§9Ἐπεὶ δʼ ὁμοίως ἔχει ἀπὸ τῶν ἀριστερῶν καὶ ἀπὸ τῶν 9 δεξιῶν, καὶ ἅμα τἀναντία κινεῖται, ὥστε μὴ εἶναι τῷ ἠρεμεῖν τὸ δεξιὸν κινεῖσθαι τὸ ἀριστερὸν μηδʼ αὖ τῷ τοῦτο ἐκεῖνο, ἀεὶ δʼ ἐν τῷ ἀνωτέρω ἀμφοτέρων ἡ ἀρχή, ἀνάγκη ἐν τῷ μέσῳ εἶναι τὴν ἀρχὴν τῆς ψυχῆς τῆς κινούσης· ἀμφοτέρων γὰρ τῶν ἄκρων τὸ μέσον ἔσχατον.
Since it is in like case with left and right, and contrary movements are made at the same time, so that the left does not move because the right is at rest, nor again the right because the left is at rest, but the starting-point is always in what is higher than both, the starting-point of the moving soul must be in the middle; for of both extremes the middle is the limit.
ὁμοίως δʼ ἔχει πρὸς τὰς κινήσεις τοῦτο καὶ τὰς ἀπὸ τοῦ ἄνω καὶ κάτω, οἷον τὰς ἀπὸ τῆς κεφαλῆς πρὸς τὰ ἀπὸ τῆς ῥάχεως τοῖς ἔχουσι ῥάχιν.
And this stands in the same relation to the movements from above and below, as for instance those from the head and those from the spine in those that have a spine.
καὶ εὐλόγως δὲ τοῦτο συμβέβηκεν· καὶ γὰρ τὸ αἰσθητικὸν ἐνταῦθα εἶναί φαμεν, ὥστʼ ἀλλοιουμένου διὰ τὴν αἴσθησιν τοῦ τόπου τοῦ περὶ τὴν ἀρχὴν καὶ μεταβάλλοντος τὰ ἐχόμενα συμμεταβάλλει ἐκτεινόμενά τε καὶ συναγόμενα τὰ μόρια, ὥστʼ ἐξ ἀνάγκης διὰ ταῦτα γίνεσθαι τὴν κίνησιν τοῖς ζῴοις.
And this happens with good reason; for we say that the sensory faculty is there, so that when the place around the starting-point is altered through perception and changes, the adjacent parts change along with it, expanding and contracting, so that of necessity through these things movement occurs in animals.
τὸ δὲ μέσον τοῦ σώματος μέρος δυνάμει μὲν ἕν, ἐνεργείᾳ δʼ ἀνάγκη γίνεσθαι πλείω· καὶ γὰρ ἅμα κινεῖται τὰ κῶλα ἀπὸ τῆς ἀρχῆς, καὶ θατέρου ἠρεμοῦντος θάτερον κινεῖται.
But the middle part of the body is potentially one, though in activity it must become more than one; for the limbs are moved at the same time from the starting-point, and when one is at rest the other moves.
λέγω δʼ οἷον ἐπὶ τῆς ΑΒΓ τὸ Β κινεῖται, κινεῖ δὲ τὸ Α. ἀλλὰ μὴν δεῖ γέ τι ἠρεμεῖν, εἰ μέλλει τὸ μὲν κινεῖσθαι τὸ δὲ κινεῖν.
I mean, for instance, as on the ABC, B moves, and A moves it. But indeed something must remain at rest, if one is to be moved and the other is to move.
ἓν ἄρα δυνάμει ὂν τὸ Α ἐνεργείᾳ δύο ἔσται, ὥστʼ ἀνάγκη μὴ στιγμὴν ἀλλὰ μέγεθός τι εἶναι.
Therefore A, being potentially one, will be active two, so that it must be not a point but a magnitude.
ἀλλὰ μὴν ἐνδέχεται τὸ Γ ἄμα τῷ Β κινεῖσθαι, ὥστʼ ἀνάγκη ἀμφοτέρας τὰς ἀρχὰς τὰς ἐν τῷ Α κινουμένας κινεῖν.
