
be looked for in the Researches concerning Animals and the
treatises on Anatomy. For while there are some points which
can be made clear by verbal description, there are others which
are more suited for ocular demonstration.
1917
the so-called ova are edible. Neither do these attain to any size
in any other species than that with which we are all familiar. A
similar distinction may be made generally in the case of all
Testacea. For there is a great difference in the edible qualities of
the flesh of different kinds; and in some, moreover, the residual
substance known as the mecon is good for food, while in others
it is uneatable. This mecon in the turbinated genera is lodged in
the spiral part of the shell, while in univalves, such as limpets, it
occupies the fundus, and in bivalves is placed near the hinge,
the so-called ovum lying on the right; while on the opposite side
is the vent. The former is incorrectly termed ovum, for it merely
corresponds to what in well-fed sanguineous animals is fat; and
thus it is that it makes its appearance in Testacea at those
seasons of the year when they are in good condition, namely,
spring and autumn. For no Testacea can abide extremes of
temperature, and they are therefore in evil plight in seasons of
great cold or heat. This is clearly shown by what occurs in the
case of the sea-urchins. For though the ova are to be found in
these animals even directly they are born, yet they acquire a
greater size than usual at the time of full moon; not, as some
think, because sea-urchins eat more at that season, but because
the nights are then warmer, owing to the moonlight. For these
creatures are bloodless, and so are unable to stand cold and
require warmth. Therefore it is that they are found in better
condition in summer than at any other season; and this all over
the world excepting in the Pyrrhean tidal strait. There the sea-
urchins flourish as well in winter as in summer. But the reason
for this is that they have a greater abundance of food in the
winter, because the fish desert the strait at that season.
1918
Oysters also have a so-called ovum, corresponding in character
to that of the sea-urchins, but existing only on one side of their
body. Now inasmuch as the sea-urchin is of a spherical form,
and not merely a single disk like the oyster, and in virtue of its
spherical shape is the same from whatever side it be examined,
its ovum must necessarily be of a corresponding symmetry. For
the spherical shape has not the asymmetry of the disk-shaped
body of the oysters. For in all these animals the head is central,
but in the sea-urchin the so-called ovum is above [and
symmetrical, while in the oyster it is only one side]. Now the
necessary symmetry would be observed were the ovum to form
a continuous ring. But this may not be. For it would be in
opposition to what prevails in the whole tribe of Testacea; for in
all the ovum is discontinuous, and in all excepting the sea-
urchins asymmetrical, being placed only on one side of the
body. Owing then to this necessary discontinuity of the ovum,
which belongs to the sea-urchin as a member of the class, and
owing to the spherical shape of its body, which is its individual
peculiarity, this animal cannot possibly have an even number of
ova. For were they an even number, they would have to be
arranged exactly opposite to each other, in pairs, so as to keep
the necessary symmetry; one ovum of each pair being placed at
one end, the other ovum at the other end of a transverse
diameter. This again would violate the universal provision in
Testacea. For both in the oysters and in the scallops we find the
ovum only on one side of the circumference. The number then
of the ova must be uneven, three for instance, or five. But if
there were only three they would be much too far apart; while,
if there were more than five, they would come to form a
continuous mass. The former arrangement would be
disadvantageous to the animal, the latter an impossibility. There
can therefore be neither more nor less than five. For the same
reason the stomach is divided into five parts, and there is a
corresponding number of teeth. For seeing that the ova
1919
represent each of them a kind of body for the animal, their
disposition must conform to that of the stomach, seeing that it
is from this that they derive the material for their growth. Now
if there were only one stomach, either the ova would be too far
off from it, or it would be so big as to fill up the whole cavity,
and the sea-urchin would have great difficulty in moving about
and finding due nourishment for its repletion. As then there are
five intervals between the five ova, so are there of necessity five
divisions of the stomach, one for each interval. So also, and on
like grounds, there are five teeth. For nature is thus enabled to
allot to each stomachal compartment and ovum its separate
and similar tooth. These, then, are the reasons why the number
of ova in the sea-urchin is an odd one, and why that odd
number is five. In some sea-urchins the ova are excessively
small, in others of considerable size, the explanation being that
the latter are of a warmer constitution, and so are able to
concoct their food more thoroughly; while in the former
concoction is less perfect, so that the stomach is found full of
residual matter, while the ova are small and uneatable. Those of
a warmer constitution are, moreover, in virtue of their warmth
more given to motion, so that they make expeditions in search
of food, instead of remaining stationary like the rest. As
evidence of this, it will be found that they always have
something or other sticking to their spines, as though they
moved much about; for they use their spines as feet.
The Ascidians differ but slightly from plants, and yet have more
of an animal nature than the sponges, which are virtually
plants and nothing more. For nature passes from lifeless objects
to animals in such unbroken sequence, interposing between
them beings which live and yet are not animals, that scarcely
any difference seems to exist between two neighbouring groups
owing to their close proximity.
1920
A sponge, then, as already said, in these respects completely
resembles a plant, that throughout its life it is attached to a
rock, and that when separated from this it dies. Slightly
different from the sponges are the so-called Holothurias and
the sea-lungs, as also sundry other sea-animals that resemble
them. For these are free and unattached. Yet they have no
feeling, and their life is simply that of a plant separated from
the ground. For even among land-plants there are some that are
independent of the soil, and that spring up and grow, either
upon other plants, or even entirely free. Such, for example, is
the plant which is found on Parnassus, and which some call the
Epipetrum. This you may hang up on a peg and it will yet live
for a considerable time. Sometimes it is a matter of doubt
whether a given organism should be classed with plants or with
animals. The Ascidians, for instance, and the like so far
resemble plants as that they never live free and unattached, but,
on the other hand, inasmuch as they have a certain flesh-like
substance, they must be supposed to possess some degree of
sensibility.
1921
one side to plants, on the other to animals. For seeing that some
of them can detach themselves and can fasten upon their food,
and that they are sensible of objects which come in contact
with them, they must be considered to have an animal nature.
The like conclusion follows from their using the asperity of
their bodies as a protection against their enemies. But, on the
other hand, they are closely allied to plants, firstly by the
imperfection of their structure, secondly by their being able to
attach themselves to the rocks, which they do with great
rapidity, and lastly by their having no visible residuum
notwithstanding that they possess a mouth.
Very similar again to the Acalephae are the Starfishes. For these
also fasten on their prey, and suck out its juices, and thus
destroy a vast number of oysters. At the same time they present
a certain resemblance to such of the animals we have described
as the Cephalopoda and Crustacea, inasmuch as they are free
and unattached. The same may also be said of the Testacea.
1922
the outer surface of the mytis runs the intestine; and in contact
with this latter is placed the ink-bag, so that it may be removed
as far as possible from the mouth and its obnoxious fluid be
kept at a distance from the nobler and sovereign part. The
position of the mytis shows that it corresponds to the heart of
sanguineous animals; for it occupies the self-same place. The
same is shown by the sweetness of its fluid, which has the
character of concocted matter and resembles blood.
The parts concerned in nutrition are not alike in all insects, but
show considerable diversity. Thus some have what is called a
sting in the mouth, which is a kind of compound instrument
that combines in itself the character of a tongue and of lips. In
others that have no such instrument in front there is a part
1923
inside the mouth that answers the same sensory purposes.
Immediately after the mouth comes the intestine, which is
never wanting in any insect. This runs in a straight line and
without further complication to the vent; occasionally, however,
it has a spiral coil. There are, moreover, some insects in which a
stomach succeeds to the mouth, and is itself succeeded by a
convoluted intestine, so that the larger and more voracious
insects may be enabled to take in a more abundant supply of
food. More curious than any are the Cicadae. For here the mouth
and the tongue are united so as to form a single part, through
which, as through a root, the insect sucks up the fluids on
which it lives. Insects are always small eaters, not so much
because of their diminutive size as because of their cold
temperament. For it is heat which requires sustenance; just as it
is heat which speedily concocts it. But cold requires no
sustenance. In no insects is this so conspicuous as in these
Cicadae. For they find enough to live on in the moisture which
is deposited from the air. So also do the Ephemera that are
found about the Black sea. But while these latter only live for a
single day, the Cicadae subsist on such food for several days,
though still not many.
We have now done with the internal parts of animals, and must
therefore return to the consideration of the external parts
which have not yet been described. It will be better to change
our order of exposition and begin with the animals we have just
been describing, so that proceeding from these, which require
less discussion, our account may have more time to spend on
the perfect kinds of animals, those namely that have blood.
1924
6
These animals then have their bodies insected, not only for the
reasons already assigned, but also to enable them to curl round
1925
in such a manner as may protect them from injury; for such
insects as have long bodies can roll themselves up, which would
be impossible were it not for the insections; and those that
cannot do this can yet draw their segments up into the insected
spaces, and so increase the hardness of their bodies. This can be
felt quite plainly by putting the finger on one of the insects, for
instance, known as Canthari. The touch frightens the insect,
and it remains motionless, while its body becomes hard. The
division of the body into segments is also a necessary result of
there being several supreme organs in place of one; and this
again is a part of the essential constitution of insects, and is a
character which approximates them to plants. For as plants,
though cut into pieces, can still live, so also can insects. There
is, however, this difference between the two cases, that the
portions of the divided insect live only for a limited time,
whereas the portions of the plant live on and attain the perfect
form of the whole, so that from one single plant you may obtain
two or more.
1926
sting is lodged inside the body, in bees, for example, and wasps.
For these insects are made for flight, and were their sting
external and of delicate make it would soon get spoiled; and if,
on the other hand, it were of thicker build, as in scorpions, its
weight would be an incumbrance. As for scorpions that live on
the ground and have a tail, their sting must be set upon this, as
otherwise it would be of no use as a weapon. Dipterous insects
never have a posterior sting. For the very reason of their being
dipterous is that they are small and weak, and therefore require
no more than two feathers to support their light weight; and the
same reason which reduces their feathers to two causes their
sting to be in front; for their strength is not sufficient to allow
them to strike efficiently with the hinder part of the body.
Polypterous insects, on the other hand, are of greater bulk –
indeed it is this which causes them to have so many feathers;
and their greater size makes them stronger in their hinder
parts. The sting of such insects is therefore placed behind. Now
it is better, when possible, that one and the same instrument
shall not be made to serve several dissimilar uses; but that
there shall be one organ to serve as a weapon, which can then
be very sharp, and a distinct one to serve as a tongue, which can
then be of spongy texture and fit to absorb nutriment.
Whenever, therefore, nature is able to provide two separate
instruments for two separate uses, without the one hampering
the other, she does so, instead of acting like a coppersmith who
for cheapness makes a spit and lampholder in one. It is only
when this is impossible that she uses one organ for several
functions.
The anterior legs are in some cases longer than the others, that
they may serve to wipe away any foreign matter that may lodge
on the insect’s eyes and obstruct its sight, which already is not
very distinct owing to the eyes being made of a hard substance.
Flies and bees and the like may be constantly seen thus
dressing themselves with crossed forelegs. Of the other legs, the
1927
hinder are bigger than the middle pair, both to aid in running
and also that the insect, when it takes flight, may spring more
easily from the ground. This difference is still more marked in
such insects as leap, in locusts for instance, and in the various
kinds of fleas. For these first bend and then extend the legs,
and, by doing so, are necessarily shot up from the ground. It is
only the. hind legs of locusts, and not the front ones, that
resemble the steering oars of a ship. For this requires that the
joint shall be deflected inwards, and such is never the case with
the anterior limbs. The whole number of legs, including those
used in leaping, is six in all these insects.
In the Testacea the body consists of but few parts, the reason
being that these animals live a stationary life. For such animals
as move much about must of necessity have more numerous
parts than such as remain quiet; for their activities are many,
and the more diversified the movements the greater the
number of organs required to effect them. Some species of
Testacea are absolutely motionless, and others not quite but
nearly so. Nature, however, has provided them with a protection
in the hardness of the shell with which she has invested their
body. This shell, as already has been said, may have one valve,
or two valves, or be turbinate. In the latter case it may be either
spiral, as in whelks, or merely globular, as in sea-urchins. When
it has two valves, these may be gaping, as in scallops and
mussels, where the valves are united together on one side only,
so as to open and shut on the other; or they may be united
together on both sides, as in the Solens (razor-fishes). In all
cases alike the Testacea have, like plants, the head downwards.
The reason for this is, that they take in their nourishment from
1928
below, just as do plants with their roots. Thus the under parts
come in them to be above, and the upper parts to be below. The
body is enclosed in a membrane, and through this the animal
filters fluid free from salt and absorbs its nutriment. In all there
is a head; but none of the parts, excepting this recipient of food,
has any distinctive name.
1929
but depend for protection on their shell-like covering. The Maiae
and the crabs known as Heracleotic are examples of this; the
legs in the former being very thin, in the latter very short.
The very minute crabs that are found among the small fry at
the bottom of the net have their hindermost feet flattened out
into the semblance of fins or oar-blades, so as to help the
animal in swimming.
Of the parts on the ventral surface, those near the head are in
some of these animals formed like gills, for the admission and
discharge of water; while the parts lower down differ in the two
sexes. For in the female Carabi these are more laminar than in
the males, and in the female crabs the flap is furnished with
hairier appendages. This gives ampler space for the disposal of
the ova, which the females retain in these parts instead of
letting them go free, as do fishes and all other oviparous
animals. In the Carabi and in the Crabs the right claw is
invariably the larger and the stronger. For it is natural to every
animal in active operations to use the parts on its right side in
preference to those on its left; and nature, in distributing the
organs, invariably assigns each, either exclusively or in a more
perfect condition, to such animals as can use it. So it is with
tusks, and teeth, and horns, and spurs, and all such defensive
and offensive weapons.
1930
they have them in this indeterminate way, owing to imperfect
formation and to their not using them for their natural purpose,
but for locomotion.
1931
spiral shell. Of this general plan, common to the two, we will
speak presently. But let us first consider the case of quadrupeds
and of man, where the arrangement is that of a straight line. Let
A at the upper end of such a line be supposed to represent the
mouth, then B the gullet, and C the stomach, and the intestine
to run from this C to the excremental vent where D is inscribed.
Such is the plan in sanguineous animals; and round this
straight line as an axis are disposed the head and so-called
trunk; the remaining parts, such as the anterior and posterior
limbs, having been superadded by nature, merely to minister to
these and for locomotion.
1932
in this matter. The arrangement, however, in the Sepias and the
Calamaries is not precisely the same as in the Poulps, owing to
the former having no other mode of progression than by
swimming, while the latter not only swim but crawl. For in the
former six of the feet are above the teeth and small, the outer
one on either side being the biggest; while the remaining two,
which make up the total weight, are below the mouth and are
the biggest of all, just as the hind limbs in quadrupeds are
stronger than the fore limbs. For it is these that have to support
the weight, and to take the main part in locomotion. And the
outer two of the upper six are bigger than the pair which
intervene between them and the uppermost of all, because they
have to assist the lowermost pair in their office. In the Poulps,
on the other hand, the four central feet are the biggest. Again,
though the number of feet is the same in all the Cephalopoda,
namely eight, their length varies in different kinds, being short
in the Sepias and the Calamaries, but greater in the Poulps. For
in these latter the trunk of the body is of small bulk, while in
the former it is of considerable size; and so in the one case
nature has used the materials subtracted from the body to give
length to the feet, while in the other she has acted in precisely
the opposite way, and has given to the growth of the body what
she has first taken from the feet. The Poulps, then, owing to the
length of their feet, can not only swim but crawl, whereas in the
other genera the feet are useless for the latter mode of
progression, being small while the bulk of the body is
considerable. These short feet would not enable their possessors
to cling to the rocks and keep themselves from being torn off by
the waves when these run high in times of storm; neither would
they serve to lay hold of objects at all remote and bring them in;
but, to supply these defects, the animal is furnished with two
long proboscises, by which it can moor itself and ride at anchor
like a ship in rough weather. These same processes serve also to
catch prey at a distance and to bring it to the mouth. They are
1933
so used by both the Sepias and the Calamaries. In the Poulps
the feet are themselves able to perform these offices, and there
are consequently no proboscises. Proboscises and twining
tentacles, with acetabula set upon them, act in the same way
and have the same structure as those plaited instruments
which were used by physicians of old to reduce dislocations of
the fingers. Like these they are made by the interlacing of their
fibres, and they act by pulling upon pieces of flesh and yielding
substances. For the plaited fibres encircle an object in a
slackened condition, and when they are put on the stretch they
grasp and cling tightly to whatever it may be that is in contact
with their inner surface. Since, then, the Cephalopoda have no
other instruments with which to convey anything to themselves
from without, than either twining tentacles, as in some species,
or proboscises as in others, they are provided with these to
serve as hands for offence and defence and other necessary
uses.
1934
rump-feathers in birds, or the tail-fin in fishes. In none is it so
small or so indistinct as in the Poulps. For in these the body is of
small bulk and can be steered by the feet sufficiently well
without other assistance.
10
The parts that border on the head, and on what is known as the
neck and throat, have already been taken into consideration. All
animals that have blood have a head; whereas in some
bloodless animals, such as crabs, the part which represents a
head is not clearly defined. As to the neck, it is present in all the
Vivipara, but only in some of the Ovipara; for while those that
have a lung also have a neck, those that do not inhale the outer
air have none. The head exists mainly for the sake of the brain.
For every animal that has blood must of necessity have a brain;
and must, moreover, for reasons already given, have it placed in
an opposite region to the heart. But the head has also been
chosen by nature as the part in which to set some of the senses;
because its blood is mixed in such suitable proportions as to
ensure their tranquillity and precision, while at the same time it
can supply the brain with such warmth as it requires. There is
yet a third constituent superadded to the head, namely the part
1935
which ministers to the ingestion of food. This has been placed
here by nature, because such a situation accords best with the
general configuration of the body. For the stomach could not
possibly be placed above the heart, seeing that this is the
sovereign organ; and if placed below, as in fact it is, then the
mouth could not possibly be placed there also. For this would
have necessitated a great increase in the length of the body; and
the stomach, moreover, would have been removed too far from
the source of motion and of concoction.
The head, then, exists for the sake of these three parts; while
the neck, again, exists for the sake of the windpipe. For it acts as
a defence to this and to the oesophagus, encircling them and
keeping them from injury. In all other animals this neck is
flexible and contains several vertebrae; but in wolves and lions
it contains only a single bone. For the object of nature was to
give these animals an organ which should be serviceable in the
way of strength, rather than one that should be useful for any of
the other purposes to which necks are subservient.
Continuous with the head and neck is the trunk with the
anterior limbs. In man the forelegs and forefeet are replaced by
arms and by what we call hands. For of all animals man alone
stands erect, in accordance with his godlike nature and essence.
For it is the function of the god-like to think and to be wise; and
no easy task were this under the burden of a heavy body,
pressing down from above and obstructing by its weight the
motions of the intellect and of the general sense. When,
moreover, the weight and corporeal substance become
excessive, the body must of necessity incline towards the
ground. In such cases therefore nature, in order to give support
to the body, has replaced the arms and hands by forefeet, and
has thus converted the animal into a quadruped. For, as every
animal that walks must of necessity have the two hinder feet,
such an animal becomes a quadruped, its body inclining
1936
downwards in front from the weight which its soul cannot
sustain. For all animals, man alone excepted, are dwarf-like in
form. For the dwarf-like is that in which the upper part is large,
while that which bears the weight and is used in progression is
small. This upper part is what we call the trunk, which reaches
from the mouth to the vent. In man it is duly proportionate to
the part below, and diminishes much in its comparative size as
the man attains to full growth. But in his infancy the contrary
obtains, and the upper parts are large, while the lower part is
small; so that the infant can only crawl, and is unable to walk;
nay, at first cannot even crawl, but remains without motion. For
all children are dwarfs in shape, but cease to be so as they
become men, from the growth of their lower part; whereas in
quadrupeds the reverse occurs, their lower parts being largest in
youth, and advance of years bringing increased growth above,
that is in the trunk, which extends from the rump to the head.
Thus it is that colts are scarcely, if at all, below full-grown
horses in height; and that while still young they can touch their
heads with the hind legs, though this is no longer possible
when they are older. Such, then, is the form of animals that
have either a solid or a cloven hoof. But such as are
polydactylous and without horns, though they too are of dwarf-
like shape, are so in a less degree; and therefore the greater
growth of the lower parts as compared with the upper is also
small, being proportionate to this smaller deficiency.
1937
motions. Let now a further decrease occur in the elevating heat,
and a further increase in the earthy matter, and the animals
become smaller in bulk, and their feet more numerous, until at
a later stage they become apodous, and extended full length on
the ground. Then, by further small successions of change, they
come to have their principal organ below; and at last their
cephalic part becomes motionless and destitute of sensation.
Thus the animal becomes a plant, that has its upper parts
downwards and its lower parts above. For in plants the roots are
the equivalents of mouth and head, while the seed has an
opposite significance, for it is produced above it the extremities
of the twigs.
The reasons have now been stated why some animals have
many feet, some only two, and others none; why, also, some
living things are plants and others animals; and, lastly, why
man alone of all animals stands erect. Standing thus erect, man
has no need of legs in front, and in their stead has been
endowed by nature with arms and hands. Now it is the opinion
of Anaxagoras that the possession of these hands is the cause
of man being of all animals the most intelligent. But it is more
rational to suppose that his endowment with hands is the
consequence rather than the cause of his superior intelligence.
For the hands are instruments or organs, and the invariable
plan of nature in distributing the organs is to give each to such
animal as can make use of it; nature acting in this matter as
any prudent man would do. For it is a better plan to take a
person who is already a flute-player and give him a flute, than
to take one who possesses a flute and teach him the art of flute-
playing. For nature adds that which is less to that which is
greater and more important, and not that which is more
valuable and greater to that which is less. Seeing then that such
is the better course, and seeing also that of what is possible
nature invariably brings about the best, we must conclude that
man does not owe his superior intelligence to his hands, but his
1938
hands to his superior intelligence. For the most intelligent of
animals is the one who would put the most organs to use; and
the hand is not to be looked on as one organ but as many; for it
is, as it were, an instrument for further instruments. This
instrument, therefore, – the hand – of all instruments the most
variously serviceable, has been given by nature to man, the
animal of all animals the most capable of acquiring the most
varied handicrafts.
Much in error, then, are they who say that the construction of
man is not only faulty, but inferior to that of all other animals;
seeing that he is, as they point out, bare-footed, naked, and
without weapon of which to avail himself. For other animals
have each but one mode of defence, and this they can never
change; so that they must perform all the offices of life and
even, so to speak, sleep with sandals on, never laying aside
whatever serves as a protection to their bodies, nor changing
such single weapon as they may chance to possess. But to man
numerous modes of defence are open, and these, moreover, he
may change at will; as also he may adopt such weapon as he
pleases, and at such times as suit him. For the hand is talon,
hoof, and horn, at will. So too it is spear, and sword, and
whatsoever other weapon or instrument you please; for all
these can it be from its power of grasping and holding them all.
In harmony with this varied office is the form which nature has
contrived for it. For it is split into several divisions, and these
are capable of divergence. Such capacity of divergence does not
prevent their again converging so as to form a single compact
body, whereas had the hand been an undivided mass,
divergence would have been impossible. The divisions also may
be used singly or two together and in various combinations. The
joints, moreover, of the fingers are well constructed for
prehension and for pressure. One of these also, and this not
long like the rest but short and thick, is placed laterally. For
were it not so placed all prehension would be as impossible, as
1939
were there no hand at all. For the pressure of this digit is
applied from below upwards, while the rest act from above
downwards; an arrangement which is essential, if the grasp is
to be firm and hold like a tight clamp. As for the shortness of
this digit, the object is to increase its strength, so that it may be
able, though but one, to counterbalance its more numerous
opponents. Moreover, were it long it would be of no use. This is
the explanation of its being sometimes called the great digit, in
spite of its small size; for without it all the rest would be
practically useless. The finger which stands at the other end of
the row is small, while the central one of all is long, like a centre
oar in a ship. This is rightly so; for it is mainly by the central
part of the encircling grasp that a tool must be held when put to
use.
No less skilfully contrived are the nails. For, while in man these
serve simply as coverings to protect the tips of the fingers, in
other animals they are also used for active purposes; and their
form in each case is suited to their office.
1940
It is this hand-like office of the anterior limbs which explains
why in some of the polydactylous quadrupeds, such as wolves,
lions, dogs, and leopards, there are actually five digits on each
forefoot, though there are only four on each hind one. For the
fifth digit of the foot corresponds to the fifth digit of the hand,
and like it is called the big one. It is true that in the smaller
polydactylous quadrupeds the hind feet also have each five
toes. But this is because these animals are creepers; and the
increased number of nails serves to give them a tighter grip, and
so enables them to creep up steep places with greater facility, or
even to run head downwards.
1941
placed on the breast between the forelegs, for they would
interfere with locomotion; they are therefore disposed of
otherwise, and in a variety of ways. Thus in such animals as
produce but few at a birth, whether horned quadrupeds or
those with solid hoofs, the mammae are placed in the region of
the thighs, and are two in number, while in such as produce
litters, or such as are polydactylous, the dugs are either
numerous and placed laterally on the belly, as in swine and
dogs, or are only two in number, being set, however, in the
centre of the abdomen, as is the case in the lion. The
explanation of this latter condition is not that the lion produces
few at a birth, for sometimes it has more than two cubs at a
time, but is to be found in the fact that this animal has no
plentiful supply of milk. For, being a flesheater, it gets food at
but rare intervals, and such nourishment as it obtains is all
expended on the growth of its body.
In the elephant also there are but two mammae, which are
placed under the axillae of the fore limbs. The mammae are not
more than two, because this animal has only a single young one
at a birth; and they are not placed in the region of the thighs,
because they never occupy that position in any polydactylous
animal such as this. Lastly, they are placed above, close to the
axillae, because this is the position of the foremost dugs in all
animals whose dugs are numerous, and the dugs so placed give
the most milk. Evidence of this is furnished by the sow. For she
always presents these foremost dugs to the first-born of her
litter. A single young one is of course a first-born, and so such
animals as only produce a single young one must have these
anterior dugs to present to it; that is they must have the dugs
which are under the axillae. This, then, is the reason why the
elephant has but two mammae, and why they are so placed.
But, in such animals as have litters of young, the dugs are
disposed about the belly; the reason being that more dugs are
required by those that will have more young to nourish. Now it
1942
is impossible that these dugs should be set transversely in rows
of more than two, one, that is, for each side of the body, the
right and the left; they must therefore be placed lengthways,
and the only place where there is sufficient length for this is the
region between the front and hind legs. As to the animals that
are not polydactylous but produce few at a birth, or have horns,
their dugs are placed in the region of the thighs. The horse, the
ass, the camel are examples; all of which bear but a single
young one at a time, and of which the two former have solid
hoofs, while in the last the hoof is cloven. As still further
examples may be mentioned the deer, the ox, the goat, and all
other similar animals.
Next after the breast comes the region of the belly, which is left
unenclosed by the ribs for a reason which has already been
given; namely that there may be no impediment to the swelling
which necessarily occurs in the food as it gets heated, nor to the
expansion of the womb in pregnancy.
At the extreme end of what is called the trunk are the parts
concerned in the evacuation of the solid and also of the fluid
residue. In all sanguineous animals with some few exceptions,
1943
and in all Vivipara without any exception at all, the same part
which serves for the evacuation of the fluid residue is also
made by nature to serve in sexual congress, and this alike in
male and female. For the semen is a kind of fluid and residual
matter. The proof of this will be given hereafter, but for the
present let it taken for granted. (The like holds good of the
menstrual fluid in women, and of the part where they emit
semen. This also, however, is a matter of which a more accurate
account will be given hereafter. For the present let it be simply
stated as a fact, that the catamenia of the female like the semen
of the male are residual matter. Both of them, moreover, being
fluid, it is only natural that the parts which serve for voidance
of the urine should give issue to residues which resemble it in
character.) Of the internal structure of these parts, and of the
differences which exist between the parts concerned with
semen and the parts concerned with conception, a clear
account is given in the book of Researches concerning Animals
and in the treatises on Anatomy. Moreover, I shall have to speak
of them again when I come to deal with Generation. As regards,
however, the external shape of these parts, it is plain enough
that they are adapted to their operations, as indeed of necessity
they must be. There are, however, differences in the male organ
corresponding to differences in the body generally. For all
animals are not of an equally sinewy nature. This organ, again,
is the only one that, independently of any morbid change,
admits of augmentation and of diminution of bulk. The former
condition is of service in copulation, while the other is required
for the advantage of the body at large. For, were the organ
constantly in the former condition, it would be an incumbrance.
The organ therefore has been formed of such constituents as
will admit of either state. For it is partly sinewy, partly
cartilaginous, and thus is enabled either to contract or to
become extended, and is capable of admitting air.
1944
All female quadrupeds void their urine backwards, because the
position of the parts which this implies is useful to them in the
act of copulation. This is the case with only some few males,
such as the lynx, the lion, the camel, and the hare. No
quadruped with a solid hoof is retromingent.
The posterior portion of the body and the parts about the legs
are peculiar in man as compared with quadrupeds. Nearly all
these latter have a tail, and this whether they are viviparous or
oviparous. For, even if the tail be of no great size, yet they have a
kind of scut, as at any rate a small representative of it. But man
is tail-less. He has, however, buttocks, which exist in none of the
quadrupeds. His legs also are fleshy (as too are his thighs and
feet); while the legs in all other animals that have any, whether
viviparous or not, are fleshless, being made of sinew and bone
and spinous substance. For all these differences there is, so to
say, one common explanation, and this is that of all animals
man alone stands erect. It was to facilitate the maintenance of
this position that Nature made his upper parts light, taking
away some of their corporeal substance, and using it to increase
the weight of lithe parts below, so that the buttocks, the thighs,
and the calves of the legs were all made fleshy. The character
which she thus gave to the buttocks renders them at the same
time useful in resting the body. For standing causes no fatigue
to quadrupeds, and even the long continuance of this posture
produces in them no weariness; for they are supported the
whole time by four props, which is much as though they were
lying down. But to man it is no task to remain for any length of
time on his feet, his body demanding rest in a sitting position.
This, then, is the reason why man has buttocks and fleshy legs;
and the presence of these fleshy parts explains why he has no
tail. For the nutriment which would otherwise go to the tail is
used up in the production of these parts, while at the same time
the existence of buttocks does away with the necessity of a tail.
But in quadrupeds and other animals the reverse obtains. For
1945
they are of dwarf-like form, so that all the pressure of their
weight and corporeal substance is on their upper part, and is
withdrawn from the parts below. On this account they are
without buttocks and have hard legs. In order, however, to cover
and protect that part which serves for the evacuation of
excrement, nature has given them a tail of some kind or other,
subtracting for the purpose some of the nutriment which would
otherwise go to the legs. Intermediate in shape between man
and quadrupeds is the ape, belonging therefore to neither or to
both, and having on this account neither tail nor buttocks; no
tail in its character of biped, no buttocks in its character of
quadruped. There is great diversity of so-called tails; and this
organ like others is sometimes used by nature for by-purposes,
being made to serve not only as a covering and protection to the
fundament, but also for other uses and advantages of its
possessor.
The hoof is solid when the body is large and the earthy matter
present in great abundance; in which case the earth, instead of
forming teeth and horns, is separated in the character of a nail,
and being very abundant forms one continuous nail, that is a
hoof, in place of several. This consumption of the earthy matter
on the hoof explains why these animals, as a rule, have no
huckle-bones; a second reason being that the presence of such a
bone in the joint of the hind leg somewhat impedes its free
motion. For extension and flexion can be made more rapidly in
parts that have but one angle than in parts that have several.
But the presence of a huckle-bone, as a connecting bolt, is the
introduction as it were of a new limb-segment between the two
ordinary ones. Such an addition adds to the weight of the foot,
but renders the act of progression more secure. Thus it is that in
1946
such animals as have a hucklebone, it is only in the posterior
and not in the anterior limbs that this bone is found. For the
anterior limbs, moving as they do in advance of the others,
require to be light and capable of ready flexion, whereas
firmness and extensibility are what are wanted in the hind
limbs. Moreover, a huckle-bone adds weight to the blow of a
limb, and so renders it a suitable weapon of defence; and these
animals all use their hind legs to protect themselves, kicking
out with their heels against anything which annoys them. In
the cloven-hoofed quadrupeds the lighter character of the hind
legs admits of there being a huckle-bone; and the presence of
the huckle-bone prevents them from having a solid hoof, the
bony substance remaining in the joint, and therefore being
deficient in the foot. As to the polydactylous quadrupeds, none
of them have huckle-bones. For if they had they would not be
polydactylous, but the divisions of the foot would only extend to
that amount of its breadth which was covered by the huckle-
bone. Thus it is that most of the animals that have huckle-
bones are cloven-hoofed.
Of all animals man has the largest foot in proportion to the size
of the body. This is only what might be expected. For seeing that
he is the only animal that stands erect, the two feet which are
intended to bear all the weight of the body must be both long
and broad. Equally intelligible is it that the proportion between
the size of the fingers and that of the whole hand should be
inverted in the case of the toes and feet. For the function of the
hands is to take hold of objects and retain them by pressure; so
that the fingers require to be long. For it is by its flexed portion
that the hand grasps an object. But the function of the feet is to
enable us to stand securely, and for this the undivided part of
the foot requires to be of larger size than the toes. However, it is
better for the extremity to be divided than to be undivided. For
in an undivided foot disease of any one part would extend to
the whole organ; whereas, if the foot be divided into separate
1947
digits, there is not an equal liability to such an occurrence. The
digits, again, by being short would be less liable to injury. For
these reasons the feet in man are many-toed, while the
separate digits are of no great length. The toes, finally, are
furnished with nails for the same reason as are the fingers,
namely because such projecting parts are weak and therefore
require special protection.
11
1948
in others it is indistinctly separated from the rest of the mouth.
The reason for this is that a tongue would be of but little service
to such animals, seeing that they are unable to chew their food
or to taste it before swallowing, the pleasurable sensations they
derive from it being limited to the act of deglutition. For it is in
their passage down the gullet that solid edibles cause
enjoyment, while it is by the tongue that the savour of fluids is
perceived. Thus it is during deglutition that the oiliness, the
heat, and other such qualities of food are recognized; and, in
fact, the satisfaction from most solid edibles and dainties is
derived almost entirely from the dilatation of the oesophagus
during deglutition. This sensation, then, belongs even to
animals that have no tongue, but while other animals have in
addition the sensations of taste, tongueless animals have, we
may say, no other satisfaction than it. What has now been said
explains why intemperance as regards drinks and savoury fluids
does not go hand in hand with intemperance as regards eating
and solid relishes.
1949
than the bones, being seemingly of the same substance as
these.
These animals have no upper eyelid, but close the eye with the
lower lid In this they resemble birds, and the reason is the same
as was assigned in their case. Among birds there are some that
can not only thus close the eye, but can also blink by means of a
membrane which comes from its corner. But none of the
oviparous quadrupeds blink; for their eyes are harder than
those of birds. The reason for this is that keen vision and far-
sightedness are of very considerable service to birds, flying as
they do in the air, whereas they would be of comparatively
small use to the oviparous quadrupeds, seeing that they are all
of troglodytic habits.
1950
then, that both the prehension and the mastication of food are
offices of the mouth, and that the former of these two is the
more essential in an animal that has neither hands nor suitably
formed feet, these crocodiles will derive greater benefit from a
motion of the upper jaw downwards than from a motion of the
lower jaw upwards. The same considerations explain why crabs
also move the upper division of each claw and not the lower. For
their claws are substitutes for hands, and so require to be
suitable for the prehension of food, and not for its
comminution; for such comminution and biting is the office of
teeth. In crabs, then, and in such other animals as are able to
seize their food in a leisurely manner, inasmuch as their mouth
is not called on to perform its office while they are still in the
water, the two functions are assigned to different parts,
prehension to the hands or feet, biting and comminution of
food to the mouth. But in crocodiles the mouth has been so
framed by nature as to serve both purposes, the jaws being
made to move in the manner just described.
1951
length and the absence of feet, is ill-suited for turning round
and protecting the hinder parts; and merely to lift the head,
without the power of turning it round, would be of no use
whatsoever.
1952
12
All birds have a neck extending from the body; and the purpose
of this neck is the same as in such other animals as have one.
This neck in some birds is long, in others short; its length, as a
general rule, being pretty nearly determined by that of the legs.
For long-legged birds have a long neck, short-legged birds a
short one, to which rule, however, the web-footed birds form an
exception. For to a bird perched up on long legs a short neck
would be of no use whatsoever in collecting food from the
ground; and equally useless would be a long neck, if the legs
were short. Such birds, again, as are carnivorous would find
length in this part interfere greatly with their habits of life. For a
1953
long neck is weak, and it is on their superior strength that
carnivorous birds depend for their subsistence. No bird,
therefore, that has talons ever has an elongated neck. In web-
footed birds, however, and in those other birds belonging to the
same class, whose toes though actually separate have flat
marginal lobes, the neck is elongated, so as to be suitable for
collecting food from the water; while the legs are short, so as to
serve in swimming. The beaks of birds, as their feet, vary with
their modes of life. For in some the beak is straight, in others
crooked; straight, in those who use it merely for eating; crooked,
in those that live on raw flesh. For a crooked beak is an
advantage in fighting; and these birds must, of course, get their
food from the bodies of other animals, and in most cases by
violence. In such birds, again, as live in marshes and are
herbivorous the beak is broad and flat, this form being best
suited for digging and cropping, and for pulling up plants. In
some of these marsh birds, however, the beak is elongated, as
too is the neck, the reason for this being that the bird get its
food from some depth below the surface. For most birds of this
kind, and most of those whose feet are webbed, either in their
entirety or each part separately, live by preying on some of the
smaller animals that are to be found in water, and use these
parts for their capture, the neck acting as a fishing-rod, and the
beak representing the line and hook.
1954
The wings are bent like the forelegs of a quadruped, having
their convexity turned outwards. That the feet should be two in
number is a matter of necessity. For a bird is essentially a
sanguineous animal, and at the same time essentially a winged
animal; and no sanguineous animal has more than four points
for motion In birds, then, as in those other sanguineous animals
that live and move upon the ground, the limbs attached to the
trunk are four in number. But, while in all the rest these four
limbs consist of a pair of arms and a pair of legs, or of four legs
as in quadrupeds, in birds the arms or forelegs are replaced by a
pair of wings, and this is their distinctive character. For it is of
the essence of a bird that it shall be able to fly; and it is by the
extension of wings that this is made possible. Of all
arrangements, then, the only possible, and so the necessary, one
is that birds shall have two feet; for this with the wings will give
them four points for motion. The breast in all birds is sharp-
edged, and fleshy. The sharp edge is to minister to flight, for
broad surfaces move with considerable difficulty, owing to the
large quantity of air which they have to displace; while the
fleshy character acts as a protection, for the breast, owing to its
form, would be weak, were it not amply covered.
Such, then, are the parts which lie between the wings and the
legs. Birds like all other animals, whether produced viviparously
or from eggs, have an umbilicus during their development, but,
when the bird has attained to fuller growth, no signs of this
remain visible. The cause of this is plainly to be seen during the
process of development; for in birds the umbilical cord unites
with the intestine, and is not a portion of the vascular system,
as is the case in viviparous animals.
1955
Some birds, again, are well adapted for flight, their wings being
large and strong. Such, for instance, are those that have talons
and live on flesh. For their mode of life renders the power of
flight a necessity, and it is on this account that their feathers
are so abundant and their wings so large. Besides these,
however, there are also other genera of birds that can fly well;
all those, namely, that depend on speed for security, or that are
of migratory habits. On the other hand, some kinds of birds
have heavy bodies and are not constructed for flight. These are
birds that are frugivorous and live on the ground, or that are
able to swim and get their living in watery places. In those that
have talons the body, without the wings, is small; for the
nutriment is consumed in the production of these wings, and of
the weapons and defensive appliances; whereas in birds that
are not made for flight the contrary obtains, and the body is
bulky and so of heavy weight. In some of these heavy-bodied
birds the legs are furnished with what are called spurs, which
replace the wings as a means of defence. Spurs and talons never
co-exist in the same bird. For nature never makes anything
superfluous; and if a bird can fly, and has talons, it has no use
for spurs; for these are weapons for fighting on the ground, and
on this account are an appanage of certain heavy-bodied birds.
These latter, again, would find the possession of talons not only
useless but actually injurious; for the claws would stick into the
ground and interfere with progression. This is the reason why
all birds with talons walk so badly, and why they never settle
upon rocks. For the character of their claws is ill-suited for
either action.
1956
not at one and the same time produce both these results, one in
the legs, the other in the claws; for such a dispersion of this
residual matter would destroy all its efficiency. In other birds
this earthy residue furnishes the legs with the material for their
elongation; or sometimes, in place of this, fills up the
interspaces between the toes. Thus it is simply a matter of
necessity, that such birds as swim shall either be actually web-
footed, or shall have a kind of broad blade-like margin running
along the whole length of each distinct toe. The forms, then, of
these feet are simply the necessary results of the causes that
have been mentioned. Yet at the same time they are intended
for the animal’s advantage. For they are in harmony with the
mode of life of these birds, who, living on the water, where their
wings are useless, require that their feet shall be such as to
serve in swimming. For these feet are so developed as to
resemble the oars of a boat, or the fins of a fish; and the
destruction of the foot-web has the same effect as the
destruction of the fins; that is to say, it puts an end to all power
of swimming.
In some birds the legs are very long, the cause of this being that
they inhabit marshes. I say the cause, because nature makes the
organs for the function, and not the function for the organs. It
is, then, because these birds are not meant for swimming that
their feet are without webs, and it is because they live on
ground that gives way under the foot that their legs and toes are
elongated, and that these latter in most of them have an extra
number of joints. Again, though all birds have the same material
composition, they are not all made for flight; and in these,
therefore, the nutriment that should go to their tail-feathers is
spent on the legs and used to increase their size. This is the
reason why these birds when they fly make use of their legs as a
tail, stretching them out behind, and so rendering them
serviceable, whereas in any other position they would be simply
an impediment.
1957
In other birds, where the legs are short, these are held close
against the belly during flight. In some cases this is merely to
keep the feet out of the way, but in birds that have talons the
position has a further purpose, being the one best suited for
rapine. Birds that have a long and a thick neck keep it stretched
out during flight; but those whose neck though long is slender
fly with it coiled up. For in this position it is protected, and less
likely to get broken, should the bird fly against any obstacle.
1958
long-legged birds this fourth toe is much shorter than the
others, as is the case with the Crex, but the number of their toes
is not increased. The arrangement of the toes is such as has
been described in all birds with the exception of the wryneck.
Here only two of the toes are in front, the other two behind; and
the reason for this is that the body of the wryneck is not
inclined forward so much as that of other birds. All birds have
testicles; but they are inside the body. The reason for this will be
given in the treatise On the Generation of Animals.
13
Thus then are fashioned the parts of birds. But in fishes a still
further stunting has occurred in the external parts. For here, for
reasons already given, there are neither legs nor hands nor
wings, the whole body from head to tail presenting one
unbroken surface. This tail differs in different fishes, in some
approximating in character to the fins, while in others, namely
in some of the flat kinds, it is spinous and elongated, because
the material which should have gone to the tail has been
diverted thence and used to increase the breadth of the body.
Such, for instance, is the case with the Torpedos, the Trygons,
and whatever other Selachia there may be of like nature. In
such fishes, then, the tail is spinous and long; while in some
others it is short and fleshy, for the same reason which makes it
spinous and long in the Torpedo. For to be short and fleshy
comes to the same thing as to be long and less amply furnished
with flesh.
1959
the fleshy substance which has been thence diverted has been
placed by nature in the tail and hinder portion of the body.
Fishes, unless, like the Batos and the Trygon, they are broad and
flat, have four fins, two on the upper and two on the under side
of the body; and no fish ever has more than these. For, if it had,
it would be a bloodless animal.
The upper pair of fins is present in nearly all fishes, but not so
the under pair; for these are wanting in some of those fishes
that have long thick bodies, such as the eel, the conger, and a
certain kind of Cestreus that is found in the lake at Siphae.
When the body is still more elongated, and resembles that of a
serpent rather than that of a fish, as is the case in the
Smuraena, there are absolutely no fins at all; and locomotion is
effected by the flexures of the body, the water being put to the
same use by these fishes as is the ground by serpents. For
serpents swim in water exactly in the same way as they glide on
the ground. The reason for these serpent-like fishes being
without fins is the same as that which causes serpents to be
without feet; and what this is has been already stated in the
dissertations on the Progression and the Motion of Animals. The
reason was this. If the points of motion were four, motion would
1960
be effected under difficulties; for either the two pairs of fins
would be close to each other, in which case motion would
scarcely be possible, or they would be at a very considerable
distance apart, in which case the long interval between them
would be just as great an evil. On the other hand, to have more
than four such motor points would convert the fishes into
bloodless animals. A similar explanation applies to the case of
those fishes that have only two fins. For here again the body is
of great length and like that of a serpent, and its undulations do
the office of the two missing fins. It is owing to this that such
fishes can even crawl on dry ground, and can live there for a
considerable time; and do not begin to gasp until they have
been for a considerable time out of the water, while others,
whose nature is akin to that of land-animals, do not even do as
much as that. In such fishes as have but two fins it is the upper
pair (pectorals) that is present, excepting when the flat broad
shape of the body prevents this. The fins in such cases are
placed at the head, because in this region there is no elongation,
which might serve in the absence of fins as a means of
locomotion; whereas in the direction of the tail there is a
considerable lengthening out in fishes of this conformation. As
for the Bati and the like, they use the marginal part of their
flattened bodies in place of fins for swimming.
1961
The head, with its several parts, as also the organs of sense,
have already come under consideration.
1962
Fishes also present diversities as regards the mouth. For in
some this is placed in front, at the very extremity of the body,
while in others, as the dolphin and the Selachia, it is placed on
the under surface; so that these fishes turn on the back in order
to take their food. The purpose of Nature in this was apparently
not merely to provide a means of salvation for other animals, by
allowing them opportunity of escape during the time lost in the
act of turning – for all the fishes with this kind of mouth prey
on living animals – but also to prevent these fishes from giving
way too much to their gluttonous ravening after food. For had
they been able to seize their prey more easily than they do, they
would soon have perished from over-repletion. An additional
reason is that the projecting extremity of the head in these
fishes is round and small, and therefore cannot admit of a wide
opening.
Again, even when the mouth is not placed on the under surface,
there are differences in the extent to which it can open. For in
some cases it can gape widely, while in others it is set at the
point of a small tapering snout; the former being the case in
carnivorous fishes, such as those with sharp interfitting teeth,
whose strength lies in their mouth, while the latter is its form
in all such as are not carnivorous.
1963
the serpents. One and the same orifice serves both for the
excrement and for the generative secretions, as is the case also
in all other oviparous animals, whether two-footed or four-
footed, inasmuch as they have no urinary bladder and form no
fluid excretion.
Such then are the characters which distinguish fishes from all
other animals. But dolphins and whales and all such Cetacea
are without gills; and, having a lung, are provided with a blow-
hole; for this serves them to discharge the sea-water which has
been taken into the mouth. For, feeding as they do in the water,
they cannot but let this fluid enter into their mouth, and, having
let it in, they must of necessity let it out again. The use of gills,
however, as has been explained in the treatise on Respiration, is
limited to such animals as do not breathe; for no animal can
possibly possess gills and at the same time be a respiratory
animal. In order, therefore, that these Cetacea may discharge
the water, they are provided with a blow-hole. This is placed in
front of the brain; for otherwise it would have cut off the brain
from the spine. The reason for these animals having a lung and
breathing, is that animals of large size require an excess of heat,
to facilitate their motion. A lung, therefore, is placed within
their body, and is fully supplied with blood-heat. These
creatures are after a fashion land and water animals in one. For
so far as they are inhalers of air they resemble land-animals,
while they resemble water-animals in having no feet and in
deriving their food from the sea. So also seals lie halfway
between land and water animals, and bats half-way between
animals that live on the ground and animals that fly; and so
belong to both kinds or to neither. For seals, if looked on as
water-animals, are yet found to have feet; and, if looked on as
land-animals, are yet found to have fins. For their hind feet are
exactly like the fins of fishes; and their teeth also are sharp and
interfitting as in fishes. Bats again, if regarded as winged
animals, have feet; and, if regarded as quadrupeds, are without
1964
them. So also they have neither the tail of a quadruped nor the
tail of a bird; no quadruped’s tail, because they are winted
animals; no bird’s tail, because they are terrestrial. This absence
of tail is the result of necessity. For bats fly by means of a
membrane, but no animal, unless it has barbed feathers, has the
tail of a bird; for a bird’s tail is composed of such feathers. As for
a quadruped’s tail, it would be an actual impediment, if present
among the feathers.
14
Much the same may be said also of the Libyan ostrich. For it has
some of the characters of a bird, some of the characters of a
quadruped. It differs from a quadruped in being feathered; and
from a bird in being unable to soar aloft and in having feathers
that resemble hair and are useless for flight. Again, it agrees
with quadrupeds in having upper eyelashes, which are the more
richly supplied with hairs because the parts about the head and
the upper portion of the neck are bare; and it agrees with birds
in being feathered in all the parts posterior to these. Further, it
resembles a bird in being a biped, and a quadruped in having a
cloven hoof; for it has hoofs and not toes. The explanation of
these peculiarities is to be found in its bulk, which is that of a
quadruped rather than that of a bird. For, speaking generally, a
bird must necessarily be of very small size. For a body of heavy
bulk can with difficulty be raised into the air.
1965
Aristotle - On the Motion of Animals
[Translated by A. S. L. Farquharson]
1966
generated. However, in the geometrical illustration, the centre is
held to be altogether indivisible (for in mathematics motion is a
fiction, as the phrase goes, no mathematical entity being really
moved), whereas in the case of joints the centres become now
one potentially and divided actually, and now one actually and
divided potentially. But still the origin of movement, qua origin,
always remains at rest when the lower part of a limb is moved;
for example, the elbow joint, when the forearm is moved, and
the shoulder, when the whole arm; the knee when the tibia is
moved, and the hip when the whole leg. Accordingly it is plain
that each animal as a whole must have within itself a point at
rest, whence will be the origin of that which is moved, and
supporting itself upon which it will be moved both as a
complete whole and in its members.
1967
immovable must be no part of what is moved; otherwise there
will be no movement. Evidence of this lies in the problem why it
is that a man easily moves a boat from outside, if he push with
a pole, putting it against the mast or some other part, but if he
tried to do this when in the boat itself he would never move it,
no not giant Tityus himself nor Boreas blowing from inside the
ship, if he really were blowing in the way painters represent
him; for they paint him sending the breath out from the boat.
For whether one blew gently or so stoutly as to make a very
great wind, and whether what were thrown or pushed were
wind or something else, it is necessary in the first place to be
supported upon one of one’s own members which is at rest and
so to push, and in the second place for this member, either
itself, or that of which it is a part, to remain at rest, fixing itself
against something external to itself. Now the man who is
himself in the boat, if he pushes, fixing himself against the boat,
very naturally does not move the boat, because what he pushes
against should properly remain at rest. Now what he is trying to
move, and what he is fixing himself against is in his case the
same. If, however, he pushes or pulls from outside he does move
it, for the ground is no part of the boat.
1968
correctly who say that as the Sphere is carried round in a circle
no single part remains still, for then either the whole would
necessarily stand still or its continuity be torn asunder; but they
argue less well in supposing that the poles have a certain force,
though conceived as having no magnitude, but as merely
termini or points. For besides the fact that no such things have
any substantial existence it is impossible for a single movement
to be initiated by what is twofold; and yet they make the poles
two. From a review of these difficulties we may conclude that
there is something so related to the whole of Nature, as the
earth is to animals and things moved by them.
And the mythologists with their fable of Atlas setting his feet
upon the earth appear to have based the fable upon intelligent
grounds. They make Atlas a kind of diameter twirling the
heavens about the poles. Now as the earth remains still this
would be reasonable enough, but their theory involves them in
the position that the earth is no part of the universe. And
further the force of that which initiates movement must be
made equal to the force of that which remains at rest. For there
is a definite quantity of force or power by dint of which that
which remains at rest does so, just as there is of force by dint of
which that which initiates movement does so; and as there is a
necessary proportion between opposite motions, so there is
between absences of motion. Now equal forces are unaffected
by one another, but are overcome by a superiority of force. And
so in their theory Atlas, or whatever similar power initiates
movement from within, must exert no more force than will
exactly balance the stability of the earth – otherwise the earth
will be moved out of her place in the centre of things. For as the
pusher pushes so is the pushed pushed, and with equal force.
But the prime mover moves that which is to begin with at rest,
so that the power it exerts is greater, rather than equal and like
to the power which produces absence of motion in that which is
moved. And similarly also the power of what is moved and so
1969
moves must be greater than the power of that which is moved
but does not initiate movement. Therefore the force of the earth
in its immobility will have to be as great as the force of the
whole heavens, and of that which moves the heavens. But if
that is impossible, it follows that the heavens cannot possibly
be moved by any force of this kind inside them.
1970
be impossible? And it is not impossible unless the opposite is
necessary. This difficulty, however, we will discuss elsewhere.
‘Nay, ye would not pull Zeus, highest of all from heaven to the
plain, no not even if ye toiled right hard; come, all ye gods and
goddesses! Set hands to the chain’; for that which is entirely
immovable cannot possibly be moved by anything. And herein
lies the solution of the difficulty stated some time back, the
possibility or impossibility of dissolving the system of the
heavens, in that it depends from an original which is
immovable.
But about things without life which are moved one might ask
the question whether all contain in themselves both that which
is at rest and that which initiates movement, and whether they
also, for instance fire, earth, or any other inanimate thing, must
support themselves against something outside which is at rest.
Or is this impossible and must it not be looked for rather in
those primary causes by which they are set in motion? For all
things without life are moved by something other, and the
origin of all things so moved are things which move themselves.
1971
And out of these we have spoken about animals (for they must
all have in themselves that which is at rest, and without them
that against which they are supported); but whether there is
some higher and prime mover is not clear, and an origin of that
kind involves a different discussion. Animals at any rate which
move themselves are all moved supporting themselves on what
is outside them, even when they inspire and expire; for there is
no essential difference between casting a great and a small
weight, and this is what men do when they spit and cough and
when they breathe in and breathe out.
But is it only in that which moves itself in place that there must
be a point at rest, or does this hold also of that which causes its
own qualitative changes, and its own growth? Now the question
of original generation and decay is different; for if there is, as
we hold, a primary movement, this would be the cause of
generation and decay, and probably of all the secondary
movements too. And as in the universe, so in the animal world
this is the primary movement, when the creature attains
maturity; and therefore it is the cause of growth, when the
creature becomes the cause of its own growth, and the cause
too of alteration. But if this is not the primary movement then
the point at rest is not necessary. However, the earliest growth
and alteration in the living creature arise through another and
by other channels, nor can anything possibly be the cause of its
own generation and decay, for the mover must exist before the
moved, the begetter before the begotten, and nothing is prior to
itself.
1972
6
1973
moved in the same way as every living creature, in another
regard differently, and so while it is moved eternally, the
movement of living creatures has a term. Now the eternal
beautiful, and the truly and primarily good (which is not at one
time good, at another time not good), is too divine and precious
to be relative to anything else. The prime mover then moves,
itself being unmoved, whereas desire and its faculty are moved
and so move. But it is not necessary for the last in the chain of
things moved to move something else; wherefore it is plainly
reasonable that motion in place should be the last of what
happens in the region of things happening, since the living
creature is moved and goes forward by reason of desire or
purpose, when some alteration has been set going on the
occasion of sensation or imagination.
1974
coat. What I need I ought to make, I need a coat: I make a coat.
And the conclusion I must make a coat is an action. And the
action goes back to the beginning or first step. If there is to be a
coat, one must first have B, and if B then A, so one gets A to
begin with. Now that the action is the conclusion is clear. But
the premisses of action are of two kinds, of the good and of the
possible.
1975
movement begins. However, in the automata and the toy wagon
there is no change of quality, though if the inner wheels became
smaller and greater by turns there would be the same circular
movement set up. In an animal the same part has the power of
becoming now larger and now smaller, and changing its form,
as the parts increase by warmth and again contract by cold and
change their quality. This change of quality is caused by
imaginations and sensations and by ideas. Sensations are
obviously a form of change of quality, and imagination and
conception have the same effect as the objects so imagined and
conceived For in a measure the form conceived be it of hot or
cold or pleasant or fearful is like what the actual objects would
be, and so we shudder and are frightened at a mere idea. Now
all these affections involve changes of quality, and with those
changes some parts of the body enlarge, others grow smaller.
And it is not hard to see that a small change occurring at the
centre makes great and numerous changes at the
circumference, just as by shifting the rudder a hair’s breadth
you get a wide deviation at the prow. And further, when by
reason of heat or cold or some kindred affection a change is set
up in the region of the heart, even in an imperceptibly small
part of the heart, it produces a vast difference in the periphery
of the body, – blushing, let us say, or turning white, goose-skin
and shivers and their opposites.
1976
unconscious of what happens in the minute parts; still anything
painful or pleasing is generally speaking accompanied by a
definite change of temperature in the body. One may see this by
considering the affections. Blind courage and panic fears, erotic
motions, and the rest of the corporeal affections, pleasant and
painful, are all accompanied by a change of temperature, some
in a particular member, others in the body generally. So,
memories and anticipations, using as it were the reflected
images of these pleasures and pains, are now more and now
less causes of the same changes of temperature. And so we see
the reason of nature’s handiwork in the inward parts, and in the
centres of movement of the organic members; they change from
solid to moist, and from moist to solid, from soft to hard and
vice versa. And so when these are affected in this way, and
when besides the passive and active have the constitution we
have many times described, as often as it comes to pass that
one is active and the other passive, and neither of them falls
short of the elements of its essence, straightway one acts and
the other responds. And on this account thinking that one
ought to go and going are virtually simultaneous, unless there
be something else to hinder action. The organic parts are
suitably prepared by the affections, these again by desire, and
desire by imagination. Imagination in its turn depends either
upon conception or sense-perception. And the simultaneity and
speed are due to the natural correspondence of the active and
passive.
1977
forearm is moved but does not move anything, while, in the
flexion, one point of the elbow, which lies in the whole forearm
that is being moved, is moved, but there must also be a point
which is unmoved, and this is our meaning when we speak of a
point which is in potency one, but which becomes two in actual
exercise. Now if the arm were the living animal, somewhere in
its elbow-joint would be situate the original seat of the moving
soul. Since, however, it is possible for a lifeless thing to be so
related to the hand as the forearm is to the upper (for example,
when a man moves a stick in his hand), it is evident that the
soul, the original of movement, could not lie in either of the two
extreme points, neither, that is, in the last point of the stick
which is moved, nor in the original point which causes
movement. For the stick too has an end point and an originative
point by reference to the hand. Accordingly, this example shows
that the moving original which derives from the soul is not in
the stick and if not, then not in the hand; for a precisely similar
relation obtains between the hand and the wrist, as between
the wrist and the elbow. In this matter it makes no difference
whether the part is a continuous part of the body or not; the
stick may be looked at as a detached part of the whole. It
follows then of necessity that the original cannot lie in any
individual origin which is the end of another member, even
though there may lie another part outside the one in question.
For example, relatively to the end point of the stick the hand is
the original, but the original of the hand’s movement is in the
wrist. And so if the true original is not in the hand, be-there is
still something higher up, neither is the true original in the
wrist, for once more if the elbow is at rest the whole part below
it can be moved as a continuous whole.
1978
9
Now since the left and the right sides are symmetrical, and
these opposites are moved simultaneously, it cannot be that the
left is moved by the right remaining stationary, nor vice versa;
the original must always be in what lies above both. Therefore,
the original seat of the moving soul must be in that which lies
in the middle, for of both extremes the middle is the limiting
point; and this is similarly related to the movements from
above [and below,] those that is from the head, and to the bones
which spring from the spinal column, in creatures that have a
spinal column.
1979
10
1980
the elementary bodies prevail over one another in a compound
body by dint of disproportion; the light is overcome and kept
down by the heavier, and the heavy kept up by the lighter.
11
1981
other decrease, the body must straightway be moved and
change with the changes that nature makes dependent upon
one another. Now the causes of the movements are natural
changes of temperature, both those coming from outside the
body, and those taking place within it. So the involuntary
movements which occur in spite of reason in the aforesaid
parts occur when a change of quality supervenes. For
conception and imagination, as we said above, produce the
conditions necessary to affections, since they bring to bear the
images or forms which tend to create these states. And the two
parts aforesaid display this motion more conspicuously than
the rest, because each is in a sense a separate vital organism,
the reason being that each contains vital moisture. In the case
of the heart the cause is plain, for the heart is the seat of the
senses, while an indication that the generative organ too is vital
is that there flows from it the seminal potency, itself a kind of
organism. Again, it is a reasonable arrangement that the
movements arise in the centre upon movements in the parts,
and in the parts upon movements in the centre, and so reach
one another. Conceive A to be the centre or starting point. The
movements then arrive at the centre from each letter in the
diagram we have drawn, and flow back again from the centre
which is moved and changes, (for the centre is potentially
multiple) the movement of B goes to B, that of C to C, the
movement of both to both; but from B to C the movements flow
by dint of going from B to A as to a centre, and then from A to C
as from a centre.
1982
And so we have finished our account of the reasons for the
parts of each kind of animal, of the soul, and furthere of sense-
perception, of sleep, of memory, and of movement in general; it
remains to speak of animal generation.
1983
Aristotle - On the Gait of Animals
[Translated by A. S. L. Farquharson]
Next, why are man and bird bipeds, but fish footless; and why
do man and bird, though both bipeds, have an opposite
curvature of the legs. For man bends his legs convexly, a bird
has his bent concavely; again, man bends his arms and legs in
opposite directions, for he has his arms bent convexly, but his
legs concavely. And a viviparous quadruped bends his limbs in
opposite directions to a man’s, and in opposite directions to one
another; for he has his forelegs bent convexly, his hind legs
concavely. Again, quadrupeds which are not viviparous but
oviparous have a peculiar curvature of the limbs laterally away
1984
from the body. Again, why do quadrupeds move their legs criss-
cross?
We have to examine the reasons for all these facts, and others
cognate to them; that the facts are such is clear from our
Natural History, we have now to ask reasons for the facts.
1985
Now of animals which change their position some move with
the whole body at once, for example jumping animals, others
move one part first and then the other, for example walking
(and running) animals. In both these changes the moving
creature always changes its position by pressing against what
lies below it. Accordingly if what is below gives way too quickly
for that which is moving upon it to lean against it, or if it affords
no resistance at all to what is moving, the latter can of itself
effect no movement upon it. For an animal which jumps makes
its jump both by leaning against its own upper part and also
against what is beneath its feet; for at the joints the parts do in
a sense lean upon one another, and in general that which
pushes down leans upon what is pushed down. That is why
athletes jump further with weights in their hands than without,
and runners run faster if they swing their arms; there is in
extending the arms a kind of leaning against the hands and
wrists. In all cases then that which moves makes its change of
position by the use of at least two parts of the body; one part so
to speak squeezes, the other is squeezed; for the part that is still
is squeezed as it has to carry the weight, the part that is lifted
strains against that which carries the weight. It follows then
that nothing without parts can move itself in this way, for it has
not in it the distinction of the part which is passive and that
which is active.
1986
merely of position relatively to our earth and the sky above our
heads. The superior is that from which flows in each kind the
distribution of nutriment and the process of growth; the inferior
is that to which the process flows and in which it ends. One is a
starting-point, the other an end, and the starting-point is the
superior. And yet it might be thought that in the case of plants
at least the inferior is rather the appropriate starting-point, for
in them the superior and inferior are in position other than in
animals. Still they are similarly situated from the point of view
of function, though not in their position relatively to the
universe. The roots are the superior part of a plant, for from
them the nutriment is distributed to the growing members, and
a plant takes it with its roots as an animal does with its mouth.
Things that are not only alive but are animals have both a front
and a back, because they all have sense, and front and back are
distinguished by reference to sense. The front is the part in
which sense is innate, and whence each thing gets its
sensations, the opposite parts are the back.
All animals which partake not only in sense, but are able of
themselves to make a change of place, have a further
distinction of left and right besides those already enumerated;
like the former these are distinctions of function and not of
position. The right is that from which change of position
naturally begins, the opposite which naturally depends upon
this is the left.
This distinction (of right and left) is more articulate and detailed
in some than in others. For animals which make the aforesaid
change (of place) by the help of organized parts (I mean feet for
example, or wings or similar organs) have the left and right
distinguished in greater detail, while those which are not
differentiated into such parts, but make the differentiation in
the body itself and so progress, like some footless animals (for
1987
example snakes and caterpillars after their kind, and besides
what men call earth-worms), all these have the distinction
spoken of, although it is not made so manifest to us. That the
beginning of movement is on the right is indicated by the fact
that all men carry burdens on the left shoulder; in this way they
set free the side which initiates movement and enable the side
which bears the weight to be moved. And so men hop easier on
the left leg; for the nature of the right is to initiate movement,
that of the left to be moved. The burden then must rest on the
side which is to be moved, not on that which is going to cause
movement, and if it be set on the moving side, which is the
original of movement, it will either not be moved at all or with
more labour. Another indication that the right is the source of
movement is the way we put our feet forward; all men lead off
with the left, and after standing still prefer to put the left foot
forward, unless something happens to prevent it. The reason is
that their movement comes from the leg they step off, not from
the one put forward. Again, men guard themselves with their
right. And this is the reason why the right is the same in all, for
that from which motion begins is the same for all, and has its
natural position in the same place, and for this reason the
spiral-shaped Testaceans have their shells on the right, for they
do not move in the direction of the spire, but all go forward in
the direction opposite to the spire. Examples are the murex and
the ceryx. As all animals then start movement from the right,
and the right moves in the same direction as the whole, it is
necessary for all to be alike right-handed. And man has the left
limbs detached more than any other animal because he is
natural in a higher degree than the other animals; now the right
is naturally both better than the left and separate from it, and
so in man the right is more especially the right, more dextrous
that is, than in other animals. The right then being
differentiated it is only reasonable that in man the left should
be most movable, and most detached. In man, too, the other
1988
starting-points are found most naturally and clearly distinct,
the superior part that is and the front.
Animals which, like men and birds, have the superior part
distinguished from the front are two-footed (biped). In them, of
the four points of motion, two are wings in the one, hands and
arms in the other. Animals which have the superior and the
front parts identically situated are four-footed, many-footed, or
footless (quadruped, polypod, limbless). I use the term foot for a
member employed for movement in place connected with a
point on the ground, for the feet appear to have got their name
from the ground under our feet.
Some animals, too, have the front and back parts identically
situated, for example, Cephalopods (molluscs) and spiral-
shaped Testaceans, and these we have discussed elsewhere in
another connexion.
1989
starting-point is honourable, and the superior is more
honourable than the inferior, the front than the back, and the
right than the left. Or we may reverse the argument and say
quite well that these parts are more honourable than their
opposites just because the starting-points are in them.
Clearly then if any of the opposite pairs of parts (right and left,
that is, superior and inferior, before and behind) have a
movement of their own, each of them has for common original
of its movements the juncture of the parts in question.
1990
soon as you have division into two), and the other difference
appearing of necessity where there is division into four.
Since then these two pairs, the superior and inferior and the
right and left, are linked to one another by the same common
original (by which I mean that which controls their movement),
and further, everything which is intended to make a movement
in each such part properly must have the original cause of all
the said movements arranged in a certain definite position
relatively to the distances from it of the originals of the
movements of the individual members (and these centres of the
individual parts are in pairs arranged coordinately or diagonally,
and the common centre is the original from which the animal’s
movements of right and left, and similarly of superior and
inferior, start); each animal must have this original at a point
where it is equally or nearly equally related to each of the
centres in the four parts described.
1991
continuous and undivided whole. But some bloodless animals
and polypods can live a long time, if divided, in each of the
severed parts, and can move in the same way as before they
were dismembered. Examples are what is termed the centipede
and other insects that are long in shape, for even the hinder
portion of all these goes on progressing in the same direction as
before when they are cut in two.
1992
Among land animals this is the character of the movement of
snakes, and among water animals of eels, and conger-eels and
also lampreys, in fact of all that have their form snakelike.
However, some marine animals of this shape have no fin,
lampreys for example, but put the sea to the same use as
snakes do both land and water (for snakes swim precisely as
they move on the ground). Others have two fins only, for
example conger-eels and eels and a kind of cestreus which
breeds in the lake of Siphae. On this account too those that are
accustomed to live on land, for example all the eels, move with
fewer flexions in a fluid than on land, while the kind of cestreus
which has two fins, by its flexion in a fluid makes up the
remaining points.
The reason why snakes are limbless is first that nature makes
nothing without purpose, but always regards what is the best
possible for each individual, preserving the peculiar essence of
each and its intended character, and secondly the principle we
laid down above that no Sanguineous creature can move itself
at more than four points. Granting this it is evident that
Sanguineous animals like snakes, whose length is out of
proportion to the rest of their dimensions, cannot possibly have
limbs; for they cannot have more than four (or they would be
bloodless), and if they had two or four they would be practically
stationary; so slow and unprofitable would their movement
necessarily be.
1993
which not only jump but also need to walk, finding that
movement not sufficient for their purposes, evidently either are
better able to progress with even limbs or cannot otherwise
progress at all every animal which has limbs must have an even
us for as this kind of movement is effected by part of the body
at a time, and not by the whole at once as in the movement of
leaping, some of the limbs must in turn remain at rest, and
others be moved, and the animal must act in each of these
cases with opposite limbs, shifting the weight from the limbs
that are being moved to those at rest. And so nothing can walk
on three limbs or on one; in the latter case it has no support at
all on which to rest the body’s weight, in the former only in
respect of one pair of opposites, and so it must necessarily fall
in endeavouring so to move.
1994
9
The fact that all animals have an even number of feet, and the
reasons for the fact have been set forth. What follows will
explain that if there were no point at rest flexion and
straightening would be impossible. Flexion is a change from a
right line to an arc or an angle, straightening a change from
either of these to a right line. Now in all such changes the
flexion or the straightening must be relative to one point.
Moreover, without flexion there could not be walking or
swimming or flying. For since limbed creatures stand and take
their weight alternately on one or other of the opposite legs, if
one be thrust forward the other of necessity must be bent. For
the opposite limbs are naturally of equal length, and the one
which is under the weight must be a kind of perpendicular at
right angles to the ground.
It is, indeed, possible to move oneself even if the leg be not bent,
in the way in which children crawl. This was the old though
erroneous account of the movement of elephants. But these
kinds of movements involve a flexion in the shoulders or in the
hips. Nothing at any rate could walk upright continuously and
securely without flexions at the knee, but would have to move
like men in the wrestling schools who crawl forward through
1995
the sand on their knees. For the upper part of the upright
creature is long so that its leg has to be correspondingly long; in
consequence there must be flexion. For since a stationary
position is perpendicular, if that which moves cannot bend it
will either fall forward as the right angle becomes acute or will
not be able to progress. For if one leg is at right angles to the
ground and the other is advanced, the latter will be at once
equal and greater. For it will be equal to the stationary leg and
also equivalent to the hypotenuse of a right-angled triangle.
That which goes forward therefore must bend, and while
bending one, extend the other leg simultaneously, so as to
incline forward and make a stride and still remain above the
perpendicular; for the legs form an isosceles triangle, and the
head sinks lower when it is perpendicularly above the base on
which it stands.
1996
part of the body which is underneath, and after this fashion
make their leaps. So too flying and swimming things progress,
the one straightening and bending their wings to fly, the other
their fins to swim. Of the latter some have four fins, others
which are rather long, for example eels, have only two. These
swim by substituting a flexion of the rest of their body for the
(missing) pair of fins to complete the movement, as we have
said before. Flat fish use two fins, and the flat of their body as a
substitute for the absent pair of fins. Quite flat fish, like the Ray,
produce their swimming movement with the actual fins and
with the two extremes or semicircles of their body, bending and
straightening themselves alternately.
10
1997
In winged creatures the tail serves, like a ship’s rudder, to keep
the flying thing in its course. The tail then must like other limbs
be able to bend at the point of attachment. And so flying
insects, and birds (Schizoptera) whose tails are ill-adapted for
the use in question, for example peacocks, and domestic cocks,
and generally birds that hardly fly, cannot steer a straight
course. Flying insects have absolutely no tail, and so drift along
like a rudderless vessel, and beat against anything they happen
upon; and this applies equally to sharded insects, like the
scarab-beetle and the chafer, and to unsharded, like bees and
wasps. Further, birds that are not made for flight have a tail that
is of no use; for instance the purple coot and the heron and all
water-fowl. These fly stretching out their feet as a substitute for
a tail, and use their legs instead of a tail to direct their flight.
The flight of insects is slow and frail because the character of
their feathery wings is not proportionate to the bulk of their
body; this is heavy, their wings small and frail, and so the flight
they use is like a cargo boat attempting to make its voyage with
oars; now the frailty both of the actual wings and of the
outgrowths upon them contributes in a measure to the flight
described. Among birds, the peacock’s tail is at one time useless
because of its size, at another because it is shed. But birds are in
general at the opposite pole to flying insects as regards their
feathers, but especially the swiftest flyers among them. (These
are the birds with curved talons, for swiftness of wing is useful
to their mode of life.) The rest of their bodily structure is in
harmony with their peculiar movement, the small head, the
slight neck, the strong and acute breastbone (acute like the
prow of a clipper-built vessel, so as to be well-girt, and strong by
dint of its mass of flesh), in order to be able to push away the air
that beats against it, and that easily and without exhaustion.
The hind-quarters, too, are light and taper again, in order to
conform to the movement of the front and not by their breadth
to suck the air.
1998
11
1999
useless as the wings of Cupids we see in pictures. It must have
been clear as soon as we spoke that the form of no human nor
any similar being permits of wings; not only because it would,
though Sanguineous, be moved at more than four points, but
also because to have wings would be useless to it when moving
naturally. And Nature makes nothing contrary to her own
nature.
