§3.66 Ἐπισκεπτέον δὲ πρῶτον πότερον ἀΐδιά ἐστιν ἢ γινόμενα φθτίρεται· τούτου γὰρ δειχθέντος φανερὸν ἔσται καὶ πόσʼ ἄττα καὶ ποῖά ἐστιν.
6 We must first investigate whether they are eternal or come to be and perish; for when this is shown, it will be manifest also how many they are and of what sort they are.
ἀΐδια μὲν οὖν εἶναι ἀδύνατον· ὁρῶμεν γὰρ καὶ πῦρ καὶ ὕδωρ καὶ ἕκαστον τῶν ἁπλῶν σωμάτων διαλυόμενον.
Now, that they are eternal is impossible; for we see both fire and water and each of the simple bodies being dissolved.
ἀνάγκη δὴ ἢ ἄπειρον εἶναι ἢ ἵστασθαι τὴν διάλυσιν.
Indeed, the dissolution must either be infinite or stop.
εἰ μὲν οὖν ἄπειρον, ἔσται καὶ ὁ χρόνος ὁ τῆς διαλύσεως ἄπειρος, καὶ πάλιν ὁ τῆς συνθέσεως· ἕκαστον γὰρ ἐν ἄλλῳ χρόνῳ διαλύεται καὶ συντίθεται τῶν μορίων.
If on the one hand it is infinite, the time of dissolution will also be infinite, and again that of composition; for each of the parts is dissolved and composed in a different time.
ὥστε συμβήσεται ἔξω τοῦ ἀπείρου χρόνου ἄλλον εἶναι ἄπειρον, ὅταν ὅ τε τῆς συνθέσεως ἄπειρος ᾖ καὶ ἔτι τούτου πρότερος ὁ τῆς διαλύσεως.
So that it will turn out that there is another infinite time outside the infinite time, when the time of composition is infinite and the time of dissolution is still prior to this.
ὥστε τοῦ ἀπείρου ἔξω γίγνεται ἄπειρον· ὅπερ ἀδύνατον.
Consequently, an infinite comes to be outside the infinite, which is impossible.
εἰ δὲ στήσεταί που ἡ διάλυσις, ἤτοι ἄτομον ἔσται τὸ σῶμα ἐν ᾧ ἵσταται, ἢ διαιρετὸν μὲν οὐ μέντοι διαιρεθησόμενον οὐδέποτε, καθάπερ ἔοικεν Ἐμπεδοκλῆς βούλεσθαι λέγειν.
But if the dissolution is to stop somewhere, either the body in which it stops will be indivisible, or divisible but never to be divided, just as Empedocles seems to wish to say.
ἄτομον μὲν οὖν οὐκ ἔσται διὰ τοὺς πρότερον εἰρημένους λόγους· ἀλλὰ μὴν οὐδὲ διαιρετὸν μὲν οὐδέποτε δὲ διαλυθησόμενον.
Now, that it is indivisible is impossible because of the arguments previously mentioned; but indeed, neither is it divisible and yet never to be dissolved.
τὸ γὰρ ἔλαττον σῶμα τοῦ μείζονος εὐφθαρτότερόν: ἐστιν.
For the smaller body is more perishable than the larger.
εἴπερ οὖν καὶ τὸ πολὺ φθείρεται κατὰ ταύτην τὴν φθοράν, ὥστε διαλύεσθαι εἰς ἐλάττω, ἔτι μᾶλλον τοῦτο πάσχειν εὔλογον τὸ ἔλαττον.
If indeed, therefore, even the much perishes according to this perishing, so as to be dissolved into smaller parts, it is even more reasonable for the smaller to suffer this.
δύο δὲ τρόπους ὁρῶμεν φθειρόμενον τὸ πῦρ· ὑπό τε γὰρ τοῦ ἐναντίου φθείρεται σβεννύμενον, καὶ αὐτὸ ὑφʼ αὑτοῦ μαραινόμενον.
And we see fire perishing in two ways; for it is perished both by its contrary when quenched, and by itself when wasting away.
τοῦτο δὲ πάσχει τὸ ἔλαττον ὑπὸ τοῦ πλείονος, καὶ θᾶττον, ὅσῳ ἂν ᾖ ἔλαττον.