But indeed it is possible for C to move at the same time as B, so that it is necessary for both the starting-points in A, being moved, to move.
δεῖ τι ἄρα εἶναι παρὰ ταύτας ἕτερον τὸ κινοῦν, καὶ μὴ κινούμενον.
There must, then, be something else besides these, which moves and is not moved.
ἀπερείδοιντο μὲν γὰρ ἂν τὰ ἄκρα καὶ αἱ ἀρχαὶ αἱ ἐν τῷ Α πρὸς ἀλλήλας κινουμένων, ὥσπερ ἂν εἴ τινες τὰ νῶτα ἀντερείδοντες κινοῖεν τὰ σκέλη.
For the extremes and the starting-points in A would support themselves against each other when they are moved, just as if people were to move their legs by pressing their backs against one other.
ἀλλὰ τὸ κινοῦν ἄμφω ἀκίνητον ἀναγκαῖον εἶναι, τοῦτο δʼ ἐστὶν ἡ ψυχή, ἕτερον μὲν οὖσα | τοῦ μεγέθους τοῦ τοιούτου, ἐν τούτῳ δʼ οὗσα.
But that which moves both must be unmoved, and this is the soul, which is distinct from such magnitude, though it is in it.
§1010 Κατὰ μὲν οὖν τὸν λόγον τὸν λέγοντα τὴν αἰτίαν τῆς κινήσεως ἐστὶν ἡ ὄρεξις τὸ μέσον, ὃ κινεῖ κινούμενον· ἐν δὲ τοῖς ἐμψύχοις σώμασι δεῖ τι εἶναι σῶμα τοιοῦτον.
Now, according to the account which gives the cause of movement, desire is the middle term, which moves being moved; but in animate bodies there must be some body of this kind.
τὸ μὲν οὖν κινούμενον μὲν μὴ πεφυκὸς δὲ κινεῖν δύναται πάσχειν κατʼ ἀλλοτρίαν δύναμιν· τὸ δὲ κινοῦν ἀναγκαῖον ἔχειν τινὰ δύναμιν καὶ ἰσχύν.
Now, that which is moved but is not by nature capable of moving can be acted upon by an external power; but that which moves must necessarily have some power and strength.
πάντα δὲ φαίνεται τὰ ζῷα καὶ ἔχοντα πνεῦμα σύμφυτον καὶ ἰσχύοντα τούτῳ.
And all animals are observed both to have a connate breath (pneuma) and to derive strength from this.
τίς μὲν οὖν ἡ σωτηρία τοῦ συμφύτου πνεύματος, εἴρηται ἐν ἄλλοις· τοῦτο δὲ πρὸς τὴν ἀρχὴν τὴν ψυχικὴν ἔοικεν ὁμοίως ἔχειν ὥσπερ τὸ ἐν ταῖς καμπαῖς σημεῖον, τὸ κινοῦν καὶ κινούμενον, πρὸς τὸ ἀκίνητον.
Now, what the preservation of this connate breath is, has been said in other works; and this seems to stand in the same relation to the soul-starting-point as the point in the joints, which moves and is moved, stands to the unmoved.
ἐπεὶ δʼ ἡ ἀρχὴ τοῖς μὲν ἐν τῇ καρδίᾳ τοῖς δʼ ἐν τῷ ἀνάλογον, διὰ τοῦτο καὶ τὸ πνεῦμα τὸ σύμφυτον ἐνταῦθα φαίνεται ὄν.
And since the starting-point is in the heart for some, and in the analogue of the heart for others, for this reason the connate breath also is observed to be there.
πότερον μὲν οὖν ταὐτόν ἐστι τὸ πνεῦμα ἀεὶ ἢ γίνεται ἀεὶ ἕτερον, ἔστω ἄλλος λόγος (ὁ αὐτὸς γάρ ἐστι καὶ περὶ τῶν ἄλλων μορίων)· φαίνεται δʼ εὐφυῶς ἔχον πρὸς τὸ κινητικὸν εἶναι καὶ παρέχειν ἰσχύν.
