Enneads

What is the common element in these three things (matter, form and their combination)? What constitutes their (sublunary, mundane or) earthly "being"? Is it because matter, form and their combination form a foundation for other things? In that case, as matter is the foundation, or seat of form, then form will not be in the genus of "being." But, as the combination also forms foundation for other things, then form united to matter will be the subject of the combinations, or rather, of all the things which are posterior to the combination, as quantity, quality, and movement. BEING IS THAT WHICH IS PREDICATED OF NOTHING ELSE.

It would seem that (physical) "being" is that which is not predicated of anything else; for whiteness and blackness may, for instance, be predicated of some white or black subject. Likewise with the idea of "doubleness"; - I mean here not the doubleness which is the opposite of one half, but the doubleness predicated of some subject, as when one says "this wood is double." So also paternity, and science, are attributes of another subject, of which that is said. So space is that which limits, and time that which measures something else. But fire, or wood considered as such, are not attributes. Neither are Socrates, nor composite being (composed of matter and form), nor form which is in the "being," because it is not a modification of any other subject. Indeed, form is not an attribute of matter; it is an element of the combination. "Man" and "form of man" are one and the same thing. Matter also is an element of the combination; under this respect, it may be predicated of a subject, but this subject is identical with itself. On the contrary, whiteness, considered in itself, exists only in the subject of which it may be predicated. Consequently, the thing which exists only in the subject of which it is predicated is not (physical) "being." "Being," on the contrary, is that which is what it is by itself. In case it form part of some subject, then it completes the combination; whose elements exist each in itself, and which are predicated of the combination only in a condition other than that of existing in it. Considered as a part, "being" is relative to something other than itself; but considered in itself, in its nature, in what it is, it is not predicable of anything.

PHYSICAL BEING IS THE PRINCIPLE OF ALL OTHER THINGS. To be a subject is then a property common to matter, to form, and to the combination. But this function of subject is fulfilled differently by matter in respect to form, and by form in respect to the modifications, and by the combination; or rather, matter is not a subject in respect to form; form is the complement which completes it when it still is only matter, and when it exists only potentially. To speak strictly, form is not in matter; for when one thing forms only a unity with something else, one cannot say that one is in the other (as some accident in its subject). Only when both are taken together do matter and form form a subject for other things; thus Man in general, and a particular man constitute the subject of passive modifications; they are anterior to the actions and consequences which relate to them. "Being" therefore is the principle from which all other things derive, and by which they exist; that to which all passive modifications relate, and from which all actions proceed. RELATION BETWEEN PHYSICAL AND INTELLIGIBLE TERMS ARE MERELY VERBAL.

Such are the characteristics of sense-being. If in any way they also suit intelligible "being," it is only by analogy, or by figure of speech (homonymy). So, for instance, the "first" is so called in respect of the remainder; for it is not absolutely first, but only in respect to the things which hold an inferior rank; far more, the things which follow the first are also called first in respect to those which follow. Likewise, in speaking of intelligible things, the word "subject" is used in a different sense. It may also be doubted that they suffer ("experience"), and it is evident that if they do suffer, it is in an entirely different manner. PHYSICAL BEING IS THAT WHICH IS NOT IN A SUBJECT.

Not to be in a subject is then the common characteristic of all "being," if, by "not being in a subject," we mean "not to form part of any subject," and "not to contribute to the formation of a unity therewith." Indeed, that which contributes to the formation of a composite being, with something else, could not be in that thing as in a subject; form therefore is not in matter as in a subject, and neither is "man" in Socrates as in a subject, because "man" forms part of Socrates. Thus, "being" is that which is not in a subject. If we add that "being" is not predicated of any subject, we must also add, "insofar as this subject is something different from itself;" otherwise "man," predicated of some one man, would not be comprised within the definition of "being," if (in asserting that "being" is not predicated of any subject), we did not add, "so far as this subject is something different from itself." When I say, "Socrates is a man," I am practically saying, "White is white," and not, "wood is white." While actually asserting that "Socrates is a man," I am asserting that a particular man is a man, and to say "The man who is in Socrates is a man," amounts to saying "Socrates is Socrates," or, "that particular reasonable living organism is a living organism."

ALL THE OTHER PHYSICAL CATEGORIES REFER TO MATTER, FORM OR COMBINATION. It might however be objected that the property of "being" does not consist in being a subject; for the difference (as, for instance, a biped), is also one of those things which are not in a subject. If "biped" be considered as a part of being, we are compelled to recognize that "biped" is not in a subject; but if by "biped" we do not mean some particular "being" but the property of being a biped, then we are no longer speaking of a being, but of a quality, and "biped" will be in a subject.

But time and place do not seem to be in a subject! If we define time as "the measure of movement," (there are two possibilities). First, time might be measured movement; and then it will be in movement as in a subject, while movement itself will be in the moved thing. Or, time will be what measures (the soul, or the present moment), and then it will be in what measures as in a subject. As to space, as it is the limit of what contains, it will also reside in what contains. It is otherwise with the "being" that we are here considering. "Being," then, will have to be considered as consisting in either one, or in several, or in all the properties of which we are speaking; because these properties simultaneously suit matter, form, and the combination. BEING DRAWS ITS EXISTENCE FROM THE INTELLIGIBLE.

It may perhaps be objected that we have here indicated the properties of "being," but we have not described its nature. Such a request amounts to asking to see what sense-being is; now sense-being is, and "being" is not something which can be seen. What then? Are fire and water not beings? Doubtless, they are. But are they beings merely because they are visible? No. Is it because they contain matter? No. Is it because they have a form? No. Is it because they are combinations? No. They are "beings," because they "are." But one can also say that quantity, as well as that quality "is!" Yes, doubtless, but if we speak thus about quantity and quality, it is only by a figure of speech.,,

Then, in what consists the being of earth, fire, and other similar things? What is the difference between the being of these things and of others? The essence of the earth, of the fire, and so forth, exists in an absolute manner, while the essence of other things (is relative) and for instance, means merely being white. "Is" added to white is not the same thing as "essence" taken absolutely; is it? Certainly not. Essence taken absolutely is essence in the first degree; "to be" added to white, is essence by participation, essence in the second degree; for "to be," added to white, makes white an essence; and white added to essence makes the being white; that is why white is an accident for essence, and "to be" an accident to white. It is not the same thing as if we said, Socrates is white, and, the White is Socrates; for in both cases Socrates is the same being; but it is not thus with whiteness; for, in the second case, Socrates is contained in the white, and in the first case, white is a pure accident. When we say, the being is white, the white is an accident of being; but when we say, the White is essence, the white contains essence. In short, white possesses existence only because it refers to "being," and is in "being." It is therefore from "being" that it receives its existence. On the contrary, essence draws its existence from itself; and from white it receives whiteness, not because it is in the white, but because the white is within it. As the essence which is in the sense-world is not Essence by itself, we must say that it draws its existence from the veritable Essence, in itself; and, finally, the White in itself possesses essence because it participates in the intelligible Essence.

BEING CANNOT BE ASCRIBED TO MATTER, WHICH DERIVES ITS BEING FROM THE INTELLIGIBLE.

If somebody should object that material things derive their essence from matter, we should have to ask from whence matter itself draws its essence and existence; for we have elsewhere demonstrated that matter does not hold the first rank. If, however, it be further objected, that the other things could not exist without being in matter, we will answer that that is true only for sense-things. But if matter be anterior to sense-things, that does not hinder itself being posterior to many other things, and to all intelligible things; for the existence of matter is far more obscure than the things in matter, if these things be ("seminal) reasons," which participate deeper in essence, while matter is completely irrational, being an adumbration, and a decay of reason.

It may further be objected that matter gives essence to material things, as Socrates gives essence to the white that is in him. We will answer that what possesses a superior degree of Essence may well confer a lesser degree of essence to what possesses a still inferior degree thereof, but that the reciprocal or converse condition is impossible. Now, as form is more essence than matter, essence cannot be predicated equally of matter and form, and "being" is not a genus whose species is matter, form and the combination. These three things have several common characteristics, as we have already said, but they differ in respect to essence; for when something which possesses a superior degree of essence approaches something which possesses an inferior degree (as when form approaches matter), this thing, although anterior in (the ontological) order, is posterior in respect to being; consequently, if matter, form and the combination be not "beings" equally, no longer is being for them something common, like a genus. Nevertheless, "being" will be in a less narrow relation with things which are posterior to matter, to form, and to the combination, though it gives each of them the property of belonging to themselves. It is thus that life has different degrees, one stronger, the other weaker, and that the images of a same object are some more lively, others more obscure. If essence be measured by a lower degree of essence, and if the superior degree which exists in other things be omitted, essence thus considered will be a common element. But that is not a good way of procedure. Indeed, each whole differs from the others, and the lesser degree of essence does not constitute something that was common to all; just as, for life, there is not something common to vegetative life, to sensitive life, and rational life.

ESSENCES DIFFER ACCORDING TO PARTICIPATION IN FORM. Consequently, essence differs both in matter and in form; and these two (entities) depend from a third (intelligible Being), which communicates itself to them unequally. The anterior Being possesses a better nature ("essence") than any posterior being, not only when the second proceeds from the first, and the third from the second; but when two things proceed from one and the same thing, the same (condition of affairs) may be observed. Thus does the clay (when fashioned by the potter) become a tile not only according as it participates in the fire more or less (is more or less thoroughly baked). Besides, matter and form do not proceed from the same intelligible principle; for the intelligibles also differ among each other. DIFFERENCE BETWEEN MATTER AND FORM DUE TO THAT OF INTELLIGIBLE ENTITIES FROM WHICH THEY DEPEND.

