§2.1#4οὐθὲν ἄρα οἶον τε μόριον ὑπάρχειν.
, it is impossible for any part to pre-exist.
οὐκ ἄρα ἔχει τὸ ποιοῦν τὰ μόρια ἐν αὐτῷ.
Therefore, it does not have that which makes the parts within itself.
ἀλλὰ μὴν οὐδ’ ἔξω· ἀνάγκη δὲ τούτων εἶναι θάτερον, πειρατέον δὴ ταῦτα λύειν·
But indeed, neither does it have it outside; and it is necessary for it to be one of these two, so we must try to resolve these difficulties.
ἴσως γάρ τι τῶν εἰρημένων ἐστὶν οὐχ ἁπλοῦν, οἷον πῶς ποτὲ ὑπὸ τοῦ ἔξω οὐκ ἐνδέχεται γίνεσθαι.
For perhaps something of what has been said is not simple, as, for instance, how it is ever impossible for it to come to be by something outside.
ἔστι μὲν γὰρ ὡς ἐνδέχεται, ἔστι δ’ ὡς οὔ.
For in one way it is possible, and in another way it is not.
τὸ μὲν οὖν τὸ σπέρμα λέγειν ἢ ἀφ’ οὗ τὸ σπέρμα οὐθὲν διαφέρει ᾗ ἔχει τὴν κίνησιν ἐν ἑαυτῷ, ἣν ἐκεῖνο ἐκίνει.
Now saying 'the seed' or 'that from which the seed came' makes no difference in respect of its having the movement within itself which that other was moving.
ἐνδέχεται δὲ τόδε μὲν τόδε κινῆσαι, τόδε δὲ τόδε, καὶ εἶναι οἷον τὰ αὐτόματα τῶν θαυμάτων.
And it is possible for this to move this, and this to move that, and for it to be like the automata of wonders.
ἔχοντα γάρ πως ὑπάρχει δύναμιν τὰ μόρια ἠρεμοῦντα· ὧν τὸ πρῶτον ὅταν τι κινήσῃ τῶν ἔξωθεν, εὐθὺς τὸ ἐχόμενον γίγνεται ἐνεργείᾳ.
For the parts, while at rest, pre-exist as having a certain potentiality; of which when some external thing moves the first, immediately the next becomes in actuality.
ὥσπερ οὖν ἐν τοῖς αὐτομάτοις, τρόπον μέν τινα ἐκεῖνο κινεῖ οὐχ ἁπτόμενον νῦν οὐθενός, ἁψάμενον μέντοι· ὁμοίως δὲ καὶ ἀφ’ οὗ τὸ σπέρμα ἢ τὸ ποιῆσαν τὸ σπέρμα, ἁψάμενον μέν τινος, οὐχ ἁπτόμενον δ’ ἔτι·
Just as then in the automata, in a certain way that thing moves without touching anything now, although it did touch indeed; and similarly also that from which the seed came or that which made the seed, having touched something, but touching it no longer.
τρόπον δέ τινα ἡ ἐνοῦσα κίνησις, ὥσπερ ἡ οἰκοδόμησις τὴν οἰκίαν.
And in a certain way the inherent movement makes, just as the art of building makes the house.
ὅτι μὲν οὗν ἔστι τι ὃ ποιεῖ, οὐχ οὕτως δὲ ὡς τόδε τι, οὐδ’ ἐνυπάρχει ὡς τετελεσμένον τὸ πρῶτον, δῆλον·
It is clear, then, that there is something which makes, but not in the way as a particular thing, nor does it pre-exist immediately as a completed thing.
πῶς δέ ποτε ἕκαστον γίγνεται, ἐντεῦθεν δεῖ λαβεῖν, ἀρχὴν ποιησαμένους πρῶτον μὲν ὅτι ὅσα φύσει γίγνεται ἢ τέχνη, ὑπ’ ἐνεργείᾳ ὄντος γίνεται ἐκ τοῦ δυνάμει τοιούτου.
But how each part comes to be must be grasped from this point, making our beginning first from this: that all things coming to be by nature or by art come to be by that which is in actuality out of that which is potentially such.