Now, whether the breath is always the same or always becomes different, let it be another discussion (for it is the same as about the other parts); but it is observed to be naturally well-adapted to be a mover and to provide strength.
τὰ δʼ ἔργα τῆς κινήσεως ὦσις καὶ ἕλξις, ὥστε δεῖ τὸ ὄργανον αὐξάνεσθαί τε δύνασθαι καὶ συστέλλεσθαι.
And the functions of movement are pushing and pulling, so that the organ must be able both to expand and to contract.
τοιαύτη δʼ ἐστὶν ἡ τοῦ πνεύματος φύσις· καὶ γὰρ ἀβίαστος συστελλομένη, καὶ βιαστικὴ καὶ ὠστικὴ διὰ τὴν αὐτὴν αἰτίαν, καὶ ἔχει καὶ βάρος πρὸς τὰ πυρώδη καὶ κουφότητα πρὸς τὰ ἐναντία.
And such is the nature of the breath; for it contracts without force, and acts with force and pushes for the same cause, and it has both weight in comparison with fiery things, and lightness in comparison with their contraries.
δεῖ δὲ τὸ μέλλον κινεῖν μὴ ἀλλοιώσει τοιοῦτον εἶναι· κρατεῖ γὰρ κατὰ τὴν ὑπεροχὴν τὰ φυσικὰ σώματα ἀλλήλων, τὸ μὲν κοῦφον κάτω ὑπὸ τοῦ βαρυτέρου ἀπονικώμενον, τὸ δὲ βαρὺ ἄνω ὑπὸ τοῦ κουφοτέρου.
And that which is to move must be of such a kind without alteration; for natural bodies overcome one another by excess, the light being defeated and brought down by the heavier, and the heavy up by the lighter.
ᾧ μὲν οὖν κινεῖ κινουμένῳ μορίῳ ἡ ψυχή, εἴρηται, καὶ διʼ ἣν αἰτίαν· ὑποληπτέον δὲ συνεστάναι τὸ ζῷον ὥσπερ πόλιν εὐνομουμένην.
By means of what moving part, then, the soul moves, and for what cause, has been said; and we must suppose the animal to be constituted like a well-governed city.
ἔν τε γὰρ τῇ πόλει ὅταν ἅπαξ συστῇ ἡ τάξις, οὐδὲν δεῖ κεχωρισμένου μονάρχου, ὃν δεῖ παρεῖναι παῤ ἕκαστον τῶν γινομένων, ἀλλʼ αὐτὸς ἕκαστος ποιεῖ τὰ αὐτοῦ ὡς τέτακται, καὶ γίνεται τόδε μετὰ τόδε διὰ τὸ ἔθος·
For in the city, when once the order is established, there is no need of a separate monarch who must be present at every single thing that happens, but each person does his own work as he has been ordered, and one thing follows another through habit.
ἔν τε τοῖς ζῴοις τὸ αὐτὸ τοῦτο διὰ τὴν φύσιν γίνεται καὶ τῷ πεφυκέναι ἕκαστον οὕτω συστάντων ποιεῖν τὸ αὐτοῦ ἔργον, ὥστε μηδὲν δεῖν ἐν ἑκάστῳ εἶναι ψυχήν, ἀλλʼ ἔν τινι ἀρχῇ τοῦ σώματος οὔσης τἆλλα ζῆν μὲν τῷ προσπεφυκέναι, ποιεῖν δὲ τὸ ἔργον τὸ αὑτῶν διὰ τὴν φύσιν.
And in animals this same thing happens through nature, and because each of the parts so constituted is by nature fitted to perform its own function, so that there is no need for a soul to be in each part, but, while it is in some starting-point of the body, the other parts live because they are naturally grown on, and perform their own function through nature.