§5.1#1Μεταβάλλει δὲ τὸ μεταβάλλον πᾶν τὸ μὲν κατὰ συμβεβηκός, οἶον ὅταν λέγωμεν τὸ μουσικὸν βαδίζειν, ὅτι ᾦ συμβέβηκεν μουσικῷ εἶναι, τοῦτο βαδίζει· τὸ δὲ τῷ τούτου τι μεταβάλλειν ἀπλῶς λέγεται μεταβάλλειν, οἶον ὅσα λέγεται κατὰ μέρη (ὑγιάζεται γὰρ τὸ σῶμα, ὅτι ὁ ὀφθαλμὸς ἢ ὁ θώραξ, ταῦτα δὲ μέρη τοῦ ὅλου σώματος)·
Everything that changes changes in one way accidentally, as when we say that the musical walks, because that to which it is accidental to be musical walks; in another way, a thing is said to change simply by some part of it changing, as in the case of those things said to change in respect of parts (for the body is healed because the eye or the chest is healed, and these are parts of the whole body); and there is that which is moved neither accidentally nor by some other of its parts changing, but by being itself moved primarily.
ἔστι δέ τι οὔτε κατὰ συμβεβηκὸς κινεῖται οὔτε τῷ ἄλλο τι τῶν αὐτοῦ, ἀλλὰ τῷ αὐτὸ κινεῖσθαι πρῶτον. καὶ τοῦτʼ ἔστι τὸ καθʼ αὑτὸ κινητόν, κατʼ ἄλλην δὲ κίνησιν ἕτερον, οἶον ἀλλοιωτόν, καὶ ἀλλοιώσεως ὑγιαντὸν ἢ θερμαντὸν ἕτερον, ἔστι δὲ καὶ ἐπὶ τοῦ κινοῦντος ὡσαύτως·
And this is that which is movable in itself, and it is different in respect of other kinds of motion, for instance, alterable, and within alteration, healable or heatable is different.
τὸ μὲν γὰρ κατὰ συμβεβηκὸς κινεῖ, τὸ δὲ κατὰ μέρος τῷ τῶν τούτου τι, τὸ δὲ καθʼ αὑτὸ πρῶτον, οἷον ὁ μὲν ἰατρὸς ἰᾶται, ἡ δὲ χεὶρ πλήττει.
And it is the same in the case of the mover; for one thing moves accidentally, another in part by some of its parts, and another in itself primarily, for instance, the doctor heals, but the hand strikes.
ἐπεὶ δʼ ἔστι μέν τι τὸ κινοῦν πρῶτον, ἔστι δέ τι τὸ κινούμενον, ἔτι ἐν ᾦ, ὁ χρόνος, καὶ παρὰ ταῦτα ἐξ οὗ καὶ εἰς ὅ—πᾶσα γὰρ κίνησις ἔκ τινος καὶ εἶς τι· ἕτερον γὰρ τὸ πρῶτον κινούμενον καὶ εἰς ὃ κινεῖται καὶ ἐξ οὗ, οἶον τὸ ξύλον καὶ τὸ θερμὸν καὶ τὸ ψυχρόν· τούτων δὲ τὸ μὲν ὅ, τὸ δʼ εἰς ὅ, τὸ δʼ ἐξ οὗ —ἡ δὴ κίνησις δῆλον ὅτι ἐν τῷ ξύλῳ, οὐκ ἐν τῷ εἴδει· οὔτε γὰρ κινεῖ οὔτε κινεῖται τὸ εἶδος ἢ ὁ τόπος ἢ τὸ τοσόνδε, ἀλλʼ ἔστι κινοῦν καὶ κινούμενον καὶ εἰς ὃ κινεῖται.
And since there is that which moves primarily, and that which is moved, and further that in which (namely, time), and besides these, that from which and that into which—for every motion is from something and to something; for that which is primarily moved, that into which it is moved, and that from which it is moved are different, for instance, the wood, the hot, and the cold; and of these, the first is that which is moved, the second that into which, and the third that from which—it is clear, then, that the motion is in the wood, not in the form; for neither the form, nor the place, nor the quantity moves or is moved, but there is the mover, the moved, and that into which it is moved.
μᾶλλον γὰρ εἰς ὃ ἢ ἐξ οὖ κινεῖται ὀνομάζεται ἡ μεταβολή.
For the change is named after that into which it is moved rather than that from which.
διὸ καὶ ἡ φθορὰ εἰς τὸ μὴ ὃν μεταβολή ἐστιν· καίτοι καὶ ἐξ ὄντος μεταβάλλει τὸ φθειρόμενον· καὶ ἡ γένεσις εἰς ὄν, καίτοι καὶ ἐκ μὴ ὄντος.
For this reason, passing away is a change into non-being, although that which passes away changes from being; and coming into being is a change into being, although it is from non-being.