And the smaller suffers this by the larger, and the faster, the smaller it is.
ὥστʼ ἀνάγκη φθαρτὰ καὶ γενητὰ εἶναι τὰ στοιχεῖα τῶν σωμάτων.
So that it is necessary that the elements of bodies are perishable and generated.
ἐπεὶ δʼ ἐστὶ γενητά, ἤτοι ἐξ ἀσωμάτου ἢ ἐκ σώματος ἔσται ἡ γένεσις, καὶ εἰ ἐκ σώματος, ἤτοι ἐξ ἄλλου ἢ ἐξ ἀλλήλων.
And since they are generated, the generation must be either from the incorporeal or from a body, and if from a body, either from another or from one another.
ὁ μὲν οὖν ἐξ ἀσωμάτου γεννῶν λόγος ποιεῖ γεννώμενον κενόν.
Now, the argument that generates from the incorporeal makes a generated void.
πᾶν γὰρ τὸ γινόμενον ἔν τινι γίνεται, καὶ ἤτοι ἀσώματον ἔσται ἐν ᾧ ἡ γένεσις, ἢ ἕξει σῶμα· καὶ εἰ μὲν ἕξει σῶμα, δύο ἔσται σώματα ἄμα ἐν τῷ αὐτῷ, τό τε γιγνόμενον καὶ τὸ προϋπάρχον· εἰ δʼ ἀσώματον, ἀνάγκη κενὸν εἶναι ἀφωρισμένον.
For everything that comes to be comes to be in something, and either that in which the generation is will be incorporeal, or it will have body; and if indeed it has body, there will be two bodies together in the same place, both that which is coming to be and that which pre-exists; but if it is incorporeal, there must be a distinct void.
τοῦτο δʼ ὅτι ἀδύνατον, δέδεικται καὶ πρότερον.
But that this is impossible has been shown also before.
ἀλλὰ μὴν οὐδʼ ἐκ σώματός τινος ἐγχωρεῖ γίνεσθαι τὰ στοιχεῖα· συμβήσεται γὰρ ἄλλο σῶμα πρότερον εἶναι τῶν στοιχείων.
But indeed, neither is it possible for the elements to come to be from some body; for it will turn out that there is another body prior to the elements.
τοῦτο δʼ εἰ μὲν ἕξει βάρος ἢ κουφότητα, τῶν στοιχείων ἔσται τι, μηδεμίαν δʼ ἔχον ῥοπὴν ἀκίνητον ἔσται καὶ μαθηματικόν· τοιοῦτον δὲ ὄν οὐκ ἔσται ἐν τόπῳ.
And if this has heaviness or lightness, it will be one of the elements, but if it has no tendency, it will be unmoved and mathematical; and being of such a sort, it will not be in a place.
ἐν ᾧ γὰρ ἠρεμεῖ, ἐν τούτῳ καὶ κινεῖσθαι δυνατόν.
For in that in which it rests, in this it is also possible to move.
καὶ εἰ μὲν βίᾳ, παρὰ φύσιν, εἰ δὲ μὴ βίᾳ, κατὰ φύσιν.
And if indeed by force, contrary to nature, but if not by force, according to nature.
εἰ μὲν οὖν ἔσται ἐν τόπῳ, καί που ἔσται τι τῶν στοιχείων· εἰ δὲ μὴ ἐν τόπῳ, οὐδὲν ἐξ αὐτοῦ ἔσται· τὸ γὰρ γινόμενον, καὶ ἐξ οὗ γίγνεται, ἀνάγκη ἅμα εἶναι.
If then it is in a place, it will also be some one of the elements somewhere; but if it is not in a place, nothing will come from it; for that which comes to be, and that from which it comes to be, must necessarily be together.
ἐπεὶ δʼ οὔτε ἐξ ἀσωμάτου γίγνεσθαι δυνατὸν οὔτʼ ἐξ ἄλλου σώματος, λείπεται ἐξ ἀλλήλων γίγνεσθαι.
And since it is possible to come to be neither from the incorporeal nor from another body, it remains that they come to be from one another.