12
2000
has its articulation forwards, impossible if it be backwards. For,
if it be forwards, the stretching out of the leg will be while the
body is going forwards, but, if the other way, while it is going
backwards. And again, if the flexion were backwards, the
placing of the foot would be made by two movements and those
contrary to one another, one, that is, backwards and one
forwards; for in the bending together of the limb the lower end
of the thigh would go backwards, and the shin would move the
foot forwards away from the flexion; whereas, with the flexion
forwards, the progression described will be performed not with
contrary motions, but with one forward motion.
2001
bend thus when they are suckling their young, with a view to
such ministrations. If the flexion were inwards it would be
difficult to keep their young under them and to shelter them.
13
2002
14
This is the way then the limbs bend, and for the reasons given.
But the hind limbs move criss-cross with the fore limbs; after
the off fore they move the near hind, then the near fore, and
then the off hind. The reason is that (a) if they moved the
forelegs together and first, the animal would be wrenched, and
the progression would be a stumbling forwards with the hind
parts as it were dragged after. Again, that would not be walking
but jumping, and it is hard to make a continuous change of
place, jumping all the time. Here is evidence of what I say; even
as it is, all horses that move in this way soon begin to refuse, for
example the horses in a religious procession. For these reasons
the fore limbs and the hind limbs move in this separate way.
Again, (b) if they moved both the right legs first the weight
would be outside the supporting limbs and they would fall. If
then it is necessary to move in one or other of these ways or
criss-cross fashion, and neither of these two is satisfactory, they
must move criss-cross; for moving in the way we have said they
cannot possibly experience either of these untoward results.
And this is why horses and such-like animals stand still with
their legs put forward criss-cross, not with the right or the left
put forward together at once. In the same fashion animals with
more than four legs make their movements; if you take two
consecutive pairs of legs the hind move criss-cross with the
forelegs; you can see this if you watch them moving slowly.
Even crabs move in this way, and they are polypods. They, too,
always move criss-cross in whichever direction they are making
progress. For in direction this animal has a movement all its
own; it is the only animal that moves not forwards, but
obliquely. Yet since forwards is a distinction relative to the line
of vision, Nature has made its eyes able to conform to its limbs,
for its eyes can move themselves obliquely, and therefore after a
fashion crabs are no exception but in this sense move forwards.
2003
15
Birds bend their legs in the same way as quadrupeds. For their
natural construction is broadly speaking nearly the same. That
is, in birds the wings are a substitute for the forelegs; and so
they are bent in the same way as the forelegs of a quadruped,
since when they move to progress the natural beginning of
change is from the wings (as in quadrupeds from the forelegs).
Flight in fact is their appropriate movement. And so if the wings
be cut off a bird can neither stand still nor go forwards.
Again, the bird though a biped is not erect, and has the forward
parts of the body lighter than the hind, and so it is necessary (or
at least preferable for the standing posture) to have the thigh so
placed below the body as it actually is, I mean growing towards
the back. If then it must have this situation the flexion of the leg
must be backwards, as in the hind legs of quadrupeds. The
reasons are the same as those given in the case of viviparous
quadrupeds.
2004
carried along in the yielding medium, fish in the water, birds in
the air.
16
2005
are bandy is that all of them or most of them live in holes, for
creatures living so cannot possibly be high above the ground.
But crabs are in nature the oddest of all polypods; they do not
progress forwards except in the sense explained above, they are
the only animals which have more than one pair of leading
limbs. The explanation of this is the hardness of their limbs,
and the fact that they use them not for swimming but for
walking; they always keep on the ground. However, the flexion
of the limbs of all polypods is oblique, like that of the
quadrupeds which live in holes – for example lizards and
crocodiles and most of the oviparous quadrupeds. And the
explanation is that some of them in their breeding periods, and
some all their life, live in holes.
17
Now the rest have bandy legs because they are soft-skinned, but
the crayfish is hard-skinned and its limbs are for swimming and
not for walking (and so are not bandy). Crabs, too, have their
limbs bent obliquely, but not bandy like oviparous quadrupeds
and non-sanguineous polypods, because their limbs have a hard
and shell-like skin, although they don’t swim but live in holes;
they live in fact on the ground. Moreover, their shape is like a
disk, as compared with the crayfish which is elongated, and
they haven’t a tail like the crayfish; a tail is useful to the
crayfish for swimming, but the crab is not a swimming creature.
Further, it alone has its side equivalent to a hinder part, because
it has many leading feet. The explanation of this is that its
flexions are not forward nor its legs turned in under (bandy). We
have given above the reason why its legs are not turned in
2006
under, that is the hardness and shell-like character of its
integument.
For these reasons then it must lead off with more than one
limb, and move obliquely; obliquely, because the flexion is
oblique; and with more than one limb, because otherwise the
limbs that were still would have got in the way of those that
were moving.
Fishes of the flat kind swim with their heads twisted, as one-
eyed men walk; they have their natural shape distorted. Web-
footed birds swim with their feet; because they breath the air
and have lungs they are bipeds, but because they have their
home in the water they are webbed; by this arrangement their
feet serve them instead of fins. They have their legs too, not like
the rest of birds in the centre of their body, but rather set back.
Their legs are short, and being set back are serviceable for
swimming. The reason for their having short legs is that nature
has added to their feet by subtracting from the length of their
limbs; instead of length she gives stoutness to the legs and
breadth to the feet. Broad feet are more useful than long for
pushing away the water when they are swimming.
18
There is reason, too, for winged creatures having feet, but fish
none. The former have their home in the dry medium, and
cannot remain always in mid air; they must therefore have feet.
Fish on the contrary live in the wet medium, and take in water,
not air. Fins are useful for swimming, but feet not. And if they
had both they would be non-sanguineous. There is a broad
similarity between birds and fishes in the organs of locomotion.
Birds have their wings on the superior part, similarly fish have
2007
two pectoral fins; again, birds have legs on their under parts and
near the wings; similarly, most fish have two fins on the under
parts and near the pectorals. Birds, too, have a tail and fish a
tail-fin.
19
As to right and left, crabs, too, show the distinction poorly, still
they do show it. You can see it in the claw; the right claw is
larger and stronger, as though the right and left sides were
trying to get distinguished.
2008
Aristotle - On the Generation of Animals
Book I
We have then already discussed the other three causes, for the
definition and the final cause are the same, and the material of
animals is their parts of the whole animal the non-
homogeneous parts, of these again the homogeneous, and of
these last the so-called elements of all matter. It remains to
speak of those parts which contribute to the generation of
animals and of which nothing definite has yet been said, and to
explain what is the moving or efficient cause. To inquire into
this last and to inquire into the generation of each animal is in
a way the same thing; and, therefore, my plan has united them
together, arranging the discussion of these parts last, and the
beginning of the question of generation next to them.
2009
Now some animals come into being from the union of male and
female, i.e. all those kinds of animal which possess the two
sexes. This is not the case with all of them; though in the
sanguinea with few exceptions the creature, when its growth is
complete, is either male or female, and though some bloodless
animals have sexes so that they generate offspring of the same
kind, yet other bloodless animals generate indeed, but not
offspring of the same kind; such are all that come into being not
from a union of the sexes, but from decaying earth and
excrements. To speak generally, if we take all animals which
change their locality, some by swimming, others by flying,
others by walking, we find in these the two sexes, not only in
the sanguinea but also in some of the bloodless animals; and
this applies in the case of the latter sometimes to the whole
class, as the cephalopoda and crustacea, but in the class of
insects only to the majority. Of these, all which are produced by
union of animals of the same kind generate also after their
kind, but all which are not produced by animals, but from
decaying matter, generate indeed, but produce another kind,
and the offspring is neither male nor female; such are some of
the insects. This is what might have been expected, for if those
animals which are not produced by parents had themselves
united and produced others, then their offspring must have
been either like or unlike to themselves. If like, then their
parents ought to have come into being in the same way; this is
only a reasonable postulate to make, for it is plainly the case
with other animals. If unlike, and yet able to copulate, then
there would have come into being again from them another
kind of creature and again another from these, and this would
have gone on to infinity. But Nature flies from the infinite, for
the infinite is unending or imperfect, and Nature ever seeks an
end.
But all those creatures which do not move, as the testacea and
animals that live by clinging to something else, inasmuch as
2010
their nature resembles that of plants, have no sex any more
than plants have, but as applied to them the word is only used
in virtue of a similarity and analogy. For there is a slight
distinction of this sort, since even in plants we find in the same
kind some trees which bear fruit and others which, while
bearing none themselves, yet contribute to the ripening of the
fruits of those which do, as in the case of the fig-tree and
caprifig.
The same holds good also in plants, some coming into being
from seed and others, as it were, by the spontaneous action of
Nature, arising either from decomposition of the earth or of
some parts in other plants, for some are not formed by
themselves separately but are produced upon other trees, as the
mistletoe. Plants, however, must be investigated separately.
2011
by a male animal we mean that which generates in another,
and by a female that which generates in itself; wherefore men
apply these terms to the macrocosm also, naming Earth mother
as being female, but addressing Heaven and the Sun and other
like entities as fathers, as causing generation.
Now as a matter of fact such parts are in the female the so-
called uterus, in the male the testes and the penis, in all the
sanguinea; for some of them have testes and others the
corresponding passages. There are corresponding differences of
male and female in all the bloodless animals also which have
this division into opposite sexes. But if in the sanguinea it is the
parts concerned in copulation that differ primarily in their
forms, we must observe that a small change in a first principle
is often attended by changes in other things depending on it.
This is plain in the case of castrated animals, for, though only
the generative part is disabled, yet pretty well the whole form of
2012
the animal changes in consequence so much that it seems to be
female or not far short of it, and thus it is clear than an animal
is not male or female in virtue of an isolated part or an isolated
faculty. Clearly, then, the distinction of sex is a first principle; at
any rate, when that which distinguishes male and female
suffers change, many other changes accompany it, as would be
the case if a first principle is changed.
The sanguinea are not all alike as regards testes and uterus.
Taking the former first, we find that some of them have not
testes at all, as the classes of fish and of serpents, but only two
spermatic ducts. Others have testes indeed, but internally by
the loin in the region of the kidneys, and from each of these a
duct, as in the case of those animals which have no testes at all,
these ducts unite also as with those animals; this applies
(among animals breathing air and having a lung) to all birds and
oviparous quadrupeds. For all these have their testes internal
near the loin, and two ducts from these in the same way as
serpents; I mean the lizards and tortoises and all the scaly
reptiles. But all the vivipara have their testes in front; some of
them inside at the end of the abdomen, as the dolphin, not with
ducts but with a penis projecting externally from them; others
outside, either pendent as in man or towards the fundament as
in swine. They have been discriminated more accurately in the
Enquiries about Animals.
The uterus is always double, just as the testes are always two in
the male. It is situated either near the pudendum (as in women,
and all those animals which bring forth alive not only externally
but also internally, and all fish that lay eggs externally) or up
2013
towards the hypozoma (as in all birds and in viviparous fishes).
The uterus is also double in the crustacea and the cephalopoda,
for the membranes which include their so-called eggs are of the
nature of a uterus. It is particularly hard to distinguish in the
case of the poulps, so that it seems to be single, but the reason
of this is that the bulk of the body is everywhere similar.
2014
hasty. It is for this that the testes are contrived; for they make
the movement of the spermatic secretion steadier, preserving
the folding back of the passages in the vivipara, as horses and
the like, and in man. (For details see the Enquiries about
Animals.) For the testes are no part of the ducts but are only
attached to them, as women fasten stones to the loom when
weaving; if they are removed the ducts are drawn up internally,
so that castrated animals are unable to generate; if they were
not drawn up they would be able, and before now a bull
mounting immediately after castration has caused conception
in the cow because the ducts had not yet been drawn up. In
birds and oviparous quadrupeds the testes receive the
spermatic secretion, so that its expulsion is slower than in
fishes. This is clear in the case of birds, for their testes are much
enlarged at the time of copulation, and all those which pair at
one season of the year have them so small when this is past
that they are almost indiscernible, but during the season they
are very large. When the testes are internal the act of copulation
is quicker than when they are external, for even in the latter
case the semen is not emitted before the testes are drawn up.
2015
those animals that have both penis and testes have them in the
same situation.
So much for the reasons why those animals have testes which
have them, and why they are sometimes external and
sometimes internal.
All those animals which have no testes are deficient in this part,
as has been said, not because it is better to be so but simply
because of necessity, and secondly because it is necessary that
their copulation should be speedy. Such is the nature of fish and
serpents. Fish copulate throwing themselves alongside of the
females and separating again quickly. For as men and all such
creatures must hold their breath before emitting the semen, so
fish at such times must cease taking in the sea-water, and then
they perish easily. Therefore they must not mature the semen
during copulation, as viviparous land-animals do, but they have
it all matured together before the time, so as not to be maturing
it while in contact but to emit it ready matured. So they have no
2016
testes, and the ducts are straight and simple. There is a small
part similar to this connected with the testes in the system of
quadrupeds, for part of the reflected duct is sanguineous and
part is not; the fluid is already semen when it is received by and
passes through this latter part, so that once it has arrived there
it is soon emitted in these quadrupeds also. Now in fishes the
whole passage resembles the last section of the reflected part of
the duct in man and similar animals.
2017
8
But the eggs of birds and the quadrupedal ovipara are perfect
when produced. In order that these may be preserved they must
have a hard covering (for their envelope is soft so long as they
are increasing in size), and the shell is made by heat squeezing
out the moisture for the earthy material; consequently the place
must be hot in which this is to happen. But the part about the
hypozoma is hot, as is shown by that being the part which
concocts the food. If then the eggs must be within the uterus,
then the uterus must be near the hypozoma in those creatures
which produce their eggs in a perfect form. Similarly it must be
low down in those which produce them imperfect, for it is
profitable that it should be so. And it is more natural for the
uterus to be low down than high up, when Nature has no other
business in hand to hinder it; for its end is low down, and where
2018
is the end, there is the function, and the uterus itself is
naturally where the function is.
10
But the cartilaginous fish and the vipers produce their young
alive externally, but first produce eggs internally. The egg is
perfect, for so only can an animal be generated from an egg, and
nothing comes from an imperfect one. It is because they are of a
cold nature, not hot as some assert, that they do not lay their
eggs externally.
11
2019
the eggs are soft they do not produce them externally; for that
would have caused their destruction.
The process is for the most part the same as in birds, for the egg
descends and the young is hatched from it near the vagina,
where the young is produced in those animals which are
viviparous from the beginning. Therefore in such animals the
uterus is dissimilar to that of both the vivipara and ovipara,
because they participate in both classes; for it is at once near
the hypozoma and also stretching along downwards in all the
cartilaginous fishes. But the facts about this and the other kinds
of uterus must be gathered from inspection of the drawings of
dissections and from the Enquiries. Thus, because they are
oviparous, laying perfect eggs, they have the uterus placed high,
but, as being viviparous, low, participating in both classes.
Animals that are viviparous from the beginning all have it low,
Nature here having no other business to interfere with her, and
their production having no double character. Besides this, it is
impossible for animals to be produced alive near the hypozoma,
for the foetus must needs be heavy and move, and that region
in the mother is vital and would not be able to bear the weight
and the movement. Thirdly, parturition would be difficult
because of the length of the passage to be traversed; even as it
is there is difficulty with women if they draw up the uterus in
parturition by yawning or anything of the kind, and even when
empty it causes a feeling of suffocation if moved upwards. For if
a uterus is to hold a living animal it must be stronger than in
ovipara, and therefore in all the vivipara it is fleshy, whereas
when the uterus is near the hypozoma it is membranous. And
this is clear also in the case of the animals which produce
young by the mixed method, for their eggs are high up and
sideways, but the living young are produced in the lower part of
the uterus.
2020
So much for the reason why differences are found in the uterus
of various animals, and generally why it is low in some and high
in others near the hypozoma.
12
2021
class again it differs in those which have the uterus low and
those which have it near the hypozoma, as in fishes compared
with birds and oviparous quadrupeds. And it is different again
in those which produce young in both ways, being oviparous
internally and viviparous externally. For those which are
viviparous both internally and externally have the uterus placed
on the abdomen, as men, cattle, dogs, and the like, since it is
expedient for the safety and growth of the foetus that no weight
should be upon the uterus.]
13
The passages also are different through which the solid and
liquid excreta pass out in all the vivipara. Wherefore both males
and females in this class all have a part whereby the urine is
voided, and this serves also for the issue of the semen in males,
of the offspring in females. This passage is situated above and
in front of the passage of the solid excreta. The passage is the
same as that of the solid nutriment in all those animals that
have no penis, in all the ovipara, even those of them that have a
bladder, as the tortoises. For it is for the sake of generation, not
for the evacuation of the urine, that the passages are double;
but because the semen is naturally liquid, the liquid excretion
also shares the same passage. This is clear from the fact that all
animals produce semen, but all do not void liquid excrement.
Now the spermatic passages of the male must be fixed and
must not wander, and the same applies to the uterus of the
female, and this fixing must take place at either the front or the
back of the body. To take the uterus first, it is in the front of the
body in vivipara because of the foetus, but at the loin and the
back in ovipara. All animals which are internally oviparous and
externally viviparous are in an intermediate condition because
2022
they participate in both classes, being at once oviparous and
viviparous. For the upper part of the uterus, where the eggs are
produced, is under the hypozoma by the loin and the back, but
as it advances is low at the abdomen; for it is in that part that
the animal is viviparous. In these also the passage for solid
excrement and for copulation is the same, for none of these, as
has been said already, has a separate pudendum.
The like applies to the ducts in the dolphins, but they have their
testes hidden under the abdominal cavity.
14
2023
The crustacea copulate like the retromingent quadrupeds,
fitting their tails to one another, the one supine and the other
prone. For the flaps attached to the sides of the tail being long
prevent them from uniting with the belly against the back. The
males have fine spermatic ducts, the females a membranous
uterus alongside the intestine, cloven on each side, in which the
egg is produced.
15
2024
for it is outside the passage in the male and indeed outside the
body of the male altogether.
16
2025
clear in locusts and all other large insects whose nature it is to
unite; most insects are too small to be observed in this respect.
17
2026
The proofs from which it can be argued that the semen comes
from each and every part of the body may be reduced to four.
First, the intensity of the pleasure of coition; for the same state
of feeling is more pleasant if multiplied, and that which affects
all the parts is multiplied as compared with that which affects
only one or a few. Secondly, the alleged fact that mutilations are
inherited, for they argue that since the parent is deficient in this
part the semen does not come from thence, and the result is
that the corresponding part is not formed in the offspring.
Thirdly, the resemblances to the parents, for the young are born
like them part for part as well as in the whole body; if then the
coming of the semen from the whole body is cause of the
resemblance of the whole, so the parts would be like because it
comes from each of the parts. Fourthly, it would seem to be
reasonable to say that as there is some first thing from which
the whole arises, so it is also with each of the parts, and
therefore if semen or seed is cause of the whole so each of the
parts would have a seed peculiar to itself. And these opinions
are plausibly supported by such evidence as that children are
born with a likeness to their parents, not in congenital but also
in acquired characteristics; for before now, when the parents
have had scars, the children have been born with a mark in the
form of the scar in the same place, and there was a case at
Chalcedon where the father had a brand on his arm and the
letter was marked on the child, only confused and not clearly
articulated. That is pretty much the evidence on which some
believe that the semen comes from all the body.
18
2027
the view involves impossibilities. First, then, the resemblance of
children to parents is no proof that the semen comes from the
whole body, because the resemblance is found also in voice,
nails, hair, and way of moving, from which nothing comes. And
men generate before they yet have certain characters, such as a
beard or grey hair. Further, children are like their more remote
ancestors from whom nothing has come, for the resemblances
recur at an interval of many generations, as in the case of the
woman in Elis who had intercourse with the Aethiop; her
daughter was not an Aethiop but the son of that daughter was.
The same thing applies also to plants, for it is clear that if this
theory were true the seed would come from all parts of plants
also; but often a plant does not possess one part, and another
part may be removed, and a third grows afterwards. Besides, the
seed does not come from the pericarp, and yet this also comes
into being with the same form as in the parent plant.
We may also ask whether the semen comes from each of the
homogeneous parts only, such as flesh and bone and sinew, or
also from the heterogeneous, such as face and hands. For if
from the former only, we object that resemblance exists rather
in the heterogeneous parts, such as face and hands and feet; if
then it is not because of the semen coming from all parts that
children resemble their parents in these, what is there to stop
the homogeneous parts also from being like for some other
reason than this? If the semen comes from the heterogeneous
alone, then it does not come from all parts; but it is more fitting
that it should come from the homogeneous parts, for they are
prior to the heterogeneous which are composed of them; and as
children are born like their parents in face and hands, so they
are, necessarily, in flesh and nails. If the semen comes from
both, what would be the manner of generation? For the
heteroeneous parts are composed of the homogneous, so that to
come from the former would be to come from the latter and
from their composition. To make this clearer by an illustration,
2028
take a written name; if anything came from the whole of it, it
would be from each of the syllables, and if from these, from the
letters and their composition. So that if really flesh and bones
are composed of fire and the like elements, the semen would
come rather from the elements than anything else, for how can
it come from their composition? Yet without this composition
there would be no resemblance. If again something creates this
composition later, it would be this that would be the cause of
the resemblance, not the coming of the semen from every part
of the body.
And what about the generative parts? For that which comes
from the male is not similar to what comes from the female.
Again, if the semen comes from all parts of both parents alike,
the result is two animals, for the offspring will have all the parts
of both. Wherefore Empedocles seems to say what agrees pretty
well with this view (if we are to adopt it), to a certain extent at
any rate, but to be wrong if we think otherwise. What he says
agrees with it when he declares that there is a sort of tally in
the male and female, and that the whole offspring does not
come from either, ‘but sundered is the fashion of limbs, some in
man’s...’ For why does not the female generate from herself if
the semen comes from all parts alike and she has a receptacle
ready in the uterus? But, it seems, either it does not come from
all the parts, or if it does it is in the way Empedocles says, not
the same parts coming from each parent, which is why they
need intercourse with each other.
2029
animals; in the time of his ‘Reign of Love’, says he, ‘many heads
sprang up without necks,’ and later on these isolated parts
combined into animals. Now that this is impossible is plain, for
neither would the separate parts be able to survive without
having any soul or life in them, nor if they were living things, so
to say, could several of them combine so as to become one
animal again. Yet those who say that semen comes from the
whole of the body really have to talk in that way, and as it
happened then in the earth during the ‘Reign of Love’, so it
happens according to them in the body. Now it is impossible
that the parts should be united together when they come into
being and should come from different parts of the parent,
meeting together in one place. Then how can the upper and
lower, right and left, front and back parts have been ‘sundered’?
All these points are unintelligible. Further, some parts are
distinguished by possessing a faculty, others by being in certain
states or conditions; the heterogeneous, as tongue and hand, by
the faculty of doing something, the homogeneous by hardness
and softness and the other similar states. Blood, then, will not
be blood, nor flesh flesh, in any and every state. It is clear, then,
that that which comes from any part, as blood from blood or
flesh from flesh, will not be identical with that part. But if it is
something different from which the blood of the offspring
comes, the coming of the semen from all the parts will not be
the cause of the resemblance, as is held by the supporters of
this theory. For if blood is formed from something which is not
blood, it is enough that the semen come from one part only, for
why should not all the other parts of the offspring as well as
blood be formed from one part of the parent? Indeed, this
theory seems to be the same as that of Anaxagoras, that none of
the homogeneous parts come into being, except that these
theorists assume, in the case of the generation of animals, what
he assumed of the universe.
2030
Then, again, how will these parts that came from all the body of
the parent be increased or grow? It is true that Anaxagoras
plausibly says that particles of flesh out of the food are added to
the flesh. But if we do not say this (while saying that semen
comes from all parts of the body), how will the foetus become
greater by the addition of something else if that which is added
remain unchanged? But if that which is added can change, then
why not say that the semen from the very first is of such a kind
that blood and flesh can be made out of it, instead of saying
that it itself is blood and flesh? Nor is there any other
alternative, for surely we cannot say that it is increased later by
a process of mixing, as wine when water is poured into it. For in
that case each element of the mixture would be itself at first
while still unmixed, but the fact rather is that flesh and bone
and each of the other parts is such later. And to say that some
part of the semen is sinew and bone is quite above us, as the
saying is.
2031
Again, some creatures come into being neither from parents of
the same kind nor from parents of a different kind, as flies and
the various kinds of what are called fleas; from these are
produced animals indeed, but not in this case of similar nature
but a kind of scolex. It is plain in this case that the young of a
different kind are not produced by semen coming from all parts
of the parent, for they would then resemble them, if indeed
resemblance is a sign of its coming from all parts.
2032
from all the body, as they say, they ought not to claim that it
comes from all parts of it, but only from the creative part – from
the workman, so to say, not the material he works in. Instead of
that, they talk as if one were to say that the semen comes from
the shoes, for, generally speaking, if a son is like his father, the
shoes he wears are like his father’s shoes.
In this investigation and those which follow from it, the first
thing to do is to understand what semen is, for then it will be
easier to inquire into its operations and the phenomena
connected with it. Now the object of semen is to be of such a
nature that from it as their origin come into being those things
which are naturally formed, not because there is any agent
which makes them from it as simply because this is the semen.
2033
Now we speak of one thing coming from another in many
senses; it is one thing when we say that night comes from day
or a man becomes man from boy, meaning that A follows B; it is
another if we say that a statue is made from bronze and a bed
from wood, and so on in all the other cases where we say that
the thing made is made from a material, meaning that the
whole is formed from something preexisting which is only put
into shape. In a third sense a man becomes unmusical from
being musical, sick from being well, and generally in this sense
contraries arise from contraries. Fourthly, as in the ‘climax’ of
Epicharmus; thus from slander comes railing and from this
fighting, and all these are from something in the sense that it is
the efficient cause. In this last class sometimes the efficient
cause is in the things themselves, as in the last mentioned (for
the slander is a part of the whole trouble), and sometimes
external, as the art is external to the work of art or the torch to
the burning house. Now the offspring comes from the semen,
and it is plainly in one of the two following senses that it does
so – either the semen is the material from which it is made, or it
is the first efficient cause. For assuredly it is not in the sense of
A being after B, as the voyage comes from, i.e. after, the
Panathenaea; nor yet as contraries come from contraries, for
then one of the two contraries ceases to be, and a third
substance must exist as an immediate underlying basis from
which the new thing comes into being. We must discover then,
in which of the two other classes the semen is to be put,
whether it is to be regarded as matter, and therefore acted upon
by something else, or as a form, and therefore acting upon
something else, or as both at once. For perhaps at the same
time we shall see clearly also how all the products of semen
come into being from contraries, since coming into being from
contraries is also a natural process, for some animals do so, i.e.
from male and female, others from only one parent, as is the
case with plants and all those animals in which male and
2034
female are not separately differentiated. Now that which comes
from the generating parent is called the seminal fluid, being
that which first has in it a principle of generation, in the case of
all animals whose nature it is to unite; semen is that which has
in it the principles from both united parents, as the first
mixture which arises from the union of male and female, be it a
foetus or an ovum, for these already have in them that which
comes from both. (Semen, or seed, and grain differ only in the
one being earlier and the other later, grain in that it comes from
something else, i.e. the seed, and seed in that something else,
the grain, comes from it, for both are really the same thing.)
2035
these are contrary to Nature, and from such arises nothing
according to Nature. So then it must be a secretion or excretion.
2036
products, on the contrary, are always due to corruption or decay
and to a departure from Nature.
2037
is exhaustion and weakness rather than relief, for the reason
given. Moreover, semen does not exist in them either in
childhood or in old age or in sickness – in the last case because
of weakness, in old age because they do not sufficiently concoct
their food, and in childhood because they are growing and so all
the nutriment is used up too soon, for in about five years, in the
case of human beings at any rate, the body seems to gain half
the height that is gained in all the rest of life.
2038
a useless secretion is mixed with it; this sometimes results in
actual disease when a passage is not found to carry off the
impurity, and though some recover of this, others actually die of
it. For corrupt humours collect here as in the urine, which also
has been known to cause disease.
[Further the same passage serves for urine and semen; and
whatever animals have both kinds of excrement, that of liquid
and that of solid nutriment, discharge the semen by the same
passage as the liquid excrement (for it is a secretion of a liquid,
since the nutriment of all animals is rather liquid than solid),
but those which have no liquid excrement discharge it at the
passage of the solid residua. Moreover, waste-products are
always morbid, but the removal of the secretion is useful; now
the discharge of the semen participates in both characteristics
because it takes up some of the non-useful nutriment. But if it
were a waste-product it would be always harmful; as it is, it is
not so.]
19
2039
receptacle, or whether she does contribute something, and, if so,
how and in what manner she does so.
2040
On this subject, then, so much may be laid down. But since it is
necessary (1) that the weaker animal also should have a
secretion greater in quantity and less concocted, and (2) that
being of such a nature it should be a mass of sanguineous
liquid, and (3) since that which Nature endows with a smaller
portion of heat is weaker, and (4) since it has already been
stated that such is the character of the female – putting all
these considerations together we see that the sanguineous
matter discharged by the female is also a secretion. And such is
the discharge of the so-called catamenia.
2041
in this class the fact is clearest in women, for the discharge is
greater in women than in the other animals. Wherefore her
pallor and the absence of prominent blood-vessels is most
conspicuous, and the deficient development of her body
compared with a man’s is obvious.
And a proof that the female does not emit similar semen to the
male, and that the offspring is not formed by a mixture of both,
as some say, is that often the female conceives without the
sensation of pleasure in intercourse, and if again the pleasure is
experience by her no less than by the male and the two sexes
reach their goal together, yet often no conception takes place
unless the liquid of the so-called catamenia is present in a right
proportion. Hence the female does not produce young if the
catamenia are absent altogether, nor often when, they being
2042
present, the efflux still continues; but she does so after the
purgation. For in the one case she has not the nutriment or
material from which the foetus can be framed by the power
coming from the male and inherent in the semen, and in the
other it is washed away with the catamenia because of their
abundance. But when after their occurrence the greater part has
been evacuated, the remainder is formed into a foetus. Cases of
conception when the catamenia do not occur at all, or of
conception during their discharge instead of after it, are due to
the fact that in the former instance there is only so much liquid
to begin with as remains behind after the discharge in fertile
women, and no greater quantity is secreted so as to come away
from the body, while in the latter instance the mouth of the
uterus closes after the discharge. When, therefore, the quantity
already expelled from the body is great but the discharge still
continues, only not on such a scale as to wash away the semen,
then it is that conception accompanies coition. Nor is it at all
strange that the catamenia should still continue after
conception (for even after it they recur to some extent, but are
scanty and do not last during all the period of gestation; this,
however, is a morbid phenomenon, wherefore it is found only in
a few cases and then seldom, whereas it is that which happens
as a regular thing that is according to Nature).
20
2043
that of the male, and also is attended by a liquid discharge. But
this discharge is not seminal; it is merely proper to the part
concerned in each case, for there is a discharge from the uterus
which occurs in some women but not in others. It is found in
those who are fair-skinned and of a feminine type generally, but
not in those who are dark and of a masculine appearance. The
amount of this discharge, when it occurs, is sometimes on a
different scale from the emission of semen and far exceeds it.
Moreover, different kinds of food cause a great difference in the
quantity of such discharges; for instance some pungently-
flavoured foods cause them to be conspicuously increased. And
as to the pleasure which accompanies coition it is due to
emission not only of semen, but also of a spiritus, the coming
together of which precedes the emission. This is plain in the
case of boys who are not yet able to emit semen, but are near
the proper age, and of men who are impotent, for all these are
capable of pleasure by attrition. And those who have been
injured in the generative organs sometimes suffer from
diarrhoea because the secretion, which they are not able to
concoct and turn into semen, is diverted into the intestine. Now
a boy is like a woman in form, and the woman is as it were an
impotent male, for it is through a certain incapacity that the
female is female, being incapable of concocting the nutriment
in its last stage into semen (and this is either blood or that
which is analogous to it in animals which are bloodless owing
to the coldness of their nature). As then diarrhoea is caused in
the bowels by the insufficient concoction of the blood, so are
caused in the blood-vessels all discharges of blood, including
that of the catamenia, for this also is such a discharge, only it is
natural whereas the others are morbid.
2044
needs working up to purify it. Thus the catamenia cause
generation mixture with the semen, as this impure nutriment
in plants is nutritious when mixed with pure nutriment.
And a sign that the female does not emit semen is the fact that
the pleasure of intercourse is caused by touch in the same
region of the female as of the male; and yet is it not from
thence that this flow proceeds. Further, it is not all females that
have it at all, but only the sanguinea, and not all even of these,
but only those whose uterus is not near the hypozoma and
which do not lay eggs; it is not found in the animals which have
no blood but only the analogous fluid (for what is blood in the
former is represented by another fluid in the latter). The reason
why neither the latter nor those sanguinea mentioned (i.e.
those whose uterus is low and which do not lay eggs) have this
effluxion is the dryness of their bodies; this allows but little
matter to be secreted, only enough for generation but not
enough to be discharged from the body. All animals that are
viviparous without producing eggs first (such are man and all
quadrupeds which bend their hind-legs outwards, for all these
are viviparous without producing eggs) – all these have the
catamenia, unless they are defective in development as the
mule, only the efflux is not abundant as in women. Details of
the facts in each animal have been given in the Enquiries
concerning animals.
2045
There is evidence that the semen is in the catamenia, for, as
said before, this secretion appears in the male at the same time
of life as the catamenia in the female; this indicates that the
parts destined to receive each of these secretions are
differentiated at the same time in both sexes; and as the
neighboring parts in both become swollen the hair of puberty
springs forth in both alike. As the parts in question are on the
point of differentiating they are distended by the spiritus; this is
clearer in males in the testes, but appears also about the
breasts; in females it is more marked in the breasts, for it is
when they have risen two fingers’ breadth that the catamenia
generally begin.
Now, in all living things in which the male and female are not
separated the semen (or seed) is a sort of embryo; by embryo I
mean the first mixture of male and female; hence, from one
semen comes one bodys – for example, one stalk of wheat from
one grain, as one animal from one egg (for twin eggs are really
two eggs). But in whatever kinds the sexes are distinguished, in
these many animals may come from one emission of semen,
showing that the semen differs in its nature in plants and
animals. A proof of this is that animals which can bear more
than one young one at a time do so in consequence of only one
coition. Whereby, too, it is plain that the semen does not come
from the whole of the body; for neither would the different
parts of the semen already be separated as soon as discharged
from the same part, nor could they be separated in the uterus if
they had once entered it all together; but what does happen is
just what one would expect, since what the male contributes to
generation is the form and the efficient cause, while the female
contributes the material. In fact, as in the coagulation of milk,
the milk being the material, the fig-juice or rennet is that which
contains the curdling principle, so acts the secretion of the
male, being divided into parts in the female. Why it is
sometimes divided into more or fewer parts, and sometimes not
2046
divided at all, will be the subject of another discussion. But
because it does not differ in kind at any rate this does not
matter, but what does matter is only that each part should
correspond to the material, being neither too little to concoct it
and fix it into form, nor too much so as to dry it up; it then
generates a number of offspring. But from this first formative
semen, if it remains one, and is not divided, only one young one
comes into being.
21
2047
male is the cause of the offspring. Does it exist in the body of
the embryo as a part of it from the first, mingling with the
material which comes from the female? Or does the semen
communicate nothing to the material body of the embryo but
only to the power and movement in it? For this power is that
which acts and makes, while that which is made and receives
the form is the residue of the secretion in the female. Now the
latter alternative appears to be the right one both a priori and in
view of the facts. For, if we consider the question on general
grounds, we find that, whenever one thing is made from two of
which one is active and the other passive, the active agent does
not exist in that which is made; and, still more generally, the
same applies when one thing moves and another is moved; the
moving thing does not exist in that which is moved. But the
female, as female, is passive, and the male, as male, is active,
and the principle of the movement comes from him. Therefore,
if we take the highest genera under which they each fall, the
one being active and motive and the other passive and moved,
that one thing which is produced comes from them only in the
sense in which a bed comes into being from the carpenter and
the wood, or in which a ball comes into being from the wax and
the form. It is plain then that it is not necessary that anything
at all should come away from the male, and if anything does
come away it does not follow that this gives rise to the embryo
as being in the embryo, but only as that which imparts the
motion and as the form; so the medical art cures the patient.
2048
inserts that part of herself which receives the secretion. And
therefore such animals remain united a long time, and when
they are separated the young are produced quickly. For the
union lasts until that which is analogous to the semen has done
its work, and when they separate the female produces the
embryo quickly; for the young is imperfect inasmuch as all such
creatures give birth to scoleces.
2049
contribute anything to the quantity but only to the quality of
the embryo.
From what has been said it is plain that the semen does not
come from the whole of the body of the male in those animals
which emit it, and that the contribution of the female to the
generative product is not the same as that of the male, but the
male contributes the principle of movement and the female the
material. This is why the female does not produce offspring by
herself, for she needs a principle, i.e. something to begin the
movement in the embryo and to define the form it is to assume.
Yet in some animals, as birds, the nature of the female
unassisted can generate to a certain extent, for they do form
something, only it is incomplete; I mean the so-called wind-
eggs.
22
For the same reason the development of the embryo takes place
in the female; neither the male himself nor the female emits
semen into the male, but the female receives within herself the
share contributed by both, because in the female is the material
from which is made the resulting product. Not only must the
mass of material exist there from which the embryo is formed
in the first instance, but further material must constantly be
added that it may increase in size. Therefore the birth must take
place in the female. For the carpenter must keep in close
connexion with his timber and the potter with his clay, and
generally all workmanship and the ultimate movement
imparted to matter must be connected with the material
concerned, as, for instance, architecture is in the buildings it
makes.
2050
From these considerations we may also gather how it is that the
male contributes to generation. The male does not emit semen
at all in some animals, and where he does this is no part of the
resulting embryo; just so no material part comes from the
carpenter to the material, i.e. the wood in which he works, nor
does any part of the carpenter’s art exist within what he makes,
but the shape and the form are imparted from him to the
material by means of the motion he sets up. It is his hands that
move his tools, his tools that move the material; it is his
knowledge of his art, and his soul, in which is the form, that
moves his hands or any other part of him with a motion of
some definite kind, a motion varying with the varying nature of
the object made. In like manner, in the male of those animals
which emit semen Nature uses the semen as a tool and as
possessing motion in actuality, just as tools are used in the
products of any art, for in them lies in a certain sense the
motion of the art. Such, then, is the way in which these males
contribute to generation. But when the male does not emit
semen, but the female inserts some part of herself into the
male, this is parallel to a case in which a man should carry the
material to the workman. For by reason of weakness in such
males Nature is not able to do anything by any secondary
means, but the movements imparted to the material are
scarcely strong enough when Nature herself watches over them.
Thus here she resembles a modeller in clay rather than a
carpenter, for she does not touch the work she is forming by
means of tools, but, as it were, with her own hands.
23
In all animals which can move about, the sexes are separated,
one individual being male and one female, though both are the
2051
same in species, as with man and horse. But in plants these
powers are mingled, female not being separated from male.
Wherefore they generate out of themselves, and do not emit
semen but produce an embryo, what is called the seed.
Empedocles puts this well in the line: ‘and thus the tall trees
oviposit; first olives...’ For as the egg is an embryo, a certain part
of it giving rise to the animal and the rest being nutriment, so
also from a part of the seed springs the growing plant, and the
rest is nutriment for the shoot and the first root.
2052
the function of the animal is not only to generate (which is
common to all living things), but they all of them participate
also in a kind of knowledge, some more and some less, and
some very little indeed. For they have sense-perception, and
this is a kind of knowledge. (If we consider the value of this we
find that it is of great importance compared with the class of
lifeless objects, but of little compared with the use of the
intellect. For against the latter the mere participation in touch
and taste seems to be practically nothing, but beside absolute
insensibility it seems most excellent; for it would seem a
treasure to gain even this kind of knowledge rather than to lie
in a state of death and non-existence.) Now it is by sense-
perception that an animal differs from those organisms which
have only life. But since, if it is a living animal, it must also live;
therefore, when it is necessary for it to accomplish the function
of that which has life, it unites and copulates, becoming like a
plant, as we said before.
2053
Book II
That the male and the female are the principles of generation
has been previously stated, as also what is their power and their
essence. But why is it that one thing becomes and is male,
another female? It is the business of our discussion as it
proceeds to try and point out (1) that the sexes arise from
Necessity and the first efficient cause, (2) from what sort of
material they are formed. That (3) they exist because it is better
and on account of the final cause, takes us back to a principle
still further remote.
Now (1) some existing things are eternal and divine whilst
others admit of both existence and non-existence. But (2) that
which is noble and divine is always, in virtue of its own nature,
the cause of the better in such things as admit of being better or
worse, and what is not eternal does admit of existence and non-
existence, and can partake in the better and the worse. And (3)
soul is better than body, and living, having soul, is thereby better
than the lifeless which has none, and being is better than not
being, living than not living. These, then, are the reasons of the
generation of animals. For since it is impossible that such a
class of things as animals should be of an eternal nature,
therefore that which comes into being is eternal in the only way
possible. Now it is impossible for it to be eternal as an
individual (though of course the real essence of things is in the
individual) – were it such it would be eternal – but it is possible
for it as a species. This is why there is always a class of men and
animals and plants. But since the male and female essences are
the first principles of these, they will exist in the existing
2054
individuals for the sake of generation. Again, as the first
efficient or moving cause, to which belong the definition and
the form, is better and more divine in its nature than the
material on which it works, it is better that the superior
principle should be separated from the inferior. Therefore,
wherever it is possible and so far as it is possible, the male is
separated from the female. For the first principle of the
movement, or efficient cause, whereby that which comes into
being is male, is better and more divine than the material
whereby it is female. The male, however, comes together and
mingles with the female for the work of generation, because
this is common to both.
So much for the cause of the existence of the two sexes. Some
animals bring to perfection and produce into the world a
creature like themselves, as all those which bring their young
into the world alive; others produce something undeveloped
which has not yet acquired its own form; in this latter division
the sanguinea lay eggs, the bloodless animals either lay an egg
or give birth to a scolex. The difference between egg and scolex
2055
is this: an egg is that from a part of which the young comes into
being, the rest being nutriment for it; but the whole of a scolex
is developed into the whole of the young animal. Of the
vivipara, which bring into the world an animal like themselves,
some are internally viviparous (as men, horses, cattle, and of
marine animals dolphins and the other cetacea); others first lay
eggs within themselves, and only after this are externally
viviparous (as the cartilaginous fishes). Among the ovipara
some produce the egg in a perfect condition (as birds and all
oviparous quadrupeds and footless animals, e.g. lizards and
tortoises and most snakes; for the eggs of all these do not
increase when once laid). The eggs of others are imperfect; such
are those of fishes, crustaceans, and cephalopods, for their eggs
increase after being produced.
All the vivipara are sanguineous, and the sanguinea are either
viviparous or oviparous, except those which are altogether
infertile. Among bloodless animals the insects produce a scolex,
alike those that are generated by copulation and those that
copulate themselves though not so generated. For there are
some insects of this sort, which though they come into being by
spontaneous generation are yet male and female; from their
union something is produced, only it is imperfect; the reason of
this has been previously stated.
2056
viviparous, as the quadrupeds above mentioned. And some
which have feet, as man, and some which have not, as the
whale and dolphin, are internally viviparous. By this character
then it is not possible to divide them, nor is any of the
locomotive organs the cause of this difference, but it is those
animals which are more perfect in their nature and participate
in a purer element which are viviparous, for nothing is
internally viviparous unless it receive and breathe out air. But
the more perfect are those which are hotter in their nature and
have more moisture and are not earthy in their composition.
And the measure of natural heat is the lung when it has blood
in it, for generally those animals which have a lung are hotter
than those which have not, and in the former class again those
whose lung is not spongy nor solid nor containing only a little
blood, but soft and full of blood. And as the animal is perfect but
the egg and the scolex are imperfect, so the perfect is naturally
produced from the more perfect. If animals are hotter as shown
by their possessing a lung but drier in their nature, or are colder
but have more moisture, then they either lay a perfect egg or are
viviparous after laying an egg within themselves. For birds and
scaly reptiles because of their heat produce a perfect egg, but
because of their dryness it is only an egg; the cartilaginous
fishes have less heat than these but more moisture, so that they
are intermediate, for they are both oviparous and viviparous
within themselves, the former because they are cold, the latter
because of their moisture; for moisture is vivifying, whereas
dryness is furthest removed from what has life. Since they have
neither feathers nor scales such as either reptiles or other fishes
have, all which are signs rather of a dry and earthy nature, the
egg they produce is soft; for the earthy matter does not come to
the surface in their eggs any more than in themselves. This is
why they lay eggs in themselves, for if the egg were laid
externally it would be destroyed, having no protection.
2057
Animals that are cold and rather dry than moist also lay eggs,
but the egg is imperfect; at the same time, because they are of
an earthy nature and the egg they produce is imperfect,
therefore it has a hard integument that it may be preserved by
the protection of the shell-like covering. Hence fishes, because
they are scaly, and crustacea, because they are of an earthy
nature, lay eggs with a hard integument.
2058
does not even lay an egg from itself; but so far as the young ever
attain to this condition at all, it is outside the body of the
parent, as has been said already. For insects produce a scolex
first; the scolex after developing becomes egg-like (for the so-
called chrysalis or pupa is equivalent to an egg); then from this
it is that a perfect animal comes into being, reaching the end of
its development in the second change.
Some animals then, as said before, do not come into being from
semen, but all the sanguinea do so which are generated by
copulation, the male emitting semen into the female when this
has entered into her the young are formed and assume their
peculiar character, some within the animals themselves when
they are viviparous, others in eggs.
2059
external, since one thing cannot set up a motion in another
without touching it, nor can a thing be affected in any way by
another if it does not set up a motion in it. Something then of
the sort we require exists in the embryo itself, being either a
part of it or separate from it. To suppose that it should be
something else separate from it is irrational. For after the
animal has been produced does this something perish or does it
remain in it? But nothing of the kind appears to be in it, nothing
which is not a part of the whole plant or animal. Yet, on the
other hand, it is absurd to say that it perishes after making
either all the parts or only some of them. If it makes some of
the parts and then perishes, what is to make the rest of them?
Suppose this something makes the heart and then perishes,
and the heart makes another organ, by the same argument
either all the parts must perish or all must remain. Therefore it
is preserved and does not perish. Therefore it is a part of the
embryo itself which exists in the semen from the beginning;
and if indeed there is no part of the soul which does not exist in
some part of the body, it would also be a part containing soul in
it from the beginning.
How, then, does it make the other parts? Either all the parts, as
heart, lung, liver, eye, and all the rest, come into being together
or in succession, as is said in the verse ascribed to Orpheus, for
there he says that an animal comes into being in the same way
as the knitting of a net. That the former is not the fact is plain
even to the senses, for some of the parts are clearly visible as
already existing in the embryo while others are not; that it is
not because of their being too small that they are not visible is
clear, for the lung is of greater size than the heart, and yet
appears later than the heart in the original development. Since,
then, one is earlier and another later, does the one make the
other, and does the later part exist on account of the part which
is next to it, or rather does the one come into being only after
the other? I mean, for instance, that it is not the fact that the
2060
heart, having come into being first, then makes the liver, and
the liver again another organ, but that the liver only comes into
being after the heart, and not by the agency of the heart, as a
man becomes a man after being a boy, not by his agency. An
explanation of this is that, in all the productions of Nature or of
art, what already exists potentially is brought into being only by
what exists actually; therefore if one organ formed another the
form and the character of the later organ would have to exist in
the earlier, e.g. the form of the liver in the heart. And otherwise
also the theory is strange and fictitious.
But neither can this agent be external, and yet it must needs be
one or other of the two. We must try, then, to solve this
difficulty, for perhaps some one of the statements made cannot
be made without qualification, e.g. the statement that the parts
cannot be made by what is external to the semen. For if in a
certain sense they cannot, yet in another sense they can. (Now
it makes no difference whether we say ‘the semen’ or ‘that from
which the semen comes’, in so far as the semen has in itself the
movement initiated by the other.) It is possible, then, that A
should move B, and B move C; that, in fact, the case should be
the same as with the automatic machines shown as curiosities.
For the parts of such machines while at rest have a sort of
potentiality of motion in them, and when any external force
puts the first of them in motion, immediately the next is moved
2061
in actuality. As, then, in these automatic machines the external
force moves the parts in a certain sense (not by touching any
part at the moment, but by having touched one previously), in
like manner also that from which the semen comes, or in other
words that which made the semen, sets up the movement in
the embryo and makes the parts of it by having first touched
something though not continuing to touch it. In a way it is the
innate motion that does this, as the act of building builds the
house. Plainly, then, while there is something which makes the
parts, this does not exist as a definite object, nor does it exist in
the semen at the first as a complete part.
2062
art; heat and cold may make the iron soft and hard, but what
makes a sword is the movement of the tools employed, this
movement containing the principle of the art. For the art is the
starting-point and form of the product; only it exists in
something else, whereas the movement of Nature exists in the
product itself, issuing from another nature which has the form
in actuality.
Has the semen soul, or not? The same argument applies here as
in the question concerning the parts. As no part, if it participate
not in soul, will be a part except in an equivocal sense (as the
eye of a dead man is still called an ‘eye’), so no soul will exist in
anything except that of which it is soul; it is plain therefore that
semen both has soul, and is soul, potentially.
2063
first. Therefore if the heart is first made in some animals, and
what is analogous to the heart in the others which have no
heart, it is from this or its analogue that the first principle of
movement would arise.
2064
Perhaps, however, we have not discriminated all the
possibilities. It is not only the liquids composed of water and
earthy matter that thicken, but also those composed of water
and air; foam, for instance, becomes thicker and white, and the
smaller and less visible the bubbles in it, the whiter and firmer
does the mass appear. The same thing happens also with oil; on
mixing with air it thickens, wherefore that which is whitening
becomes thicker, the watery part in it being separated off by the
heat and turning to air. And if oxide of lead is mixed with water
or even with oil, the mass increases greatly and changes from
liquid and dark to firm and white, the reason being that air is
mixed in with it which increases the mass and makes the white
shine through, as in foam and snow (for snow is foam). And
water itself on mingling with oil becomes thick and white,
because air is entangled in it by the act of pounding them
together, and oil itself has much air in it (for shininess is a
property of air, not of earth or water). This too is why it floats on
the surface of the water, for the air contained in it as in a vessel
bears it up and makes it float, being the cause of its lightness.
So too oil is thickened without freezing in cold weather and
frosts; it does not freeze because of its heat (for the air is hot
and will not freeze), but because the air is forced together and
compressed, as..., by the cold, the oil becomes thicker. These are
the reasons why semen is firm and white when it issues from
within the animal; it has a quantity of hot air in it because of
the internal heat; afterwards, when the heat has evaporated
and the air has cooled, it turns liquid and dark; for the water,
and any small quantity of earthy matter there may be, remain
in semen as it dries, as they do in phlegm.
2065
amber. But this does not happen, though it is true that one
semen must be more earthy than another, and especially so
with animals that have much earthy matter in them because of
the bulk of their bodies. And it is thick and white because it is
mixed with spirit, for it is also an invariable rule that it is white,
and Herodotus does not report the truth when he says that the
semen of the Aethiopians is black, as if everything must needs
be black in those who have a black skin, and that too when he
saw their teeth were white. The reason of the whiteness of
semen is that it is a foam, and foam is white, especially that
which is composed of the smallest parts, small in the sense that
each bubble is invisible, which is what happens when water and
oil are mixed and shaken together, as said before. (Even the
ancients seem to have noticed that semen is of the nature of
foam; at least it was from this they named the goddess who
presides over union.)
The next question to raise and to answer is this. If, in the case
of those animals which emit semen into the female, that which
enters makes no part of the resulting embryo, where is the
material part of it diverted if (as we have seen) it acts by means
of the power residing in it? It is not only necessary to decide
whether what is forming in the female receives anything
material, or not, from that which has entered her, but also
concerning the soul in virtue of which an animal is so called
(and this is in virtue of the sensitive part of the soul) – does this
2066
exist originally in the semen and in the unfertilized embryo or
not, and if it does whence does it come? For nobody would put
down the unfertilized embryo as soulless or in every sense
bereft of life (since both the semen and the embryo of an
animal have every bit as much life as a plant), and it is
productive up to a certain point. That then they possess the
nutritive soul is plain (and plain is it from the discussions
elsewhere about soul why this soul must be acquired first). As
they develop they also acquire the sensitive soul in virtue of
which an animal is an animal. For e.g. an animal does not
become at the same time an animal and a man or a horse or
any other particular animal. For the end is developed last, and
the peculiar character of the species is the end of the generation
in each individual. Hence arises a question of the greatest
difficulty, which we must strive to solve to the best of our ability
and as far as possible. When and how and whence is a share in
reason acquired by those animals that participate in this
principle? It is plain that the semen and the unfertilized
embryo, while still separate from each other, must be assumed
to have the nutritive soul potentially, but not actually, except
that (like those unfertilized embryos that are separated from
the mother) it absorbs nourishment and performs the function
of the nutritive soul. For at first all such embryos seem to live
the life of a plant. And it is clear that we must be guided by this
in speaking of the sensitive and the rational soul. For all three
kinds of soul, not only the nutritive, must be possessed
potentially before they are possessed in actuality. And it is
necessary either (1) that they should all come into being in the
embryo without existing previously outside it, or (2) that they
should all exist previously, or (3), that some should so exist and
others not. Again, it is necessary that they should either (1)
come into being in the material supplied by the female without
entering with the semen of the male, or (2) come from the male
and be imparted to the material in the female. If the latter, then
2067
either all of them, or none, or some must come into being in the
male from outside.
Now it is true that the faculty of all kinds of soul seems to have
a connexion with a matter different from and more divine than
the so-called elements; but as one soul differs from another in
honour and dishonour, so differs also the nature of the
corresponding matter. All have in their semen that which
causes it to be productive; I mean what is called vital heat. This
is not fire nor any such force, but it is the spiritus included in
the semen and the foam-like, and the natural principle in the
spiritus, being analogous to the element of the stars. Hence,
whereas fire generates no animal and we do not find any living
thing forming in either solids or liquids under the influence of
fire, the heat of the sun and that of animals does generate
them. Not only is this true of the heat that works through the
semen, but whatever other residuum of the animal nature there
may be, this also has still a vital principle in it. From such
considerations it is clear that the heat in animals neither is fire
nor derives its origin from fire.
2068
connected with matter, and belongs to those animals in which
is included something divine (to wit, what is called the reason),
while the other is inseparable from matter. This material of the
semen dissolves and evaporates because it has a liquid and
watery nature. Therefore we ought not to expect it always to
come out again from the female or to form any part of the
embryo that has taken shape from it; the case resembles that of
the fig-juice which curdles milk, for this too changes without
becoming any part of the curdling masses.
It has been settled, then, in what sense the embryo and the
semen have soul, and in what sense they have not; they have it
potentially but not actually.
2069
Liquid but corporeal substances become surrounded by some
kind of covering on heating, like the solid scum which forms on
boiled foods when cooling. All bodies are held together by the
glutinous; this quality, as the embryo develops and increases in
size, is acquired by the sinewy substance, which holds together
the parts of animals, being actual sinew in some and its
analogue in others. To the same class belong also skin, blood-
vessels, membranes, and the like, for these differ in being more
or less glutinous and generally in excess and deficiency.
2070
from the uterus. This character marks the cartilaginous fish, of
which we must speak later by themselves.
Here we must make our first start from the first class; these are
the perfect or viviparous animals, and of these the first is man.
Now the secretion of the semen takes place in all of them just
as does that of any other residual matter. For each is conveyed
to its proper place without any force from the breath or
compulsion of any other cause, as some assert, saying that the
generative parts attract the semen like cupping-glasses, aided
by the force of the breath, as if it were possible for either this
secretion or the residue of the solid and liquid nutriment to go
anywhere else than they do without the exertion of such a
force. Their reason is that the discharge of both is attended by
holding the breath, but this is a common feature of all cases
when it is necessary to move anything, because strength arises
through holding the breath. Why, even without this force the
secretions or excretions are discharged in sleep if the parts
concerned are full of them and are relaxed. One might as well
say that it is by the breath that the seeds of plants are always
segregated to the places where they are wont to bear fruit. No,
the real cause, as has been stated already, is that there are
special parts for receiving all the secretions, alike the useless (as
the residues of the liquid and solid nutriment), and the blood,
which has the so-called blood-vessels.
To consider now the region of the uterus in the female – the two
blood-vessels, the great vessel and the aorta, divide higher up,
and many fine vessels from them terminate in the uterus. These
become over-filled from the nourishment they convey, nor is the
female nature able to concoct it, because it is colder than man’s;
so the blood is excreted through very fine vessels into the
uterus, these being unable on account of their narrowness to
receive the excessive quantity, and the result is a sort of
haemorrhage. The period is not accurately defined in women,
2071
but tends to return during the waning of the moon. This we
should expect, for the bodies of animals are colder when the
environment happens to become so, and the time of change
from one month to another is cold because of the absence of
the moon, whence also it results that this time is stormier than
the middle of the month. When then the residue of the
nourishment has changed into blood, the catamenia tend to
occur at the above-mentioned period, but when it is not
concocted a little matter at a time is always coming away, and
this is why ‘whites’ appear in females while still small, in fact
mere children. If both these discharges of the secretions are
moderate, the body remains in good health, for they act as a
purification of the secretions which are the causes of a morbid
state of body; if they do not occur at all or if they are excessive,
they are injurious, either causing illness or pulling down the
patient; hence whites, if continuous and excessive, prevent girls
from growing. This secretion then is necessarily discharged by
females for the reasons given; for, the female nature being
unable to concoct the nourishment thoroughly, there must not
only be left a residue of the useless nutriment, but also there
must be a residue in the blood-vessels, and this filling the
channels of the finest vessels must overflow. Then Nature,
aiming at the best end, uses it up in this place for the sake of
generation, that another creature may come into being of the
same kind as the former was going to be, for the menstrual
blood is already potentially such as the body from which it is
discharged.
2072
those which do emit it fashion by the movement in the semen
the mass forming from the material supplied by the female, so
do the animals in question bring the same to pass and exert the
same formative power by the movement within themselves in
that part from whence the semen is secreted. This is the region
about the diaphragm in all those animals which have one, for
the heart or its analogue is the first principle of a natural body,
while the lower part is a mere addition for the sake of it. Now
the reason why it is not all males that have a generative
secretion, while all females do, is that the animal is a body with
Soul or life; the female always provides the material, the male
that which fashions it, for this is the power that we say they
each possess, and this is what is meant by calling them male
and female. Thus while it is necessary for the female to provide
a body and a material mass, it is not necessary for the male,
because it is not within the work of art or the embryo that the
tools or the maker must exist. While the body is from the
female, it is the soul that is from the male, for the soul is the
reality of a particular body. For this reason if animals of a
different kind are crossed (and this is possible when the periods
of gestation are equal and conception takes place nearly at the
same season and there is no great difference in the of the
animals), the first cross has a common resemblance to both
parents, as the hybrid between fox and dog, partridge and
domestic fowl, but as time goes on and one generation springs
from another, the final result resembles the female in form, just
as foreign seeds produce plants varying in accordance with the
country in which they are sown. For it is the soil that gives to
the seeds the material and the body of the plant. And hence the
part of the female which receives the semen is not a mere
passage, but the uterus has a considerable width, whereas the
males that emit semen have only passages for this purpose, and
these are bloodless.
2073
Each of the secretions becomes such at the moment when it is
in its proper place; before that there is nothing of the sort
unless with much violence and contrary to nature.
2074
is only enough within the body. Women conceive, however,
without experiencing the pleasure usual in such intercourse, if
the part chance to be in heat and the uterus to have descended.
But generally speaking the opposite is the case, because the os
uteri is not closed when the discharge takes place which is
usually accompanied by pleasure in women as well as men, and
when this is so there is a readier way for the semen of the male
to be drawn into the uterus.
The actual discharge does not take place within the uterus as
some think, the os uteri being too narrow, but it is in the region
in front of this, where the female discharges the moisture found
in some cases, that the male emits the semen. Sometimes it
remains in this place; at other times, if the uterus chance to be
conveniently placed and hot on account of the purgation of the
catamenia, it draws it within itself. A proof of this is that
pessaries, though wet when applied, are removed dry. Moreover,
in all those animals which have the uterus near the hypozoma,
as birds and viviparous fishes, it is impossible that the semen
should be so discharged as to enter it; it must be drawn into it.
This region, on account of the heat which is in it, attracts the
semen. The discharge and collection of the catamenia also
excite heat in this part. Hence it acts like cone-shaped vessels
which, when they have been washed out with hot water, their
mouth being turned downwards, draw water into themselves.
And this is the way things are drawn up, but some say that
nothing of the kind happens with the organic parts concerned
in copulation. Precisely the opposite is the case of those who
say the woman emits semen as well as the man, for if she emits
it outside the uterus this must then draw it back again into
itself if it is to be mixed with the semen of the male. But this is
a superfluous proceeding, and Nature does nothing superfluous.
2075
as rennet acts upon milk, for rennet is a kind of milk containing
vital heat, which brings into one mass and fixes the similar
material, and the relation of the semen to the catamenia is the
same, milk and the catamenia being of the same nature) –
when, I say, the more solid part comes together, the liquid is
separated off from it, and as the earthy parts solidify
membranes form all round it; this is both a necessary result and
for a final cause, the former because the surface of a mass must
solidify on heating as well as on cooling, the latter because the
foetus must not be in a liquid but be separated from it. Some of
these are called membranes and others choria, the difference
being one of more or less, and they exist in ovipara and vivipara
alike.
2076
internal later, are much mistaken; it is as if they were talking of
animals of stone or wood. For such as these have no principle of
growth at all, but all animals have, and have it within
themselves.) Therefore it is that the heart appears first
distinctly marked off in all the sanguinea, for this is the first
principle or origin of both homogeneous and heterogeneous
parts, since from the moment that the animal or organism
needs nourishment, from that moment does this deserve to be
called its principle or origin. For the animal grows, and the
nutriment, in its final stage, of an animal is the blood or its
analogue, and of this the blood-vessels are the receptacle,
wherefore the heart is the principle or origin of these also. (This
is clear from the Enquiries and the anatomical drawings.)
2077
the first nourishment enter? Perhaps it is not true that all of it
comes from outside just as in the seeds of plants there is
something of this nature, the substance which at first appears
milky, so also in the material of the animal embryo the
superfluous matter of which it is formed is its nourishment
from the first.
2078
the same as that from which it is constituted at first;
consequently also the power which acts upon it is identical
with that which originally generated it; if then this acting power
is the nutritive soul, this is also the generative soul, and this is
the nature of every organism, existing in all animals and plants.
[But the other parts of the soul exist in some animals, not in
others.] In plants, then, the female is not separated from the
male, but in those animals in which it is separated the male
needs the female besides.
And yet the question may be raised why it is that, if indeed the
female possesses the same soul and if it is the secretion of the
female which is the material of the embryo, she needs the male
besides instead of generating entirely from herself. The reason
is that the animal differs from the plant by having sense-
perception; if the sensitive soul is not present, either actually or
potentially, and either with or without qualification, it is
impossible for face, hand, flesh, or any other part to exist; it will
be no better than a corpse or part of a corpse. If then, when the
sexes are separated, it is the male that has the power of making
the sensitive soul, it is impossible for the female to generate an
animal from itself alone, for the process in question was seen to
involve the male quality. Certainly that there is a good deal in
the difficulty stated is plain in the case of the birds that lay
wind-eggs, showing that the female can generate up to a certain
point unaided. But this still involves a difficulty; in what way
are we to say that their eggs live? It neither possible that they
should live in the same way as fertile eggs (for then they would
produce a chick actually alive), nor yet can they be called eggs
only in the sense in which an egg of wood or stone is so called,
2079
for the fact that these eggs go bad shows that they previously
participate in some way in life. It is plain, then, that they have
some soul potentially. What sort of soul will this be? It must be
the lowest surely, and this is the nutritive, for this exists in all
animals and plants alike. Why then does it not perfect the parts
and the animal? Because they must have a sensitive soul, for
the parts of animals are not like those of a plant. And so the
female animal needs the help of the male, for in these animals
we are speaking of the male is separate. This is exactly what we
find, for the wind-eggs become fertile if the male tread the
female in a certain space of time. About the cause of these
things, however, we shall enter into detail later.
2080
the movement is a change of quality (such as softness,
hardness, colour, and the other differences of the homogeneous
parts); thus they become in actuality what they previously were
in potentiality. And what comes into being first is the first
principle; this is the heart in the sanguinea and its analogue in
the rest, as has been often said already. This is plain not only to
the senses (that it is first to come into being), but also in view of
its end; for life fails in the heart last of all, and it happens in all
cases that what comes into being last fails first, and the first
last, Nature running a double course, so to say, and turning back
to the point from whence she started. For the process of
becoming is from the non-existent to the existent, and that of
perishing is back again from the existent to the non-existent.
After this, as said already, the internal parts come into being
before the external. The greater become visible before the less,
even if some of them do not come into being before them. First
the parts above the hypozoma are differentiated and are
superior in size; the part below is both smaller and less
differentiated. This happens in all animals in which exists the
distinction of upper and lower, except in the insects; the growth
of those that produce a scolex is towards the upper part, for this
is smaller in the beginning. The cephalopoda are the only
locomotive animals in which the distinction of upper and lower
does not exist.
What has been said applies to plants also, that the upper
portion is earlier in development than the lower, for the roots
push out from the seed before the shoots.
2081
The agency by which the parts of animals are differentiated is
air, not however that of the mother nor yet of the embryo itself,
as some of the physicists say. This is manifest in birds, fishes,
and insects. For some of these are separated from the mother
and produced from an egg, within which the differentiation
takes place; other animals do not breathe at all, but are
produced as a scolex or an egg; those which do breathe and
whose parts are differentiated within the mother’s uterus yet do
not breathe until the lung is perfected, and the lung and the
preceding parts are differentiated before they breathe.
Moreover, all polydactylous quadrupeds, as dog, lion, wolf, fox,
jackal, produce their young blind, and the eyelids do not
separate till after birth. Manifestly the same holds also in all the
other parts; as the qualitative, so also the quantitative
differentia comes into being, pre-existing potentially but being
actualized later by the same causes by which the qualitative
distinction is produced, and so the eyelids become two instead
of one. Of course air must be present, because heat and
moisture are present, the former acting and the latter being
acted upon.
2082
play upon them, for it is superfluous that men who do not know
how to play should have pipes. Thus there are three things: first,
the end, by which we mean that for the sake of which
something else exists; secondly, the principle of movement and
of generation, existing for the sake of the end (for that which
can make and generate, considered simply as such, exists only
in relation to what is made and generated); thirdly, the useful,
that is to say what the end uses. Accordingly, there must first
exist some part in which is the principle of movement (I say a
part because this is from the first one part of the end and the
most important part too); next after this the whole and the end;
thirdly and lastly, the organic parts serving these for certain
uses. Hence if there is anything of this sort which must exist in
animals, containing the principle and end of all their nature,
this must be the first to come into being – first, that is,
considered as the moving power, but simultaneous with the
whole embryo if considered as a part of the end. Therefore all
the organic parts whose nature is to bring others into being
must always themselves exist before them, for they are for the
sake of something else, as the beginning for the sake of the end;
all those parts which are for the sake of something else but are
not of the nature of beginnings must come into being later. So it
is not easy to distinguish which of the parts are prior, those
which are for the sake of another or that for the sake of which
are the former. For the parts which cause the movement, being
prior to the end in order of development, come in to cause
confusion, and it is not easy to distinguish these as compared
with the organic parts. And yet it is in accordance with this
method that we must inquire what comes into being after what;
for the end is later than some parts and earlier than others. And
for this reason that part which contains the first principle
comes into being first, next to this the upper half of the body.
This is why the parts about the head, and particularly the eyes,
appear largest in the embryo at an early stage, while the parts
2083
below the umbilicus, as the legs, are small; for the lower parts
are for the sake of the upper, and are neither parts of the end
nor able to form it.
But they do not say well nor do they assign a necessary cause
who say simply that ‘it always happens so’, and imagine that
this is a first principle in these cases. Thus Democritus of
Abdera says that ‘there is no beginning of the infinite; now the
cause is a beginning, and the eternal is infinite; in consequence,
to ask the cause of anything of this kind is to seek for a
beginning of the infinite’. Yet according to this argument, which
forbids us to seek the cause, there will be no proof of any
eternal truth whatever; but we see that there is a proof of many
such, whether by ‘eternal’ we mean what always happens or
what exists eternally; it is an eternal truth that the angles of a
triangle are always equal to two right angles, or that the
diagonal of a square is incommensurable with the side, and
nevertheless a cause and a proof can be given for these truths.
While, then, it is well said that we must not take on us to seek a
beginning (or first principle) of all things, yet this is not well
said of all things whatever that always are or always happen,
but only of those which really are first principles of the eternal
things; for it is by another method, not by proof, that we acquire
knowledge of the first principle. Now in that which is
immovable and unchanging the first principle is simply the
essence of the thing, but when we come to those things which
come into being the principles are more than one, varying in
kind and not all of the same kind; one of this number is the
principle of movement, and therefore in all the sanguinea the
heart is formed first, as was said at the beginning, and in the
other animals that which is analogous to the heart.
2084
them. The homogeneous parts are formed by heat and cold, for
some are put together and solidified by the one and some by
the other. The difference between these has already been
discussed elsewhere, and it has been stated what kinds of
things are soluble by liquid and fire, and what are not soluble by
liquid and cannot be melted by fire. The nutriment then oozes
through the blood-vessels and the passages in each of the parts,
like water in unbaked pottery, and thus is formed the flesh or its
analogues, being solidified by cold, which is why it is also
dissolved by fire. But all the particles given off which are too
earthy, having but little moisture and heat, cool as the moisture
evaporates along with the heat; so they become hard and earthy
in character, as nails, horns, hoofs, and beaks, and therefore
they are softened by fire but none of them is melted by it, while
some of them, as egg-shells, are soluble in liquids. The sinews
and bones are formed by the internal heat as the moisture dries,
and hence the bones are insoluble by fire like pottery, for like it
they have been as it were baked in an oven by the heat in the
process of development. But it is not anything whatever that is
made into flesh or bone by the heat, but only something
naturally fitted for the purpose; nor is it made in any place or
time whatever, but only in a place and time naturally so fitted.
For neither will that which exists potentially be made except by
that moving agent which possesses the actuality, nor will that
which possesses the actuality make anything whatever; the
carpenter would not make a box except out of wood, nor will a
box be made out of the wood without the carpenter. The heat
exists in the seminal secretion, and the movement and activity
in it is sufficient in kind and in quantity to correspond to each
of the parts. In so far as there is any deficiency or excess, the
resulting product is in worse condition or physically defective,
in like manner as in the case of external substances which are
thickened by boiling that they may be more palatable or for any
other purpose. But in the latter case it is we who apply the heat
2085
in due measure for the motion required; in the former it is the
nature of the male parent that gives it, or with animals
spontaneously generated it is the movement and heat imparted
by the right season of the year that it is the cause.
The upper half of the body, then, is first marked out in the order
of development; as time goes on the lower also reaches its full
size in the sanguinea. All the parts are first marked out in their
outlines and acquire later on their colour and softness or
hardness, exactly as if Nature were a painter producing a work
of art, for painters, too, first sketch in the animal with lines and
only after that put in the colours.
2086
Because the source of the sensations is in the heart, therefore
this is the part first formed in the whole animal, and because of
the heat of this organ the cold forms the brain, where the blood-
vessels terminate above, corresponding to the heat of the heart.
Hence the parts about the head begin to form next in order after
the heart, and surpass the other parts in size, for the brain is
from the first large and fluid.
2087
because the brain is formed with difficulty; for it is at a late
period that it gets rid of its coldness and fluidity; this applies to
all animals possessing a brain, but especially to man. For this
reason the ‘bregma’ is the last of the bones to be formed; even
after birth this bone is still soft in children. The cause of this
being so with men more than with other animals is the fact that
their brain is the most fluid and largest. This again is because
the heat in man’s heart is purest. His intellect shows how well
he is tempered, for man is the wisest of animals. And children
for a long time have no control over their heads on account of
the heaviness of the brain; and the same applies to the parts
which it is necessary to move, for it is late that the principle of
motion gets control over the upper parts, and last of all over
those whose motion is not connected directly with it, as that of
the legs is not. Now the eyelid is such a part. But since Nature
makes nothing superfluous nor in vain, it is clear also that she
makes nothing too late or too soon, for if she did the result
would be either in vain or superfluous. Hence it is necessary
that the eyelids should be separated at the same time as the
heart is able to move them. So then the eyes of animals are
perfected late because of the amount of concoction required by
the brain, and last of all the parts because the motion must be
very strong before it can affect parts so far from the first
principle of motion and so cold. And it is plain that such is the
nature of the eyelids, for if the head is affected by never so little
heaviness through sleepiness or drunkenness or anything else
of the kind, we cannot raise the eyelids though their own
weight is so small. So much for the question how the eyes come
into being, and why and for what cause they are the last to be
fully developed.
2088
former parts from the inferior nutriment and the residues left
over from the other. For Nature, like a good householder, is not
in the habit of throwing away anything from which it is possible
to make anything useful. Now in a household the best part of
the food that comes in is set apart for the free men, the inferior
and the residue of the best for the slaves, and the worst is given
to the animals that live with them. Just as the intellect acts thus
in the outside world with a view to the growth of the persons
concerned, so in the case of the embryo itself does Nature form
from the purest material the flesh and the body of the other
sense-organs, and from the residues thereof bones, sinews, hair,
and also nails and hoofs and the like; hence these are last to
assume their form, for they have to wait till the time when
Nature has some residue to spare.
The bones, then, are made in the first conformation of the parts
from the seminal secretion or residue. As the animal grows the
bones grow from the natural nourishment, being the same as
that of the sovereign parts, but of this they only take up the
superfluous residues. For everywhere the nutriment may be
divided into two kinds, the first and the second; the former is
‘nutritious’, being that which gives its essence both to the whole
and to the parts; the latter is concerned with growth, being that
which causes quantitative increase. But these must be
distinguished more fully later on. The sinews are formed in the
same way as the bones and out of the same materials, the
Seminal and nutritious residue. Nails, hair, hoofs, horns, beaks,
the spurs of cocks, and any other similar parts, are on the
contrary formed from the nutriment which is taken later and
only concerned with growth, in other words that which is
derived from the mother, or from the outer world after birth. For
this reason the bones on the one hand only grow up to a certain
point (for there is a limit of size in all animals, and therefore
also of the growth of the bones; if these had been always able to
grow, all animals that have bone or its analogue would grow as
2089
long as they lived, for these set the limit of size to animals.