τὸ μὲν οὖν σπέρμα τοιοῦτον, καὶ ἔχει κίνησιν καὶ ἀρχὴν τοιαύτην, ὥστε παυομένης τῆς κινήσεως γίνεσθαι ἕκαστον τῶν μορίων καὶ ἔμψυχον.
The seed, then, is such, and has such a movement and principle, that when the movement ceases, each of the parts comes to be and is having soul.
οὐ γάρ ἐστι πρόσωπον μὴ ἔχον ψυχήν, οὐδὲ σάρξ, ἀλλὰ φθαρέντα ὁμωνύμως λεχθήσεται τὸ μὲν εἶναι πρόσωπον τὸ δὲ σάρξ, ὥσπερ κἂν εἰ ἐγίγνετο λίθινα ἢ ξύλινα.
For there is no face not having soul, nor flesh, but when they are corrupted, the one will be said to be a face and the other flesh homonymously, just as if they had become made of stone or wood.
ἅμα δὲ τὰ ὁμοιομερῆ γίνεται καὶ τὰ ὀργανικά· καὶ ὥσπερ οὐδ’ ἂν πέλεκυν οὐδ’ ἄλλο ὄργανον φήσαιμεν ἂν ποιῆσαι τὸ πῦρ μόνον, οὕτως οὐδὲ πόδα οὐδὲ χεῖρα.
And the homoeomerous parts and the organic parts come to be at the same time; and just as we would not say that fire alone made an axe or any other tool, so neither a foot nor a hand.
τὸν αὐτὸν δὲ τρόπον οὐδὲ σάρκα· καὶ γὰρ ταύτης ἔργόν τι ἐστίν.
In the same way, neither does it make flesh; for of this too there is a certain work.
σκληρὰ μὲν οὖν καὶ μαλακὰ καὶ γλίσχρα καὶ κραῦρα, καὶ ὅσα ἄλλα πάθη ὑπάρχει τοῖς ἐμψύχοις μορίοις, θερμότης καὶ ψυχρότης ποιήσειεν ἄν, τὸν δὲ λόγον ᾧ ἤδη τὸ μὲν σὰρξ τὸ δ’ ὀστοῦν, οὐκέτι, ἀλλ ἡ κίνησις ἡ ἀπὸ τοῦ γεννήσαντος τοῦ ἐντελεχείια ὄντος ὅ ἐστι δυνάμει ἡ ἐξ οὗ γίνεται, ὥσπερ καὶ ἐπὶ τῶν γινομένων κατὰ τέχνην.
Now hardness and softness and stickiness and brittleness, and as many other properties as belong to the parts having soul, heat and cold might make, but the ratio (logos) by which one is already flesh and the other bone, they can no longer make, but rather the movement from the generator which is in actuality that which the matter from which it comes to be is in potentiality, just as also in the case of things coming to be by art.
σκληρὸν μὲν γὰρ καὶ μαλακὸν τὸν σίδηρον ποιεῖ τὸ θερμὸν καὶ τὸ ψυχρόν, ἀλλὰ ξίφος ἡ κίνησις ἡ τῶν ὀργάνων ἔχουσα λόγον τὸν τῆς τέχνης.
For heat and cold make the iron hard and soft, but a sword is made by the movement of the tools having the ratio (logos) of the art.
ἡ γὰρ τέχνη ἀρχὴ καὶ εἶδος τοῦ γινομένου, ἀλλ’ ἐν ἑτέριω· ἡ δὲ τῆς φύσεως κίνησις ἐν αὐτῷ ἀφ’ ἑτέρας οὖσα φύσεως τῆς ἐχούσης τὸ εἶδος ἐνεργέια.
For the art is the principle and form of the thing coming to be, but in another; whereas the movement of nature is in the thing itself, being from another nature which has the form in actuality.
πότερον δ’ ἔχει ψυχὴν τὸ σπέρμα ἢ οὕ;
But does the seed have soul or not?
ὁ αὐτὸς λόγος καὶ περὶ τῶν μορίων· οὔτε γὰρ ψυχὴ ἐν ἄλλιω οὐδεμία ἔσται πλὴν ἐν ἐκείνῳ οὗ γ’ ἐστίν, οὔτε μόριον ἔσται μὴ μετέχον ἀλλ’ ἢ ὁμωνύμως, ὥσπερ τεθνεῶτος ὀφθαλμός.
