§5.6#1Ἐπεὶ δὲ κινήσει οὐ μόνον δοκεῖ κίνησις εἶναι ἐναντία ἀλλὰ καὶ ἠρεμία, τοῦτο διοριστέον.
Since not only motion but also rest seems to be contrary to motion, this must be determined.
ἁπλῶς μὲν γὰρ ἐναντίον κίνησις κινήσει, ἀντίκειται δὲ καὶ ἠρεμία (στέρησις γάρ, ἔστι δʼ ὡς καὶ ἡ στέρησις ἐναντία λέγεται).
For, to speak simply, motion is contrary to motion, but rest also is opposed (for it is privation, and in a way privation also is said to be contrary).
ποιᾷ δὲ ποιά, οἷον τῇ κατὰ τόπον ἡ κατὰ τόπον.
And what kind of rest is opposed to what kind of motion, for example, rest in place to motion in place.
ἀλλὰ τοῦτο νῦν λέγεται ἁπλῶς· πότερον γὰρ τῇ ἐνταῦθα μονῇ ἡ ἐκ τούτου ἢ ἡ εἰς τοῦτο κίνησις ἀντίκειται;
But this is now said simply; for does the rest here oppose the motion from here or the motion to here?
δῆλον δὴ ὅτι, ἐπεὶ ἐν δυσὶν ἡ κίνησις ὑποκειμένοις, τῇ μὲν ἐκ τούτου εἰς τὸ ἐναντίον ἡ ἐν τούτῳ μονή, τῇ δʼ ἐκ τοῦ ἐναντίου εἰς τοῦτο ἡ ἐν τῷ ἐναντίῳ.
It is clear indeed that, since motion is in two underlying subjects, the rest in this is opposed to the motion from this to the contrary, and the rest in the contrary is opposed to the motion from the contrary to this.
ἅμα δὲ καὶ ἀλλήλαις ἐναντίαι αὗται· καὶ γὰρ ἄτοπον, εἰ κινήσεις μὲν ἐναντίαι εἰσίν, ἠρεμίαι δʼ ἀντικείμεναι οὐκ εἰσίν.
And at the same time these rests are also contrary to each other; for it would be absurd if motions are contrary, but the opposed rests are not.
εἰσὶν δὲ αἱ ἐν τοῖς ἐναντίοις, οἷον ἡ ἐν ὑγιείᾳ τῇ ἐν νόσῳ ἠρεμίᾳ (κινήσει δὲ τῇ ἐξ ὑγιείας εἰς νόσον· τῇ γὰρ ἐκ νόσου εἰς ὑγίειαν ἄλογον—ἡ γὰρ εἰς αὐτὸ κίνησις ἐν ἕστηκεν, ἠρέμησις μᾶλλόν ἐστιν, ἢ συμβαίνει γε ἅμα γίγνεσθαι τῇ κινήσει— ἀνάγκη δὲ ἢ ταύτην ἢ ἐκείνην εἶναι)· οὐ γὰρ ἥ γʼ ἐν λευκότητι ἠρεμία ἐναντία τῇ ἐν ὑγιείᾳ.
And those in the contraries are so, for example, rest in health to rest in disease (and to the motion from health into disease; for to say that it is opposed to the motion from disease into health is unreasonable—for the motion into it has come to a stand in it, and is rather a coming to rest, or at least happens to occur simultaneously with the motion—and it is necessary that it be either this one or that one); for rest in whiteness is not contrary to that in health.
ὅσοις δὲ μὴ ἔστιν ἐναντία, τούτων μεταβολὴ μέν ἐστιν ἀντικειμένη ἡ ἐξ αὐτοῦ τῇ εἰς αὐτό, κίνησις δʼ οὐκ ἔστιν, οἷον ἡ ἐξ ὄντος τῇ εἰς ὄν, καὶ μονὴ μὲν τούτων οὐκ ἔστιν, ἀμεταβλησία δέ.
But for those things which have no contrary, the change from it is opposed to the change into it, but there is no motion, for example, the change from being to that into being, and there is no rest of these, but rather changelessness.
καὶ εἰ μέν τι εἴη ὑποκείμενον, ἡ ἐν τῷ ὄντι ἀμεταβλησία τῇ ἐν τῷ μὴ ὄντι ἐναντία.
And if there should be some underlying subject, the changelessness in being is contrary to the changelessness in non-being.
εἰ δὲ μὴ ἔστι τι τὸ μὴ ὄν, ἀπορήσειεν ἄν τις τίνι ἐναντία ἡ ἐν τῷ ὄντι ἀμεταβλησία, καὶ εἰ ἠρεμία ἐστίν.
But if non-being is not some underlying subject, one might wonder to what the changelessness in being is contrary, and whether it is rest.
εἰ δὲ τοῦτο, ἢ οὐ πᾶσα ἠρεμία κινήσει ἐναντία, ἢ ἡ γένεσις καὶ φθορὰ κίνησις.
And if this is so, either not every rest is contrary to motion, or generation and destruction are motion.