What is the reason of their not always increasing in size must
be stated later.) Hair, on the contrary, and growths akin to hair
go on growing as long as they exist at all, and increase yet more
in diseases and when the body is getting old and wasting,
because more residual matter is left over, as owing to old age
and disease less is expended on the important parts, though
when the residual matter also fails through age the hair fails
with it. But the contrary is the case with the bones, for they
waste away along with the body and the other parts. Hair
actually goes on growing after death; it does not, however, begin
growing then.
2090
this as a matter of fact the growth of the teeth is not the same
as that of the other bones. The latter all come into being in the
first formation of the embryo and none of them later, but the
teeth do so later. Therefore it is possible for them to grow again
after the first set falls out, for though they touch the bones they
are not connate with them. They are formed, however, out of
the nutriment distributed to the bones, and so have the same
nature, even when the bones have their own number complete.
The reason will be stated later why some teeth are formed and
fall out but others do not fall out.
2091
intermediate size. Through this cord the embryo receives its
nourishment in the form of blood, for the uterus is the
termination of many blood-vessels. All animals with no front
teeth in the upper jaw, and all those which have them in both
jaws and whose uterus has not one great blood-vessel running
through it but many close together instead – all these have in
the uterus the so-called cotyledons (with which the umbilical
cord connects and is closely united; for the vessels which pass
through the cord run backwards and forwards between embryo
and uterus and split up into smaller vessels all over the uterus;
where they terminate, there are found the cotyledons). Their
convexity is turned towards the uterus, the concavity towards
the embryo. Between uterus and embryo are the chorion and
the membranes. As the embryo grows and approaches
perfection the cotyledons become smaller and finally disappear
when it is perfected. For Nature sends the sanguineous
nutriment for the embryo into this part of the uterus as she
sends milk into the breasts, and because the cotyledons are
gradually aggregated from many into a few the body of the
cotyledon becomes like an eruption or inflammation. So long as
the embryo is comparatively small, being unable to receive
much nutriment, they are plain and large, but when it has
increased in size they fall in together.
But most of the animals which have front teeth in both jaws
and no horns have no cotyledons in the uterus, but the
umbilical cord runs to meet one blood-vessel, which is large and
extends throughout the uterus. Of such animals some produce
one young at a time, some more than one, but the same
description applies to both these classes. (This should be
studied with the aid of the examples drawn in the Anatomy and
the Enquiries.) For the young, if numerous, are attached each to
its umbilical cord, and this to the blood-vessel of the mother;
they are arranged next to one another along the stream of the
2092
blood-vessel as along a canal; and each embryo is enclosed in
its membranes and chorion.
2093
Of the animals that arise from such union all except mules are
found to copulate again with each other and to be able to
produce young of both sexes, but mules alone are sterile, for
they do not generate by union with one another or with other
animals. The problem why any individual, whether male or
female, is sterile is a general one, for some men and women are
sterile, and so are other animals in their several kinds, as horses
and sheep. But this kind, of mules, is universally so. The causes
of sterility in other animals are several. Both men and women
are sterile from birth when the parts useful for union are
imperfect, so that men never grow a beard but remain like
eunuchs, and women do not attain puberty; the same thing may
befall others as their years advance, sometimes on account of
the body being too well nourished (for men who are in too good
condition and women who are too fat the seminal secretion is
taken up into the body, and the former have no semen, the
latter no catamenia); at other times by reason of sickness men
emit the semen in a cold and liquid state, and the discharges of
women are bad and full of morbid secretions. Often, too, in both
sexes this state is caused by injuries in the parts and regions
contributory to copulation. Some such cases are curable, others
incurable, but the subjects especially remain sterile if anything
of the sort has happened in the first formation of the parts in
the embryo, for then are produced women of a masculine and
men of a feminine appearance, and in the former the catamenia
do not occur, in the latter the semen is thin and cold. Hence it is
with good reason that the semen of men is tested in water to
find out if it is infertile, for that which is thin and cold is quickly
spread out on the surface, but the fertile sinks to the bottom, for
that which is well concocted is hot indeed, but that which is
firm and thick is well concocted. They test women by pessaries
to see if the smells thereof permeate from below upwards to the
breath from the mouth and by colours smeared upon the eyes
to see if they colour the saliva. If these results do not follow it is
2094
a sign that the passages of the body, through which the
catamenia are secreted, are clogged and closed. For the region
about the eyes is, of all the head, that most nearly connected
with the generative secretions; a proof of this is that it alone is
visibly changed in sexual intercourse, and those who indulge
too much in this are seen to have their eyes sunken in. The
reason is that the nature of the semen is similar to that of the
brain, for the material of it is watery (the heat being acquired
later). And the seminal purgations are from the region of the
diaphragm, for the first principle of nature is there, so that the
movements from the pudenda are communicated to the chest,
and the smells from the chest are perceived through the
respiration.
2095
bronze mingled with tin. Now he does not give the correct
reason in the case of bronze and tin – (we have spoken of them
in the Problems) – nor, to take general ground, does he take his
principles from the intelligible. How do the ‘hollows’ and ‘solids’
fit into one another to make the mixing, e.g. in the case of wine
and water? This saying is quite beyond us; for how we are to
understand the ‘hollows’ of the wine and water is too far
beyond our perception. Again, when, as a matter of fact, horse is
born of horse, ass of ass, and mule of horse and ass in two ways
according as the parents are stallion and she-ass or jackass and
mare, why in the last case does there result something so
‘dense’ that the offspring is sterile, whereas the offspring of
male and female horse, male and female ass, is not sterile? And
yet the generative fluid of the male and female horse is soft. But
both sexes of the horse cross with both sexes of the ass, and the
offspring of both crosses are barren, according to Empedocles,
because from both is produced something ‘dense’, the ‘seeds’
being ‘soft’. If so, the offspring of stallion and mare ought also to
be sterile. If one of them alone united with the ass, it might be
said that the cause of the mule’s being unable to generate was
the unlikeness of that one to the generative fluid of the ass; but,
as it is, whatever be the character of that generative fluid with
which it unites in the ass, such it is also in the animal of its own
kind. Then, again, the argument is intended to apply to both
male and female mules alike, but the male does generate at
seven years of age, it is said; it is the female alone that is
entirely sterile, and even she is so only because she does not
complete the development of the embryo, for a female mule has
been known to conceive.
2096
female of the same species as the parents, e.g. male and female
puppies from male and female dog. From parents of different
species is born a young one different in species; thus if a dog is
different from a lion, the offspring of male dog and lioness or of
lion and bitch will be different from both parents. If this is so,
then since (1) mules are produced of both sexes and are not
different in species from one another, and (2) a mule is born of
horse and ass and these are different in species from mules, it
is impossible that anything should be produced from mules. For
(1) another kind cannot be, because the product of male and
female of the same species is also of the same species, and (2) a
mule cannot be, because that is the product of horse and ass
which are different in form, [and it was laid down that from
parents different in form is born a different animal]. Now this
theory is too general and empty. For all theories not based on
the special principles involved are empty; they only appear to
be connected with the facts without being so really. As
geometrical arguments must start from geometrical principles,
so it is with the others; that which is empty may seem to be
something, but is really nothing. Now the basis of this particular
theory is not true, for many animals of different species are
fertile with one another, as was said before. So we must not
inquire into questions of natural science in this fashion any
more than any other questions; we shall be more likely to find
the reason by considering the facts peculiar to the two kinds
concerned, horse and ass. In the first place, each of them, if
mated with its own kind, bears only one young one; secondly,
the females are not always able to conceive from the male
(wherefore breeders put the horse to the mare again at
intervals). Indeed, both the mare is deficient in catamenia,
discharging less than any other quadruped, and the she-ass
does not admit the impregnation, but ejects the semen with her
urine, wherefore men follow flogging her after intercourse.
Again the ass is an animal of cold nature, and so is not wont to
2097
be produced in wintry regions because it cannot bear cold, as in
Scythia and the neighbouring country and among the Celts
beyond Iberia, for this country also is cold. For this cause they
do not put the jackasses to the females at the equinox, as they
do with horses, but about the summer solstice, in order that the
ass-foals may be born in a warm season, for the mothers bear at
the same season as that in which they are impregnated, the
period of gestation in both horse and ass being one year. The
animal, then, being, as has been said of such a cold nature, its
semen also must be cold. A proof of this is that if a horse mount
a female already impregnated by an ass he does not destroy the
impregnation of the ass, but if the ass be the second to mount
her he does destroy that of the horse because of the coldness of
his own semen. When, therefore, they unite with each other, the
generative elements are preserved by the heat of the one of
them, that contributed by the horse being the hotter; for in the
ass both the semen of the male and the material contributed by
the female are cold, and those of the horse, in both sexes, are
hotter. Now when either hot is added to cold or cold to hot so as
to mix, the result is that the embryo itself arising from these is
preserved and thus these animals are fertile when crossed with
one another, but the animal produced by them is no longer
fertile but unable to produce perfect offspring.
2098
nature is added, (when too even in the other case when united
with their own species they with difficulty produce a single
young one), the result of the cross, being still more sterile and
contrary to nature, will need nothing further to make it sterile,
but will be so of necessity.
We find also that the bodies of female mules grow large because
the matter which is secreted in other animals to form the
catamenia is diverted to growth. But since the period of
gestation in such animals is a year, the mule must not only
conceive, if she is to be fertile, but must also nourish the
embryo till birth, and this is impossible if there are no
catamenia. But there are none in the mule; the useless part of
the nutriment is discharged with the excretion from the bladder
– this is why male mules do not smell to the pudenda of the
females, as do the other solid-hoofed ungulates, but only to the
evacuation itself – and the rest of the nutriment is used up to
increase the size of the body. Hence it is sometimes possible for
the female to conceive, as has been known to happen before
now, but it is impossible for her to complete the process of
nourishing the embryo and bringing it to birth.
2099
Book III
2100
pudenda; the former in the cartilaginous fishes, the latter in
animals both internally and externally viviparous, such as man
and horse and the rest; in the ovipara it is sometimes low, as in
the oviparous fish, and sometimes high, as in birds.
Small birds also tread often and are very fertile, as are
sometimes small plants, for what causes bodily growth in
2101
others turn in them to a seminal residuum. Hence the Adrianic
fowls lay most eggs, for because of the smallness of their bodies
the nutriment is used up in producing young. And other birds
are more fertile than game-fowl, for their bodies are more fluid
and bulkier, whereas those of game-fowl are leaner and drier,
since a passionate spirit is found rather in such bodies as the
latter. Moreover the thinness and weakness of the legs
contribute to making the former class of birds naturally inclined
to tread and to be fertile, as we find also in the human species;
for the nourishment which otherwise goes to the legs is turned
in such into a seminal secretion, what Nature takes from the
one place being added at the other. Birds of prey, on the
contrary, have a strong walk and their legs are thick owing to
their habits, so that for all these reasons they neither tread nor
lay much. The kestrel is the most fertile; for this is nearly the
only bird of prey which drinks, and its moisture, both innate
and acquired, along with its heat is favourable to generative
products. Even this bird does not lay very many eggs, but four at
the outside.
The cuckoo, though not a bird of prey, lays few eggs, because it
is of a cold nature, as is shown by the cowardice of the bird,
whereas a generative animal should be hot and moist. That it is
cowardly is plain, for it is pursued by all the birds and lays eggs
in the nests of others.
The pigeon family are in the habit of laying two for the most
part, for they neither lay one (no bird does except the cuckoo,
and even that sometimes lays two) nor yet many, but they
frequently produce two, or three at the most generally two, for
this number lies between one and many.
It is plain from the facts that with the birds that lay many eggs
the nutriment is diverted to the semen. For most trees, if they
bear too much fruit, wither away after the crop when nutriment
2102
is not reserved for themselves, and this seems to be what
happens to annuals, as leguminous plants, corn, and the like.
For they consume all their nutriment to make seed, their kind
being prolific. And some fowls after laying too much, so as even
to lay two eggs in a day, have died after this. For both the birds
the plants become exhausted, and this condition is an excess of
secretion of residual matter. A similar condition is the cause of
the later sterility of the lioness, for at the first birth she
produces five or six, then in the next year four, and again three
cubs, then the next number down to one, then none at all,
showing that the residue is being used up and the generative
secretion is failing along with the advance of years.
2103
are imperfect, and because they are smaller in size they are
more in number. They are less pleasant for food because they
are less concocted, for in all foods the concocted is more
agreeable. It has been sufficiently observed, then, that neither
birds’ nor fishes’ eggs are perfected for generation without the
males. As for embryos being formed in fish also (though in a
less degree) without the males, the fact has been observed
especially in river fish, for some are seen to have eggs from the
first, as has been written in the Enquiries concerning them. And
generally speaking in the case of birds even the impregnated
eggs are not wont for the most part to attain their full growth
unless the hen be trodden continually. The reason of this is that
just as with women intercourse with men draws down the
secretion of the catamenia (for the uterus being heated attracts
the moisture and the passages are opened), so this happens
also with birds; the residual matter corresponding to the
catamenia advances a little at a time, and is not discharged
externally, because its amount is small and the uterus is high
up by the hypozoma, but trickles together into the uterus itself.
For as the embryo of the vivipara grows by means of the
umbilical cord, so the egg grows through this matter flowing to
it through the uterus. For when once the hens have been
trodden, they all continue to have eggs almost without
intermission, though very small ones. Hence some are wont to
speak of wind-eggs as not coming into being independently but
as mere relics from a previous impregnation. But this is a false
view, for sufficient observations have been made of their arising
without impregnation in chickens and goslings. Also the female
partridges which are taken out to act as decoys, whether they
have ever been impregnated or not, immediately on smelling
the male and hearing his call, become filled with eggs in the
latter case and lay them in the former. The reason why this
happens is the same as in men and quadrupeds, for if their
bodies chance to be in rut they emit semen at the mere sight of
2104
the female or at a slight touch. And such birds are of a
lascivious and fertile nature, so that the impulse they need is
but small when they are in this excited condition, and the
secreting activity takes place quickly in them, wind-eggs
forming in the unimpregnated and the eggs in those which have
been impregnated growing and reaching perfection swiftly.
2105
we come to the ovipara which are both of a cold nature and also
moister (such is the fish kind) we find the white not separated
at all because of the small size of the eggs and the quantity of
the cold and earthy matter; therefore all fish eggs are of one
colour, and white compared with yellow, yellow compared with
white. Even the wind-eggs of birds have this distinction of
colour, for they contain that out of which will come each of the
two parts, alike that whence arises the principle of life and that
whence comes the nutriment; only both these are imperfect
and need the influence of the male in addition; for wind-eggs
become fertile if impregnated by the male within a certain
period. The difference in colour, however, is not due to any
difference of sex, as if the white came from the male, the yolk
from the female; both on the contrary come from the female,
but the one is cold, the other hot. In all cases then where the
hot part is considerable it is separated off, but where it is little it
cannot be so; hence the eggs of such animals, as has been said,
are of one colour. The semen of the male only puts them into
form; and therefore at first the egg in birds appears white and
small, but as it advances it is all yellow as more of the
sanguineous material is continually mixed with it; finally as the
hot part is separated the white takes up a position all round it
and equally distributed on all sides, as when a liquid boils; for
the white is naturally liquid and contains in itself the vital heat;
therefore it is separated off all round, but the yellow and earthy
part is inside. And if we enclose many eggs together in a bladder
or something of the kind and boil them over a fire so as not to
make the movement of the heat quicker than the separation of
the white and yolk in the eggs, then the same process takes
place in the whole mass of the eggs as in a single egg, all the
yellow part coming into the middle and the white surrounding
it.
We have thus stated why some eggs are of one colour and
others of two.
2106
2
2107
would cause pain in laying), but no sooner has it come out than
it is fixed hard by cooling, the moisture quickly evaporating
because there is but little of it, and the earthy part remaining.
Now at first a certain part of this membrane at the sharp end of
eggs resembles an umbilical cord, and projects like a pipe from
them while they are still small. It is plainly visible in small
aborted eggs, for if the bird be drenched with water or suddenly
chilled in any other way and cast out the egg too soon, it
appears still sanguineous and with a small tail like an umbilical
cord running through it. As the egg becomes larger this is more
twisted round and becomes smaller, and when the egg is
perfected this end is the sharp end. Under this is the inner
membrane which separates the white and the yolk from this.
When the egg is perfected, the whole of it is set free, and
naturally the umbilical cord does not appear, for it is now the
extreme end of the egg itself.
2108
the milk, but the yolk, for it is this that is the nourishment of
the chick, whereas they think it is the white because of the
similarity of colour.
The chick then, as has been said, comes into being by the
incubation of the mother; yet if the temperature of the season is
favourable, or if the place in which the eggs happen to lie is
warm, the eggs are sufficiently concocted without incubation,
both those of birds and those of oviparous quadrupeds. For
these all lay their eggs upon the ground, where they are
concocted by the heat in the earth. Such oviparous quadrupeds
as do visit their eggs and incubate do so rather for the sake of
protecting them than of incubation.
2109
The young is perfected within the egg more quickly in sunshiny
weather, the season aiding in the work, for concoction is a kind
of heat. For the earth aids in the concoction by its heat, and the
brooding hen does the same, for she applies the heat that is
within her. And it is in the hot season, as we should expect, that
the eggs are more apt to be spoilt and the so-called ‘uria’ or
rotten eggs are produced; for just as wines turn sour in the
heats from the sediment rising (for this is the cause of their
being spoilt), so is it with the yolk in eggs, for the sediment and
yolk are the earthy part in each case, wherefore the wine
becomes turbid when the sediment mixes with it, and the like
applies to the eggs that are spoiling because of the yolk. It is
natural then that such should be the case with the birds that lay
many eggs, for it is not easy to give the fitting amount of heat to
all, but (while some have too little) others have too much and
this makes them turbid, as it were by putrefaction. But this
happens none the less with the birds of prey though they lay
few eggs, for often one of the two becomes rotten, and the third
practically always, for being of a hot nature they make the
moisture in the eggs to overboil so to say. For the nature of the
white is opposed to that of the yolk; the yolk congeals in frosts
but liquefies on heating, and therefore it liquefies on concoction
in the earth or by reason of incubation, and becoming liquid
serves as nutriment for the developing chick. If exposed to heat
and roasted it does not become hard, because though earthy in
nature it is only so in the same way as wax is; accordingly on
heating too much the eggs become watery and rotten, [if they be
not from a liquid residue]. The white on the contrary is not
congealed by frost but rather liquefies (the reason of which has
been stated before), but on exposure to heat becomes solid.
Therefore being concocted in the development of the chick it is
thickened. For it is from this that the young is formed (whereas
the yolk turns to nutriment) and it is from this that the parts
derive their growth as they are formed one after another. This is
2110
why the white and the yolk are separated by membranes, as
being different in nature. The precise details of the relation of
the parts to one another both at the beginning of generation
and as the animals are forming, and also the details of the
membranes and umbilical cords, must be learnt from what has
been written in the Enquiries; for the present investigation it is
sufficient to understand this much clearly, that, when the heart
has been first formed and the great blood-vessel has been
marked off from it, two umbilical cords run from the vessel, the
one to the membrane which encloses the yolk, the other to the
membrane resembling a chorion which surrounds the whole
embryo; this latter runs round on the inside of the membrane of
the shell. Through the one of these the embryo receives the
nutriment from the yolk, and the yolk becomes larger, for it
becomes more liquid by heating. This is because the
nourishment, being of a material character in its first form,
must become liquid before it can be absorbed, just as it is with
plants, and at first this embryo, whether in an egg or in the
mother’s uterus, lives the life of a plant, for it receives its first
growth and nourishment by being attached to something else.
2111
in the ovipara it is the other way about, as if one should say that
the mother was in the uterus, for that which comes from the
mother, the nutriment, is the yolk. The reason is that the
process of nourishment is not completed within the mother.
2112
of the cartilaginous fishes is soft-shelled (for they cannot
harden and dry its circumference, being colder than birds), the
egg of the frog-fish alone is solid and firm to protect it outside,
but those of the rest are of a moist and soft nature, for they are
sheltered within and by the body of the mother.
The young are produced from the egg in the same way both
with those externally perfected (the frog-fishes) and those
internally, and the process in these eggs is partly similar to,
partly different from that in birds’ eggs. In the first place they
have not the second umbilicus which runs to the chorion under
the surrounding shell. The reason of this is that they have not
the surrounding shell, for it is no use to them since the mother
shelters them, and the shell is a protection to the eggs against
external injury between laying and hatching out. Secondly, the
process in these also begins on the surface of the egg but not
where it is attached to the uterus, as in birds, for the chick is
developed from the sharp end and that is where the egg was
attached. The reason is that the egg of birds is separated from
the uterus before it is perfected, but in most though not all
cartilaginous fishes the egg is still attached to the uterus when
perfect. While the young develops upon the surface the egg is
consumed by it just as in birds and the other animals detached
from the uterus, and at last the umbilicus of the now perfect
fish is left attached to the uterus. The like is the case with all
those whose eggs are detached from the uterus, for in some of
them the egg is so detached when it is perfect.
2113
the nourishment from the uterus by passages running from this
principle. This is plain in the eggs which are not detached, for in
some of the cartilaginous fish the egg is not detached from the
uterus, but is still connected with it as it comes downwards
with a view to the production of the young alive; in these the
young fish when perfected is still connected by the umbilicus to
the uterus when the egg has been consumed. From this it is
clear that previously also, while the egg was still round the
young, the passages ran to the uterus. This happens as we have
said in the ‘smooth hound’.
2114
which produce a scolex give birth to a small thing at first and
this grows by itself and not through any attachment to the
parent. The reason is similar to that of the growth of yeast, for
yeast also grows great from a small beginning as the more solid
part liquefies and the liquid is aerated. This is effected in
animals by the nature of the vital heat, in yeasts by the heat of
the juice commingled with them. The eggs then grow of
necessity through this cause (for they have in them superfluous
yeasty matter), but also for the sake of a final cause, for it is
impossible for them to attain their whole growth in the uterus
because these animals have so many eggs. Therefore are they
very small when set free and grow quickly, small because the
uterus is narrow for the multitude of the eggs, and growing
quickly that the race may not perish, as it would if much of the
time required for the whole development were spent in this
growth; even as it is most of those laid are destroyed before
hatching. Hence the class of fish is prolific, for Nature makes up
for the destruction by numbers. Some fish actually burst
because of the size of the eggs, as the fish called ‘belone’, for its
eggs are large instead of numerous, what Nature has taken
away in number being added in size.
A proof that these fish also are oviparous is the fact that even
viviparous fish, such as the cartilaginous, are first internally
oviparous, for hence it is plain that the whole class of fishes is
oviparous. Where, however, both sexes exist and the eggs are
produced in consequence of impregnation, the eggs do not
arrive at completion unless the male sprinkle his milt upon
2115
them. Some erroneously assert that all fish are female except in
the cartilaginous fishes, for they think that the females of fish
differ from what are supposed to be males only in the same way
as in those plants where the one bears fruit but the other is
fruitless, as olive and oleaster, fig and caprifig. They think the
like applies to fish except the cartilaginous, for they do not
dispute the sexes in these. And yet there is no difference in the
males of cartilaginous fishes and those belonging to the
oviparous class in respect of the organs for the milt, and it is
manifest that semen can be squeezed out of males of both
classes at the right season. The female also has a uterus. But if
the whole class were females and some of them unproductive
(as with mules in the class of bushy-tailed animals), then not
only should those which lay eggs have a uterus but also the
others, only the uterus of the latter should be different from
that of the former. But, as it is, some of them have organs for
milt and others have a uterus, and this distinction obtains in all
except two, the erythrinus and the channa, some of them
having the milt organs, others a uterus. The difficulty which
drives some thinkers to this conclusion is easily solved if we
look at the facts. They say quite correctly that no animal which
copulates produces many young, for of all those that generate
from themselves perfect animals or perfect eggs none is prolific
on the same scale as the oviparous fishes, for the number of
eggs in these is enormous. But they had overlooked the fact that
fish-eggs differ from those of birds in one circumstance. Birds
and all oviparous quadrupeds, and any of the cartilaginous fish
that are oviparous, produce a perfect egg, and it does not
increase outside of them, whereas the eggs of fish are imperfect
and do so complete their growth. Moreover the same thing
applies to cephalopods also and crustacea, yet these animals
are actually seen copulating, for their union lasts a long time,
and it is plain in these cases that the one is male and the other
has a uterus. Finally, it would be strange if this distinction did
2116
not exist in the whole class, just as male and female in all the
vivipara. The cause of the ignorance of those who make this
statement is that the differences in the copulation and
generation of various animals are of all kinds and not obvious,
and so, speculating on a small induction, they think the same
must hold good in all cases.
2117
distinction of sex does not exist), and without the semen of the
male no such animal comes into being.
What helps in the deception is also the fact that the union of
such fishes is brief, so that it is not observed even by many of
the fishermen, for none of them ever watches anything of the
sort for the sake of knowledge. Nevertheless their copulation
has been seen, for fish [when the tail part does not prevent it]
copulate like the dolphins by throwing themselves alongside of
one another. But the dolphins take longer to get free again,
whereas such fishes do so quickly. Hence, not seeing this, but
seeing the swallowing of the milt and the eggs, even the
fishermen repeat the same simple tale, so much noised abroad,
as Herodotus the storyteller, as if fish were conceived by the
mother’s swallowing the milt, – not considering that this is
impossible. For the passage which enters by way of the mouth
runs to the intestines, not to the uterus, and what goes into the
intestines must be turned into nutriment, for it is concocted;
the uterus, however, is plainly full of eggs, and from whence did
they enter it?
2118
jackdaws. Birds of the pigeon kind do the same, but, because
they also plainly copulate, therefore they have not had the same
legend told of them. But the raven family is not amorous, for
they are birds that produce few young, though this bird also has
been seen copulating before now. It is a strange thing, however,
that these theorists do not ask themselves how the semen
enters the uterus through the intestine, which always concocts
whatever comes into it, as the nutriment; and these birds have
a uterus like others, and eggs are found them near the
hypozoma. And the weasel has a uterus in like manner to the
other quadrupeds; by what passage is the embryo to get from it
to the mouth? But this opinion has arisen because the young of
the weasel are very small like those of the other fissipeds, of
which we shall speak later, and because they often carry the
young about in their mouths.
2119
7
2120
time has been laid down, but the males shed their milt quickly
upon them to preserve them. The reason is that these eggs are
not two-coloured, and hence there is no such limit of time fixed
with them as with those of birds. This fact is what we should
expect, for by the time that the white and yolk are separated off
from one another, the birds egg already contains the principle
that comes from the male parent.... for the male contributes to
this.
2121
8
2122
its front and back pointing in the same direction. For the
position and attitude of the young while developing you must
look at the Enquiries.
2123
nor yet by softness and hardness (for what is produced by some
is hard), but by the fact that the whole of them is changed into
the body of the creature and the animal is not developed from a
part of them. All these products that are of the nature of a
scolex, after progressing and acquiring their full size, become a
sort of egg, for the husk about them hardens and they are
motionless during this period. This is plain in the scolex of bees
and wasps and in caterpillars. The reason of this is that their
nature, because of its imperfection, oviposits as it were before
the right time, as if the scolex, while still growing in size, were a
soft egg. Similar to this is also what happens with all other
insects which come into being without copulation in wool and
other such materials and in water. For all of them after the
scolex stage become immovable and their integument dries
round them, and after this the latter bursts and there comes
forth as from an egg an animal perfected in its second
metamorphosis, most of those which are not aquatic being
winged.
2124
again after moving. And some of them come into being by
copulation, like birds and vivipara and most fishes, others
spontaneously, like some plants.
10
For if they do not generate the young but bring them from
elsewhere, then bees ought to come into being also, if the bees
2125
did not carry them off, in the places from which the old bees
carry the germs. For why, if new bees come into existence when
the germs are transported, should they not do so if the germs
are left there? They ought to do so just as much, whether the
germs are spontaneously generated in the flowers or whether
some animal generates them. And if the germs were of some
other animal, then that animal ought to be produced from them
instead of bees. Again, that they should collect honey is
reasonable, for it is their food, but it is strange that they should
collect the young if they are neither their own offspring nor
food. With what object should they do so? for all animals that
trouble themselves about the young labour for what appears to
be their own offspring.
2126
are not among them, as men say. And an argument against both
theories, that the young are generated by union of the bees with
one another or with the drones, separately or with one another,
is this: none of them has ever yet been seen copulating,
whereas this would have often happened if the sexes had
existed in them. It remains then, if they are generated by
copulation at all, that the kings shall unite to generate them.
But the drones are found to come into being even if no leaders
are present, and it is not possible that the bees should either
import their brood or themselves generate them by copulation.
It remains then, as appears to be the case in certain fishes, that
the bees should generate the drones without copulation, being
indeed female in respect of generative power, but containing in
themselves both sexes as plants do. Hence also they have the
instrument of offence, for we ought not to call that female in
which the male sex is not separated. But if this is found to be
the case with drones, if they come into being without
copulation, then as it is necessary that the same account should
be given of the bees and the kings and that they also should be
generated without copulation. Now if the brood of the bees had
been found to come into being among them without the
presence of the kings, it would necessarily follow that the bees
also are produced from bees themselves without copulation, but
as it is, since those occupied with the tendance of these
creatures deny this, it remains that the kings must generate
both their own kind and the bees.
2127
produced from the leaders. Hence in a sort of way their
generation is analogous. For the leaders resemble the drones in
size and the bees in possessing a sting; so the bees are like
them in this respect, and the drones are like them in size. For
there must needs be some overlapping unless the same kind is
always to be produced from each; but this is impossible, for at
that rate the whole class would consist of leaders. The bees,
then, are assimilated to them their power of generation, the
drones in size; if the latter had had a sting also they would have
been leaders, but as it is this much of the difficulty has been
solved, for the leaders are like both kinds at once, like the bees
in possessing a sting, like the drones in size.
Thus what happens is this: the leaders generate their own kind
but also another kind, that of the bees; the bees again generate
another kind, the drones, but do not also generate their own
kind, but this has been denied them. And since what is
according to Nature is always in due order, therefore it is
necessary that it should be denied to the drones even to
generate another kind than themselves. This is just what we
find happening, for though the drones are themselves
generated, they generate nothing else, but the process reaches
its limit in the third stage. And so beautifully is this arranged by
Nature that the three kinds always continue in existence and
none of them fails, though they do not all generate.
2128
weather in that of the bees, for being smaller in size they need
the fine weather more than the kings do. It is right also that the
kings, being as it were made with a view to producing young,
should remain within, freed from the labour of procuring
necessaries, and also that they should be of a considerable size,
their bodies being, as it were, constituted with a view to bearing
young, and that the drones should be idle as having no weapon
to fight for the food and because of the slowness of their bodies.
But the bees are intermediate in size between the two other
kinds, for this is useful for their work, and they are workers as
having to support not only their young but also their fathers.
And it agrees with our views that the bees attend upon their
kings because they are their offspring (for if nothing of the sort
had been the case the facts about their leadership would be
unreasonable), and that, while they suffer the kings to do no
work as being their parents, they punish the drones as their
children, for it is nobler to punish one’s children and those who
have no work to perform. The fact that the leaders, being few,
generate the bees in large numbers seems to be similar to what
obtains in the generation of lions, which at first produce five,
afterwards a smaller number each time at last one and
thereafter none. So the leaders at first produce a number of
workers, afterwards a few of their own kind; thus the brood of
the latter is smaller in number than that of the former, but
where Nature has taken away from them in number she has
made it up again in size.
2129
A further indication that bees are produced without copulation
is the fact that the brood appears small in the cells of the comb,
whereas, whenever insects are generated by copulation, the
parents remain united for a long time but produce quickly
something of the nature of a scolex and of a considerable size.
11
2130
class of plants has but few and one may say practically no
representatives in the sea and such places, all such growing on
the land. For plants and testacea are analogous; and in
proportion as liquid has more quickening power than solid,
water than earth, so much does the nature of testacea differ
from that of plants, since the object of testacea is to be in such a
relation to water as plants are to earth, as if plants were, so to
say, land-oysters, oysters water-plants.
For such a reason also the testacea in the water vary more in
form than those on the land. For the nature of liquid is more
plastic than that of earth and yet not much less material, and
this is especially true of the inhabitants of the sea, for fresh
water, though sweet and nutritious, is cold and less material.
Wherefore animals having no blood and not of a hot nature are
not produced in lakes nor in the fresher among brackish waters,
but only exceptionally, but it is in estuaries and at the mouths
of rivers that they come into being, as testacea and cephalopoda
and crustacea, all these being bloodless and of a cold nature. For
they seek at the same time the warmth of the sun and food;
now the sea is not only water but much more material than
fresh water and hot in its nature; it has a share in all the parts
of the universe, water and air and earth, so that it also has a
share in all living things which are produced in connexion with
each of these elements. Plants may be assigned to land, the
aquatic animals to water, the land animals to air, but variations
of quantity and distance make a great and wonderful difference.
The fourth class must not be sought in these regions, though
there certainly ought to be some animal corresponding to the
element of fire, for this is counted in as the fourth of the
elementary bodies. But the form which fire assumes never
appears to be peculiar to it, but it always exists in some other of
the elements, for that which is ignited appears to be either air
or smoke or earth. Such a kind of animal must be sought in the
moon, for this appears to participate in the element removed in
2131
the third degree from earth. The discussion of these things
however belongs to another subject.
2132
putrefied is only a residue of that which is concocted. For
nothing comes into being out of the whole of anything, any
more than in the products of art; if it did art would have
nothing to do, but as it is in the one case art removes the
useless material, in the other Nature does so. Animals and
plants come into being in earth and in liquid because there is
water in earth, and air in water, and in all air is vital heat so
that in a sense all things are full of soul. Therefore living things
form quickly whenever this air and vital heat are enclosed in
anything. When they are so enclosed, the corporeal liquids
being heated, there arises as it were a frothy bubble. Whether
what is forming is to be more or less honourable in kind
depends on the embracing of the psychical principle; this again
depends on the medium in which the generation takes place
and the material which is included. Now in the sea the earthy
matter is present in large quantities, and consequently the
testaceous animals are formed from a concretion of this kind,
the earthy matter hardening round them and solidifying in the
same manner as bones and horns (for these cannot be melted
by fire), and the matter (or body) which contains the life being
included within it.
The class of snails is the only class of such creatures that has
been seen uniting, but it has never yet been sufficiently
observed whether their generation is the result of the union or
not.
2133
understand that even in animals which generate it is from the
incoming nourishment that the heat in the animal makes the
residue, the beginning of the conception, by secretion and
concoction. The like is the case also in plants, except that in
these (and also in some animals) there is no further need of the
male principle, because they have it mingled with the female
principle within themselves, whereas the residual secretion in
most animals does need it. The nourishment again of some is
earth and water, of others the more complicated combinations
of these, so that what the heat in animals produces from their
nutriment, this does the heat of the warm season in the
environment put together and combine by concoction out of the
sea-water on the earth. And the portion of the psychical
principle which is either included along with it or separated off
in the air makes an embryo and puts motion into it. Now in
plants which are spontaneously generated the method of
formation is uniform; they arise from a part of something, and
while some of it is the starting-point of the plant, some is the
first nourishment of the young shoots.... Other animals are
produced in the form of a scolex, not only those bloodless
animals which are not generated from parents but even some
sanguinea, as a kind of mullet and some other river fishes and
also the eel kind. For all of these, though they have but little
blood by nature, are nevertheless sanguinea, and have a heart
with blood in it as the origin of the parts; and the so-called
‘entrails of earth’, in which comes into being the body of the eel,
have the nature of a scolex.
2134
mother or from part of the conception. If then the former is
impossible (I mean that nourishment should flow to them from
the earth as it does in animals from the mother), then they
must have got it from some part of the conception, and such
generation we say is from an egg.
That the scolex grows in this way is plain in the case of bees
and the like, for at first the lower part is large in them and the
upper is smaller. The details of growth in the testacea are
similar. This is plain in the whorls of the turbinata, for always as
the animal grows the whorls become larger towards the front
and what is called the head of the creature.
2135
from such facts as these. They come into being on the side of
boats when the frothy mud putrefies. In many places where
previously nothing of the kind existed, the so-called limnostrea,
a kind of oyster, have come into being when the spot turned
muddy through want of water; thus when a naval armament
cast anchor at Rhodes a number of clay vessels were thrown out
into the sea, and after some time, when mud had collected
round them, oysters used to be found in them. Here is another
proof that such animals do not emit any generative substance
from themselves; when certain Chians carried some live oysters
over from Pyrrha in Lesbos and placed them in narrow straits of
the sea where tides clash, they became no more numerous as
time passed, but increased greatly in size. The so-called eggs
contribute to generation but are only a condition, like fat in the
sanguinea, and therefore the oysters are savoury at these
periods. A proof that this substance is not really eggs is the fact
that such ‘eggs’ are always found in some testacea, as in pinnae,
whelks, and purple-fish; only they are sometimes larger and
sometimes smaller; in others as pectens, mussels, and the so-
called limnostrea, they are not always present but only in the
spring; as the season advances they dwindle and at last
disappear altogether; the reason being that the spring is
favourable to their being in good condition. In others again, as
the ascidians, nothing of the sort is visible. (The details
concerning these last, and the places in which they come into
being, must be learnt from the Enquiry.)
2136
Book IV
2137
question which parent it is whose semen prevails, – not the
whole of the semen, but that which has come from the part by
which male and female differ from one another. This is a better
theory, for certainly Empedocles has made a rather light-
hearted assumption in thinking that the difference between
them is due only to cold and heat, when he saw that there was
a great difference in the whole of the sexual parts, the
difference in fact between the male pudenda and the uterus. For
suppose two animals already moulded in embryo, the one
having all the parts of the female, the other those of the male;
suppose them then to be put into the uterus as into an oven,
the former when the oven is hot, the latter when it is cold; then
on the view of Empedocles that which has no uterus will be
female and that which has will be male. But this is impossible.
Thus the theory of Democritus would be the better of the two, at
least as far as this goes, for he seeks for the origin of this
difference and tries to set it forth; whether he does so well or
not is another question.
Again, if heat and cold were the cause of the difference of the
parts, this ought to have been stated by those who maintain the
view of Empedocles; for to explain the origin of male and
female is practically the same thing as to explain this, which is
the manifest difference between them. And it is no small
matter, starting from temperature as a principle, to collect the
cause of the origin of these parts, as if it were a necessary
consequence for this part which they call the uterus to be
formed in the embryo under the influence of cold but not under
that of heat. The same applies also to the parts which serve for
intercourse, since these also differ in the way stated previously.
2138
to fall into error in assigning this cause of his; but if he had seen
it it is strange that he should still think the heat or cold of the
uterus to be the cause, since on his theory both these twins
would have become either male or female, but as it is we do not
see this to be the fact.
Again he says that the parts of the embryo are ‘sundered’, some
being in the male and some in the female parent, which is why
they desire intercourse with one another. If so it is necessary
that the sexual parts like the rest should be separated from one
another, already existing as masses of a certain size, and that
they should come into being in the embryo on account of
uniting with one another, not on account of cooling or heating
of the semen. But perhaps it would take too long to discuss
thoroughly such a cause as this which is stated by Empedocles,
for its whole character seems to be fanciful. If, however, the
facts about semen are such as we have actually stated, if it does
not come from the whole of the body of the male parent and if
the secretion of the male does not give any material at all to the
embryo, then we must make a stand against both Empedocles
and Democritus and any one else who argues on the same lines.
For then it is not possible that the body of the embryo should
exist ‘sundered’, part in the female parent and part in the male,
as Empedocles says in the words: ‘But the nature of the limbs
hath been sundered, part in the man’s...’; nor yet that a whole
embryo is drawn off from each parent and the combination of
the two becomes male or female according as one part prevails
over another.
2139
other. If it is because they are near each other, then each of the
other parts also ought to go with them, for one of the prevailing
parts is always near another part where the struggle is not yet
decided; thus the offspring would be not only female or male
but also like its mother or father respectively in all other details.
2140
sexes differ actually by the whole of the sexual parts; for what
reason then is the body of the uterus to exist in those embryos
which come from the left and not in those from the right? For if
an embryo have come from the left but has not acquired this
part, it will be a female without a uterus, and so too there is
nothing to stop another from being a male with a uterus!
Besides as has been said before, a female embryo has been
observed in the right part of the uterus, a male in the left, or
again both at once in the same part, and this not only once but
several times.
To suppose, then, either that heat and cold are the causes of
male and female, or that the different sexes come from the right
and left, is not altogether unreasonable in itself; for the right of
the body is hotter than the left, and the concocted semen is
hotter than the unconcocted; again, the thickened is concocted,
and the more thickened is more fertile. Yet to put it in this way
is to seek for the cause from too remote a starting-point; we
must draw near the immediate causes in so far as it is possible
for us.
2141
We have, then, previously spoken elsewhere of both the body as
a whole and its parts, explaining what each part is and for what
reason it exists. But (1) the male and female are distinguished
by a certain capacity and incapacity. (For the male is that which
can concoct the blood into semen and which can form and
secrete and discharge a semen carrying with it the principle of
form – by ‘principle’ I do not mean a material principle out of
which comes into being an offspring resembling the parent, but
I mean the first moving cause, whether it have power to act as
such in the thing itself or in something else – but the female is
that which receives semen, indeed, but cannot form it for itself
or secrete or discharge it.) And (2) all concoction works by
means of heat. Therefore the males of animals must needs be
hotter than the females. For it is by reason of cold and
incapacity that the female is more abundant in blood in certain
parts of her anatomy, and this abundance is an evidence of the
exact opposite of what some suppose, thinking that the female
is hotter than the male for this reason, i.e. the discharge of the
catamenia. It is true that blood is hot, and that which has more
of it is hotter than that which has less. But they assume that
this discharge occurs through excess of blood and of heat, as if
it could be taken for granted that all blood is equally blood if
only it be liquid and sanguineous in colour, and as if it might
not become less in quantity but purer in quality in those who
assimilate nourishment properly. In fact they look upon this
residual discharge in the same light as that of the intestines,
when they think that a greater amount of it is a sign of a hotter
nature, whereas the truth is just the opposite. For consider the
production of fruit; the nutriment in its first stage is abundant,
but the useful product derived from it is small, indeed the final
result is nothing at all compared to the quantity in the first
stage. So is it with the body; the various parts receive and work
up the nutriment, from the whole of which the final result is
quite small. This is blood in some animals, in some its analogue.
2142
Now since (1) the one sex is able and the other is unable to
reduce the residual secretion to a pure form, and (2) every
capacity or power in an organism has a certain corresponding
organ, whether the faculty produces the desired results in a
lower degree or in a higher degree, and the two sexes
correspond in this manner (the terms ‘able’ and ‘unable’ being
used in more senses than one) – therefore it is necessary that
both female and male should have organs. Accordingly the one
has the uterus, the other the male organs.
Again, Nature gives both the faculty and the organ to each
individual at the same time, for it is better so. Hence each
region comes into being along with the secretions and the
faculties, as e.g. the faculty of sight is not perfected without the
eye, nor the eye without the faculty of sight; and so too the
intestine and bladder come into being along with the faculty of
forming the excreta. And since that from which an organ comes
into being and that by which it is increased are the same (i.e.
the nutriment), each of the parts will be made out of such a
material and such residual matter as it is able to receive. In the
second place, again, it is formed, as we say, in a certain sense,
out of its opposite. Thirdly, we must understand besides this
that, if it is true that when a thing perishes it becomes the
opposite of what it was, it is necessary also that what is not
under the sway of that which made it must change into its
opposite. After these premisses it will perhaps be now clearer
for what reason one embryo becomes female and another male.
For when the first principle does not bear sway and cannot
concoct the nourishment through lack of heat nor bring it into
its proper form, but is defeated in this respect, then must needs
the material which it works on change into its opposite. Now
the female is opposite to the male, and that in so far as the one
is female and the other male. And since it differs in its faculty,
its organ also is different, so that the embryo changes into this
state. And as one part of first-rate importance changes, the
2143
whole system of the animal differs greatly in form along with it.
This may be seen in the case of eunuchs, who, though mutilated
in one part alone, depart so much from their original
appearance and approximate closely to the female form. The
reason of this is that some of the parts are principles, and when
a principle is moved or affected needs must many of the parts
that go along with it change with it.
This, then, is the first principle and cause of male and female,
and this is the part of the body in which it resides. But the
animal becomes definitely female or male by the time when it
possesses also the parts by which the female differs from the
male, for it is not in virtue of any part you please that it is male
or female, any more than it is able to see or hear by possessing
any part you please.
2144
the better. But the semen of the male differs from the
corresponding secretion of the female in that it contains a
principle within itself of such a kind as to set up movements
also in the embryo and to concoct thoroughly the ultimate
nourishment, whereas the secretion of the female contains
material alone. If, then, the male element prevails it draws the
female element into itself, but if it is prevailed over it changes
into the opposite or is destroyed. But the female is opposite to
the male, and is female because of its inability to concoct and of
the coldness of the sanguineous nutriment. And Nature assigns
to each of the secretions the part fitted to receive it. But the
semen is a secretion, and this in the hotter animals with blood,
i.e. the males, is moderate in quantity, wherefore the recipient
parts of this secretion in males are only passages. But the
females, owing to inability to concoct, have a great quantity of
blood, for it cannot be worked up into semen. Therefore they
must also have a part to receive this, and this part must be
unlike the passages of the male and of a considerable size. This
is why the uterus is of such a nature, this being the part by
which the female differs from the male.
We have thus stated for what reason the one becomes female
and the other male. Observed facts confirm what we have said.
For more females are produced by the young and by those
verging on old age than by those in the prime of life; in the
former the vital heat is not yet perfect, in the latter it is failing.
And those of a moister and more feminine state of body are
more wont to beget females, and a liquid semen causes this
more than a thicker; now all these characteristics come of
deficiency in natural heat.
2145
Again, more males are born if copulation takes place when
north than when south winds are blowing. For in the latter case
the animals produce more secretion, and too much secretion is
harder to concoct; hence the semen of the males is more liquid,
and so is the discharge of the catamenia.
Also the fact that the catamenia occur in the course of nature
rather when the month is waning is due to the same causes. For
this time of the month is colder and moister because of the
waning and failure of the moon; as the sun makes winter and
summer in the year as a whole, so does the moon in the month.
This is not due to the turning of the moon, but it grows warmer
as the light increases and colder as it wanes.
2146
divorced and remarried to others do generate; and these
oppositions show themselves sometimes in youth, sometimes
in advanced age, alike as concerns fertility or infertility, and as
concerns generation of male or female offspring.
2147
possible for the male sometimes not to prevail over the female
in the mixture of the two elements, either through youth or age
or some other such cause, it is necessary that animals should
produce female young). And the monstrosity, though not
necessary in regard of a final cause and an end, yet is necessary
accidentally. As for the origin of it, we must look at it in this
way. If the generative secretion in the catamenia is properly
concocted, the movement imparted by the male will make the
form of the embryo in the likeness of itself. (Whether we say
that it is the semen or this movement that makes each of the
parts grow, makes no difference; nor again whether we say that
it ‘makes them grow’ or ‘forms them from the beginning’, for
the formula of the movement is the same in either case.) Thus if
this movement prevail, it will make the embryo male and not
female, like the father and not like the mother; if it prevail not,
the embryo is deficient in that faculty in which it has not
prevailed. By ‘each faculty’ I mean this. That which generates is
not only male but also a particular male, e.g. Coriscus or
Socrates, and it is not only Coriscus but also a man. In this way
some of the characteristics of the father are more near to him,
others more remote from him considered simply as a parent
and not in reference to his accidental qualities (as for instance
if the parent is a scholar or the neighbour of some particular
person). Now the peculiar and individual has always more force
in generation than the more general and wider characteristics.
Coriscus is both a man and an animal, but his manhood is
nearer to his individual existence than is his animalhood. In
generation both the individual and the class are operative, but
the individual is the more so of the two, for this is the only true
existence. And the offspring is produced indeed of a certain
quality, but also as an individual, and this latter is the true
existence. Therefore it is from the forces of all such existences
that the efficient movements come which exist in the semen;
potentially from remoter ancestors but in a higher degree and
2148
more nearly from the individual (and by the individual I mean
e.g. Coriscus or Socrates). Now since everything changes not
into anything haphazard but into its opposite, therefore also
that which is not prevailed over in generation must change and
become the opposite, in respect of that particular force in which
the paternal and efficient or moving element has not prevailed.
If then it has not prevailed in so far as it is male, the offspring
becomes female; if in so far as it is Coriscus or Socrates, the
offspring does not resemble the father but the mother. For as
‘father’ and ‘mother’ are opposed as general terms, so also the
individual father is opposed to the individual mother. The like
applies also to the forces that come next in order, for the
offspring always changes rather into the likeness of the nearer
ancestor than the more remote, both in the paternal and in the
maternal line.
2149
Socrates is an individual man with certain characters. Hence for
the most part the male offspring resemble the father, and the
female the mother. For in the latter case the loss of both
characters takes place at once, and the change is into the two
opposites; now is opposed to male, and the individual mother to
the individual father.
The same applies also to the separate parts, for often some of
these take after the father, and others after the mother, and yet
others after some of the remoter ancestors. For, as has been
often said already, some of the movements which form the
parts exist in the semen actually and others potentially. We
must grasp certain fundamental general principles, not only
that just mentioned (that some of the movements exist
potentially and others actually), but also two others, that if a
character be prevailed over it changes into its opposite, and, if it
be resolved, is resolved into the movement next allied to it – if
less, into that which is near, if more, into that which is further
2150
removed. Finally, the movements are so confused together that
there is no resemblance to any of the family or kindred, but the
only character that remains is that common to the race, i.e. it is
a human being. The reason of this is that this is closely knit up
with the individual characteristics; ‘human being’ is the general
term, while Socrates, the father, and the mother, whoever she
may be, are individuals.
The reason why the movements are resolved is this. The agent
is itself acted upon by that on which it acts; thus that which
cuts is blunted by that which is cut by it, that which heats is
cooled by that which is heated by it, and in general the moving
or efficient cause (except in the case of the first cause of all)
does itself receive some motion in return; e.g. what pushes is
itself in a way pushed again and what crushes is itself crushed
again. Sometimes it is altogether more acted upon than is the
thing on which it acts, so that what is heating or cooling
something else is itself cooled or heated; sometimes having
produced no effect, sometimes less than it has itself received.
(This question has been treated in the special discussion of
action and reaction, where it is laid down in what classes of
things action and reaction exist.) Now that which is acted on
escapes and is not mastered by the semen, either through
deficiency of power in the concocting and moving agent or
because what should be concocted and formed into distinct
parts is too cold and in too great quantity. Thus the moving
agent, mastering it in one part but not in another, makes the
embryo in formation to be multiform, as happens with athletes
because they eat so much. For owing to the quantity of their
food their nature is not able to master it all, so as to increase
and arrange their form symmetrically; therefore their limbs
develop irregularly, sometimes indeed almost so much that no
one of them resembles what it was before. Similar to this is also
the disease known as satyrism, in which the face appears like
2151
that of a satyr owing to a quantity of unconcocted humour or
wind being diverted into parts of the face.
2152
But those who account for the similarity in the manner which
remains to be discussed, explain this point better, as well as the
others. For there are some who say that the semen, though one,
is as it were a common mixture (panspermia) of many
elements; just as, if one should mix many juices in one liquid
and then take some from it, it would be possible to take, not an
equal quantity always from each juice, but sometimes more of
one and sometimes more of another, sometimes some of one
and none at all of another, so they say it is with the generative
fluid, which is a mixture of many elements, for the offspring
resembles that parent from which it has derived most. Though
this theory is obscure and in many ways fictitious, it aims at
what is better expressed by saying that what is called
‘panspermia’ exists potentially, not actually; it cannot exist
actually, but it can do so potentially. Also, if we assign only one
sort of cause, it is not easy to explain all the phenomena, (1) the
distinction of sex, (2) why the female is often like the father and
the male like the mother, and again (3) the resemblance to
remoter ancestors, and further (4) the reason why the offspring
is sometimes unlike any of these but still a human being, but
sometimes, (5) proceeding further on these lines, appears finally
to be not even a human being but only some kind of animal,
what is called a monstrosity.
For, following what has been said, it remains to give the reason
for such monsters. If the movements imparted by the semen are
resolved and the material contributed by the mother is not
controlled by them, at last there remains the most general
substratum, that is to say the animal. Then people say that the
child has the head of a ram or a bull, and so on with other
animals, as that a calf has the head of a child or a sheep that of
an ox. All these monsters result from the causes stated above,
but they are none of the things they are said to be; there is only
some similarity, such as may arise even where there is no defect
of growth. Hence often jesters compare some one who is not
2153
beautiful to a ‘goat breathing fire’, or again to a ‘ram butting’,
and a certain physiognomist reduced all faces to those of two or
three animals, and his arguments often prevailed on people.
2154
If, then, we must attribute the cause to the semen of the male,
this will be the way we shall have to state it, but we must rather
by all means suppose that the cause lies in the material
contributed by the female and in the embryo as it is forming.
Hence also such monstrosities appear very rarely in animals
producing only one young one, more frequently in those
producing many, most of all in birds and among birds in the
common fowl. For this bird produces many young, not only
because it lays often like the pigeon family, but also because it
has many embryos at once and copulates all the year round.
Therefore it produces many double eggs, for the embryos grow
together because they are near one another, as often happens
with many fruits. In such double eggs, when the yolks are
separated by the membrane, two separate chickens are
produced with nothing abnormal about them; when the yolks
are continuous, with no division between them, the chickens
produced are monstrous, having one body and head but four
legs and four wings; this is because the upper parts are formed
earlier from the white, their nourishment being drawn from the
yolk, whereas the lower part comes into being later and its
nourishment is one and indivisible.
A snake has also been observed with two heads for the same
reason, this class also being oviparous and producing many
young. Monstrosities, however, are rarer among them owing to
the shape of the uterus, for by reason of its length the
numerous eggs are set in a line.
Nothing of the kind occurs with bees and wasps, because their
brood is in separate cells. But in the fowl the opposite is the
case, whereby it is plain that we must hold the cause of such
phenomena to lie in the material. So, too, monstrosities are
commoner in other animals if they produce many young. Hence
they are less common in man, for he produces for the most part
only one young one and that perfect; even in man monstrosities
2155
occur more often in regions where the women give birth to
more than one at a time, as in Egypt. And they are commoner in
sheep and goats, since they produce more young. Still more
does this apply to the fissipeds, for such animals produce many
young and imperfect, as the dog, the young of these creatures
being generally blind. Why this happens and why they produce
many young must be stated later, but in them Nature has made
an advance towards the production of monstrosities in that
what they generate, being imperfect, is so far unlike the parent;
now monstrosities also belong to the class of things unlike the
parent. Therefore this accident also often invades animals of
such a nature. So, too, it is in these that the so-called
‘metachoera’ are most frequent, and the condition of these also
is in a way monstrous, since both deficiency and excess are
monstrous. For the monstrosity belongs to the class of things
contrary to Nature, not any and every kind of Nature, but Nature
in her usual operations; nothing can happen contrary to Nature
considered as eternal and necessary, but we speak of things
being contrary to her in those cases where things generally
happen in a certain way but may also happen in another way. In
fact, even in the case of monstrosities, whenever things occur
contrary indeed to the established order but still always in a
certain way and not at random, the result seems to be less of a
monstrosity because even that which is contrary to Nature is in
a certain sense according to Nature, whenever, that is, the
formal nature has not mastered the material nature. Therefore
they do not call such things monstrosities any more than in the
other cases where a phenomenon occurs habitually, as in fruits;
for instance, there is a vine which some call ‘capneos’; if this
bear black grapes they do not judge it a monstrosity because it
is in the habit of doing this very often. The reason is that it is in
its nature intermediate between white and black; thus the
change is not a violent one nor, so to say, contrary to Nature; at
least, is it not a change into another nature. But in animals
2156
producing many young not only do the same phenomena occur,
but also the numerous embryos hinder one another from
becoming perfect and interfere with the generative motions
imparted by the semen.
2157
The question then about all these cases is this. Are we to
suppose that a single cause is responsible for the production of
a single young one and for the deficiency of the parts, and
another but still a single cause for the production of many
young and the multiplication of parts, or not?
2158
that the kind of animal has one, two, or many toes. A proof of
this is that the elephant is the largest of animals and yet is
many-toed, and the camel, the next largest, is cloven-footed.
And not only in animals that walk but also in those that fly or
swim the large ones produce few, the small many, for the same
reason. In like manner also it is not the largest plants that bear
most fruit.
2159
generative material from which each animal is formed is not
without a quantitative limit in both directions, nor can it be
formed from any quantity you please. Whenever then an
animal, for the cause assigned, discharges more of the female
secretion than is needed for beginning the existence of a single
animal, it is not possible that only one should be formed out of
all this, but a number limited by the appropriate size in each
case; nor will the semen of the male, or the power residing in
the semen, form anything either more or less than what is
according to Nature. In like manner, if the male emits more
semen than is necessary, or more powers in different parts of
the semen as it is divided, however much it is it will not make
anything greater; on the contrary it will dry up the material of
the female and destroy it. So fire also does not continue to make
water hotter in proportion as it is itself increased, but there is a
fixed limit to the heat of which water is capable; if that is once
reached and the fire is then increased, the water no longer gets
hotter but rather evaporates and at last disappears and is dried
up. Now since it appears that the secretion of the female and
that from the male need to stand in some proportionate
relation to one another (I mean in animals of which the male
emits semen), what happens in those that produce many young
is this: from the very first the semen emitted by the male has
power, being divided, to form several embryos, and the material
contributed by the female is so much that several can be formed
out of it. (The parallel of curdling milk, which we spoke of
before, is no longer in point here, for what is formed by the heat
of the semen is not only of a certain quantity but also of a
certain quality, whereas with fig-juice and rennet quantity
alone is concerned.) This then is just the reason why in such
animals the embryos formed are numerous and do not all unite
into one whole; it is because an embryo is not formed out of any
quantity you please, but whether there is too much or too little,
in either case there will be no result, for there is a limit set alike
2160
to the power of the heat which acts on the material and to the
material so acted upon.
Man belongs to all three classes, for he produces one only and
sometimes many or few, though naturally he almost always
produces one. Because of the moisture and heat of his body he
may produce many [for semen is naturally fluid and hot], but
because of his size he produces few or one. On account of this it
results that in man alone among animals the period of
gestation is irregular; whereas the period is fixed in the rest,
there are several periods in man, for children are born at seven
months and at ten months and at the times between, for even
those of eight months do live though less often than the rest.
The reason may be gathered from what has just been said, and
the question has been discussed in the Problems. Let this
explanation suffice for these points.
2161
come into being more than one such part, as eddies do in rivers;
as the water in these is carried along with a certain motion, if it
dash against anything two systems or eddies come into being
out of one, each retaining the same motion; the same thing
happens also with the embryos. The abnormal parts generally
are attached near those they resemble, but sometimes at a
distance because of the movement – taking place in the embryo,
and especially because of the excess of material returning to
that place whence it was taken away while retaining the form
of that part whence it arose as a superfluity.
2162
the parts may migrate, the movements which form the embryo
being diverted and the material changing its place. We must
decide whether the monstrous animal is one or is composed of
several grown together by considering the vital principle; thus, if
the heart is a part of such a kind then that which has one heart
will be one animal, the multiplied parts being mere outgrowths,
but those which have more than one heart will be two animals
grown together through their embryos having been confused.
2163
5
2164
many young, and since the size of the uterus and the quantity
of the female secretion are both greater than is necessary for
one embryo, only not so much so as to bring to birth a second,
therefore women and mares are the only animals which admit
the male during gestation, the former for the reason stated, and
mares both because of the barrenness of their nature and
because their uterus is of superfluous size, too large for one but
too small to allow a second embryo to be brought to perfection
by superfoetation. And the mare is naturally inclined to sexual
intercourse because she is in the same case as the barren
among women; these latter are barren because they have no
monthly discharge (which corresponds to the act of intercourse
in males) and mares have exceedingly little. And in all the
vivipara the barren females are so inclined, because they
resemble the males when the semen has collected in the testes
but is not being got rid of. For the discharge of the catamenia is
in females a sort of emission of semen, they being unconcocted
semen as has been said before. Hence it is that those women
also who are incontinent in regard to such intercourse cease
from their passion for it when they have borne many children,
for, the seminal secretion being then drained off, they no longer
desire this intercourse. And among birds the hens are less
disposed that way than the cocks, because the uterus of the
hen-bird is up near the hypozoma; but with the cock-birds it is
the other way, for their testes are drawn up within them, so
that, if any kind of such birds has much semen naturally, it is
always in need of this intercourse. In females then it
encourages copulation to have the uterus low down, but in
males to have the testes drawn up.
2165
Some of those animals in which superfoetation occurs can bring
the embryos to birth even if a long time elapses between the
two impregnations, if their kind is spermatic, if their body is not
of a large size, and if they bear many young. For because they
bear many their uterus is spacious, because they are spermatic
the generative discharge is copious, and because the body is not
large but the discharge is excessive and in greater measure than
is required for the nourishment wanted for the embryo,
therefore they can not only form animals but also bring them to
birth later on. Further, the uterus in such animals does not close
up during gestation because there is a quantity of the residual
discharge left over. This has happened before now even in
women, for in some of them the discharge continues during all
the time of pregnancy. In women, however, this is contrary to
Nature, so that the embryo suffers, but in such animals it is
according to Nature, for their body is so formed from the
beginning, as with hares. For superfoetation occurs in these
animals, since they are not large and they bear many young (for
they have many toes and the many-toed animals bear many),
and they are spermatic. This is shown by their hairiness, for the
quantity of their hair is excessive, these animals alone having
hair under the feet and within the jaws. Now hairiness is a sign
of abundance of residual matter, wherefore among men also the
hairy are given to sexual intercourse and have much semen
rather than the smooth. In the hare it often happens that some
of the embryos are imperfect while others of its young are
produced perfect.
2166
many-toed imperfect. The reason of this is that the one-hoofed
produce one young one, and the cloven-footed either one or two
generally speaking; now it is easy to bring the few to perfection.
All the many-toed animals that bear their young imperfect give
birth to many. Hence, though they are able to nourish the
embryos while newly formed, their bodies are unable to
complete the process when the embryos have grown and
acquired some size. So they produce them imperfect, like those
animals which generate a scolex, for some of them when born
are scarcely brought into form at all, as the fox, bear, and lion,
and some of the rest in like manner; and nearly all of them are
blind, as not only the animals mentioned but also the dog, wolf,
and jackal. The pig alone produces both many and perfect
young, and thus here alone we find any overlapping; it produces
many as do the many-toed animals, but is cloven-footed or
solid-hoofed (for there certainly are solid-hoofed swine). They
bear, then, many young because the nutriment which would
otherwise go to increase their size is diverted to the generative
secretion (for considered as a solid-hoofed animal the pig is not
a large one), and also it is more often cloven-hoofed, striving as
it were with the nature of the solid-hoofed animals. For this
reason it produces sometimes only one, sometimes two, but
generally many, and brings them to perfection before birth
because of the good condition of its body, being like a rich soil –
which has sufficient and abundant nutriment for plants.
2167
before they are perfect is owing to inability to continue
nourishing them, and they are born imperfect because they are
born too soon. This is plain also with seven-months children,
for since they are not perfected it often happens that even the
passages, e.g. of the ears and nostrils, are not yet opened in
some of them at birth, but only open later as they are growing,
and many such infants survive.
In man males are more often born defective than females, but
in the other animals this is not the case. The reason is that in
man the male is much superior to the female in natural heat,
and so the male foetus moves about more than the female, and
on account of moving is more liable to injury, for what is young
is easily injured since it is weak. For this same reason also the
female foetus is not perfected equally with the male in man
(but they are so in the other animals, for in them the female is
not later in developing than the male). For while within the
mother the female takes longer in developing, but after birth
everything is perfected more quickly in females than in males; I
mean, for instance, puberty, the prime of life, and old age. For
females are weaker and colder in nature, and we must look
upon the female character as being a sort of natural deficiency.
Accordingly while it is within the mother it develops slowly
because of its coldness (for development is concoction, and it is
heat that concocts, and what is hotter is easily concocted); but
after birth it quickly arrives at maturity and old age on account
of its weakness, for all inferior things come sooner to their
perfection or end, and as this is true of works of art so it is of
what is formed by Nature. For the reason just given also twins
are less likely to survive in man if one be male and one female,
but this is not at all so in the other animals; for in man it is
contrary to Nature that they should run an equal course, as
their development does not take place in equal periods, but the
male must needs be too late or the female too early; in the other
animals, however, it is not contrary to Nature. A difference is
2168
also found between man and the other animals in respect of
gestation, for animals are in better bodily condition most of the
time, whereas in most women gestation is attended with
discomfort. Their way of life is partly responsible for this, for
being sedentary they are full of more residual matter; among
nations where the women live a laborious life gestation is not
equally conspicuous and those who are accustomed to work
bear children easily both there and elsewhere; for work
consumes the residual matter, but those who are sedentary
have a great deal of it in them because not only is there no
monthly discharge during pregnancy but also they do no work;
therefore their travail is painful. But work exercises them so
that they can hold their breath, upon which depends the ease or
difficulty of child-birth. These circumstances then, as we have
said, contribute to cause the difference between women and the
other animals in this state, but the most important thing is this:
in some animals the discharge corresponding to the catamenia
is but small, and in some not visible at all, but in women it is
greater than in any other animal, so that when this discharge
ceases owing to pregnancy they are troubled (for if they are not
pregnant they are afflicted with ailments whenever the
catamenia do not occur); and they are more troubled as a rule at
the beginning of pregnancy, for the embryo is able indeed to
stop the catamenia but is too small at first to consume any
quantity of the secretion; later on it takes up some of it and so
alleviates the mother. In the other animals, on the contrary, the
residual matter is but small and so corresponds with the growth
of the foetus, and as the secretions which hinder nourishment
are being consumed by the foetus the mother is in better bodily
condition than usual. The same holds good also with aquatic
animals and birds. If it ever happens that the body of the
mother is no longer in good condition when the foetus is now
becoming large, the reason is that its growth needs more
nourishment than the residual matter supplies. (In some few
2169
women it happens that the body is in a better state during
pregnancy; these are women in whose body the residual matter
is small so that it is all used up along with the nourishment that
goes to the foetus.)
2170
A difficulty is raised as to why this does not occur in other
animals, unless indeed it does occur and has entirely escaped
observation. We must suppose the reason to be that woman
alone among animals is subject to troubles of the uterus, and
alone has a superfluous amount of catamenia and is unable to
concoct them; when, then, the embryo has been formed of a
liquid hard to concoct, then comes the so-called mola into
being, and this happens naturally in women alone or at any rate
more than in other animals.
2171
away from it. For it is no longer expended on moulding the
embryo but only on slightly increasing its growth, it being now
fixed because it has reached perfection (for in a sense there is a
perfection even of an embryo). Therefore it comes forth from
the mother and changes its mode of development, as now
possessing what belongs to it; and no longer takes that which
does not belong to it; and it is at this season that the milk
becomes useful.
The milk collects in the upper part of the body and the breasts
because of the original plan of the organism. For the part above
the hypozoma is the sovereign part of the animal, while that
below is concerned with nourishment and residual matter, in
order that all animals which move about may contain within
themselves nourishment enough to make them independent
when they move from one place to another. From this upper
part also is produced the generative secretion for the reason
mentioned in the opening of our discussion. But both the
secretion of the male and the catamenia of the female are of a
sanguineous nature, and the first principle of this blood and of
the blood-vessels is the heart, and the heart is in this part of the
body. Therefore it is here that the change of such a secretion
must first become plain. This is why the voice changes in both
sexes when they begin to bear seed (for the first principle of the
voice resides there, and is itself changed when its moving cause
changes). At the same time the parts about the breasts are
raised visibly even in males but still more in females, for the
region of the breasts becomes empty and spongy in them
because so much material is drained away below. This is so not
only in women but also in those animals which have the
mammae low down.
This change in the voice and the parts about the mammae is
plain even in other creatures to those who have experience of
each kind of animal, but is most remarkable in man. The reason
2172
is that in man the production of secretion is greatest in both
sexes in proportion to their size as compared with other
animals; I mean that of the catamenia in women and the
emission of semen in men. When, therefore, the embryo no
longer takes up the secretion in question but yet prevents its
being discharged from the mother, it is necessary that the
residual matter should collect in all those empty parts which
are set upon the same passages. And such is the position of the
mammae in each kind of animals for both causes; it is so both
for the sake of what is best and of necessity.
That milk has the same nature as the secretion from which
each animal is formed is plain, and has been stated previously.
For the material which nourishes is the same as that from
which Nature forms the animal in generation. Now this is the
sanguineous liquid in the sanguinea, and milk is blood
concocted (not corrupted; Empedocles either mistook the fact or
made a bad metaphor when he composed the line: ‘On the
tenth day of the eighth month the milk comes into being, a
white pus’, for putrefaction and concoction are opposite things,
and pus is a kind of putrefaction but milk is concocted). While
women are suckling children the catamenia do not occur
according to Nature, nor do they conceive; if they do conceive,
the milk dries up. This is because the nature of the milk and of
the catamenia is the same, and Nature cannot be so productive
as to supply both at once; if the secretion is diverted in the one
direction it must needs cease in the other, unless some violence
is done contrary to the general rule. But this is as much as to
2173
say that it is contrary to Nature, for in all cases where it is not
impossible for things to be otherwise than they generally are
but where they may so happen, still what is the general rule is
what is ‘according to Nature’.
The time also at which the young animal is born has been well
arranged. For when the nourishment coming through the
umbilical cord is no longer sufficient for the foetus because of
its size, then at the same time the milk becomes useful for the
nourishment of the newly-born animal, and the blood-vessels
round which the so-called umbilical cord lies as a coat collapse
as the nourishment is no longer passing through it; for these
reasons it is at that time also that the young animal enters into
the world.
10
2174
for the most part; for though the larger and more perfect
sanguinea do live a long time, yet the larger are not all longer-
lived. Man lives a longer time than any animal of which we have
any credible experience except the elephant, and yet the human
kind is smaller than that of the bushy-tailed animals and many
others. The real cause of long life in any animal is its being
tempered in a manner resembling the environing air, along with
certain other circumstances of its nature, of which we will
speak later; but the cause of the time of gestation is the size of
the offspring. For it is not easy for large masses to arrive at their
perfection in a small time, whether they be animals or, one may
say, anything else whatever. That is why horses and animals
akin to them, though living a shorter time than man, yet carry
their young longer; for the time in the former is a year, but in
the latter ten months at the outside. For the same reason also
the time is long in elephants; they carry their young two years
on account of their excessive size.
2175
sea and all bodies of water settling and changing according to
the movement or rest of the winds, and the air and winds again
according to the course of the sun and moon, so also the things
which grow out of these or are in these must needs follow suit.
For it is reasonable that the periods of the less important should
follow those of the more important. For in a sense a wind, too,
has a life and birth and death.
As for the revolutions of the sun and moon, they may perhaps
depend on other principles. It is the aim, then, of Nature to
measure the coming into being and the end of animals by the
measure of these higher periods, but she does not bring this to
pass accurately because matter cannot be easily brought under
rule and because there are many principles which hinder
generation and decay from being according to Nature, and often
cause things to fall out contrary to Nature.
Book V
2176
voice, and differences in colour whether of the skin or of hair
and feathers. Some such qualities are found to characterize the
whole of a kind of animals sometimes, while in other kinds they
occur at random, as is especially the case in man. Further, in
connexion with the changes in the time of life, all animals are
alike in some points, but are opposed in others as in the case of
the voice and the colour of the hair, for some do not grow grey
visibly in old age, while man is subject to this more than any
other animal. And some of these affections appear immediately
after birth, while others become plain as age advances or in old
age.
Now we must no longer suppose that the cause of these and all
such phenomena is the same. For whenever things are not the
product of Nature working upon the animal kingdom as a
whole, nor yet characteristic of each separate kind, then none of
these things is such as it is or is so developed for any final
cause. The eye for instance exists for a final cause, but it is not
blue for a final cause unless this condition be characteristic of
the kind of animal. In fact in some cases this condition has no
connexion with the essence of the animal’s being, but we must
refer the causes to the material and the motive principle or
efficient cause, on the view that these things come into being by
Necessity. For, as was said originally in the outset of our
discussion, when we are dealing with definite and ordered
products of Nature, we must not say that each is of a certain
quality because it becomes so, but rather that they become so
and so because they are so and so, for the process of Becoming
or development attends upon Being and is for the sake of Being,
not vice versa.
2177
not distinguish even these, while they made no inquiry at all
into the formal and final causes.
Everything then exists for a final cause, and all those things
which are included in the definition of each animal, or which
either are means to an end or are ends in themselves, come into
being both through this cause and the rest. But when we come
to those things which come into being without falling under the
heads just mentioned, their course must be sought in the
movement or process of coming into being, on the view that the
differences which mark them arise in the actual formation of
the animal. An eye, for instance, the animal must have of
necessity (for the fundamental idea of the animal is of such a
kind), but it will have an eye of a particular kind of necessity in
another sense, not the sense mentioned just above, because it is
its nature to act or be acted on in this or that way.
2178
sleep but only something resembling sleep, such a condition as
we find also in plants, for indeed at this time animals do
actually live the life of a plant. But it is impossible that plants
should sleep, for there is no sleep which cannot be broken, and
the condition in plants which is analogous to sleep cannot be
broken.
When awake infants do not laugh, but while asleep they both
laugh and cry. For animals have sensations even while asleep,
not only what are called dreams but also others besides dreams,
as those persons who arise while sleeping and do many things
without dreaming. For there are some who get up while
sleeping and walk about seeing just like those who are awake;
these have perception of what is happening, and though they
are not awake, yet this perception is not like a dream. So infants
presumably have sense-perception and live in their sleep owing
to previous habit, being as it were without knowledge of the
waking state. As time goes on and their growth is transferred to
the lower part of the body, they now wake up more and spend
most of their time in that condition. Children continue asleep at
first more than other animals, for they are born in a more
imperfect condition than other animals that are produced in
anything like a perfect state, and their growth has taken place
more in the upper part of the body.
