§8.5#2ἀλλὰ μὴν
εἰ μὴ κατὰ συμβεβηκὸς ἀλλʼ ἐξ ἀνάγκης κινεῖται τὸ κινοῦν, εἰ δὲ μὴ κινοῖτο, οὐκ ἂν κινοίη, ἀνάγκη τὸ κινοῦν, κινεῖται, ἤτοι οὕτω κινεῖσθαι ὥς γε κατὰ τὸ αὐτὸ εἶδος τῆς κινήσεως, ἢ καθʼ ἕτερον.
But indeed, if the mover is moved not accidentally but of necessity, and if it were not moved, it would not move, then the mover, since it is moved, must either be moved in such a way that it is according to the same species of motion, or according to another.
λέγω δʼ ἤτοι τὸ θερμαῖνον καὶ αὐτὸ θερμαίνεσθαι καὶ τὸ ὑγιάζον ὑγιάζεσθαι καὶ τὸ φέρον φέρεσθαι, ἢ τὸ ὑγιάζον φέρεσθαι, τὸ δὲ φέρον αὐξάνεσθαι.
I mean: either that which heats is itself heated, and that which heals is healed, and that which carries is carried; or that which heals is carried, and that which carries is increased.
ἀλλὰ φανερὸν ὅτι ἀδύνατον·
But it is clear that this is impossible.
δεῖ γὰρ μέχρι τῶν ἀτόμων διαιροῦντα λέγειν, οἷον εἴ τι διδάσκει γεωμετρεῖν, τοῦτο διδάσκεσθαι γεωμετρεῖν τὸ αὐτό, ἢ εἰ ῥιπτεῖ, ῥιπτεῖσθαι τὸν αὐτὸν τρόπον τῆς ῥίψεως·
For one must speak dividing down to the individuals, for example, if something teaches geometry, this same thing is taught geometry, or if it throws, it is thrown in the same manner of throwing.
ἢ οὕτως μὲν μή, ἄλλο δʼ ἐξ ἄλλου γένους, οἷον τὸ φέρον μὲν αὔξανεσθαι, τὸ δὲ τοῦτο αὖξον ἀλλοιοῦσθαι ὑπʼ ἄλλου, τὸ δὲ τοῦτο ἀλλοιοῦν ἑτέραν τινὰ κινεῖσθαι κίνησιν.
Or if not in this way, but one thing [of one genus] from another genus, for example, that which carries is increased, and that which increases this is altered by another, and that which alters this is moved with some other motion.
ἀλλʼ ἀνάγκη στῆναι· πεπερασμέναι γὰρ αἱ κινήσεις.
But it must stop; for the motions are finite.
τὸ δὲ πάλιν ἀνακάμπτειν καὶ τὸ ἀλλοιοῦν φάναι φέρεσθαι τὸ αὐτὸ ποιεῖν ἐστὶ κἂν εἰ εὐθὺς ἔφη τὸ φέρον φέρεσθαι καὶ διδάσκεσθαι τὸ διδάσκον (δῆλον γὰρ ὅτι κινεῖται καὶ ὑπὸ τοῦ ἀνωτέρω κινοῦντος τὸ κινούμενον πᾶν, καὶ μᾶλλον ὑπὸ τοῦ προτέρου τῶν κινούντων.
And to turn back again and say that that which alters is carried is to do the same as if one had said straightway that that which carries is carried and that which teaches is taught. (For it is clear that every moved thing is moved also by the higher mover, and more so by the prior of the movers.
ἀλλὰ μὴν τοῦτό γε ἀδύνατον· τὸ διδάσκον γὰρ συμβαίνει μανθάνειν, ὧν τὰ μὲν μὴ ἔχειν τὸ δὲ ἔχειν ἐπιστήμην ἀναγκαῖον. ἔτι δὲ μᾶλλον τούτων ἄλογον,
ὅτι συμβαίνει πᾶν τὸ κινητικὸν κινητόν, εἴπερ ἅπαν ὑπὸ κινουμένου κινεῖται τὸ κινούμενον· ἔσται γὰρ κινητόν, ὥσπερ εἴ τις λέγοι πᾶν τὸ ὑγιαστικὸν ὑγιαστὸν εἶναι, καὶ τὸ οἰκοδομητικὸν οἰκοδομητόν, ἢ εὐθὺς ἢ διὰ πλειόνων·
But indeed this is impossible; for it would turn out that the teacher is learning, of which things it is necessary that the one does not possess knowledge, while the other possesses it.) Moreover, what is even more unreasonable than these things is that it follows that everything capable of causing motion is movable, if indeed everything that is moved is moved by something that is itself moved; for it will be movable, just as if one were to say that everything capable of healing is healable, and that which is capable of building is buildable, either immediately or through several intermediates.
