§3.6#1Ὅτι δʼ εἰ μὴ ἔστιν ἄπειρον ἀπλῶς, πολλὰ ἀδύνατα συμβαίνει, δῆλον.
But that, if the infinite does not exist at all, many impossible things result, is clear.
τοῦ τε γὰρ χρόνου ἔσται τις ἀρχὴ καὶ τελευτή, καὶ τὰ μεγέθη οὐ διαιρετὰ εἰς μεγέθη, καὶ ἀριθμὸς οὐκ ἔσται ἄπειρος.
For there will be some beginning and end of time, and magnitudes will not be divisible into magnitudes, and number will not be infinite.
ὅταν δὲ διωρισμένων οὕτως μηδετέρως φαίνηται ἐνδέχεσθαι, διαιτητοῦ δεῖ, καὶ δῆλον ὅτι πὼς μὲν ἔστιν πὼς δʼ οὔ.
But when, these things being so defined, it appears that neither alternative is possible, an arbitrator is needed, and it is clear that in a way it exists, and in a way it does not.
λέγεται δὴ τὸ εἶναι τὸ μὲν δυνάμει τὸ δὲ ἐντελεχείᾳ, καὶ τὸ ἄπειρον ἔστι μὲν προσθέσει ἔστι δὲ καὶ διαι. ρέσει.
Now, 'to be' is spoken of on the one hand as potentially, on the other hand as actually; and the infinite exists on the one hand by addition, and on the other hand also by division.
τὸ δὲ μέγεθος ὅτι μὲν κατʼ ἐνέργειαν οὐκ ἔστιν ἄπειρον, εἴρηται, διαιρέσει δʼ ἐστίν· οὐ γὰρ χαλεπὸν ἀνελεῖν τὰς ἀτόμους γραμμάς· λείπεται οὖν δυνάμει εἶναι τὸ ἄπειρον.
And it has been said that magnitude is not infinite in actuality, but it is so by division; for it is not difficult to refute indivisible lines; it remains, therefore, for the infinite to exist potentially.
οὐ δεῖ δὲ τὸ δυνάμει ὄν λαμβάνειν, ὥσπερ εἰ δυνατὸν τοῦτʼ ἀνδριάντα εἶναι, ὡς καὶ ἔσται τοῦτʼ ἀνδριάς, οὕτω καὶ ἄπειρον ὃ ἔσται ἐνεργείᾳ· ἀλλʼ ἐπεὶ πολλαχῶς τὸ εἶναι, ὥσπερ ἡ ἡμέρα ἔστι καὶ ὁ ἀγὼν τῷ ἀεὶ ἄλλο καὶ ἄλλο γίγνεσθαι, οὕτω καὶ τὸ ἄπειρον (καὶ γὰρ ἐπὶ τούτων ἔστι καὶ δυνάμει καὶ ἐνεργείᾳ· Ὀλύμπια γὰρ ἔστι καὶ τῷ δύνασθαι τὸν ἀγῶνα γίγνεσθαι καὶ τῷ γίγνεσθαι). ἄλλως δʼ ἔν τε τῷ χρόνῳ δῆλον καὶ ἐπὶ τῶν ἀνθρώπων, καὶ ἐπὶ τῆς διαιρέσεως τῶν μεγεθῶν.
But we must not take 'that which exists potentially' in the same way as if, because this is capable of being a statue, this will actually be a statue, so also there is an infinite which will be actually; but since 'to be' has many senses, just as the day exists and the contest exists by one thing always coming after another, so also does the infinite. (For in these cases also there is both potentiality and actuality; for the Olympic games exist both in the sense that the contest is capable of taking place and in the sense that it is taking place.) But the infinite is clear in a different way in the case of time and of generations of men, and in the division of magnitudes.