2179
The eyes of all children are bluish immediately after birth; later
on they change to the colour which is to be theirs permanently.
But in the case of other animals this is not visible. The reason of
this is that the eyes of other animals are more apt to have only
one colour for each kind of animal; e.g. cattle are dark-eyed, the
eye of all sheep is pale, of others again the whole kind is blue or
grey-eyed, and some are yellow (goat-eyed), as the majority of
goats themselves, whereas the eyes of men happen to be of
many colours, for they are blue or grey or dark in some cases
and yellow in others. Hence, as the individuals in other kinds of
animals do not differ from one another in the colour, so neither
do they differ from themselves, for they are not of a nature to
have more than one colour. Of the other animals the horse has
the greatest variety of colour in the eye, for some of them are
actually heteroglaucous; this phenomenon is not to be seen in
any of the other animals, but man is sometimes
heteroglaucous.
2180
fire – this is not well said if indeed we are to assume sight to be
connected with water, not fire, in all cases. Moreover it is
possible to render another account of the cause of the colours,
but if indeed the fact is as was stated before in the treatise on
the senses, and still earlier than that in the investigations
concerning soul – if this sense organ is composed of water and
if we were right in saying for what reason it is composed of
water and not of air or fire – then we must assume the water to
be the cause of the colours mentioned. For some eyes have too
much liquid to be adapted to the movement, others have too
little, others the due amount. Those eyes therefore in which
there is much liquid are dark because much liquid is not
transparent, those which have little are blue; (so we find in the
sea that the transparent part of it appears light blue, the less
transparent watery, and the unfathomable water is dark or
deep-blue on account of its depth). When we come to the eyes
between these, they differ only in degree.
2181
see bright things because the liquid is acted upon and moved
too much.
And the reason why men especially and horses occasionally are
heteroglaucous is the same as the reason why man alone grows
grey and the horse is the only other animal whose hairs whiten
visibly in old age. For greyness is a weakness of the fluid in the
2182
brain and an incapacity to concoct properly, and so is blueness
of the eyes; excess of thinness or of thickness produces the
same effect, according as this liquidity is too little or too much.
Whenever then Nature cannot make the eyes correspond
exactly, either by concocting or by not concocting the liquid in
both, but concocts the one and not the other, then the result is
heteroglaucia.
2183
deep in the head can see things at a distance because the
movement is not dispersed in space but comes straight to the
eye. For it makes no difference whether we say, as some do, that
seeing is caused by the sight going forth from the eye – on that
view, if there is nothing projecting over the eyes, the sight must
be scattered and so less of it will fall on the objects of vision
and things at a distance will not be seen so well – or whether
we say that seeing is due to the movement coming from the
objects; for the sight also must see, in a manner resembling the
movement. Things at a distance, then, would be seen best if
there were, so to say, a continuous tube straight from the sight
to its object, for the movement from the object would not then
be dissipated; but, if that is impossible, still the further the tube
extends the more accurately must distant objects be seen.
It is the same also with hearing and smell; to hear and smell
accurately mean in one sense to perceive as precisely as
possible all the distinctions of the objects of perception, in
another sense to hear and smell far off. As with sight, so here
the sense-organ is the cause of judging well the distinctions, if
both that organ itself and the membrane round it be pure. For
the passages of all the sense-organs, as has been said in the
treatise on sensation, run to the heart, or to its analogue in
creatures that have no heart. The passage of the hearing, then,
since this sense-organ is of air, ends at the place where the
innate spiritus causes in some animals the pulsation of the
heart and in others respiration; wherefore also it is that we are
able to understand what is said and repeat what we have heard,
2184
for as was the movement which entered through the sense-
organ, such again is the movement which is caused by means of
the voice, being as it were of one and the same stamp, so that a
man can say what he has heard. And we hear less well during a
yawn or expiration than during inspiration, because the
starting-point of the sense-organ of hearing is set upon the part
concerned with breathing and is shaken and moved as the
organ moves the breath, for while setting the breath in motion
it is moved itself. The same thing happens in wet weather or a
damp atmosphere.... And the ears seemed to be filled with air
because their starting-point is near the region of breathing.
Similar is the case of animals whose ears are long and project
far like the eaves of a house, as in some quadrupeds, with the
internal spiral passage long; these also catch the movement
from afar and pass it on to the sense-organ.
2185
and least earthy and material, and he is by nature the thinnest-
skinned of all animals for his size.
2186
on these or on the back of the head. Some such affections occur
in a corresponding manner also in all animals which have not
hair but something analogous to it, as the feathers of birds and
scales in the class of fish.
For what purpose Nature has made hair in general for animals
has been previously stated in the work dealing with the causes
of the parts of animals; it is the business of the present inquiry
to show under what circumstances and for what necessary
causes each particular kind of hair occurs. The principal cause
then of thickness and thinness is the skin, for this is thick in
some animals and thin in others, rare in some and dense in
others. The different quality of the included moisture is also a
helping cause, for in some animals this is greasy and in others
watery. For generally speaking the substratum of the skin is of
an earthy nature; being on the surface of the body it becomes
solid and earthy as the moisture evaporates. Now the hairs or
their analogue are not formed out of the flesh but out of the
skin moisture evaporating and exhaling in them, and therefore
thick hairs arise from a thick skin and thin from thin. If then the
skin is rarer and thicker, the hairs are thick because of the
quantity of earthy matter and the size of the pores, but if it is
denser they are thin because of the narrowness of the pores.
Further, if the moisture be watery it dries up quickly and the
hairs do not gain in size, but if it be greasy the opposite
happens, for the greasy is not easily dried up. Therefore the
thicker-skinned animals are as a general rule thicker-haired for
the causes mentioned; however, the thickest-skinned are not
more so than other thick-skinned ones, as is shown by the class
of swine compared to that of oxen and to the elephant and
many others. And for the same reason also the hairs of the head
in man are thickest, for this part of his skin is thickest and lies
over most moisture and besides is very porous.
2187
The cause of the hairs being long or short depends on the
evaporating moisture not being easily dried. Of this there are
two causes, quantity and quality; if the liquid is much it does
not dry up easily nor if it is greasy. And for this reason the hairs
of the head are longest in man, for the brain, being fluid and
cold, supplies great abundance of moisture.
2188
There are some animals whose hair is soft and yet less fine, as
is the case with the class of hares compared with that of sheep;
in such animals the hair is on the surface of the skin, not deeply
rooted in it, and so is not long but in much the same state as
the scrapings from linen, for these also are not long but are soft
and do not admit of weaving.
Hardening, then, comes of both heat and cold, for both cause
the moisture to evaporate, heat per se and cold per accidens
(since the moisture goes out of things along with the heat, there
being no moisture without heat), but whereas cold not only
hardens but also condenses, heat makes a substance rarer.
2189
For the same reason, as animals grow older, the hairs become
harder in those which have hairs, and the feathers and scales in
the feathered and scaly kinds. For their skins become harder
and thicker as they get older, for they are dried up, and old age,
as the word denotes, is earthy because the heat fails and the
moisture along with it.
Men go bald visibly more than any other animal, but still such a
state is something general, for among plants also some are
evergreens while others are deciduous, and birds which
hibernate shed their feathers. Similar to this is the condition of
baldness in those human beings to whom it is incident. For
leaves are shed by all plants, from one part of the plant at a
time, and so are feathers and hairs by those animals that have
them; it is when they are all shed together that the condition is
described by the terms mentioned, for it is called ‘going bald’
and ‘the fall of the leaf’ and ‘moulting’. The cause of the
condition is deficiency of hot moisture, such moisture being
especially the unctuous, and hence unctuous plants are more
evergreen. (However we must elsewhere state the cause of this
phenomena in plants, for other causes also contribute to it.) It is
in winter that this happens to plants (for the change from
summer to winter is more important to them than the time of
life), and to those animals which hibernate (for these, too, are by
nature less hot and moist than man); in the latter it is the
seasons of life that correspond to summer and winter. Hence no
one goes bald before the time of sexual intercourse, and at that
time it is in those naturally inclined to such intercourse that
baldness appears, for the brain is naturally the coldest part of
the body and sexual intercourse makes men cold, being a loss of
pure natural heat. Thus we should expect the brain to feel the
effect of it first, for a little cause turns the scale where the thing
concerned is weak and in poor condition. Thus if we reckon up
these points, that the brain itself has but little heat, and further
that the skin round it must needs have still less, and again that
2190
the hair must have still less than the skin inasmuch as it is
furthest removed from the brain, we should reasonably expect
baldness to come about this age upon those who have much
semen. And it is for the same reason that the front part of the
head alone goes bald in man and that he is the only animal to
do so; the front part goes bald because the brain is there, and
man is the only animal to go bald because his brain is much the
largest and the moistest. Women do not go bald because their
nature is like that of children, both alike being incapable of
producing seminal secretion. Eunuchs do not become bald,
because they change into the female condition. And as to the
hair that comes later in life, eunuchs either do not grow it at all,
or lose it if they happen to have it, with the exception of the
pubic hair; for women also grow that though they have not the
other, and this mutilation is a change from the male to the
female condition.
The reason why the hair does not grow again in cases of
baldness, although both hibernating animals recover their
feathers or hair and trees that have shed their leaves grow
leaves again, is this. The seasons of the year are the turning-
points of their lives, rather than their age, so that when these
seasons change they change with them by growing and losing
feathers, hairs, or leaves respectively. But the winter and
summer, spring and autumn of man are defined by his age, so
that, since his ages do not return, neither do the conditions
caused by them return, although the cause of the change of
condition is similar in man to what it is in the animals and
plants in question.
2191
4
2192
jest when they call grey hairs ‘mould of old age’ and For the one
is generically the same as greyness, the other specifically; hoar-
frost generically (for both are a vapour), mould specifically (for
both are a form of decay). A proof that this is so is this: grey
hairs have often grown on men in consequence of disease, and
later on dark hairs instead of them after restoration to health.
The reason is that in sickness the whole body is deficient in
natural heat and so the parts besides, even the very small ones,
participate in this weakness; and again, much residual matter is
formed in the body and all its parts in illness, wherefore the
incapacity in the flesh to concoct the nutriment causes the grey
hairs. But when men have recovered health and strength again
they change, becoming as it were young again instead of old; in
consequence the states change also. Indeed, we may rightly call
disease an acquired old age, old age a natural disease; at any
rate, some diseases produce the same effects as old age.
Men go grey on the temples first, because the back of the head
is empty of moisture owing to its containing no brain, and the
‘bregma’ has a great deal of moisture, a large quantity not being
liable to decay; the hair on the temples however has neither so
little that it can concoct it nor so much that it cannot decay, for
this region of the head being between the two extremes is
exempt from both states. The cause of greyness in man has now
been stated.
The reason why this change does not take place visibly on
account of age in other animals is the same as that already
given in the case of baldness; their brain is small and less fluid
than in man, so that the heat required for concoction does not
2193
altogether fail. Among them it is most clear in horses of all
animals that we know, because the bone about the brain is
thinner in them than in others in proportion to their size. A sign
of this is that a blow to this spot is fatal to them, wherefore
Homer also has said: ‘where the first hairs grow on the skull of
horses, and a wound is most fatal.’ As then the moisture easily
flows to these hairs because of the thinness of the bone, whilst
the heat fails on account of age, they go grey. The reddish hairs
go grey sooner than the black, redness also being a sort of
weakness of hair and all weak things ageing sooner. It is said,
however, that cranes become darker as they grow old. The
reason of this would be, if it should prove true, that their
feathers are naturally moister than others and as they grow old
the moisture in the feathers is too much to decay easily.
2194
even white-skinned men have very dark hair. The reason is that
man has the thinnest skin of all animals in proportion to his
size and therefore it has not strength to change the hairs; on
the contrary the skin itself changes its colour through its
weakness and is darkened by sun and wind, while the hairs do
not change along with it at all. But in the other animals the
skin, owing to its thickness, has the influence belonging to the
soil in which a thing grows, therefore the hairs change
according to the skin but the skin does not change at all in
consequence of the winds and the sun.
2195
uniformly coloured; they do not change except by an affection
of the colour, and that rarely; but still they do so change, for
before now white individuals have been observed among
partridges, ravens, sparrows, and bears. This happens when the
course of development is perverted, for what is small is easily
spoilt and easily moved, and what is developing is small, the
beginning of all such things being on a small scale.
2196
we must conceive of the tongue as one of the external parts, not
taking into account the fact that it is covered by the mouth but
looking on it as we do on the hand or foot; thus since the skin of
the vari-coloured animals is not uniformly coloured, this is the
cause of the skin on the tongue being also vari-coloured.
2197
animals when younger, but in cattle that of calves is deeper. We
find the same thing also in the male and female sexes; in the
other kinds of animals the voice of the female is higher than
that of the male (this being especially plain in man, for Nature
has given this faculty to him in the highest degree because he
alone of animals makes use of speech and the voice is the
material of speech), but in cattle the opposite obtains, for the
voice of cows is deeper than that of bulls.
Now the purpose for which animals have a voice, and what is
meant by ‘voice’ and by ‘sound’ generally, has been stated partly
in the treatise on sensation, partly in that on the soul. But since
lowness of voice depends on the movement of the air being
slow and its highness on its being quick, there is a difficulty in
knowing whether it is that which moves or that which is moved
that is the cause of the slowness or quickness. For some say
that what is much is moved slowly, what is little quickly, and
that the quantity of the air is the cause of some animals having
a deep and others a high voice. Up to a certain point this is well
said (for it seems to be rightly said in a general way that the
depth depends on a certain amount of the air put in motion),
but not altogether, for if this were true it would not be easy to
speak both soft and deep at once, nor again both loud and high.
Again, the depth seems to belong to the nobler nature, and in
songs the deep note is better than the high-pitched ones, the
better lying in superiority, and depth of tone being a sort of
superiority. But then depth and height in the voice are different
from loudness and softness, and some high-voiced animals are
loud-voiced, and in like manner some soft-voiced ones are
deep-voiced, and the same applies to the tones lying between
these extremes. And by what else can we define these (I mean
loudness and softness of voice) except by the large and small
amount of the air put in motion? If then height and depth are to
be decided in accordance with the distinction postulated, the
result will be that the same animals will be deep-and loud-
2198
voiced, and the same will be high – and not loud – voiced; but
this is false.
The reason of the difficulty is that the words ‘great’ and ‘small’,
‘much’ and ‘little’ are used sometimes absolutely, sometimes
relatively to one another. Whether an animal has a great (or
loud) voice depends on the air which is moved being much
absolutely, whether it has a small voice depends on its being
little absolutely; but whether they have a deep or high voice
depends on their being thus differentiated in relation to one
another. For if that which is moved surpass the strength of that
which moves it, the air that is sent forth must go slowly; if the
opposite, quickly. The strong, then, on account of their strength,
sometimes move much air and make the movement slow,
sometimes, having complete command over it, make the
movement swift. On the same principle the weak either move
too much air for their strength and so make the movement
slow, or if they make it swift move but little because of their
weakness.
Most young animals, then, and most females set but little air in
motion because of their want of power, and are consequently
high-voiced, for a little air is carried along quickly, and in the
voice what is quick is high. But in calves and cows, in the one
case because of their age, in the other because of their female
nature, the part by which they set the air in motion is not
strong; at the same time they set a great quantity in motion and
2199
so are deep-voiced; for that which is borne along slowly is
heavy, and much air is borne along slowly. And these animals
set much in movement whereas the others set but little,
because the vessel through which the breath is first borne has
in them a large opening and necessarily sets much air in
motion, whereas in the rest the air is better dispensed. As their
age advances this part which moves the air gains more strength
in each animal, so that they change into the opposite condition,
the high-voiced becoming deeper-voiced than they were, and
the deep-voiced higher-voiced, which is why bulls have a higher
voice than calves and cows. Now the strength of all animals is
in their sinews, and so those in the prime of life are stronger,
the young being weaker in the joints and sinews; moreover, in
the young they are not yet tense, and in those now growing old
the tension relaxes, wherefore both these ages are weak and
powerless for movement. And bulls are particularly sinewy,
even their hearts, and therefore that part by which they set the
air in motion is in a tense state, like a sinewy string stretched
tight. (That the heart of bulls is of such a nature is shown by the
fact that a bone is actually found in some of them, and bones
are naturally connected with sinew.)
2200
females too, only not so plainly, the result being what some call
‘bleating’ when the voice is uneven. After this it settles into the
deep or high voice of the succeeding time of life. If the testes are
removed the tension of the passages relaxes, as when the
weight is taken off the string or the warp; as this relaxes, the
organ which moves the voice is loosened in the same
proportion. This, then, is the reason why the voice and the form
generally changes to the female character in castrated animals;
it is because the principle is relaxed upon which depends the
tension of the body; not that, as some suppose, the testes are
themselves a ganglion of many principles, but small changes
are the causes of great ones, not per se but when it happens
that a principle changes with them. For the principles, though
small in size, are great in potency; this, indeed, is what is meant
by a principle, that it is itself the cause of many things without
anything else being higher than it for it to depend upon.
2201
regulates the breath, becoming itself easily great or small. But
hardness cannot be regulated.
With regard to the teeth it has been stated previously that they
do not exist for a single purpose nor for the same purpose in all
animals, but in some for nutrition only, in others also for
fighting and for vocal speech. We must, however, consider it not
alien to the discussion of generation and development to
inquire into the reason why the front teeth are formed first and
the grinders later, and why the latter are not shed but the
former are shed and grow again.
2202
Now we assume, basing our assumption upon what we see, that
Nature never fails nor does anything in vain so far as is possible
in each case. And it is necessary, if an animal is to obtain food
after the time of taking milk is over, that it should have
instruments for the treatment of the food. If, then, as
Democritus says, this happened about the time of reaching
maturity, Nature would fail in something possible for her to do.
And, besides, the operation of Nature would be contrary to
Nature, for what is done by violence is contrary to Nature, and it
is by violence that he says the formation of the first teeth is
brought about. That this view then is not true is plain from
these and other similar considerations.
Now these teeth are developed before the flat teeth, in the first
place because their function is earlier (for dividing comes before
crushing, and the flat teeth are for crushing, the others for
dividing), in the second place because the smaller is naturally
developed quicker than the larger, even if both start together,
and these teeth are smaller in size than the grinders, because
the bone of the jaw is flat in that part but narrow towards the
mouth. From the greater part, therefore, must flow more
nutriment to form the teeth, and from the narrower part less.
They are shed, after they have been formed, partly because it is
better so (for what is sharp is soon blunted, so that a fresh relay
is needed for the work, whereas the flat teeth cannot be blunted
but are only smoothed in time by wearing down), partly from
necessity because, while the roots of the grinders are fixed
where the jaw is flat and the bone strong, those of the front
2203
teeth are in a thin part, so that they are weak and easily moved.
They grow again because they are shed while the bone is still
growing and the animal is still young enough to grow teeth. A
proof of this is that even the flat teeth grow for a long time, the
last of them cutting the gum at about twenty years of age;
indeed in some cases the last teeth have been grown in quite
old age. This is because there is much nutriment in the broad
part of the bones, whereas the front part being thin soon
reaches perfection and no residual matter is found in it, the
nutriment being consumed in its own growth.
We have thus spoken of the teeth, saying why some are shed
and grow again, and others not, and generally for what cause
they are formed. And we have spoken of the other affections of
the parts which are found to occur not for any final end but of
necessity and on account of the motive or efficient cause.
2204
Aristotle – Metaphysics
[Translated by W. D. Ross]
Book Α
2205
really science and art come to men through experience; for
‘experience made art’, as Polus says, ‘but inexperience luck.’
Now art arises when from many notions gained by experience
one universal judgement about a class of objects is produced.
For to have a judgement that when Callias was ill of this disease
this did him good, and similarly in the case of Socrates and in
many individual cases, is a matter of experience; but to judge
that it has done good to all persons of a certain constitution,
marked off in one class, when they were ill of this disease, e.g.
to phlegmatic or bilious people when burning with fevers – this
is a matter of art.
2206
but while the lifeless things perform each of their functions by a
natural tendency, the labourers perform them through habit);
thus we view them as being wiser not in virtue of being able to
act, but of having the theory for themselves and knowing the
causes. And in general it is a sign of the man who knows and of
the man who does not know, that the former can teach, and
therefore we think art more truly knowledge than experience is;
for artists can teach, and men of mere experience cannot.
At first he who invented any art whatever that went beyond the
common perceptions of man was naturally admired by men,
not only because there was something useful in the inventions,
but because he was thought wise and superior to the rest. But
as more arts were invented, and some were directed to the
necessities of life, others to recreation, the inventors of the
latter were naturally always regarded as wiser than the
inventors of the former, because their branches of knowledge
did not aim at utility. Hence when all such inventions were
already established, the sciences which do not aim at giving
pleasure or at the necessities of life were discovered, and first in
the places where men first began to have leisure. This is why
the mathematical arts were founded in Egypt; for there the
priestly caste was allowed to be at leisure.
2207
perception whatever, the artist wiser than the men of
experience, the masterworker than the mechanic, and the
theoretical kinds of knowledge to be more of the nature of
Wisdom than the productive. Clearly then Wisdom is knowledge
about certain principles and causes.
Such and so many are the notions, then, which we have about
Wisdom and the wise. Now of these characteristics that of
knowing all things must belong to him who has in the highest
degree universal knowledge; for he knows in a sense all the
instances that fall under the universal. And these things, the
2208
most universal, are on the whole the hardest for men to know;
for they are farthest from the senses. And the most exact of the
sciences are those which deal most with first principles; for
those which involve fewer principles are more exact than those
which involve additional principles, e.g. arithmetic than
geometry. But the science which investigates causes is also
instructive, in a higher degree, for the people who instruct us
are those who tell the causes of each thing. And understanding
and knowledge pursued for their own sake are found most in
the knowledge of that which is most knowable (for he who
chooses to know for the sake of knowing will choose most
readily that which is most truly knowledge, and such is the
knowledge of that which is most knowable); and the first
principles and the causes are most knowable; for by reason of
these, and from these, all other things come to be known, and
not these by means of the things subordinate to them. And the
science which knows to what end each thing must be done is
the most authoritative of the sciences, and more authoritative
than any ancillary science; and this end is the good of that
thing, and in general the supreme good in the whole of nature.
Judged by all the tests we have mentioned, then, the name in
question falls to the same science; this must be a science that
investigates the first principles and causes; for the good, i.e. the
end, is one of the causes.
2209
therefore since they philosophized order to escape from
ignorance, evidently they were pursuing science in order to
know, and not for any utilitarian end. And this is confirmed by
the facts; for it was when almost all the necessities of life and
the things that make for comfort and recreation had been
secured, that such knowledge began to be sought. Evidently
then we do not seek it for the sake of any other advantage; but
as the man is free, we say, who exists for his own sake and not
for another’s, so we pursue this as the only free science, for it
alone exists for its own sake.
2210
about self-moving marionettes, or about the solstices or the
incommensurability of the diagonal of a square with the side;
for it seems wonderful to all who have not yet seen the reason,
that there is a thing which cannot be measured even by the
smallest unit. But we must end in the contrary and, according to
the proverb, the better state, as is the case in these instances
too when men learn the cause; for there is nothing which would
surprise a geometer so much as if the diagonal turned out to be
commensurable.
2211
Of the first philosophers, then, most thought the principles
which were of the nature of matter were the only principles of
all things. That of which all things that are consist, the first
from which they come to be, the last into which they are
resolved (the substance remaining, but changing in its
modifications), this they say is the element and this the
principle of things, and therefore they think nothing is either
generated or destroyed, since this sort of entity is always
conserved, as we say Socrates neither comes to be absolutely
when he comes to be beautiful or musical, nor ceases to be
when loses these characteristics, because the substratum,
Socrates himself remains. just so they say nothing else comes to
be or ceases to be; for there must be some entity – either one or
more than one – from which all other things come to be, it being
conserved.
Yet they do not all agree as to the number and the nature of
these principles. Thales, the founder of this type of philosophy,
says the principle is water (for which reason he declared that
the earth rests on water), getting the notion perhaps from
seeing that the nutriment of all things is moist, and that heat
itself is generated from the moist and kept alive by it (and that
from which they come to be is a principle of all things). He got
his notion from this fact, and from the fact that the seeds of all
things have a moist nature, and that water is the origin of the
nature of moist things.
Some think that even the ancients who lived long before the
present generation, and first framed accounts of the gods, had a
similar view of nature; for they made Ocean and Tethys the
parents of creation, and described the oath of the gods as being
by water, to which they give the name of Styx; for what is oldest
is most honourable, and the most honourable thing is that by
which one swears. It may perhaps be uncertain whether this
opinion about nature is primitive and ancient, but Thales at any
2212
rate is said to have declared himself thus about the first cause.
Hippo no one would think fit to include among these thinkers,
because of the paltriness of his thought.
From these facts one might think that the only cause is the so-
called material cause; but as men thus advanced, the very facts
opened the way for them and joined in forcing them to
investigate the subject. However true it may be that all
generation and destruction proceed from some one or (for that
matter) from more elements, why does this happen and what is
the cause? For at least the substratum itself does not make
itself change; e.g. neither the wood nor the bronze causes the
change of either of them, nor does the wood manufacture a bed
and the bronze a statue, but something else is the cause of the
change. And to seek this is to seek the second cause, as we
should say, – that from which comes the beginning of the
movement. Now those who at the very beginning set
themselves to this kind of inquiry, and said the substratum was
2213
one, were not at all dissatisfied with themselves; but some at
least of those who maintain it to be one – as though defeated by
this search for the second cause – say the one and nature as a
whole is unchangeable not only in respect of generation and
destruction (for this is a primitive belief, and all agreed in it), but
also of all other change; and this view is peculiar to them. Of
those who said the universe was one, then none succeeded in
discovering a cause of this sort, except perhaps Parmenides, and
he only inasmuch as he supposes that there is not only one but
also in some sense two causes. But for those who make more
elements it is more possible to state the second cause, e.g. for
those who make hot and cold, or fire and earth, the elements;
for they treat fire as having a nature which fits it to move
things, and water and earth and such things they treat in the
contrary way.
When these men and the principles of this kind had had their
day, as the latter were found inadequate to generate the nature
of things men were again forced by the truth itself, as we said,
to inquire into the next kind of cause. For it is not likely either
that fire or earth or any such element should be the reason why
things manifest goodness and, beauty both in their being and in
their coming to be, or that those thinkers should have supposed
it was; nor again could it be right to entrust so great a matter to
spontaneity and chance. When one man said, then, that reason
was present – as in animals, so throughout nature – as the
cause of order and of all arrangement, he seemed like a sober
man in contrast with the random talk of his predecessors. We
know that Anaxagoras certainly adopted these views, but
Hermotimus of Clazomenae is credited with expressing them
earlier. Those who thought thus stated that there is a principle
of things which is at the same time the cause of beauty, and
that sort of cause from which things acquire movement.
2214
4
One might suspect that Hesiod was the first to look for such a
thing – or some one else who put love or desire among existing
things as a principle, as Parmenides, too, does; for he, in
constructing the genesis of the universe, says: –
Broad-breasted earth...
2215
These thinkers, as we say, evidently grasped, and to this extent,
two of the causes which we distinguished in our work on nature
– the matter and the source of the movement – vaguely,
however, and with no clearness, but as untrained men behave
in fights; for they go round their opponents and often strike fine
blows, but they do not fight on scientific principles, and so too
these thinkers do not seem to know what they say; for it is
evident that, as a rule, they make no use of their causes except
to a small extent. For Anaxagoras uses reason as a deus ex
machina for the making of the world, and when he is at a loss
to tell from what cause something necessarily is, then he drags
reason in, but in all other cases ascribes events to anything
rather than to reason. And Empedocles, though he uses the
causes to a greater extent than this, neither does so sufficiently
nor attains consistency in their use. At least, in many cases he
makes love segregate things, and strife aggregate them. For
whenever the universe is dissolved into its elements by strife,
fire is aggregated into one, and so is each of the other elements;
but whenever again under the influence of love they come
together into one, the parts must again be segregated out of
each element.
2216
say being no more is than non-being, because the solid no more
is than the empty); and they make these the material causes of
things. And as those who make the underlying substance one
generate all other things by its modifications, supposing the
rare and the dense to be the sources of the modifications, in the
same way these philosophers say the differences in the
elements are the causes of all other qualities. These differences,
they say, are three-shape and order and position. For they say
the real is differentiated only by ‘rhythm and ‘inter-contact’ and
‘turning’; and of these rhythm is shape, inter-contact is order,
and turning is position; for A differs from N in shape, AN from
NA in order, M from W in position. The question of movement –
whence or how it is to belong to things – these thinkers, like the
others, lazily neglected.
2217
were expressible in numbers; – since, then, all other things
seemed in their whole nature to be modelled on numbers, and
numbers seemed to be the first things in the whole of nature,
they supposed the elements of numbers to be the elements of
all things, and the whole heaven to be a musical scale and a
number. And all the properties of numbers and scales which
they could show to agree with the attributes and parts and the
whole arrangement of the heavens, they collected and fitted
into their scheme; and if there was a gap anywhere, they readily
made additions so as to make their whole theory coherent. E.g.
as the number 10 is thought to be perfect and to comprise the
whole nature of numbers, they say that the bodies which move
through the heavens are ten, but as the visible bodies are only
nine, to meet this they invent a tenth – the ‘counter-earth’. We
have discussed these matters more exactly elsewhere.
But the object of our review is that we may learn from these
philosophers also what they suppose to be the principles and
how these fall under the causes we have named. Evidently,
then, these thinkers also consider that number is the principle
both as matter for things and as forming both their
modifications and their permanent states, and hold that the
elements of number are the even and the odd, and that of these
the latter is limited, and the former unlimited; and that the One
proceeds from both of these (for it is both even and odd), and
number from the One; and that the whole heaven, as has been
said, is numbers.
Other members of this same school say there are ten principles,
which they arrange in two columns of cognates – limit and
unlimited, odd and even, one and plurality, right and left, male
and female, resting and moving, straight and curved, light and
darkness, good and bad, square and oblong. In this way
Alcmaeon of Croton seems also to have conceived the matter,
and either he got this view from them or they got it from him;
2218
for he expressed himself similarly to them. For he says most
human affairs go in pairs, meaning not definite contrarieties
such as the Pythagoreans speak of, but any chance contrarieties,
e.g. white and black, sweet and bitter, good and bad, great and
small. He threw out indefinite suggestions about the other
contrarieties, but the Pythagoreans declared both how many
and which their contraricties are.
From both these schools, then, we can learn this much, that the
contraries are the principles of things; and how many these
principles are and which they are, we can learn from one of the
two schools. But how these principles can be brought together
under the causes we have named has not been clearly and
articulately stated by them; they seem, however, to range the
elements under the head of matter; for out of these as
immanent parts they say substance is composed and moulded.
2219
to the whole material universe he says the One is God. Now
these thinkers, as we said, must be neglected for the purposes
of the present inquiry – two of them entirely, as being a little too
naive, viz. Xenophanes and Melissus; but Parmenides seems in
places to speak with more insight. For, claiming that, besides
the existent, nothing non-existent exists, he thinks that of
necessity one thing exists, viz. the existent and nothing else (on
this we have spoken more clearly in our work on nature), but
being forced to follow the observed facts, and supposing the
existence of that which is one in definition, but more than one
according to our sensations, he now posits two causes and two
principles, calling them hot and cold, i.e. fire and earth; and of
these he ranges the hot with the existent, and the other with
the non-existent.
From what has been said, then, and from the wise men who
have now sat in council with us, we have got thus much – on
the one hand from the earliest philosophers, who regard the
first principle as corporeal (for water and fire and such things
are bodies), and of whom some suppose that there is one
corporeal principle, others that there are more than one, but
both put these under the head of matter; and on the other hand
from some who posit both this cause and besides this the
source of movement, which we have got from some as single
and from others as twofold.
Down to the Italian school, then, and apart from it, philosophers
have treated these subjects rather obscurely, except that, as we
said, they have in fact used two kinds of cause, and one of these
– the source of movement – some treat as one and others as
two. But the Pythagoreans have said in the same way that there
are two principles, but added this much, which is peculiar to
them, that they thought that finitude and infinity were not
attributes of certain other things, e.g. of fire or earth or anything
else of this kind, but that infinity itself and unity itself were the
2220
substance of the things of which they are predicated. This is
why number was the substance of all things. On this subject,
then, they expressed themselves thus; and regarding the
question of essence they began to make statements and
definitions, but treated the matter too simply. For they both
defined superficially and thought that the first subject of which
a given definition was predicable was the substance of the thing
defined, as if one supposed that ‘double’ and ‘2’ were the same,
because 2 is the first thing of which ‘double’ is predicable. But
surely to be double and to be 2 are not the same; if they are, one
thing will be many – a consequence which they actually drew.
From the earlier philosophers, then, and from their successors
we can learn thus much.
2221
virtue of a relation to these; for the many existed by
participation in the Ideas that have the same name as they.
Only the name ‘participation’ was new; for the Pythagoreans
say that things exist by ‘imitation’ of numbers, and Plato says
they exist by participation, changing the name. But what the
participation or the imitation of the Forms could be they left an
open question.
Further, besides sensible things and Forms he says there are the
objects of mathematics, which occupy an intermediate position,
differing from sensible things in being eternal and
unchangeable, from Forms in that there are many alike, while
the Form itself is in each case unique.
Since the Forms were the causes of all other things, he thought
their elements were the elements of all things. As matter, the
great and the small were principles; as essential reality, the One;
for from the great and the small, by participation in the One,
come the Numbers.
2222
neatly produced out of the dyad as out of some plastic material.
Yet what happens is the contrary; the theory is not a reasonable
one. For they make many things out of the matter, and the form
generates only once, but what we observe is that one table is
made from one matter, while the man who applies the form,
though he is one, makes many tables. And the relation of the
male to the female is similar; for the latter is impregnated by
one copulation, but the male impregnates many females; yet
these are analogues of those first principles.
Our review of those who have spoken about first principles and
reality and of the way in which they have spoken, has been
concise and summary; but yet we have learnt this much from
them, that of those who speak about ‘principle’ and ‘cause’ no
one has mentioned any principle except those which have been
distinguished in our work on nature, but all evidently have
some inkling of them, though only vaguely. For some speak of
the first principle as matter, whether they suppose one or more
2223
first principles, and whether they suppose this to be a body or
to be incorporeal; e.g. Plato spoke of the great and the small, the
Italians of the infinite, Empedocles of fire, earth, water, and air,
Anaxagoras of the infinity of things composed of similar parts.
These, then, have all had a notion of this kind of cause, and so
have all who speak of air or fire or water, or something denser
than fire and rarer than air; for some have said the prime
element is of this kind.
These thinkers grasped this cause only; but certain others have
mentioned the source of movement, e.g. those who make
friendship and strife, or reason, or love, a principle.
That for whose sake actions and changes and movements take
place, they assert to be a cause in a way, but not in this way, i.e.
not in the way in which it is its nature to be a cause. For those
who speak of reason or friendship class these causes as goods;
they do not speak, however, as if anything that exists either
existed or came into being for the sake of these, but as if
movements started from these. In the same way those who say
the One or the existent is the good, say that it is the cause of
substance, but not that substance either is or comes to be for
the sake of this. Therefore it turns out that in a sense they both
say and do not say the good is a cause; for they do not call it a
cause qua good but only incidentally.
2224
All these thinkers then, as they cannot pitch on another cause,
seem to testify that we have determined rightly both how many
and of what sort the causes are. Besides this it is plain that
when the causes are being looked for, either all four must be
sought thus or they must be sought in one of these four ways.
Let us next discuss the possible difficulties with regard to the
way in which each of these thinkers has spoken, and with
regard to his situation relatively to the first principles.
Those, then, who say the universe is one and posit one kind of
thing as matter, and as corporeal matter which has spatial
magnitude, evidently go astray in many ways. For they posit the
elements of bodies only, not of incorporeal things, though there
are also incorporeal things. And in trying to state the causes of
generation and destruction, and in giving a physical account of
all things, they do away with the cause of movement. Further,
they err in not positing the substance, i.e. the essence, as the
cause of anything, and besides this in lightly calling any of the
simple bodies except earth the first principle, without inquiring
how they are produced out of one anothers – I mean fire, water,
earth, and air. For some things are produced out of each other
by combination, others by separation, and this makes the
greatest difference to their priority and posteriority. For (1) in a
way the property of being most elementary of all would seem to
belong to the first thing from which they are produced by
combination, and this property would belong to the most fine-
grained and subtle of bodies. For this reason those who make
fire the principle would be most in agreement with this
argument. But each of the other thinkers agrees that the
element of corporeal things is of this sort. At least none of those
2225
who named one element claimed that earth was the element,
evidently because of the coarseness of its grain. (Of the other
three elements each has found some judge on its side; for some
maintain that fire, others that water, others that air is the
element. Yet why, after all, do they not name earth also, as most
men do? For people say all things are earth Hesiod says earth
was produced first of corporeal things; so primitive and popular
has the opinion been.) According to this argument, then, no one
would be right who either says the first principle is any of the
elements other than fire, or supposes it to be denser than air
but rarer than water. But (2) if that which is later in generation
is prior in nature, and that which is concocted and compounded
is later in generation, the contrary of what we have been saying
must be true, – water must be prior to air, and earth to water.
2226
not state articulately, but which he must have accepted if any
one had led him on to it. True, to say that in the beginning all
things were mixed is absurd both on other grounds and because
it follows that they must have existed before in an unmixed
form, and because nature does not allow any chance thing to be
mixed with any chance thing, and also because on this view
modifications and accidents could be separated from
substances (for the same things which are mixed can be
separated); yet if one were to follow him up, piecing together
what he means, he would perhaps be seen to be somewhat
modern in his views. For when nothing was separated out,
evidently nothing could be truly asserted of the substance that
then existed. I mean, e.g. that it was neither white nor black,
nor grey nor any other colour, but of necessity colourless; for if
it had been coloured, it would have had one of these colours.
And similarly, by this same argument, it was flavourless, nor
had it any similar attribute; for it could not be either of any
quality or of any size, nor could it be any definite kind of thing.
For if it were, one of the particular forms would have belonged
to it, and this is impossible, since all were mixed together; for
the particular form would necessarily have been already
separated out, but he all were mixed except reason, and this
alone was unmixed and pure. From this it follows, then, that he
must say the principles are the One (for this is simple and
unmixed) and the Other, which is of such a nature as we
suppose the indefinite to be before it is defined and partakes of
some form. Therefore, while expressing himself neither rightly
nor clearly, he means something like what the later thinkers say
and what is now more clearly seen to be the case.
2227
perceptible and others not perceptible, evidently study both
classes, which is all the more reason why one should devote
some time to seeing what is good in their views and what bad
from the standpoint of the inquiry we have now before us.
2228
Further, how are we to combine the beliefs that the attributes of
number, and number itself, are causes of what exists and
happens in the heavens both from the beginning and now, and
that there is no other number than this number out of which
the world is composed? When in one particular region they
place opinion and opportunity, and, a little above or below,
injustice and decision or mixture, and allege, as proof, that each
of these is a number, and that there happens to be already in
this place a plurality of the extended bodies composed of
numbers, because these attributes of number attach to the
various places, – this being so, is this number, which we must
suppose each of these abstractions to be, the same number
which is exhibited in the material universe, or is it another than
this? Plato says it is different; yet even he thinks that both these
bodies and their causes are numbers, but that the intelligible
numbers are causes, while the others are sensible.
2229
there is a one over many, whether the many are in this world or
are eternal.
And in general the arguments for the Forms destroy the things
for whose existence we are more zealous than for the existence
of the Ideas; for it follows that not the dyad but number is first,
i.e. that the relative is prior to the absolute, – besides all the
other points on which certain people by following out the
opinions held about the Ideas have come into conflict with the
principles of the theory.
2230
a subject (by ‘being shared in incidentally’ I mean that e.g. if a
thing shares in ‘double itself’, it shares also in ‘eternal’, but
incidentally; for ‘eternal’ happens to be predicable of the
‘double’). Therefore the Forms will be substance; but the same
terms indicate substance in this and in the ideal world (or what
will be the meaning of saying that there is something apart
from the particulars – the one over many?). And if the Ideas and
the particulars that share in them have the same form, there
will be something common to these; for why should ‘2’ be one
and the same in the perishable 2’s or in those which are many
but eternal, and not the same in the ‘2’ itself’ as in the
particular 2? But if they have not the same form, they must
have only the name in common, and it is as if one were to call
both Callias and a wooden image a ‘man’, without observing
any community between them.
Above all one might discuss the question what on earth the
Forms contribute to sensible things, either to those that are
eternal or to those that come into being and cease to be. For
they cause neither movement nor any change in them. But
again they help in no wise either towards the knowledge of the
other things (for they are not even the substance of these, else
they would have been in them), or towards their being, if they
are not in the particulars which share in them; though if they
were, they might be thought to be causes, as white causes
whiteness in a white object by entering into its composition. But
this argument, which first Anaxagoras and later Eudoxus and
certain others used, is very easily upset; for it is not difficult to
collect many insuperable objections to such a view.
But, further, all other things cannot come from the Forms in any
of the usual senses of ‘from’. And to say that they are patterns
and the other things share in them is to use empty words and
poetical metaphors. For what is it that works, looking to the
Ideas? And anything can either be, or become, like another
2231
without being copied from it, so that whether Socrates or not a
man Socrates like might come to be; and evidently this might be
so even if Socrates were eternal. And there will be several
patterns of the same thing, and therefore several Forms; e.g.
‘animal’ and ‘two-footed’ and also ‘man himself’ will be Forms
of man. Again, the Forms are patterns not only sensible things,
but of Forms themselves also; i.e. the genus, as genus of various
species, will be so; therefore the same thing will be pattern and
copy.
2232
still be a numerical ratio of certain things and not a number
proper, nor will it be a of number merely because it is a
numerical ratio.
Further, the units in must each come from a prior but this is
impossible.
Again, besides what has been said, if the units are diverse the
Platonists should have spoken like those who say there are four,
or two, elements; for each of these thinkers gives the name of
element not to that which is common, e.g. to body, but to fire
and earth, whether there is something common to them, viz.
body, or not. But in fact the Platonists speak as if the One were
homogeneous like fire or water; and if this is so, the numbers
will not be substances. Evidently, if there is a One itself and this
2233
is a first principle, ‘one’ is being used in more than one sense;
for otherwise the theory is impossible.
Nor have the Forms any connexion with what we see to be the
cause in the case of the arts, that for whose sake both all mind
and the whole of nature are operative, – with this cause which
we assert to be one of the first principles; but mathematics has
come to be identical with philosophy for modern thinkers,
though they say that it should be studied for the sake of other
2234
things. Further, one might suppose that the substance which
according to them underlies as matter is too mathematical, and
is a predicate and differentia of the substance, ie. of the matter,
rather than matter itself; i.e. the great and the small are like the
rare and the dense which the physical philosophers speak of,
calling these the primary differentiae of the substratum; for
these are a kind of excess and defect. And regarding movement,
if the great and the small are to he movement, evidently the
Forms will be moved; but if they are not to be movement,
whence did movement come? The whole study of nature has
been annihilated.
And what is thought to be easy – to show that all things are one
– is not done; for what is proved by the method of setting out
instances is not that all things are one but that there is a One
itself, – if we grant all the assumptions. And not even this
follows, if we do not grant that the universal is a genus; and this
in some cases it cannot be.
Nor can it be explained either how the lines and planes and
solids that come after the numbers exist or can exist, or what
significance they have; for these can neither be Forms (for they
are not numbers), nor the intermediates (for those are the
objects of mathematics), nor the perishable things. This is
evidently a distinct fourth class.
2235
And how could we learn the elements of all things? Evidently
we cannot start by knowing anything before. For as he who is
learning geometry, though he may know other things before,
knows none of the things with which the science deals and
about which he is to learn, so is it in all other cases. Therefore if
there is a science of all things, such as some assert to exist, he
who is learning this will know nothing before. Yet all learning is
by means of premisses which are (either all or some of them)
known before, – whether the learning be by demonstration or by
definitions; for the elements of the definition must be known
before and be familiar; and learning by induction proceeds
similarly. But again, if the science were actually innate, it were
strange that we are unaware of our possession of the greatest of
sciences.
Again, how is one to come to know what all things are made of,
and how is this to be made evident? This also affords a
difficulty; for there might be a conflict of opinion, as there is
about certain syllables; some say za is made out of s and d and
a, while others say it is a distinct sound and none of those that
are familiar.
10
It is evident, then, even from what we have said before, that all
men seem to seek the causes named in the Physics, and that we
cannot name any beyond these; but they seek these vaguely;
and though in a sense they have all been described before, in a
2236
sense they have not been described at all. For the earliest
philosophy is, on all subjects, like one who lisps, since it is
young and in its beginnings. For even Empedocles says bone
exists by virtue of the ratio in it. Now this is the essence and the
substance of the thing. But it is similarly necessary that flesh
and each of the other tissues should be the ratio of its elements,
or that not one of them should; for it is on account of this that
both flesh and bone and everything else will exist, and not on
account of the matter, which he names, – fire and earth and
water and air. But while he would necessarily have agreed if
another had said this, he has not said it clearly.
Book α
2237
the proverbial door, which no one can fail to hit, in this respect
it must be easy, but the fact that we can have a whole truth and
not the particular part we aim at shows the difficulty of it.
2238
so that as each thing is in respect of being, so is it in respect of
truth.
2239
‘from the Isthmian games come the Olympian’), but either (i) as
the man comes from the boy, by the boy’s changing, or (ii) as air
comes from water. By ‘as the man comes from the boy’ we
mean ‘as that which has come to be from that which is coming
to be’ or ‘as that which is finished from that which is being
achieved’ (for as becoming is between being and not being, so
that which is becoming is always between that which is and
that which is not; for the learner is a man of science in the
making, and this is what is meant when we say that from a
learner a man of science is being made); on the other hand,
coming from another thing as water comes from air implies the
destruction of the other thing. This is why changes of the
former kind are not reversible, and the boy does not come from
the man (for it is not that which comes to be something that
comes to be as a result of coming to be, but that which exists
after the coming to be; for it is thus that the day, too, comes
from the morning – in the sense that it comes after the
morning; which is the reason why the morning cannot come
from the day); but changes of the other kind are reversible. But
in both cases it is impossible that the number of terms should
be infinite. For terms of the former kind, being intermediates,
must have an end, and terms of the latter kind change back into
one another, for the destruction of either is the generation of
the other.
Further, the final cause is an end, and that sort of end which is
not for the sake of something else, but for whose sake
everything else is; so that if there is to be a last term of this sort,
the process will not be infinite; but if there is no such term,
2240
there will be no final cause, but those who maintain the infinite
series eliminate the Good without knowing it (yet no one would
try to do anything if he were not going to come to a limit); nor
would there be reason in the world; the reasonable man, at
least, always acts for a purpose, and this is a limit; for the end is
a limit.
But if the kinds of causes had been infinite in number, then also
knowledge would have been impossible; for we think we know,
only when we have ascertained the causes, that but that which
is infinite by addition cannot be gone through in a finite time.
2241
somewhat unintelligible and foreign because of its
unwontedness. For it is the customary that is intelligible. The
force of habit is shown by the laws, in which the legendary and
childish elements prevail over our knowledge about them,
owing to habit. Thus some people do not listen to a speaker
unless he speaks mathematically, others unless he gives
instances, while others expect him to cite a poet as witness.
And some want to have everything done accurately, while
others are annoyed by accuracy, either because they cannot
follow the connexion of thought or because they regard it as
pettifoggery. For accuracy has something of this character, so
that as in trade so in argument some people think it mean.
Hence one must be already trained to know how to take each
sort of argument, since it is absurd to seek at the same time
knowledge and the way of attaining knowledge; and it is not
easy to get even one of the two.
2242
Book Β
2243
deny one and the same thing or not, and all other such
questions; and (3) if the science in question deals with
substance, whether one science deals with all substances, or
more than one, and if more, whether all are akin, or some of
them must be called forms of Wisdom and the others
something else. And (4) this itself is also one of the things that
must be discussed – whether sensible substances alone should
be said to exist or others also besides them, and whether these
others are of one kind or there are several classes of substances,
as is supposed by those who believe both in Forms and in
mathematical objects intermediate between these and sensible
things. Into these questions, then, as we say, we must inquire,
and also (5) whether our investigation is concerned only with
substances or also with the essential attributes of substances.
Further, with regard to the same and other and like and unlike
and contrariety, and with regard to prior and posterior and all
other such terms about which the dialecticians try to inquire,
starting their investigation from probable premises only, –
whose business is it to inquire into all these? Further, we must
discuss the essential attributes of these themselves; and we
must ask not only what each of these is, but also whether one
thing always has one contrary. Again (6), are the principles and
elements of things the genera, or the parts present in each
thing, into which it is divided; and (7) if they are the genera, are
they the genera that are predicated proximately of the
individuals, or the highest genera, e.g. is animal or man the first
principle and the more independent of the individual instance?
And (8) we must inquire and discuss especially whether there is,
besides the matter, any thing that is a cause in itself or not, and
whether this can exist apart or not, and whether it is one or
more in number, and whether there is something apart from
the concrete thing (by the concrete thing I mean the matter
with something already predicated of it), or there is nothing
apart, or there is something in some cases though not in others,
2244
and what sort of cases these are. Again (9) we ask whether the
principles are limited in number or in kind, both those in the
definitions and those in the substratum; and (10) whether the
principles of perishable and of imperishable things are the same
or different; and whether they are all imperishable or those of
perishable things are perishable. Further (11) there is the
question which is hardest of all and most perplexing, whether
unity and being, as the Pythagoreans and Plato said, are not
attributes of something else but the substance of existing
things, or this is not the case, but the substratum is something
else, – as Empedocles says, love; as some one else says, fire;
while another says water or air. Again (12) we ask whether the
principles are universal or like individual things, and (13)
whether they exist potentially or actually, and further, whether
they are potential or actual in any other sense than in reference
to movement; for these questions also would present much
difficulty. Further (14), are numbers and lines and figures and
points a kind of substance or not, and if they are substances are
they separate from sensible things or present in them? With
regard to all these matters not only is it hard to get possession
of the truth, but it is not easy even to think out the difficulties
well.
Further, there are many things to which not all the principles
pertain. For how can a principle of change or the nature of the
2245
good exist for unchangeable things, since everything that in
itself and by its own nature is good is an end, and a cause in the
sense that for its sake the other things both come to be and are,
and since an end or purpose is the end of some action, and all
actions imply change? So in the case of unchangeable things
this principle could not exist, nor could there be a good itself.
This is why in mathematics nothing is proved by means of this
kind of cause, nor is there any demonstration of this kind –
‘because it is better, or worse’; indeed no one even mentions
anything of the kind. And so for this reason some of the
Sophists, e.g. Aristippus, used to ridicule mathematics; for in
the arts (he maintained), even in the industrial arts, e.g. in
carpentry and cobbling, the reason always given is ‘because it is
better, or worse,’ but the mathematical sciences take no account
of goods and evils.
2246
so and so knows more fully than he who recognizes it by its not
being so and so, and in the former class itself one knows more
fully than another, and he knows most fully who knows what a
thing is, not he who knows its quantity or quality or what it can
by nature do or have done to it. And further in all cases also we
think that the knowledge of each even of the things of which
demonstration is possible is present only when we know what
the thing is, e.g. what squaring a rectangle is, viz. that it is the
finding of a mean; and similarly in all other cases. And we know
about becomings and actions and about every change when we
know the source of the movement; and this is other than and
opposed to the end. Therefore it would seem to belong to
different sciences to investigate these causes severally.
2247
demonstrable attributes and others must be axioms (for it is
impossible that there should be demonstration about all of
them); for the demonstration must start from certain premisses
and be about a certain subject and prove certain attributes.
Therefore it follows that all attributes that are proved must
belong to a single class; for all demonstrative sciences use the
axioms.
But if the science of substance and the science which deals with
the axioms are different, which of them is by nature more
authoritative and prior? The axioms are most universal and are
principles of all things. And if it is not the business of the
philosopher, to whom else will it belong to inquire what is true
and what is untrue about them?
2248
the science of substance also must be a demonstrative science,
but it is thought that there is no demonstration of the essence
of things. And if of another, what will be the science that
investigates the attributes of substance? This is a very difficult
question.
2249
mathematical harmonics treat; for these also cannot exist apart
from the sensible things, for the same reasons. For if there are
sensible things and sensations intermediate between Form and
individual, evidently there will also be animals intermediate
between animals-themselves and the perishable animals. – We
might also raise the question, with reference to which kind of
existing things we must look for these sciences of
intermediates. If geometry is to differ from mensuration only in
this, that the latter deals with things that we perceive, and the
former with things that are not perceptible, evidently there will
also be a science other than medicine, intermediate between
medical-science-itself and this individual medical science, and
so with each of the other sciences. Yet how is this possible?
There would have to be also healthy things besides the
perceptible healthy things and the healthy-itself. – And at the
same time not even this is true, that mensuration deals with
perceptible and perishable magnitudes; for then it would have
perished when they perished.
2250
might be in the perceptible things; for both statements are parts
of the same theory. Further, it follows from this theory that
there are two solids in the same place, and that the
intermediates are not immovable, since they are in the moving
perceptible things. And in general to what purpose would one
suppose them to exist indeed, but to exist in perceptible things?
For the same paradoxical results will follow which we have
already mentioned; there will be a heaven besides the heaven,
only it will be not apart but in the same place; which is still
more impossible.
(6) Apart from the great difficulty of stating the case truly with
regard to these matters, it is very hard to say, with regard to the
first principles, whether it is the genera that should be taken as
elements and principles, or rather the primary constituents of a
thing; e.g. it is the primary parts of which articulate sounds
consist that are thought to be elements and principles of
articulate sound, not the common genus-articulate sound; and
we give the name of ‘elements’ to those geometrical
propositions, the proofs of which are implied in the proofs of
the others, either of all or of most. Further, both those who say
there are several elements of corporeal things and those who
say there is one, say the parts of which bodies are compounded
and consist are principles; e.g. Empedocles says fire and water
and the rest are the constituent elements of things, but does
not describe these as genera of existing things. Besides this, if
we want to examine the nature of anything else, we examine
the parts of which, e.g. a bed consists and how they are put
together, and then we know its nature.
2251
To judge from these arguments, then, the principles of things
would not be the genera; but if we know each thing by its
definition, and the genera are the principles or starting-points
of definitions, the genera must also be the principles of
definable things. And if to get the knowledge of the species
according to which things are named is to get the knowledge of
things, the genera are at least starting-points of the species.
And some also of those who say unity or being, or the great and
the small, are elements of things, seem to treat them as genera.
(7) Besides this, even if the genera are in the highest degree
principles, should one regard the first of the genera as
principles, or those which are predicated directly of the
individuals? This also admits of dispute. For if the universals are
always more of the nature of principles, evidently the
uppermost of the genera are the principles; for these are
predicated of all things. There will, then, be as many principles
of things as there are primary genera, so that both being and
unity will be principles and substances; for these are most of all
predicated of all existing things. But it is not possible that either
unity or being should be a single genus of things; for the
differentiae of any genus must each of them both have being
and be one, but it is not possible for the genus taken apart from
its species (any more than for the species of the genus) to be
predicated of its proper differentiae; so that if unity or being is a
genus, no differentia will either have being or be one. But if
unity and being are not genera, neither will they be principles, if
the genera are the principles. Again, the intermediate kinds, in
whose nature the differentiae are included, will on this theory
be genera, down to the indivisible species; but as it is, some are
2252
thought to be genera and others are not thought to be so.
Besides this, the differentiae are principles even more than the
genera; and if these also are principles, there comes to be
practically an infinite number of principles, especially if we
suppose the highest genus to be a principle. – But again, if unity
is more of the nature of a principle, and the indivisible is one,
and everything indivisible is so either in quantity or in species,
and that which is so in species is the prior, and genera are
divisible into species for man is not the genus of individual
men), that which is predicated directly of the individuals will
have more unity. – Further, in the case of things in which the
distinction of prior and posterior is present, that which is
predicable of these things cannot be something apart from
them (e.g. if two is the first of numbers, there will not be a
Number apart from the kinds of numbers; and similarly there
will not be a Figure apart from the kinds of figures; and if the
genera of these things do not exist apart from the species, the
genera of other things will scarcely do so; for genera of these
things are thought to exist if any do). But among the individuals
one is not prior and another posterior. Further, where one thing
is better and another worse, the better is always prior; so that of
these also no genus can exist. From these considerations, then,
the species predicated of individuals seem to be principles
rather than the genera. But again, it is not easy to say in what
sense these are to be taken as principles. For the principle or
cause must exist alongside of the things of which it is the
principle, and must be capable of existing in separation from
them; but for what reason should we suppose any such thing to
exist alongside of the individual, except that it is predicated
universally and of all? But if this is the reason, the things that
are more universal must be supposed to be more of the nature
of principles; so that the highest genera would be the principles.
2253
4
2254
coming to be; and that which has completed its coming to be
must he as soon as it has come to be. Further, since the matter
exists, because it is ungenerated, it is a fortiori reasonable that
the substance or essence, that which the matter is at any time
coming to be, should exist; for if neither essence nor matter is
to be, nothing will be at all, and since this is impossible there
must be something besides the concrete thing, viz. the shape or
form.
(9) Again, one might ask the following question also about the
first principles. If they are one in kind only, nothing will be
numerically one, not even unity-itself and being-itself; and how
will knowing exist, if there is not to be something common to a
whole set of individuals?
2255
‘numerically one’ and ‘individual’; for this is just what we mean
by the individual – the numerically one, and by the universal we
mean that which is predicable of the individuals). Therefore it
will be just as if the elements of articulate sound were limited
in number; all the language in the world would be confined to
the ABC, since there could not be two or more letters of the
same kind.
2256
everything, except the One; for all things excepting God proceed
from strife. At least he says: –
But when strife at last waxed great in the limbs of the Sphere,
2257
This implies that change was necessary; but he shows no cause
of the necessity. But yet so far at least he alone speaks
consistently; for he does not make some things perishable and
others imperishable, but makes all perishable except the
elements. The difficulty we are speaking of now is, why some
things are perishable and others are not, if they consist of the
same principles.
Let this suffice as proof of the fact that the principles cannot be
the same. But if there are different principles, one difficulty is
whether these also will be imperishable or perishable. For if
they are perishable, evidently these also must consist of certain
elements (for all things that perish, perish by being resolved
into the elements of which they consist); so that it follows that
prior to the principles there are other principles. But this is
impossible, whether the process has a limit or proceeds to
infinity. Further, how will perishable things exist, if their
principles are to be annulled? But if the principles are
imperishable, why will things composed of some imperishable
principles be perishable, while those composed of the others are
imperishable? This is not probable, but is either impossible or
needs much proof. Further, no one has even tried to maintain
different principles; they maintain the same principles for all
things. But they swallow the difficulty we stated first as if they
took it to be something trifling.
(11) The inquiry that is both the hardest of all and the most
necessary for knowledge of the truth is whether being and unity
are the substances of things, and whether each of them,
without being anything else, is being or unity respectively, or we
must inquire what being and unity are, with the implication
that they have some other underlying nature. For some people
think they are of the former, others think they are of the latter
character. Plato and the Pythagoreans thought being and unity
were nothing else, but this was their nature, their essence being
2258
just unity and being. But the natural philosophers take a
different line; e.g. Empedocles – as though reducing to
something more intelligible – says what unity is; for he would
seem to say it is love: at least, this is for all things the cause of
their being one. Others say this unity and being, of which things
consist and have been made, is fire, and others say it is air. A
similar view is expressed by those who make the elements
more than one; for these also must say that unity and being are
precisely all the things which they say are principles.
2259
besides unity-itself? It must be not-one; but all things are either
one or many, and of the many each is one.
But even if ore supposes the case to be such that, as some say,
number proceeds from unity-itself and something else which is
not one, none the less we must inquire why and how the
product will be sometimes a number and sometimes a
magnitude, if the not-one was inequality and was the same
principle in either case. For it is not evident how magnitudes
could proceed either from the one and this principle, or from
some number and this principle.
2260
substances of things are. For modifications and movements and
relations and dispositions and ratios do not seem to indicate
the substance of anything; for all are predicated of a subject,
and none is a ‘this’. And as to the things which might seem
most of all to indicate substance, water and earth and fire and
air, of which composite bodies consist, heat and cold and the
like are modifications of these, not substances, and the body
which is thus modified alone persists as something real and as
a substance. But, on the other hand, the body is surely less of a
substance than the surface, and the surface than the line, and
the line than the unit and the point. For the body is bounded by
these; and they are thought to be capable of existing without
body, but body incapable of existing without these. This is why,
while most of the philosophers and the earlier among them
thought that substance and being were identical with body, and
that all other things were modifications of this, so that the first
principles of the bodies were the first principles of being, the
more recent and those who were held to be wiser thought
numbers were the first principles. As we said, then, if these are
not substance, there is no substance and no being at all; for the
accidents of these it cannot be right to call beings.
But if this is admitted, that lines and points are substance more
than bodies, but we do not see to what sort of bodies these
could belong (for they cannot be in perceptible bodies), there
can be no substance. – Further, these are all evidently divisions
of body, – one in breadth, another in depth, another in length.
Besides this, no sort of shape is present in the solid more than
any other; so that if the Hermes is not in the stone, neither is
the half of the cube in the cube as something determinate;
therefore the surface is not in it either; for if any sort of surface
were in it, the surface which marks off the half of the cube
would be in it too. And the same account applies to the line and
to the point and the unit. Therefore, if on the one hand body is
in the highest degree substance, and on the other hand these
2261
things are so more than body, but these are not even instances
of substance, it baffles us to say what being is and what the
substance of things is. – For besides what has been said, the
questions of generation and instruction confront us with
further paradoxes. For if substance, not having existed before,
now exists, or having existed before, afterwards does not exist,
this change is thought to be accompanied by a process of
becoming or perishing; but points and lines and surfaces cannot
be in process either of becoming or of perishing, when they at
one time exist and at another do not. For when bodies come
into contact or are divided, their boundaries simultaneously
become one in the one case when they touch, and two in the
other – when they are divided; so that when they have been put
together one boundary does not exist but has perished, and
when they have been divided the boundaries exist which before
did not exist (for it cannot be said that the point, which is
indivisible, was divided into two). And if the boundaries come
into being and cease to be, from what do they come into being?
A similar account may also be given of the ‘now’ in time; for
this also cannot be in process of coming into being or of ceasing
to be, but yet seems to be always different, which shows that it
is not a substance. And evidently the same is true of points and
lines and planes; for the same argument applies, since they are
all alike either limits or divisions.
In general one might raise the question why after all, besides
perceptible things and the intermediates, we have to look for
another class of things, i.e. the Forms which we posit. If it is for
this reason, because the objects of mathematics, while they
differ from the things in this world in some other respect, differ
2262
not at all in that there are many of the same kind, so that their
first principles cannot be limited in number (just as the
elements of all the language in this sensible world are not
limited in number, but in kind, unless one takes the elements of
this individual syllable or of this individual articulate sound –
whose elements will be limited even in number; so is it also in
the case of the intermediates; for there also the members of the
same kind are infinite in number), so that if there are not –
besides perceptible and mathematical objects – others such as
some maintain the Forms to be, there will be no substance
which is one in number, but only in kind, nor will the first
principles of things be determinate in number, but only in kind:
– if then this must be so, the Forms also must therefore be held
to exist. Even if those who support this view do not express it
articulately, still this is what they mean, and they must be
maintaining the Forms just because each of the Forms is a
substance and none is by accident.
But if we are to suppose both that the Forms exist and that the
principles are one in number, not in kind, we have mentioned
the impossible results that necessarily follow.
(12) We must not only raise these questions about the first
principles, but also ask whether they are universal or what we
call individuals. If they are universal, they will not be
2263
substances; for everything that is common indicates not a ‘this’
but a ‘such’, but substance is a ‘this’. And if we are to be allowed
to lay it down that a common predicate is a ‘this’ and a single
thing, Socrates will be several animals – himself and ‘man’ and
‘animal’, if each of these indicates a ‘this’ and a single thing.
Book Γ
2264
accident but just because it is being. Therefore it is of being as
being that we also must grasp the first causes.
There are many senses in which a thing may be said to ‘be’, but
all that ‘is’ is related to one central point, one definite kind of
thing, and is not said to ‘be’ by a mere ambiguity. Everything
which is healthy is related to health, one thing in the sense that
it preserves health, another in the sense that it produces it,
another in the sense that it is a symptom of health, another
because it is capable of it. And that which is medical is relative
to the medical art, one thing being called medical because it
possesses it, another because it is naturally adapted to it,
another because it is a function of the medical art. And we shall
find other words used similarly to these. So, too, there are many
senses in which a thing is said to be, but all refer to one
starting-point; some things are said to be because they are
substances, others because they are affections of substance,
others because they are a process towards substance, or
destructions or privations or qualities of substance, or
productive or generative of substance, or of things which are
relative to substance, or negations of one of these thing of
substance itself. It is for this reason that we say even of non-
being that it is nonbeing. As, then, there is one science which
deals with all healthy things, the same applies in the other
cases also. For not only in the case of things which have one
common notion does the investigation belong to one science,
but also in the case of things which are related to one common
nature; for even these in a sense have one common notion. It is
clear then that it is the work of one science also to study the
things that are, qua being. – But everywhere science deals
2265
chiefly with that which is primary, and on which the other
things depend, and in virtue of which they get their names. If,
then, this is substance, it will be of substances that the
philosopher must grasp the principles and the causes.
If, now, being and unity are the same and are one thing in the
sense that they are implied in one another as principle and
cause are, not in the sense that they are explained by the same
definition (though it makes no difference even if we suppose
them to be like that – in fact this would even strengthen our
case); for ‘one man’ and ‘man’ are the same thing, and so are
‘existent man’ and ‘man’, and the doubling of the words in ‘one
man and one existent man’ does not express anything different
(it is clear that the two things are not separated either in
coming to be or in ceasing to be); and similarly ‘one existent
man’ adds nothing to ‘existent man’, and that it is obvious that
the addition in these cases means the same thing, and unity is
nothing apart from being; and if, further, the substance of each
thing is one in no merely accidental way, and similarly is from
its very nature something that is: – all this being so, there must
be exactly as many species of being as of unity. And to
investigate the essence of these is the work of a science which
is generically one – I mean, for instance, the discussion of the
same and the similar and the other concepts of this sort; and
nearly all contraries may be referred to this origin; let us take
them as having been investigated in the ‘Selection of
Contraries’.
2266
And there are as many parts of philosophy as there are kinds of
substance, so that there must necessarily be among them a first
philosophy and one which follows this. For being falls
immediately into genera; for which reason the sciences too will
correspond to these genera. For the philosopher is like the
mathematician, as that word is used; for mathematics also has
parts, and there is a first and a second science and other
successive ones within the sphere of mathematics.
2267
that after distinguishing the various senses of each, we must
then explain by reference to what is primary in the case of each
of the predicates in question, saying how they are related to it;
for some will be called what they are called because they
possess it, others because they produce it, and others in other
such ways.
2268
dialectic embraces these subjects because these are proper to
philosophy. – For sophistic and dialectic turn on the same class
of things as philosophy, but this differs from dialectic in the
nature of the faculty required and from sophistic in respect of
the purpose of the philosophic life. Dialectic is merely critical
where philosophy claims to know, and sophistic is what
appears to be philosophy but is not.
2269
qua being, and the attributes which belong to it qua being, and
the same science will examine not only substances but also
their attributes, both those above named and the concepts
‘prior’ and ‘posterior’, ‘genus’ and ‘species’, ‘whole’ and ‘part’,
and the others of this sort.
2270
which truth should be accepted, are due to a want of training in
logic; for they should know these things already when they
come to a special study, and not be inquiring into them while
they are listening to lectures on it.
2271
same time. It is for this reason that all who are carrying out a
demonstration reduce it to this as an ultimate belief; for this is
naturally the starting-point even for all the other axioms.
2272
assumption we shall have negative proof, not demonstration.
The starting-point for all such arguments is not the demand
that our opponent shall say that something either is or is not
(for this one might perhaps take to be a begging of the
question), but that he shall say something which is significant
both for himself and for another; for this is necessary, if he
really is to say anything. For, if he means nothing, such a man
will not be capable of reasoning, either with himself or with
another. But if any one grants this, demonstration will be
possible; for we shall already have something definite. The
person responsible for the proof, however, is not he who
demonstrates but he who listens; for while disowning reason he
listens to reason. And again he who admits this has admitted
that something is true apart from demonstration (so that not
everything will be ‘so and not so’).
First then this at least is obviously true, that the word ‘be’ or
‘not be’ has a definite meaning, so that not everything will be
‘so and not so’. Again, if ‘man’ has one meaning, let this be ‘two-
footed animal’; by having one meaning I understand this: – if
‘man’ means ‘X’, then if A is a man ‘X’ will be what ‘being a
man’ means for him. (It makes no difference even if one were to
say a word has several meanings, if only they are limited in
number; for to each definition there might be assigned a
different word. For instance, we might say that ‘man’ has not
one meaning but several, one of which would have one
definition, viz. ‘two-footed animal’, while there might be also
several other definitions if only they were limited in number; for
a peculiar name might be assigned to each of the definitions. If,
however, they were not limited but one were to say that the
word has an infinite number of meanings, obviously reasoning
would be impossible; for not to have one meaning is to have no
meaning, and if words have no meaning our reasoning with one
another, and indeed with ourselves, has been annihilated; for it
is impossible to think of anything if we do not think of one
2273
thing; but if this is possible, one name might be assigned to this
thing.)
The same account holds good with regard to ‘not being a man’,
for ‘being a man’ and ‘being a not-man’ mean different things,
2274
since even ‘being white’ and ‘being a man’ are different; for the
former terms are much more different so that they must a
fortiori mean different things. And if any one says that ‘white’
means one and the same thing as ‘man’, again we shall say the
same as what was said before, that it would follow that all
things are one, and not only opposites. But if this is impossible,
then what we have maintained will follow, if our opponent will
only answer our question.
And if, when one asks the question simply, he adds the
contradictories, he is not answering the question. For there is
nothing to prevent the same thing from being both a man and
white and countless other things: but still, if one asks whether
it is or is not true to say that this is a man, our opponent must
give an answer which means one thing, and not add that ‘it is
also white and large’. For, besides other reasons, it is impossible
to enumerate its accidental attributes, which are infinite in
number; let him, then, enumerate either all or none. Similarly,
therefore, even if the same thing is a thousand times a man and
a not-man, he must not, in answering the question whether this
is a man, add that it is also at the same time a not-man, unless
he is bound to add also all the other accidents, all that the
subject is or is not; and if he does this, he is not observing the
rules of argument.
And in general those who say this do away with substance and
essence. For they must say that all attributes are accidents, and
that there is no such thing as ‘being essentially a man’ or ‘an
animal’. For if there is to be any such thing as ‘being essentially
a man’ this will not be ‘being a not-man’ or ‘not being a man’
(yet these are negations of it); for there was one thing which it
meant, and this was the substance of something. And denoting
the substance of a thing means that the essence of the thing is
nothing else. But if its being essentially a man is to be the same
as either being essentially a not-man or essentially not being a
2275
man, then its essence will be something else. Therefore our
opponents must say that there cannot be such a definition of
anything, but that all attributes are accidental; for this is the
distinction between substance and accident – ‘white’ is
accidental to man, because though he is white, whiteness is not
his essence. But if all statements are accidental, there will be
nothing primary about which they are made, if the accidental
always implies predication about a subject. The predication,
then, must go on ad infinitum. But this is impossible; for not
even more than two terms can be combined in accidental
predication. For (1) an accident is not an accident of an accident,
unless it be because both are accidents of the same subject. I
mean, for instance, that the white is musical and the latter is
white, only because both are accidental to man. But (2) Socrates
is musical, not in this sense, that both terms are accidental to
something else. Since then some predicates are accidental in
this and some in that sense, (a) those which are accidental in
the latter sense, in which white is accidental to Socrates, cannot
form an infinite series in the upward direction; e.g. Socrates the
white has not yet another accident; for no unity can be got out
of such a sum. Nor again (b) will ‘white’ have another term
accidental to it, e.g. ‘musical’. For this is no more accidental to
that than that is to this; and at the same time we have drawn
the distinction, that while some predicates are accidental in
this sense, others are so in the sense in which ‘musical’ is
accidental to Socrates; and the accident is an accident of an
accident not in cases of the latter kind, but only in cases of the
other kind, so that not all terms will be accidental. There must,
then, even so be something which denotes substance. And if
this is so, it has been shown that contradictories cannot be
predicated at the same time.
2276
it is possible either to affirm or to deny anything (and this
premiss must be accepted by those who share the views of
Protagoras). For if any one thinks that the man is not a trireme,
evidently he is not a trireme; so that he also is a trireme, if, as
they say, contradictory statements are both true. And we thus
get the doctrine of Anaxagoras, that all things are mixed
together; so that nothing really exists. They seem, then, to be
speaking of the indeterminate, and, while fancying themselves
to be speaking of being, they are speaking about non-being; for
it is that which exists potentially and not in complete reality
that is indeterminate. But they must predicate of every subject
the affirmation or the negation of every attribute. For it is
absurd if of each subject its own negation is to be predicable,
while the negation of something else which cannot be
predicated of it is not to be predicable of it; for instance, if it is
true to say of a man that he is not a man, evidently it is also
true to say that he is either a trireme or not a trireme. If, then,
the affirmative can be predicated, the negative must be
predicable too; and if the affirmative is not predicable, the
negative, at least, will be more predicable than the negative of
the subject itself. If, then, even the latter negative is predicable,
the negative of ‘trireme’ will be also predicable; and, if this is
predicable, the affirmative will be so too.