Besides, it is not necessary to divide the combination in form and matter, now that we speak of sense-being, a "being" which has to be perceived by the senses, rather than by reason. Neither is it necessary to add of what this being is composed; for the elements which compose it are not beings, or at least not sense-beings. What has to be done here is to embrace in a single genus what is common to stone, to earth, to water, and to the things compounded of them; namely, to plants and animals so far as they respond to sensation. In this way, we shall consider both form and matter; for sense-being contains them both. Thus fire, earth, and their intermediaries are both matter and form; as to the combinations, they contain several beings united together. What then is the common characteristic of all these beings, which separates them from other things? They serve as subjects to other things, and are not contained in one subject, and do not belong to something else; in short, all the characteristics we have enumerated above suit sense-being. SENSE-BEING CONSISTS IN THE REUNION OF QUALITIES AND MATTER.

But how shall we separate the accidents from sense-being, if it have no existence without dimension or quality? Of what will sense-being consist, if we remove from it dimension, figure (or outward appearance), color, dryness, and humidity? For sense-beings are qualified. The qualities which change simple into qualified "being" refer to something. Thus, it is not the entire fire which is being, but something of the fire, one of its parts. Now what is this part, if it be not matter? Sense-being, therefore, consists in the reunion of quality and matter; and being is constituted by the totality of these things blended in a single matter. Each thing taken separately will be quality or quantity, and so forth; but the thing whose absence makes "being" incomplete is a part of that being. As to the thing which is added to already complete being, it has its own place; and it is not lost in the blending which constitutes "being." I do not say that such a thing, taken with others, is a being when it completes a matter of some particular size and quality, and that it is no more than a quality when it does not complete this mass; I say that even here below not everything is "being," and that only the totality which embraces everything is "being." Let none complain that we are constituting "being" as of that which is not being; for even the totality is not a veritable "being." (Here this word is used in both sensual and intelligible senses, as a pun), and only offers the image of the veritable (Being), which possesses essence independently of all that refers to it, and itself produces the other things because it possesses veritable (Existence). Here below the substrate possesses essence only incompletely, and, far from producing other things, is sterile; it is only an adumbration, and onto this adumbration are reflected images which have only the appearance (instead of real existence.)

So much then for what we had to say of sense-being, and the genus it constitutes. It remains to analyze it into species. Every sense-being is a body; but there are elementary and organized bodies; the former are fire, earth, water and air; the organized bodies are those of plants and animals, which are distinguished from each other by their forms. The earth and the other elements may be divided into species. Plants and bodies of animals may be classified according to their forms; or we could classify apart the terrestrial animals, that inhabit the earth, and those which belong to some other element. We might also analyze bodies into those that are light, heavy, or intermediary; the heavy bodies remaining in the middle of the world, the light bodies in the superior region which surrounds the world, and the intermediary bodies dwelling in the intermediary region. In each one of these regions the bodies are distinguished by their exterior appearance (or, figure); thus there exist the bodies of the (stars, or) celestial bodies, and then those that belong to particular elements. After having distributed the bodies according to the four elements, they could be blended together in some other manner, and thus beget their mutual differences of location, forms, and mixtures. Bodies could also be distinguished as fiery, terrestrial, and so forth, according to their predominating element. PRIMARY AND SECONDARY BEINGS ARE DIVIDED BY NO SUBSTANTIAL DIFFERENCE.

As to the distinction drawn between primary and secondary being, it must be admitted that some particular fire, and the universal Fire differ from each other in this, that the one is individual, and the other universal; but the difference between them does not seem to be essential. Indeed, does the genus of quality contain both White, and a particular white; or Grammar, and some particular grammatical science? How far does Grammatical science then have less reality than some particular grammatical science, and Science, than some particular science? Grammatical science is not posterior to some particular grammatical science; Grammatical science must already have existed before the existence of the grammatical science in you, since the latter is some grammatical science because it is found in you; it is besides identical with universal Grammatical science. Likewise, it is not Socrates that caused him who was not a man to become a man; it is rather the universal Man who enabled Socrates to be a man; for the individual man is man by participation in the universal Man. What then is Socrates, if not some man? In what does such a man contribute to render "being" more "being"? If the answer be that he contributes thereto by the fact that the universal Man is only a form, while a particular man is a form in matter, the result will only be that a particular man will be less of a man; for reason (that is, essence) is weaker when it is in matter. If the universal Man consist not only in form itself, but is also in matter, in what will he be inferior to the form of the man who is in matter, since it will be the reason of the man which is in matter? By its nature the universal is anterior, and consequently the form is anterior to the individual. Now that which by its nature is anterior is an absolute anterior. How then would the universal be less in being? Doubtless the individual, being better known to us, is anterior for us; but no difference in the things themselves results. Besides, if we were to admit the distinction between primary and secondary beings, the definition of "being" would no longer be one; for that which is first and that which is second are not comprised under one single definition, and do not form a single and same genus.

BODIES MAY BE CLASSIFIED NOT ONLY BY FORMS; BUT BY QUALITIES; ETC.

Bodies may also be distinguished by heat or dryness, wetness or cold, or in any other desired manner, by taking two qualities simultaneously, then considering these things as a composition and mixture, and ceasing at the combination thereof. Or, bodies may be divided in terrestrial bodies, that dwell on the earth, or distribute them according to their forms, and the differences of animals; by classifying not the animals themselves, but their bodies, which are their instruments, as it were. It is proper to establish a classification according to the forms, as it is equally reasonable to classify bodies according to their qualities, such as heat, cold, and so forth. If it be objected that bodies are constituted rather by their qualities, it may be answered that they are just as much classified by their blends, their colors, and their figures. When analyzing sense-being, it is not unreasonable to classify it according to the differences that appear to the senses. This ("being") does not possess absolute (Essence); it is the totality of the matter and qualities which constitutes the sense-being, since we have said that its hypostatic existence consists in the union of the things perceived by the senses, and that it is according to the testimony of their senses that men believe in the existence of things. BODIES ARE CLASSIFIABLE ACCORDING TO SPECIFIC FORMS.

The composition of the bodies being varied, they may also be classified according to the specific forms of the animals. Such, for instance, would be the specific form of a man united to a body; for this form is a quality of body, and it is reasonable to analyze it according to the qualities. If it should be objected that we have said above that some bodies are simple, while others are composite, thus contrasting the simple and the composite, we shall answer that, without regarding their composition, we have also said that they are either brute or organized. The classification of bodies should not be founded on the contrast between the simple and the composite, but, as we first did, we may classify the simple bodies in the first rank. Then, by considering their blendings, one may start from another principle to determine the differences offered by the composites under the respect of their figure or their location; thus, for instance, bodies might be classified in celestial and terrestrial. This may close our consideration of sense-being, or generation. DEFINITION OF QUANTITY.

Let us now pass to quantity and quantitatives. When treating of quantity, we have already said that it consists in number and dimension, in so far as some thing possesses such a quantity, that is, in the number of material things, and in the extension of the subject. Here indeed we are not treating of abstract quantity, but of a quantity which causes a piece of wood to measure three feet, or that horses are five in number. Consequently, as we have said, we should call extension and number (considered from the concrete viewpoint) "quantitatives"; but this name could could be applied neither to time nor space; time, being the measure of movement, re-enters into relation; and place, being that which contains the body, consists of a manner of being, and consequently, in a relation. (So much the less should we call time and place "quantitatives," as) movement, though continuous, does not either belong to the genus of quantity. LARGE AND SMALL ARE CONCEPTIONS BELONGING TO QUANTITY.

Should "large" and "small" be classified within the genus of quantity? Yes: for the large is large by a certain dimension, and dimension is not a relation. As to "greater" and "smaller," they belong to relation; for a thing is greater or smaller in relation to something else, just as when it is double. Why then do we sometimes say that a mountain is large, and that a grain of millet is small? When we say that a mountain is small, we use the latter term instead of smaller; for they who use this expression themselves acknowledge that they call a mountain small only by comparing it to other mountains, which implies that here "little" stands for "smaller." Likewise, when we say that a grain of millet is large, this does not mean "large" in any absolute sense, but large only for a grain of millet; which implies that one compares it to things of the same kind, and that here "large" means "larger." BEAUTY IS CLASSIFIED ALONG WITH THE RELATIVES.

Why then do we not also classify the beautiful among the relatives? Because beauty is such by itself, because it constitutes a quality, while "more beautiful" is a relative. Nevertheless the thing which is called beautiful would sometimes appear ugly, if it were compared to some other, as, for instance, if we were to contrast the beauty of men with that of the gods; hence the expression (of Heraclitus's): "The most beautiful of monkeys would be ugly if compared with an animal of a different kind." When beauty is predicated of something, it is considered in itself; it might perhaps be called more beautiful or more ugly if it were compared to another. Hence it results that, in the genus of which we are treating, an object is in itself great because of the presence of greatness, but not in respect to some other. Otherwise, we would be obliged to deny that a thing was beautiful because of the existence of some more beautiful one. Neither therefore must we deny that a thing is great because there is only one greater than it; for "greater" could not exist without "great," any more than "more beautiful" without "beautiful." QUANTITY ADMITS OF CONTRARIES (POLEMIC AGAINST ARISTOTLE).

It must therefore be admitted that quantity admits of contraries. Even our thought admits of contraries when we say "great" and "small," since we then conceive of contraries, as when we say, "much and little"; for much and little are in the same condition as great and small. Sometimes it is said, "At home there are many people," and by this is intended a (relatively) great number; for in the latter case it is a relative. Likewise it is said, "There are few people in the theatre," instead of saying, "there are less people," (relatively); but when one uses the word "many" a great multitude in number must be understood. HOW MULTITUDE IS CLASSIFIED WITH RELATIVES.

How then is multitude classified among relatives? It forms part of relatives in that multitude is an extension of number, while its contrary is a contraction. Likewise is it with continuous dimension; we conceive of it as prolonged. Quantity therefore has a double origin: progression of unity, and of the point. If either progression cease promptly, the first one produces "little," and the second, "small." If both be prolonged, they produce "much," and "large." What then is the limit that determines these things? The same question may be asked about the beautiful, and about warmth; for there is also "warmer"; only, the latter is a relative, while Warm, taken absolutely, is a quality. As there is a "reason" of the beautiful (a reason that would produce and determine the beautiful), likewise there must be a reason for the Great, a reason by participation in which an object becomes great, as the reason of the Beautiful makes beautiful. Such are the things for which quantity admits contraries. THERE IS NO CONTRARY FOR PLACE. For space, there is no contrary, because strictly space does not belong to the genus of quantity. Even if space were part of quantity, "high" would not be the contrary of anything unless the universe contained also "low." The terms high and low, applied to parts, signify only higher and lower than something else. It is so also with right and left, which are relatives.