ὅλως μὲν γὰρ οὕτως ἔστιν τὸ ἄπειρον, τῷ ἀεὶ ἄλλο καὶ ἄλλο λαμβάνεσθαι, καὶ τὸ λαμβανόμενον μὲν ἀεὶ εἶναι πεπερασμένον, ἀλλʼ ἀεί γε ἕτερον καὶ ἕτερον· ἀλλʼ ἐν τοῖς μεγέθεσιν ὑπομένοντος τοῦ ληφθέντος, ἐπὶ δὲ τοῦ χρόνου καὶ τῶν ἀνθρώπων φθειρομένων οὕτως ὥστε μὴ ἐπιλείπειν.
For in general the infinite exists in this way, by one thing after another always being taken, and while that which is taken is always finite, yet it is always different and different; but in the case of magnitudes, that which is taken remains, whereas in the case of time and of men, they perish, but in such a way that they do not fail.
τὸ δὲ κατὰ πρόσθεσιν τὸ αὐτό ἐστί πως καὶ
τὸ κατὰ διαίρεσιν· ἐν γὰρ τῷ πεπερασμένῳ κατὰ πρόσθε. σιν γίγνεται ἀντεστραμμένως· ᾗ γὰρ διαιρούμενον ὁρᾶται εἰς ἄπειρον, ταύτῃ προστιθέμενον φανεῖται πρὸς τὸ ὡρισμένον.
And the infinite by addition is in a way the same as that by division; for within a finite magnitude the addition takes place inversely; for in the way in which it is seen to be divided to infinity, in that very way it will appear to be added to a determined limit.
ἐν γὰρ τῷ πεπερασμένῳ μεγέθει ἂν λαβών τις ὡρισμένον προσλαμβάνῃ τῷ αὐτῷ λόγῷ, μὴ τὸ αὐτό τι τοῦ ὅλου μέγεθος περιλαμβάνων, οὐ διέξεισι τὸ πεπερασμένον· ἐὰν δʼ οὕ. τως αὔξῃ τὸν λόγον ὥστε ἀεί τι τὸ αὐτὸ περιλαμβάνειν μέγεθος, διέξεισι, διὰ τὸ πᾶν πεπερασμένον ἀναιρεῖσθαι ὁτῳοῦν ὡρισμένῳ.
For if in a finite magnitude one takes a determined part and adds to it in the same ratio, not taking in [each time] the same absolute magnitude of the whole, he will not traverse the finite magnitude; but if he increases the ratio so as always to take in the same magnitude, he will traverse it, because any finite magnitude is exhausted by any determined magnitude whatever.
ἄλλως μὲν οὖν οὐκ ἔστιν, οὕτως δʼ ἔστι τὸ ἄπειρον, δυνάμει τε καὶ ἐπὶ καθαιρέσει (καὶ ἐντελεχείᾳ δὲ ἔστιν, ὡς τὴν ἡμέραν εἶναι λέγομεν καὶ τὸν ἀγῶνα)· καὶ δυνάμει οὕτως ὡς ἡ ὕλη, καὶ οὐ καθʼ αὐτό, ὡς τὸ πεπερασμέ. νον.
In no other way, therefore, does the infinite exist, but it exists in this way, both potentially and by diminution (and indeed it exists actually in the way that we say the day or the contest exists); and it is potential in the same way as matter, and not by itself, as the finite is.
καὶ κατὰ πρόσθεσιν δὴ οὕτως ἄπειρον δυνάμει ἔστιν, ὃ ταὐτὸ λέγομεν τρόπον τινὰ εἶναι τῷ κατὰ διαίρεσιν· ἀεὶ μὲν γάρ τι ἔξω ἔσται λαμβάνειν, οὐ μέντοι ὑπερβαλεῖ παντὸς μεγέθους, ὥσπερ ἐπὶ τὴν διαίρεσιν ὑπερβάλλει παντὸς ὡρισμένου καὶ ἀεὶ ἔσται ἔλαττον.
And indeed the infinite by addition also exists potentially in this way, which we say is in a way the same as that by division; for it will always be possible to take something outside, but it will not however exceed every magnitude, just as in the case of division it exceeds every determined magnitude and will always be smaller.