Again, either the theory is true in all cases, and a thing is both
white and not-white, and existent and non-existent, and all
2277
other assertions and negations are similarly compatible or the
theory is true of some statements and not of others. And if not
of all, the exceptions will be contradictories of which admittedly
only one is true; but if of all, again either the negation will be
true wherever the assertion is, and the assertion true wherever
the negation is, or the negation will be true where the assertion
is, but the assertion not always true where the negation is. And
(a) in the latter case there will be something which fixedly is
not, and this will be an indisputable belief; and if non-being is
something indisputable and knowable, the opposite assertion
will be more knowable. But (b) if it is equally possible also to
assert all that it is possible to deny, one must either be saying
what is true when one separates the predicates (and says, for
instance, that a thing is white, and again that it is not-white), or
not. And if (i) it is not true to apply the predicates separately,
our opponent is not saying what he professes to say, and also
nothing at all exists; but how could non-existent things speak
or walk, as he does? Also all things would on this view be one,
as has been already said, and man and God and trireme and
their contradictories will be the same. For if contradictories can
be predicated alike of each subject, one thing will in no wise
differ from another; for if it differ, this difference will be
something true and peculiar to it. And (ii) if one may with truth
apply the predicates separately, the above-mentioned result
follows none the less, and, further, it follows that all would then
be right and all would be in error, and our opponent himself
confesses himself to be in error. – And at the same time our
discussion with him is evidently about nothing at all; for he
says nothing. For he says neither ‘yes’ nor ‘no’, but ‘yes and no’;
and again he denies both of these and says ‘neither yes nor no’;
for otherwise there would already be something definite.
2278
to assert and deny the same thing truly at the same time. But
perhaps they might say this was the very question at issue.
2279
who has opinions is, in comparison with the man who knows,
not in a healthy state as far as the truth is concerned.
Again, however much all things may be ‘so and not so’, still
there is a more and a less in the nature of things; for we should
not say that two and three are equally even, nor is he who
thinks four things are five equally wrong with him who thinks
they are a thousand. If then they are not equally wrong,
obviously one is less wrong and therefore more right. If then
that which has more of any quality is nearer the norm, there
must be some truth to which the more true is nearer. And even
if there is not, still there is already something better founded
and liker the truth, and we shall have got rid of the unqualified
doctrine which would prevent us from determining anything in
our thought.
2280
compulsion. Those who have been driven to this position by
difficulties in their thinking can easily be cured of their
ignorance; for it is not their expressed argument but their
thought that one has to meet. But those who argue for the sake
of argument can be cured only by refuting the argument as
expressed in speech and in words.
Those who really feel the difficulties have been led to this
opinion by observation of the sensible world. (1) They think that
contradictories or contraries are true at the same time, because
they see contraries coming into existence out of the same thing.
If, then, that which is not cannot come to be, the thing must
have existed before as both contraries alike, as Anaxagoras says
all is mixed in all, and Democritus too; for he says the void and
the full exist alike in every part, and yet one of these is being,
and the other non-being. To those, then, whose belief rests on
these grounds, we shall say that in a sense they speak rightly
and in a sense they err. For ‘that which is’ has two meanings, so
that in some sense a thing can come to be out of that which is
not, while in some sense it cannot, and the same thing can at
the same time be in being and not in being – but not in the
same respect. For the same thing can be potentially at the same
time two contraries, but it cannot actually. And again we shall
ask them to believe that among existing things there is also
another kind of substance to which neither movement nor
destruction nor generation at all belongs.
2281
And again, they say that many of the other animals receive
impressions contrary to ours; and that even to the senses of
each individual, things do not always seem the same. Which,
then, of these impressions are true and which are false is not
obvious; for the one set is no more true than the other, but both
are alike. And this is why Democritus, at any rate, says that
either there is no truth or to us at least it is not evident.
2282
blow, lie ‘thinking other thoughts’, – which implies that even
those who are bereft of thought have thoughts, though not the
same thoughts. Evidently, then, if both are forms of knowledge,
the real things also are at the same time ‘both so and not so’.
And it is in this direction that the consequences are most
difficult. For if those who have seen most of such truth as is
possible for us (and these are those who seek and love it most) –
if these have such opinions and express these views about the
truth, is it not natural that beginners in philosophy should lose
heart? For to seek the truth would be to follow flying game.
But the reason why these thinkers held this opinion is that
while they were inquiring into the truth of that which is, they
thought, ‘that which is’ was identical with the sensible world; in
this, however, there is largely present the nature of the
indeterminate – of that which exists in the peculiar sense which
we have explained; and therefore, while they speak plausibly,
they do not say what is true (for it is fitting to put the matter so
rather than as Epicharmus put it against Xenophanes). And
again, because they saw that all this world of nature is in
movement and that about that which changes no true
statement can be made, they said that of course, regarding that
which everywhere in every respect is changing, nothing could
truly be affirmed. It was this belief that blossomed into the
most extreme of the views above mentioned, that of the
professed Heracliteans, such as was held by Cratylus, who
finally did not think it right to say anything but only moved his
finger, and criticized Heraclitus for saying that it is impossible
to step twice into the same river; for he thought one could not
do it even once.
2283
being lost, and of that which is coming to be, something must
already be. And in general if a thing is perishing, will be present
something that exists; and if a thing is coming to be, there must
be something from which it comes to be and something by
which it is generated, and this process cannot go on ad
infinitum. – But, leaving these arguments, let us insist on this,
that it is not the same thing to change in quantity and in
quality. Grant that in quantity a thing is not constant; still it is
in respect of its form that we know each thing. – And again, it
would be fair to criticize those who hold this view for asserting
about the whole material universe what they saw only in a
minority even of sensible things. For only that region of the
sensible world which immediately surrounds us is always in
process of destruction and generation; but this is – so to speak –
not even a fraction of the whole, so that it would have been
juster to acquit this part of the world because of the other part,
than to condemn the other because of this. – And again,
obviously we shall make to them also the same reply that we
made long ago; we must show them and persuade them that
there is something whose nature is changeless. Indeed, those
who say that things at the same time are and are not, should in
consequence say that all things are at rest rather than that they
are in movement; for there is nothing into which they can
change, since all attributes belong already to all subjects.
2284
weak or those which appear so to the strong, and those things
true which appear to the slee ing or to the waking. For obviously
they do not think these to be open questions; no one, at least, if
when he is in Libya he has fancied one night that he is in
Athens, starts for the concert hall. – And again with regard to
the future, as Plato says, surely the opinion of the physician and
that of the ignorant man are not equally weighty, for instance,
on the question whether a man will get well or not. – And again,
among sensations themselves the sensation of a foreign object
and that of the appropriate object, or that of a kindred object
and that of the object of the sense in question, are not equally
authoritative, but in the case of colour sight, not taste, has the
authority, and in the case of flavour taste, not sight; each of
which senses never says at the same time of the same object
that it simultaneously is ‘so and not so’. – But not even at
different times does one sense disagree about the quality, but
only about that to which the quality belongs. I mean, for
instance, that the same wine might seem, if either it or one’s
body changed, at one time sweet and at another time not sweet;
but at least the sweet, such as it is when it exists, has never yet
changed, but one is always right about it, and that which is to be
sweet is of necessity of such and such a nature. Yet all these
views destroy this necessity, leaving nothing to be of necessity,
as they leave no essence of anything; for the necessary cannot
be in this way and also in that, so that if anything is of
necessity, it will not be ‘both so and not so’.
2285
which must be prior to the sensation; for that which moves is
prior in nature to that which is moved, and if they are
correlative terms, this is no less the case.
There are, both among those who have these convictions and
among those who merely profess these views, some who raise a
difficulty by asking, who is to be the judge of the healthy man,
and in general who is likely to judge rightly on each class of
questions. But such inquiries are like puzzling over the question
whether we are now asleep or awake. And all such questions
have the same meaning. These people demand that a reason
shall be given for everything; for they seek a starting-point, and
they seek to get this by demonstration, while it is obvious from
their actions that they have no conviction. But their mistake is
what we have stated it to be; they seek a reason for things for
which no reason can be given; for the starting-point of
demonstration is not demonstration.
2286
appears, and when, and to the sense to which, and under the
conditions under which it appears. And if they give an account
of their view, but do not give it in this way, they will soon find
themselves contradicting themselves. For it is possible that the
same thing may appear to be honey to the sight, but not to the
taste, and that, since we have two eyes, things may not appear
the same to each, if their sight is unlike. For to those who for
the reasons named some time ago say that what appears is
true, and therefore that all things are alike false and true, for
things do not appear either the same to all men or always the
same to the same man, but often have contrary appearances at
the same time (for touch says there are two objects when we
cross our fingers, while sight says there is one) – to these we
shall say ‘yes, but not to the same sense and in the same part of
it and under the same conditions and at the same time’, so that
what appears will be with these qualifications true. But perhaps
for this reason those who argue thus not because they feel a
difficulty but for the sake of argument, should say that this is
not true, but true for this man. And as has been said before, they
must make everything relative – relative to opinion and
perception, so that nothing either has come to be or will be
without some one’s first thinking so. But if things have come to
be or will be, evidently not all things will be relative to opinion. –
Again, if a thing is one, it is in relation to one thing or to a
definite number of things; and if the same thing is both half
and equal, it is not to the double that the equal is correlative. If,
then, in relation to that which thinks, man and that which is
thought are the same, man will not be that which thinks, but
only that which is thought. And if each thing is to be relative to
that which thinks, that which thinks will be relative to an
infinity of specifically different things.
Let this, then, suffice to show (1) that the most indisputable of
all beliefs is that contradictory statements are not at the same
time true, and (2) what consequences follow from the assertion
2287
that they are, and (3) why people do assert this. Now since it is
impossible that contradictories should be at the same time true
of the same thing, obviously contraries also cannot belong at
the same time to the same thing. For of contraries, one is a
privation no less than it is a contrary – and a privation of the
essential nature; and privation is the denial of a predicate to a
determinate genus. If, then, it is impossible to affirm and deny
truly at the same time, it is also impossible that contraries
should belong to a subject at the same time, unless both belong
to it in particular relations, or one in a particular relation and
one without qualification.
2288
was not from not-white; but as it is, this is never seen. – Again,
every object of understanding or reason the understanding
either affirms or denies – this is obvious from the definition –
whenever it says what is true or false. When it connects in one
way by assertion or negation, it says what is true, and when it
does so in another way, what is false. – Again, there must be an
intermediate between all contradictories, if one is not arguing
merely for the sake of argument; so that it will be possible for a
man to say what is neither true nor untrue, and there will be a
middle between that which is and that which is not, so that
there will also be a kind of change intermediate between
generation and destruction. – Again, in all classes in which the
negation of an attribute involves the assertion of its contrary,
even in these there will be an intermediate; for instance, in the
sphere of numbers there will be number which is neither odd
nor not-odd. But this is impossible, as is obvious from the
definition. – Again, the process will go on ad infinitum, and the
number of realities will be not only half as great again, but even
greater. For again it will be possible to deny this intermediate
with reference both to its assertion and to its negation, and this
new term will be some definite thing; for its essence is
something different. – Again, when a man, on being asked
whether a thing is white, says ‘no’, he has denied nothing
except that it is; and its not being is a negation.
2289
Anaxagoras, that there is an intermediate between the terms of
a contradiction, seems to make everything false; for when
things are mixed, the mixture is neither good nor not-good, so
that one cannot say anything that is true.
2290
the statement contrary to his own true, and therefore his own
not true (for the contrary statement denies that it is true), while
he who says everything is false makes himself also false. – And
if the former person excepts the contrary statement, saying it
alone is not true, while the latter excepts his own as being not
false, none the less they are driven to postulate the truth or
falsity of an infinite number of statements; for that which says
the true statement is true is true, and this process will go on to
infinity.
Evidently, again, those who say all things are at rest are not
right, nor are those who say all things are in movement. For if
all things are at rest, the same statements will always be true
and the same always false, – but this obviously changes; for he
who makes a statement, himself at one time was not and again
will not be. And if all things are in motion, nothing will be true;
everything therefore will be false. But it has been shown that
this is impossible. Again, it must be that which is that changes;
for change is from something to something. But again it is not
the case that all things are at rest or in motion sometimes, and
nothing for ever; for there is something which always moves
the things that are in motion, and the first mover is itself
unmoved.
2291
Book ∆
‘Beginning’ means (1) that part of a thing from which one would
start first, e.g a line or a road has a beginning in either of the
contrary directions. (2) That from which each thing would best
be originated, e.g. even in learning we must sometimes begin
not from the first point and the beginning of the subject, but
from the point from which we should learn most easily. (4) That
from which, as an immanent part, a thing first comes to be, e,g,
as the keel of a ship and the foundation of a house, while in
animals some suppose the heart, others the brain, others some
other part, to be of this nature. (4) That from which, not as an
immanent part, a thing first comes to be, and from which the
movement or the change naturally first begins, as a child comes
from its father and its mother, and a fight from abusive
language. (5) That at whose will that which is moved is moved
and that which changes changes, e.g. the magistracies in cities,
and oligarchies and monarchies and tyrannies, are called
arhchai, and so are the arts, and of these especially the
architectonic arts. (6) That from which a thing can first be
known, – this also is called the beginning of the thing, e.g. the
hypotheses are the beginnings of demonstrations. (Causes are
spoken of in an equal number of senses; for all causes are
beginnings.) It is common, then, to all beginnings to be the first
point from which a thing either is or comes to be or is known;
but of these some are immanent in the thing and others are
outside. Hence the nature of a thing is a beginning, and so is the
element of a thing, and thought and will, and essence, and the
final cause – for the good and the beautiful are the beginning
both of the knowledge and of the movement of many things.
2292
2
These, then, are practically all the senses in which causes are
spoken of, and as they are spoken of in several senses it follows
both that there are several causes of the same thing, and in no
accidental sense (e.g. both the art of sculpture and the bronze
are causes of the statue not in respect of anything else but qua
statue; not, however, in the same way, but the one as matter
and the other as source of the movement), and that things can
be causes of one another (e.g. exercise of good condition, and
the latter of exercise; not, however, in the same way, but the one
as end and the other as source of movement). – Again, the same
2293
thing is the cause of contraries; for that which when present
causes a particular thing, we sometimes charge, when absent,
with the contrary, e.g. we impute the shipwreck to the absence
of the steersman, whose presence was the cause of safety; and
both – the presence and the privation – are causes as sources of
movement.
All the causes now mentioned fall under four senses which are
the most obvious. For the letters are the cause of syllables, and
the material is the cause of manufactured things, and fire and
earth and all such things are the causes of bodies, and the parts
are causes of the whole, and the hypotheses are causes of the
conclusion, in the sense that they are that out of which these
respectively are made; but of these some are cause as the
substratum (e.g. the parts), others as the essence (the whole, the
synthesis, and the form). The semen, the physician, the adviser,
and in general the agent, are all sources of change or of rest.
The remainder are causes as the end and the good of the other
things; for that for the sake of which other things are tends to
be the best and the end of the other things; let us take it as
making no difference whether we call it good or apparent good.
These, then, are the causes, and this is the number of their
kinds, but the varieties of causes are many in number, though
when summarized these also are comparatively few. Causes are
spoken of in many senses, and even of those which are of the
same kind some are causes in a prior and others in a posterior
sense, e.g. both ‘the physician’ and ‘the professional man’ are
causes of health, and both ‘the ratio 2:1’ and ‘number’ are
causes of the octave, and the classes that include any particular
cause are always causes of the particular effect. Again, there are
accidental causes and the classes which include these; e.g.
while in one sense ‘the sculptor’ causes the statue, in another
sense ‘Polyclitus’ causes it, because the sculptor happens to be
Polyclitus; and the classes that include the accidental cause are
2294
also causes, e.g. ‘man’ – or in general ‘animal’ – is the cause of
the statue, because Polyclitus is a man, and man is an animal.
Of accidental causes also some are more remote or nearer than
others, as, for instance, if ‘the white’ and ‘the musical’ were
called causes of the statue, and not only ‘Polyclitus’ or ‘man’.
But besides all these varieties of causes, whether proper or
accidental, some are called causes as being able to act, others as
acting; e.g. the cause of the house’s being built is a builder, or a
builder who is building. – The same variety of language will be
found with regard to the effects of causes; e.g. a thing may be
called the cause of this statue or of a statue or in general of an
image, and of this bronze or of bronze or of matter in general;
and similarly in the case of accidental effects. Again, both
accidental and proper causes may be spoken of in combination;
e.g. we may say not ‘Polyclitus’ nor ‘the sculptor’ but ‘Polyclitus
the sculptor’. Yet all these are but six in number, while each is
spoken of in two ways; for (A) they are causes either as the
individual, or as the genus, or as the accidental, or as the genus
that includes the accidental, and these either as combined, or
as taken simply; and (B) all may be taken as acting or as having
a capacity. But they differ inasmuch as the acting causes, i.e. the
individuals, exist, or do not exist, simultaneously with the
things of which they are causes, e.g. this particular man who is
healing, with this particular man who is recovering health, and
this particular builder with this particular thing that is being
built; but the potential causes are not always in this case; for
the house does not perish at the same time as the builder.
2295
of speech are the parts of which speech consists and into which
it is ultimately divided, while they are no longer divided into
other forms of speech different in kind from them. If they are
divided, their parts are of the same kind, as a part of water is
water (while a part of the syllable is not a syllable). Similarly
those who speak of the elements of bodies mean the things into
which bodies are ultimately divided, while they are no longer
divided into other things differing in kind; and whether the
things of this sort are one or more, they call these elements. The
so-called elements of geometrical proofs, and in general the
elements of demonstrations, have a similar character; for the
primary demonstrations, each of which is implied in many
demonstrations, are called elements of demonstrations; and the
primary syllogisms, which have three terms and proceed by
means of one middle, are of this nature.
(2) People also transfer the word ‘element’ from this meaning
and apply it to that which, being one and small, is useful for
many purposes; for which reason what is small and simple and
indivisible is called an element. Hence come the facts that the
most universal things are elements (because each of them being
one and simple is present in a plurality of things, either in all or
in as many as possible), and that unity and the point are
thought by some to be first principles. Now, since the so-called
genera are universal and indivisible (for there is no definition of
them), some say the genera are elements, and more so than the
differentia, because the genus is more universal; for where the
differentia is present, the genus accompanies it, but where the
genus is present, the differentia is not always so. It is common
to all the meanings that the element of each thing is the first
component immanent in each.
2296
4
2297
Hence as regards the things that are or come to be by nature,
though that from which they naturally come to be or are is
already present, we say they have not their nature yet, unless
they have their form or shape. That which comprises both of
these exists by nature, e.g. the animals and their parts; and not
only is the first matter nature (and this in two senses, either the
first, counting from the thing, or the first in general; e.g. in the
case of works in bronze, bronze is first with reference to them,
but in general perhaps water is first, if all things that can be
melted are water), but also the form or essence, which is the
end of the process of becoming. – (6) By an extension of
meaning from this sense of ‘nature’ every essence in general
has come to be called a ‘nature’, because the nature of a thing is
one kind of essence.
From what has been said, then, it is plain that nature in the
primary and strict sense is the essence of things which have in
themselves, as such, a source of movement; for the matter is
called the nature because it is qualified to receive this, and
processes of becoming and growing are called nature because
they are movements proceeding from this. And nature in this
sense is the source of the movement of natural objects, being
present in them somehow, either potentially or in complete
reality.
2298
the medicine is necessary in order that we may be cured of
disease, and a man’s sailing to Aegina is necessary in order that
he may get his money. – (2) The compulsory and compulsion, i.e.
that which impedes and tends to hinder, contrary to impulse
and purpose. For the compulsory is called necessary (whence
the necessary is painful, as Evenus says: ‘For every necessary
thing is ever irksome’), and compulsion is a form of necessity, as
Sophocles says: ‘But force necessitates me to this act’. And
necessity is held to be something that cannot be persuaded –
and rightly, for it is contrary to the movement which accords
with purpose and with reasoning. – (3) We say that that which
cannot be otherwise is necessarily as it is. And from this sense
of ‘necessary’ all the others are somehow derived; for a thing is
said to do or suffer what is necessary in the sense of
compulsory, only when it cannot act according to its impulse
because of the compelling forces – which implies that necessity
is that because of which a thing cannot be otherwise; and
similarly as regards the conditions of life and of good; for when
in the one case good, in the other life and being, are not possible
without certain conditions, these are necessary, and this kind of
cause is a sort of necessity. Again, demonstration is a necessary
thing because the conclusion cannot be otherwise, if there has
been demonstration in the unqualified sense; and the causes of
this necessity are the first premisses, i.e. the fact that the
propositions from which the syllogism proceeds cannot be
otherwise.
2299
unmovable, nothing compulsory or against their nature
attaches to them.
‘One’ means (1) that which is one by accident, (2) that which is
one by its own nature. (1) Instances of the accidentally one are
‘Coriscus and what is musical’, and ‘musical Coriscus’ (for it is
the same thing to say ‘Coriscus and what is musical’, and
‘musical Coriscus’), and ‘what is musical and what is just’, and
‘musical Coriscus and just Coriscus’. For all of these are called
one by virtue of an accident, ‘what is just and what is musical’
because they are accidents of one substance, ‘what is musical
and Coriscus’ because the one is an accident of the other; and
similarly in a sense ‘musical Coriscus’ is one with ‘Coriscus’
because one of the parts of the phrase is an accident of the
other, i.e. ‘musical’ is an accident of Coriscus; and ‘musical
Coriscus’ is one with ‘just Coriscus’ because one part of each is
an accident of one and the same subject. The case is similar if
the accident is predicated of a genus or of any universal name,
e.g. if one says that man is the same as ‘musical man’; for this is
either because ‘musical’ is an accident of man, which is one
substance, or because both are accidents of some individual, e.g.
Coriscus. Both, however, do not belong to him in the same way,
but one presumably as genus and included in his substance, the
other as a state or affection of the substance.
The things, then, that are called one in virtue of an accident, are
called so in this way. (2) Of things that are called one in virtue of
their own nature some (a) are so called because they are
continuous, e.g. a bundle is made one by a band, and pieces of
wood are made one by glue; and a line, even if it is bent, is
2300
called one if it is continuous, as each part of the body is, e.g. the
leg or the arm. Of these themselves, the continuous by nature
are more one than the continuous by art. A thing is called
continuous which has by its own nature one movement and
cannot have any other; and the movement is one when it is
indivisible, and it is indivisible in respect of time. Those things
are continuous by their own nature which are one not merely by
contact; for if you put pieces of wood touching one another, you
will not say these are one piece of wood or one body or one
continuum of any other sort. Things, then, that are continuous
in any way called one, even if they admit of being bent, and still
more those which cannot be bent; e.g. the shin or the thigh is
more one than the leg, because the movement of the leg need
not be one. And the straight line is more one than the bent; but
that which is bent and has an angle we call both one and not
one, because its movement may be either simultaneous or not
simultaneous; but that of the straight line is always
simultaneous, and no part of it which has magnitude rests
while another moves, as in the bent line.
(ii) Those things also are called one whose genus is one though
distinguished by opposite differentiae – these too are all called
one because the genus which underlies the differentiae is one
(e.g. horse, man, and dog form a unity, because all are animals),
and indeed in a way similar to that in which the matter is one.
2301
These are sometimes called one in this way, but sometimes it is
the higher genus that is said to be the same (if they are infimae
species of their genus) – the genus above the proximate genera;
e.g. the isosceles and the equilateral are one and the same
figure because both are triangles; but they are not the same
triangles.
(c) Two things are called one, when the definition which states
the essence of one is indivisible from another definition which
shows us the other (though in itself every definition is divisible).
Thus even that which has increased or is diminishing is one,
because its definition is one, as, in the case of plane figures, is
the definition of their form. In general those things the thought
of whose essence is indivisible, and cannot separate them
either in time or in place or in definition, are most of all one,
and of these especially those which are substances. For in
general those things that do not admit of division are called one
in so far as they do not admit of it; e.g. if two things are
indistinguishable qua man, they are one kind of man; if qua
animal, one kind of animal; if qua magnitude, one kind of
magnitude. – Now most things are called one because they
either do or have or suffer or are related to something else that
is one, but the things that are primarily called one are those
whose substance is one, – and one either in continuity or in
form or in definition; for we count as more than one either
things that are not continuous, or those whose form is not one,
or those whose definition is not one.
2302
single form. This is why the circle is of all lines most truly one,
because it is whole and complete.
2303
because their matter – either the proximate matter or the
ultimate – is divisible in kind, others because the definitions
which state their essence are more than one.
Things are said to ‘be’ (1) in an accidental sense, (2) by their own
nature.
(2) The kinds of essential being are precisely those that are
indicated by the figures of predication; for the senses of ‘being’
are just as many as these figures. Since, then, some predicates
indicate what the subject is, others its quality, others quantity,
others relation, others activity or passivity, others its ‘where’,
others its ‘when’, ‘being’ has a meaning answering to each of
2304
these. For there is no difference between ‘the man is recovering’
and ‘the man recovers’, nor between ‘the man is walking or
cutting’ and ‘the man walks’ or ‘cuts’; and similarly in all other
cases.
(3) Again, ‘being’ and ‘is’ mean that a statement is true, ‘not
being’ that it is not true but false – and this alike in the case of
affirmation and of negation; e.g. ‘Socrates is musical’ means
that this is true, or ‘Socrates is not-pale’ means that this is true;
but ‘the diagonal of the square is not commensurate with the
side’ means that it is false to say it is.
(4) Again, ‘being’ and ‘that which is’ mean that some of the
things we have mentioned ‘are’ potentially, others in complete
reality. For we say both of that which sees potentially and of
that which sees actually, that it is ‘seeing’, and both of that
which can actualize its knowledge and of that which is
actualizing it, that it knows, and both of that to which rest is
already present and of that which can rest, that it rests. And
similarly in the case of substances; we say the Hermes is in the
stone, and the half of the line is in the line, and we say of that
which is not yet ripe that it is corn. When a thing is potential
and when it is not yet potential must be explained elsewhere.
We call ‘substance’ (1) the simple bodies, i.e. earth and fire and
water and everything of the sort, and in general bodies and the
things composed of them, both animals and divine beings, and
the parts of these. All these are called substance because they
are not predicated of a subject but everything else is predicated
of them. – (2) That which, being present in such things as are
not predicated of a subject, is the cause of their being, as the
2305
soul is of the being of an animal. – (3) The parts which are
present in such things, limiting them and marking them as
individuals, and by whose destruction the whole is destroyed,
as the body is by the destruction of the plane, as some say, and
the plane by the destruction of the line; and in general number
is thought by some to be of this nature; for if it is destroyed,
they say, nothing exists, and it limits all things. – (4) The
essence, the formula of which is a definition, is also called the
substance of each thing.
2306
than one subject, and therefore we do not say ‘every Socrates’
as we say ‘every man’.
Some things are said to be the same in this sense, others (2) are
the same by their own nature, in as many senses as that which
is one by its own nature is so; for both the things whose matter
is one either in kind or in number, and those whose essence is
one, are said to be the same. Clearly, therefore, sameness is a
unity of the being either of more than one thing or of one thing
when it is treated as more than one, ie. when we say a thing is
the same as itself; for we treat it as two.
Those things are called ‘like’ which have the same attributes in
every respect, and those which have more attributes the same
than different, and those whose quality is one; and that which
shares with another thing the greater number or the more
important of the attributes (each of them one of two contraries)
in respect of which things are capable of altering, is like that
other thing. The senses of ‘unlike’ are opposite to those of ‘like’.
2307
10
2308
and horse are indivisible in genus, but their definitions are
different), and those which being in the same substance have a
difference. ‘The same in species’ has the various meanings
opposite to these.
11
The words ‘prior’ and ‘posterior’ are applied (1) to some things
(on the assumption that there is a first, i.e. a beginning, in each
class) because they are nearer some beginning determined
either absolutely and by nature, or by reference to something or
in some place or by certain people; e.g. things are prior in place
because they are nearer either to some place determined by
nature (e.g. the middle or the last place), or to some chance
object; and that which is farther is posterior. – Other things are
prior in time; some by being farther from the present, i.e. in the
case of past events (for the Trojan war is prior to the Persian,
because it is farther from the present), others by being nearer
the present, i.e. in the case of future events (for the Nemean
games are prior to the Pythian, if we treat the present as
beginning and first point, because they are nearer the present).
– Other things are prior in movement; for that which is nearer
the first mover is prior (e.g. the boy is prior to the man); and the
prime mover also is a beginning absolutely. – Others are prior in
power; for that which exceeds in power, i.e. the more powerful,
is prior; and such is that according to whose will the other – i.e.
the posterior – must follow, so that if the prior does not set it in
motion the other does not move, and if it sets it in motion it
does move; and here will is a beginning. – Others are prior in
arrangement; these are the things that are placed at intervals in
reference to some one definite thing according to some rule, e.g.
in the chorus the second man is prior to the third, and in the
2309
lyre the second lowest string is prior to the lowest; for in the
one case the leader and in the other the middle string is the
beginning.
These, then, are called prior in this sense, but (2) in another
sense that which is prior for knowledge is treated as also
absolutely prior; of these, the things that are prior in definition
do not coincide with those that are prior in relation to
perception. For in definition universals are prior, in relation to
perception individuals. And in definition also the accident is
prior to the whole, e.g. ‘musical’ to ‘musical man’, for the
definition cannot exist as a whole without the part; yet
musicalness cannot exist unless there is some one who is
musical.
Some things then are called prior and posterior in this sense,
others (4) in respect of nature and substance, i.e. those which
can be without other things, while the others cannot be without
them, – a distinction which Plato used. (If we consider the
various senses of ‘being’, firstly the subject is prior, so that
substance is prior; secondly, according as potency or complete
reality is taken into account, different things are prior, for some
things are prior in respect of potency, others in respect of
complete reality, e.g. in potency the half line is prior to the
whole line, and the part to the whole, and the matter to the
concrete substance, but in complete reality these are posterior;
for it is only when the whole has been dissolved that they will
exist in complete reality.) In a sense, therefore, all things that
are called prior and posterior are so called with reference to this
fourth sense; for some things can exist without others in
respect of generation, e.g. the whole without the parts, and
2310
others in respect of dissolution, e.g. the part without the whole.
And the same is true in all other cases.
12
2311
movement (or a change in general, for even that which can
bring things to rest is a ‘potent’ thing) in another thing or in
itself qua other; and in one sense that over which something
else has such a potency; and in one sense that which has a
potency of changing into something, whether for the worse or
for the better (for even that which perishes is thought to be
‘capable’ of perishing, for it would not have perished if it had
not been capable of it; but, as a matter of fact, it has a certain
disposition and cause and principle which fits it to suffer this;
sometimes it is thought to be of this sort because it has
something, sometimes because it is deprived of something; but
if privation is in a sense ‘having’ or ‘habit’, everything will be
capable by having something, so that things are capable both by
having a positive habit and principle, and by having the
privation of this, if it is possible to have a privation; and if
privation is not in a sense ‘habit’, ‘capable’ is used in two
distinct senses); and a thing is capable in another sense because
neither any other thing, nor itself qua other, has a potency or
principle which can destroy it. Again, all of these are capable
either merely because the thing might chance to happen or not
to happen, or because it might do so well. This sort of potency is
found even in lifeless things, e.g. in instruments; for we say one
lyre can speak, and another cannot speak at all, if it has not a
good tone.
2312
Some things, then, are called adunata in virtue of this kind of
incapacity, while others are so in another sense; i.e. both
dunaton and adunaton are used as follows. The impossible is
that of which the contrary is of necessity true, e.g. that the
diagonal of a square is commensurate with the side is
impossible, because such a statement is a falsity of which the
contrary is not only true but also necessary; that it is
commensurate, then, is not only false but also of necessity false.
The contrary of this, the possible, is found when it is not
necessary that the contrary is false, e.g. that a man should be
seated is possible; for that he is not seated is not of necessity
false. The possible, then, in one sense, as has been said, means
that which is not of necessity false; in one, that which is true; in
one, that which may be true. – A ‘potency’ or ‘power’ in
geometry is so called by a change of meaning. – These senses of
‘capable’ or ‘possible’ involve no reference to potency. But the
senses which involve a reference to potency all refer to the
primary kind of potency; and this is a source of change in
another thing or in the same thing qua other. For other things
are called ‘capable’, some because something else has such a
potency over them, some because it has not, some because it
has it in a particular way. The same is true of the things that are
incapable. Therefore the proper definition of the primary kind of
potency will be ‘a source of change in another thing or in the
same thing qua other’.
13
2313
into non-continuous parts, ‘magnitude’ that which is divisible
into continuous parts; of magnitude, that which is continuous
in one dimension is length; in two breadth, in three depth. Of
these, limited plurality is number, limited length is a line,
breadth a surface, depth a solid.
2314
14
(3) All the modifications of substances that move (e.g. heat and
cold, whiteness and blackness, heaviness and lightness, and the
others of the sort) in virtue of which, when they change, bodies
are said to alter. (4) Quality in respect of virtue and vice, and in
general, of evil and good.
2315
especially in living things, and among these especially in those
which have purpose.
15
(1) Relative terms of the first kind are numerically related either
indefinitely or definitely, to numbers themselves or to 1. E.g. the
double is in a definite numerical relation to 1, and that which is
‘many times as great’ is in a numerical, but not a definite,
relation to 1, i.e. not in this or in that numerical relation to it;
the relation of that which is half as big again as something else
to that something is a definite numerical relation to a number;
that which is n+I/n times something else is in an indefinite
relation to that something, as that which is ‘many times as
great’ is in an indefinite relation to 1; the relation of that which
exceeds to that which is exceeded is numerically quite
indefinite; for number is always commensurate, and ‘number’ is
not predicated of that which is not commensurate, but that
which exceeds is, in relation to that which is exceeded, so much
and something more; and this something is indefinite; for it
can, indifferently, be either equal or not equal to that which is
exceeded. – All these relations, then, are numerically expressed
and are determinations of number, and so in another way are
2316
the equal and the like and the same. For all refer to unity. Those
things are the same whose substance is one; those are like
whose quality is one; those are equal whose quantity is one;
and 1 is the beginning and measure of number, so that all these
relations imply number, though not in the same way.
2317
the sort. But according to the other way of speaking the same
thing would be said twice, – ’the sight is of that of which it is.’
Things that are by their own nature called relative are called so
sometimes in these senses, sometimes if the classes that
include them are of this sort; e.g. medicine is a relative term
because its genus, science, is thought to be a relative term.
Further, there are the properties in virtue of which the things
that have them are called relative, e.g. equality is relative
because the equal is, and likeness because the like is. Other
things are relative by accident; e.g. a man is relative because he
happens to be double of something and double is a relative
term; or the white is relative, if the same thing happens to be
double and white.
16
2318
virtue of having attained their end. Therefore, since the end is
something ultimate, we transfer the word to bad things and say
a thing has been completely spoilt, and completely destroyed,
when it in no wise falls short of destruction and badness, but is
at its last point. This is why death, too, is by a figure of speech
called the end, because both are last things. But the ultimate
purpose is also an end. – Things, then, that are called complete
in virtue of their own nature are so called in all these senses,
some because in respect of goodness they lack nothing and
cannot be excelled and no part proper to them can be found
outside them, others in general because they cannot be
exceeded in their several classes and no part proper to them is
outside them; the others presuppose these first two kinds, and
are called complete because they either make or have
something of the sort or are adapted to it or in some way or
other involve a reference to the things that are called complete
in the primary sense.
17
‘Limit’ means (1) the last point of each thing, i.e. the first point
beyond which it is not possible to find any part, and the first
point within which every part is; (2) the form, whatever it may
be, of a spatial magnitude or of a thing that has magnitude; (3)
the end of each thing (and of this nature is that towards which
the movement and the action are, not that from which they are
– though sometimes it is both, that from which and that to
which the movement is, i.e. the final cause); (4) the substance of
each thing, and the essence of each; for this is the limit of
knowledge; and if of knowledge, of the object also. Evidently,
therefore, ‘limit’ has as many senses as ‘beginning’, and yet
2319
more; for the beginning is a limit, but not every limit is a
beginning.
18
2320
two-footed – but yet man is man in virtue of himself. – (5)
Whatever attributes belong to a thing alone, and in so far as
they belong to it merely by virtue of itself considered apart by
itself.
19
20
2321
21
22
2322
and invisible either because it has no colour at all or because it
has a poor colour, and apodous either because it has no feet at
all or because it has imperfect feet. Again, a privative term may
be used because the thing has little of the attribute (and this
means having it in a sense imperfectly), e.g. ‘kernel-less’; or
because it has it not easily or not well (e.g. we call a thing
uncuttable not only if it cannot be cut but also if it cannot be cut
easily or well); or because it has not the attribute at all; for it is
not the one-eyed man but he who is sightless in both eyes that
is called blind. This is why not every man is ‘good’ or ‘bad’, ‘just’
or ‘unjust’, but there is also an intermediate state.
23
2323
together, since they would otherwise separate, each according
to its own impulse.
24
2324
of change into one another, as in the cases now mentioned;
some merely because they are successive in time, e.g. the
voyage took place ‘from’ the equinox, because it took place after
the equinox, and the festival of the Thargelia comes ‘from’ the
Dionysia, because after the Dionysia.
25
‘Part’ means (1) (a) that into which a quantum can in any way
be divided; for that which is taken from a quantum qua
quantum is always called a part of it, e.g. two is called in a sense
a part of three. It means (b), of the parts in the first sense, only
those which measure the whole; this is why two, though in one
sense it is, in another is not, called a part of three. – (2) The
elements into which a kind might be divided apart from the
quantity are also called parts of it; for which reason we say the
species are parts of the genus. – (3) The elements into which a
whole is divided, or of which it consists – the ‘whole’ meaning
either the form or that which has the form; e.g. of the bronze
sphere or of the bronze cube both the bronze – i.e. the matter in
which the form is – and the characteristic angle are parts. – (4)
The elements in the definition which explains a thing are also
parts of the whole; this is why the genus is called a part of the
species, though in another sense the species is part of the
genus.
2325
26
‘A whole’ means (1) that from which is absent none of the parts
of which it is said to be naturally a whole, and (2) that which so
contains the things it contains that they form a unity; and this
in two senses – either as being each severally one single thing,
or as making up the unity between them. For (a) that which is
true of a whole class and is said to hold good as a whole (which
implies that it is a kind whole) is true of a whole in the sense
that it contains many things by being predicated of each, and by
all of them, e.g. man, horse, god, being severally one single
thing, because all are living things. But (b) the continuous and
limited is a whole, when it is a unity consisting of several parts,
especially if they are present only potentially, but, failing this,
even if they are present actually. Of these things themselves,
those which are so by nature are wholes in a higher degree than
those which are so by art, as we said in the case of unity also,
wholeness being in fact a sort of oneness.
2326
27
28
2327
continuously’. – (2) It is used with reference to that which first
brought things into existence; for it is thus that some are called
Hellenes by race and others Ionians, because the former
proceed from Hellen and the latter from Ion as their first
begetter. And the word is used in reference to the begetter more
than to the matter, though people also get a race-name from
the female, e.g. ‘the descendants of Pyrrha’. – (3) There is genus
in the sense in which ‘plane’ is the genus of plane figures and
solid’ of solids; for each of the figures is in the one case a plane
of such and such a kind, and in the other a solid of such and
such a kind; and this is what underlies the differentiae. Again
(4) in definitions the first constituent element, which is
included in the ‘what’, is the genus, whose differentiae the
qualities are said to be ‘Genus’ then is used in all these ways, (1)
in reference to continuous generation of the same kind, (2) in
reference to the first mover which is of the same kind as the
things it moves, (3) as matter; for that to which the differentia
or quality belongs is the substratum, which we call matter.
29
‘The false’ means (1) that which is false as a thing, and that (a)
because it is not put together or cannot be put together, e.g.
2328
‘that the diagonal of a square is commensurate with the side’ or
‘that you are sitting’; for one of these is false always, and the
other sometimes; it is in these two senses that they are non-
existent. (b) There are things which exist, but whose nature it is
to appear either not to be such as they are or to be things that
do not exist, e.g. a sketch or a dream; for these are something,
but are not the things the appearance of which they produce in
us. We call things false in this way, then, – either because they
themselves do not exist, or because the appearance which
results from them is that of something that does not exist.
These things, then, are called false in these senses, but (3) a
false man is one who is ready at and fond of such accounts, not
for any other reason but for their own sake, and one who is
good at impressing such accounts on other people, just as we
say things are which produce a false appearance. This is why
2329
the proof in the Hippias that the same man is false and true is
misleading. For it assumes that he is false who can deceive (i.e.
the man who knows and is wise); and further that he who is
willingly bad is better. This is a false result of induction – for a
man who limps willingly is better than one who does so
unwillingly – by ‘limping’ Plato means ‘mimicking a limp’, for if
the man were lame willingly, he would presumably be worse in
this case as in the corresponding case of moral character.
30
2330
‘Accident’ has also (2) another meaning, i.e. all that attaches to
each thing in virtue of itself but is not in its essence, as having
its angles equal to two right angles attaches to the triangle. And
accidents of this sort may be eternal, but no accident of the
other sort is. This is explained elsewhere.
Book Ε
We are seeking the principles and the causes of the things that
are, and obviously of them qua being. For, while there is a cause
of health and of good condition, and the objects of mathematics
have first principles and elements and causes, and in general
every science which is ratiocinative or at all involves reasoning
deals with causes and principles, more or less precise, all these
sciences mark off some particular being – some genus, and
inquire into this, but not into being simply nor qua being, nor
do they offer any discussion of the essence of the things of
which they treat; but starting from the essence – some making
it plain to the senses, others assuming it as a hypothesis – they
then demonstrate, more or less cogently, the essential attributes
of the genus with which they deal. It is obvious, therefore, that
such an induction yields no demonstration of substance or of
the essence, but some other way of exhibiting it. And similarly
the sciences omit the question whether the genus with which
2331
they deal exists or does not exist, because it belongs to the
same kind of thinking to show what it is and that it is.
2332
immovable and separable, clearly the knowledge of it belongs to
a theoretical science, – not, however, to physics (for physics
deals with certain movable things) nor to mathematics, but to a
science prior to both. For physics deals with things which exist
separately but are not immovable, and some parts of
mathematics deal with things which are immovable but
presumably do not exist separately, but as embodied in matter;
while the first science deals with things which both exist
separately and are immovable. Now all causes must be eternal,
but especially these; for they are the causes that operate on so
much of the divine as appears to us. There must, then, be three
theoretical philosophies, mathematics, physics, and what we
may call theology, since it is obvious that if the divine is present
anywhere, it is present in things of this sort. And the highest
science must deal with the highest genus. Thus, while the
theoretical sciences are more to be desired than the other
sciences, this is more to be desired than the other theoretical
sciences. For one might raise the question whether first
philosophy is universal, or deals with one genus, i.e. some one
kind of being; for not even the mathematical sciences are all
alike in this respect, – geometry and astronomy deal with a
certain particular kind of thing, while universal mathematics
applies alike to all. We answer that if there is no substance
other than those which are formed by nature, natural science
will be the first science; but if there is an immovable substance,
the science of this must be prior and must be first philosophy,
and universal in this way, because it is first. And it will belong to
this to consider being qua being – both what it is and the
attributes which belong to it qua being.
2333
2
2334
process, but things which are accidentally do not. But still we
must, as far as we can, say further, regarding the accidental,
what its nature is and from what cause it proceeds; for it will
perhaps at the same time become clear why there is no science
of it.
Since, among things which are, some are always in the same
state and are of necessity (not necessity in the sense of
compulsion but that which we assert of things because they
cannot be otherwise), and some are not of necessity nor always,
but for the most part, this is the principle and this the cause of
the existence of the accidental; for that which is neither always
nor for the most part, we call accidental. For instance, if in the
dog-days there is wintry and cold weather, we say this is an
accident, but not if there is sultry heat, because the latter is
always or for the most part so, but not the former. And it is an
accident that a man is pale (for this is neither always nor for the
most part so), but it is not by accident that he is an animal. And
that the builder produces health is an accident, because it is the
nature not of the builder but of the doctor to do this, – but the
builder happened to be a doctor. Again, a confectioner, aiming
at giving pleasure, may make something wholesome, but not in
virtue of the confectioner’s art; and therefore we say ‘it was an
accident’, and while there is a sense in which he makes it, in
the unqualified sense he does not. For to other things answer
faculties productive of them, but to accidental results there
corresponds no determinate art nor faculty; for of things which
are or come to be by accident, the cause also is accidental.
Therefore, since not all things either are or come to be of
necessity and always, but, the majority of things are for the
most part, the accidental must exist; for instance a pale man is
not always nor for the most part musical, but since this
sometimes happens, it must be accidental (if not, everything
will be of necessity). The matter, therefore, which is capable of
being otherwise than as it usually is, must be the cause of the
2335
accidental. And we must take as our starting-point the question
whether there is nothing that is neither always nor for the most
part. Surely this is impossible. There is, then, besides these
something which is fortuitous and accidental. But while the
usual exists, can nothing be said to be always, or are there
eternal things? This must be considered later,’ but that there is
no science of the accidental is obvious; for all science is either
of that which is always or of that which is for the most part. (For
how else is one to learn or to teach another? The thing must be
determined as occurring either always or for the most part, e.g.
that honey-water is useful for a patient in a fever is true for the
most part.) But that which is contrary to the usual law science
will be unable to state, i.e. when the thing does not happen,
e.g.’on the day of new moon’; for even that which happens on
the day of new moon happens then either always or for the
most part; but the accidental is contrary to such laws. We have
stated, then, what the accidental is, and from what cause it
arises, and that there is no science which deals with it.
That there are principles and causes which are generable and
destructible without ever being in course of being generated or
destroyed, is obvious. For otherwise all things will be of
necessity, since that which is being generated or destroyed
must have a cause which is not accidentally its cause. Will A
exist or not? It will if B happens; and if not, not. And B will exist
if C happens. And thus if time is constantly subtracted from a
limited extent of time, one will obviously come to the present.
This man, then, will die by violence, if he goes out; and he will
do this if he gets thirsty; and he will get thirsty if something
else happens; and thus we shall come to that which is now
2336
present, or to some past event. For instance, he will go out if he
gets thirsty; and he will get thirsty if he is eating pungent food;
and this is either the case or not; so that he will of necessity die,
or of necessity not die. And similarly if one jumps over to past
events, the same account will hold good; for this – I mean the
past condition – is already present in something. Everything,
therefore, that will be, will be of necessity; e.g. it is necessary
that he who lives shall one day die; for already some condition
has come into existence, e.g. the presence of contraries in the
same body. But whether he is to die by disease or by violence is
not yet determined, but depends on the happening of
something else. Clearly then the process goes back to a certain
starting-point, but this no longer points to something further.
This then will be the starting-point for the fortuitous, and will
have nothing else as cause of its coming to be. But to what sort
of starting-point and what sort of cause we thus refer the
fortuitous – whether to matter or to the purpose or to the
motive power, must be carefully considered.
2337
for falsity and truth are not in things – it is not as if the good
were true, and the bad were in itself false – but in thought;
while with regard to simple concepts and ‘whats’ falsity and
truth do not exist even in thought – this being so, we must
consider later what has to be discussed with regard to that
which is or is not in this sense. But since the combination and
the separation are in thought and not in the things, and that
which is in this sense is a different sort of ‘being’ from the
things that are in the full sense (for the thought attaches or
removes either the subject’s ‘what’ or its having a certain
quality or quantity or something else), that which is
accidentally and that which is in the sense of being true must
be dismissed. For the cause of the former is indeterminate, and
that of the latter is some affection of the thought, and both are
related to the remaining genus of being, and do not indicate the
existence of any separate class of being. Therefore let these be
dismissed, and let us consider the causes and the principles of
being itself, qua being. (It was clear in our discussion of the
various meanings of terms, that ‘being’ has several meanings.)
Book Ζ
2338
a ‘this’, and in another sense it means a quality or quantity or
one of the other things that are predicated as these are. While
‘being’ has all these senses, obviously that which ‘is’ primarily is
the ‘what’, which indicates the substance of the thing. For when
we say of what quality a thing is, we say that it is good or bad,
not that it is three cubits long or that it is a man; but when we
say what it is, we do not say ‘white’ or ‘hot’ or ‘three cubits
long’, but ‘a man’ or ‘a ‘god’. And all other things are said to be
because they are, some of them, quantities of that which is in
this primary sense, others qualities of it, others affections of it,
and others some other determination of it. And so one might
even raise the question whether the words ‘to walk’, ‘to be
healthy’, ‘to sit’ imply that each of these things is existent, and
similarly in any other case of this sort; for none of them is
either self-subsistent or capable of being separated from
substance, but rather, if anything, it is that which walks or sits
or is healthy that is an existent thing. Now these are seen to be
more real because there is something definite which underlies
them (i.e. the substance or individual), which is implied in such
a predicate; for we never use the word ‘good’ or ‘sitting’ without
implying this. Clearly then it is in virtue of this category that
each of the others also is. Therefore that which is primarily, i.e.
not in a qualified sense but without qualification, must be
substance.
2339
And indeed the question which was raised of old and is raised
now and always, and is always the subject of doubt, viz. what
being is, is just the question, what is substance? For it is this
that some assert to be one, others more than one, and that
some assert to be limited in number, others unlimited. And so
we also must consider chiefly and primarily and almost
exclusively what that is which is in this sense.
2340
the kinds of substance. And some say Forms and numbers have
the same nature, and the other things come after them – lines
and planes – until we come to the substance of the material
universe and to sensible bodies.
2341
We have now outlined the nature of substance, showing that it
is that which is not predicated of a stratum, but of which all
else is predicated. But we must not merely state the matter
thus; for this is not enough. The statement itself is obscure, and
further, on this view, matter becomes substance. For if this is
not substance, it baffles us to say what else is. When all else is
stripped off evidently nothing but matter remains. For while the
rest are affections, products, and potencies of bodies, length,
breadth, and depth are quantities and not substances (for a
quantity is not a substance), but the substance is rather that to
which these belong primarily. But when length and breadth and
depth are taken away we see nothing left unless there is
something that is bounded by these; so that to those who
consider the question thus matter alone must seem to be
substance. By matter I mean that which in itself is neither a
particular thing nor of a certain quantity nor assigned to any
other of the categories by which being is determined. For there
is something of which each of these is predicated, whose being
is different from that of each of the predicates (for the
predicates other than substance are predicated of substance,
while substance is predicated of matter). Therefore the ultimate
substratum is of itself neither a particular thing nor of a
particular quantity nor otherwise positively characterized; nor
yet is it the negations of these, for negations also will belong to
it only by accident.
2342
Some of the sensible substances are generally admitted to be
substances, so that we must look first among these. For it is an
advantage to advance to that which is more knowable. For
learning proceeds for all in this way – through that which is less
knowable by nature to that which is more knowable; and just as
in conduct our task is to start from what is good for each and
make what is without qualification good good for each, so it is
our task to start from what is more knowable to oneself and
make what is knowable by nature knowable to oneself. Now
what is knowable and primary for particular sets of people is
often knowable to a very small extent, and has little or nothing
of reality. But yet one must start from that which is barely
knowable but knowable to oneself, and try to know what is
knowable without qualification, passing, as has been said, by
way of those very things which one does know.
Nor yet is the whole of this the essence of a thing; not that
which is propter se as white is to a surface, because being a
surface is not identical with being white. But again the
combination of both – ‘being a white surface’ – is not the
essence of surface, because ‘surface’ itself is added. The
formula, therefore, in which the term itself is not present but its
2343
meaning is expressed, this is the formula of the essence of each
thing. Therefore if to be a white surface is to be a smooth
surface, to be white and to be smooth are one and the same.
2344
imply the predication of one element in them of another
element. Nothing, then, which is not a species of a genus will
have an essence – only species will have it, for these are thought
to imply not merely that the subject participates in the attribute
and has it as an affection, or has it by accident; but for ever
thing else as well, if it has a name, there be a formula of its
meaning – viz. that this attribute belongs to this subject; or
instead of a simple formula we shall be able to give a more
accurate one; but there will be no definition nor essence.
2345
reference to one and the same thing, not meaning one and the
same thing, nor yet speaking ambiguously; for a patient and an
operation and an instrument are called medical neither by an
ambiguity nor with a single meaning, but with reference to a
common end. But it does not matter at all in which of the two
ways one likes to describe the facts; this is evident, that
definition and essence in the primary and simple sense belong
to substances. Still they belong to other things as well, only not
in the primary sense. For if we suppose this it does not follow
that there is a definition of every word which means the same
as any formula; it must mean the same as a particular kind of
formula; and this condition is satisfied if it is a formula of
something which is one, not by continuity like the Iliad or the
things that are one by being bound together, but in one of the
main senses of ‘one’, which answer to the senses of ‘is’; now
‘that which is’ in one sense denotes a ‘this’, in another a
quantity, in another a quality. And so there can be a formula or
definition even of white man, but not in the sense in which
there is a definition either of white or of a substance.
2346
and ‘equal’ to quantity, and as all so-called ‘attributes propter
se’ attach to their subjects. And such attributes are those in
which is involved either the formula or the name of the subject
of the particular attribute, and which cannot be explained
without this; e.g. white can be explained apart from man, but
not female apart from animal. Therefore there is either no
essence and definition of any of these things, or if there is, it is
in another sense, as we have said.
But there is also a second difficulty about them. For if snub nose
and concave nose are the same thing, snub and concave will be
the thing; but if snub and concave are not the same (because it
is impossible to speak of snubness apart from the thing of
which it is an attribute propter se, for snubness is concavity-in-
a-nose), either it is impossible to say ‘snub nose’ or the same
thing will have been said twice, concave-nose nose; for snub
nose will be concave-nose nose. And so it is absurd that such
things should have an essence; if they have, there will be an
infinite regress; for in snub-nose nose yet another ‘nose’ will be
involved.
2347
definition is the formula of the essence, and essence belongs to
substances either alone or chiefly and primarily and in the
unqualified sense.
We must inquire whether each thing and its essence are the
same or different. This is of some use for the inquiry concerning
substance; for each thing is thought to be not different from its
substance, and the essence is said to be the substance of each
thing.
2348
from being-itself, there will, firstly, be other substances and
entities and Ideas besides those which are asserted, and,
secondly, these others will be prior substances, if essence is
substance. And if the posterior substances and the prior are
severed from each other, (a) there will be no knowledge of the
former, and (b) the latter will have no being. (By ‘severed’ I
mean, if the good-itself has not the essence of good, and the
latter has not the property of being good.) For (a) there is
knowledge of each thing only when we know its essence. And
(b) the case is the same for other things as for the good; so that
if the essence of good is not good, neither is the essence of
reality real, nor the essence of unity one. And all essences alike
exist or none of them does; so that if the essence of reality is
not real, neither is any of the others. Again, that to which the
essence of good does not belong is not good. – The good, then,
must be one with the essence of good, and the beautiful with
the essence of beauty, and so with all things which do not
depend on something else but are self-subsistent and primary.
For it is enough if they are this, even if they are not Forms; or
rather, perhaps, even if they are Forms. (At the same time it is
clear that if there are Ideas such as some people say there are, it
will not be substratum that is substance; for these must be
substances, but not predicable of a substratum; for if they were
they would exist only by being participated in.)
Each thing itself, then, and its essence are one and the same in
no merely accidental way, as is evident both from the preceding
arguments and because to know each thing, at least, is just to
know its essence, so that even by the exhibition of instances it
becomes clear that both must be one.
2349
the accident and its essence are the same, and in a sense they
are not; for the essence of white is not the same as the man or
the white man, but it is the same as the attribute white.)
2350
comes to be may be found in any category; it may come to be
either a ‘this’ or of some size or of some quality or somewhere.
2351
to be present, there must be heat; and the physician goes on
thinking thus until he reduces the matter to a final something
which he himself can produce. Then the process from this point
onward, i.e. the process towards health, is called a ‘making’.
Therefore it follows that in a sense health comes from health
and house from house, that with matter from that without
matter; for the medical art and the building art are the form of
health and of the house, and when I speak of substance without
matter I mean the essence.
The active principle then and the starting point for the process
of becoming healthy is, if it happens by art, the form in the soul,
and if spontaneously, it is that, whatever it is, which starts the
making, for the man who makes by art, as in healing the
starting-point is perhaps the production of warmth (and this
the physician produces by rubbing). Warmth in the body, then, is
either a part of health or is followed (either directly or through
several intermediate steps) by something similar which is a part
of health; and this, viz. that which produces the part of health,
is the limiting-point – and so too with a house (the stones are
the limiting-point here) and in all other cases. Therefore, as the
saying goes, it is impossible that anything should be produced if
there were nothing existing before. Obviously then some part of
2352
the result will pre-exist of necessity; for the matter is a part; for
this is present in the process and it is this that becomes
something. But is the matter an element even in the formula?
We certainly describe in both ways what brazen circles are; we
describe both the matter by saying it is brass, and the form by
saying that it is such and such a figure; and figure is the
proximate genus in which it is placed. The brazen circle, then,
has its matter in its formula.
2353
8
2354
matter and the other form. If, then, a sphere is ‘the figure whose
circumference is at all points equidistant from the centre’, part
of this will be the medium in which the thing made will be, and
part will be in that medium, and the whole will be the thing
produced, which corresponds to the brazen sphere. It is obvious,
then, from what has been said, that that which is spoken of as
form or substance is not produced, but the concrete thing which
gets its name from this is produced, and that in everything
which is generated matter is present, and one part of the thing
is matter and the other form.
2355
begetter is adequate to the making of the product and to the
causing of the form in the matter. And when we have the whole,
such and such a form in this flesh and in these bones, this is
Callias or Socrates; and they are different in virtue of their
matter (for that is different), but the same in form; for their
form is indivisible.
And it is clear also from what has been said that in a sense
every product of art is produced from a thing which shares its
name (as natural products are produced), or from a part of itself
which shares its name (e.g. the house is produced from a house,
2356
qua produced by reason; for the art of building is the form of
the house), or from something which contains a art of it, – if we
exclude things produced by accident; for the cause of the thing’s
producing the product directly per se is a part of the product.
The heat in the movement caused heat in the body, and this is
either health, or a part of health, or is followed by a part of
health or by health itself. And so it is said to cause health,
because it causes that to which health attaches as a
consequence.
But not only regarding substance does our argument prove that
its form does not come to be, but the argument applies to all the
primary classes alike, i.e. quantity, quality, and the other
categories. For as the brazen sphere comes to be, but not the
sphere nor the brass, and so too in the case of brass itself, if it
2357
comes to be, it is its concrete unity that comes to be (for the
matter and the form must always exist before), so is it both in
the case of substance and in that of quality and quantity and
the other categories likewise; for the quality does not come to
be, but the wood of that quality, and the quantity does not come
to be, but the wood or the animal of that size. But we may learn
from these instances a peculiarity of substance, that there must
exist beforehand in complete reality another substance which
produces it, e.g. an animal if an animal is produced; but it is not
necessary that a quality or quantity should pre-exist otherwise
than potentially.
10
2358
Perhaps we should rather say that ‘part’ is used in several
senses. One of these is ‘that which measures another thing in
respect of quantity’. But let this sense be set aside; let us inquire
about the parts of which substance consists. If then matter is
one thing, form another, the compound of these a third, and
both the matter and the form and the compound are substance
even the matter is in a sense called part of a thing, while in a
sense it is not, but only the elements of which the formula of
the form consists. E.g. of concavity flesh (for this is the matter
in which it is produced) is not a part, but of snubness it is a part;
and the bronze is a part of the concrete statue, but not of the
statue when this is spoken of in the sense of the form. (For the
form, or the thing as having form, should be said to be the
thing, but the material element by itself must never be said to
be so.) And so the formula of the circle does not include that of
the segments, but the formula of the syllable includes that of
the letters; for the letters are parts of the formula of the form,
and not matter, but the segments are parts in the sense of
matter on which the form supervenes; yet they are nearer the
form than the bronze is when roundness is produced in bronze.
But in a sense not even every kind of letter will be present in the
formula of the syllable, e.g. particular waxen letters or the
letters as movements in the air; for in these also we have
already something that is part of the syllable only in the sense
that it is its perceptible matter. For even if the line when divided
passes away into its halves, or the man into bones and muscles
and flesh, it does not follow that they are composed of these as
parts of their essence, but rather as matter; and these are parts
of the concrete thing, but not also of the form, i.e. of that to
which the formula refers; wherefore also they are not present in
the formulae. In one kind of formula, then, the formula of such
parts will be present, but in another it must not be present,
where the formula does not refer to the concrete object. For it is
for this reason that some things have as their constituent
2359
principles parts into which they pass away, while some have
not. Those things which are the form and the matter taken
together, e.g. the snub, or the bronze circle, pass away into these
materials, and the matter is a part of them; but those things
which do not involve matter but are without matter, and whose
formulae are formulae of the form only, do not pass away, –
either not at all or at any rate not in this way. Therefore these
materials are principles and parts of the concrete things, while
of the form they are neither parts nor principles. And therefore
the clay statue is resolved into clay and the ball into bronze and
Callias into flesh and bones, and again the circle into its
segments; for there is a sense of ‘circle’ in which involves
matter. For ‘circle’ is used ambiguously, meaning both the circle,
unqualified, and the individual circle, because there is no name
peculiar to the individuals.
The truth has indeed now been stated, but still let us state it yet
more clearly, taking up the question again. The parts of the
formula, into which the formula is divided, are prior to it, either
all or some of them. The formula of the right angle, however,
does not include the formula of the acute, but the formula of
the acute includes that of the right angle; for he who defines
the acute uses the right angle; for the acute is ‘less than a right
angle’. The circle and the semicircle also are in a like relation;
for the semicircle is defined by the circle; and so is the finger by
the whole body, for a finger is ‘such and such a part of a man’.
Therefore the parts which are of the nature of matter, and into
which as its matter a thing is divided, are posterior; but those
which are of the nature of parts of the formula, and of the
substance according to its formula, are prior, either all or some
of them. And since the soul of animals (for this is the substance
of a living being) is their substance according to the formula, i.e.
the form and the essence of a body of a certain kind (at least we
shall define each part, if we define it well, not without reference
to its function, and this cannot belong to it without perception),
2360
so that the parts of soul are prior, either all or some of them, to
the concrete ‘animal’, and so too with each individual animal;
and the body and parts are posterior to this, the essential
substance, and it is not the substance but the concrete thing
that is divided into these parts as its matter: – this being so, to
the concrete thing these are in a sense prior, but in a sense they
are not. For they cannot even exist if severed from the whole;
for it is not a finger in any and every state that is the finger of a
living thing, but a dead finger is a finger only in name. Some
parts are neither prior nor posterior to the whole, i.e. those
which are dominant and in which the formula, i.e. the essential
substance, is immediately present, e.g. perhaps the heart or the
brain; for it does not matter in the least which of the two has
this quality. But man and horse and terms which are thus
applied to individuals, but universally, are not substance but
something composed of this particular formula and this
particular matter treated as universal; and as regards the
individual, Socrates already includes in him ultimate individual
matter; and similarly in all other cases. ‘A part’ may be a part
either of the form (i.e. of the essence), or of the compound of
the form and the matter, or of the matter itself. But only the
parts of the form are parts of the formula, and the formula is of
the universal; for ‘being a circle’ is the same as the circle, and
‘being a soul’ the same as the soul. But when we come to the
concrete thing, e.g. this circle, i.e. one of the individual circles,
whether perceptible or intelligible (I mean by intelligible circles
the mathematical, and by perceptible circles those of bronze
and of wood), – of these there is no definition, but they are
known by the aid of intuitive thinking or of perception; and
when they pass out of this complete realization it is not clear
whether they exist or not; but they are always stated and
recognized by means of the universal formula. But matter is
unknowable in itself. And some matter is perceptible and some
intelligible, perceptible matter being for instance bronze and
2361
wood and all matter that is changeable, and intelligible matter
being that which is present in perceptible things not qua
perceptible, i.e. the objects of mathematics.
11
2362
matter and what sort are not, neither will the formula of the
thing be evident. In the case of things which are found to occur
in specifically different materials, as a circle may exist in bronze
or stone or wood, it seems plain that these, the bronze or the
stone, are no part of the essence of the circle, since it is found
apart from them. Of things which are not seen to exist apart,
there is no reason why the same may not be true, just as if all
circles that had ever been seen were of bronze; for none the less
the bronze would be no part of the form; but it is hard to
eliminate it in thought. E.g. the form of man is always found in
flesh and bones and parts of this kind; are these then also parts
of the form and the formula? No, they are matter; but because
man is not found also in other matters we are unable to
perform the abstraction.
It follows then that there is one Form for many things whose
form is evidently different (a conclusion which confronted the
Pythagoreans also); and it is possible to make one thing the
Form-itself of all, and to hold that the others are not Forms; but
thus all things will be one.
2363
We have pointed out, then, that the question of definitions
contains some difficulty, and why this is so. And so to reduce all
things thus to Forms and to eliminate the matter is useless
labour; for some things surely are a particular form in a
particular matter, or particular things in a particular state. And
the comparison which Socrates the younger used to make in
the case of ‘animal’ is not sound; for it leads away from the
truth, and makes one suppose that man can possibly exist
without his parts, as the circle can without the bronze. But the
case is not similar; for an animal is something perceptible, and
it is not possible to define it without reference to movement –
nor, therefore, without reference to the parts’ being in a certain
state. For it is not a hand in any and every state that is a part of
man, but only when it can fulfil its work, and therefore only
when it is alive; if it is not alive it is not a part.
It is clear also that the soul is the primary substance and the
body is matter, and man or animal is the compound of both
taken universally; and ‘Socrates’ or ‘Coriscus’, if even the soul of
Socrates may be called Socrates, has two meanings (for some
mean by such a term the soul, and others mean the concrete
thing), but if ‘Socrates’ or ‘Coriscus’ means simply this
2364
particular soul and this particular body, the individual is
analogous to the universal in its composition.
2365
cases the same; ie. in the case of primary substances, e.g.
curvature and the essence of curvature if this is primary. (By a
‘primary’ substance I mean one which does not imply the
presence of something in something else, i.e. in something that
underlies it which acts as matter.) But things which are of the
nature of matter, or of wholes that include matter, are not the
same as their essences, nor are accidental unities like that of
‘Socrates’ and ‘musical’; for these are the same only by accident.
12
2366
definition is a single formula and a formula of substance, so
that it must be a formula of some one thing; for substance
means a ‘one’ and a ‘this’, as we maintain.
If then the genus absolutely does not exist apart from the
species-of-a-genus, or if it exists but exists as matter (for the
voice is genus and matter, but its differentiae make the species,
i.e. the letters, out of it), clearly the definition is the formula
which comprises the differentiae.
2367
clearly the last differentia will be the substance of the thing and
its definition, since it is not right to state the same things more
than once in our definitions; for it is superfluous. And this does
happen; for when we say ‘animal endowed with feet and two-
footed’ we have said nothing other than ‘animal having feet,
having two feet’; and if we divide this by the proper division, we
shall be saying the same thing more than once – as many times
as there are differentiae.
13
2368
senses, either being a ‘this’ – which is the way in which an
animal underlies its attributes – or as the matter underlies the
complete reality. The universal also is thought by some to be in
the fullest sense a cause, and a principle; therefore let us attack
the discussion of this point also. For it seems impossible that
any universal term should be the name of a substance. For
firstly the substance of each thing is that which is peculiar to it,
which does not belong to anything else; but the universal is
common, since that is called universal which is such as to
belong to more than one thing. Of which individual then will
this be the substance? Either of all or of none; but it cannot be
the substance of all. And if it is to be the substance of one, this
one will be the others also; for things whose substance is one
and whose essence is one are themselves also one.
2369
substance present in a substance, so that this will be the
substance of two things. And in general it follows, if man and
such things are substance, that none of the elements in their
formulae is the substance of anything, nor does it exist apart
from the species or in anything else; I mean, for instance, that
no ‘animal’ exists apart from the particular kinds of animal, nor
does any other of the elements present in formulae exist apart.
2370
There cannot, then, be a definition of anything; or in a sense
there can be, and in a sense there cannot. And what we are
saying will be plainer from what follows.
14
Now (1) if the ‘animal’ in ‘the horse’ and in ‘man’ is one and the
same, as you are with yourself, (a) how will the one in things
that exist apart be one, and how will this ‘animal’ escape being
divided even from itself?
2371
But (2) suppose the Form to be different in each species. Then
there will be practically an infinite number of things whose
substance is animal’; for it is not by accident that ‘man’ has
‘animal’ for one of its elements. Further, many things will be
‘animal-itself’. For (i) the ‘animal’ in each species will be the
substance of the species; for it is after nothing else that the
species is called; if it were, that other would be an element in
‘man’, i.e. would be the genus of man. And further, (ii) all the
elements of which ‘man’ is composed will be Ideas. None of
them, then, will be the Idea of one thing and the substance of
another; this is impossible. The ‘animal’, then, present in each
species of animals will be animal-itself. Further, from what is
this ‘animal’ in each species derived, and how will it be derived
from animal-itself? Or how can this ‘animal’, whose essence is
simply animality, exist apart from animal-itself?
15
2372
house), but without generation and destruction formulae are
and are not; for it has been shown that no one begets nor
makes these. For this reason, also, there is neither definition of
nor demonstration about sensible individual substances,
because they have matter whose nature is such that they are
capable both of being and of not being; for which reason all the
individual instances of them are destructible. If then
demonstration is of necessary truths and definition is a
scientific process, and if, just as knowledge cannot be
sometimes knowledge and sometimes ignorance, but the state
which varies thus is opinion, so too demonstration and
definition cannot vary thus, but it is opinion that deals with
that which can be otherwise than as it is, clearly there can
neither be definition of nor demonstration about sensible
individuals. For perishing things are obscure to those who have
the relevant knowledge, when they have passed from our
perception; and though the formulae remain in the soul
unchanged, there will no longer be either definition or
demonstration. And so when one of the definition-mongers
defines any individual, he must recognize that his definition
may always be overthrown; for it is not possible to define such
things.
Nor is it possible to define any Idea. For the Idea is, as its
supporters say, an individual, and can exist apart; and the
formula must consist of words; and he who defines must not
invent a word (for it would be unknown), but the established
words are common to all the members of a class; these then
must apply to something besides the thing defined; e.g. if one
were defining you, he would say ‘an animal which is lean’ or
‘pale’, or something else which will apply also to some one
other than you. If any one were to say that perhaps all the
attributes taken apart may belong to many subjects, but
together they belong only to this one, we must reply first that
they belong also to both the elements; e.g. ‘two-footed animal’
2373
belongs to animal and to the two-footed. (And in the case of
eternal entities this is even necessary, since the elements are
prior to and parts of the compound; nay more, they can also
exist apart, if ‘man’ can exist apart. For either neither or both
can. If, then, neither can, the genus will not exist apart from the
various species; but if it does, the differentia will also.) Secondly,
we must reply that ‘animal’ and ‘two-footed’ are prior in being
to ‘two-footed animal’; and things which are prior to others are
not destroyed when the others are.
Again, if the Ideas consist of Ideas (as they must, since elements
are simpler than the compound), it will be further necessary
that the elements also of which the Idea consists, e.g. ‘animal’
and ‘two-footed’, should be predicated of many subjects. If not,
how will they come to be known? For there will then be an Idea
which cannot be predicated of more subjects than one. But this
is not thought possible – every Idea is thought to be capable of
being shared.
2374
16
Since the term ‘unity’ is used like the term ‘being’, and the
substance of that which is one is one, and things whose
substance is numerically one are numerically one, evidently
neither unity nor being can be the substance of things, just as
being an element or a principle cannot be the substance, but we
ask what, then, the principle is, that we may reduce the thing to
something more knowable. Now of these concepts ‘being’ and
‘unity’ are more substantial than ‘principle’ or ‘element’ or
‘cause’, but not even the former are substance, since in general
nothing that is common is substance; for substance does not
belong to anything but to itself and to that which has it, of
which it is the substance. Further, that which is one cannot be
in many places at the same time, but that which is common is
present in many places at the same time; so that clearly no
universal exists apart from its individuals.
2375
But those who say the Forms exist, in one respect are right, in
giving the Forms separate existence, if they are substances; but
in another respect they are not right, because they say the one
over many is a Form. The reason for their doing this is that they
cannot declare what are the substances of this sort, the
imperishable substances which exist apart from the individual
and sensible substances. They make them, then, the same in
kind as the perishable things (for this kind of substance we
know) – ’man-himself’ and ‘horse-itself’, adding to the sensible
things the word ‘itself’. Yet even if we had not seen the stars,
none the less, I suppose, would they have been eternal
substances apart from those which we knew; so that now also if
we do not know what non-sensible substances there are, yet it
is doubtless necessary that there should he some. – Clearly,
then, no universal term is the name of a substance, and no
substance is composed of substances.
17
2376
to all such questions as why the man is man, or the musician
musical’, unless one were to answer ‘because each thing is
inseparable from itself, and its being one just meant this’; this,
however, is common to all things and is a short and easy way
with the question). But we can inquire why man is an animal of
such and such a nature. This, then, is plain, that we are not
inquiring why he who is a man is a man. We are inquiring, then,
why something is predicable of something (that it is predicable
must be clear; for if not, the inquiry is an inquiry into nothing).
E.g. why does it thunder? This is the same as ‘why is sound
produced in the clouds?’ Thus the inquiry is about the
predication of one thing of another. And why are these things,
i.e. bricks and stones, a house? Plainly we are seeking the cause.
And this is the essence (to speak abstractly), which in some
cases is the end, e.g. perhaps in the case of a house or a bed,
and in some cases is the first mover; for this also is a cause. But
while the efficient cause is sought in the case of genesis and
destruction, the final cause is sought in the case of being also.
2377
Since that which is compounded out of something so that the
whole is one, not like a heap but like a syllable – now the
syllable is not its elements, ba is not the same as b and a, nor is
flesh fire and earth (for when these are separated the wholes,
i.e. the flesh and the syllable, no longer exist, but the elements
of the syllable exist, and so do fire and earth); the syllable, then,
is something – not only its elements (the vowel and the
consonant) but also something else, and the flesh is not only
fire and earth or the hot and the cold, but also something else: –
if, then, that something must itself be either an element or
composed of elements, (1) if it is an element the same argument
will again apply; for flesh will consist of this and fire and earth
and something still further, so that the process will go on to
infinity. But (2) if it is a compound, clearly it will be a compound
not of one but of more than one (or else that one will be the
thing itself), so that again in this case we can use the same
argument as in the case of flesh or of the syllable. But it would
seem that this ‘other’ is something, and not an element, and
that it is the cause which makes this thing flesh and that a
syllable. And similarly in all other cases. And this is the
substance of each thing (for this is the primary cause of its
being); and since, while some things are not substances, as
many as are substances are formed in accordance with a nature
of their own and by a process of nature, their substance would
seem to be this kind of ‘nature’, which is not an element but a
principle. An element, on the other hand, is that into which a
thing is divided and which is present in it as matter; e.g. a and b
are the elements of the syllable.