τί μὲν οὖν ἐστιν
ἡ κίνησις, εἴρηται πρότερον· τὰ δὲ εἴδη καὶ τὰ πάθη καὶ ὁ τόπος, εἰς κινοῦνται τὰ κινούμενα, ἀκίνητά ἐστιν, οἶον ἐπιστήμη καὶ ἡ θερμότης.
What motion is, then, has been said before; but the forms, the affections, and the place, into which the things moved are moved, are unmoved, for instance, knowledge and heat.
καίτοι ἀπορήσειεν ἄν τις, εἰ τὰ πάθη κινήσεις, ἡ δὲ λευκότης πάθος· ἔσται γὰρ εἰς κίνησιν μεταβολή.
And yet, someone might raise a difficulty, if affections are motions, and whiteness is an affection; for there will be a change into a motion.
ἀλλʼ ἴσως οὐχ ἡ λευκότης κίνησις, ἀλλʼ ἡ λεύκανσις.
But perhaps whiteness is not a motion, but whitening is.
ἔστιν δὲ καὶ ἐν ἐκείνοις καὶ τὸ κατὰ συμβεβηκὸς καὶ τὸ κατὰ μέρος καὶ κατʼ ἄλλο καὶ τὸ πρώτως καὶ μὴ κατʼ ἄλλο, οἶον τὸ λευκαινόμενον εἰς μὲν τὸ νοούμενον μεταβάλλει κατὰ συμβεβηκός (τῷ γὰρ χρώματι συμβέβηκε νοεῖσθαι, εἰς δὲ χρῶμα ὅτι μέρος τὸ λευκὸν τοῦ χρώματος (καὶ εἰς τὴν Εὐρώπην ὅτι μέρος αἱ Ἀθῆναι τῆς Εὐρώπης), εἰς δὲ τὸ λευκὸν χρῶμα καθʼ αὑτό.
And in those things also, there is that which is accidental, that which is in part, that which is in respect of another, and that which is primary and not in respect of another; for instance, that which is being whitened changes into that which is thought accidentally (for it is accidental to the color to be thought), but into color because white is a part of color (just as a thing changes into Europe because Athens is a part of Europe), and into white color in itself.
πῶς μὲν οὖν καθʼ αὑτὸ κινεῖται καὶ πῶς κατὰ συμβεβηκός, καὶ πῶς κατʼ ἄλλο τι καὶ πῶς τῷ αὐτὸ πρῶτον, καὶ ἐπὶ κινοῦντος καὶ ἐπὶ κινουμένου, δῆλον, καὶ ὅτι ἡ κίνησις οὐκ ἐν τῷ εἴδει ἀλλʼ ἐν τῷ κινουμένῳ καὶ κινητῷ κατʼ ἐνέργειαν.
How, then, a thing is moved in itself and how accidentally, and how in respect of another and how by being itself primary, both in the case of the mover and the moved, is clear, and also that the motion is not in the form but in the moved and the movable in fulfillment.
ἡ μὲν οὖν κατὰ συμβεβηκὸς μεταβολὴ ἀφείσθω· ἐν ἅπασί τε γάρ ἐστι καὶ αἰεὶ καὶ πάντων·
Let accidental change, then, be set aside; for it is in all things, always, and of all things.
ἡ δὲ μὴ κατὰ συμβεβηκὸς οὐκ ἐν ἅποσιν, ἀλλʼ ἐν τοῖς ἐναντίοις καὶ τοῖς μεταξὺ καὶ ἐν ἀντιφάσει· τούτου δὲ πίστις ἐκ τῆς ἐπαγωγῆς.
But non-accidental change is not in all things, but in contraries, in intermediates, and in contradiction; and the conviction of this is from induction.
ἐκ δὲ τοῦ μεταξὺ μεταβάλλει· χρῆται γὰρ αὐτῷ ὡς ἐναντίῳ ὄντι πρὸς ἑκάτερον· ἔστι γάρ πως τὸ μεταξὺ τὰ ἄκρα.
And a thing changes from the intermediate; for it treats the intermediate as being contrary to each of the extremes, since the intermediate is in a way the extremes.
διὸ καὶ τοῦτο πρὸς ἐκεῖνα κἀκεῖνα πρὸς τοῦτο λέγεταί πως ἐναντία, οἷον ἡ μέση ὀξεῖα πρὸς τὴν ὑπάτην καὶ βαρεῖα πρὸς τὴν νητήν, καὶ τὸ φαιὸν λευκὸν πρὸς τὸ μέλαν καὶ μέλαν πρὸς τὸ λευκόν.
For this reason, both this is said to be in a way contrary to those and those to this, as the middle note is high in relation to the lowest note and low in relation to the highest note, and gray is white in relation to black and black in relation to white.