CLASSIFICATION OF SYLLABLES AND SPEECH. Syllables and speech are quantitatives; they might be subjects in respect to quantity, but only so by accident. Indeed, the voice, by itself, is a movement, it must therefore be reduced to movement and action. DISCRETE QUANTITY QUITE DISTINCT FROM CONTINUOUS QUANTITY.

We have already explained that discrete quantity is clearly distinguished from continuous quantity, both by its own definition, and the general definition (for quantity). We may add that numbers are distinguished from each other by being even and odd. If besides there be other differences amidst the even and odd numbers, these differences will have to be referred to the objects in which are the numbers, or to the numbers composed of unities, and not any more to those which exist in sense-beings. If reason separate sense-things from the numbers they contain, nothing hinders us then from attributing to these numbers the same differences (as to the numbers composed of unities). ELEMENTS OF CONTINUOUS QUANTITY.

What distinctions are admitted by continuous quantity? There is the line, the surface, and the solid; for extension may exist in one, two or three dimensions (and thus count the numerical elements of continuous size) instead of establishing species. In numbers thus considered as anterior or posterior to each other, there is nothing in common, which would constitute a genus. Likewise in the first, second and third increases (of a line, surface, and solid) there is nothing in common; but as far as quantity is found, there is also equality (and inequality), although there be no extension which is quantitative more than any other. However, one may have dimensions greater than another. It is therefore only in so far as they are all numbers, that numbers can have anything in common. Perhaps, indeed, it is not the monad that begets the pair, nor the pair that begets the triad, but it may be the same principle which begets all the numbers. If numbers be not derivative, but exist by themselves, we may, at least within our own thought, consider them as begotten (or, derivative). We conceive of the smaller number as the anterior, the greater as posterior. But numbers, as such, may all be reduced to unity. STUDY OF GEOMETRICAL FIGURES.

The method of classification adopted for numbers may be applied to sizes, and thus distinguish the line, the surface, and the solid or body, because those are sizes which form different species. If besides each of these species were to be divided, lines might be subdivided into straight, curved and spiral; surfaces into straight and curved; solids into round or polyhedral bodies. Further, as geometers do, may come the triangle, the quadrilateral, and others. STUDY OF THE STRAIGHT LINE.

But what about the straight line? Is it not a magnitude? Possibly; but if it be a magnitude, it is a qualified one. It is even possible that straightness constitutes a difference of the (very nature of the) line, as line, for straightness refers solely to a line; and besides, we often deduce the differences of "Essence" from its qualities. That a straight line is a quantity added to a difference does not cause its being composed of the line, and of the property of straightness; for, were it thus composed, straightness would be its chief difference. STUDY OF THE TRIANGLE.

Now let us consider the triangle, which is formed of three lines. Why should it not belong to quantity? Would it be so, because it is not constituted by three lines merely, but by three lines arranged in some particular manner? But a quadrilateral would also be constituted by four lines arranged in some particular manner. (But being arranged in some particular manner does not hinder a figure from being a quantity). The straight line, indeed, is arranged in some particular manner, and is none the less a quantity. Now if the straight line be not simply a quantity, why could this not also be said of a limited line? For the limit of the line is a point, and the point does not belong to any genus other than the line. Consequently, a limited surface is also a quantity, because it is limited by lines, which even more belong to quantity. If then the limited surface be contained in the genus of quantity, whether the surface be a triangle, a quadrilateral, a hexagon, or any other polygon, all figures whatever will belong to the genus of quantity. But if we assigned the triangle or quadrilateral to the genus of quality merely because we are speaking of some one definite triangle or quadrilateral, nothing would hinder one and the same thing from being subsumed under several categories. A triangle would then be a quantity so far as it was both a general and particular magnitude, and would be a quality by virtue of its possessing a particular form. The same might be predicated of the Triangle in itself because of its possessing a particular form; and so also with the sphere. By following this line of argument, geometry would be turned into a study of qualities, instead of that of quantities, which of course it is. The existing differences between magnitudes do not deprive them of their property of being magnitudes, just as the difference between essences does not affect their essentiality. Besides, every surface is limited, because an infinite surface is impossible. Further, when I consider a difference that pertains to essence, I call it an essential difference. So much the more, on considering figures, I am considering differences of magnitude. For if the differences were not of magnitude, of what would they be differences? If then they be differences of magnitude, the different magnitudes which are derived from differences of magnitude should be classified according to the species constituted by them (when considered in the light of being magnitudes).

GEOMETRY STUDIES QUANTITIES, NOT QUALITIES.

But how can you qualify the properties of quantity so as to call them equal or unequal? Is it not usual to say of two triangles that they are similar? Could we not also predicate similarity of two magnitudes? Doubtless, for what is called similarity, does not conflict with similarity or dissimilarity in the genus of quantity. Here, indeed, the word "similarity" is applied to magnitudes in a sense other than to quality. Besides, if (Aristotle) said that the property characteristic of quantities is to enable them to be called equal or unequal, this does not conflict with predicating similarity of some of them. But as it has been said that the special characteristic of qualities is to admit of being called similar or dissimilar, we must, as has already been explained, understand similarity in a sense other than when it is applied to magnitudes. If similar magnitudes be identical, we must then consider the other properties of quantity and quality which might be present in them (so as clearly to contrast their differences). It may also be said that the term "similarity" applies to the genus of quantity so far as this contains differences (which distinguish from each other similar magnitudes). DIFFERENCES WHICH COMPLETE THE BEING MUST BE PREFIXED TO THAT TO WHICH THEY REFER.

In general, the differences which complete a being should be classified along with that of which they are the differences, especially when a difference belongs to a single subject. If a difference complete the being of a subject, and do not complete the being of another, this difference should be classified along with the subject whose being it completes, leaving that whose being it does not complete for separate consideration. By this we do not mean completing the Being in general, but completing some particular being, so that the subject spoken of as a particular one admits no further essential addition. We therefore have the right to say that triangles, or that quadrilaterals, as well as surfaces and solids, are equal, and to predicate equality or inequality of quantitative entities. But we yet have to study whether quality only can be said to be similar or dissimilar. WHETHER QUALITY ONLY CAN BE CALLED SIMILAR OR DISSIMILAR.

When we were treating of things that were qualified, we had already explained that matter, united to quantity, and taken with other things, constitutes sense-being; that this "being" seems to be a composite of several things, that it is not properly a "whatness," but rather qualification (or, qualified thing). The ("seminal) reason," for instance that of fire, has more of a reference to "whatness," while the form that the reason begets is rather a qualification. Likewise, the ("seminal) reason" of man is a "whatness," whilst the form that this reason gives to the body, being only an image of reason, is rather a qualification. Thus if the Socrates that we see was the genuine Socrates, his mere portrait composed of no more than colors would also be called Socrates. Likewise, although this ("seminal) reason" of Socrates be that which constitutes the genuine Socrates, we nevertheless also apply the name of Socrates to the man that we see; yet the colors, or the figure of the Socrates we see, are only the image of those which are contained by his ("seminal) reason." Likewise, the reason of Socrates is itself only an image of the veritable reason (of the idea) of the man. This is our solution of the problem. THE VARIOUS TERMS EXPRESSING QUALITY.

When we separately consider each of the things which compose sense-being and when we wish to designate the quality which exists among them, we must not call it "whatness," any more than quantity or movement, but rather name it a characteristic, employing the expressions "such," "as," and "this kind." We are thus enabled to indicate beauty and ugliness, such as they are in the body. Indeed, sense-beauty is no more than a figure of speech, in respect to intelligible beauty; it is likewise with quality, since black and white are also completely different (from their "reason," or their idea). THE SEMINAL REASON HARMONIZES WITH ITS APPEARING ACTUALIZATION.

Is the content of ("seminal) reason" and of a particular reason, identical with what appears, or does it apply thereto only by a figure of speech? Should it properly be classified among the intelligible, or the sense-objects? Sensual beauty of course evidently differs from intelligible beauty; but what of ugliness - in which classification does it belong? Must virtue be classified among intelligible or sensual qualities, or should we locate some in each class? (All this uncertainty is excusable, inasmuch) as it may be asked whether even the arts, which are "reasons," should be classified among sense-qualities? If these reasons be united to a matter, they must have matter as their very soul. But what is their condition here below, when united to some matter? These reasons are in a case similar to song accompanied by a lyre; this song, being uttered by a sense-voice, is in relation with the strings of the lyre, while simultaneously being part of the art (which is one of these "seminal reasons"). Likewise, it might be said that virtues are actualizations, and not parts (of the soul). Are they sense-actualizations? (This seems probable), for although the beauty contained in the body be incorporeal, we still classify it among the things which refer to the body, and belong to it. As to arithmetic, and geometry, two different kinds must be distinguished: the first kind deals with visible objects, and must be classified among sense-objects; but the second kind deals with studies suitable to the soul, and should therefore be classified among intelligible entities. Plato considers that music and astronomy are in the same condition.

MANY OTHER CONCEPTIONS BELONG AMONG SENSE-QUALITIES. Thus the arts which relate to the body, which make use of the organs, and which consult the senses, are really dispositions of the soul, but only of the soul as applied to corporeal objects; and consequently, they should be classified among sense-qualities. Here also belong practical virtues, such as are implied by civil duties, and which, instead of raising the soul to intelligible entities, fructify in the actions of political life, and refer to them, not as a necessity of our condition, but as an occupation preferable to everything else. Among these qualities we shall have to classify the beauty contained in the ("seminal) reason," and, so much the more, black and white. IN SPITE OF THIS CLASSIFICATION THE SOUL HERSELF REMAINS INCORPOREAL.