δῆλον τοίνυν ὅτι ἡρεμία μὲν οὐ λεκτέα, εἰ μὴ καὶ αὗται κινήσεις, ὅμοιον δέ τι καὶ ἀμεταβλησία· ἐναντία δὲ ἢ οὐδενὶ ἢ τῇ ἐν τῷ μὴ ὄντι ἢ τῇ φθορᾷ· αὕτη γὰρ ἐξ αὐτῆς, ἡ δὲ γένεσις εἰς ἐκείνην.
It is clear, then, that it must not be called rest unless these also are motions, but something similar, namely changelessness; and it is contrary either to nothing, or to the changelessness in non-being, or to destruction; for this is from it, while generation is into it.
ἀπορήσειε δʼ ἄν τις
διὰ τί ἐν μὲν τῇ κατὰ τόπον μεταβολῇ εἰσὶ καὶ κατὰ φύσιν καὶ παρὰ φύσιν καὶ μοναὶ καὶ κινήσεις, ἐν δὲ ταῖς ἄλλαις οὔ, οἶον ἀλλοίωσις ἡ μὲν κατὰ φύσιν ἡ δὲ παρὰ φύσιν (οὐδὲν γὰρ μᾶλλον ἡ ὑγίανσις ἢ ἡ νόσανσις κατὰ φύσιν ἢ παρὰ φύσιν, οὐδὲ λεύκανσις ἢ μέλανσις)· ὁμοίως δὲ καὶ ἐπʼ αὐξήσεως καὶ φθίσεως (οὔτε γὰρ αὗται ἀλλήλαις ἐναντίαι ὡς φύσει ἡ δὲ παρὰ φύσιν, οὔτʼ αὔξησις αὐξήσει)· καὶ ἐπὶ γενέσεως δὲ καὶ φθορᾶς ὁ αὐτὸς λόγος· οὔτε γὰρ ἡ μὲν γένεσις κατὰ φύσιν ἡ δὲ φθορὰ παρὰ φύσιν (τὸ γὰρ γηρᾶν κατὰ φύσιν), οὔτε γένεσιν ὁρῶμεν τὴν μὲν κατὰ φύσιν τὴν δὲ παρὰ φύσιν.
But one might wonder why, in change according to place, there are both natural and unnatural rests and motions, but not in the other changes, for example, alteration being natural and unnatural (for healing is no more natural or unnatural than falling sick, nor is whitening than blackening); and likewise also in the case of increase and decrease (for neither are these contrary to each other as one being natural and the other unnatural, nor is one increase to another); and the same argument holds also for generation and destruction; for neither is generation natural and destruction unnatural (for growing old is natural), nor do we see one generation being natural and another unnatural.
ἢ εἰ ἔστιν τὸ βίᾳ παρὰ φύσιν, καὶ φθορὰ ἂν εἴη φθορᾷ ἐναντία ἡ βίαιος ὡς παρὰ φύσιν οὖσα τῇ κατὰ φύσιν;
Or, if what is by force is unnatural, would a forced destruction also be contrary to a natural destruction, as being unnatural?
ἆῤ οὖν καὶ γενέσεις εἰσὶν ἔνιαι βίαιοι καὶ οὐχ εἱμαρμέναι, αἷς ἐναντίαι αἱ κατὰ φύσιν, καὶ αὐξήσεις βίαιοι καὶ φθίσεις, οἷον αὐξήσεις αἱ τῶν ταχὺ διὰ τρυφὴν ἡβώντων, καὶ οἱ σῖτοι οἱ ταχὺ ἁδρυνόμενοι καὶ μὴ πιληθέντες;
Are there then also some forced generations, and not fated ones, to which natural ones are contrary, and forced increases and decreases, for example, the increases of those who quickly reach puberty through luxury, and corn that ripens quickly and is not packed?
ἐπὶ δʼ ἀλλοιώσεως πῶς;
But how is it in the case of alteration?
ἢ ὡσαύτως;
Or is it in the same way?
εἶεν γὰρ ἄν τινες βίαιοι, αἱ δὲ φυσικαί, οἷον οἱ ἀφιέμενοι μὴ ἐν κρισίμοις ἡμέραις, οἱ δʼ ἐν κρισίμοις· οἱ μὲν οὖν παρὰ φύσιν ἠλλοίωνται, οἱ δὲ κατὰ φύσιν.
For there would be some forced ones and others natural, for example, those who are cured of fever not on critical days, and others on critical days; for the former have altered unnaturally, and the latter naturally.
ἔσονται δὴ καὶ φθοραὶ ἐναντίαι ἀλλήλαις, οὐ γενέσεσι.
There will be, then, destructions contrary to each other, not to generations.
καὶ τί γε κωλύει ἔστιν ὡς;
And what prevents this being so in a way?
καὶ γὰρ εἰ ἡ μὲν ἡδεῖα ἡ δὲ λυπηρὰ εἴη· ὥστε οὐχ ἀπλῶς φθορὰ φθορᾷ ἐναντία, ἀλλʼ ᾗ ἡ μὲν τοιαδὶ ἡ δὲ τοιαδὶ αὐτῶν ἐστιν.
For indeed one might be pleasant and the other painful; so that destruction is not contrary to destruction simply, but in so far as one of them is of this kind and the other of that kind.