λέγω δʼ οἶον εἰ κινητὸν μὲν ὑπʼ ἄλλου πᾶν τὸ κινητικόν, ἀλλʼ οὐ ταύτην τὴν κίνησιν κινητὸν ἣν κινεῖ τὸ πλησίον, ἀλλʼ ἑτέραν, οἷον τὸ ὑγιαστικὸν μαθητικόν, ἀλλὰ τοῦτο ἐπαναβαῖνον ἥξει ποτὲ εἰς τὸ αὐτὸ εἶδος, ὥσπερ εἴπομεν πρότερον.
I mean, for example, if everything capable of causing motion is movable by another, but not movable with respect to that motion which the adjacent thing moves, but another—for example, that which is capable of healing is capable of learning—but this, when ascending, will eventually arrive at the same species, as we said before.
τὸ μὲν οὖν τούτων ἀδύνατον, τὸ δὲ πλασματῶδες· ἄτοπον γὰρ τὸ ἐξ ἀνάγκης τὸ ἀλλοιωτικὸν αὐξητὸν εἶναι.
Therefore, the one of these is impossible, and the other is fictitious; for it is absurd that of necessity that which is capable of altering is capable of being increased.
οὐκ ἄρα ἀνάγκη ἀεὶ κινεῖσθαι τὸ κινούμενον ὑπʼ ἄλλου, καὶ τούτου κινουμένου· στήσεται ἄρα.
Therefore, it is not necessary that that which is moved by another is always moved, and that this [mover] is moved; therefore it will stop.
ὥστε ἤτοι ὑπὸ ἠρεμοῦντος κινήσεται τὸ κινούμενον πρῶτον, ἢ αὐτὸ ἑαυτὸ κινήσει.
So that either the first moved thing will be moved by something which is at rest, or it will move itself.
ἀλλὰ
μὴν καὶ εἴ γε δέοι σκοπεῖν πότερον αἴτιον κινήσεως καὶ ἀρχὴ τὸ αὐτὸ αὐτὸ κινοῦν ἢ τὸ ὑπʼ ἄλλου κινούμενον, ἐκεῖνο πᾶς ἂν θείη· τὸ γὰρ αὐτὸ καθʼ αὐτὸ ὃν ἀεὶ πρότερον αἴτιον τοῦ καθʼ ἕτερον καὶ αὐτοῦ ὄντος.
But indeed, if we had to consider which is the cause and starting-point of motion, that which moves itself or that which is moved by another, everyone would place the former; for that which is cause in virtue of itself is always prior to that which is cause in virtue of another and is itself [a cause].
ὥστε τοῦτο σκεπτέον λαβοῦσιν ἄλλην ἀρχήν, εἴ τι κινεῖ αὐτὸ αὐτό, πῶς κινεῖ καὶ τίνα τρόπον.
So we must consider this, taking another starting-point, if something moves itself, how it moves and in what manner.
ἀναγκαῖον δὴ τὸ κινούμενον ἅπαν εἶναι διαιρετὸν
εἰς ἀεὶ διαιρετά· τοῦτο γὰρ δέδεικται πρότερον ἐν τοῖς καθόλου τοῖς περὶ φύσεως, ὅτι πᾶν τὸ καθʼ αὐτὸ κινούμενον συνεχές.
Indeed, everything that is moved must be divisible into parts that are always divisible; for this has been shown before in the general treatises on nature, that everything that is moved in virtue of itself is continuous.
ἀδύνατον δὴ τὸ αὑτὸ αὐτὸ κινοῦν πάντῃ κινεῖν αὐτὸ αὐτό· φέροιτο γὰρ ἂν ὅλον καὶ φέροι τὴν αὐτὴν φοράν, ἓν ὂν καὶ ἄτομον τῷ εἴδει, καὶ ἀλλοιοῖτο καὶ ἀλλοιοῖ, ὥστε διδάσκοι ἂν καὶ μανθάνοι ἅμα, καὶ ὑγιάζοι καὶ ὑγιάζοιτο τὴν αὐτὴν ὑγίειαν.
It is impossible, then, for that which moves itself to move itself in its entirety; for it would be carried as a whole and would cause the same locomotion, being one and indivisible in species, and it would be altered and cause alteration, so that it would teach and learn at the same time, and heal and be healed with respect to the same health.