But is the soul herself a sense-being, if she be disposed in a particular way, and if she contain particular "reasons" (that is, faculties, virtues, sciences and arts, all of which refer to the body, and which have been classified as sense-qualities)? It has already been explained that these "reasons" themselves are not corporeal; but that they have been classified among sense-qualities only because they referred to the body, and to the actions thereby produced. On the other hand, as sense-quality has been defined as the meeting of all the above enumerated entities, it is impossible to classify incorporeal Being in the same genus as the sensual being. As to the qualities of the soul, they are all doubtless incorporeal, but as they are experiences (or, sufferings, or, passions) which refer to terrestrial things, they must be classified in the genus of quality, just as the reasons of the individual soul. Of the soul we must therefore predicate experience, however dividing the latter in two elements, one of which would refer to the object to which it is applied, and the other to the subject in which it exists. Though then these experiences cannot be considered as corporeal qualities, yet it must be admitted they relate to the body. On the other hand, although we classify these experiences in the genus of quality, still the soul herself should not be reduced to the rank of corporeal being. Last, when we conceive of the soul as without experiences, and without the "reasons" above-mentioned, we are thereby classifying her along with the World from which she descends, and we leave here below no intelligible being, of any kind whatever.

QUALITIES ARE CLASSIFIED AS CORPOREAL AND OF THE SOUL.

Qualities, therefore, should be classified as of the body, and of the soul. Even though all the souls, as well as their immaterial qualities, be considered as existing on high, yet their inferior qualities must be divided according to the senses, referring these qualities either to sight, hearing, feeling, taste, or smell. Under sight, we will classify the differences of colors; under hearing, that of the sounds; and likewise, with the other senses. As to the sounds, inasmuch as they have but a single quality, they will have to be classified according to their being soft, harsh, agreeable, and the like. DIFFERENCES OF BEING SHOULD BE DISTINGUISHED ACCORDING TO QUALITY. It is by quality that we distinguish the differences which inhere in being, as well as the actualizations, the beautiful or ugly actions, and in general, all that is particular. Only very rarely do we discover in quantity differences which constitute species; so much is this the case, that it is generally divided by its characteristic qualities. We must therefore leave quantity aside, and that leads us to wonder how we may divide quality itself (since it is made use of to distinguish other things). DIFFERENCE OF QUALITY CANNOT BE DISTINGUISHED BY SENSATION.

What sort of differences, indeed, might we use to establish such divisions, and from what genus would we draw them? It seems absurd to classify quality by quality itself. This is just as if the difference of "beings" were to be called "beings." By what indeed could one distinguish white from black, and colors from tastes and sensations of touch? If we distinguish the difference of these qualities by the sense-organs, these differences would no longer exist in the subjects. How indeed could one and the same sense distinguish the difference of the qualities it perceives? Is it because certain things exercise an action that is constructive or destructive on the eyes, or the tongue? We would then have to ask what is the constructive or destructive element in the sensations thus excited? Yet, even were this answered, such an answer would not explain wherein these things differ. DIFFERENCE IN EFFECTS IS LIMITED TO THE INTELLIGIBLES.

A further possibility is that these things should be classified according to their effects, and that it is reasonable to do so with invisible entities, such as sciences; but this would not be applicable to sense-objects. When indeed we divide sciences by their effects, and when, in general, we classify them according to the powers of the soul, by concluding from the diversity of their effects that they differ, our mind grasps the difference of these powers, and it determines not only with what objects they deal, but it also defines their reason (or, essence). Let us admit that it is easy to distinguish arts according to their reasons, and according to the notions they include; but is it possible to divide corporeal qualities in that manner? Even when one studies the intelligible world, there is room for doubt as to how the different reasons distinguish themselves from each other; it is easy enough to see that white differs from black; but in what does it do so? IT IS ABSURD TO DISTINGUISH BEING, QUALITIES AND DIFFERENCES BY THEMSELVES.

All the questions we have asked show that we doubtless must seek to discover the differences of the various (beings), so as to distinguish them from each other; but that it is as impossible as it is unreasonable to inquire what are the differences of the differences themselves. Being of beings, quantities of quantities, qualities of qualities, differences of differences cannot be discovered; but we should, wherever possible, classify exterior objects, either according to their effects, or according to salient characteristics. When this is impossible, objects should be distinguished, as for instance dark from light green. But how is white distinguished from black? Sensation or intelligence tell us that those things are different without informing us of their reason; either sensation, because its function is not to set forth the reason of things, but only to bring them somehow to our attention; or intelligence, because it discerns things that are simple by intuition, without having to resort to ratiocination, and limits itself to the statement that something is such or such. Besides, in each one of the operations of intelligence there is a difference (a special distinctive characteristic) which enables it to distinguish different things, without this difference (which is proper to each of the operations of intelligence) itself having need to be discerned by the help of some other difference. SOME QUALITIES ARE DIFFERENCES.

Are all qualities differences, or not? Whiteness, colors, qualities perceived by touch and taste, may become differences between different objects, though they themselves be species. But how do the sciences of grammar or of music constitute differences? The science of grammar renders the mind grammatical, and the science of music renders the mind musical, especially if they be untaught; and these thus become specific differences. Besides, we have to consider whether a difference be drawn from the same genus (from which the considered things are drawn), or from some other genus. If it be drawn from the same genus, it fulfils, for the things of this genus, the same function as does a quality to the quality to which it serves as difference. Such are virtue and vice; virtue is a particular habit, and vice is also a particular habit; consequently, as habits are qualities, the differences of these habits (either of virtue or vice) will be qualities. It may perhaps be objected that a habit without difference is not a quality, and that it is the difference alone which constitutes the quality. We will answer that it is (commonly) said that sweet is good, and that bitter is bad; this then implies a recognition of their difference by a habit (a manner of being), and not by a quality.

What if sweet be said to be "crude," or thick and bitter, thin or refined? The answer is that coarseness does not inform us of the nature of sweetness, but indicates a manner of being of what is sweet; and similarly, with what is refined. THERE ARE DIFFERENCES WHICH ARE NOT QUALITIES. There remains for us to examine if a difference of a quality never be a quality, as that of a being is not a being, nor that of a quantity, a quantity. Does five differ from three by two? No: five does not differ from three, it only exceeds it by two. How indeed could five differ from three by two, when five contains two? Likewise, a movement does not differ from a movement by a movement. As to virtue and vice, here is one whole opposed to another whole, and it is thus that the wholes are distinguished. If a distinction were drawn from the same genus, that is, from quality, instead of founding itself on another genus; as, for instance, if one said that such a vice referred to pleasures, some other to anger, some other to acquisitiveness, and if one were to admit that such a classification was good; it would evidently result that there are differences that are not qualities. VARIOUS DERIVATIVES OF THE CATEGORY OF QUALITY.

As has been indicated above, the genus of quality contains the (beings) which are said to be qualified (qualitative entities), inasmuch as they contain some quality (as, for instance, the handsome man, so far as he is endowed with beauty). These (beings) however do not properly belong to this genus, for otherwise there would here be two categories. It suffices to reduce them to the quality which supplies their name. So non-whiteness, if it indicate some color other than white, is a quality; if it express merely a negation, or an enumeration, it is only a word, or a term which recalls the object; if it be a word, it constitutes a movement (so far as it is produced by the vocal organ); if it be a name or a term, it constitutes, so far as it is a significative, a relative. If things be classed not only by genera, if it be admitted that each assertion and expression proclaim a genus, our answer must be that some affirm things by their mere announcement, and that others deny them. It may perhaps be best not to include negations in the same genus as things themselves, since, to avoid mingling several genera, we often do not include affirmations.

As to privations, it may be remarked that if the things of which there are privations are qualities, then the privations themselves are qualities, as "toothless," or "blind." But "naked" and (its contrary) "clothed" are neither of them qualities; they rather constitute habits, and thus belong among relatives. Passion, at the moment it is felt, does not constitute a quality, but a movement; when it has been experienced, and has become durable, it forms a quality; further, if the (being) which has experienced the passion have kept none of it, it will have to be described as having been moved, which amounts to the same thing as really being moved. However, in this case, the conception of time will have to be abstracted from that of movement; for we must not add the conception of the present to that of movement. Finally, (the adverb) "well," and the other analogous terms may be reduced to the simple notion of the genus of quality.

It remains to examine if we must refer to the genus of quality "being red" without also doing so for "reddening" for "blushing" does not belong to it, because he who blushes suffers (experiences), or is moved. But as soon as he ceases blushing, if he have already blushed, this is a quality; for quality does not depend on time, but consists in being such or such; whence it follows that "having blushed" is a quality. Therefore we shall regard as qualities only habits, and not mere dispositions; being warm, for instance, and not warming up; being sick, but not becoming sick. CONTRARINESS IS NOT THE GREATEST POSSIBLE DIFFERENCE.

Does every quality have an opposite? As to vice and virtue, there is, between the extremes, an intermediary quality which is the opposite of both, but, with colors, the intermediaries are not contraries. This might be explained away on the ground that the intermediary colors are blends of the extreme colors. However, we ought not to have divided colors in extremes and intermediaries, and opposed them to each other; but rather have divided the genus of color into black and white, and then have shown that other colors are composed of these two, or differentiated another color that would be intermediate, even though composite. If it be said that intermediary colors are not opposite to the extremes because opposition is not composed of a simple difference, but of a maximal difference, it will have to be answered that this maximal difference results from having interposed intermediaries; if these were removed, the maximal difference would have no scale of comparison. To the objection that yellow approximates white more than black, and that the sense of sight supports this contention; that it is the same with liquids where there is no intermediary between cold and hot; it must be answered that white and yellow and other colors compared to each other similarly likewise differ completely; and, because of this their difference, constitute contrary qualities; they are contrary, not because they have intermediaries, but because of their characteristic nature. Thus health and sickness are contraries, though they have no intermediaries. Could it be said that they are contraries because their effects differ maximally? But how could this difference be recognized as maximal since there are no intermediaries which show the same characteristics at a less degree? The difference between health and sickness could not therefore be demonstrated to be maximal. Consequently, oppositeness will have to be analyzed as something else than maximal difference. Does this mean only a great difference? Then we must in return ask whether this "great" mean "greater by opposition to something smaller," or "great absolutely"? In the first case, the things which have no intermediary could not be opposites; in the second, as it is easily granted that there is a great difference between one nature and another, and as we have nothing greater to serve as measure for this distance, we shall have to examine by what characteristics oppositeness might be recognized.