2378
Book Η
We must reckon up the results arising from what has been said,
and compute the sum of them, and put the finishing touch to
our inquiry. We have said that the causes, principles, and
elements of substances are the object of our search. And some
substances are recognized by every one, but some have been
advocated by particular schools. Those generally recognized are
the natural substances, i.e. fire, earth, water, air, &c., the simple
bodies; second plants and their parts, and animals and the
parts of animals; and finally the physical universe and its parts;
while some particular schools say that Forms and the objects of
mathematics are substances. But there are arguments which
lead to the conclusion that there are other substances, the
essence and the substratum. Again, in another way the genus
seems more substantial than the various spccies, and the
universal than the particulars. And with the universal and the
genus the Ideas are connected; it is in virtue of the same
argument that they are thought to be substances. And since the
essence is substance, and the definition is a formula of the
essence, for this reason we have discussed definition and
essential predication. Since the definition is a formula, and a
formula has parts, we had to consider also with respect to the
notion of ‘part’, what are parts of the substance and what are
not, and whether the parts of the substance are also parts of the
definition. Further, too, neither the universal nor the genus is a
substance; we must inquire later into the Ideas and the objects
of mathematics; for some say these are substances as well as
the sensible substances.
2379
But now let us resume the discussion of the generally
recognized substances. These are the sensible substances, and
sensible substances all have matter. The substratum is
substance, and this is in one sense the matter (and by matter I
mean that which, not being a ‘this’ actually, is potentially a
‘this’), and in another sense the formula or shape (that which
being a ‘this’ can be separately formulated), and thirdly the
complex of these two, which alone is generated and destroyed,
and is, without qualification, capable of separate existence; for
of substances completely expressible in a formula some are
separable and some are separable and some are not.
2380
2
2381
shape or by smoothness and roughness is characterized by the
straight and the curved. And for other things their being will
mean their being mixed, and their not being will mean the
opposite.
It is clear, then, from these facts that, since its substance is the
cause of each thing’s being, we must seek in these differentiae
what is the cause of the being of each of these things. Now none
of these differentiae is substance, even when coupled with
matter, yet it is what is analogous to substance in each case;
and as in substances that which is predicated of the matter is
the actuality itself, in all other definitions also it is what most
resembles full actuality. E.g. if we had to define a threshold, we
should say ‘wood or stone in such and such a position’, and a
house we should define as ‘bricks and timbers in such and such
a position’,(or a purpose may exist as well in some cases), and if
we had to define ice we should say ‘water frozen or solidified in
such and such a way’, and harmony is ‘such and such a
blending of high and low’; and similarly in all other cases.
2382
Absence of motion in a large expanse of air; air is the matter,
and absence of motion is the actuality and substance. What is a
calm? Smoothness of sea; the material substratum is the sea,
and the actuality or shape is smoothness. It is obvious then,
from what has been said, what sensible substance is and how it
exists – one kind of it as matter, another as form or actuality,
while the third kind is that which is composed of these two.
2383
threshold is characterized by its position, the position is not
constituted by the threshold, but rather the latter is constituted
by the former. Nor is man animal + biped, but there must be
something besides these, if these are matter, – something which
is neither an element in the whole nor a compound, but is the
substance; but this people eliminate, and state only the matter.
If, then, this is the cause of the thing’s being, and if the cause of
its being is its substance, they will not be stating the substance
itself.
2384
part of the definition must play the part of matter and the other
that of form.
2385
4
2386
Regarding the substances that are natural and generable, if the
causes are really these and of this number and we have to learn
the causes, we must inquire thus, if we are to inquire rightly.
But in the case of natural but eternal substances another
account must be given. For perhaps some have no matter, or not
matter of this sort but only such as can be moved in respect of
place. Nor does matter belong to those things which exist by
nature but are not substances; their substratum is the
substance. E.g what is the cause of eclipse? What is its matter?
There is none; the moon is that which suffers eclipse. What is
the moving cause which extinguished the light? The earth. The
final cause perhaps does not exist. The formal principle is the
definitory formula, but this is obscure if it does not include the
cause. E.g. what is eclipse? Deprivation of light. But if we add ‘by
the earth’s coming in between’, this is the formula which
includes the cause. In the case of sleep it is not clear what it is
that proximately has this affection. Shall we say that it is the
animal? Yes, but the animal in virtue of what, i.e. what is the
proximate subject? The heart or some other part. Next, by what
is it produced? Next, what is the affection – that of the
proximate subject, not of the whole animal? Shall we say that it
is immobility of such and such a kind? Yes, but to what process
in the proximate subject is this due?
Since some things are and are not, without coming to be and
ceasing to be, e.g. points, if they can be said to be, and in general
forms (for it is not ‘white’ comes to be, but the wood comes to
be white, if everything that comes to be comes from something
and comes to be something), not all contraries can come from
one another, but it is in different senses that a pale man comes
2387
from a dark man, and pale comes from dark. Nor has everything
matter, but only those things which come to be and change into
one another. Those things which, without ever being in course
of changing, are or are not, have no matter.
2388
is something beside the parts, there is a cause; for even in
bodies contact is the cause of unity in some cases, and in others
viscosity or some other such quality. And a definition is a set of
words which is one not by being connected together, like the
Iliad, but by dealing with one object. – What then, is it that
makes man one; why is he one and not many, e.g. animal +
biped, especially if there are, as some say, an animal-itself and a
biped-itself? Why are not those Forms themselves the man, so
that men would exist by participation not in man, nor in one
Form, but in two, animal and biped, and in general man would
be not one but more than one thing, animal and biped?
2389
one, nor for being a kind of being; for each is by its nature a kind
of being and a kind of unity, not as being in the genus ‘being’ or
‘one’ nor in the sense that being and unity can exist apart from
particulars.
2390
Book Θ
2391
other; and another kind is a state of insusceptibility to change
for the worse and to destruction by another thing or by the
thing itself qua other by virtue of an originative source of
change. In all these definitions is implied the formula if potency
in the primary sense. – And again these so-called potencies are
potencies either of merely acting or being acted on, or of acting
or being acted on well, so that even in the formulae of the latter
the formulae of the prior kinds of potency are somehow
implied.
2392
2
2393
same way, and it is in a soul which possesses an originative
source of movement; so that the soul will start both processes
from the same originative source, having linked them up with
the same thing. And so the things whose potency is according
to a rational formula act contrariwise to the things whose
potency is non-rational; for the products of the former are
included under one originative source, the rational formula.
There are some who say, as the Megaric school does, that a
thing ‘can’ act only when it is acting, and when it is not acting it
‘cannot’ act, e.g. that he who is not building cannot build, but
only he who is building, when he is building; and so in all other
cases. It is not hard to see the absurdities that attend this view.
2394
people are not perceiving it; so that the upholders of this view
will have to maintain the doctrine of Protagoras. But, indeed,
nothing will even have perception if it is not perceiving, i.e.
exercising its perception. If, then, that is blind which has not
sight though it would naturally have it, when it would naturally
have it and when it still exists, the same people will be blind
many times in the day – and deaf too.
2395
with movement. And so people do not assign movement to non-
existent things, though they do assign some other predicates.
E.g. they say that non-existent things are objects of thought and
desire, but not that they are moved; and this because, while ex
hypothesi they do not actually exist, they would have to exist
actually if they were moved. For of non-existent things some
exist potentially; but they do not exist, because they do not exist
in complete reality.
2396
possible, we agreed that nothing impossible followed if A were
supposed to be real; and then B must of course be real. But we
supposed B to be impossible. Let it be impossible then. If, then,
B is impossible, A also must be so. But the first was supposed
impossible; therefore the second also is impossible. If, then, A is
possible, B also will be possible, if they were so related that if
A,is real, B must be real. If, then, A and B being thus related, B is
not possible on this condition, and B will not be related as was
supposed. And if when A is possible, B must be possible, then if
A is real, B also must be real. For to say that B must be possible,
if A is possible, means this, that if A is real both at the time
when and in the way in which it was supposed capable of being
real, B also must then and in that way be real.
2397
appropriate to the potency in question, the one must act and
the other be acted on, but with the former kind of potency this
is not necessary. For the nonrational potencies are all
productive of one effect each, but the rational produce contrary
effects, so that if they produced their effects necessarily they
would produce contrary effects at the same time; but this is
impossible. There must, then, be something else that decides; I
mean by this, desire or will. For whichever of two things the
animal desires decisively, it will do, when it is present, and
meets the passive object, in the way appropriate to the potency
in question. Therefore everything which has a rational potency,
when it desires that for which it has a potency and in the
circumstances in which it has the potency, must do this. And it
has the potency in question when the passive object is present
and is in a certain state; if not it will not be able to act. (To add
the qualification ‘if nothing external prevents it’ is not further
necessary; for it has the potency on the terms on which this is a
potency of acting, and it is this not in all circumstances but on
certain conditions, among which will be the exclusion of
external hindrances; for these are barred by some of the
positive qualifications.) And so even if one has a rational wish,
or an appetite, to do two things or contrary things at the same
time, one will not do them; for it is not on these terms that one
has the potency for them, nor is it a potency of doing both at
the same time, since one will do the things which it is a potency
of doing, on the terms on which one has the potency.
2398
become clear, with regard to the potential, that we not only
ascribe potency to that whose nature it is to move something
else, or to be moved by something else, either without
qualification or in some particular way, but also use the word in
another sense, which is the reason of the inquiry in the course
of which we have discussed these previous senses also.
Actuality, then, is the existence of a thing not in the way which
we express by ‘potentially’; we say that potentially, for instance,
a statue of Hermes is in the block of wood and the half-line is in
the whole, because it might be separated out, and we call even
the man who is not studying a man of science, if he is capable
of studying; the thing that stands in contrast to each of these
exists actually. Our meaning can be seen in the particular cases
by induction, and we must not seek a definition of everything
but be content to grasp the analogy, that it is as that which is
building is to that which is capable of building, and the waking
to the sleeping, and that which is seeing to that which has its
eyes shut but has sight, and that which has been shaped out of
the matter to the matter, and that which has been wrought up
to the unwrought. Let actuality be defined by one member of
this antithesis, and the potential by the other. But all things are
not said in the same sense to exist actually, but only by analogy
– as A is in B or to B, C is in D or to D; for some are as movement
to potency, and the others as substance to some sort of matter.
But also the infinite and the void and all similar things are said
to exist potentially and actually in a different sense from that
which applies to many other things, e.g. to that which sees or
walks or is seen. For of the latter class these predicates can at
some time be also truly asserted without qualification; for the
seen is so called sometimes because it is being seen, sometimes
because it is capable of being seen. But the infinite does not
exist potentially in the sense that it will ever actually have
separate existence; it exists potentially only for knowledge. For
the fact that the process of dividing never comes to an end
2399
ensures that this activity exists potentially, but not that the
infinite exists separately.
Since of the actions which have a limit none is an end but all
are relative to the end, e.g. the removing of fat, or fat-removal,
and the bodily parts themselves when one is making them thin
are in movement in this way (i.e. without being already that at
which the movement aims), this is not an action or at least not
a complete one (for it is not an end); but that movement in
which the end is present is an action. E.g. at the same time we
are seeing and have seen, are understanding and have
understood, are thinking and have thought (while it is not true
that at the same time we are learning and have learnt, or are
being cured and have been cured). At the same time we are
living well and have lived well, and are happy and have been
happy. If not, the process would have had sometime to cease, as
the process of making thin ceases: but, as things are, it does not
cease; we are living and have lived. Of these processes, then, we
must call the one set movements, and the other actualities. For
every movement is incomplete – making thin, learning, walking,
building; these are movements, and incomplete at that. For it is
not true that at the same time a thing is walking and has
walked, or is building and has built, or is coming to be and has
come to be, or is being moved and has been moved, but what is
being moved is different from what has been moved, and what
is moving from what has moved. But it is the same thing that at
the same time has seen and is seeing, seeing, or is thinking and
has thought. The latter sort of process, then, I call an actuality,
and the former a movement.
2400
7
What, and what kind of thing, the actual is, may be taken as
explained by these and similar considerations. But we must
distinguish when a thing exists potentially and when it does
not; for it is not at any and every time. E.g. is earth potentially a
man? No – but rather when it has already become seed, and
perhaps not even then. It is just as it is with being healed; not
everything can be healed by the medical art or by luck, but there
is a certain kind of thing which is capable of it, and only this is
potentially healthy. And (1) the delimiting mark of that which as
a result of thought comes to exist in complete reality from
having existed potentially is that if the agent has willed it it
comes to pass if nothing external hinders, while the condition
on the other side – viz. in that which is healed – is that nothing
in it hinders the result. It is on similar terms that we have what
is potentially a house; if nothing in the thing acted on – i.e. in
the matter – prevents it from becoming a house, and if there is
nothing which must be added or taken away or changed, this is
potentially a house; and the same is true of all other things the
source of whose becoming is external. And (2) in the cases in
which the source of the becoming is in the very thing which
comes to be, a thing is potentially all those things which it will
be of itself if nothing external hinders it. E.g. the seed is not yet
potentially a man; for it must be deposited in something other
than itself and undergo a change. But when through its own
motive principle it has already got such and such attributes, in
this state it is already potentially a man; while in the former
state it needs another motive principle, just as earth is not yet
potentially a statue (for it must first change in order to become
brass.)
2401
if it is similarly not something else but ‘thaten’ – that other
thing is always potentially (in the full sense of that word) the
thing which comes after it in this series. E.g. a casket is not
‘earthen’ nor ‘earth’, but ‘wooden’; for this is potentially a
casket and this is the matter of a casket, wood in general of a
casket in general, and this particular wood of this particular
casket. And if there is a first thing, which is no longer, in
reference to something else, called ‘thaten’, this is prime
matter; e.g. if earth is ‘airy’ and air is not ‘fire’ but ‘fiery’, fire is
prime matter, which is not a ‘this’. For the subject or substratum
is differentiated by being a ‘this’ or not being one; i.e. the
substratum of modifications is, e.g. a man, i.e. a body and a soul,
while the modification is ‘musical’ or ‘pale’. (The subject is
called, when music comes to be present in it, not ‘music’ but
‘musical’, and the man is not ‘paleness’ but ‘pale’, and not
‘ambulation’ or ‘movement’ but ‘walking’ or ‘moving’, – which is
akin to the ‘thaten’.) Wherever this is so, then, the ultimate
subject is a substance; but when this is not so but the predicate
is a form and a ‘this’, the ultimate subject is matter and
material substance. And it is only right that ‘thaten’ should be
used with reference both to the matter and to the accidents; for
both are indeterminates.
2402
general every principle of movement or of rest. For nature also
is in the same genus as potency; for it is a principle of
movement – not, however, in something else but in the thing
itself qua itself. To all such potency, then, actuality is prior both
in formula and in substantiality; and in time it is prior in one
sense, and in another not.
2403
will be doing that which is the object of the science; for he who
is learning it does not possess it. But since, of that which is
coming to be, some part must have come to be, and, of that
which, in general, is changing, some part must have changed
(this is shown in the treatise on movement), he who is learning
must, it would seem, possess some part of the science. But here
too, then, it is clear that actuality is in this sense also, viz. in
order of generation and of time, prior to potency.
2404
And while in some cases the exercise is the ultimate thing (e.g.
in sight the ultimate thing is seeing, and no other product
besides this results from sight), but from some things a product
follows (e.g. from the art of building there results a house as
well as the act of building), yet none the less the act is in the
former case the end and in the latter more of an end than the
potency is. For the act of building is realized in the thing that is
being built, and comes to be, and is, at the same time as the
house.
2405
being. And that which is capable of not being may possibly not
be; and that which may possibly not be is perishable, either in
the full sense, or in the precise sense in which it is said that it
possibly may not be, i.e. in respect either of place or of quantity
or quality; ‘in the full sense’ means ‘in respect of substance’.
Nothing, then, which is in the full sense imperishable is in the
full sense potentially existent (though there is nothing to
prevent its being so in some respect, e.g. potentially of a certain
quality or in a certain place); all imperishable things, then, exist
actually. Nor can anything which is of necessity exist
potentially; yet these things are primary; for if these did not
exist, nothing would exist. Nor does eternal movement, if there
be such, exist potentially; and, if there is an eternal mobile, it is
not in motion in virtue of a potentiality, except in respect of
‘whence’ and ‘whither’ (there is nothing to prevent its having
matter which makes it capable of movement in various
directions). And so the sun and the stars and the whole heaven
are ever active, and there is no fear that they may sometime
stand still, as the natural philosophers fear they may. Nor do
they tire in this activity; for movement is not for them, as it is
for perishable things, connected with the potentiality for
opposites, so that the continuity of the movement should be
laborious; for it is that kind of substance which is matter and
potency, not actuality, that causes this.
2406
If, then, there are any entities or substances such as the
dialecticians say the Ideas are, there must be something much
more scientific than science-itself and something more mobile
than movement-itself; for these will be more of the nature of
actualities, while science-itself and movement-itself are
potencies for these.
That the actuality is also better and more valuable than the
good potency is evident from the following argument.
Everything of which we say that it can do something, is alike
capable of contraries, e.g. that of which we say that it can be
well is the same as that which can be ill, and has both potencies
at once; for the same potency is a potency of health and illness,
of rest and motion, of building and throwing down, of being
built and being thrown down. The capacity for contraries, then,
is present at the same time; but contraries cannot be present at
the same time, and the actualities also cannot be present at the
same time, e.g. health and illness. Therefore, while the good
must be one of them, the capacity is both alike, or neither; the
actuality, then, is better. Also in the case of bad things the end
or actuality must be worse than the potency; for that which
‘can’ is both contraries alike. Clearly, then, the bad does not
exist apart from bad things; for the bad is in its nature posterior
to the potency. And therefore we may also say that in the things
which are from the beginning, i.e. in eternal things, there is
nothing bad, nothing defective, nothing perverted (for
perversion is something bad).
2407
It is an activity also that geometrical constructions are
discovered; for we find them by dividing. If the figures had been
already divided, the constructions would have been obvious; but
as it is they are present only potentially. Why are the angles of
the triangle equal to two right angles? Because the angles about
one point are equal to two right angles. If, then, the line parallel
to the side had been already drawn upwards, the reason would
have been evident to any one as soon as he saw the figure. Why
is the angle in a semicircle in all cases a right angle? If three
lines are equal the two which form the base, and the
perpendicular from the centre – the conclusion is evident at a
glance to one who knows the former proposition. Obviously,
therefore, the potentially existing constructions are discovered
by being brought to actuality; the reason is that the geometer’s
thinking is an actuality; so that the potency proceeds from an
actuality; and therefore it is by making constructions that
people come to know them (though the single actuality is later
in generation than the corresponding potency). (See diagram.)
10
2408
pale, that you are pale, but because you are pale we who say
this have the truth. If, then, some things are always combined
and cannot be separated, and others are always separated and
cannot be combined, while others are capable either of
combination or of separation, ‘being’ is being combined and
one, and ‘not being’ is being not combined but more than one.
Regarding contingent facts, then, the same opinion or the same
statement comes to be false and true, and it is possible for it to
be at one time correct and at another erroneous; but regarding
things that cannot be otherwise opinions are not at one time
true and at another false, but the same opinions are always true
or always false.
2409
(b) As regards the ‘being’ that answers to truth and the ‘non-
being’ that answers to falsity, in one case there is truth if the
subject and the attribute are really combined, and falsity if they
are not combined; in the other case, if the object is existent it
exists in a particular way, and if it does not exist in this way
does not exist at all. And truth means knowing these objects,
and falsity does not exist, nor error, but only ignorance – and
not an ignorance which is like blindness; for blindness is akin to
a total absence of the faculty of thinking.
2410
Book Ι
2411
the movement, in others the thought or the definition is
indivisible.
2412
are common to both contraries; for each of them has two
meanings – ‘weight’ means both that which has any amount of
gravity and that which has an excess of gravity, and ‘speed’ both
that which has any amount of movement and that which has
an excess of movement; for even the slow has a certain speed
and the comparatively light a certain weight.)
2413
determined by the ratios) are two, and the articulate sounds by
which we measure are more than one, and the diagonal of the
square and its side are measured by two quantities, and all
spatial magnitudes reveal similar varieties of unit. Thus, then,
the one is the measure of all things, because we come to know
the elements in the substance by dividing the things either in
respect of quantity or in respect of kind. And the one is
indivisible just because the first of each class of things is
indivisible. But it is not in the same way that every ‘one’ is
indivisible e.g. a foot and a unit; the latter is indivisible in every
respect, while the former must be placed among things which
are undivided to perception, as has been said already – only to
perception, for doubtless every continuous thing is divisible.
2414
thinkers are saying nothing, then, while they appear to be
saying something remarkable.
With regard to the substance and nature of the one we must ask
in which of two ways it exists. This is the very question that we
reviewed in our discussion of problems, viz. what the one is and
how we must conceive of it, whether we must take the one
itself as being a substance (as both the Pythagoreans say in
earlier and Plato in later times), or there is, rather, an underlying
nature and the one should be described more intelligibly and
more in the manner of the physical philosophers, of whom one
says the one is love, another says it is air, and another the
indefinite.
2415
Further, the position must be similar in all the kinds of unity.
Now ‘unity’ has just as many meanings as ‘being’; so that since
in the sphere of qualities the one is something definite – some
particular kind of thing – and similarly in the sphere of
quantities, clearly we must in every category ask what the one
is, as we must ask what the existent is, since it is not enough to
say that its nature is just to be one or existent. But in colours
the one is a colour, e.g. white, and then the other colours are
observed to be produced out of this and black, and black is the
privation of white, as darkness of light. Therefore if all existent
things were colours, existent things would have been a number,
indeed, but of what? Clearly of colours; and the ‘one’ would
have been a particular ‘one’, i.e. white. And similarly if all
existing things were tunes, they would have been a number, but
a number of quarter-tones, and their essence would not have
been number; and the one would have been something whose
substance was not to be one but to be the quarter-tone. And
similarly if all existent things had been articulate sounds, they
would have been a number of letters, and the one would have
been a vowel. And if all existent things were rectilinear figures,
they would have been a number of figures, and the one would
have been the triangle. And the same argument applies to all
other classes. Since, therefore, while there are numbers and a
one both in affections and in qualities and in quantities and in
movement, in all cases the number is a number of particular
things and the one is one something, and its substance is not
just to be one, the same must be true of substances also; for it is
true of all cases alike.
2416
within any category (e.g. it is comprised neither in ‘what a thing
is’ nor in quality, but is related to them just as being is); that in
‘one man’ nothing more is predicated than in ‘man’ (just as
being is nothing apart from substance or quality or quantity);
and that to be one is just to be a particular thing.
The one and the many are opposed in several ways, of which
one is the opposition of the one and plurality as indivisible and
divisible; for that which is either divided or divisible is called a
plurality, and that which is indivisible or not divided is called
one. Now since opposition is of four kinds, and one of these two
terms is privative in meaning, they must be contraries, and
neither contradictory nor correlative in meaning. And the one
derives its name and its explanation from its contrary, the
indivisible from the divisible, because plurality and the divisible
is more perceptible than the indivisible, so that in definition
plurality is prior to the indivisible, because of the conditions of
perception.
2417
Things are like if, not being absolutely the same, nor without
difference in respect of their concrete substance, they are the
same in form; e.g. the larger square is like the smaller, and
unequal straight lines are like; they are like, but not absolutely
the same. Other things are like, if, having the same form, and
being things in which difference of degree is possible, they have
no difference of degree. Other things, if they have a quality that
is in form one and same – e.g. whiteness – in a greater or less
degree, are called like because their form is one. Other things
are called like if the qualities they have in common are more
numerous than those in which they differ – either the qualities
in general or the prominent qualities; e.g. tin is like silver, qua
white, and gold is like fire, qua yellow and red.
The other, then, and the same are thus opposed. But difference
is not the same as otherness. For the other and that which it is
other than need not be other in some definite respect (for
everything that is existent is either other or the same), but that
which is different is different from some particular thing in
some particular respect, so that there must be something
2418
identical whereby they differ. And this identical thing is genus
or species; for everything that differs differs either in genus or
in species, in genus if the things have not their matter in
common and are not generated out of each other (i.e. if they
belong to different figures of predication), and in species if they
have the same genus (‘genus’ meaning that identical thing
which is essentially predicated of both the different things).
Since things which differ may differ from one another more or
less, there is also a greatest difference, and this I call contrariety.
That contrariety is the greatest difference is made clear by
induction. For things which differ in genus have no way to one
another, but are too far distant and are not comparable; and for
things that differ in species the extremes from which
generation takes place are the contraries, and the distance
between extremes – and therefore that between the contraries –
is the greatest.
2419
attained an end), and beyond the end there is nothing; for in
everything it is the extreme and includes all else, and therefore
there is nothing beyond the end, and the complete needs
nothing further. From this, then, it is clear that contrariety is
complete difference; and as contraries are so called in several
senses, their modes of completeness will answer to the various
modes of contrariety which attach to the contraries.
This being so, it is clear that one thing have more than one
contrary (for neither can there be anything more extreme than
the extreme, nor can there be more than two extremes for the
one interval), and, to put the matter generally, this is clear if
contrariety is a difference, and if difference, and therefore also
the complete difference, must be between two things.
2420
because they possess these, others because they produce or
tend to produce them, others because they are acquisitions or
losses of these or of other contraries. Now if the kinds of
opposition are contradiction and privation and contrariety and
relation, and of these the first is contradiction, and
contradiction admits of no intermediate, while contraries admit
of one, clearly contradiction and contrariety are not the same.
But privation is a kind of contradiction; for what suffers
privation, either in general or in some determinate way, either
that which is quite incapable of having some attribute or that
which, being of such a nature as to have it, has it not; here we
have already a variety of meanings, which have been
distinguished elsewhere. Privation, therefore, is a contradiction
or incapacity which is determinate or taken along with the
receptive material. This is the reason why, while contradiction
does not admit of an intermediate, privation sometimes does;
for everything is equal or not equal, but not everything is equal
or unequal, or if it is, it is only within the sphere of that which is
receptive of equality. If, then, the comings-to-be which happen
to the matter start from the contraries, and proceed either from
the form and the possession of the form or from a privation of
the form or shape, clearly all contrariety must be privation, but
presumably not all privation is contrariety (the reason being
that that has suffered privation may have suffered it in several
ways); for it is only the extremes from which changes proceed
that are contraries.
2421
throughout. This is why in some cases there is a mean (there
are men who are neither good nor bad), and in others there is
not (a number must be either odd or even). Further, some
contraries have their subject defined, others have not. Therefore
it is evident that one of the contraries is always privative; but it
is enough if this is true of the first – i.e. the generic – contraries,
e.g. the one and the many; for the others can be reduced to
these.
Since one thing has one contrary, we might raise the question
how the one is opposed to the many, and the equal to the great
and the small. For if we used the word ‘whether’ only in an
antithesis such as ‘whether it is white or black’, or ‘whether it is
white or not white’ (we do not ask ‘whether it is a man or
white’), unless we are proceeding on a prior assumption and
asking something such as ‘whether it was Cleon or Socrates
that came’ as this is not a necessary disjunction in any class of
things; yet even this is an extension from the case of opposites;
for opposites alone cannot be present together; and we assume
this incompatibility here too in asking which of the two came;
for if they might both have come, the question would have been
absurd; but if they might, even so this falls just as much into an
antithesis, that of the ‘one or many’, i.e. ‘whether both came or
one of the two’: – if, then, the question ‘whether’ is always
concerned with opposites, and we can ask ‘whether it is greater
or less or equal’, what is the opposition of the equal to the other
two? It is not contrary either to one alone or to both; for why
should it be contrary to the greater rather than to the less?
Further, the equal is contrary to the unequal. Therefore if it is
contrary to the greater and the less, it will be contrary to more
2422
things than one. But if the unequal means the same as both the
greater and the less together, the equal will be opposite to both
(and the difficulty supports those who say the unequal is a
‘two’), but it follows that one thing is contrary to two others,
which is impossible. Again, the equal is evidently intermediate
between the great and the small, but no contrariety is either
observed to be intermediate, or, from its definition, can be so;
for it would not be complete if it were intermediate between
any two things, but rather it always has something intermediate
between its own terms.
The equal, then, is that which is neither great nor small but is
naturally fitted to be either great or small; and it is opposed to
both as a privative negation (and therefore is also intermediate).
And that which is neither good nor bad is opposed to both, but
has no name; for each of these has several meanings and the
recipient subject is not one; but that which is neither white nor
black has more claim to unity. Yet even this has not one name,
though the colours of which this negation is privatively
predicated are in a way limited; for they must be either grey or
yellow or something else of the kind. Therefore it is an incorrect
criticism that is passed by those who think that all such phrases
are used in the same way, so that that which is neither a shoe
nor a hand would be intermediate between a shoe and a hand,
since that which is neither good nor bad is intermediate
2423
between the good and the bad – as if there must be an
intermediate in all cases. But this does not necessarily follow.
For the one phrase is a joint denial of opposites between which
there is an intermediate and a certain natural interval; but
between the other two there is no ‘difference’; for the things,
the denials of which are combined, belong to different classes,
so that the substratum is not one.
We might raise similar questions about the one and the many.
For if the many are absolutely opposed to the one, certain
impossible results follow. One will then be few, whether few be
treated here as singular or plural; for the many are opposed also
to the few. Further, two will be many, since the double is
multiple and ‘double’ derives its meaning from ‘two’; therefore
one will be few; for what is that in comparison with which two
are many, except one, which must therefore be few? For there is
nothing fewer. Further, if the much and the little are in plurality
what the long and the short are in length, and whatever is
much is also many, and the many are much (unless, indeed,
there is a difference in the case of an easily-bounded
continuum), the little (or few) will be a plurality. Therefore one is
a plurality if it is few; and this it must be, if two are many. But
perhaps, while the ‘many’ are in a sense said to be also ‘much’,
it is with a difference; e.g. water is much but not many. But
‘many’ is applied to the things that are divisible; in the one
sense it means a plurality which is excessive either absolutely
or relatively (while ‘few’ is similarly a plurality which is
deficient), and in another sense it means number, in which
sense alone it is opposed to the one. For we say ‘one or many’,
just as if one were to say ‘one and ones’ or ‘white thing and
2424
white things’, or to compare the things that have been
measured with the measure. It is in this sense also that
multiples are so called. For each number is said to be many
because it consists of ones and because each number is
measurable by one; and it is ‘many’ as that which is opposed to
one, not to the few. In this sense, then, even two is many – not,
however, in the sense of a plurality which is excessive either
relatively or absolutely; it is the first plurality. But without
qualification two is few; for it is first plurality which is deficient
(for this reason Anaxagoras was not right in leaving the subject
with the statement that ‘all things were together, boundless
both in plurality and in smallness’ – where for ‘and in
smallness’ he should have said ‘and in fewness’; for they could
not have been boundless in fewness), since it is not one, as
some say, but two, that make a few.
2425
a sense knowledge is measured by the knowable. – Plurality is
contrary neither to the few (the many being contrary to this as
excessive plurality to plurality exceeded), nor to the one in
every sense; but in the one sense these are contrary, as has been
said, because the former is divisible and the latter indivisible,
while in another sense they are relative as knowledge is to
knowable, if plurality is number and the one is a measure.
2426
which must attach to anything whatever, i.e. which has no
intermediate. Of other opposites, some are relative, others
privative, others contrary. Of relative terms, those which are not
contrary have no intermediate; the reason is that they are not in
the same genus. For what intermediate could there be between
knowledge and knowable? But between great and small there is
one.
2427
element, or else be themselves incomposite.) Now contraries do
not involve one another in their composition, and are therefore
first principles; but the intermediates are either all incomposite,
or none of them. But there is something compounded out of the
contraries, so that there can be a change from a contrary to it
sooner than to the other contrary; for it will have less of the
quality in question than the one contrary and more than the
other. This also, then, will come between the contraries. All the
other intermediates also, therefore, are composite; for that
which has more of a quality than one thing and less than
another is compounded somehow out of the things than which
it is said to have more and less respectively of the quality. And
since there are no other things prior to the contraries and
homogeneous with the intermediates, all intermediates must
be compounded out of the contraries. Therefore also all the
inferior classes, both the contraries and their intermediates, will
be compounded out of the primary contraries. Clearly, then,
intermediates are (1) all in the same genus and (2) intermediate
between contraries, and (3) all compounded out of the
contraries.
2428
(e.g. in the one case equinity, in the other humanity), and so this
common nature is specifically different for each from what it is
for the other. One, then, will be in virtue of its own nature one
sort of animal, and the other another, e.g. one a horse and the
other a man. This difference, then, must be an otherness of the
genus. For I give the name of ‘difference in the genus’ an
otherness which makes the genus itself other.
2429
difference from that from which it differs in species must be a
contrariety; and this belongs only to things in the same genus.
One might raise the question, why woman does not differ from
man in species, when female and male are contrary and their
difference is a contrariety; and why a female and a male animal
are not different in species, though this difference belongs to
animal in virtue of its own nature, and not as paleness or
darkness does; both ‘female’ and ‘male’ belong to it qua animal.
This question is almost the same as the other, why one
contrariety makes things different in species and another does
not, e.g. ‘with feet’ and ‘with wings’ do, but paleness and
darkness do not. Perhaps it is because the former are
modifications peculiar to the genus, and the latter are less so.
And since one element is definition and one is matter,
contrarieties which are in the definition make a difference in
species, but those which are in the thing taken as including its
matter do not make one. And so paleness in a man, or darkness,
does not make one, nor is there a difference in species between
the pale man and the dark man, not even if each of them be
denoted by one word. For man is here being considered on his
material side, and matter does not create a difference; for it
does not make individual men species of man, though the flesh
and the bones of which this man and that man consist are
other. The concrete thing is other, but not other in species,
because in the definition there is no contrariety. This is the
ultimate indivisible kind. Callias is definition + matter, the pale
man, then, is so also, because it is the individual Callias that is
pale; man, then, is pale only incidentally. Neither do a brazen
and a wooden circle, then, differ in species; and if a brazen
2430
triangle and a wooden circle differ in species, it is not because
of the matter, but because there is a contrariety in the
definition. But does the matter not make things other in
species, when it is other in a certain way, or is there a sense in
which it does? For why is this horse other than this man in
species, although their matter is included with their
definitions? Doubtless because there is a contrariety in the
definition. For while there is a contrariety also between pale
man and dark horse, and it is a contrariety in species, it does
not depend on the paleness of the one and the darkness of the
other, since even if both had been pale, yet they would have
been other in species. But male and female, while they are
modifications peculiar to ‘animal’, are so not in virtue of its
essence but in the matter, ie. the body. This is why the same
seed becomes female or male by being acted on in a certain
way. We have stated, then, what it is to be other in species, and
why some things differ in species and others do not.
10
Since contraries are other in form, and the perishable and the
imperishable are contraries (for privation is a determinate
incapacity), the perishable and the imperishable must be
different in kind.
2431
same man can be, though not at the same time, pale and dark.
Yet pale is contrary to dark.
2432
Book Κ
But again the science we are looking for must not be supposed
to deal with the causes which have been mentioned in the
2433
Physics. For (A) it does not deal with the final cause (for that is
the nature of the good, and this is found in the field of action
and movement; and it is the first mover – for that is the nature
of the end – but in the case of things unmovable there is
nothing that moved them first), and (B) in general it is hard to
say whether perchance the science we are now looking for deals
with perceptible substances or not with them, but with certain
others. If with others, it must deal either with the Forms or with
the objects of mathematics. Now (a) evidently the Forms do not
exist. (But it is hard to say, even if one suppose them to exist,
why in the world the same is not true of the other things of
which there are Forms, as of the objects of mathematics. I mean
that these thinkers place the objects of mathematics between
the Forms and perceptible things, as a kind of third set of things
apart both from the Forms and from the things in this world;
but there is not a third man or horse besides the ideal and the
individuals. If on the other hand it is not as they say, with what
sort of things must the mathematician be supposed to deal?
Certainly not with the things in this world; for none of these is
the sort of thing which the mathematical sciences demand.)
Nor (b) does the science which we are now seeking treat of the
objects of mathematics; for none of them can exist separately.
But again it does not deal with perceptible substances; for they
are perishable.
2434
One might discuss the question whether the science we are
seeking should be said to deal with the principles which are by
some called elements; all men suppose these to be present in
composite things. But it might be thought that the science we
seek should treat rather of universals; for every definition and
every science is of universals and not of infimae species, so that
as far as this goes it would deal with the highest genera. These
would turn out to be being and unity; for these might most of
all be supposed to contain all things that are, and to be most
like principles because they are by nature; for if they perish all
other things are destroyed with them; for everything is and is
one. But inasmuch as, if one is to suppose them to be genera,
they must be predicable of their differentiae, and no genus is
predicable of any of its differentiae, in this way it would seem
that we should not make them genera nor principles. Further, if
the simpler is more of a principle than the less simple, and the
ultimate members of the genus are simpler than the genera (for
they are indivisible, but the genera are divided into many and
differing species), the species might seem to be the principles,
rather than the genera. But inasmuch as the species are
involved in the destruction of the genera, the genera are more
like principles; for that which involves another in its destruction
is a principle of it. These and others of the kind are the subjects
that involve difficulties.
2435
impossible has been stated. Indeed, it is in general hard to say
whether one must assume that there is a separable substance
besides the sensible substances (i.e. the substances in this
world), or that these are the real things and Wisdom is
concerned with them. For we seem to seek another kind of
substance, and this is our problem, i.e. to see if there is
something which can exist apart by itself and belongs to no
sensible thing. – Further, if there is another substance apart
from and corresponding to sensible substances, which kinds of
sensible substance must be supposed to have this
corresponding to them? Why should one suppose men or
horses to have it, more than either the other animals or even all
lifeless things? On the other hand to set up other and eternal
substances equal in number to the sensible and perishable
substances would seem to fall beyond the bounds of probability.
– But if the principle we now seek is not separable from
corporeal things, what has a better claim to the name matter?
This, however, does not exist in actuality, but exists in potency.
And it would seem rather that the form or shape is a more
important principle than this; but the form is perishable, so that
there is no eternal substance at all which can exist apart and
independent. But this is paradoxical; for such a principle and
substance seems to exist and is sought by nearly all the most
refined thinkers as something that exists; for how is there to be
order unless there is something eternal and independent and
permanent?
2436
eternal, is eternal; for why, if the principle is eternal, are not the
things that fall under the principle also eternal? But if it is
perishable another principle is involved to account for it, and
another to account for that, and this will go on to infinity.
2437
Further, is there anything apart from the concrete thing (by
which I mean the matter and that which is joined with it), or
not? If not, we are met by the objection that all things that are
in matter are perishable. But if there is something, it must be
the form or shape. Now it is hard to determine in which cases
this exists apart and in which it does not; for in some cases the
form is evidently not separable, e.g. in the case of a house.
2438
because it is a modification of being qua being or a permanent
or a transient state or a movement of it, or something else of
the sort. And since everything that is may be referred to
something single and common, each of the contrarieties also
may be referred to the first differences and contrarieties of
being, whether the first differences of being are plurality and
unity, or likeness and unlikeness, or some other differences; let
these be taken as already discussed. It makes no difference
whether that which is be referred to being or to unity. For even
if they are not the same but different, at least they are
convertible; for that which is one is also somehow being, and
that which is being is one.
2439
commensurabilities and incommensurabilities of others, and
the ratios of others; but yet we posit one and the same science
of all these things – geometry) – the same is true with regard to
being. For the attributes of this in so far as it is being, and the
contrarieties in it qua being, it is the business of no other
science than philosophy to investigate; for to physics one would
assign the study of things not qua being, but rather qua sharing
in movement; while dialectic and sophistic deal with the
attributes of things that are, but not of things qua being, and
not with being itself in so far as it is being; therefore it remains
that it is the philosopher who studies the things we have
named, in so far as they are being. Since all that is is to ‘be’ in
virtue of something single and common, though the term has
many meanings, and contraries are in the same case (for they
are referred to the first contrarieties and differences of being),
and things of this sort can fall under one science, the difficulty
we stated at the beginning appears to be solved, – I mean the
question how there can be a single science of things which are
many and different in genus.
2440
or other, but speculates about being, in so far as each particular
thing is. – Physics is in the same position as mathematics; for
physics studies the attributes and the principles of the things
that are, qua moving and not qua being (whereas the primary
science, we have said, deals with these, only in so far as the
underlying subjects are existent, and not in virtue of any other
character); and so both physics and mathematics must be
classed as parts of Wisdom.
2441
denies what he affirms, so that what the word signifies, he says
it does not signify; and this is impossible. Therefore if ‘this is’
signifies something, one cannot truly assert its contradictory.
2442
appears to refute what is said by those who raise such
objections and utterly destroy rational discourse.
2443
But to attend equally to the opinions and the fancies of
disputing parties is childish; for clearly one of them must be
mistaken. And this is evident from what happens in respect of
sensation; for the same thing never appears sweet to some and
the contrary of sweet to others, unless in the one case the
sense-organ which discriminates the aforesaid flavours has
been perverted and injured. And if this is so the one party must
be taken to be the measure, and the other must not. And say the
same of good and bad, and beautiful and ugly, and all other
such qualities. For to maintain the view we are opposing is just
like maintaining that the things that appear to people who put
their finger under their eye and make the object appear two
instead of one must be two (because they appear to be of that
number) and again one (for to those who do not interfere with
their eye the one object appears one).
2444
not true – why should they not endure in respect of quality? For
the assertion of contradictory statements about the same thing
seems to have arisen largely from the belief that the quantity of
bodies does not endure, which, our opponents hold, justifies
them in saying that the same thing both is and is not four
cubits long. But essence depends on quality, and this is of
determinate nature, though quantity is of indeterminate.
2445
traditional difficulties, it is easy to meet them and to dissipate
the causes of their perplexity. This is evident from what has
been said.
2446
7
Every science seeks certain principles and causes for each of its
objects – e.g. medicine and gymnastics and each of the other
sciences, whether productive or mathematical. For each of
these marks off a certain class of things for itself and busies
itself about this as about something existing and real, – not
however qua real; the science that does this is another distinct
from these. Of the sciences mentioned each gets somehow the
‘what’ in some class of things and tries to prove the other
truths, with more or less precision. Some get the ‘what’ through
perception, others by hypothesis; so that it is clear from an
induction of this sort that there is no demonstration. of the
substance or ‘what’.
2447
flesh also and of the eye and of the other parts must always be
stated without eliminating the matter.
One might raise the question whether the science of being qua
being is to be regarded as universal or not. Each of the
mathematical sciences deals with some one determinate class
of things, but universal mathematics applies alike to all. Now if
natural substances are the first of existing things, physics must
be the first of sciences; but if there is another entity and
substance, separable and unmovable, the knowledge of it must
be different and prior to physics and universal because it is
prior.
2448
8
2449
everything would be of necessity. If A is when B is, and B is
when C is, and if C exists not by chance but of necessity, that
also of which C was cause will exist of necessity, down to the
last causatum as it is called (but this was supposed to be
accidental). Therefore all things will be of necessity, and chance
and the possibility of a thing’s either occurring or not occurring
are removed entirely from the range of events. And if the cause
be supposed not to exist but to be coming to be, the same
results will follow; everything will occur of necessity. For to-
morrow’s eclipse will occur if A occurs, and A if B occurs, and B
if C occurs; and in this way if we subtract time from the limited
time between now and to-morrow we shall come sometime to
the already existing condition. Therefore since this exists,
everything after this will occur of necessity, so that all things
occur of necessity.
2450
when the result is good or evil; and prosperity or misfortune
when the scale of the results is large.
2451
completely real and actual, not qua itself, but qua movable, is
movement. By qua I mean this: bronze is potentially a statue;
but yet it is not the complete reality of bronze qua bronze that
is movement. For it is not the same thing to be bronze and to be
a certain potency. If it were absolutely the same in its definition,
the complete reality of bronze would have been a movement.
But it is not the same. (This is evident in the case of contraries;
for to be capable of being well and to be capable of being ill are
not the same – for if they were, being well and being ill would
have been the same – it is that which underlies and is healthy
or diseased, whether it is moisture or blood, that is one and the
same.) And since it is not. the same, as colour and the visible
are not the same, it is the complete reality of the potential, and
as potential, that is movement. That it is this, and that
movement takes place when the complete reality itself exists,
and neither earlier nor later, is evident. For each thing is capable
of being sometimes actual, sometimes not, e.g. the buildable
qua buildable; and the actuality of the buildable qua buildable is
building. For the actuality is either this – the act of building – or
the house. But when the house exists, it is no longer buildable;
the buildable is what is being built. The actuality, then, must be
the act of building, and this is a movement. And the same
account applies to all other movements.
That what we have said is right is evident from what all others
say about movement, and from the fact that it is not easy to
define it otherwise. For firstly one cannot put it in any class.
This is evident from what people say. Some call it otherness and
inequality and the unreal; none of these, however, is necessarily
moved, and further, change is not either to these or from these
any more than from their opposites. The reason why people put
movement in these classes is that it is thought to be something
indefinite, and the principles in one of the two ‘columns of
contraries’ are indefinite because they are privative, for none of
them is either a ‘this’ or a ‘such’ or in any of the other
2452
categories. And the reason why movement is thought to be
indefinite is that it cannot be classed either with the potency of
things or with their actuality; for neither that which is capable
of being of a certain quantity, nor that which is actually of a
certain quantity, is of necessity moved, and movement is
thought to be an actuality, but incomplete; the reason is that
the potential, whose actuality it is, is incomplete. And therefore
it is hard to grasp what movement is; for it must be classed
either under privation or under potency or under absolute
actuality, but evidently none of these is possible. Therefore what
remains is that it must be what we said – both actuality and the
actuality we have described – which is hard to detect but
capable of existing.
10
2453
that which, though it naturally admits of traverse, is not
traversed or limited; further, a thing may be infinite in respect
of addition or of subtraction, or both. The infinite cannot be a
separate, independent thing. For if it is neither a spatial
magnitude nor a plurality, but infinity itself is its substance and
not an accident of it, it will be indivisible; for the divisible is
either magnitude or plurality. But if indivisible, it is not infinite,
except as the voice is invisible; but people do not mean this, nor
are we examining this sort of infinite, but the infinite as
untraversable. Further, how can an infinite exist by itself, unless
number and magnitude also exist by themselvess – since
infinity is an attribute of these? Further, if the infinite is an
accident of something else, it cannot be qua infinite an element
in things, as the invisible is not an element in speech, though
the voice is invisible. And evidently the infinite cannot exist
actually. For then any part of it that might be taken would be
infinite (for ‘to be infinite’ and ‘the infinite’ are the same, if the
infinite is substance and not predicated of a subject). Therefore
it is either indivisible, or if it is partible, it is divisible into
infinites; but the same thing cannot be many infinites (as a part
of air is air, so a part of the infinite would be infinite, if the
infinite is substance and a principle). Therefore it must be
impartible and indivisible. But the actually infinite cannot be
indivisible; for it must be of a certain quantity. Therefore infinity
belongs to its subject incidentally. But if so, then (as we have
said) it cannot be it that is a principle, but that of which it is an
accident – the air or the even number.
2454
simple. For (a) it cannot be a composite body, since the elements
are limited in multitude. For the contraries must be equal and
no one of them must be infinite; for if one of the two bodies
falls at all short of the other in potency, the finite will be
destroyed by the infinite. And that each should be infinite is
impossible. For body is that which has extension in all
directions, and the infinite is the boundlessly extended, so that
if the infinite is a body it will be infinite in every direction. Nor
(b) can the infinite body be one and simple – neither, as some
say, something apart from the elements, from which they
generate these (for there is no such body apart from the
elements; for everything can be resolved into that of which it
consists, but no such product of analysis is observed except the
simple bodies), nor fire nor any other of the elements. For apart
from the question how any of them could be infinite, the All,
even if it is finite, cannot either be or become any one of them,
as Heraclitus says all things sometime become fire. The same
argument applies to this as to the One which the natural
philosophers posit besides the elements. For everything
changes from contrary to contrary, e.g. from hot to cold.
2455
secondly, the parts will be either finite or infinite in variety of
kind. Finite they cannot be; for then those of one kind will be
infinite in quantity and those of another will not (if the All is
infinite), e.g. fire or water would be infinite, but such an infinite
element would be destruction to the contrary elements. But if
the parts are infinite and simple, their places also are infinite
and there will be an infinite number of elements; and if this is
impossible, and the places are finite, the All also must be
limited.
The infinite is not the same in the sense that it is a single thing
whether exhibited in distance or in movement or in time, but
the posterior among these is called infinite in virtue of its
relation to the prior; i.e. a movement is called infinite in virtue
of the distance covered by the spatial movement or alteration or
growth, and a time is called infinite because of the movement
which occupies it.
2456
11
2457
which implies potency and is opposed to that which is in the
full sense (true, the not-white or not-good can be moved
incidentally, for the not-white might be a man; but that which is
not a particular thing at all can in no wise be moved), that
which is not cannot be moved (and if this is so, generation
cannot be movement; for that which is not is generated; for
even if we admit to the full that its generation is accidental, yet
it is true to say that ‘not-being’ is predicable of that which is
generated absolutely). Similarly rest cannot be long to that
which is not. These consequences, then, turn out to be
awkward, and also this, that everything that is moved is in a
place, but that which is not is not in a place; for then it would be
somewhere. Nor is destruction movement; for the contrary of
movement is rest, but the contrary of destruction is generation.
Since every movement is a change, and the kinds of change are
the three named above, and of these those in the way of
generation and destruction are not movements, and these are
the changes from a thing to its contradictory, it follows that only
the change from positive into positive is movement. And the
positives are either contrary or intermediate (for even privation
must be regarded as contrary), and are expressed by an
affirmative term, e.g. ‘naked’ or ‘toothless’ or ‘black’.
12
2458
does not change at all, – so that their movement is accidental),
nor of agent and patient, or mover and moved, because there is
no movement of movement nor generation of generation, nor,
in general, change of change. For there might be movement of
movement in two senses; (1) movement might be the subject
moved, as a man is moved because he changes from pale to
dark, – so that on this showing movement, too, may be either
heated or cooled or change its place or increase. But this is
impossible; for change is not a subject. Or (2) some other subject
might change from change into some other form of existence
(e.g. a man from disease into health). But this also is not
possible except incidentally. For every movement is change
from something into something. (And so are generation and
destruction; only, these are changes into things opposed in
certain ways while the other, movement, is into things opposed
in another way.) A thing changes, then, at the same time from
health into illness, and from this change itself into another.
Clearly, then, if it has become ill, it will have changed into
whatever may be the other change concerned (though it may be
at rest), and, further, into a determinate change each time; and
that new change will be from something definite into some
other definite thing; therefore it will be the opposite change,
that of growing well. We answer that this happens only
incidentally; e.g. there is a change from the process of
recollection to that of forgetting, only because that to which the
process attaches is changing, now into a state of knowledge,
now into one of ignorance.
2459
existence. And this was once coming to be, so that at that time
it was not yet coming to be something else. Now since of an
infinite number of terms there is not a first, the first in this
series will not exist, and therefore no following term exist.
Nothing, then, can either come term wi to be or move or
change. Further, that which is capable of a movement is also
capable of the contrary movement and rest, and that which
comes to be also ceases to be. Therefore that which is coming to
be is ceasing to be when it has come to be coming to be; for it
cannot cease to be as soon as it is coming to be coming to be,
nor after it has come to be; for that which is ceasing to be must
be. Further, there must be a matter underlying that which
comes to be and changes. What will this be, then, – what is it
that becomes movement or becoming, as body or soul is that
which suffers alteration? And; again, what is it that they move
into? For it must be the movement or becoming of something
from something into something. How, then, can this condition
be fulfilled? There can be no learning of learning, and therefore
no becoming of becoming. Since there is not movement either
of substance or of relation or of activity and passivity, it remains
that movement is in respect of quality and quantity and place;
for each of these admits of contrariety. By quality I mean not
that which is in the substance (for even the differentia is a
quality), but the passive quality, in virtue of which a thing is
said to be acted on or to be incapable of being acted on. The
immobile is either that which is wholly incapable of being
moved, or that which is moved with difficulty in a long time or
begins slowly, or that which is of a nature to be moved and can
be moved but is not moved when and where and as it would
naturally be moved. This alone among immobiles I describe as
being at rest; for rest is contrary to movement, so that it must
be a privation in that which is receptive of movement.
2460
extremes are together touch: that at which a changing thing, if
it changes continuously according to its nature, naturally arrives
before it arrives at the extreme into which it is changing, is
between. That which is most distant in a straight line is
contrary in place. That is successive which is after the beginning
(the order being determined by position or form or in some
other way) and has nothing of the same class between it and
that which it succeeds, e.g. lines in the case of a line, units in
that of a unit, or a house in that of a house. (There is nothing to
prevent a thing of some other class from being between.) For
the successive succeeds something and is something later; ‘one’
does not succeed ‘two’, nor the first day of the month the
second. That which, being successive, touches, is contiguous.
(Since all change is between opposites, and these are either
contraries or contradictories, and there is no middle term for
contradictories, clearly that which is between is between
contraries.) The continuous is a species of the contiguous. I call
two things continuous when the limits of each, with which they
touch and by which they are kept together, become one and the
same, so that plainly the continuous is found in the things out
of which a unity naturally arises in virtue of their contact. And
plainly the successive is the first of these concepts (for the
successive does not necessarily touch, but that which touches is
successive; and if a thing is continuous, it touches, but if it
touches, it is not necessarily continuous; and in things in which
there is no touching, there is no organic unity); therefore a point
is not the same as a unit; for contact belongs to points, but not
to units, which have only succession; and there is something
between two of the former, but not between two of the latter.
2461
Book Λ
2462
of physics (for they imply movement); but the third kind
belongs to another science, if there is no principle common to it
and to the other kinds.
2463
seem to have had some notion of matter. Now all things that
change have matter, but different matter; and of eternal things
those which are not generable but are movable in space have
matter – not matter for generation, however, but for motion
from one place to another.
Note, next, that neither the matter nor the form comes to be –
and I mean the last matter and form. For everything that
changes is something and is changed by something and into
something. That by which it is changed is the immediate mover;
that which is changed, the matter; that into which it is changed,
the form. The process, then, will go on to infinity, if not only the
bronze comes to be round but also the round or the bronze
comes to be; therefore there must be a stop.
2464
either by art or by nature or by luck or by spontaneity. Now art is
a principle of movement in something other than the thing
moved, nature is a principle in the thing itself (for man begets
man), and the other causes are privations of these two.
2465
4
Or, as we are wont to put it, in a sense they have and in a sense
they have not; e.g. perhaps the elements of perceptible bodies
are, as form, the hot, and in another sense the cold, which is the
privation; and, as matter, that which directly and of itself
potentially has these attributes; and substances comprise both
these and the things composed of these, of which these are the
principles, or any unity which is produced out of the hot and
the cold, e.g. flesh or bone; for the product must be different
2466
from the elements. These things then have the same elements
and principles (though specifically different things have
specifically different elements); but all things have not the same
elements in this sense, but only analogically; i.e. one might say
that there are three principles – the form, the privation, and the
matter. But each of these is different for each class; e.g. in
colour they are white, black, and surface, and in day and night
they are light, darkness, and air.
Since not only the elements present in a thing are causes, but
also something external, i.e. the moving cause, clearly while
‘principle’ and ‘element’ are different both are causes, and
‘principle’ is divided into these two kinds; and that which acts
as producing movement or rest is a principle and a substance.
Therefore analogically there are three elements, and four
causes and principles; but the elements are different in
different things, and the proximate moving cause is different
for different things. Health, disease, body; the moving cause is
the medical art. Form, disorder of a particular kind, bricks; the
moving cause is the building art. And since the moving cause in
the case of natural things is – for man, for instance, man, and in
the products of thought the form or its contrary, there will be in
a sense three causes, while in a sense there are four. For the
medical art is in some sense health, and the building art is the
form of the house, and man begets man; further, besides these
there is that which as first of all things moves all things.
Some things can exist apart and some cannot, and it is the
former that are substances. And therefore all things have the
same causes, because, without substances, modifications and
2467
movements do not exist. Further, these causes will probably be
soul and body, or reason and desire and body.
2468
Further, if the causes of substances are the causes of all things,
yet different things have different causes and elements, as was
said; the causes of things that are not in the same class, e.g. of
colours and sounds, of substances and quantities, are different
except in an analogical sense; and those of things in the same
species are different, not in species, but in the sense that the
causes of different individuals are different, your matter and
form and moving cause being different from mine, while in
their universal definition they are the same. And if we inquire
what are the principles or elements of substances and relations
and qualities – whether they are the same or different – clearly
when the names of the causes are used in several senses the
causes of each are the same, but when the senses are
distinguished the causes are not the same but different, except
that in the following senses the causes of all are the same. They
are (1) the same or analogous in this sense, that matter, form,
privation, and the moving cause are common to all things; and
(2) the causes of substances may be treated as causes of all
things in this sense, that when substances are removed all
things are removed; further, (3) that which is first in respect of
complete reality is the cause of all things. But in another sense
there are different first causes, viz. all the contraries which are
neither generic nor ambiguous terms; and, further, the matters
of different things are different. We have stated, then, what are
the principles of sensible things and how many they are, and in
what sense they are the same and in what sense different.
2469
substance. For substances are the first of existing things, and if
they are all destructible, all things are destructible. But it is
impossible that movement should either have come into being
or cease to be (for it must always have existed), or that time
should. For there could not be a before and an after if time did
not exist. Movement also is continuous, then, in the sense in
which time is; for time is either the same thing as movement or
an attribute of movement. And there is no continuous
movement except movement in place, and of this only that
which is circular is continuous.
2470
together’, the same impossible result ensues. For how will there
be movement, if there is no actually existing cause? Wood will
surely not move itself – the carpenter’s art must act on it; nor
will the menstrual blood nor the earth set themselves in
motion, but the seeds must act on the earth and the semen on
the menstrual blood.
2471
both of the second agent and of the third. Therefore it is better
to say ‘the first’. For it was the cause of eternal uniformity; and
something else is the cause of variety, and evidently both
together are the cause of eternal variety. This, accordingly, is the
character which the motions actually exhibit. What need then is
there to seek for other principles?
2472
in itself desirable are in the same column; and the first in any
class is always best, or analogous to the best.
2473
nature of the object of thought; for it becomes an object of
thought in coming into contact with and thinking its objects, so
that thought and object of thought are the same. For that which
is capable of receiving the object of thought, i.e. the essence, is
thought. But it is active when it possesses this object. Therefore
the possession rather than the receptivity is the divine element
which thought seems to contain, and the act of contemplation
is what is most pleasant and best. If, then, God is always in that
good state in which we sometimes are, this compels our
wonder; and if in a better this compels it yet more. And God is
in a better state. And life also belongs to God; for the actuality of
thought is life, and God is that actuality; and God’s self-
dependent actuality is life most good and eternal. We say
therefore that God is a living being, eternal, most good, so that
life and duration continuous and eternal belong to God; for this
is God.
2474
is no infinite magnitude at all). But it has also been shown that
it is impassive and unalterable; for all the other changes are
posterior to change of place.
It is clear, then, why these things are as they are. But we must
not ignore the question whether we have to suppose one such
substance or more than one, and if the latter, how many; we
must also mention, regarding the opinions expressed by others,
that they have said nothing about the number of the substances
that can even be clearly stated. For the theory of Ideas has no
special discussion of the subject; for those who speak of Ideas
say the Ideas are numbers, and they speak of numbers now as
unlimited, now as limited by the number 10; but as for the
reason why there should be just so many numbers, nothing is
said with any demonstrative exactness. We however must
discuss the subject, starting from the presuppositions and
distinctions we have mentioned. The first principle or primary
being is not movable either in itself or accidentally, but
produces the primary eternal and single movement. But since
that which is moved must be moved by something, and the first
mover must be in itself unmovable, and eternal movement
must be produced by something eternal and a single movement
by a single thing, and since we see that besides the simple
spatial movement of the universe, which we say the first and
unmovable substance produces, there are other spatial
movements – those of the planets – which are eternal (for a
body which moves in a circle is eternal and unresting; we have
proved these points in the physical treatises), each of these
movements also must be caused by a substance both
unmovable in itself and eternal. For the nature of the stars is
2475
eternal just because it is a certain kind of substance, and the
mover is eternal and prior to the moved, and that which is prior
to a substance must be a substance. Evidently, then, there must
be substances which are of the same number as the movements
of the stars, and in their nature eternal, and in themselves
unmovable, and without magnitude, for the reason before
mentioned. That the movers are substances, then, and that one
of these is first and another second according to the same order
as the movements of the stars, is evident. But in the number of
the movements we reach a problem which must be treated from
the standpoint of that one of the mathematical sciences which
is most akin to philosophy – viz. of astronomy; for this science
speculates about substance which is perceptible but eternal, but
the other mathematical sciences, i.e. arithmetic and geometry,
treat of no substance. That the movements are more numerous
than the bodies that are moved is evident to those who have
given even moderate attention to the matter; for each of the
planets has more than one movement. But as to the actual
number of these movements, we now – to give some notion of
the subject – quote what some of the mathematicians say, that
our thought may have some definite number to grasp; but, for
the rest, we must partly investigate for ourselves, Partly learn
from other investigators, and if those who study this subject
form an opinion contrary to what we have now stated, we must
esteem both parties indeed, but follow the more accurate.
2476
above (for the sphere of the fixed stars is that which moves all
the other spheres, and that which is placed beneath this and
has its movement in the circle which bisects the zodiac is
common to all), but the poles of the third sphere of each planet
are in the circle which bisects the zodiac, and the motion of the
fourth sphere is in the circle which is inclined at an angle to the
equator of the third sphere; and the poles of the third sphere
are different for each of the other planets, but those of Venus
and Mercury are the same.
2477
the movements we mentioned, the whole set of spheres will be
forty-seven in number.
2478
continuously; therefore there is one heaven alone.) Our
forefathers in the most remote ages have handed down to their
posterity a tradition, in the form of a myth, that these bodies
are gods, and that the divine encloses the whole of nature. The
rest of the tradition has been added later in mythical form with
a view to the persuasion of the multitude and to its legal and
utilitarian expediency; they say these gods are in the form of
men or like some of the other animals, and they say other
things consequent on and similar to these which we have
mentioned. But if one were to separate the first point from
these additions and take it alone – that they thought the first
substances to be gods, one must regard this as an inspired
utterance, and reflect that, while probably each art and each
science has often been developed as far as possible and has
again perished, these opinions, with others, have been
preserved until the present like relics of the ancient treasure.
Only thus far, then, is the opinion of our ancestors and of our
earliest predecessors clear to us.
2479
either of the same thing always or of something different. Does
it matter, then, or not, whether it thinks of the good or of any
chance thing? Are there not some things about which it is
incredible that it should think? Evidently, then, it thinks of that
which is most divine and precious, and it does not change; for
change would be change for the worse, and this would be
already a movement. First, then, if ‘thought’ is not the act of
thinking but a potency, it would be reasonable to suppose that
the continuity of its thinking is wearisome to it. Secondly, there
would evidently be something else more precious than thought,
viz. that which is thought of. For both thinking and the act of
thought will belong even to one who thinks of the worst thing
in the world, so that if this ought to be avoided (and it ought, for
there are even some things which it is better not to see than to
see), the act of thinking cannot be the best of things. Therefore
it must be of itself that the divine thought thinks (since it is the
most excellent of things), and its thinking is a thinking on
thinking.
2480
passing from part to part of the whole. We answer that
everything which has not matter is indivisible – as human
thought, or rather the thought of composite beings, is in a
certain period of time (for it does not possess the good at this
moment or at that, but its best, being something different from
it, is attained only in a whole period of time), so throughout
eternity is the thought which has itself for its object.
10
2481
and which views are attended by fewest difficulties. All make all
things out of contraries. But neither ‘all things’ nor ‘out of
contraries’ is right; nor do these thinkers tell us how all the
things in which the contraries are present can be made out of
the contraries; for contraries are not affected by one another.
Now for us this difficulty is solved naturally by the fact that
there is a third element. These thinkers however make one of
the two contraries matter; this is done for instance by those
who make the unequal matter for the equal, or the many
matter for the one. But this also is refuted in the same way; for
the one matter which underlies any pair of contraries is
contrary to nothing. Further, all things, except the one, will, on
the view we are criticizing, partake of evil; for the bad itself is
one of the two elements. But the other school does not treat the
good and the bad even as principles; yet in all things the good is
in the highest degree a principle. The school we first mentioned
is right in saying that it is a principle, but how the good is a
principle they do not say –whether as end or as mover or as
form.
2482
contraries, unless we bring their views into shape. And why
some things are perishable and others imperishable, no one
tells us; for they make all existing things out of the same
principles. Further, some make existing things out of the
nonexistent; and others to avoid the necessity of this make all
things one.
2483
or the soul and the body, or in general the form and the thing,
are one – of this no one tells us anything; nor can any one tell,
unless he says, as we do, that the mover makes them one. And
those who say mathematical number is first and go on to
generate one kind of substance after another and give different
principles for each, make the substance of the universe a mere
series of episodes (for one substance has no influence on
another by its existence or nonexistence), and they give us
many governing principles; but the world refuses to be governed
badly.
‘The rule of many is not good; one ruler let there be.’
Book Μ
2484
Two opinions are held on this subject; it is said that the objects
of mathematics – i.e. numbers and lines and the like – are
substances, and again that the Ideas are substances. And (1)
since some recognize these as two different classes – the Ideas
and the mathematical numbers, and (2) some recognize both as
having one nature, while (3) some others say that the
mathematical substances are the only substances, we must
consider first the objects of mathematics, not qualifying them
by any other characteristic – not asking, for instance, whether
they are in fact Ideas or not, or whether they are the principles
and substances of existing things or not, but only whether as
objects of mathematics they exist or not, and if they exist, how
they exist. Then after this we must separately consider the
Ideas themselves in a general way, and only as far as the
accepted mode of treatment demands; for most of the points
have been repeatedly made even by the discussions outside our
school, and, further, the greater part of our account must finish
by throwing light on that inquiry, viz. when we examine
whether the substances and the principles of existing things are
numbers and Ideas; for after the discussion of the Ideas this
remans as a third inquiry.
2485
2
2486
with the mathematical solids, while the others are prior to the
mathematical solids.) Again, therefore, there will be, belonging
to these planes, lines, and prior to them there will have to be, by
the same argument, other lines and points; and prior to these
points in the prior lines there will have to be other points,
though there will be no others prior to these. Now (1) the
accumulation becomes absurd; for we find ourselves with one
set of solids apart from the sensible solids; three sets of planes
apart from the sensible planes – those which exist apart from
the sensible planes, and those in the mathematical solids, and
those which exist apart from those in the mathematical solids;
four sets of lines, and five sets of points. With which of these,
then, will the mathematical sciences deal? Certainly not with
the planes and lines and points in the motionless solid; for
science always deals with what is prior. And (the same account
will apply also to numbers; for there will be a different set of
units apart from each set of points, and also apart from each set
of realities, from the objects of sense and again from those of
thought; so that there will be various classes of mathematical
numbers.
2487
Again, there are certain mathematical theorems that are
universal, extending beyond these substances. Here then we
shall have another intermediate substance separate both from
the Ideas and from the intermediates, – a substance which is
neither number nor points nor spatial magnitude nor time. And
if this is impossible, plainly it is also impossible that the former
entities should exist separate from sensible things.
2488
as a form or shape, as the soul perhaps is, nor as matter, like the
solid; for we have no experience of anything that can be put
together out of lines or planes or points, while if these had been
a sort of material substance, we should have observed things
which could be put together out of them.
Grant, then, that they are prior in definition. Still not all things
that are prior in definition are also prior in substantiality. For
those things are prior in substantiality which when separated
from other things surpass them in the power of independent
existence, but things are prior in definition to those whose
definitions are compounded out of their definitions; and these
two properties are not coextensive. For if attributes do not exist
apart from the substances (e.g. a ‘mobile’ or a pale’), pale is prior
to the pale man in definition, but not in substantiality. For it
cannot exist separately, but is always along with the concrete
thing; and by the concrete thing I mean the pale man. Therefore
it is plain that neither is the result of abstraction prior nor that
which is produced by adding determinants posterior; for it is by
adding a determinant to pale that we speak of the pale man.
2489
3
2490
peculiar to the animal qua female or qua male (yet there is no
‘female’ nor ‘male’ separate from animals); so that there are
also attributes which belong to things merely as lengths or as
planes. And in proportion as we are dealing with things which
are prior in definition and simpler, our knowledge has more
accuracy, i.e. simplicity. Therefore a science which abstracts
from spatial magnitude is more precise than one which takes it
into account; and a science is most precise if it abstracts from
movement, but if it takes account of movement, it is most
precise if it deals with the primary movement, for this is the
simplest; and of this again uniform movement is the simplest
form.
2491
exist; for being has two forms – it exists not only in complete
reality but also materially.
Now since the good and the beautiful are different (for the
former always implies conduct as its subject, while the
beautiful is found also in motionless things), those who assert
that the mathematical sciences say nothing of the beautiful or
the good are in error. For these sciences say and prove a great
deal about them; if they do not expressly mention them, but
prove attributes which are their results or their definitions, it is
not true to say that they tell us nothing about them. The chief
forms of beauty are order and symmetry and definiteness,
which the mathematical sciences demonstrate in a special
degree. And since these (e.g. order and definiteness) are
obviously causes of many things, evidently these sciences must
treat this sort of causative principle also (i.e. the beautiful) as in
some sense a cause. But we shall speak more plainly elsewhere
about these matters.
2492
other and permanent entities, apart from those which are
sensible; for there could be no knowledge of things which were
in a state of flux. But when Socrates was occupying himself
with the excellences of character, and in connexion with them
became the first to raise the problem of universal definition (for
of the physicists Democritus only touched on the subject to a
small extent, and defined, after a fashion, the hot and the cold;
while the Pythagoreans had before this treated of a few things,
whose definitions – e.g. those of opportunity, justice, or
marriage – they connected with numbers; but it was natural
that Socrates should be seeking the essence, for he was seeking
to syllogize, and ‘what a thing is’ is the starting-point of
syllogisms; for there was as yet none of the dialectical power
which enables people even without knowledge of the essence to
speculate about contraries and inquire whether the same
science deals with contraries; for two things may be fairly
ascribed to Socrates – inductive arguments and universal
definition, both of which are concerned with the starting-point
of science): – but Socrates did not make the universals or the
definitions exist apart: they, however, gave them separate
existence, and this was the kind of thing they called Ideas.
Therefore it followed for them, almost by the same argument,
that there must be Ideas of all things that are spoken of
universally, and it was almost as if a man wished to count
certain things, and while they were few thought he would not
be able to count them, but made more of them and then
counted them; for the Forms are, one may say, more numerous
than the particular sensible things, yet it was in seeking the
causes of these that they proceeded from them to the Forms.
For to each thing there answers an entity which has the same
name and exists apart from the substances, and so also in the
case of all other groups there is a one over many, whether these
be of this world or eternal.
2493
Again, of the ways in which it is proved that the Forms exist,
none is convincing; for from some no inference necessarily
follows, and from some arise Forms even of things of which
they think there are no Forms. For according to the arguments
from the sciences there will be Forms of all things of which
there are sciences, and according to the argument of the ‘one
over many’ there will be Forms even of negations, and according
to the argument that thought has an object when the individual
object has perished, there will be Forms of perishable things; for
we have an image of these. Again, of the most accurate
arguments, some lead to Ideas of relations, of which they say
there is no independent class, and others introduce the ‘third
man’.
And in general the arguments for the Forms destroy things for
whose existence the believers in Forms are more zealous than
for the existence of the Ideas; for it follows that not the dyad
but number is first, and that prior to number is the relative, and
that this is prior to the absolute – besides all the other points on
which certain people, by following out the opinions held about
the Forms, came into conflict with the principles of the theory.
2494
But the same names indicate substance in this and in the ideal
world (or what will be the meaning of saying that there is
something apart from the particulars – the one over many?).
And if the Ideas and the things that share in them have the
same form, there will be something common: for why should ‘2’
be one and the same in the perishable 2’s, or in the 2’s which
are many but eternal, and not the same in the ‘2 itself’ as in the
individual 2? But if they have not the same form, they will have
only the name in common, and it is as if one were to call both
Callias and a piece of wood a ‘man’, without observing any
community between them.
Above all one might discuss the question what in the world the
Forms contribute to sensible things, either to those that are
eternal or to those that come into being and cease to be; for
they cause neither movement nor any change in them. But
again they help in no wise either towards the knowledge of
other things (for they are not even the substance of these, else
they would have been in them), or towards their being, if they
2495
are not in the individuals which share in them; though if they
were, they might be thought to be causes, as white causes
whiteness in a white object by entering into its composition. But
this argument, which was used first by Anaxagoras, and later by
Eudoxus in his discussion of difficulties and by certain others, is
very easily upset; for it is easy to collect many and insuperable
objections to such a view.
But, further, all other things cannot come from the Forms in any
of the usual senses of ‘from’. And to say that they are patterns
and the other things share in them is to use empty words and
poetical metaphors. For what is it that works, looking to the
Ideas? And any thing can both be and come into being without
being copied from something else, so that, whether Socrates
exists or not, a man like Socrates might come to be. And
evidently this might be so even if Socrates were eternal. And
there will be several patterns of the same thing, and therefore
several Forms; e.g. ‘animal’ and ‘two-footed’, and also ‘man-
himself’, will be Forms of man. Again, the Forms are patterns
not only of sensible things, but of Forms themselves also; i.e.
the genus is the pattern of the various forms-of-a-genus;
therefore the same thing will be pattern and copy.