ἔτι διώρισται ὅτι κινεῖται τὸ κινητόν· τοῦτο δʼ ἐστὶν δυνάμει κινούμενον, οὐκ ἐντελεχείᾳ, τὸ δὲ δυνάμει εἰς ἐντελέχειαν βαδίζει, ἔστιν δʼ ἡ κίνησις ἐντελέχεια κινητοῦ ἀτελής.
Furthermore, it has been determined that the movable is moved; and this is potentially moved, not in actuality, and that which is potential proceeds to actuality, and motion is the incomplete actuality of the movable.
τὸ δὲ κινοῦν ἤδη ἐνεργείᾳ ἔστιν, οἷον θερμαίνει τὸ θερμὸν καὶ ὅλως γεννᾷ τὸ ἔχον τὸ εἶδος.
But that which moves is already in actuality, for example, the hot heats and, in general, that which possesses the form generates.
ὥσθʼ ἅμα τὸ αὐτὸ κατὰ τὸ αὐτὸ θερμὸν ἔσται καὶ οὐ θερμόν.
So that at the same time the same thing in the same respect will be hot and not hot.
ὁμοίως δὲ καὶ τῶν ἄλλων ἕκαστον, ὅσων τὸ κινοῦν ἀνάγκη ἔχειν τὸ συνώνυμον.
And similarly for each of the other cases, where it is necessary for the mover to possess the synonymous.
τὸ μὲν ἄρα κινεῖ τὸ δὲ κινεῖται τοῦ αὐτὸ αὑτὸ κινοῦντος.
Therefore, one part moves and the other is moved in that which moves itself.
ὅτι δ᾿
οὐκ ἔστιν αὐτὸ αὑτὸ κινοῦν οὕτως ὥσθʼ ἑκάτερον ὑφ᾿ ἑκατέρου κινεῖσθαι, ἐκ τῶνδε φανερόν.
But that it is not possible for a self-mover to move itself in such a way that each part is moved by the other is clear from the following.
οὔτε γὰρ ἔσται πρῶτον κινοῦν οὐ. δέν, εἴ γε αὐτὸ ἑαυτὸ κινήσει ἑκάτερον (τὸ γὰρ πρότερον αἰτιώτερον τοῦ κινεῖσθαι τοῦ ἐχομένου καὶ κινήσει μᾶλλον· διχῶς γὰρ κινεῖν ἦν, τὸ μὲν τὸ ὑπʼ ἄλλου κινούμενον αὐτό, τὸ δʼ αὑτῶ· ἐγγύτερον δὲ τὸ πορρώτερον τοῦ κινουμένου τῆς ἀρχῆς ἢ τὸ μεταξύ)· ἔτι οὐκ ἀνάγκη τὸ κινοῦν κινεῖσθαι εἰ μὴ ὑφʼ αὑτοῦ· κατὰ συμβεβηκὸς ἄρα ἀντικινεῖ θάτερον.
For there will be no first mover, if indeed each moves the other (for that which is prior is more causal of the being-moved than that which follows, and will cause motion more; for there were two ways of moving: the one by that which is itself moved by another, and the other by itself; and that which is further from the moved is closer to the starting-point than the intermediate); furthermore, there is no necessity for the mover to be moved unless by itself; therefore, the other part moves it in return accidentally.
ἔλαβον τοίνυν ἐνδέχεσθαι μὴ κινεῖν· ἔστιν ἄρα τὸ μὲν κινούμενον τὸ δὲ κινοῦν ἀκίνητον.
I have assumed, then, that it is possible for it not to move; therefore, there is one part moved and the other mover unmoved.
ἔτι οὐκ ἀνάγκη τὸ κινοῦν ἀντικινεῖσθαι, ἀλλʼ ἢ ἀκίνητόν γέ τι κινεῖν ἀνάγκη ἢ αὐτὸ ὑφʼ αὑτοῦ κινούμενον, εἴπερ ἀνάγκη ἀεὶ κίνησιν εἶναι.
Furthermore, there is no necessity for the mover to be moved in return, but it is necessary either that some unmoved thing moves, or that which is itself moved by itself, if indeed it is necessary that motion always exist.
ἔτι ἣν κινεῖ κίνησιν, κινοῖτʼ ἄν, ὥστε τὸ θερμαῖνον θερμαίνεται.
Furthermore, it would be moved with the motion which it causes, so that that which heats would be heated.