CONTRARIES ARE THOSE THINGS THAT LACK RESEMBLANCE. To begin with, resemblance does not mean only belonging to the same genus, nor mere confusion from more or less numerous characteristics, as, for instance, by their forms. Things that possess resemblance, therefore, are not opposites. Only things which have nothing identical in respect to species are opposites; though we must add that they must belong to the same genus of quality. Thus, though they have no intermediaries, we can classify as opposites the things which betray no resemblance to each other; in which are found only characteristics which do not approximate each other, and bear no kind of analogy to each other. Consequently, objects which have something in common in the respect of colors could not be contraries. Besides, not everything is the contrary of every other thing; but one thing is only the contrary of some other; and this is the case with tastes as well as with colors. But enough of all this. QUALITIES ADMIT OF DEGREE. Does a quality admit of more or less? Evidently the objects which participate in qualities participate therein more or less. But the chief question is whether there be degrees in virtue or justice? If these habits possess a certain latitude, they have degrees. If they have no latitude, they are not susceptible of more or less. REASONS WHY MOVEMENT IS A CATEGORY.

Let us pass to movement. Admittedly movement is a genus with the following characteristics: first, movement cannot be reduced to any other genus; then, nothing higher in the scale of being can be predicated of it; last, it reveals a great number of differences which constitute species. MOVEMENT CANNOT BE REDUCED TO ANY HIGHER GENUS.

To what genus could (movement) be reduced? It constitutes neither the being nor the quality of the (being) in which it exists. It is not even reducible to action, for in passion (or, experience) there are several kinds of movements; and it is the actions and passions which are reducible to movement. Further, movement need not necessarily be a relative merely because movement does not exist in itself, that it belongs to some being, and that it exists in a subject; otherwise, we should have to classify quality also as a relation; for quality belongs to some (being) and exists in a subject; it is not so however, with a quantity. It might be objected that, though each of them exist in some subject, the one by virtue of its being a quality, and the other, of being a quantity, they themselves are not any the less species of essences. The same argument would apply to movement; though it belong to some subject, it is something before belonging to a subject, and we must consider what it is in itself. Now what is relative is not at first something by itself, and then the predicate of something else; but what is born of the relation existing between two objects, is nothing else outside the relation to which it owes its name; thus the double, so far as it is called doubleness, is neither begotten, nor exists except in the comparison established between it and a half, since, not being conceived of before, it owes its name and its existence to the comparison thus established.

IS CHANGE ANTERIOR TO MOVEMENT?

What then is movement? While belonging to a subject, it is something by itself before belonging to a subject, as are quality, quantity, and being. To begin with, nothing is predicated before it, and of it, as a genus. Is change anterior to movement? Here change is identical with movement, or if change is to be considered a genus, it will form a genus to be added to those already recognized. Besides, it is evident that, on this hypothesis, movement will become a species, and to it will be opposed, as another species, "generation," as, for instance, "generation" is a change, but not a movement. Why then should generation not be a movement? Is it because what is generated does not yet exist, and because movement could not exist in non-being? Consequently, neither will generation be a change. Or is this so because generation is an alteration and increase, and because it presupposes that certain things are altered, and increase? To speak thus is to busy ourselves with things that precede generation. Generation presupposes production of some other form; for generation does not consist in an alteration passively undergone, such as being warmed, or being whitened; such effects could be produced before realization of the generation. What then occurs in generation? There is alteration. Generation consists in the production of an animal or plant, in the reception of a form. Change is much more reasonably to be considered a species, than movement; because the word change means that one thing takes the place of another, while movement signifies the actualization by which a being passes from what is proper to it, to what is not, as in the translation from one place to another. If that be not admitted (to define movement), it will at least have to be acknowledged that the action of studying it, as that of playing the lyre, and in general, all the movements that modify a habit, would be subsumed within our definition. Alteration therefore could not be anything else but a species of movement; since it is a movement which produces passage from one state to another.

Granting that alteration is the same thing as movement, so far as the result of movement is to render something other than it was, (we still have to ask) what then is movement? To indulge in a figurative expression, it is the passage of potentiality to the actualization of which it is the potentiality. MOVEMENT AS A FORM OF POWER. Let us, indeed, suppose, that something which formerly was a potentiality succeeds in assuming a form, as "potentiality that becomes a statue," or that passes to actualization, as a man's walk. In the case where the metal becomes a statue, this passage is a movement; in the case of the walking, the walk itself is a movement, like the dance, with one who is capable of it. In the movement of the first kind, where the metal passes into the condition of being a statue, there is the production of another form which is realized by the movement. The movement of the second kind, the dance, is a simple form of the potentiality, and, when it has ceased, leaves nothing that subsists after it. MOVEMENT IS ACTIVE FORM, AND CAUSE OF OTHER FORMS.

We are therefore justified in calling movement "an active form that is aroused," by opposition to the other forms which remain inactive. (They may be so named), whether or not they be permanent. We may add that it is "the cause of the other forms," when it results in producing something else. This (sense-) movement may also be called the "life of bodies." I say "this movement," because it bears the same name as the movements of the intelligence, and those of the soul. QUESTIONS ABOUT MOVEMENT.

What further proves that movement is a genus, is that it is very difficult, if not impossible, to grasp it by a definition. But how can it be called a form when its result is deterioration, or something passive? It may then be compared to the warming influence of the rays of the sun, which exerts on some things an influence that makes them grow, while other things it shrivels. In both cases, the movement has something in common, and is identical, so far as it is a movement; the difference of its results is due to the difference of the beings in which it operates. Are then growing sick and convalescence identical? Yes, so far as they are movements. Is their difference then due to their subjects, or to anything else? This question we will consider further on, while studying alteration. Now let us examine the elements common to all movements; in that way we shall be able to prove that movement is a genus. COMMON ELEMENT IN GROWTH, INCREASE AND GENERATION.

First, the word "movement" can be used in different senses, just as essence, when considered a genus. Further, as we have already said, all the movements by which one thing arrives at a natural state, or produces an action suitable to its nature, constitute so many species. Then, the movements by which one thing arrives at a state contrary to its nature, have to be considered as analogous to that to which they lead.

But what common element is there in alteration, growth and generation, and their contraries? What is there in common between these movements, and the displacement in space, when you consider the four movements, as such? The common element is that the moved thing, after the movement, is no longer in the former state; that it no more remains quiet, and does not rest so long as the movement lasts. It ceaselessly passes to another state, alters, and does not remain what it was; for the movement would be vain if it did not make one thing other than it was. Consequently "otherness" does not consist in one thing becoming other than it was, and then persisting in this other state, but in ceaseless alteration. Thus, time is always different from what it was because it is produced by movement; for it is movement measured in its march and not in its limit of motion, or stopping point; it follows, carried away in its course. Further, one characteristic common to all kinds of movement is that it is the march (or process) by which potentiality and possibility pass into actualization; for every object in movement, whatever be the nature of this movement, succeeds in moving only because it formerly possessed the power of producing an action, or of experiencing the passion of some particular nature. MOVEMENT FOR SENSE-OBJECTS.

For sense-objects, which receive their impulse from without, movement is a stimulus which agitates them, excites them, presses them, prevents them from slumbering in inertia, from remaining the same, and makes them present an image of life by their agitation and continual mutations. Besides, one must not confuse the things that move with movement; walking is not the feet, but an actualization of the power connected with the feet. Now as this power is invisible, we perceive only the agitation of the feet; we see that their present state is quite different from that in which they would have been, had they remained in place, and that they have some addition, which however, is invisible. Thus, being united to objects other than itself, the power is perceived only accidentally, because one notices that the feet change place, and do not rest. Likewise, alteration in the altered object, is recognized only by failure to discover in it the same quality as before. MOVEMENT AS INFLUX.

What is the seat of a movement acting on an object by passing from internal power to actualization? Is it in the motor? How will that which is moved and which suffers be able to receive it? Is it in the movable element? Why does it not remain in the mover? Movement must therefore be considered as inseparable from the mover, although not exclusively; it must pass from the mover into the mobile (element) without ceasing to be connected with the mover, and it must pass from the mover to the moved like a breath (or influx). When the motive power produces locomotion, it gives us an impulse and makes us change place ceaselessly; when it is calorific, it heats; when, meeting matter, it imparts thereto its natural organization, and produces increase; when it removes something from an object, this object decreases because it is capable thereof; last, when it is the generative power which enters into action, generation occurs; but if this generative power be weaker than the destructive power, there occurs destruction, not of what is already produced, but of what was in the process of production. Likewise, convalescence takes place as soon as the force capable of producing health acts and dominates; and sickness occurs, when the opposite power produces a contrary effect. Consequently, movement must be studied not only in the things in which it is produced, but also in those that produce it or transmit it. The property of movement consists therefore in being a movement endowed with some particular quality, or being something definite in a particular thing.

MOVEMENT OF DISPLACEMENT IS SINGLE.

As to movement of displacement, we may ask if ascending be the opposite of descending, in what the circular movement differs from the rectilinear movement, what difference obtains in throwing an object at the head or at the feet. The difference is not very clear, for in these cases the motive power is the same. Shall we say that there is one power which causes raising, and another that lowers, especially if these movements be natural, and if they be the result of lightness or heaviness? In both cases, there is something in common, namely, direction towards its natural place, so that the difference is derived from exterior circumstances. Indeed, in circular and rectilinear movement, if someone move the same object in turn circularly and in a straight line, what difference is there in the motive power? The difference could be derived only from the figure (or outward appearance) of the movement, unless it should be said that the circular movement is composite, that it is not a veritable movement, and that it does not produce any change by itself. In all of these cases, the movement of displacement is identical, and presents only adventitious differences. EXPLANATION OF COMPOSITION AND DECOMPOSITION.