In the Phaedo the case is stated in this way – that the Forms are
causes both of being and of becoming. Yet though the Forms
exist, still things do not come into being, unless there is
something to originate movement; and many other things come
into being (e.g. a house or a ring) of which they say there are no
Forms. Clearly therefore even the things of which they say there
are Ideas can both be and come into being owing to such causes
as produce the things just mentioned, and not owing to the
2496
Forms. But regarding the Ideas it is possible, both in this way
and by more abstract and accurate arguments, to collect many
objections like those we have considered.
2497
that was named, one like that which the mathematicians speak
of, and that which we have named last must be a third kind.
These are of necessity the only ways in which the numbers can
exist. And of those who say that the 1 is the beginning and
substance and element of all things, and that number is formed
from the 1 and something else, almost every one has described
number in one of these ways; only no one has said all the units
are inassociable. And this has happened reasonably enough; for
there can be no way besides those mentioned. Some say both
kinds of number exist, that which has a before and after being
identical with the Ideas, and mathematical number being
different from the Ideas and from sensible things, and both
being separable from sensible things; and others say
mathematical number alone exists, as the first of realities,
separate from sensible things. And the Pythagoreans, also,
believe in one kind of number – the mathematical; only they say
it is not separate but sensible substances are formed out of it.
For they construct the whole universe out of numbers – only not
numbers consisting of abstract units; they suppose the units to
have spatial magnitude. But how the first 1 was constructed so
as to have magnitude, they seem unable to say.
Another thinker says the first kind of number, that of the Forms,
alone exists, and some say mathematical number is identical
with this.
The case of lines, planes, and solids is similar. For some think
that those which are the objects of mathematics are different
from those which come after the Ideas; and of those who
2498
express themselves otherwise some speak of the objects of
mathematics and in a mathematical way – viz. those who do
not make the Ideas numbers nor say that Ideas exist; and others
speak of the objects of mathematics, but not mathematically;
for they say that neither is every spatial magnitude divisible
into magnitudes, nor do any two units taken at random make 2.
All who say the 1 is an element and principle of things suppose
numbers to consist of abstract units, except the Pythagoreans;
but they suppose the numbers to have magnitude, as has been
said before. It is clear from this statement, then, in how many
ways numbers may be described, and that all the ways have
been mentioned; and all these views are impossible, but some
perhaps more than others.
2499
from the 1 and the indefinite dyad, and the principles or
elements are said to be principles and elements of number, and
the Ideas cannot be ranked as either prior or posterior to the
numbers.
2500
a 2 is first after it, is impossible.) But they make a first unit or 1,
but not also a second and a third, and a first 2, but not also a
second and a third. Clearly, also, it is not possible, if all the units
are inassociable, that there should be a 2-itself and a 3-itself;
and so with the other numbers. For whether the units are
undifferentiated or different each from each, number must be
counted by addition, e.g. 2 by adding another 1 to the one, 3 by
adding another 1 to the two, and similarly. This being so,
numbers cannot be generated as they generate them, from the 2
and the 1; for 2 becomes part of 3 and 3 of 4 and the same
happens in the case of the succeeding numbers, but they say 4
came from the first 2 and the indefinite which makes it two 2’s
other than the 2-itself; if not, the 2-itself will be a part of 4 and
one other 2 will be added. And similarly 2 will consist of the 1-
itself and another 1; but if this is so, the other element cannot
be an indefinite 2; for it generates one unit, not, as the
indefinite 2 does, a definite 2.
Again, besides the 3-itself and the 2-itself how can there be
other 3’s and 2’s? And how do they consist of prior and posterior
units? All this is absurd and fictitious, and there cannot be a
first 2 and then a 3-itself. Yet there must, if the 1 and the
indefinite dyad are to be the elements. But if the results are
impossible, it is also impossible that these are the generating
principles.
2501
the 5’s of which the 10 consists differ; but since these differ, the
units also will differ. But if they differ, will there be no other 5’s
in the 10 but only these two, or will there be others? If there are
not, this is paradoxical; and if there are, what sort of 10 will
consist of them? For there is no other in the 10 but the 10 itself.
But it is actually necessary on their view that the 4 should not
consist of any chance 2’s; for the indefinite as they say, received
the definite 2 and made two 2’s; for its nature was to double
what it received.
Again, as to the 2 being an entity apart from its two units, and
the 3 an entity apart from its three units, how is this possible?
Either by one’s sharing in the other, as ‘pale man’ is different
from ‘pale’ and ‘man’ (for it shares in these), or when one is a
differentia of the other, as ‘man’ is different from ‘animal’ and
‘two-footed’.
2502
might say that animals are composed of animals, if there are
Ideas of them.
Again, if every unit + another unit makes two, a unit from the 2-
itself and one from the 3-itself will make a 2. Now (a) this will
consist of differentiated units; and will it be prior to the 3 or
posterior? It rather seems that it must be prior; for one of the
units is simultaneous with the 3 and the other is simultaneous
with the 2. And we, for our part, suppose that in general 1 and 1,
whether the things are equal or unequal, is 2, e.g. the good and
the bad, or a man and a horse; but those who hold these views
say that not even two units are 2.
If the number of the 3-itself is not greater than that of the 2, this
is surprising; and if it is greater, clearly there is also a number in
it equal to the 2, so that this is not different from the 2-itself.
But this is not possible, if there is a first and a second number.
Nor will the Ideas be numbers. For in this particular point they
are right who claim that the units must be different, if there are
to be Ideas; as has been said before. For the Form is unique; but
if the units are not different, the 2’s and the 3’s also will not be
different. This is also the reason why they must say that when
2503
we count thus – ‘1,2’ – we do not proceed by adding to the given
number; for if we do, neither will the numbers be generated
from the indefinite dyad, nor can a number be an Idea; for then
one Idea will be in another, and all Forms will be parts of one
Form. And so with a view to their hypothesis their statements
are right, but as a whole they are wrong; for their view is very
destructive, since they will admit that this question itself
affords some difficulty – whether, when we count and say –
1,2,3 – we count by addition or by separate portions. But we do
both; and so it is absurd to reason back from this problem to so
great a difference of essence.
2504
Evidently then, if the Ideas are numbers, the units cannot all be
associable, nor can they be inassociable in either of the two
ways. But neither is the way in which some others speak about
numbers correct. These are those who do not think there are
Ideas, either without qualification or as identified with certain
numbers, but think the objects of mathematics exist and the
numbers are the first of existing things, and the 1-itself is the
starting-point of them. It is paradoxical that there should be a 1
which is first of 1’s, as they say, but not a 2 which is first of 2’s,
nor a 3 of 3’s; for the same reasoning applies to all. If, then, the
facts with regard to number are so, and one supposes
mathematical number alone to exist, the 1 is not the starting-
point (for this sort of 1 must differ from the other units; and if
this is so, there must also be a 2 which is first of 2’s, and
similarly with the other successive numbers). But if the 1 is the
starting-point, the truth about the numbers must rather be
what Plato used to say, and there must be a first 2 and 3 and
numbers must not be associable with one another. But if on the
other hand one supposes this, many impossible results, as we
have said, follow. But either this or the other must be the case,
so that if neither is, number cannot exist separately.
It is evident, also, from this that the third version is the worst, –
the view ideal and mathematical number is the same. For two
mistakes must then meet in the one opinion. (1) Mathematical
number cannot be of this sort, but the holder of this view has to
spin it out by making suppositions peculiar to himself. And (2)
he must also admit all the consequences that confront those
who speak of number in the sense of ‘Forms’.
2505
and that this should be mathematical number, is impossible.
For it is not true to speak of indivisible spatial magnitudes; and
however much there might be magnitudes of this sort, units at
least have not magnitude; and how can a magnitude be
composed of indivisibles? But arithmetical number, at least,
consists of units, while these thinkers identify number with real
things; at any rate they apply their propositions to bodies as if
they consisted of those numbers.
Again, does each unit come from the great and the small,
equalized, or one from the small, another from the great? (a) If
the latter, neither does each thing contain all the elements, nor
are the units without difference; for in one there is the great
and in another the small, which is contrary in its nature to the
great. Again, how is it with the units in the 3-itself? One of them
is an odd unit. But perhaps it is for this reason that they give 1-
itself the middle place in odd numbers. (b) But if each of the two
units consists of both the great and the small, equalized, how
will the 2 which is a single thing, consist of the great and the
small? Or how will it differ from the unit? Again, the unit is
prior to the 2; for when it is destroyed the 2 is destroyed. It
must, then, be the Idea of an Idea since it is prior to an Idea, and
it must have come into being before it. From what, then? Not
from the indefinite dyad, for its function was to double.
2506
neither odd nor even, but the generation of numbers is always
the generation either of an odd or of an even number; in one
way, when 1 operates on an even number, an odd number is
produced; in another way, when 2 operates, the numbers got
from 1 by doubling are produced; in another way, when the odd
numbers operate, the other even numbers are produced. Again,
if every Idea is an Idea of something, and the numbers are
Ideas, infinite number itself will be an Idea of something, either
of some sensible thing or of something else. Yet this is not
possible in view of their thesis any more than it is reasonable in
itself, at least if they arrange the Ideas as they do.
But if number is finite, how far does it go? With regard to this
not only the fact but the reason should be stated. But if number
goes only up to 10 as some say, firstly the Forms will soon run
short; e.g. if 3 is man-himself, what number will be the horse-
itself? The series of the numbers which are the several things-
themselves goes up to 10. It must, then, be one of the numbers
within these limits; for it is these that are substances and Ideas.
Yet they will run short; for the various forms of animal will
outnumber them. At the same time it is clear that if in this way
the 3 is man-himself, the other 3’s are so also (for those in
identical numbers are similar), so that there will be an infinite
number of men; if each 3 is an Idea, each of the numbers will be
man-himself, and if not, they will at least be men. And if the
smaller number is part of the greater (being number of such a
sort that the units in the same number are associable), then if
the 4-itself is an Idea of something, e.g. of ‘horse’ or of ‘white’,
man will be a part of horse, if man is It is paradoxical also that
there should be an Idea of 10 but not of 11, nor of the
succeeding numbers. Again, there both are and come to be
certain things of which there are no Forms; why, then, are there
not Forms of them also? We infer that the Forms are not causes.
Again, it is paradoxical – if the number series up to 10 is more of
a real thing and a Form than 10 itself. There is no generation of
2507
the former as one thing, and there is of the latter. But they try to
work on the assumption that the series of numbers up to 10 is a
complete series. At least they generate the derivatives – e.g. the
void, proportion, the odd, and the others of this kind – within
the decade. For some things, e.g. movement and rest, good and
bad, they assign to the originative principles, and the others to
the numbers. This is why they identify the odd with 1; for if the
odd implied 3 how would 5 be odd? Again, spatial magnitudes
and all such things are explained without going beyond a
definite number; e.g. the first, the indivisible, line, then the 2
&c.; these entities also extend only up to 10.
2508
two is in a sense one – in truth each of the two units exists
potentially (at least if the number is a unity and not like a heap,
i.e. if different numbers consist of differentiated units, as they
say), but not in complete reality; and the cause of the error they
fell into is that they were conducting their inquiry at the same
time from the standpoint of mathematics and from that of
universal definitions, so that (1) from the former standpoint
they treated unity, their first principle, as a point; for the unit is
a point without position. They put things together out of the
smallest parts, as some others also have done. Therefore the
unit becomes the matter of numbers and at the same time prior
to 2; and again posterior, 2 being treated as a whole, a unity, and
a form. But (2) because they were seeking the universal they
treated the unity which can be predicated of a number, as in
this sense also a part of the number. But these characteristics
cannot belong at the same time to the same thing.
2509
itself or not, and whether, of the terms that succeed it, 2 or
either of the units in 2 is prior.
2510
Some, then, generate spatial magnitudes from matter of this
sort, others from the point – and the point is thought by them to
be not 1 but something like 1 – and from other matter like
plurality, but not identical with it; about which principles none
the less the same difficulties occur. For if the matter is one, line
and plane – and soli will be the same; for from the same
elements will come one and the same thing. But if the matters
are more than one, and there is one for the line and a second
for the plane and another for the solid, they either are implied
in one another or not, so that the same results will follow even
so; for either the plane will not contain a line or it will he a line.
Again, how number can consist of the one and plurality, they
make no attempt to explain; but however they express
themselves, the same objections arise as confront those who
construct number out of the one and the indefinite dyad. For
the one view generates number from the universally predicated
plurality, and not from a particular plurality; and the other
generates it from a particular plurality, but the first; for 2 is said
to be a ‘first plurality’. Therefore there is practically no
difference, but the same difficulties will follow, – is it
intermixture or position or blending or generation? and so on.
Above all one might press the question ‘if each unit is one, what
does it come from?’ Certainly each is not the one-itself. It must,
then, come from the one itself and plurality, or a part of
plurality. To say that the unit is a plurality is impossible, for it is
indivisible; and to generate it from a part of plurality involves
many other objections; for (a) each of the parts must be
indivisible (or it will be a plurality and the unit will be divisible)
and the elements will not be the one and plurality; for the
single units do not come from plurality and the one. Again, (,the
holder of this view does nothing but presuppose another
number; for his plurality of indivisibles is a number. Again, we
must inquire, in view of this theory also, whether the number is
infinite or finite. For there was at first, as it seems, a plurality
2511
that was itself finite, from which and from the one comes the
finite number of units. And there is another plurality that is
plurality-itself and infinite plurality; which sort of plurality,
then, is the element which co-operates with the one? One
might inquire similarly about the point, i.e. the element out of
which they make spatial magnitudes. For surely this is not the
one and only point; at any rate, then, let them say out of what
each of the points is formed. Certainly not of some distance +
the point-itself. Nor again can there be indivisible parts of a
distance, as the elements out of which the units are said to be
made are indivisible parts of plurality; for number consists of
indivisibles, but spatial magnitudes do not.
All these objections, then, and others of the sort make it evident
that number and spatial magnitudes cannot exist apart from
things. Again, the discord about numbers between the various
versions is a sign that it is the incorrectness of the alleged facts
themselves that brings confusion into the theories. For those
who make the objects of mathematics alone exist apart from
sensible things, seeing the difficulty about the Forms and their
fictitiousness, abandoned ideal number and posited
mathematical. But those who wished to make the Forms at the
same time also numbers, but did not see, if one assumed these
principles, how mathematical number was to exist apart from
ideal, made ideal and mathematical number the same in words,
since in fact mathematical number has been destroyed; for they
state hypotheses peculiar to themselves and not those of
mathematics. And he who first supposed that the Forms exist
and that the Forms are numbers and that the objects of
mathematics exist, naturally separated the two. Therefore it
turns out that all of them are right in some respect, but on the
whole not right. And they themselves confirm this, for their
statements do not agree but conflict. The cause is that their
hypotheses and their principles are false. And it is hard to make
2512
a good case out of bad materials, according to Epicharmus: ‘as
soon as ‘tis said, ‘tis seen to be wrong.’
2513
without the universal it is not possible to get knowledge, but the
separation is the cause of the objections that arise with regard
to the Ideas. His successors, however, treating it as necessary, if
there are to be any substances besides the sensible and
transient substances, that they must be separable, had no
others, but gave separate existence to these universally
predicated substances, so that it followed that universals and
individuals were almost the same sort of thing. This in itself,
then, would be one difficulty in the view we have mentioned.
10
If they are individual and not universal, (a) real things will be
just of the same number as the elements, and (b) the elements
will not be knowable. For (a) let the syllables in speech be
substances, and their elements elements of substances; then
there must be only one ‘ba’ and one of each of the syllables,
since they are not universal and the same in form but each is
one in number and a ‘this’ and not a kind possessed of a
common name (and again they suppose that the ‘just what a
thing is’ is in each case one). And if the syllables are unique, so
too are the parts of which they consist; there will not, then, be
more a’s than one, nor more than one of any of the other
2514
elements, on the same principle on which an identical syllable
cannot exist in the plural number. But if this is so, there will not
be other things existing besides the elements, but only the
elements.
(b) Again, the elements will not be even knowable; for they are
not universal, and knowledge is of universals. This is clear from
demonstrations and from definitions; for we do not conclude
that this triangle has its angles equal to two right angles, unless
every triangle has its angles equal to two right angles, nor that
this man is an animal, unless every man is an animal.
All these difficulties follow naturally, when they make the Ideas
out of elements and at the same time claim that apart from the
substances which have the same form there are Ideas, a single
separate entity. But if, e.g. in the case of the elements of speech,
the a’s and the b’s may quite well be many and there need be no
a-itself and b-itself besides the many, there may be, so far as
this goes, an infinite number of similar syllables. The statement
that an knowledge is universal, so that the principles of things
must also be universal and not separate substances, presents
indeed, of all the points we have mentioned, the greatest
difficulty, but yet the statement is in a sense true, although in a
sense it is not. For knowledge, like the verb ‘to know’, means
two things, of which one is potential and one actual. The
potency, being, as matter, universal and indefinite, deals with
the universal and indefinite; but the actuality, being definite,
deals with a definite object, being a ‘this’, it deals with a ‘this’.
But per accidens sight sees universal colour, because this
2515
individual colour which it sees is colour; and this individual a
which the grammarian investigates is an a. For if the principles
must be universal, what is derived from them must also be
universal, as in demonstrations; and if this is so, there will be
nothing capable of separate existence – i.e. no substance. But
evidently in a sense knowledge is universal, and in a sense it is
not.
Book Ν
2516
substance, argument confirms this. No contrary, then, is the
first principle of all things in the full sense; the first principle is
something different.
2517
claim, things consist of contraries, and to the One either there is
nothing contrary, or if there is to be anything it is plurality, and
the unequal is contrary to the equal, and the different to the
same, and the other to the thing itself, those who oppose the
One to plurality have most claim to plausibility, but even their
view is inadequate, for the One would on their view be a few; for
plurality is opposed to fewness, and the many to the few.
Those who treat the unequal as one thing, and the dyad as an
indefinite compound of great and small, say what is very far
from being probable or possible. For (a) these are modifications
and accidents, rather than substrata, of numbers and
2518
magnitudes – the many and few of number, and the great and
small of magnitude – like even and odd, smooth and rough,
straight and curved. Again, (b) apart from this mistake, the great
and the small, and so on, must be relative to something; but
what is relative is least of all things a kind of entity or
substance, and is posterior to quality and quantity; and the
relative is an accident of quantity, as was said, not its matter,
since something with a distinct nature of its own must serve as
matter both to the relative in general and to its parts and kinds.
For there is nothing either great or small, many or few, or, in
general, relative to something else, which without having a
nature of its own is many or few, great or small, or relative to
something else. A sign that the relative is least of all a
substance and a real thing is the fact that it alone has no proper
generation or destruction or movement, as in respect of
quantity there is increase and diminution, in respect of quality
alteration, in respect of place locomotion, in respect of
substance simple generation and destruction. In respect of
relation there is no proper change; for, without changing, a
thing will be now greater and now less or equal, if that with
which it is compared has changed in quantity. And (c) the
matter of each thing, and therefore of substance, must be that
which is potentially of the nature in question; but the relative is
neither potentially nor actually substance. It is strange, then, or
rather impossible, to make not-substance an element in, and
prior to, substance; for all the categories are posterior to
substance. Again, (d) elements are not predicated of the things
of which they are elements, but many and few are predicated
both apart and together of number, and long and short of the
line, and both broad and narrow apply to the plane. If there is a
plurality, then, of which the one term, viz. few, is always
predicated, e.g. 2 (which cannot be many, for if it were many, 1
would be few), there must be also one which is absolutely many,
e.g. 10 is many (if there is no number which is greater than 10),
2519
or 10,000. How then, in view of this, can number consist of few
and many? Either both ought to be predicated of it, or neither;
but in fact only the one or the other is predicated.
There are some who describe the element which acts with the
One as an indefinite dyad, and object to ‘the unequal’,
reasonably enough, because of the ensuing difficulties; but they
have got rid only of those objections which inevitably arise from
the treatment of the unequal, i.e. the relative, as an element;
2520
those which arise apart from this opinion must confront even
these thinkers, whether it is ideal number, or mathematical,
that they construct out of those elements.
There are many causes which led them off into these
explanations, and especially the fact that they framed the
difficulty in an obsolete form. For they thought that all things
that are would be one (viz. Being itself), if one did not join issue
with and refute the saying of Parmenides:
‘For never will this he proved, that things that are not are.’
They thought it necessary to prove that that which is not is; for
only thus – of that which is and something else – could the
things that are be composed, if they are many.
2521
which with being pluralizes the things that are, the false and
the character of falsity. This is also why it used to be said that
we must assume something that is false, as geometers assume
the line which is not a foot long to be a foot long. But this
cannot be so. For neither do geometers assume anything false
(for the enunciation is extraneous to the inference), nor is it
non-being in this sense that the things that are are generated
from or resolved into. But since ‘non-being’ taken in its various
cases has as many senses as there are categories, and besides
this the false is said not to be, and so is the potential, it is from
this that generation proceeds, man from that which is not man
but potentially man, and white from that which is not white but
potentially white, and this whether it is some one thing that is
generated or many.
They should have asked this question also, how relative terms
are many and not one. But as it is, they inquire how there are
many units besides the first 1, but do not go on to inquire how
2522
there are many unequals besides the unequal. Yet they use
them and speak of great and small, many and few (from which
proceed numbers), long and short (from which proceeds the
line), broad and narrow (from which proceeds the plane), deep
and shallow (from which proceed solids); and they speak of yet
more kinds of relative term. What is the reason, then, why there
is a plurality of these?
But further, if the ‘this’ and the quantitative are not the same,
we are not told how and why the things that are are many, but
how quantities are many. For all ‘number’ means a quantity, and
so does the ‘unit’, unless it means a measure or the
quantitatively indivisible. If, then, the quantitative and the
2523
‘what’ are different, we are not told whence or how the ‘what’ is
many; but if any one says they are the same, he has to face
many inconsistencies.
2524
consist. But why? Because the attributes of numbers are present
in a musical scale and in the heavens and in many other things.
Those, however, who say that mathematical number alone
exists cannot according to their hypotheses say anything of this
sort, but it used to be urged that these sensible things could not
be the subject of the sciences. But we maintain that they are, as
we said before. And it is evident that the objects of mathematics
do not exist apart; for if they existed apart their attributes
would not have been present in bodies. Now the Pythagoreans
in this point are open to no objection; but in that they construct
natural bodies out of numbers, things that have lightness and
weight out of things that have not weight or lightness, they
seem to speak of another heaven and other bodies, not of the
sensible. But those who make number separable assume that it
both exists and is separable because the axioms would not be
true of sensible things, while the statements of mathematics
are true and ‘greet the soul’; and similarly with the spatial
magnitudes of mathematics. It is evident, then, both that the
rival theory will say the contrary of this, and that the difficulty
we raised just now, why if numbers are in no way present in
sensible things their attributes are present in sensible things,
has to be solved by those who hold these views.
There are some who, because the point is the limit and extreme
of the line, the line of the plane, and the plane of the solid, think
there must be real things of this sort. We must therefore
examine this argument too, and see whether it is not
remarkably weak. For (i) extremes are not substances, but rather
all these things are limits. For even walking, and movement in
general, has a limit, so that on their theory this will be a ‘this’
and a substance. But that is absurd. Not but what (ii) even if
they are substances, they will all be the substances of the
sensible things in this world; for it is to these that the argument
applied. Why then should they be capable of existing apart?
2525
Again, if we are not too easily satisfied, we may, regarding all
number and the objects of mathematics, press this difficulty,
that they contribute nothing to one another, the prior to the
posterior; for if number did not exist, none the less spatial
magnitudes would exist for those who maintain the existence
of the objects of mathematics only, and if spatial magnitudes
did not exist, soul and sensible bodies would exist. But the
observed facts show that nature is not a series of episodes, like
a bad tragedy. As for the believers in the Ideas, this difficulty
misses them; for they construct spatial magnitudes out of
matter and number, lines out of the number planes doubtless
out of solids out of or they use other numbers, which makes no
difference. But will these magnitudes be Ideas, or what is their
manner of existence, and what do they contribute to things?
These contribute nothing, as the objects of mathematics
contribute nothing. But not even is any theorem true of them,
unless we want to change the objects of mathematics and
invent doctrines of our own. But it is not hard to assume any
random hypotheses and spin out a long string of conclusions.
These thinkers, then, are wrong in this way, in wanting to unite
the objects of mathematics with the Ideas. And those who first
posited two kinds of number, that of the Forms and that which
is mathematical, neither have said nor can say how
mathematical number is to exist and of what it is to consist. For
they place it between ideal and sensible number. If (i) it consists
of the great and small, it will be the same as the other-ideal-
number (he makes spatial magnitudes out of some other small
and great). And if (ii) he names some other element, he will be
making his elements rather many. And if the principle of each
of the two kinds of number is a 1, unity will be something
common to these, and we must inquire how the one is these
many things, while at the same time number, according to him,
cannot be generated except from one and an indefinite dyad.
2526
All this is absurd, and conflicts both with itself and with the
probabilities, and we seem to see in it Simonides ‘long
rigmarole’ for the long rigmarole comes into play, like those of
slaves, when men have nothing sound to say. And the very
elements – the great and the small – seem to cry out against the
violence that is done to them; for they cannot in any way
generate numbers other than those got from 1 by doubling.
2527
generation of numbers merely to assist contemplation of their
nature.
2528
sufficiency and self-maintenance – belongs primarily in some
other way than as a good. But indeed it can be for no other
reason indestructible or self-sufficient than because its nature
is good. Therefore to say that the first principle is good is
probably correct; but that this principle should be the One or, if
not that, at least an element, and an element of numbers, is
impossible. Powerful objections arise, to avoid which some have
given up the theory (viz. those who agree that the One is a first
principle and element, but only of mathematical number). For
on this view all the units become identical with species of good,
and there is a great profusion of goods. Again, if the Forms are
numbers, all the Forms are identical with species of good. But
let a man assume Ideas of anything he pleases. If these are
Ideas only of goods, the Ideas will not be substances; but if the
Ideas are also Ideas of substances, all animals and plants and
all individuals that share in Ideas will be good.
2529
principles, partly because they make the One a principle, partly
because they treat the numbers as the first substances, and as
capable of existing apart, and as Forms.
If, then, it is equally impossible not to put the good among the
first principles and to put it among them in this way, evidently
the principles are not being correctly described, nor are the first
substances. Nor does any one conceive the matter correctly if
he compares the principles of the universe to that of animals
and plants, on the ground that the more complete always
comes from the indefinite and incomplete – which is what leads
this thinker to say that this is also true of the first principles of
reality, so that the One itself is not even an existing thing. This
is incorrect, for even in this world of animals and plants the
principles from which these come are complete; for it is a man
that produces a man, and the seed is not first.
Those who say that existing things come from elements and
that the first of existing things are the numbers, should have
first distinguished the senses in which one thing comes from
another, and then said in which sense number comes from its
first principles.
2530
from its elements, and on this view the one will not remain
separate or a distinct entity; but they want it to be so.
2531
forms of triangle and square. Or (2) is it because harmony is a
ratio of numbers, and so is man and everything else? But how
are the attributes – white and sweet and hot – numbers?
Evidently it is not the numbers that are the essence or the
causes of the form; for the ratio is the essence, while the
number the causes of the form; for the ratio is the essence,
while the number is the matter. E.g. the essence of flesh or bone
is number only in this way, ‘three parts of fire and two of earth’.
And a number, whatever number it is, is always a number of
certain things, either of parts of fire or earth or of units; but the
essence is that there is so much of one thing to so much of
another in the mixture; and this is no longer a number but a
ratio of mixture of numbers, whether these are corporeal or of
any other kind.
One might also raise the question what the good is that things
get from numbers because their composition is expressible by a
number, either by one which is easily calculable or by an odd
number. For in fact honey-water is no more wholesome if it is
mixed in the proportion of three times three, but it would do
more good if it were in no particular ratio but well diluted than
if it were numerically expressible but strong. Again, the ratios of
mixtures are expressed by the adding of numbers, not by mere
numbers; e.g. it is ‘three parts to two’, not ‘three times two’. For
in any multiplication the genus of the things multiplied must be
2532
the same; therefore the product 1x2x3 must be measurable by 1,
and 4x5x6 by 4 and therefore all products into which the same
factor enters must be measurable by that factor. The number of
fire, then, cannot be 2x5x3x6 and at the same time that of water
2x3.
2533
other letters, and no other is so, and if the cause is that there
are three parts of the mouth and one letter is in each applied to
sigma, it is for this reason that there are only three, not because
the concords are three; since as a matter of fact the concords
are more than three, but of double consonants there cannot be
more.
2534
found – as the straight is in length, so is the level in surface,
perhaps the odd in number, and the white in colour.
Again, it is not the ideal numbers that are the causes of musical
phenomena and the like (for equal ideal numbers differ from
one another in form; for even the units do); so that we need not
assume Ideas for this reason at least.
These, then, are the results of the theory, and yet more might be
brought together. The fact that our opponnts have much trouble
with the generation of numbers and can in no way make a
system of them, seems to indicate that the objects of
mathematics are not separable from sensible things, as some
say, and that they are not the first principles.
2535
Aristotle - Nicomachean Ethics
[Translated by W. D. Ross]
Book I
Every art and every inquiry, and similarly every action and
pursuit, is thought to aim at some good; and for this reason the
good has rightly been declared to be that at which all things
aim. But a certain difference is found among ends; some are
activities, others are products apart from the activities that
produce them. Where there are ends apart from the actions, it is
the nature of the products to be better than the activities. Now,
as there are many actions, arts, and sciences, their ends also are
many; the end of the medical art is health, that of shipbuilding
a vessel, that of strategy victory, that of economics wealth. But
where such arts fall under a single capacity – as bridle-making
and the other arts concerned with the equipment of horses fall
under the art of riding, and this and every military action under
strategy, in the same way other arts fall under yet others – in all
of these the ends of the master arts are to be preferred to all the
subordinate ends; for it is for the sake of the former that the
latter are pursued. It makes no difference whether the activities
themselves are the ends of the actions, or something else apart
from the activities, as in the case of the sciences just
mentioned.
2536
2
If, then, there is some end of the things we do, which we desire
for its own sake (everything else being desired for the sake of
this), and if we do not choose everything for the sake of
something else (for at that rate the process would go on to
infinity, so that our desire would be empty and vain), clearly
this must be the good and the chief good. Will not the
knowledge of it, then, have a great influence on life? Shall we
not, like archers who have a mark to aim at, be more likely to
hit upon what is right? If so, we must try, in outline at least, to
determine what it is, and of which of the sciences or capacities
it is the object. It would seem to belong to the most
authoritative art and that which is most truly the master art.
And politics appears to be of this nature; for it is this that
ordains which of the sciences should be studied in a state, and
which each class of citizens should learn and up to what point
they should learn them; and we see even the most highly
esteemed of capacities to fall under this, e.g. strategy,
economics, rhetoric; now, since politics uses the rest of the
sciences, and since, again, it legislates as to what we are to do
and what we are to abstain from, the end of this science must
include those of the others, so that this end must be the good
for man. For even if the end is the same for a single man and for
a state, that of the state seems at all events something greater
and more complete whether to attain or to preserve; though it
is worth while to attain the end merely for one man, it is finer
and more godlike to attain it for a nation or for city-states.
These, then, are the ends at which our inquiry aims, since it is
political science, in one sense of that term.
2537
3
Now each man judges well the things he knows, and of these he
is a good judge. And so the man who has been educated in a
subject is a good judge of that subject, and the man who has
received an all-round education is a good judge in general.
Hence a young man is not a proper hearer of lectures on
political science; for he is inexperienced in the actions that
occur in life, but its discussions start from these and are about
these; and, further, since he tends to follow his passions, his
study will be vain and unprofitable, because the end aimed at is
not knowledge but action. And it makes no difference whether
he is young in years or youthful in character; the defect does
not depend on time, but on his living, and pursuing each
2538
successive object, as passion directs. For to such persons, as to
the incontinent, knowledge brings no profit; but to those who
desire and act in accordance with a rational principle
knowledge about such matters will be of great benefit.
Let us resume our inquiry and state, in view of the fact that all
knowledge and every pursuit aims at some good, what it is that
we say political science aims at and what is the highest of all
goods achievable by action. Verbally there is very general
agreement; for both the general run of men and people of
superior refinement say that it is happiness, and identify living
well and doing well with being happy; but with regard to what
happiness is they differ, and the many do not give the same
account as the wise. For the former think it is some plain and
obvious thing, like pleasure, wealth, or honour; they differ,
however, from one another – and often even the same man
identifies it with different things, with health when he is ill,
with wealth when he is poor; but, conscious of their ignorance,
they admire those who proclaim some great ideal that is above
their comprehension. Now some thought that apart from these
many goods there is another which is self-subsistent and
causes the goodness of all these as well. To examine all the
opinions that have been held were perhaps somewhat fruitless;
enough to examine those that are most prevalent or that seem
to be arguable.
2539
Let us not fail to notice, however, that there is a difference
between arguments from and those to the first principles. For
Plato, too, was right in raising this question and asking, as he
used to do, ‘are we on the way from or to the first principles?’
There is a difference, as there is in a race-course between the
course from the judges to the turning-point and the way back.
For, while we must begin with what is known, things are objects
of knowledge in two senses – some to us, some without
qualification. Presumably, then, we must begin with things
known to us. Hence any one who is to listen intelligently to
lectures about what is noble and just, and generally, about the
subjects of political science must have been brought up in good
habits. For the fact is the starting-point, and if this is
sufficiently plain to him, he will not at the start need the reason
as well; and the man who has been well brought up has or can
easily get startingpoints. And as for him who neither has nor
can get them, let him hear the words of Hesiod:
Let us, however, resume our discussion from the point at which
we digressed. To judge from the lives that men lead, most men,
and men of the most vulgar type, seem (not without some
ground) to identify the good, or happiness, with pleasure; which
is the reason why they love the life of enjoyment. For there are,
2540
we may say, three prominent types of life – that just mentioned,
the political, and thirdly the contemplative life. Now the mass of
mankind are evidently quite slavish in their tastes, preferring a
life suitable to beasts, but they get some ground for their view
from the fact that many of those in high places share the tastes
of Sardanapallus. A consideration of the prominent types of life
shows that people of superior refinement and of active
disposition identify happiness with honour; for this is, roughly
speaking, the end of the political life. But it seems too
superficial to be what we are looking for, since it is thought to
depend on those who bestow honour rather than on him who
receives it, but the good we divine to be something proper to a
man and not easily taken from him. Further, men seem to
pursue honour in order that they may be assured of their
goodness; at least it is by men of practical wisdom that they
seek to be honoured, and among those who know them, and on
the ground of their virtue; clearly, then, according to them, at
any rate, virtue is better. And perhaps one might even suppose
this to be, rather than honour, the end of the political life. But
even this appears somewhat incomplete; for possession of
virtue seems actually compatible with being asleep, or with
lifelong inactivity, and, further, with the greatest sufferings and
misfortunes; but a man who was living so no one would call
happy, unless he were maintaining a thesis at all costs. But
enough of this; for the subject has been sufficiently treated even
in the current discussions. Third comes the contemplative life,
which we shall consider later.
2541
6
The men who introduced this doctrine did not posit Ideas of
classes within which they recognized priority and posteriority
(which is the reason why they did not maintain the existence of
an Idea embracing all numbers); but the term ‘good’ is used
both in the category of substance and in that of quality and in
that of relation, and that which is per se, i.e. substance, is prior
in nature to the relative (for the latter is like an off shoot and
accident of being); so that there could not be a common Idea set
over all these goods. Further, since ‘good’ has as many senses as
‘being’ (for it is predicated both in the category of substance, as
of God and of reason, and in quality, i.e. of the virtues, and in
quantity, i.e. of that which is moderate, and in relation, i.e. of
the useful, and in time, i.e. of the right opportunity, and in place,
i.e. of the right locality and the like), clearly it cannot be
something universally present in all cases and single; for then it
could not have been predicated in all the categories but in one
only. Further, since of the things answering to one Idea there is
one science, there would have been one science of all the goods;
but as it is there are many sciences even of the things that fall
under one category, e.g. of opportunity, for opportunity in war is
2542
studied by strategics and in disease by medicine, and the
moderate in food is studied by medicine and in exercise by the
science of gymnastics. And one might ask the question, what in
the world they mean by ‘a thing itself’, is (as is the case) in ‘man
himself’ and in a particular man the account of man is one and
the same. For in so far as they are man, they will in no respect
differ; and if this is so, neither will ‘good itself’ and particular
goods, in so far as they are good. But again it will not be good
any the more for being eternal, since that which lasts long is no
whiter than that which perishes in a day. The Pythagoreans
seem to give a more plausible account of the good, when they
place the one in the column of goods; and it is they that
Speusippus seems to have followed.
2543
and in white lead. But of honour, wisdom, and pleasure, just in
respect of their goodness, the accounts are distinct and diverse.
The good, therefore, is not some common element answering to
one Idea.
But what then do we mean by the good? It is surely not like the
things that only chance to have the same name. Are goods one,
then, by being derived from one good or by all contributing to
one good, or are they rather one by analogy? Certainly as sight
is in the body, so is reason in the soul, and so on in other cases.
But perhaps these subjects had better be dismissed for the
present; for perfect precision about them would be more
appropriate to another branch of philosophy. And similarly with
regard to the Idea; even if there is some one good which is
universally predicable of goods or is capable of separate and
independent existence, clearly it could not be achieved or
attained by man; but we are now seeking something attainable.
Perhaps, however, some one might think it worth while to
recognize this with a view to the goods that are attainable and
achievable; for having this as a sort of pattern we shall know
better the goods that are good for us, and if we know them shall
attain them. This argument has some plausibility, but seems to
clash with the procedure of the sciences; for all of these, though
they aim at some good and seek to supply the deficiency of it,
leave on one side the knowledge of the good. Yet that all the
exponents of the arts should be ignorant of, and should not
even seek, so great an aid is not probable. It is hard, too, to see
how a weaver or a carpenter will be benefited in regard to his
own craft by knowing this ‘good itself’, or how the man who has
viewed the Idea itself will be a better doctor or general thereby.
For a doctor seems not even to study health in this way, but the
health of man, or perhaps rather the health of a particular man;
it is individuals that he is healing. But enough of these topics.
2544
7
Let us again return to the good we are seeking, and ask what it
can be. It seems different in different actions and arts; it is
different in medicine, in strategy, and in the other arts likewise.
What then is the good of each? Surely that for whose sake
everything else is done. In medicine this is health, in strategy
victory, in architecture a house, in any other sphere something
else, and in every action and pursuit the end; for it is for the
sake of this that all men do whatever else they do. Therefore, if
there is an end for all that we do, this will be the good
achievable by action, and if there are more than one, these will
be the goods achievable by action.
Now such a thing happiness, above all else, is held to be; for this
we choose always for self and never for the sake of something
else, but honour, pleasure, reason, and every virtue we choose
2545
indeed for themselves (for if nothing resulted from them we
should still choose each of them), but we choose them also for
the sake of happiness, judging that by means of them we shall
be happy. Happiness, on the other hand, no one chooses for the
sake of these, nor, in general, for anything other than itself.
2546
a function, may one lay it down that man similarly has a
function apart from all these? What then can this be? Life
seems to be common even to plants, but we are seeking what is
peculiar to man. Let us exclude, therefore, the life of nutrition
and growth. Next there would be a life of perception, but it also
seems to be common even to the horse, the ox, and every
animal. There remains, then, an active life of the element that
has a rational principle; of this, one part has such a principle in
the sense of being obedient to one, the other in the sense of
possessing one and exercising thought. And, as ‘life of the
rational element’ also has two meanings, we must state that life
in the sense of activity is what we mean; for this seems to be
the more proper sense of the term. Now if the function of man
is an activity of soul which follows or implies a rational
principle, and if we say ‘so-and-so-and ‘a good so-and-so’ have a
function which is the same in kind, e.g. a lyre, and a good lyre-
player, and so without qualification in all cases, eminence in
respect of goodness being idded to the name of the function (for
the function of a lyre-player is to play the lyre, and that of a
good lyre-player is to do so well): if this is the case, and we state
the function of man to be a certain kind of life, and this to be an
activity or actions of the soul implying a rational principle, and
the function of a good man to be the good and noble
performance of these, and if any action is well performed when
it is performed in accordance with the appropriate excellence: if
this is the case, human good turns out to be activity of soul in
accordance with virtue, and if there are more than one virtue, in
accordance with the best and most complete.
But we must add ‘in a complete life.’ For one swallow does not
make a summer, nor does one day; and so too one day, or a
short time, does not make a man blessed and happy.
2547
would seem that any one is capable of carrying on and
articulating what has once been well outlined, and that time is
a good discoverer or partner in such a work; to which facts the
advances of the arts are due; for any one can add what is
lacking. And we must also remember what has been said before,
and not look for precision in all things alike, but in each class of
things such precision as accords with the subject-matter, and so
much as is appropriate to the inquiry. For a carpenter and a
geometer investigate the right angle in different ways; the
former does so in so far as the right angle is useful for his work,
while the latter inquires what it is or what sort of thing it is; for
he is a spectator of the truth. We must act in the same way,
then, in all other matters as well, that our main task may not be
subordinated to minor questions. Nor must we demand the
cause in all matters alike; it is enough in some cases that the
fact be well established, as in the case of the first principles; the
fact is the primary thing or first principle. Now of first principles
we see some by induction, some by perception, some by a
certain habituation, and others too in other ways. But each set
of principles we must try to investigate in the natural way, and
we must take pains to state them definitely, since they have a
great influence on what follows. For the beginning is thought to
be more than half of the whole, and many of the questions we
ask are cleared up by it.
2548
others as relating to soul or to body; we call those that relate to
soul most properly and truly goods, and psychical actions and
activities we class as relating to soul. Therefore our account
must be sound, at least according to this view, which is an old
one and agreed on by philosophers. It is correct also in that we
identify the end with certain actions and activities; for thus it
falls among goods of the soul and not among external goods.
Another belief which harmonizes with our account is that the
happy man lives well and does well; for we have practically
defined happiness as a sort of good life and good action. The
characteristics that are looked for in happiness seem also, all of
them, to belong to what we have defined happiness as being.
For some identify happiness with virtue, some with practical
wisdom, others with a kind of philosophic wisdom, others with
these, or one of these, accompanied by pleasure or not without
pleasure; while others include also external prosperity. Now
some of these views have been held by many men and men of
old, others by a few eminent persons; and it is not probable that
either of these should be entirely mistaken, but rather that they
should be right in at least some one respect or even in most
respects.
2549
Their life is also in itself pleasant. For pleasure is a state of soul,
and to each man that which he is said to be a lover of is
pleasant; e.g. not only is a horse pleasant to the lover of horses,
and a spectacle to the lover of sights, but also in the same way
just acts are pleasant to the lover of justice and in general
virtuous acts to the lover of virtue. Now for most men their
pleasures are in conflict with one another because these are not
by nature pleasant, but the lovers of what is noble find pleasant
the things that are by nature pleasant; and virtuous actions are
such, so that these are pleasant for such men as well as in their
own nature. Their life, therefore, has no further need of pleasure
as a sort of adventitious charm, but has its pleasure in itself. For,
besides what we have said, the man who does not rejoice in
noble actions is not even good; since no one would call a man
just who did not enjoy acting justly, nor any man liberal who
did not enjoy liberal actions; and similarly in all other cases. If
this is so, virtuous actions must be in themselves pleasant. But
they are also good and noble, and have each of these attributes
in the highest degree, since the good man judges well about
these attributes; his judgement is such as we have described.
Happiness then is the best, noblest, and most pleasant thing in
the world, and these attributes are not severed as in the
inscription at Delos:
For all these properties belong to the best activities; and these,
or one – the best – of these, we identify with happiness.
2550
goodly children, beauty; for the man who is very ugly in
appearance or ill-born or solitary and childless is not very likely
to be happy, and perhaps a man would be still less likely if he
had thoroughly bad children or friends or had lost good children
or friends by death. As we said, then, happiness seems to need
this sort of prosperity in addition; for which reason some
identify happiness with good fortune, though others identify it
with virtue.
It will also on this view be very generally shared; for all who are
not maimed as regards their potentiality for virtue may win it
by a certain kind of study and care. But if it is better to be happy
thus than by chance, it is reasonable that the facts should be so,
since everything that depends on the action of nature is by
nature as good as it can be, and similarly everything that
depends on art or any rational cause, and especially if it
2551
depends on the best of all causes. To entrust to chance what is
greatest and most noble would be a very defective arrangement.
The answer to the question we are asking is plain also from the
definition of happiness; for it has been said to be a virtuous
activity of soul, of a certain kind. Of the remaining goods, some
must necessarily pre-exist as conditions of happiness, and
others are naturally co-operative and useful as instruments.
And this will be found to agree with what we said at the outset;
for we stated the end of political science to be the best end, and
political science spends most of its pains on making the citizens
to be of a certain character, viz. good and capable of noble acts.
10
2552
safely call a man blessed as being at last beyond evils and
misfortunes, this also affords matter for discussion; for both evil
and good are thought to exist for a dead man, as much as for
one who is alive but not aware of them; e.g. honours and
dishonours and the good or bad fortunes of children and in
general of descendants. And this also presents a problem; for
though a man has lived happily up to old age and has had a
death worthy of his life, many reverses may befall his
descendants – some of them may be good and attain the life
they deserve, while with others the opposite may be the case;
and clearly too the degrees of relationship between them and
their ancestors may vary indefinitely. It would be odd, then, if
the dead man were to share in these changes and become at
one time happy, at another wretched; while it would also be odd
if the fortunes of the descendants did not for some time have
some effect on the happiness of their ancestors.
2553
The question we have now discussed confirms our definition.
For no function of man has so much permanence as virtuous
activities (these are thought to be more durable even than
knowledge of the sciences), and of these themselves the most
valuable are more durable because those who are happy spend
their life most readily and most continuously in these; for this
seems to be the reason why we do not forget them. The
attribute in question, then, will belong to the happy man, and
he will be happy throughout his life; for always, or by preference
to everything else, he will be engaged in virtuous action and
contemplation, and he will bear the chances of life most nobly
and altogether decorously, if he is ‘truly good’ and ‘foursquare
beyond reproach’.
2554
happy man can never become miserable; though he will not
reach blessedness, if he meet with fortunes like those of Priam.
11
2555
living or the dead (much more even than whether lawless and
terrible deeds are presupposed in a tragedy or done on the
stage), this difference also must be taken into account; or rather,
perhaps, the fact that doubt is felt whether the dead share in
any good or evil. For it seems, from these considerations, that
even if anything whether good or evil penetrates to them, it
must be something weak and negligible, either in itself or for
them, or if not, at least it must be such in degree and kind as
not to make happy those who are not happy nor to take away
their blessedness from those who are. The good or bad fortunes
of friends, then, seem to have some effects on the dead, but
effects of such a kind and degree as neither to make the happy
unhappy nor to produce any other change of the kind.
12
2556
we do to the gods and the most godlike of men is to call them
blessed and happy. And so too with good things; no one praises
happiness as he does justice, but rather calls it blessed, as being
something more divine and better.
13
2557
with our original plan. But clearly the virtue we must study is
human virtue; for the good we were seeking was human good
and the happiness human happiness. By human virtue we
mean not that of the body but that of the soul; and happiness
also we call an activity of soul. But if this is so, clearly the
student of politics must know somehow the facts about soul, as
the man who is to heal the eyes or the body as a whole must
know about the eyes or the body; and all the more since politics
is more prized and better than medicine; but even among
doctors the best educated spend much labour on acquiring
knowledge of the body. The student of politics, then, must study
the soul, and must study it with these objects in view, and do so
just to the extent which is sufficient for the questions we are
discussing; for further precision is perhaps something more
laborious than our purposes require.
Some things are said about it, adequately enough, even in the
discussions outside our school, and we must use these; e.g. that
one element in the soul is irrational and one has a rational
principle. Whether these are separated as the parts of the body
or of anything divisible are, or are distinct by definition but by
nature inseparable, like convex and concave in the
circumference of a circle, does not affect the present question.
2558
naturally enough, since sleep is an inactivity of the soul in that
respect in which it is called good or bad), unless perhaps to a
small extent some of the movements actually penetrate to the
soul, and in this respect the dreams of good men are better than
those of ordinary people. Enough of this subject, however; let us
leave the nutritive faculty alone, since it has by its nature no
share in human excellence.
2559
mathematical property. That the irrational element is in some
sense persuaded by a rational principle is indicated also by the
giving of advice and by all reproof and exhortation. And if this
element also must be said to have a rational principle, that
which has a rational principle (as well as that which has not)
will be twofold, one subdivision having it in the strict sense and
in itself, and the other having a tendency to obey as one does
one’s father.
Book II
2560
the word ethos (habit). From this it is also plain that none of the
moral virtues arises in us by nature; for nothing that exists by
nature can form a habit contrary to its nature. For instance the
stone which by nature moves downwards cannot be habituated
to move upwards, not even if one tries to train it by throwing it
up ten thousand times; nor can fire be habituated to move
downwards, nor can anything else that by nature behaves in
one way be trained to behave in another. Neither by nature,
then, nor contrary to nature do the virtues arise in us; rather we
are adapted by nature to receive them, and are made perfect by
habit.
Again, it is from the same causes and by the same means that
every virtue is both produced and destroyed, and similarly every
art; for it is from playing the lyre that both good and bad lyre-
players are produced. And the corresponding statement is true
of builders and of all the rest; men will be good or bad builders
2561
as a result of building well or badly. For if this were not so, there
would have been no need of a teacher, but all men would have
been born good or bad at their craft. This, then, is the case with
the virtues also; by doing the acts that we do in our transactions
with other men we become just or unjust, and by doing the acts
that we do in the presence of danger, and being habituated to
feel fear or confidence, we become brave or cowardly. The same
is true of appetites and feelings of anger; some men become
temperate and good-tempered, others self-indulgent and
irascible, by behaving in one way or the other in the appropriate
circumstances. Thus, in one word, states of character arise out
of like activities. This is why the activities we exhibit must be of
a certain kind; it is because the states of character correspond
to the differences between these. It makes no small difference,
then, whether we form habits of one kind or of another from
our very youth; it makes a very great difference, or rather all the
difference.
2562
said at the very beginning that the accounts we demand must
be in accordance with the subject-matter; matters concerned
with conduct and questions of what is good for us have no
fixity, any more than matters of health. The general account
being of this nature, the account of particular cases is yet more
lacking in exactness; for they do not fall under any art or
precept but the agents themselves must in each case consider
what is appropriate to the occasion, as happens also in the art
of medicine or of navigation.
But not only are the sources and causes of their origination and
growth the same as those of their destruction, but also the
sphere of their actualization will be the same; for this is also
true of the things which are more evident to sense, e.g. of
strength; it is produced by taking much food and undergoing
2563
much exertion, and it is the strong man that will be most able to
do these things. So too is it with the virtues; by abstaining from
pleasures we become temperate, and it is when we have
become so that we are most able to abstain from them; and
similarly too in the case of courage; for by being habituated to
despise things that are terrible and to stand our ground against
them we become brave, and it is when we have become so that
we shall be most able to stand our ground against them.
2564
Again, as we said but lately, every state of soul has a nature
relative to and concerned with the kind of things by which it
tends to be made worse or better; but it is by reason of
pleasures and pains that men become bad, by pursuing and
avoiding these – either the pleasures and pains they ought not
or when they ought not or as they ought not, or by going wrong
in one of the other similar ways that may be distinguished.
Hence men even define the virtues as certain states of
impassivity and rest; not well, however, because they speak
absolutely, and do not say ‘as one ought’ and ‘as one ought not’
and ‘when one ought or ought not’, and the other things that
may be added. We assume, then, that this kind of excellence
tends to do what is best with regard to pleasures and pains, and
vice does the contrary.
The following facts also may show us that virtue and vice are
concerned with these same things. There being three objects of
choice and three of avoidance, the noble, the advantageous, the
pleasant, and their contraries, the base, the injurious, the
painful, about all of these the good man tends to go right and
the bad man to go wrong, and especially about pleasure; for this
is common to the animals, and also it accompanies all objects
of choice; for even the noble and the advantageous appear
pleasant.
Again, it has grown up with us all from our infancy; this is why
it is difficult to rub off this passion, engrained as it is in our life.
And we measure even our actions, some of us more and others
less, by the rule of pleasure and pain. For this reason, then, our
whole inquiry must be about these; for to feel delight and pain
rightly or wrongly has no small effect on our actions.
2565
it is harder. Therefore for this reason also the whole concern
both of virtue and of political science is with pleasures and
pains; for the man who uses these well will be good, he who
uses them badly bad.
Again, the case of the arts and that of the virtues are not
similar; for the products of the arts have their goodness in
themselves, so that it is enough that they should have a certain
character, but if the acts that are in accordance with the virtues
have themselves a certain character it does not follow that they
are done justly or temperately. The agent also must be in a
2566
certain condition when he does them; in the first place he must
have knowledge, secondly he must choose the acts, and choose
them for their own sakes, and thirdly his action must proceed
from a firm and unchangeable character. These are not
reckoned in as conditions of the possession of the arts, except
the bare knowledge; but as a condition of the possession of the
virtues knowledge has little or no weight, while the other
conditions count not for a little but for everything, i.e. the very
conditions which result from often doing just and temperate
acts.
Actions, then, are called just and temperate when they are such
as the just or the temperate man would do; but it is not the man
who does these that is just and temperate, but the man who
also does them as just and temperate men do them. It is well
said, then, that it is by doing just acts that the just man is
produced, and by doing temperate acts the temperate man;
without doing these no one would have even a prospect of
becoming good.
But most people do not do these, but take refuge in theory and
think they are being philosophers and will become good in this
way, behaving somewhat like patients who listen attentively to
their doctors, but do none of the things they are ordered to do.
As the latter will not be made well in body by such a course of
treatment, the former will not be made well in soul by such a
course of philosophy.
Next we must consider what virtue is. Since things that are
found in the soul are of three kinds – passions, faculties, states
of character, virtue must be one of these. By passions I mean
2567
appetite, anger, fear, confidence, envy, joy, friendly feeling,
hatred, longing, emulation, pity, and in general the feelings that
are accompanied by pleasure or pain; by faculties the things in
virtue of which we are said to be capable of feeling these, e.g. of
becoming angry or being pained or feeling pity; by states of
character the things in virtue of which we stand well or badly
with reference to the passions, e.g. with reference to anger we
stand badly if we feel it violently or too weakly, and well if we
feel it moderately; and similarly with reference to the other
passions.
Now neither the virtues nor the vices are passions, because we
are not called good or bad on the ground of our passions, but
are so called on the ground of our virtues and our vices, and
because we are neither praised nor blamed for our passions (for
the man who feels fear or anger is not praised, nor is the man
who simply feels anger blamed, but the man who feels it in a
certain way), but for our virtues and our vices we are praised or
blamed.
Again, we feel anger and fear without choice, but the virtues are
modes of choice or involve choice. Further, in respect of the
passions we are said to be moved, but in respect of the virtues
and the vices we are said not to be moved but to be disposed in
a particular way.
For these reasons also they are not faculties; for we are neither
called good nor bad, nor praised nor blamed, for the simple
capacity of feeling the passions; again, we have the faculties by
nature, but we are not made good or bad by nature; we have
spoken of this before. If, then, the virtues are neither passions
nor faculties, all that remains is that they should be states of
character.
2568
6
2569
for the person who is to take it, or too little – too little for Milo,
too much for the beginner in athletic exercises. The same is true
of running and wrestling. Thus a master of any art avoids
excess and defect, but seeks the intermediate and chooses this
– the intermediate not in the object but relatively to us.
If it is thus, then, that every art does its work well – by looking
to the intermediate and judgling its works by this standard (so
that we often say of good works of art that it is not possible
either to take away or to add anything, implying that excess and
defect destroy the goodness of works of art, while the mean
preserves it; and good artists, as we say, look to this in their
work), and if, further, virtue is more exact and better than any
art, as nature also is, then virtue must have the quality of
aiming at the intermediate. I mean moral virtue; for it is this
that is concerned with passions and actions, and in these there
is excess, defect, and the intermediate. For instance, both fear
and confidence and appetite and anger and pity and in general
pleasure and pain may be felt both too much and too little, and
in both cases not well; but to feel them at the right times, with
reference to the right objects, towards the right people, with the
right motive, and in the right way, is what is both intermediate
and best, and this is characteristic of virtue. Similarly with
regard to actions also there is excess, defect, and the
intermediate. Now virtue is concerned with passions and
actions, in which excess is a form of failure, and so is defect,
while the intermediate is praised and is a form of success; and
being praised and being successful are both characteristics of
virtue. Therefore virtue is a kind of mean, since, as we have
seen, it aims at what is intermediate.
2570
difficult – to miss the mark easy, to hit it difficult); for these
reasons also, then, excess and defect are characteristic of vice,
and the mean of virtue;
For men are good in but one way, but bad in many.
But not every action nor every passion admits of a mean; for
some have names that already imply badness, e.g. spite,
shamelessness, envy, and in the case of actions adultery, theft,
murder; for all of these and suchlike things imply by their
names that they are themselves bad, and not the excesses or
deficiencies of them. It is not possible, then, ever to be right
with regard to them; one must always be wrong. Nor does
goodness or badness with regard to such things depend on
committing adultery with the right woman, at the right time,
and in the right way, but simply to do any of them is to go
wrong. It would be equally absurd, then, to expect that in
unjust, cowardly, and voluptuous action there should be a
mean, an excess, and a deficiency; for at that rate there would
be a mean of excess and of deficiency, an excess of excess, and
a deficiency of deficiency. But as there is no excess and
deficiency of temperance and courage because what is
intermediate is in a sense an extreme, so too of the actions we
2571
have mentioned there is no mean nor any excess and
deficiency, but however they are done they are wrong; for in
general there is neither a mean of excess and deficiency, nor
excess and deficiency of a mean.
2572
dispositions – a mean, magnificence (for the magnificent man
differs from the liberal man; the former deals with large sums,
the latter with small ones), an excess, tastelessness and
vulgarity, and a deficiency, niggardliness; these differ from the
states opposed to liberality, and the mode of their difference
will be stated later. With regard to honour and dishonour the
mean is proper pride, the excess is known as a sort of ‘empty
vanity’, and the deficiency is undue humility; and as we said
liberality was related to magnificence, differing from it by
dealing with small sums, so there is a state similarly related to
proper pride, being concerned with small honours while that is
concerned with great. For it is possible to desire honour as one
ought, and more than one ought, and less, and the man who
exceeds in his desires is called ambitious, the man who falls
short unambitious, while the intermediate person has no name.
The dispositions also are nameless, except that that of the
ambitious man is called ambition. Hence the people who are at
the extremes lay claim to the middle place; and we ourselves
sometimes call the intermediate person ambitious and
sometimes unambitious, and sometimes praise the ambitious
man and sometimes the unambitious. The reason of our doing
this will be stated in what follows; but now let us speak of the
remaining states according to the method which has been
indicated.
There are also three other means, which have a certain likeness
to one another, but differ from one another: for they are all
2573
concerned with intercourse in words and actions, but differ in
that one is concerned with truth in this sphere, the other two
with pleasantness; and of this one kind is exhibited in giving
amusement, the other in all the circumstances of life. We must
therefore speak of these too, that we may the better see that in
all things the mean is praise-worthy, and the extremes neither
praiseworthy nor right, but worthy of blame. Now most of these
states also have no names, but we must try, as in the other
cases, to invent names ourselves so that we may be clear and
easy to follow. With regard to truth, then, the intermediate is a
truthful sort of person and the mean may be called
truthfulness, while the pretence which exaggerates is
boastfulness and the person characterized by it a boaster, and
that which understates is mock modesty and the person
characterized by it mock-modest. With regard to pleasantness in
the giving of amusement the intermediate person is ready-
witted and the disposition ready wit, the excess is buffoonery
and the person characterized by it a buffoon, while the man
who falls short is a sort of boor and his state is boorishness.
With regard to the remaining kind of pleasantness, that which
is exhibited in life in general, the man who is pleasant in the
right way is friendly and the mean is friendliness, while the
man who exceeds is an obsequious person if he has no end in
view, a flatterer if he is aiming at his own advantage, and the
man who falls short and is unpleasant in all circumstances is a
quarrelsome and surly sort of person.
There are also means in the passions and concerned with the
passions; since shame is not a virtue, and yet praise is extended
to the modest man. For even in these matters one man is said
to be intermediate, and another to exceed, as for instance the
bashful man who is ashamed of everything; while he who falls
short or is not ashamed of anything at all is shameless, and the
intermediate person is modest. Righteous indignation is a mean
between envy and spite, and these states are concerned with
2574
the pain and pleasure that are felt at the fortunes of our
neighbours; the man who is characterized by righteous
indignation is pained at undeserved good fortune, the envious
man, going beyond him, is pained at all good fortune, and the
spiteful man falls so far short of being pained that he even
rejoices. But these states there will be an opportunity of
describing elsewhere; with regard to justice, since it has not one
simple meaning, we shall, after describing the other states,
distinguish its two kinds and say how each of them is a mean;
and similarly we shall treat also of the rational virtues.
2575
These states being thus opposed to one another, the greatest
contrariety is that of the extremes to each other, rather than to
the intermediate; for these are further from each other than
from the intermediate, as the great is further from the small
and the small from the great than both are from the equal.
Again, to the intermediate some extremes show a certain
likeness, as that of rashness to courage and that of prodigality
to liberality; but the extremes show the greatest unlikeness to
each other; now contraries are defined as the things that are
furthest from each other, so that things that are further apart
are more contrary.
2576
9
2577
if we dismiss pleasure thus we are less likely to go astray. It is by
doing this, then, (to sum the matter up) that we shall best be
able to hit the mean.
2578
Book III
But with regard to the things that are done from fear of greater
evils or for some noble object (e.g. if a tyrant were to order one
to do something base, having one’s parents and children in his
power, and if one did the action they were to be saved, but
otherwise would be put to death), it may be debated whether
such actions are involuntary or voluntary. Something of the sort
happens also with regard to the throwing of goods overboard in
a storm; for in the abstract no one throws goods away
voluntarily, but on condition of its securing the safety of himself
and his crew any sensible man does so. Such actions, then, are
mixed, but are more like voluntary actions; for they are worthy
of choice at the time when they are done, and the end of an
action is relative to the occasion. Both the terms, then,
‘voluntary’ and ‘involuntary’, must be used with reference to the
2579
moment of action. Now the man acts voluntarily; for the
principle that moves the instrumental parts of the body in such
actions is in him, and the things of which the moving principle
is in a man himself are in his power to do or not to do. Such
actions, therefore, are voluntary, but in the abstract perhaps
involuntary; for no one would choose any such act in itself.
For such actions men are sometimes even praised, when they
endure something base or painful in return for great and noble
objects gained; in the opposite case they are blamed, since to
endure the greatest indignities for no noble end or for a trifling
end is the mark of an inferior person. On some actions praise
indeed is not bestowed, but pardon is, when one does what he
ought not under pressure which overstrains human nature and
which no one could withstand. But some acts, perhaps, we
cannot be forced to do, but ought rather to face death after the
most fearful sufferings; for the things that ‘forced’ Euripides
Alcmaeon to slay his mother seem absurd. It is difficult
sometimes to determine what should be chosen at what cost,
and what should be endured in return for what gain, and yet
more difficult to abide by our decisions; for as a rule what is
expected is painful, and what we are forced to do is base,
whence praise and blame are bestowed on those who have been
compelled or have not.
2580
of things are to be chosen, and in return for what, it is not easy
to state; for there are many differences in the particular cases.
But if some one were to say that pleasant and noble objects
have a compelling power, forcing us from without, all acts
would be for him compulsory; for it is for these objects that all
men do everything they do. And those who act under
compulsion and unwillingly act with pain, but those who do
acts for their pleasantness and nobility do them with pleasure;
it is absurd to make external circumstances responsible, and
not oneself, as being easily caught by such attractions, and to
make oneself responsible for noble acts but the pleasant objects
responsible for base acts. The compulsory, then, seems to be
that whose moving principle is outside, the person compelled
contributing nothing.
2581
term ‘involuntary’ tends to be used not if a man is ignorant of
what is to his advantage – for it is not mistaken purpose that
causes involuntary action (it leads rather to wickedness), nor
ignorance of the universal (for that men are blamed), but
ignorance of particulars, i.e. of the circumstances of the action
and the objects with which it is concerned. For it is on these
that both pity and pardon depend, since the person who is
ignorant of any of these acts involuntarily.
2582
Since that which is done under compulsion or by reason of
ignorance is involuntary, the voluntary would seem to be that of
which the moving principle is in the agent himself, he being
aware of the particular circumstances of the action. Presumably
acts done by reason of anger or appetite are not rightly called
involuntary. For in the first place, on that showing none of the
other animals will act voluntarily, nor will children; and
secondly, is it meant that we do not do voluntarily any of the
acts that are due to appetite or anger, or that we do the noble
acts voluntarily and the base acts involuntarily? Is not this
absurd, when one and the same thing is the cause? But it would
surely be odd to describe as involuntary the things one ought to
desire; and we ought both to be angry at certain things and to
have an appetite for certain things, e.g. for health and for
learning. Also what is involuntary is thought to be painful, but
what is in accordance with appetite is thought to be pleasant.
Again, what is the difference in respect of involuntariness
between errors committed upon calculation and those
committed in anger? Both are to be avoided, but the irrational
passions are thought not less human than reason is, and
therefore also the actions which proceed from anger or appetite
are the man’s actions. It would be odd, then, to treat them as
involuntary.
2583
Choice, then, seems to be voluntary, but not the same thing as
the voluntary; the latter extends more widely. For both children
and the lower animals share in voluntary action, but not in
choice, and acts done on the spur of the moment we describe as
voluntary, but not as chosen.
Still less is it anger; for acts due to anger are thought to be less
than any others objects of choice.
2584
distinguished by its falsity or truth, not by its badness or
goodness, while choice is distinguished rather by these.
2585
things? We ought presumably to call not what a fool or a
madman would deliberate about, but what a sensible man
would deliberate about, a subject of deliberation. Now about
eternal things no one deliberates, e.g. about the material
universe or the incommensurability of the diagonal and the side
of a square. But no more do we deliberate about the things that
involve movement but always happen in the same way, whether
of necessity or by nature or from any other cause, e.g. the
solstices and the risings of the stars; nor about things that
happen now in one way, now in another, e.g. droughts and
rains; nor about chance events, like the finding of treasure. But
we do not deliberate even about all human affairs; for instance,
no Spartan deliberates about the best constitution for the
Scythians. For none of these things can be brought about by our
own efforts.
2586
important questions, distrusting ourselves as not being equal to
deciding.
2587
are matters of perception. If we are to be always deliberating, we
shall have to go on to infinity.
That wish is for the end has already been stated; some think it
is for the good, others for the apparent good. Now those who
say that the good is the object of wish must admit in
consequence that that which the man who does not choose
aright wishes for is not an object of wish (for if it is to be so, it
must also be good; but it was, if it so happened, bad); while
those who say the apparent good is the object of wish must
admit that there is no natural object of wish, but only what
seems good to each man. Now different things appear good to
different people, and, if it so happens, even contrary things.
2588
If these consequences are unpleasing, are we to say that
absolutely and in truth the good is the object of wish, but for
each person the apparent good; that that which is in truth an
object of wish is an object of wish to the good man, while any
chance thing may be so the bad man, as in the case of bodies
also the things that are in truth wholesome are wholesome for
bodies which are in good condition, while for those that are
diseased other things are wholesome – or bitter or sweet or hot
or heavy, and so on; since the good man judges each class of
things rightly, and in each the truth appears to him? For each
state of character has its own ideas of the noble and the
pleasant, and perhaps the good man differs from others most
by seeing the truth in each class of things, being as it were the
norm and measure of them. In most things the error seems to
be due to pleasure; for it appears a good when it is not. We
therefore choose the pleasant as a good, and avoid pain as an
evil.
The end, then, being what we wish for, the means what we
deliberate about and choose, actions concerning means must be
according to choice and voluntary. Now the exercise of the
virtues is concerned with means. Therefore virtue also is in our
own power, and so too vice. For where it is in our power to act it
is also in our power not to act, and vice versa; so that, if to act,
where this is noble, is in our power, not to act, which will be
base, will also be in our power, and if not to act, where this is
noble, is in our power, to act, which will be base, will also be in
our power. Now if it is in our power to do noble or base acts, and
likewise in our power not to do them, and this was what being
2589
good or bad meant, then it is in our power to be virtuous or
vicious.
2590
But perhaps a man is the kind of man not to take care. Still they
are themselves by their slack lives responsible for becoming
men of that kind, and men make themselves responsible for
being unjust or self-indulgent, in the one case by cheating and
in the other by spending their time in drinking bouts and the
like; for it is activities exercised on particular objects that make
the corresponding character. This is plain from the case of
people training for any contest or action; they practise the
activity the whole time. Now not to know that it is from the
exercise of activities on particular objects that states of
character are produced is the mark of a thoroughly senseless
person. Again, it is irrational to suppose that a man who acts
unjustly does not wish to be unjust or a man who acts self-
indulgently to be self-indulgent. But if without being ignorant a
man does the things which will make him unjust, he will be
unjust voluntarily. Yet it does not follow that if he wishes he will
cease to be unjust and will be just. For neither does the man
who is ill become well on those terms. We may suppose a case
in which he is ill voluntarily, through living incontinently and
disobeying his doctors. In that case it was then open to him not
to be ill, but not now, when he has thrown away his chance, just
as when you have let a stone go it is too late to recover it; but
yet it was in your power to throw it, since the moving principle
was in you. So, too, to the unjust and to the self-indulgent man
it was open at the beginning not to become men of this kind,
and so they are unjust and selfindulgent voluntarily; but now
that they have become so it is not possible for them not to be
so.
But not only are the vices of the soul voluntary, but those of the
body also for some men, whom we accordingly blame; while no
one blames those who are ugly by nature, we blame those who
are so owing to want of exercise and care. So it is, too, with
respect to weakness and infirmity; no one would reproach a
man blind from birth or by disease or from a blow, but rather
2591
pity him, while every one would blame a man who was blind
from drunkenness or some other form of self-indulgence. Of
vices of the body, then, those in our own power are blamed,
those not in our power are not. And if this be so, in the other
cases also the vices that are blamed must be in our own power.
Now some one may say that all men desire the apparent good,
but have no control over the appearance, but the end appears to
each man in a form answering to his character. We reply that if
each man is somehow responsible for his state of mind, he will
also be himself somehow responsible for the appearance; but if
not, no one is responsible for his own evildoing, but every one
does evil acts through ignorance of the end, thinking that by
these he will get what is best, and the aiming at the end is not
self-chosen but one must be born with an eye, as it were, by
which to judge rightly and choose what is truly good, and he is
well endowed by nature who is well endowed with this. For it is
what is greatest and most noble, and what we cannot get or
learn from another, but must have just such as it was when
given us at birth, and to be well and nobly endowed with this
will be perfect and true excellence of natural endowment. If this
is true, then, how will virtue be more voluntary than vice? To
both men alike, the good and the bad, the end appears and is
fixed by nature or however it may be, and it is by referring
everything else to this that men do whatever they do.
2592
assume the end to be so and so), the vices also will be
voluntary; for the same is true of them.
Let us take up the several virtues, however, and say which they
are and what sort of things they are concerned with and how
they are concerned with them; at the same time it will become
plain how many they are. And first let us speak of courage.
2593
transference of the word to a new meaning; for he has in him
something which is like the brave man, since the brave man
also is a fearless person. Poverty and disease we perhaps ought
not to fear, nor in general the things that do not proceed from
vice and are not due to a man himself. But not even the man
who is fearless of these is brave. Yet we apply the word to him
also in virtue of a similarity; for some who in the dangers of war
are cowards are liberal and are confident in face of the loss of
money. Nor is a man a coward if he fears insult to his wife and
children or envy or anything of the kind; nor brave if he is
confident when he is about to be flogged. With what sort of
terrible things, then, is the brave man concerned? Surely with
the greatest; for no one is more likely than he to stand his
ground against what is awe-inspiring. Now death is the most
terrible of all things; for it is the end, and nothing is thought to
be any longer either good or bad for the dead. But the brave
man would not seem to be concerned even with death in all
circumstances, e.g. at sea or in disease. In what circumstances,
then? Surely in the noblest. Now such deaths are those in battle;
for these take place in the greatest and noblest danger. And
these are correspondingly honoured in city-states and at the
courts of monarchs. Properly, then, he will be called brave who
is fearless in face of a noble death, and of all emergencies that
involve death; and the emergencies of war are in the highest
degree of this kind. Yet at sea also, and in disease, the brave
man is fearless, but not in the same way as the seaman; for he
has given up hope of safety, and is disliking the thought of
death in this shape, while they are hopeful because of their
experience. At the same time, we show courage in situations
where there is the opportunity of showing prowess or where
death is noble; but in these forms of death neither of these
conditions is fulfilled.
2594
7
What is terrible is not the same for all men; but we say there are
things terrible even beyond human strength. These, then, are
terrible to every one – at least to every sensible man; but the
terrible things that are not beyond human strength differ in
magnitude and degree, and so too do the things that inspire
confidence. Now the brave man is as dauntless as man may be.
Therefore, while he will fear even the things that are not beyond
human strength, he will face them as he ought and as the rule
directs, for honour’s sake; for this is the end of virtue. But it is
possible to fear these more, or less, and again to fear things that
are not terrible as if they were. Of the faults that are committed
one consists in fearing what one should not, another in fearing
as we should not, another in fearing when we should not, and
so on; and so too with respect to the things that inspire
confidence. The man, then, who faces and who fears the right
things and from the right motive, in the right way and from the
right time, and who feels confidence under the corresponding
conditions, is brave; for the brave man feels and acts according
to the merits of the case and in whatever way the rule directs.
Now the end of every activity is conformity to the
corresponding state of character. This is true, therefore, of the
brave man as well as of others. But courage is noble. Therefore
the end also is noble; for each thing is defined by its end.
Therefore it is for a noble end that the brave man endures and
acts as courage directs.
2595
exceeds in confidence about what really is terrible is rash. The
rash man, however, is also thought to be boastful and only a
pretender to courage; at all events, as the brave man is with
regard to what is terrible, so the rash man wishes to appear; and
so he imitates him in situations where he can. Hence also most
of them are a mixture of rashness and cowardice; for, while in
these situations they display confidence, they do not hold their
ground against what is really terrible. The man who exceeds in
fear is a coward; for he fears both what he ought not and as he
ought not, and all the similar characterizations attach to him.