The same argument applies also to the parts; for neither will there be any soul in another except in that of which it is, nor will there be a part not sharing in it except homonymously, like the eye of a dead man.
δῆλον οὖν ὅτι καὶ ἔχει καὶ ἔστι δυνάμει.
It is clear, then, both that it has soul and that it is potentially.
ἐγγυτέρω δὲ καὶ πορρωτέρω αὐτὸ αὑτοῦ ἐνδέχεται εἶναι δυνάμει, ὥσπερ ὁ καθεύδων γεωμέτρης τοῦ ἐγρηγορότος πορρωτέρω, καὶ οὗτος τοῦ θεωροῦντος.
And it is possible for it to be closer and further from itself in potentiality, just as the sleeping geometer is further than the waking one, and this one than the one contemplating.
ταύτης μὲν οὖν οὐθὲν μόριον αἴτιον τῆς γενέσεως, ἀλλὰ τὸ πρῶτον κινῆσαν ἔξωθεν.
Of this generation, then, no part of the embryo is the cause, but the first mover from outside.
οὐθὲν γὰρ αὐτὸ ἑαυτὸ γεννιᾶ· ὅταν δὲ γένηται, αὔξει ἤδη αὐτὸ ἑαυτό.
For nothing generates itself; but when it has come to be, it already increases itself.
διόπερ πρῶτόν τι γίγνεται, καὶ οὐχ ἅμα πάντα.
Therefore a certain first thing comes to be, and not all at the same time.
τοῦτο δὲ γίγνεσθαι ἀνάγκη πρῶτον, ὃ αὐξήσεως ἀρχὴν ἔχει· εἴτε γὰρ φυτὸν εἴτε ζῷον, ὁμοίως τοῦτο πᾶσιν ὑπάρχει τὸ θρεπτικόν.
And this must come to be first, which has the principle of growth; for whether it is a plant or an animal, the nutritive power belongs to all alike.
τοῦτο δ’ ἔστι τὸ γεννητικὸν ἑτέρου οἷον αὐτό· τοῦτο γὰρ παντὸς φύσει τελείου ἔργον καὶ ζῴου καὶ φυτοῦ.
And this is that which is generative of another such as itself; for this is the work of every naturally complete thing, both of animal and of plant.
ἀνάγκη δὲ διὰ τόδε, ὅτι ὅταν τι γένηται, αὐξάνεσθαι ἀνάγκη.
And it is necessary because of this: that when something has come to be, it is necessary for it to grow.
ἐγέννησε μὲν τοίνυν τὸ συνώνυμον, οἷον ἄνθρωπος ἄνθρωπον, αὔξεται δὲ δι’ ἑαυτοῦ.
Now indeed that of the same name generated it, as a man generates a man, but it grows by means of itself.
αὐτὸ ἄρα τι ὂν αὔξει.
Therefore, being a certain thing itself, it increases.
εἰ δὴ ἕν τι καὶ τοῦτο πρῶτον, τοῦτο ἀνάγκη γίγνεσθαι πρῶτον.
If indeed one certain thing is also this first, this must come to be first.
ὥστ’ εἰ ἡ καρδία πρῶτον ἔν τισι ζῴοις γίγνεται, ἐν δὲ τοῖς μὴ ἔχουσι καρδίαν τὸ ταύτῃ ἀνάλογον, ἐκ ταύτης ἄν εἴη ἡ ἀρχὴ τοῖς ἔχουσι, τοῖς δ’ ἄλλοις ἐκ τοῦ ἀνάλογον.
So that if the heart comes to be first in some animals, and in those not having a heart that which is analogous to it, from this would be the principle for those having it, and for the others from the analogue.
Τί μὲν οὖν ἐστὶν αἴτιον ὡς ἀρχὴ τῆς περὶ ἕκαστον γενέσεως, κινοῦν πρῶτον καὶ δημιουργοῦν, εἴρηται πρὸς τὰ διαπορηθέντα πρότερον·
What indeed is the cause as the principle of the generation of each, moving first and fashioning, has been said in reply to the difficulties raised before.