Of what do composition (blending, or mixture) and decomposition consist? Do they constitute other kinds of movement than those already noticed, generation and destruction, growth and decrease, movement of displacement and alteration? Shall composition and decomposition be reduced to some one of these kinds of motion, or shall we look at this process inversely? If composition consist in approximating one thing to another, and in joining them together; and if, on the other hand, decomposition consist in separating the things which were joined, we have here only two movements of displacement, a uniting, and a separating one. We should be able to reduce composition and decomposition to one of the above recognized kinds of motion, if we were to acknowledge that this composition was mingling, combination, fusion, and union - a union which consists in two things uniting, and not in being already united. Indeed, composition includes first the movement of displacement, and then an alteration; just as, in increase, there was first the movement of displacement, and then movement in the kind of the quality. Likewise, here there is first the movement of displacement, then the composition or decomposition, according as things approximate or separate. Often also decomposition is accompanied or followed by a movement of displacement, but the things which separate undergo a modification different from the movement of displacement; similarly, composition is a modification which follows the movement of displacement, but which has a different nature.

COMPOSITION AND DECOMPOSITION ARE NOT ALTERATIONS. Shall we have to admit that composition and decomposition are movements which exist by themselves, and analyze alteration into them? Condensation is explained as undergoing an alteration; that means, as becoming composite. On the other hand, rarefaction is also explained as undergoing an alteration, namely, that of decomposition; when, for instance, one mingles water and wine, each of these two things becomes other than it was, and it is the composition which has operated the alteration. We will answer that here composition and decomposition no doubt precede certain alterations, but these alterations are something different than compositions and decompositions. Other alterations (certainly) are not compositions and decompositions, for neither can condensation nor rarefaction be reduced to these movements, nor are they composed of them. Otherwise, it would be necessary to acknowledge the (existence of) emptiness. Besides, how could you explain blackness and whiteness, as being composed of composition and decomposition? This doctrine would destroy all colors and qualities, or at least, the greater part of them; for if all alteration, that means, all change of quality, consisted in a composition or decomposition, the result would not be the production of a quality, but an aggregation or disaggregation. How indeed could you explain the movements of teaching and studying by mere "composition"? MOVEMENTS DIVIDED IN NATURAL, ARTIFICIAL, AND VOLUNTARY.

Let us now examine the different kinds of movements. Shall we classify movements of displacement in movements upwards and downwards, rectilinear or curvilinear, or in movements of animate and inanimate beings? There is indeed a difference between the movement of inanimate beings, and that of animate beings; and these latter have different kinds of motion, such as walking, flying, and swimming. Their movements could also be analyzed in two other ways, according as it was conformable to, or against their nature; but this would not explain the outer differences of movements. Perhaps the movements themselves produce these differences, and do not exist without them; nevertheless, it is nature that seems to be the principle of the movements, and of their exterior differences. It would further be possible to classify movements as natural, artificial, and voluntary; of the natural, there are alteration and destruction; of the artificial, there are the building of houses, and construction of vessels; of the voluntary, there are meditation, learning, devoting oneself to political occupations, and, in general, speaking and acting. Last, we might, in growth, alteration and generation, distinguish the natural movement, and that contrary to nature; or even establish a classification founded on the nature of the subjects in which these movements occur. DISTINCTION BETWEEN STABILITY AND STILLNESS.

Let us now study stability or stillness, which is the contrary of movement. Are we to consider it itself a genus, or to reduce it to some one of the known genera? First, stability rather suits the intelligible world, and stillness the sense-world. Let us now examine stillness. If it be identical with stability, it is useless to look for it here below where nothing is stable, and where apparent stability is in reality only a slower movement. If stillness be different from stability, because the latter refers to what is completely immovable, and stillness to what is actually fixed, but is naturally movable even when it does not actually move, the following distinction should be established. If stillness here below be considered, this rest is a movement which has not yet ceased, but which is imminent; if by stillness is understood the complete cessation of movement in the moved, it will be necessary to examine whether there be anything here below that is absolutely without movement. As it is impossible for one thing to possess simultaneously all the species of movement, and as there are necessarily movements that are not realized in it - since it is usual to say that some particular movement is in something - when something undergoes no displacement, and seems still in respect to this movement, should one not say about it that in this respect it is not moving? Stillness is therefore the negation of movement. Now no negation constitutes a genus. The thing we are considering is at rest only in respect to local movement; stillness expresses therefore only the negation of this movement.

MOVEMENT IS MORE THAN THE NEGATION OF REST. It may perhaps be asked, why is movement not rather the negation of rest? We shall then answer that movement (is something positive), that it brings something with it; that it has some efficiency, that it communicates an impulsion to the subject, that produces or destroys many things; stillness, on the contrary, is nothing outside of the subject which is still, and means no more than that the latter is still. IN THE INTELLIGIBLE STABILITY DOES NOT IMPLY STILLNESS.

But why should we not regard the stability of intelligible things also as a negation of movement? Because stability is not the privation of movement; it does not begin to exist when movement ceases, and it does not hinder it from simultaneous existence with it. In intelligible being, stability does not imply the cessation of movement of that whose nature it is to move. On the contrary, so far as intelligible being is contained in (or, expressed by) stability, it is stable; so far as it moves, it will ever move; it is therefore stable by stability, and movable by movement. The body, however, is no doubt moved by movement, but it rests only in the absence of movement, when it is deprived of the movement that it ought to have. Besides, what would stability be supposed to imply (if it were supposed to exist in sense-objects)? When somebody passes from sickness to health, he enters on convalescence. What kind of stillness shall we oppose to convalescence? Shall we oppose to it that condition from which that man had just issued? That state was sickness, and not stability. Shall we oppose to it the state in which that man has just entered? That state is health, which is not identical with stability. To say that sickness and health are each of them a sort of stability, is to consider sickness and health as species of stability, which is absurd. Further, if it were said that stability is an accident of health, it would result that before stability health would not be health. As to such arguments, let each reason according to his fancy!

CONCLUSION OF THE STUDY.

We have demonstrated that acting and experiencing were movements; that, among the movements, some are absolute, while others constitute actions or passions. We have also demonstrated that the other things that are called genera must be reduced to the genera we have set forth. We have also studied relation, defining it as a habit, a "manner of being" of one thing in respect of another, which results from the co-operation of two things; we have explained that, when a habit of being constitutes a reference, this thing is something relative, not so much as it is being, but as far as it is a part of this being, as are the hand, the head, the cause, the principle, or the element. The relatives might be divided according to the scheme of the ancient (philosophers), by saying that some of them are efficient causes, while others are measures, that the former distinguish themselves by their resemblances and differences, while the latter consist in excess or in lack. Such are our views about the (categories, or) genera (of existence).

Of Time and Eternity. A. ETERNITY. INTRODUCTION. ETERNITY EXISTS PERPETUALLY, WHILE TIME BECOMES. (1.) When saying that eternity and time differ, that eternity refers to perpetual existence, and time to what "becomes" (this visible world), we are speaking off-hand, spontaneously, intuitionally, and common language supports these forms of expression. When however we try to define our conceptions thereof in greater detail, we become embarrassed; the different opinions of ancient philosophers, and often even the same opinions, are interpreted differently. We however shall limit ourselves to an examination of these opinions, and we believe that we can fulfil our task of answering all questions by explaining the teachings of the ancient philosophers, without starting any minute disquisition of our own. We do indeed insist that some of these ancient philosophers, these blessed men have achieved the truth. It remains only to decide which of them have done so, and how we ourselves can grasp their thought. ETERNITY IS THE MODEL OF ITS IMAGE, TIME. First, we have to examine that of which eternity consists, according to those who consider it as different from time; for, by gaining a conception of the model (eternity), we shall more clearly understand its image called time. If then, before observing eternity, we form a conception of time, we may, by reminiscence, from here below, rise to the contemplation of the model to which time, as its image, resembles. RELATION BETWEEN THE AEON AND INTELLIGIBLE BEING.

(2). How shall we define the aeon (or, eternity)? Shall we say that it is the intelligible "being" (or, nature) itself, just as we might say that time is the heaven and the universe, as has been done, it seems, by certain (Pythagorean) philosophers? Indeed, as we conceive and judge that the aeon (eternity) is something very venerable, we assert the same of intelligible "being," and yet it is not easy to decide which of the two should occupy the first rank; as, on the other hand, the principle which is superior to them (the One) could not be thus described, it would seem that we would have the right to identify intelligible "being" (or, nature), and the aeon (or, eternity), so much the more as the intelligible world and the aeon (age, or eternity), comprise the same things. Nevertheless, were we to place one of these principles within the other, we would posit intelligible nature ("being") within the aeon (age, or eternity). Likewise, when we say that an intelligible entity is eternal, as (Plato) does: "the nature of the model is eternal," we are thereby implying that the aeon (age or eternity) is something distinct from intelligible nature ("being"), though referring thereto, as attribute or presence. The mere fact that both the aeon (eternity) and intelligible nature ("being"), are both venerable does not imply their identity; the venerableness of the one may be no more than derivative from that of the other. The argument that both comprise the same entities would still permit intelligible nature ("being") to contain all the entities it contains as parts, while the aeon (or age, or eternity) might contain them as wholes, without any distinctions as parts; it contains them, in this respect, that they are called eternal on its account.

FAULTS OF THE DEFINITION THAT ETERNITY IS AT REST, WHILE TIME IS IN MOTION.