He is lacking also in confidence; but he is more conspicuous for
his excess of fear in painful situations. The coward, then, is a
despairing sort of person; for he fears everything. The brave
man, on the other hand, has the opposite disposition; for
confidence is the mark of a hopeful disposition. The coward, the
rash man, and the brave man, then, are concerned with the
same objects but are differently disposed towards them; for the
first two exceed and fall short, while the third holds the middle,
which is the right, position; and rash men are precipitate, and
wish for dangers beforehand but draw back when they are in
them, while brave men are keen in the moment of action, but
quiet beforehand.
2596
8
For Hector one day ‘mid the Trojans shall utter his vaulting
harangue:
But if I shall spy any dastard that cowers far from the fight,
And those who give them their posts, and beat them if they
retreat, do the same, and so do those who draw them up with
trenches or something of the sort behind them; all of these
2597
apply compulsion. But one ought to be brave not under
compulsion but because it is noble to be so.
2598
honour’s sake, but passion aids them; while wild beasts act
under the influence of pain; for they attack because they have
been wounded or because they are afraid, since if they are in a
forest they do not come near one. Thus they are not brave
because, driven by pain and passion, they rush on danger
without foreseeing any of the perils, since at that rate even
asses would be brave when they are hungry; for blows will not
drive them from their food; and lust also makes adulterers do
many daring things. (Those creatures are not brave, then, which
are driven on to danger by pain or passion.) The ‘courage’ that is
due to passion seems to be the most natural, and to be courage
if choice and motive be added.
Men, then, as well as beasts, suffer pain when they are angry,
and are pleased when they exact their revenge; those who fight
for these reasons, however, are pugnacious but not brave; for
they do not act for honour’s sake nor as the rule directs, but
from strength of feeling; they have, however, something akin to
courage.
(4) Nor are sanguine people brave; for they are confident in
danger only because they have conquered often and against
many foes. Yet they closely resemble brave men, because both
are confident; but brave men are confident for the reasons
stated earlier, while these are so because they think they are the
strongest and can suffer nothing. (Drunken men also behave in
this way; they become sanguine). When their adventures do not
succeed, however, they run away; but it was the mark of a brave
man to face things that are, and seem, terrible for a man,
because it is noble to do so and disgraceful not to do so. Hence
also it is thought the mark of a braver man to be fearless and
undisturbed in sudden alarms than to be so in those that are
foreseen; for it must have proceeded more from a state of
character, because less from preparation; acts that are foreseen
2599
may be chosen by calculation and rule, but sudden actions must
be in accordance with one’s state of character.
(5) People who are ignorant of the danger also appear brave, and
they are not far removed from those of a sanguine temper, but
are inferior inasmuch as they have no self-reliance while these
have. Hence also the sanguine hold their ground for a time; but
those who have been deceived about the facts fly if they know
or suspect that these are different from what they supposed, as
happened to the Argives when they fell in with the Spartans
and took them for Sicyonians.
2600
exertions are many the end, which is but small, appears to have
nothing pleasant in it. And so, if the case of courage is similar,
death and wounds will be painful to the brave man and against
his will, but he will face them because it is noble to do so or
because it is base not to do so. And the more he is possessed of
virtue in its entirety and the happier he is, the more he will be
pained at the thought of death; for life is best worth living for
such a man, and he is knowingly losing the greatest goods, and
this is painful. But he is none the less brave, and perhaps all the
more so, because he chooses noble deeds of war at that cost. It
is not the case, then, with all the virtues that the exercise of
them is pleasant, except in so far as it reaches its end. But it is
quite possible that the best soldiers may be not men of this sort
but those who are less brave but have no other good; for these
are ready to face danger, and they sell their life for trifling gains.
10
2601
self-indulgent. Nor, again, are those who are concerned with the
other pleasures that are not bodily; for those who are fond of
hearing and telling stories and who spend their days on
anything that turns up are called gossips, but not self-indulgent,
nor are those who are pained at the loss of money or of friends.
2602
the kind of pleasures that the other animals share in, which
therefore appear slavish and brutish; these are touch and taste.
But even of taste they appear to make little or no use; for the
business of taste is the discriminating of flavours, which is done
by winetasters and people who season dishes; but they hardly
take pleasure in making these discriminations, or at least self-
indulgent people do not, but in the actual enjoyment, which in
all cases comes through touch, both in the case of food and in
that of drink and in that of sexual intercourse. This is why a
certain gourmand prayed that his throat might become longer
than a crane’s, implying that it was the contact that he took
pleasure in. Thus the sense with which self-indulgence is
connected is the most widely shared of the senses; and self-
indulgence would seem to be justly a matter of reproach,
because it attaches to us not as men but as animals. To delight
in such things, then, and to love them above all others, is
brutish. For even of the pleasures of touch the most liberal have
been eliminated, e.g. those produced in the gymnasium by
rubbing and by the consequent heat; for the contact
characteristic of the self-indulgent man does not affect the
whole body but only certain parts.
11
2603
different kinds of people, and some things are more pleasant to
every one than chance objects. Now in the natural appetites few
go wrong, and only in one direction, that of excess; for to eat or
drink whatever offers itself till one is surfeited is to exceed the
natural amount, since natural appetite is the replenishment of
one’s deficiency. Hence these people are called belly-gods, this
implying that they fill their belly beyond what is right. It is
people of entirely slavish character that become like this. But
with regard to the pleasures peculiar to individuals many
people go wrong and in many ways. For while the people who
are ‘fond of so and so’ are so called because they delight either
in the wrong things, or more than most people do, or in the
wrong way, the self-indulgent exceed in all three ways; they
both delight in some things that they ought not to delight in
(since they are hateful), and if one ought to delight in some of
the things they delight in, they do so more than one ought and
than most men do.
2604
other animals distinguish different kinds of food and enjoy
some and not others; and if there is any one who finds nothing
pleasant and nothing more attractive than anything else, he
must be something quite different from a man; this sort of
person has not received a name because he hardly occurs. The
temperate man occupies a middle position with regard to these
objects. For he neither enjoys the things that the self-indulgent
man enjoys most – but rather dislikes them – nor in general the
things that he should not, nor anything of this sort to excess,
nor does he feel pain or craving when they are absent, or does
so only to a moderate degree, and not more than he should, nor
when he should not, and so on; but the things that, being
pleasant, make for health or for good condition, he will desire
moderately and as he should, and also other pleasant things if
they are not hindrances to these ends, or contrary to what is
noble, or beyond his means. For he who neglects these
conditions loves such pleasures more than they are worth, but
the temperate man is not that sort of person, but the sort of
person that the right rule prescribes.
12
2605
voluntary in a different degree from its particular
manifestations; for it is itself painless, but in these we are upset
by pain, so that we even throw down our arms and disgrace
ourselves in other ways; hence our acts are even thought to be
done under compulsion. For the self-indulgent man, on the
other hand, the particular acts are voluntary (for he does them
with craving and desire), but the whole state is less so; for no
one craves to be self-indulgent.
2606
Here we conclude our account of temperance.
Book IV
2607
badly; and riches is a useful thing; and everything is used best
by the man who has the virtue concerned with it; riches,
therefore, will be used best by the man who has the virtue
concerned with wealth; and this is the liberal man. Now
spending and giving seem to be the using of wealth; taking and
keeping rather the possession of it. Hence it is more the mark of
the liberal man to give to the right people than to take from the
right sources and not to take from the wrong. For it is more
characteristic of virtue to do good than to have good done to
one, and more characteristic to do what is noble than not to do
what is base; and it is not hard to see that giving implies doing
good and doing what is noble, and taking implies having good
done to one or not acting basely. And gratitude is felt towards
him who gives, not towards him who does not take, and praise
also is bestowed more on him. It is easier, also, not to take than
to give; for men are apter to give away their own too little than
to take what is another’s. Givers, too, are called liberal; but those
who do not take are not praised for liberality but rather for
justice; while those who take are hardly praised at all. And the
liberal are almost the most loved of all virtuous characters,
since they are useful; and this depends on their giving.
Now virtuous actions are noble and done for the sake of the
noble. Therefore the liberal man, like other virtuous men, will
give for the sake of the noble, and rightly; for he will give to the
right people, the right amounts, and at the right time, with all
the other qualifications that accompany right giving; and that
too with pleasure or without pain; for that which is virtuous is
pleasant or free from pain – least of all will it be painful. But he
who gives to the wrong people or not for the sake of the noble
but for some other cause, will be called not liberal but by some
other name. Nor is he liberal who gives with pain; for he would
prefer the wealth to the noble act, and this is not characteristic
of a liberal man. But no more will the liberal man take from
wrong sources; for such taking is not characteristic of the man
2608
who sets no store by wealth. Nor will he be a ready asker; for it
is not characteristic of a man who confers benefits to accept
them lightly. But he will take from the right sources, e.g. from
his own possessions, not as something noble but as a necessity,
that he may have something to give. Nor will he neglect his own
property, since he wishes by means of this to help others. And
he will refrain from giving to anybody and everybody, that he
may have something to give to the right people, at the right
time, and where it is noble to do so. It is highly characteristic of
a liberal man also to go to excess in giving, so that he leaves too
little for himself; for it is the nature of a liberal man not to look
to himself. The term ‘liberality’ is used relatively to a man’s
substance; for liberality resides not in the multitude of the gifts
but in the state of character of the giver, and this is relative to
the giver’s substance. There is therefore nothing to prevent the
man who gives less from being the more liberal man, if he has
less to give those are thought to be more liberal who have not
made their wealth but inherited it; for in the first place they
have no experience of want, and secondly all men are fonder of
their own productions, as are parents and poets. It is not easy
for the liberal man to be rich, since he is not apt either at taking
or at keeping, but at giving away, and does not value wealth for
its own sake but as a means to giving. Hence comes the charge
that is brought against fortune, that those who deserve riches
most get it least. But it is not unreasonable that it should turn
out so; for he cannot have wealth, any more than anything else,
if he does not take pains to have it. Yet he will not give to the
wrong people nor at the wrong time, and so on; for he would no
longer be acting in accordance with liberality, and if he spent on
these objects he would have nothing to spend on the right
objects. For, as has been said, he is liberal who spends according
to his substance and on the right objects; and he who exceeds is
prodigal. Hence we do not call despots prodigal; for it is thought
not easy for them to give and spend beyond the amount of their
2609
possessions. Liberality, then, being a mean with regard to giving
and taking of wealth, the liberal man will both give and spend
the right amounts and on the right objects, alike in small things
and in great, and that with pleasure; he will also take the right
amounts and from the right sources. For, the virtue being a
mean with regard to both, he will do both as he ought; since
this sort of taking accompanies proper giving, and that which is
not of this sort is contrary to it, and accordingly the giving and
taking that accompany each other are present together in the
same man, while the contrary kinds evidently are not. But if he
happens to spend in a manner contrary to what is right and
noble, he will be pained, but moderately and as he ought; for it
is the mark of virtue both to be pleased and to be pained at the
right objects and in the right way. Further, the liberal man is
easy to deal with in money matters; for he can be got the better
of, since he sets no store by money, and is more annoyed if he
has not spent something that he ought than pained if he has
spent something that he ought not, and does not agree with the
saying of Simonides.
2610
may move towards the middle state. For he has the
characteristics of the liberal man, since he both gives and
refrains from taking, though he does neither of these in the
right manner or well. Therefore if he were brought to do so by
habituation or in some other way, he would be liberal; for he
will then give to the right people, and will not take from the
wrong sources. This is why he is thought to have not a bad
character; it is not the mark of a wicked or ignoble man to go to
excess in giving and not taking, but only of a foolish one. The
man who is prodigal in this way is thought much better than
the mean man both for the aforesaid reasons and because he
benefits many while the other benefits no one, not even
himself.
But most prodigal people, as has been said, also take from the
wrong sources, and are in this respect mean. They become apt
to take because they wish to spend and cannot do this easily;
for their possessions soon run short. Thus they are forced to
provide means from some other source. At the same time,
because they care nothing for honour, they take recklessly and
from any source; for they have an appetite for giving, and they
do not mind how or from what source. Hence also their giving is
not liberal; for it is not noble, nor does it aim at nobility, nor is it
done in the right way; sometimes they make rich those who
should be poor, and will give nothing to people of respectable
character, and much to flatterers or those who provide them
with some other pleasure. Hence also most of them are self-
indulgent; for they spend lightly and waste money on their
indulgences, and incline towards pleasures because they do not
live with a view to what is noble.
2611
men mean) and more innate in men than prodigality; for most
men are fonder of getting money than of giving. It also extends
widely, and is multiform, since there seem to be many kinds of
meanness.
2612
other makes gain from his friends, to whom he ought to be
giving. Both, then, since they are willing to make gain from
wrong sources, are sordid lovers of gain; therefore all such
forms of taking are mean.
2613
The magnificent man is like an artist; for he can see what is
fitting and spend large sums tastefully. For, as we said at the
begining, a state of character is determined by its activities and
by its objects. Now the expenses of the magnificent man are
large and fitting. Such, therefore, are also his results; for thus
there will be a great expenditure and one that is fitting to its
result. Therefore the result should be worthy of the expense,
and the expense should be worthy of the result, or should even
exceed it. And the magnificent man will spend such sums for
honour’s sake; for this is common to the virtues. And further he
will do so gladly and lavishly; for nice calculation is a niggardly
thing. And he will consider how the result can be made most
beautiful and most becoming rather than for how much it can
be produced and how it can be produced most cheaply. It is
necessary, then, that the magnificent man be also liberal. For
the liberal man also will spend what he ought and as he ought;
and it is in these matters that the greatness implied in the
name of the magnificent man – his bigness, as it were – is
manifested, since liberality is concerned with these matters;
and at an equal expense he will produce a more magnificent
work of art. For a possession and a work of art have not the
same excellence. The most valuable possession is that which is
worth most, e.g. gold, but the most valuable work of art is that
which is great and beautiful (for the contemplation of such a
work inspires admiration, and so does magnificence); and a
work has an excellence – viz. magnificence – which involves
magnitude. Magnificence is an attribute of expenditures of the
kind which we call honourable, e.g. those connected with the
gods – votive offerings, buildings, and sacrifices – and similarly
with any form of religious worship, and all those that are proper
objects of public-spirited ambition, as when people think they
ought to equip a chorus or a trireme, or entertain the city, in a
brilliant way. But in all cases, as has been said, we have regard
to the agent as well and ask who he is and what means he has;
2614
for the expenditure should be worthy of his means, and suit not
only the result but also the producer. Hence a poor man cannot
be magnificent, since he has not the means with which to
spend large sums fittingly; and he who tries is a fool, since he
spends beyond what can be expected of him and what is proper,
but it is right expenditure that is virtuous. But great expenditure
is becoming to those who have suitable means to start with,
acquired by their own efforts or from ancestors or connexions,
and to people of high birth or reputation, and so on; for all these
things bring with them greatness and prestige. Primarily, then,
the magnificent man is of this sort, and magnificence is shown
in expenditures of this sort, as has been said; for these are the
greatest and most honourable. Of private occasions of
expenditure the most suitable are those that take place once for
all, e.g. a wedding or anything of the kind, or anything that
interests the whole city or the people of position in it, and also
the receiving of foreign guests and the sending of them on their
way, and gifts and counter-gifts; for the magnificent man
spends not on himself but on public objects, and gifts bear
some resemblance to votive offerings. A magnificent man will
also furnish his house suitably to his wealth (for even a house is
a sort of public ornament), and will spend by preference on
those works that are lasting (for these are the most beautiful),
and on every class of things he will spend what is becoming; for
the same things are not suitable for gods and for men, nor in a
temple and in a tomb. And since each expenditure may be great
of its kind, and what is most magnificent absolutely is great
expenditure on a great object, but what is magnificent here is
what is great in these circumstances, and greatness in the work
differs from greatness in the expense (for the most beautiful
ball or bottle is magnificent as a gift to a child, but the price of it
is small and mean), – therefore it is characteristic of the
magnificent man, whatever kind of result he is producing, to
2615
produce it magnificently (for such a result is not easily
surpassed) and to make it worthy of the expenditure.
Such, then, is the magnificent man; the man who goes to excess
and is vulgar exceeds, as has been said, by spending beyond
what is right. For on small objects of expenditure he spends
much and displays a tasteless showiness; e.g. he gives a club
dinner on the scale of a wedding banquet, and when he
provides the chorus for a comedy he brings them on to the
stage in purple, as they do at Megara. And all such things he will
do not for honour’s sake but to show off his wealth, and because
he thinks he is admired for these things, and where he ought to
spend much he spends little and where little, much. The
niggardly man on the other hand will fall short in everything,
and after spending the greatest sums will spoil the beauty of
the result for a trifle, and whatever he is doing he will hesitate
and consider how he may spend least, and lament even that,
and think he is doing everything on a bigger scale than he
ought.
These states of character, then, are vices; yet they do not bring
disgrace because they are neither harmful to one’s neighbour
nor very unseemly.
2616
proud man, then, is the man we have described. For he who is
worthy of little and thinks himself worthy of little is temperate,
but not proud; for pride implies greatness, as beauty implies a
goodsized body, and little people may be neat and well-
proportioned but cannot be beautiful. On the other hand, he
who thinks himself worthy of great things, being unworthy of
them, is vain; though not every one who thinks himself worthy
of more than he really is worthy of in vain. The man who thinks
himself worthy of worthy of less than he is really worthy of is
unduly humble, whether his deserts be great or moderate, or his
deserts be small but his claims yet smaller. And the man whose
deserts are great would seem most unduly humble; for what
would he have done if they had been less? The proud man, then,
is an extreme in respect of the greatness of his claims, but a
mean in respect of the rightness of them; for he claims what is
accordance with his merits, while the others go to excess or fall
short.
If, then, he deserves and claims great things, and above all the
great things, he will be concerned with one thing in particular.
Desert is relative to external goods; and the greatest of these,
we should say, is that which we render to the gods, and which
people of position most aim at, and which is the prize
appointed for the noblest deeds; and this is honour; that is
surely the greatest of external goods. Honours and dishonours,
therefore, are the objects with respect to which the proud man
is as he should be. And even apart from argument it is with
honour that proud men appear to be concerned; for it is honour
that they chiefly claim, but in accordance with their deserts.
The unduly humble man falls short both in comparison with his
own merits and in comparison with the proud man’s claims.
The vain man goes to excess in comparison with his own
merits, but does not exceed the proud man’s claims.
2617
Now the proud man, since he deserves most, must be good in
the highest degree; for the better man always deserves more,
and the best man most. Therefore the truly proud man must be
good. And greatness in every virtue would seem to be
characteristic of a proud man. And it would be most
unbecoming for a proud man to fly from danger, swinging his
arms by his sides, or to wrong another; for to what end should
he do disgraceful acts, he to whom nothing is great? If we
consider him point by point we shall see the utter absurdity of a
proud man who is not good. Nor, again, would he be worthy of
honour if he were bad; for honour is the prize of virtue, and it is
to the good that it is rendered. Pride, then, seems to be a sort of
crown of the virtues; for it makes them greater, and it is not
found without them. Therefore it is hard to be truly proud; for it
is impossible without nobility and goodness of character. It is
chiefly with honours and dishonours, then, that the proud man
is concerned; and at honours that are great and conferred by
good men he will be moderately Pleased, thinking that he is
coming by his own or even less than his own; for there can be
no honour that is worthy of perfect virtue, yet he will at any rate
accept it since they have nothing greater to bestow on him; but
honour from casual people and on trifling grounds he will
utterly despise, since it is not this that he deserves, and
dishonour too, since in his case it cannot be just. In the first
place, then, as has been said, the proud man is concerned with
honours; yet he will also bear himself with moderation towards
wealth and power and all good or evil fortune, whatever may
befall him, and will be neither over-joyed by good fortune nor
over-pained by evil. For not even towards honour does he bear
himself as if it were a very great thing. Power and wealth are
desirable for the sake of honour (at least those who have them
wish to get honour by means of them); and for him to whom
even honour is a little thing the others must be so too. Hence
proud men are thought to be disdainful.
2618
The goods of fortune also are thought to contribute towards
pride. For men who are well-born are thought worthy of honour,
and so are those who enjoy power or wealth; for they are in a
superior position, and everything that has a superiority in
something good is held in greater honour. Hence even such
things make men prouder; for they are honoured by some for
having them; but in truth the good man alone is to be
honoured; he, however, who has both advantages is thought the
more worthy of honour. But those who without virtue have such
goods are neither justified in making great claims nor entitled
to the name of ‘proud’; for these things imply perfect virtue.
Disdainful and insolent, however, even those who have such
goods become. For without virtue it is not easy to bear
gracefully the goods of fortune; and, being unable to bear them,
and thinking themselves superior to others, they despise others
and themselves do what they please. They imitate the proud
man without being like him, and this they do where they can;
so they do not act virtuously, but they do despise others. For the
proud man despises justly (since he thinks truly), but the many
do so at random.
2619
to Zeus the services she had done him, and why the Spartans
did not recount their services to the Athenians, but those they
had received. It is a mark of the proud man also to ask for
nothing or scarcely anything, but to give help readily, and to be
dignified towards people who enjoy high position and good
fortune, but unassuming towards those of the middle class; for
it is a difficult and lofty thing to be superior to the former, but
easy to be so to the latter, and a lofty bearing over the former is
no mark of ill-breeding, but among humble people it is as vulgar
as a display of strength against the weak. Again, it is
characteristic of the proud man not to aim at the things
commonly held in honour, or the things in which others excel;
to be sluggish and to hold back except where great honour or a
great work is at stake, and to be a man of few deeds, but of great
and notable ones. He must also be open in his hate and in his
love (for to conceal one’s feelings, i.e. to care less for truth than
for what people will think, is a coward’s part), and must speak
and act openly; for he is free of speech because he is
contemptuous, and he is given to telling the truth, except when
he speaks in irony to the vulgar. He must be unable to make his
life revolve round another, unless it be a friend; for this is
slavish, and for this reason all flatterers are servile and people
lacking in self-respect are flatterers. Nor is he given to
admiration; for nothing to him is great. Nor is he mindful of
wrongs; for it is not the part of a proud man to have a long
memory, especially for wrongs, but rather to overlook them. Nor
is he a gossip; for he will speak neither about himself nor about
another, since he cares not to be praised nor for others to be
blamed; nor again is he given to praise; and for the same reason
he is not an evil-speaker, even about his enemies, except from
haughtiness. With regard to necessary or small matters he is
least of all me given to lamentation or the asking of favours; for
it is the part of one who takes such matters seriously to behave
so with respect to them. He is one who will possess beautiful
2620
and profitless things rather than profitable and useful ones; for
this is more proper to a character that suffices to itself.
Such, then, is the proud man; the man who falls short of him is
unduly humble, and the man who goes beyond him is vain. Now
even these are not thought to be bad (for they are not
malicious), but only mistaken. For the unduly humble man,
being worthy of good things, robs himself of what he deserves,
and to have something bad about him from the fact that he
does not think himself worthy of good things, and seems also
not to know himself; else he would have desired the things he
was worthy of, since these were good. Yet such people are not
thought to be fools, but rather unduly retiring. Such a
reputation, however, seems actually to make them worse; for
each class of people aims at what corresponds to its worth, and
these people stand back even from noble actions and
undertakings, deeming themselves unworthy, and from external
goods no less. Vain people, on the other hand, are fools and
ignorant of themselves, and that manifestly; for, not being
worthy of them, they attempt honourable undertakings, and
then are found out; and tetadorn themselves with clothing and
outward show and such things, and wish their strokes of good
fortune to be made public, and speak about them as if they
would be honoured for them. But undue humility is more
opposed to pride than vanity is; for it is both commoner and
worse.
2621
4
2622
appears to be true of the other virtues also. But in this case the
extremes seem to be contradictories because the mean has not
received a name.
The man who is angry at the right things and with the right
people, and, further, as he ought, when he ought, and as long as
he ought, is praised. This will be the good-tempered man, then,
since good temper is praised. For the good-tempered man tends
to be unperturbed and not to be led by passion, but to be angry
in the manner, at the things, and for the length of time, that the
rule dictates; but he is thought to err rather in the direction of
deficiency; for the good-tempered man is not revengeful, but
rather tends to make allowances.
2623
The excess can be manifested in all the points that have been
named (for one can be angry with the wrong persons, at the
wrong things, more than is right, too quickly, or too long); yet all
are not found in the same person. Indeed they could not; for evil
destroys even itself, and if it is complete becomes unbearable.
Now hot-tempered people get angry quickly and with the wrong
persons and at the wrong things and more than is right, but
their anger ceases quickly – which is the best point about them.
This happens to them because they do not restrain their anger
but retaliate openly owing to their quickness of temper, and
then their anger ceases. By reason of excess choleric people are
quick-tempered and ready to be angry with everything and on
every occasion; whence their name. Sulky people are hard to
appease, and retain their anger long; for they repress their
passion. But it ceases when they retaliate; for revenge relieves
them of their anger, producing in them pleasure instead of pain.
If this does not happen they retain their burden; for owing to its
not being obvious no one even reasons with them, and to digest
one’s anger in oneself takes time. Such people are most
troublesome to themselves and to their dearest friends. We call
bad-tempered those who are angry at the wrong things, more
than is right, and longer, and cannot be appeased until they
inflict vengeance or punishment.
To good temper we oppose the excess rather than the defect; for
not only is it commoner since revenge is the more human), but
bad-tempered people are worse to live with.
2624
tempered, and sometimes we call angry people manly, as being
capable of ruling. How far, therefore, and how a man must stray
before he becomes blameworthy, it is not easy to state in words;
for the decision depends on the particular facts and on
perception. But so much at least is plain, that the middle state is
praiseworthy – that in virtue of which we are angry with the
right people, at the right things, in the right way, and so on,
while the excesses and defects are blameworthy – slightly so if
they are present in a low degree, more if in a higher degree, and
very much if in a high degree. Evidently, then, we must cling to
the middle state. – Enough of the states relative to anger.
2625
and those who are not so, except that in each of these cases he
will behave as is befitting; for it is not proper to have the same
care for intimates and for strangers, nor again is it the same
conditions that make it right to give pain to them. Now we have
said generally that he will associate with people in the right
way; but it is by reference to what is honourable and expedient
that he will aim at not giving pain or at contributing pleasure.
For he seems to be concerned with the pleasures and pains of
social life; and wherever it is not honourable, or is harmful, for
him to contribute pleasure, he will refuse, and will choose
rather to give pain; also if his acquiescence in another’s action
would bring disgrace, and that in a high degree, or injury, on
that other, while his opposition brings a little pain, he will not
acquiesce but will decline. He will associate differently with
people in high station and with ordinary people, with closer and
more distant acquaintances, and so too with regard to all other
differences, rendering to each class what is befitting, and while
for its own sake he chooses to contribute pleasure, and avoids
the giving of pain, he will be guided by the consequences, if
these are greater, i.e. honour and expediency. For the sake of a
great future pleasure, too, he will inflict small pains.
2626
7
Let us discuss them both, but first of all the truthful man. We
are not speaking of the man who keeps faith in his agreements,
i.e. in the things that pertain to justice or injustice (for this
would belong to another virtue), but the man who in the
matters in which nothing of this sort is at stake is true both in
word and in life because his character is such. But such a man
would seem to be as a matter of fact equitable. For the man who
loves truth, and is truthful where nothing is at stake, will still
2627
more be truthful where something is at stake; he will avoid
falsehood as something base, seeing that he avoided it even for
its own sake; and such a man is worthy of praise. He inclines
rather to understate the truth; for this seems in better taste
because exaggerations are wearisome.
2628
the boaster that seems to be opposed to the truthful man; for he
is the worse character.
2629
differs from that of a vulgar man, and the joking of an educated
man from that of an uneducated. One may see this even from
the old and the new comedies; to the authors of the former
indecency of language was amusing, to those of the latter
innuendo is more so; and these differ in no small degree in
respect of propriety. Now should we define the man who jokes
well by his saying what is not unbecoming to a well-bred man,
or by his not giving pain, or even giving delight, to the hearer?
Or is the latter definition, at any rate, itself indefinite, since
different things are hateful or pleasant to different people? The
kind of jokes he will listen to will be the same; for the kind he
can put up with are also the kind he seems to make. There are,
then, jokes he will not make; for the jest is a sort of abuse, and
there are things that lawgivers forbid us to abuse; and they
should, perhaps, have forbidden us even to make a jest of such.
The refined and well-bred man, therefore, will be as we have
described, being as it were a law to himself.
The means in life that have been described, then, are three in
number, and are all concerned with an interchange of words
and deeds of some kind. They differ, however, in that one is
concerned with truth; and the other two with pleasantness. Of
those concerned with pleasure, one is displayed in jests, the
other in the general social intercourse of life.
2630
9
The feeling is not becoming to every age, but only to youth. For
we think young people should be prone to the feeling of shame
because they live by feeling and therefore commit many errors,
but are restrained by shame; and we praise young people who
are prone to this feeling, but an older person no one would
praise for being prone to the sense of disgrace, since we think
he should not do anything that need cause this sense. For the
sense of disgrace is not even characteristic of a good man, since
it is consequent on bad actions (for such actions should not be
done; and if some actions are disgraceful in very truth and
others only according to common opinion, this makes no
difference; for neither class of actions should be done, so that
no disgrace should be felt); and it is a mark of a bad man even
to be such as to do any disgraceful action. To be so constituted
as to feel disgraced if one does such an action, and for this
reason to think oneself good, is absurd; for it is for voluntary
actions that shame is felt, and the good man will never
voluntarily do bad actions. But shame may be said to be
conditionally a good thing; if a good man does such actions, he
will feel disgraced; but the virtues are not subject to such a
qualification. And if shamelessness – not to be ashamed of
doing base actions – is bad, that does not make it good to be
2631
ashamed of doing such actions. Continence too is not virtue, but
a mixed sort of state; this will be shown later. Now, however, let
us discuss justice.
Book V
2632
Now often one contrary state is recognized from its contrary,
and often states are recognized from the subjects that exhibit
them; for (A) if good condition is known, bad condition also
becomes known, and (B) good condition is known from the
things that are in good condition, and they from it. If good
condition is firmness of flesh, it is necessary both that bad
condition should be flabbiness of flesh and that the wholesome
should be that which causes firmness in flesh. And it follows for
the most part that if one contrary is ambiguous the other also
will be ambiguous; e.g. if ‘just’ is so, that ‘unjust’ will be so too.
2633
be grasping. And he is unfair; for this contains and is common
to both.
Since the lawless man was seen to be unjust and the law-
abiding man just, evidently all lawful acts are in a sense just
acts; for the acts laid down by the legislative art are lawful, and
each of these, we say, is just. Now the laws in their enactments
on all subjects aim at the common advantage either of all or of
the best or of those who hold power, or something of the sort;
so that in one sense we call those acts just that tend to produce
and preserve happiness and its components for the political
society. And the law bids us do both the acts of a brave man (e.g.
not to desert our post nor take to flight nor throw away our
arms), and those of a temperate man (e.g. not to commit
adultery nor to gratify one’s lust), and those of a good-tempered
man (e.g. not to strike another nor to speak evil), and similarly
with regard to the other virtues and forms of wickedness,
commanding some acts and forbidding others; and the rightly-
framed law does this rightly, and the hastily conceived one less
well. This form of justice, then, is complete virtue, but not
absolutely, but in relation to our neighbour. And therefore
justice is often thought to be the greatest of virtues, and
‘neither evening nor morning star’ is so wonderful; and
proverbially ‘in justice is every virtue comprehended’. And it is
complete virtue in its fullest sense, because it is the actual
exercise of complete virtue. It is complete because he who
possesses it can exercise his virtue not only in himself but
towards his neighbour also; for many men can exercise virtue in
their own affairs, but not in their relations to their neighbour.
This is why the saying of Bias is thought to be true, that ‘rule
will show the man’; for a ruler is necessarily in relation to other
men and a member of a society. For this same reason justice,
alone of the virtues, is thought to be ‘another’s good’, because it
is related to our neighbour; for it does what is advantageous to
another, either a ruler or a copartner. Now the worst man is he
2634
who exercises his wickedness both towards himself and
towards his friends, and the best man is not he who exercises
his virtue towards himself but he who exercises it towards
another; for this is a difficult task. Justice in this sense, then, is
not part of virtue but virtue entire, nor is the contrary injustice
a part of vice but vice entire. What the difference is between
virtue and justice in this sense is plain from what we have said;
they are the same but their essence is not the same; what, as a
relation to one’s neighbour, is justice is, as a certain kind of
state without qualification, virtue.
That there is such a thing is indicated by the fact that while the
man who exhibits in action the other forms of wickedness acts
wrongly indeed, but not graspingly (e.g. the man who throws
away his shield through cowardice or speaks harshly through
bad temper or fails to help a friend with money through
meanness), when a man acts graspingly he often exhibits none
of these vices, – no, nor all together, but certainly wickedness of
some kind (for we blame him) and injustice. There is, then,
another kind of injustice which is a part of injustice in the wide
sense, and a use of the word ‘unjust’ which answers to a part of
what is unjust in the wide sense of ‘contrary to the law’. Again if
one man commits adultery for the sake of gain and makes
money by it, while another does so at the bidding of appetite
though he loses money and is penalized for it, the latter would
2635
be held to be self-indulgent rather than grasping, but the former
is unjust, but not self-indulgent; evidently, therefore, he is
unjust by reason of his making gain by his act. Again, all other
unjust acts are ascribed invariably to some particular kind of
wickedness, e.g. adultery to self-indulgence, the desertion of a
comrade in battle to cowardice, physical violence to anger; but if
a man makes gain, his action is ascribed to no form of
wickedness but injustice. Evidently, therefore, there is apart
from injustice in the wide sense another, ‘particular’, injustice
which shares the name and nature of the first, because its
definition falls within the same genus; for the significance of
both consists in a relation to one’s neighbour, but the one is
concerned with honour or money or safety – or that which
includes all these, if we had a single name for it – and its motive
is the pleasure that arises from gain; while the other is
concerned with all the objects with which the good man is
concerned.
It is clear, then, that there is more than one kind of justice, and
that there is one which is distinct from virtue entire; we must
try to grasp its genus and differentia.
The unjust has been divided into the unlawful and the unfair,
and the just into the lawful and the fair. To the unlawful
answers the afore-mentioned sense of injustice. But since
unfair and the unlawful are not the same, but are different as a
part is from its whole (for all that is unfair is unlawful, but not
all that is unlawful is unfair), the unjust and injustice in the
sense of the unfair are not the same as but different from the
former kind, as part from whole; for injustice in this sense is a
part of injustice in the wide sense, and similarly justice in the
one sense of justice in the other. Therefore we must speak also
about particular justice and particular and similarly about the
just and the unjust. The justice, then, which answers to the
whole of virtue, and the corresponding injustice, one being the
2636
exercise of virtue as a whole, and the other that of vice as a
whole, towards one’s neighbour, we may leave on one side. And
how the meanings of ‘just’ and ‘unjust’ which answer to these
are to be distinguished is evident; for practically the majority of
the acts commanded by the law are those which are prescribed
from the point of view of virtue taken as a whole; for the law
bids us practise every virtue and forbids us to practise any vice.
And the things that tend to produce virtue taken as a whole are
those of the acts prescribed by the law which have been
prescribed with a view to education for the common good. But
with regard to the education of the individual as such, which
makes him without qualification a good man, we must
determine later whether this is the function of the political art
or of another; for perhaps it is not the same to be a good man
and a good citizen of any state taken at random.
2637
3
(A) We have shown that both the unjust man and the unjust act
are unfair or unequal; now it is clear that there is also an
intermediate between the two unequals involved in either case.
And this is the equal; for in any kind of action in which there’s a
more and a less there is also what is equal. If, then, the unjust is
unequal, just is equal, as all men suppose it to be, even apart
from argument. And since the equal is intermediate, the just
will be an intermediate. Now equality implies at least two
things. The just, then, must be both intermediate and equal and
relative (i.e. for certain persons). And since the equall
intermediate it must be between certain things (which are
respectively greater and less); equal, it involves two things; qua
just, it is for certain people. The just, therefore, involves at least
four terms; for the persons for whom it is in fact just are two,
and the things in which it is manifested, the objects distributed,
are two. And the same equality will exist between the persons
and between the things concerned; for as the latter the things
concerned are related, so are the former; if they are not equal,
they will not have what is equal, but this is the origin of
quarrels and complaints – when either equals have and are
awarded unequal shares, or unequals equal shares. Further, this
is plain from the fact that awards should be ‘according to merit’;
for all men agree that what is just in distribution must be
according to merit in some sense, though they do not all specify
the same sort of merit, but democrats identify it with the status
of freeman, supporters of oligarchy with wealth (or with noble
birth), and supporters of aristocracy with excellence.
2638
equality of ratios, and involves four terms at least (that discrete
proportion involves four terms is plain, but so does continuous
proportion, for it uses one term as two and mentions it twice;
e.g. ‘as the line A is to the line B, so is the line B to the line C’;
the line B, then, has been mentioned twice, so that if the line B
be assumed twice, the proportional terms will be four); and the
just, too, involves at least four terms, and the ratio between one
pair is the same as that between the other pair; for there is a
similar distinction between the persons and between the
things. As the term A, then, is to B, so will C be to D, and
therefore, alternando, as A is to C, B will be to D. Therefore also
the whole is in the same ratio to the whole; and this coupling
the distribution effects, and, if the terms are so combined,
effects justly. The conjunction, then, of the term A with C and of
B with D is what is just in distribution, and this species of the
just is intermediate, and the unjust is what violates the
proportion; for the proportional is intermediate, and the just is
proportional. (Mathematicians call this kind of proportion
geometrical; for it is in geometrical proportion that it follows
that the whole is to the whole as either part is to the
corresponding part.) This proportion is not continuous; for we
cannot get a single term standing for a person and a thing.
2639
4
2640
loss and the other gain. Therefore the equal is intermediate
between the greater and the less, but the gain and the loss are
respectively greater and less in contrary ways; more of the good
and less of the evil are gain, and the contrary is loss;
intermediate between them is, as we saw, equal, which we say
is just; therefore corrective justice will be the intermediate
between loss and gain. This is why, when people dispute, they
take refuge in the judge; and to go to the judge is to go to
justice; for the nature of the judge is to be a sort of animate
justice; and they seek the judge as an intermediate, and in some
states they call judges mediators, on the assumption that if they
get what is intermediate they will get what is just. The just,
then, is an intermediate, since the judge is so. Now the judge
restores equality; it is as though there were a line divided into
unequal parts, and he took away that by which the greater
segment exceeds the half, and added it to the smaller segment.
And when the whole has been equally divided, then they say
they have ‘their own’ – i.e. when they have got what is equal.
The equal is intermediate between the greater and the lesser
line according to arithmetical proportion. It is for this reason
also that it is called just (sikaion), because it is a division into
two equal parts (sicha), just as if one were to call it sichaion;
and the judge (sikastes) is one who bisects (sichastes). For when
something is subtracted from one of two equals and added to
the other, the other is in excess by these two; since if what was
taken from the one had not been added to the other, the latter
would have been in excess by one only. It therefore exceeds the
intermediate by one, and the intermediate exceeds by one that
from which something was taken. By this, then, we shall
recognize both what we must subtract from that which has
more, and what we must add to that which has less; we must
add to the latter that by which the intermediate exceeds it, and
subtract from the greatest that by which it exceeds the
intermediate. Let the lines AA’, BB’, CC’ be equal to one another;
2641
from the line AA’ let the segment AE have been subtracted, and
to the line CC’ let the segment CD have been added, so that the
whole line DCC’ exceeds the line EA’ by the segment CD and the
segment CF; therefore it exceeds the line BB’ by the segment CD.
(See diagram.)
These names, both loss and gain, have come from voluntary
exchange; for to have more than one’s own is called gaining,
and to have less than one’s original share is called losing, e.g. in
buying and selling and in all other matters in which the law has
left people free to make their own terms; but when they get
neither more nor less but just what belongs to themselves, they
say that they have their own and that they neither lose nor
gain.
2642
an involuntary act. But in associations for exchange this sort of
justice does hold men together – reciprocity in accordance with
a proportion and not on the basis of precisely equal return. For
it is by proportionate requital that the city holds together. Men
seek to return either evil for evil – and if they cannot do so,
think their position mere slavery – or good for good – and if they
cannot do so there is no exchange, but it is by exchange that
they hold together. This is why they give a prominent place to
the temple of the Graces – to promote the requital of services;
for this is characteristic of grace – we should serve in return one
who has shown grace to us, and should another time take the
initiative in showing it.
2643
exchange and no intercourse. And this proportion will not be
effected unless the goods are somehow equal. All goods must
therefore be measured by some one thing, as we said before.
Now this unit is in truth demand, which holds all things
together (for if men did not need one another’s goods at all, or
did not need them equally, there would be either no exchange
or not the same exchange); but money has become by
convention a sort of representative of demand; and this is why
it has the name ‘money’ (nomisma) – because it exists not by
nature but by law (nomos) and it is in our power to change it
and make it useless. There will, then, be reciprocity when the
terms have been equated so that as farmer is to shoemaker, the
amount of the shoemaker’s work is to that of the farmer’s work
for which it exchanges. But we must not bring them into a
figure of proportion when they have already exchanged
(otherwise one extreme will have both excesses), but when they
still have their own goods. Thus they are equals and associates
just because this equality can be effected in their case. Let A be
a farmer, C food, B a shoemaker, D his product equated to C. If it
had not been possible for reciprocity to be thus effected, there
would have been no association of the parties. That demand
holds things together as a single unit is shown by the fact that
when men do not need one another, i.e. when neither needs the
other or one does not need the other, they do not exchange, as
we do when some one wants what one has oneself, e.g. when
people permit the exportation of corn in exchange for wine.
This equation therefore must be established. And for the future
exchange – that if we do not need a thing now we shall have it if
ever we do need it – money is as it were our surety; for it must
be possible for us to get what we want by bringing the money.
Now the same thing happens to money itself as to goods – it is
not always worth the same; yet it tends to be steadier. This is
why all goods must have a price set on them; for then there will
always be exchange, and if so, association of man with man.
2644
Money, then, acting as a measure, makes goods commensurate
and equates them; for neither would there have been
association if there were not exchange, nor exchange if there
were not equality, nor equality if there were not
commensurability. Now in truth it is impossible that things
differing so much should become commensurate, but with
reference to demand they may become so sufficiently. There
must, then, be a unit, and that fixed by agreement (for which
reason it is called money); for it is this that makes all things
commensurate, since all things are measured by money. Let A
be a house, B ten minae, C a bed. A is half of B, if the house is
worth five minae or equal to them; the bed, C, is a tenth of B; it
is plain, then, how many beds are equal to a house, viz. five.
That exchange took place thus before there was money is plain;
for it makes no difference whether it is five beds that exchange
for a house, or the money value of five beds.
We have now defined the unjust and the just. These having
been marked off from each other, it is plain that just action is
intermediate between acting unjustly and being unjustly
treated; for the one is to have too much and the other to have
too little. Justice is a kind of mean, but not in the same way as
the other virtues, but because it relates to an intermediate
amount, while injustice relates to the extremes. And justice is
that in virtue of which the just man is said to be a doer, by
choice, of that which is just, and one who will distribute either
between himself and another or between two others not so as
to give more of what is desirable to himself and less to his
neighbour (and conversely with what is harmful), but so as to
give what is equal in accordance with proportion; and similarly
in distributing between two other persons. Injustice on the
other hand is similarly related to the unjust, which is excess
and defect, contrary to proportion, of the useful or hurtful. For
which reason injustice is excess and defect, viz. because it is
productive of excess and defect – in one’s own case excess of
2645
what is in its own nature useful and defect of what is hurtful,
while in the case of others it is as a whole like what it is in one’s
own case, but proportion may be violated in either direction. In
the unjust act to have too little is to be unjustly treated; to have
too much is to act unjustly.
2646
unjust action (though there is not injustice between all between
whom there is unjust action), and this is assigning too much to
oneself of things good in themselves and too little of things evil
in themselves. This is why we do not allow a man to rule, but
rational principle, because a man behaves thus in his own
interests and becomes a tyrant. The magistrate on the other
hand is the guardian of justice, and, if of justice, then of equality
also. And since he is assumed to have no more than his share, if
he is just (for he does not assign to himself more of what is
good in itself, unless such a share is proportional to his merits –
so that it is for others that he labours, and it is for this reason
that men, as we stated previously, say that justice is ‘another’s
good’), therefore a reward must be given him, and this is honour
and privilege; but those for whom such things are not enough
become tyrants.
The justice of a master and that of a father are not the same as
the justice of citizens, though they are like it; for there can be
no injustice in the unqualified sense towards thing that are
one’s own, but a man’s chattel, and his child until it reaches a
certain age and sets up for itself, are as it were part of himself,
and no one chooses to hurt himself (for which reason there can
be no injustice towards oneself). Therefore the justice or
injustice of citizens is not manifested in these relations; for it
was as we saw according to law, and between people naturally
subject to law, and these as we saw’ are people who have an
equal share in ruling and being ruled. Hence justice can more
truly be manifested towards a wife than towards children and
chattels, for the former is household justice; but even this is
different from political justice.
2647
7
2648
thing is unjust by nature or by enactment; and this very thing,
when it has been done, is an act of injustice, but before it is
done is not yet that but is unjust. So, too, with an act of justice
(though the general term is rather ‘just action’, and ‘act of
justice’ is applied to the correction of the act of injustice).
2649
to the whole action. Therefore that which is done in ignorance,
or though not done in ignorance is not in the agent’s power, or
is done under compulsion, is involuntary (for many natural
processes, even, we knowingly both perform and experience,
none of which is either voluntary or involuntary; e.g. growing
old or dying). But in the case of unjust and just acts alike the
injustice or justice may be only incidental; for a man might
return a deposit unwillingly and from fear, and then he must
not be said either to do what is just or to act justly, except in an
incidental way. Similarly the man who under compulsion and
unwillingly fails to return the deposit must be said to act
unjustly, and to do what is unjust, only incidentally. Of
voluntary acts we do some by choice, others not by choice; by
choice those which we do after deliberation, not by choice those
which we do without previous deliberation. Thus there are three
kinds of injury in transactions between man and man; those
done in ignorance are mistakes when the person acted on, the
act, the instrument, or the end that will be attained is other
than the agent supposed; the agent thought either that he was
not hiting any one or that he was not hitting with this missile or
not hitting this person or to this end, but a result followed other
than that which he thought likely (e.g. he threw not with intent
to wound but only to prick), or the person hit or the missile was
other than he supposed. Now when (1) the injury takes place
contrary to reasonable expectation, it is a misadventure. When
(2) it is not contrary to reasonable expectation, but does not
imply vice, it is a mistake (for a man makes a mistake when the
fault originates in him, but is the victim of accident when the
origin lies outside him). When (3) he acts with knowledge but
not after deliberation, it is an act of injustice – e.g. the acts due
to anger or to other passions necessary or natural to man; for
when men do such harmful and mistaken acts they act
unjustly, and the acts are acts of injustice, but this does not
imply that the doers are unjust or wicked; for the injury is not
2650
due to vice. But when (4) a man acts from choice, he is an unjust
man and a vicious man.
2651
9
2652
whether a man can treat himself unjustly.) Again, a man may
voluntarily, owing to incontinence, be harmed by another who
acts voluntarily, so that it would be possible to be voluntarily
treated unjustly. Or is our definition incorrect; must we to
‘harming another, with knowledge both of the person acted on,
of the instrument, and of the manner’ add ‘contrary to the wish
of the person acted on’? Then a man may be voluntarily harmed
and voluntarily suffer what is unjust, but no one is voluntarily
treated unjustly; for no one wishes to be unjustly treated, not
even the incontinent man. He acts contrary to his wish; for no
one wishes for what he does not think to be good, but the
incontinent man does do things that he does not think he ought
to do. Again, one who gives what is his own, as Homer says
Glaucus gave Diomede Armour of gold for brazen, the price of a
hundred beeves for nine, is not unjustly treated; for though to
give is in his power, to be unjustly treated is not, but there must
be some one to treat him unjustly. It is plain, then, that being
unjustly treated is not voluntary.
2653
It is plain too that the distributor acts unjustly, but not always
the man who has the excessive share; for it is not he to whom
what is unjust appertains that acts unjustly, but he to whom it
appertains to do the unjust act voluntarily, i.e. the person in
whom lies the origin of the action, and this lies in the
distributor, not in the receiver. Again, since the word ‘do’ is
ambiguous, and there is a sense in which lifeless things, or a
hand, or a servant who obeys an order, may be said to slay, he
who gets an excessive share does not act unjustly, though he
‘does’ what is unjust.
2654
hellebore, cautery, and the use of the knife are so, to know how,
to whom, and when these should be applied with a view to
producing health, is no less an achievement than that of being a
physician. Again, for this very reason men think that acting
unjustly is characteristic of the just man no less than of the
unjust, because he would be not less but even more capable of
doing each of these unjust acts; for he could lie with a woman
or wound a neighbour; and the brave man could throw away his
shield and turn to flight in this direction or in that. But to play
the coward or to act unjustly consists not in doing these things,
except incidentally, but in doing them as the result of a certain
state of character, just as to practise medicine and healing
consists not in applying or not applying the knife, in using or
not using medicines, but in doing so in a certain way.
10
Our next subject is equity and the equitable (to epiekes), and
their respective relations to justice and the just. For on
examination they appear to be neither absolutely the same nor
generically different; and while we sometime praise what is
equitable and the equitable man (so that we apply the name by
way of praise even to instances of the other virtues, instead of
‘good’ meaning by epieikestebon that a thing is better), at other
2655
times, when we reason it out, it seems strange if the equitable,
being something different from the just, is yet praiseworthy; for
either the just or the equitable is not good, if they are different;
or, if both are good, they are the same.
These, then, are pretty much the considerations that give rise to
the problem about the equitable; they are all in a sense correct
and not opposed to one another; for the equitable, though it is
better than one kind of justice, yet is just, and it is not as being
a different class of thing that it is better than the just. The same
thing, then, is just and equitable, and while both are good the
equitable is superior. What creates the problem is that the
equitable is just, but not the legally just but a correction of legal
justice. The reason is that all law is universal but about some
things it is not possible to make a universal statement which
shall be correct. In those cases, then, in which it is necessary to
speak universally, but not possible to do so correctly, the law
takes the usual case, though it is not ignorant of the possibility
of error. And it is none the less correct; for the error is in the law
nor in the legislator but in the nature of the thing, since the
matter of practical affairs is of this kind from the start. When
the law speaks universally, then, and a case arises on it which is
not covered by the universal statement, then it is right, where
the legislator fails us and has erred by oversimplicity, to correct
the omission – to say what the legislator himself would have
said had he been present, and would have put into his law if he
had known. Hence the equitable is just, and better than one
kind of justice – not better than absolute justice but better than
the error that arises from the absoluteness of the statement.
And this is the nature of the equitable, a correction of law
where it is defective owing to its universality. In fact this is the
reason why all things are not determined by law, that about
some things it is impossible to lay down a law, so that a decree
is needed. For when the thing is indefinite the rule also is
indefinite, like the leaden rule used in making the Lesbian
2656
moulding; the rule adapts itself to the shape of the stone and is
not rigid, and so too the decree is adapted to the facts.
It is plain, then, what the equitable is, and that it is just and is
better than one kind of justice. It is evident also from this who
the equitable man is; the man who chooses and does such acts,
and is no stickler for his rights in a bad sense but tends to take
less than his share though he has the law oft his side, is
equitable, and this state of character is equity, which is a sort of
justice and not a different state of character.
11
2657
possible to treat oneself unjustly (this is different from the
former sense; the unjust man in one sense of the term is
wicked in a particularized way just as the coward is, not in the
sense of being wicked all round, so that his ‘unjust act’ does not
manifest wickedness in general). For (i) that would imply the
possibility of the same thing’s having been subtracted from and
added to the same thing at the same time; but this is impossible
– the just and the unjust always involve more than one person.
Further, (ii) unjust action is voluntary and done by choice, and
takes the initiative (for the man who because he has suffered
does the same in return is not thought to act unjustly); but if a
man harms himself he suffers and does the same things at the
same time. Further, (iii) if a man could treat himself unjustly, he
could be voluntarily treated unjustly. Besides, (iv) no one acts
unjustly without committing particular acts of injustice; but no
one can commit adultery with his own wife or housebreaking
on his own house or theft on his own property,
(It is evident too that both are bad, being unjustly treated and
acting unjustly; for the one means having less and the other
having more than the intermediate amount, which plays the
part here that the healthy does in the medical art, and that good
condition does in the art of bodily training. But still acting
unjustly is the worse, for it involves vice and is blameworthy –
involves vice which is either of the complete and unqualified
kind or almost so (we must admit the latter alternative, because
not all voluntary unjust action implies injustice as a state of
character), while being unjustly treated does not involve vice
and injustice in oneself. In itself, then, being unjustly treated is
less bad, but there is nothing to prevent its being incidentally a
greater evil. But theory cares nothing for this; it calls pleurisy a
2658
more serious mischief than a stumble; yet the latter may
become incidentally the more serious, if the fall due to it leads
to your being taken prisoner or put to death the enemy.)
Let this be taken as our account of justice and the other, i.e. the
other moral, virtues.
Book VI
2659
or relaxes his activity accordingly, and there is a standard which
determines the mean states which we say are intermediate
between excess and defect, being in accordance with the right
rule. But such a statement, though true, is by no means clear;
for not only here but in all other pursuits which are objects of
knowledge it is indeed true to say that we must not exert
ourselves nor relax our efforts too much nor too little, but to an
intermediate extent and as the right rule dictates; but if a man
had only this knowledge he would be none the wiser e.g. we
should not know what sort of medicines to apply to our body if
some one were to say ‘all those which the medical art
prescribes, and which agree with the practice of one who
possesses the art’. Hence it is necessary with regard to the
states of the soul also not only that this true statement should
be made, but also that it should be determined what is the right
rule and what is the standard that fixes it.
We divided the virtues of the soul and a said that some are
virtues of character and others of intellect. Now we have
discussed in detail the moral virtues; with regard to the others
let us express our view as follows, beginning with some remarks
about the soul. We said before that there are two parts of the
soul – that which grasps a rule or rational principle, and the
irrational; let us now draw a similar distinction within the part
which grasps a rational principle. And let it be assumed that
there are two parts which grasp a rational principle – one by
which we contemplate the kind of things whose originative
causes are invariable, and one by which we contemplate
variable things; for where objects differ in kind the part of the
soul answering to each of the two is different in kind, since it is
in virtue of a certain likeness and kinship with their objects that
they have the knowledge they have. Let one of these parts be
called the scientific and the other the calculative; for to
deliberate and to calculate are the same thing, but no one
deliberates about the invariable. Therefore the calculative is one
2660
part of the faculty which grasps a rational principle. We must,
then, learn what is the best state of each of these two parts; for
this is the virtue of each.
The virtue of a thing is relative to its proper work. Now there are
three things in the soul which control action and truth –
sensation, reason, desire.
The origin of action – its efficient, not its final cause – is choice,
and that of choice is desire and reasoning with a view to an end.
This is why choice cannot exist either without reason and
intellect or without a moral state; for good action and its
opposite cannot exist without a combination of intellect and
character. Intellect itself, however, moves nothing, but only the
intellect which aims at an end and is practical; for this rules the
2661
productive intellect, as well, since every one who makes makes
for an end, and that which is made is not an end in the
unqualified sense (but only an end in a particular relation, and
the end of a particular operation) – only that which is done is
that; for good action is an end, and desire aims at this. Hence
choice is either desiderative reason or ratiocinative desire, and
such an origin of action is a man. (It is to be noted that nothing
that is past is an object of choice, e.g. no one chooses to have
sacked Troy; for no one deliberates about the past, but about
what is future and capable of being otherwise, while what is
past is not capable of not having taken place; hence Agathon is
right in saying
Let us begin, then, from the beginning, and discuss these states
once more. Let it be assumed that the states by virtue of which
the soul possesses truth by way of affirmation or denial are five
in number, i.e. art, scientific knowledge, practical wisdom,
philosophic wisdom, intuitive reason; we do not include
judgement and opinion because in these we may be mistaken.
2662
otherwise; of things capable of being otherwise we do not know,
when they have passed outside our observation, whether they
exist or not. Therefore the object of scientific knowledge is of
necessity. Therefore it is eternal; for things that are of necessity
in the unqualified sense are all eternal; and things that are
eternal are ungenerated and imperishable. Again, every science
is thought to be capable of being taught, and its object of being
learned. And all teaching starts from what is already known, as
we maintain in the Analytics also; for it proceeds sometimes
through induction and sometimes by syllogism. Now induction
is the starting-point which knowledge even of the universal
presupposes, while syllogism proceeds from universals. There
are therefore starting-points from which syllogism proceeds,
which are not reached by syllogism; it is therefore by induction
that they are acquired. Scientific knowledge is, then, a state of
capacity to demonstrate, and has the other limiting
characteristics which we specify in the Analytics, for it is when
a man believes in a certain way and the starting-points are
known to him that he has scientific knowledge, since if they are
not better known to him than the conclusion, he will have his
knowledge only incidentally.
In the variable are included both things made and things done;
making and acting are different (for their nature we treat even
the discussions outside our school as reliable); so that the
reasoned state of capacity to act is different from the reasoned
state of capacity to make. Hence too they are not included one
in the other; for neither is acting making nor is making acting.
2663
Now since architecture is an art and is essentially a reasoned
state of capacity to make, and there is neither any art that is not
such a state nor any such state that is not an art, art is identical
with a state of capacity to make, involving a true course of
reasoning. All art is concerned with coming into being, i.e. with
contriving and considering how something may come into
being which is capable of either being or not being, and whose
origin is in the maker and not in the thing made; for art is
concerned neither with things that are, or come into being, by
necessity, nor with things that do so in accordance with nature
(since these have their origin in themselves). Making and acting
being different, art must be a matter of making, not of acting.
And in a sense chance and art are concerned with the same
objects; as Agathon says, ‘art loves chance and chance loves art’.
Art, then, as has been is a state concerned with making,
involving a true course of reasoning, and lack of art on the
contrary is a state concerned with making, involving a false
course of reasoning; both are concerned with the variable.
2664
capable of deliberating has practical wisdom. Now no one
deliberates about things that are invariable, nor about things
that it is impossible for him to do. Therefore, since scientific
knowledge involves demonstration, but there is no
demonstration of things whose first principles are variable (for
all such things might actually be otherwise), and since it is
impossible to deliberate about things that are of necessity,
practical wisdom cannot be scientific knowledge nor art; not
science because that which can be done is capable of being
otherwise, not art because action and making are different
kinds of thing. The remaining alternative, then, is that it is a
true and reasoned state of capacity to act with regard to the
things that are good or bad for man. For while making has an
end other than itself, action cannot; for good action itself is its
end. It is for this reason that we think Pericles and men like him
have practical wisdom, viz. because they can see what is good
for themselves and what is good for men in general; we
consider that those can do this who are good at managing
households or states. (This is why we call temperance
(sophrosune) by this name; we imply that it preserves one’s
practical wisdom (sozousa tan phronsin). Now what it preserves
is a judgement of the kind we have described. For it is not any
and every judgement that pleasant and painful objects destroy
and pervert, e.g. the judgement that the triangle has or has not
its angles equal to two right angles, but only judgements about
what is to be done. For the originating causes of the things that
are done consist in the end at which they are aimed; but the
man who has been ruined by pleasure or pain forthwith fails to
see any such originating cause – to see that for the sake of this
or because of this he ought to choose and do whatever he
chooses and does; for vice is destructive of the originating cause
of action.) Practical wisdom, then, must be a reasoned and true
state of capacity to act with regard to human goods. But further,
while there is such a thing as excellence in art, there is no such
2665
thing as excellence in practical wisdom; and in art he who errs
willingly is preferable, but in practical wisdom, as in the virtues,
he is the reverse. Plainly, then, practical wisdom is a virtue and
not an art. There being two parts of the soul that can follow a
course of reasoning, it must be the virtue of one of the two, i.e.
of that part which forms opinions; for opinion is about the
variable and so is practical wisdom. But yet it is not only a
reasoned state; this is shown by the fact that a state of that sort
may forgotten but practical wisdom cannot.
2666
7
Him did the gods make neither a digger nor yet a ploughman
2667
wisdoms; there will not be one concerned with the good of all
animals (any more than there is one art of medicine for all
existing things), but a different philosophic wisdom about the
good of each species.
But if the argument be that man is the best of the animals, this
makes no difference; for there are other things much more
divine in their nature even than man, e.g., most conspicuously,
the bodies of which the heavens are framed. From what has
been said it is plain, then, that philosophic wisdom is scientific
knowledge, combined with intuitive reason, of the things that
are highest by nature. This is why we say Anaxagoras, Thales,
and men like them have philosophic but not practical wisdom,
when we see them ignorant of what is to their own advantage,
and why we say that they know things that are remarkable,
admirable, difficult, and divine, but useless; viz. because it is not
human goods that they seek.
2668
Now practical wisdom is concerned with action; therefore one
should have both forms of it, or the latter in preference to the
former. But of practical as of philosophic wisdom there must be
a controlling kind.
2669
Have had an equal share?
For those who aim too high and do too much. Those who think
thus seek their own good, and consider that one ought to do so.
From this opinion, then, has come the view that such men have
practical wisdom; yet perhaps one’s own good cannot exist
without household management, nor without a form of
government. Further, how one should order one’s own affairs is
not clear and needs inquiry.
What has been said is confirmed by the fact that while young
men become geometricians and mathematicians and wise in
matters like these, it is thought that a young man of practical
wisdom cannot be found. The cause is that such wisdom is
concerned not only with universals but with particulars, which
become familiar from experience, but a young man has no
experience, for it is length of time that gives experience; indeed
one might ask this question too, why a boy may become a
mathematician, but not a philosopher or a physicist. It is
because the objects of mathematics exist by abstraction, while
the first principles of these other subjects come from
experience, and because young men have no conviction about
the latter but merely use the proper language, while the essence
of mathematical objects is plain enough to them?
2670
object not of scientific knowledge but of perception – not the
perception of qualities peculiar to one sense but a perception
akin to that by which we perceive that the particular figure
before us is a triangle; for in that direction as well as in that of
the major premiss there will be a limit. But this is rather
perception than practical wisdom, though it is another kind of
perception than that of the qualities peculiar to each sense.
2671
deliberation involves reasoning. The remaining alternative,
then, is that it is correctness of thinking; for this is not yet
assertion, since, while even opinion is not inquiry but has
reached the stage of assertion, the man who is deliberating,
whether he does so well or ill, is searching for something and
calculating.
2672
to what conduces to the end of which practical wisdom is the
true apprehension.
10
2673
from the application of the word to the grasping of scientific
truth; for we often call such grasping understanding.
11
2674
argument, and the intuitive reason which is presupposed by
demonstrations grasps the unchangeable and first terms, while
the intuitive reason involved in practical reasonings grasps the
last and variable fact, i.e. the minor premiss. For these variable
facts are the starting-points for the apprehension of the end,
since the universals are reached from the particulars; of these
therefore we must have perception, and this perception is
intuitive reason.
12
2675
merit, for what purpose do we need it? Practical wisdom is the
quality of mind concerned with things just and noble and good
for man, but these are the things which it is the mark of a good
man to do, and we are none the more able to act for knowing
them if the virtues are states of character, just as we are none
the better able to act for knowing the things that are healthy
and sound, in the sense not of producing but of issuing from the
state of health; for we are none the more able to act for having
the art of medicine or of gymnastics. But (2) if we are to say that
a man should have practical wisdom not for the sake of
knowing moral truths but for the sake of becoming good,
practical wisdom will be of no use to those who are good; again
it is of no use to those who have not virtue; for it will make no
difference whether they have practical wisdom themselves or
obey others who have it, and it would be enough for us to do
what we do in the case of health; though we wish to become
healthy, yet we do not learn the art of medicine. (3) Besides this,
it would be thought strange if practical wisdom, being inferior
to philosophic wisdom, is to be put in authority over it, as
seems to be implied by the fact that the art which produces
anything rules and issues commands about that thing.
(1) Now first let us say that in themselves these states must be
worthy of choice because they are the virtues of the two parts of
the soul respectively, even if neither of them produce anything.
2676
(3) Again, the work of man is achieved only in accordance with
practical wisdom as well as with moral virtue; for virtue makes
us aim at the right mark, and practical wisdom makes us take
the right means. (Of the fourth part of the soul – the nutritive –
there is no such virtue; for there is nothing which it is in its
power to do or not to do.)
(4) With regard to our being none the more able to do because of
our practical wisdom what is noble and just, let us begin a little
further back, starting with the following principle. As we say
that some people who do just acts are not necessarily just, i.e.
those who do the acts ordained by the laws either unwillingly or
owing to ignorance or for some other reason and not for the
sake of the acts themselves (though, to be sure, they do what
they should and all the things that the good man ought), so is it,
it seems, that in order to be good one must be in a certain state
when one does the several acts, i.e. one must do them as a
result of choice and for the sake of the acts themselves. Now
virtue makes the choice right, but the question of the things
which should naturally be done to carry out our choice belongs
not to virtue but to another faculty. We must devote our
attention to these matters and give a clearer statement about
them. There is a faculty which is called cleverness; and this is
such as to be able to do the things that tend towards the mark
we have set before ourselves, and to hit it. Now if the mark be
noble, the cleverness is laudable, but if the mark be bad, the
cleverness is mere smartness; hence we call even men of
practical wisdom clever or smart. Practical wisdom is not the
faculty, but it does not exist without this faculty. And this eye of
the soul acquires its formed state not without the aid of virtue,
as has been said and is plain; for the syllogisms which deal with
acts to be done are things which involve a starting-point, viz.
‘since the end, i.e. what is best, is of such and such a nature’,
whatever it may be (let it for the sake of argument be what we
please); and this is not evident except to the good man; for
2677
wickedness perverts us and causes us to be deceived about the
starting-points of action. Therefore it is evident that it is
impossible to be practically wise without being good.
13
We must therefore consider virtue also once more; for virtue too
is similarly related; as practical wisdom is to cleverness – not
the same, but like it – so is natural virtue to virtue in the strict
sense. For all men think that each type of character belongs to
its possessors in some sense by nature; for from the very
moment of birth we are just or fitted for selfcontrol or brave or
have the other moral qualities; but yet we seek something else
as that which is good in the strict sense – we seek for the
presence of such qualities in another way. For both children and
brutes have the natural dispositions to these qualities, but
without reason these are evidently hurtful. Only we seem to see
this much, that, while one may be led astray by them, as a
strong body which moves without sight may stumble badly
because of its lack of sight, still, if a man once acquires reason,
that makes a difference in action; and his state, while still like
what it was, will then be virtue in the strict sense. Therefore, as
in the part of us which forms opinions there are two types,
cleverness and practical wisdom, so too in the moral part there
are two types, natural virtue and virtue in the strict sense, and
of these the latter involves practical wisdom. This is why some
say that all the virtues are forms of practical wisdom, and why
Socrates in one respect was on the right track while in another
he went astray; in thinking that all the virtues were forms of
practical wisdom he was wrong, but in saying they implied
practical wisdom he was right. This is confirmed by the fact that
even now all men, when they define virtue, after naming the
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state of character and its objects add ‘that (state) which is in
accordance with the right rule’; now the right rule is that which
is in accordance with practical wisdom. All men, then, seem
somehow to divine that this kind of state is virtue, viz. that
which is in accordance with practical wisdom. But we must go a
little further. For it is not merely the state in accordance with
the right rule, but the state that implies the presence of the
right rule, that is virtue; and practical wisdom is a right rule
about such matters. Socrates, then, thought the virtues were
rules or rational principles (for he thought they were, all of
them, forms of scientific knowledge), while we think they
involve a rational principle.
It is clear, then, from what has been said, that it is not possible
to be good in the strict sense without practical wisdom, nor
practically wise without moral virtue. But in this way we may
also refute the dialectical argument whereby it might be
contended that the virtues exist in separation from each other;
the same man, it might be said, is not best equipped by nature
for all the virtues, so that he will have already acquired one
when he has not yet acquired another. This is possible in
respect of the natural virtues, but not in respect of those in
respect of which a man is called without qualification good; for
with the presence of the one quality, practical wisdom, will be
given all the virtues. And it is plain that, even if it were of no
practical value, we should have needed it because it is the virtue
of the part of us in question; plain too that the choice will not
be right without practical wisdom any more than without
virtue; for the one deter, mines the end and the other makes us
do the things that lead to the end.
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Further, to maintain its supremacy would be like saying that the
art of politics rules the gods because it issues orders about all
the affairs of the state.
Book VII
Let us now make a fresh beginning and point out that of moral
states to be avoided there are three kinds – vice, incontinence,
brutishness. The contraries of two of these are evident, – one we
call virtue, the other continence; to brutishness it would be
most fitting to oppose superhuman virtue, a heroic and divine
kind of virtue, as Homer has represented Priam saying of Hector
that he was very good,
The child of a mortal man, but as one that of God’s seed came.
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among men; it is found chiefly among barbarians, but some
brutish qualities are also produced by disease or deformity; and
we also call by this evil name those men who go beyond all
ordinary standards by reason of vice. Of this kind of disposition,
however, we must later make some mention, while we have
discussed vice before we must now discuss incontinence and
softness (or effeminacy), and continence and endurance; for we
must treat each of the two neither as identical with virtue or
wickedness, nor as a different genus. We must, as in all other
cases, set the observed facts before us and, after first discussing
the difficulties, go on to prove, if possible, the truth of all the
common opinions about these affections of the mind, or, failing
this, of the greater number and the most authoritative; for if we
both refute the objections and leave the common opinions
undisturbed, we shall have proved the case sufficiently.
2681
2
Now we may ask (1) how a man who judges rightly can behave
incontinently. That he should behave so when he has
knowledge, some say is impossible; for it would be strange – so
Socrates thought – if when knowledge was in a man something
else could master it and drag it about like a slave. For Socrates
was entirely opposed to the view in question, holding that there
is no such thing as incontinence; no one, he said, when he
judges acts against what he judges best-people act so only by
reason of ignorance. Now this view plainly contradicts the
observed facts, and we must inquire about what happens to
such a man; if he acts by reason of ignorance, what is the
manner of his ignorance? For that the man who behaves
incontinently does not, before he gets into this state, think he
ought to act so, is evident. But there are some who concede
certain of Socrates’ contentions but not others; that nothing is
stronger than knowledge they admit, but not that on one acts
contrary to what has seemed to him the better course, and
therefore they say that the incontinent man has not knowledge
when he is mastered by his pleasures, but opinion. But if it is
opinion and not knowledge, if it is not a strong conviction that
resists but a weak one, as in men who hesitate, we sympathize
with their failure to stand by such convictions against strong
appetites; but we do not sympathize with wickedness, nor with
any of the other blameworthy states. Is it then practical wisdom
whose resistance is mastered? That is the strongest of all states.
But this is absurd; the same man will be at once practically wise
and incontinent, but no one would say that it is the part of a
practically wise man to do willingly the basest acts. Besides, it
has been shown before that the man of practical wisdom is one
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who will act (for he is a man concerned with the individual
facts) and who has the other virtues.
2683
(5) Further, he who on conviction does and pursues and chooses
what is pleasant would be thought to be better than one who
does so as a result not of calculation but of incontinence; for he
is easier to cure since he may be persuaded to change his mind.
But to the incontinent man may be applied the proverb ‘when
water chokes, what is one to wash it down with?’ If he had been
persuaded of the rightness of what he does, he would have
desisted when he was persuaded to change his mind; but now
he acts in spite of his being persuaded of something quite
different.
Of some such kind are the difficulties that arise; some of these
points must be refuted and the others left in possession of the
field; for the solution of the difficulty is the discovery of the
truth. (1) We must consider first, then, whether incontinent
people act knowingly or not, and in what sense knowingly; then
(2) with what sorts of object the incontinent and the continent
man may be said to be concerned (i.e. whether with any and
every pleasure and pain or with certain determinate kinds), and
whether the continent man and the man of endurance are the
same or different; and similarly with regard to the other
matters germane to this inquiry. The starting-point of our
investigation is (a) the question whether the continent man and
the incontinent are differentiated by their objects or by their
attitude, i.e. whether the incontinent man is incontinent simply
2684
by being concerned with such and such objects, or, instead, by
his attitude, or, instead of that, by both these things; (b) the
second question is whether incontinence and continence are
concerned with any and every object or not. The man who is
incontinent in the unqualified sense is neither concerned with
any and every object, but with precisely those with which the
self-indulgent man is concerned, nor is he characterized by
being simply related to these (for then his state would be the
same as self-indulgence), but by being related to them in a
certain way. For the one is led on in accordance with his own
choice, thinking that he ought always to pursue the present
pleasure; while the other does not think so, but yet pursues it.
2685
term; one is predicable of the agent, the other of the object; e.g.
‘dry food is good for every man’, and ‘I am a man’, or ‘such and
such food is dry’; but whether ‘this food is such and such’, of
this the incontinent man either has not or is not exercising the
knowledge. There will, then, be, firstly, an enormous difference
between these manners of knowing, so that to know in one way
when we act incontinently would not seem anything strange,
while to know in the other way would be extraordinary.
2686
(e.g. if ‘everything sweet ought to be tasted’, and ‘this is sweet’,
in the sense of being one of the particular sweet things, the
man who can act and is not prevented must at the same time
actually act accordingly). When, then, the universal opinion is
present in us forbidding us to taste, and there is also the
opinion that ‘everything sweet is pleasant’, and that ‘this is
sweet’ (now this is the opinion that is active), and when
appetite happens to be present in us, the one opinion bids us
avoid the object, but appetite leads us towards it (for it can
move each of our bodily parts); so that it turns out that a man
behaves incontinently under the influence (in a sense) of a rule
and an opinion, and of one not contrary in itself, but only
incidentally – for the appetite is contrary, not the opinion – to
the right rule. It also follows that this is the reason why the
lower animals are not incontinent, viz. because they have no
universal judgement but only imagination and memory of
particulars.
2687
This must suffice as our answer to the question of action with
and without knowledge, and how it is possible to behave
incontinently with knowledge.