§25.1Fr. 25
Καὶ γὰρ ὁ Θ. ἐν τῷ πρώτῳ τῶν περὶ Κινήσεως θαυμαστὰ, φησὶ, φαίνεται κατʼ αὐτὴν ὄντα τὴν φύσιν τῆς κινήσεως, οἷον εἰ μὴ ἔστιν αὐτῆς ἀρχὴ, πέρας δὲ ἔστι.
Fr. 25 For Theophrastus in the first book of On Motion says that wonderful things appear to exist in the very nature of motion, as for instance if there is no beginning of it, but there is an end.
Πῶς δὲ τὸ μὲν πέρας ἀδιαίρετον ἐλαμβάνομεν, τὴν δὲ ἀρχὴν ἐπʼ ἄπειρον διαιρετήν.
And how is it that we took the end as indivisible, but the beginning as divisible to infinity?
Δυνατὸν γὰρ τοῖς αὐτοῖς χρώμενον λόγοις καὶ τὸ πέρας τοῦ συνεχοῦς ἐπʼ ἄπειρον διαιρετὸν λαβεῖν καὶ τὴν ἀρχὴν ἀδιαίρετον· ἔοικεν οὖν καὶ τὸ πέρας διττὸν εἶναι καὶ ἡ ἀρχὴ διττὴ τῆς τε κινήσεως καὶ τοῦ χρόνου καὶ παντὸς συνεχοῦς, τὸ μὲν ὡς τὸ πρῶτον ἢ τὸ ἔσχατον μέρος τοῦ συνεχοῦς, τὸ δὲ ὡς ἀρχὴ καὶ πέρας, τὰ μηκέτι μέρη μηδὲ ὅμοια τῷ ὅλῳ.
For it is possible, by using the same arguments, to take both the end of the continuous as divisible to infinity and the beginning as indivisible; therefore, both the end and the beginning of motion, time, and every continuous thing seem to be twofold: the one as the first or last part of the continuous, the other as a beginning and end which are no longer parts nor similar to the whole.