Some define eternity as the "rest" of intelligible nature ("being"), just like time is defined as "motion" here below. In this case we should have to decide whether eternity be identical with rest in general, or only in such rest as would be characteristic of intelligible nature ("being"). If indeed eternity were to be identified with rest in general, we would first have to observe that rest could not be said to be eternal, any more than we can say that eternity is eternal, for we only call eternal that which participates in eternity; further, under this hypothesis, we should have to clear up how movement could ever be eternal; for if it were eternal, it would rest (or, it would stop). Besides, how could the idea of rest thus imply the idea of perpetuity, not indeed of that perpetuity which is in time, but of that of which we conceive when speaking of the aeonial (or, eternal)? Besides, if the rest characteristic of intelligible "being" in itself alone contain perpetuity, this alone would exclude from eternity the other genera (or categories) of existence. Further yet, eternity has to be conceived of as not only in rest, but (according to Plato) also in unity, which is something that excludes every interval - otherwise, it would become confused with time; - now rest does not imply the idea of unity, nor that of an interval. Again, we assert that eternity resides in unity; and therefore participates in rest without being identified therewith.

ETERNITY AS A UNION OF THE FIVE CATEGORIES.

(3). What then is that thing by virtue of which the intelligible world is eternal and perpetual? Of what does perpetuity consist? Either perpetuity and eternity are identical, or eternity is related to perpetuity. Evidently, however, eternity consists in an unity, but in an unity formed by multiple elements, in a conception of nature derived from intelligible entities, or which is united to them, or is perceived in them, so that all these intelligible entities form an unity, though this unity be at the same time manifold in nature and powers. Thus contemplating the manifold power of the intelligible world, we call "being" its substrate; movement its life; rest its permanence; difference the manifoldness of its principles; and identity, their unity. Synthesizing these principles, they fuse into one single life, suppressing their difference, considering the inexhaustible duration, the identity and immutability of their action, of their life and thought, for which there is neither change nor interval. The contemplation of all these entities constitutes the contemplation of eternity; and we see a life that is permanent in its identity, which ever possesses all present things, which does not contain them successively, but simultaneously; whose manner of existence is not different at various times, but whose perfection is consummate and indivisible. It therefore contains all things at the same time, as in a single point, without any of them draining off; it resides in identity, that is, within itself, undergoing no change. Ever being in the present, because it never lost anything, and will never acquire anything, it is always what it is. Eternity is not intelligible existence; it is the (light) that radiates from this existence, whose identity completely excludes the future and admits nothing but present existence, which remains what it is, and does not change.

THE LIFE OF THE INTELLIGENCE IS EVER CONTEMPORANEOUS. What that it does not already possess could (intelligible existence) possess later? What could it be in the future, that it is not now? There is nothing that could be added to or subtracted from its present state; for it was not different from what it is now; and it is not to possess anything that it does not necessarily possess now, so that one could never say of it, "it was"; for what did it have that it does not now have? Nor could it be said of it, "it will be"; for what could it acquire? It must therefore remain what it is. (As Plato thought), that possesses eternity of which one cannot say either "it was," or "will be," but only, "it is;" that whose existence is immutable, because the past did not make it lose anything, and because the future will not make it acquire anything. Therefore, on examining the existence of intelligible nature, we see that its life is simultaneously entire, complete, and without any kind of an interval. That is the eternity we seek. ETERNITY IS NOT AN ACCIDENT OF THE INTELLIGIBLE, BUT AN INTIMATE PART OF ITS NATURE.

(4). Eternity is not an extrinsic accident of (intelligible) nature, but is in it, of it, and with it. We see that it is intimately inherent in (intelligible nature) because we see that all other things, of which we say that they exist on high, are of and with this (intelligible) nature; for the things that occupy the first rank in existence must be united with the first Beings, and subsist there. Thus the beautiful is in them, and comes from them; thus also does truth dwell in them. There the whole in a certain way exists within the part; the parts also are in the whole; because this whole, really being the whole, is not composed of parts, but begets the parts themselves, a condition necessary to its being a whole. In this whole, besides, truth does not consist in the agreement of one notion with another, but is the very nature of each of the things of which it is the truth. In order, really to be a whole, this real whole must be all not only in the sense that it is all things, but also in the sense that it lacks nothing. In this case, nothing will, for it, be in the future; for to say that, for it, something "will be" for it implies that it lacked something before that, that it was not yet all; besides, nothing can happen to it against nature, because it is impassible. As nothing could happen to it, for it nothing "is to be," "will be," or "has been."

TO BEGOTTEN THINGS THE FUTURE IS NECESSARY; BUT NOT TO THE INTELLIGIBLE.

As the existence of begotten things consists in perpetually acquiring (something or another), they will be annihilated by a removal of their future. An attribution of the future to the (intelligible) entities of a nature contrary (to begotten things), would degrade them from the rank of existences. Evidently they will not be consubstantial with existence, if this existence of theirs be in the future or past. The nature ("being") of begotten things on the contrary consists in going from the origin of their existence to the last limits of the time beyond which they will no longer exist; that is in what their future consists. Abstraction of their future diminishes their life, and consequently their existence. That is also what will happen to the universe, in so far as it will exist; it aspires to being what it should be, without any interruption, because it derives existence from the continual production of fresh actualizations; for the same reason, it moves in a circle because it desires to possess intelligible nature ("being"). Such is the existence that we discover in begotten things, such is the cause that makes them ceaselessly aspire to existence in the future. The Beings that occupy the first rank and which are blessed, have no desire of the future, because they are already all that it lies in them to be, and because they possess all the life they are ever to possess. They have therefore nothing to seek, since there is no future for them; neither can they receive within themselves anything for which there might be a future. Thus the nature ("being") of intelligible existence is absolute, and entire, not only in its parts, but also in its totality, which reveals no fault, which lacks nothing, and to which nothing that in any way pertains to nonentity could be added; for intelligible existence must not only embrace in its totality and universality all beings, but it must also receive nothing that pertains to nonentity. It is this disposition and nature of intelligible existence that constitutes the aeon (or eternity); for (according to Aristotle) this word is derived from "aei on," "being continually."

DIFFERENCE BETWEEN ETERNITY AND PERPETUITY.

(5). That this is the state of affairs appears when, on applying one's intelligence to the contemplation of some of the intelligible Entities, it becomes possible to assert, or rather, to see that it is absolutely incapable of ever having undergone any change; otherwise, it would not always exist; or rather, it would not always exist entirely. Is it thus perpetual? Doubtless; its nature is such that one may recognize that it is always such as it is, and that it could never be different in the future; so that, should one later on again contemplate it, it will be found similar to itself (unchanged). Therefore, if we should never cease from contemplation, if we should ever remain united thereto while admiring its nature, and if in that actualization we should show ourselves indefatigable, we would succeed in raising ourselves to eternity; but, to be as eternal as existence, we must not allow ourselves to be in anyway distracted from contemplating eternity, and eternal nature in the eternal itself. If that which exists thus be eternal, and exists ever, evidently that which never lowers itself to an inferior nature; which possesses life in its fulness, without ever having received, receiving, or being about to receive anything; this nature would be "aidion," or perpetual. Perpetuity is the property constitutive of such a substrate; being of it, and in it. Eternity is the substrate in which this property manifests. Consequently reason dictates that eternity is something venerable, identical with the divinity. We might even assert that the age ("aion," or eternity) is a divinity that manifests within itself, and outside of itself in its immutable and identical existence, in the permanence of its life. Besides, there is nothing to surprise any one if in spite of that we assert a manifoldness in the divinity. Every intelligible entity is manifoldness because infinite in power, infinite in the sense that it lacks nothing; it exercises this privilege peculiarly because it is not subject to losing anything.

ETERNITY IS INFINITE UNIVERSAL LIFE THAT CANNOT LOSE ANYTHING. Eternity, therefore, may be defined as the life that is at present infinite because it is universal and loses nothing, as it has no past nor future; otherwise it would no longer be whole. To say that it is universal and loses nothing explains the expression: "the life that is at present infinite." ETERNITY IS SEMPITERNAL EXISTENCE.

(6). As this nature that is eternal and radiant with beauty refers to the One, issues from Him, and returns to Him, as it never swerves from Him, ever dwelling around Him and in Him, and lives according to Him, Plato was quite right in saying not casually, but with great profundity of thought, that "eternity is immutable in unity." Thereby Plato not only reduces the eternity to the unity that it is in itself, but also relates the life of existence to the One itself. This life is what we seek; its permanence is eternity. Indeed that which remains in that manner, and which remains the same thing, that is, the actualization of that life which remains turned towards, and united with the One, that whose existence and life are not deceptive, that truly is eternity. (For intelligible or) true existence is to have no time when it does not exist, no time when it exists in a different manner; it is therefore to exist in an immutable manner without any diversity, without being first in one, and then in another state. To conceive of (existence), therefore, we must neither imagine intervals in its existence, nor suppose that it develops or acquires, nor believe that it contains any succession; consequently we could neither distinguish within it, or assert within it either before or after. If it contain neither "before" nor "after," if the truest thing that can be affirmed

of it be that it is, if it exist as "being" and life, here again is eternity revealed. When we say that existence exists always, and that there is not one time in which it is, and another in which it is not, we speak thus only for the sake of greater clearness; for when we use the word "always," we do not take it in an absolute sense; but if we use it to show that existence is incorruptible, it might well mislead the mind in leading it to issue out from the unity (characteristic of eternity) to make it run through the manifold (which is foreign to eternity). "Always" further indicates that existence is never defective. It might perhaps be better to say simply "existence." But though the word "existence" suffices to designate "being," as several philosophers have confused "being" with generation, it was necessary to clear up the meaning of existence by adding the term "always." Indeed, though we are referring only to one and the same thing by "existence" and "existing always," just as when we say "philosopher," and "the true philosopher," nevertheless, as there are false philosophers, it has been necessary to add to the term "philosophers" the adjective "true." Likewise, it has been necessary to add the term "always" to that of "existing," and that of "existing" to that of "always;" that is the derivation of the expression "existing always," and consequently (by contraction),

"aion," or, eternity. Therefore the idea "always" must be united to that of "existing," so as to designate the "real being."

