§11.12#1εἰ οὖν αἱ κατηγορίαι διῄρηνται οὐσίᾳ, ποιότητι, τόπῳ, τῷ ποιεῖν ἢ πάσχειν, τῷ πρός τι, τῷ ποσῷ, ἀνάγκη τρεῖς εἶναι κινήσεις, ποιοῦ ποσοῦ τόπου·
If, then, the categories are distinguished as substance, quality, place, acting or being acted upon, relation, and quantity, there must be three movements: of quality, of quantity, and of place.
κατʼ οὐσίαν δʼ οὔ, διὰ τὸ μηθὲν εἶναι οὐσίᾳ ἐναντίον, οὐδὲ τοῦ πρός τι (ἔστι γὰρ θατέρου μεταβάλλοντος μὴ ἀληθεύεσθαι θάτερον μηδὲν μεταβάλλον, ὥστε κατὰ συμβεβηκὸς ἡ κίνησις αὐτῶν), οὐδὲ ποιοῦντος καὶ πάσχοντος, ἢ κινοῦντος καὶ κινουμένου, ὅτι οὐκ ἔστι κινήσεως κίνησις οὐδὲ γενέσεως γένεσις, οὐδʼ ὅλως μεταβολῆς μεταβολή.
But there is no movement in respect of substance, because nothing is contrary to substance; nor of relation (for it is possible that when one of the relatives changes, the other, though changing not at all, is no longer truly described by the relation, so that their movement is accidental); nor of that which acts and is acted upon, or of that which moves and is moved, because there is no movement of movement, nor generation of generation, nor in general change of change.
διχῶς γὰρ ἐνδέχεται κινήσεως εἶναι κίνησιν, ἢ ὡς ὑποκειμένου (οἷον ὁ ἄνθρωπος κινεῖται ὅτι ἐκ λευκοῦ εἰς μέλαν μεταβάλλει, ὥστε οὕτω καὶ ἡ κίνησις ἢ θερμαίνεται ἢ ψύχεται ἢ τόπον ἀλλάττει ἢ αὔξεται· τοῦτο δὲ ἀδύνατον· οὐ γὰρ τῶν ὑποκειμένων τι ἡ μεταβολή), ἢ τῷ ἕτερόν τι ὑποκείμενον ἐκ μεταβολῆς μεταβάλλειν εἰς ἄλλο εἶδος, οἷον ἄνθρωπον ἐκ νόσου εἰς ὑγίειαν.
For there are two ways in which there can be a movement of movement: either as of a subject (as a man is moved because he changes from white to black, so also in this way movement itself is either heated or cooled, or changes its place, or increases; but this is impossible, for change is not one of the subjects); or by some other subject changing from one change to another form, as for instance a man from sickness to health.
ἀλλʼ οὐδὲ τοῦτο δυνατὸν πλὴν κατὰ συμβεβηκός.
But neither is this possible except accidentally.
πᾶσα γὰρ κίνησις ἐξ ἄλλου εἰς ἄλλο ἐστὶ μεταβολή, καὶ γένεσις καὶ φθορὰ ὡσαύτως· πλὴν αἱ μὲν εἰς ἀντικείμενα ὡδί, ἡ δʼ ὡδί, ἡ κίνησις.
For every movement is a change from one thing to another, and similarly generation and destruction; except that they are changes into opposites in this way, while movement is in that way.
ἅμα οὖν μεταβάλλει ἐξ ὑγιείας εἰς νόσον, καὶ ἐξ αὐτῆς ταύτης τῆς μεταβολῆς εἰς ἄλλην.
Therefore, a person changes at the same time from health to sickness, and from this change itself to another.
δῆλον δὴ ὅτι ἂν νοσήσῃ, μεταβεβληκὸς ἔσται εἰς ὁποιανοῦν (ἐνδέχεται γὰρ ἠρεμεῖν) καὶ ἔτι εἰς μὴ τὴν τυχοῦσαν ἀεί· κἀκείνη ἔκ τινος εἴς τι ἄλλο ἔσται·
It is clear, then, that if he has fallen sick, he will have changed into some change or other (for he may be at rest), and further, always not into any chance change; and that change too will be from something to something else.
ὥσθʼ ἡ ἀντικειμένη ἔσται, ὑγίανσις, ἀλλὰ τῷ συμβεβηκέναι, οἷον ἐξ ἀναμνήσεως εἰς λήθην μεταβάλλει ὅτι ᾧ ὑπάρχει ἐκεῖνο μεταβάλλει, ὁτὲ μὲν εἰς ἐπιστήμην ὁτὲ δὲ εἰς ἄγνοιαν. —ἔτι εἰς ἄπειρον βαδιεῖται, εἰ ἔσται μεταβολῆς μεταβολὴ καὶ γενέσεως γένεσις.
Thus it will be the opposite change, namely, becoming healthy; but this is by accident, as when one changes from recollection to forgetfulness because that to which the recollection belongs changes, at one time into knowledge, at another into ignorance. — Further, there will be an infinite regress, if there is to be a change of change and a generation of generation.
ἀνάγκη δὴ καὶ τὴν προτέραν, εἰ ἡ ὑστέρα· οἷον εἰ ἡ ἁπλῆ γένεσις ἐγίγνετό ποτε, καὶ τὸ γιγνόμενον ἐγίγνετο·
For the prior must exist if the posterior does; for example, if simple generation was once being generated, that which was being generated was also being generated.
ὥστε οὔπω ἦν τὸ γιγνόμενον ἁπλῶς, ἀλλά τι γιγνόμενον γιγνόμενον ἤδη.
So that that which was being generated simply was not yet, but something which was already being generated as being generated was.
καὶ τοῦτʼ ἐγίγνετό ποτε, ὥστʼ οὐκ ἦν πω τότε γιγνόμενον.
And this too was once being generated, so that it was not yet being generated at that time.
ἐπεὶ δὲ τῶν ἀπείρων οὐκ ἔστι τι πρῶτον, οὐκ ἔσται τὸ πρῶτον, ὥστʼ οὐδὲ τὸ ἐχόμενον.
But since of infinite terms there is no first, there will be no first, and therefore not the next either.
οὔτε γίγνεσθαι οὖν οὔτε κινεῖσθαι οἷόν τε οὔτε μεταβάλλειν οὐδέν.
Consequently, it is impossible for anything either to be generated, or to be moved, or to change.
ἔτι τοῦ αὐτοῦ κίνησις ἡ ἐναντία καὶ ἠρέμησις, καὶ γένεσις καὶ φθορά, ὥστε τὸ γιγνόμενον, ὅταν γένηται γιγνόμενον, τότε φθείρεται· οὔτε γὰρ εὐθὺς γιγνόμενον οὔθʼ ὕστερον· εἶναι γὰρ δεῖ τὸ φθειρόμενον.
Further, the contrary movement and rest belong to the same thing, and so do generation and destruction; so that that which is being generated, when it becomes that which is being generated, is then destroyed; for it is neither immediately when it is being generated, nor afterwards; for that which is being destroyed must exist.
ἔτι δεῖ ὕλην ὑπεῖναι τῷ γιγνομένῳ καὶ μεταβάλλοντι.
Further, there must be matter underlying that which is being generated and that which is changing.
τίς οὖν ἔσται ὥσπερ τὸ ἀλλοιωτὸν σῶμα ἢ ψυχή—οὕτω τί τὸ γιγνόμενον κίνησις ἢ γένεσις;
What, then, will it be—just as the body or soul is that which is altered—so what is that which becomes movement or generation?