THE CREATOR, BEING OUTSIDE OF TIME, PRECEDES THE UNIVERSAL ONLY AS ITS CAUSE.

"Always" must therefore be applied to the power which contains no interval in its existence, which has need of nothing outside of what it possesses, because it possesses everything, because it is every being, and thus lacks nothing. Such a nature could not be complete in one respect, but incomplete in another. Even if what is in time should appear complete, as a body that suffices the soul appears complete, though it be complete only for the soul; that which is in time needs the future, and consequently is incomplete in respect to the time it stands in need of; when it succeeds in enjoying the time to which it aspires, and succeeds in becoming united thereto, even though it still remain imperfect it still is called perfect by verbal similarity. But the existence whose characteristic it is not to need the future, not to be related to any other time - whether capable of being measured, or indefinite, and still to be indefinite - the existence that already possesses all it should possess is the very existence that our intelligence seeks out; it does not derive its existence from any particular quality, but exists before any quantity. As it is not any kind of quantity, it could not admit within itself any kind of quantity. Otherwise, as its life would be divided, it would itself cease to be absolutely indivisible; but existence must be as indivisible in its life as in its nature ("being"). (Plato's expression,) "the Creator was good" does indeed refer to the notion of the universe, and indicates that, in the Principle superior to the universe, nothing began to exist at any particular time. Never, therefore, did the universe begin to exist within time, because though its Author existed "before" it, it was only in the sense that its author was the cause of its existence. But, after having used the word "was," to express this thought, Plato immediately corrects himself, and he demonstrates that this word does not apply to the Things that possess eternity.

TO STUDY TIME WE HAVE TO DESCEND FROM THE INTELLIGIBLE WORLD.

(7). Speaking thus of eternity, it is not anything foreign to us, and we do not need to consult the testimony of anybody but ourselves. For indeed, how could we understand anything that we could not perceive? How could we perceive something that would be foreign to us? We ourselves, therefore, must participate in eternity. But how can we do so, since we are in time? To understand how one can simultaneously be in time and in eternity, it will be necessary to study time. We must therefore descend from eternity to study time. To find eternity, we have been obliged to rise to the intelligible world; now we are obliged to descend therefrom to treat of time; not indeed descending therefrom entirely, but only so far as time itself descended therefrom. B. TIME. THE OPINIONS OF THE PHILOSOPHERS ABOUT TIME MUST BE STUDIED. If those blessed ancient philosophers had not already uttered their views about time, we would only need to add to the idea of eternity what we have to say of the idea of time, and to set forth our opinion on the subject, trying to make it correspond with the already expressed notion of eternity. But we now must examine the most reasonable opinions that have been advanced about time, and observe how far our own opinion may conform thereto. TIME CONSIDERED EITHER AS MOTION; AS SOMETHING MOVABLE; OR SOMETHING OF MOTION.

To begin with, we may divide the generally accepted opinions about time into three classes: time as movement, as something movable, or as some part of movement. It would be too contrary to the notion of time to try to define it as rest, as being at rest, or as some part of rest; for time is incompatible with identity (and consequently with rest, and with what is at rest). Those who consider time as movement, claim that it is either any kind of movement, or the movement of the universe. Those who consider it as something movable are thinking of the sphere of the universe; while those who consider time as some part of movement consider it either as the interval of movement, or as its measure, or as some consequence of movement in general, or regular movement. POLEMIC AGAINST THE STOICS; TIME IS NOT MOVEMENT.

(8). Time cannot (as the Stoics claim,) be movement. Neither can we gather together all movements, so as to form but a single one, nor can we consider the regular movement only; for these two kinds of motion are within time. If we were to suppose that there was a movement that did not operate within time, such a movement would still be far removed from being time, since, under this hypothesis, the movement itself is entirely different from that in which the movement occurs. Amidst the many reasons which, in past and present, have been advanced to refute this opinion, a single one suffices: namely, that movement can cease and stop, while time never suspends its flight. To the objection that the movement of the universe never stops, we may answer that this movement, if it consist in the circular movement (of the stars, according to Hestius of Perinthus; or of the sun, according to Eratosthenes) operates within a definite time, at the end of which it returns to the same point of the heavens, but it does not accomplish this within the same space of time taken up in fulfilling the half of its course. One of these movements is only half of the other, and the second is double. Besides, both, the one that runs through half of space, and the one that runs through the whole of it, are movements of the universe. Besides, it has been noticed that the movement of the exterior sphere is the swiftest. This distinction supports our view, for it implies that the movement of this sphere, and the time used to operate it, are different entities; the most rapid movement is the one that takes up the least time, and runs through the greatest amount of space; the slowest movements are those that employ the longest time, and run through only a part of that space.

POLEMIC AGAINST THE PYTHAGOREANS: TIME IS NOT WHAT IS MOVABLE. On the other hand, if time be not the movement of the sphere, evidently it is far less (than that which is movable, as thought the Pythagoreans,) or (as Pythagoras thought), the sphere (of heaven) itself, as some have thought, because it moves. (This fact alone is sufficient to refute the opinion that confuses time with that which is movable). POLEMIC AGAINST THE STOIC ZENO: TIME IS NO INTERVAL OF MOVEMENT.

Is time then some part of movement? (Zeno) calls it the interval of movement; but the interval is not the same for all movements, even if the latter were of similar nature; for movements that operate within space may be swifter or slower. It is possible that the intervals of the most rapid and of the slowest movement might be measured by some third interval, which might far more reasonably be considered time. But which of these three intervals shall be called time? Rather, which of all the intervals, infinite in number as they are, shall time be? If time be considered the interval of the regular movement, it will not be the particular interval of every regular movement; otherwise, as there are several regular movements, there would be several kinds of time. If time be defined as the interval of movement of the universe, that is, the interval contained within this movement, it will be nothing else than this movement itself. PERSISTENT MOVEMENT AND ITS INTERVAL ARE NOT TIME, BUT ARE WITHIN IT.

Besides, this movement is a definite quantity. Either this quantity will be measured by the extension of the space traversed, and the interval will consist in that extension; but that extension is space, and not time. Or we shall say that movement has a certain interval because it is continuous, and that instead of stopping immediately it always becomes prolonged; but this continuity is nothing else than the magnitude (that is, the duration) of the movement. Even though after consideration of a movement it be estimated as great, as might be said of a "great heat" - this does not yet furnish anything in which time might appear and manifest; we have here only a sequence of movements which succeed one another like waves, and only the observed interval between them; now the sequence of movements forms a number, such as two or three; and the interval is an extension. Thus the magnitude of the movement will be a number, say, such as ten; or an interval that manifests in the extension traversed by the movement. Now the notion of time is not revealed herein, but we find only a quantity that is produced within time. Otherwise, time, instead of being everywhere, will exist only in the movement as an attribute in a substrate, which amounts to saying that time is movement; for the interval (of the movement) is not outside of movement, and is only a non-instantaneous movement. If then time be a non-instantaneous movement, just as we often say that some particular instantaneous fact occurs within time, we shall be forced to ask the difference between what is and what is not instantaneous. Do these things differ in relation to time? Then the persisting movement and its interval are not time, but within time.

POLEMIC AGAINST STRATO: TIME IS NOT MOTION AND REST. Somebody might object that time is indeed the interval of movement, but that it is not the characteristic interval of movement itself, being only the interval in which movement exerts its extension, following along with it. All these terms lack definition. This (extension) is nothing else than the time within which the movement occurs. But that is precisely the question at issue, from the very start. It is as if a person who had been asked to define time should answer "time is the interval of the movement produced within time." What then is this interval called time, when considered outside of the interval characteristic of movement? If the interval characteristic of time be made to consist in movement, where shall the duration of rest be posited? Indeed, for one object to be in motion implies that another (corresponding object) is at rest; now the time of these objects is the same, though for one it be the time of movement, and for the other the time of rest (as thought Strato). What then is the nature of this interval? It cannot be an interval of space, since space is exterior (to the movements that occur within it). POLEMIC AGAINST ARISTOTLE: TIME IS NOT THE NUMBER AND MEASURE OF MOVEMENT.

(9). Let us now examine in what sense it may be said (by Aristotle) that time is the number and measure of movement, which definition seems more reasonable, because of the continuity of movement. To begin with, following the method adopted with the definition of time as "the interval of movement," we might ask whether time be the measure and number of any kind of movement. For how indeed could we give a numerical valuation of unequal or irregular movement. What system of numbering or measurement shall we use for this? If the same measure be applied to slow or to swift movement, in their case measure and number will be the same as the number ten applied equally to horses and oxen; and further, such measure might also be applied to dry and wet substances. If time be a measure of this kind, we clearly see that it is the measure of movements, but we do not discover what it may be in itself. If the number ten can be conceived as a number, after making abstraction of the horses it served to measure, if therefore a measure possess its own individuality, even while no longer measuring anything, the case must be similar with time, inasmuch as it is a measure. If then time be a number in itself, in what does it differ from the number ten, or from any other number composed of unities? As it is

a continuous measure, and as it is a quantity, it might, for instance, turn out to be something like a foot-rule. It would then be a magnitude, as, for instance, a line, which follows the movement; but how will this line be able to measure what it follows? Why would it measure one thing rather than another? It seems more reasonable to consider this measure, not as the measure of every kind of movement, but only as the measure of the movement it follows. Then that measure is continuous, so far as the movement it follows itself continue to exist. In this case, we should not consider measure as something exterior, and separated from movement, but as united to the measured movement. What then will measure? Is it the movement that will be measured, and the extension that will measure it? Which of these two things will time be? Will it be the measuring movement, or the measuring extension? Time will be either the movement measured by extension, or the measuring extension; or some third thing which makes use of extension, as one makes use of a foot-rule, to measure the quantity of movement. But in all these cases, we must, as has already been noticed, suppose that movement is uniform; for unless the movement be uniform, one and universal, the theory that movement is a measure of any kind whatever will become almost impossible. If time be "measured movement,"