Since we have already determined that functions of this kind belong to things which possess a principle of movement, and that the heaven is animate and possesses a principle of movement, clearly the heaven must also exhibit above and [30] below, right and left. We need not be troubled by the question, arising from the spherical shape of the world, how there can be a distinction of right and left within [285b1] it, all parts being alike and all for ever in motion. We must think of the world as of something in which right differs from left in shape as well as in other respects, which subsequently is included in a sphere. The difference of function will persist, but will appear not to by reason of the regularity of shape. In the same fashion must [5] we conceive of the beginning of its movement. For even if it never began to move, yet it must posses a principle from which it would have begun to move if it had begun, and from which it would begin again if it came to a stand. Now by its length I mean the interval between its poles, one pole being above and the other below; for [10] two hemispheres are specially distinguished from all others by the immobility of the poles. Further, by ‘transverse’ in the universe we commonly mean, not above and below, but a direction crossing the line of the poles, which, by implication, is length; for transverse motion is motion crossing motion up and down. Of the poles, that [15] which we see above us is the lower region, and that which we do not see is the upper. For right in anything is, as we say, the region in which locomotion originates, and the rotation of the heaven originates in the region from which the stars rise. So this will be the right, and the region where they set the left. If then they begin from the [20] right and move round to the right, the upper must be the unseen pole. For if it is the pole we see, the movement will be leftward, which we deny to be the fact. Clearly then the invisible pole is above. And those who live there are in the upper hemisphere and to the right, while we are in the lower and to the left. This is just the [25] opposite of the view of the Pythagoreans, who make us above and on the right side and those in the other hemisphere below and on the left side; the fact being the exact opposite. Relatively, however, to the secondary revolution, I mean that of the [30] planets, we are above and on the right and they are below and on the left. For the principle of their movement has the reverse position, since the movement itself is the contrary of the other; hence it follows that we are at its beginning and they at its [286a1] end. Here we may end our discussion of the parts determined by the three dimensions and defined by their position.
3 · Since circular motion is not the contrary of the reverse circular motion, we must consider why there is more than one motion, though we have to pursue our [5] inquiries at a distance—a distance created not so much by our spatial position as by the fact that our senses enable us to perceive very few of the attributes of the heavenly bodies. But let not that deter us. The reason must be sought in the following facts. Everything which has a function exists for its function. The activity of God is immortality, i.e. eternal life. Therefore the movement of God must be [10] eternal. But such is the heaven, viz. a divine body, and for that reason to it is given the circular body whose nature it is to move always in a circle. Why, then, is not the whole body of the heaven of the same character as that part? Because there must be something at rest at the centre of the revolving body; and of that body no part can be [15] at rest, either elsewhere or at the centre. It could do so only if the body’s natural movement were towards the centre. But the circular movement is natural, since otherwise it could not be eternal; for nothing unnatural is eternal. The unnatural is subsequent to the natural, being a derangement of the natural which occurs in the course of its generation. Earth then has to exist; for it is earth which is at rest at the [20] centre. (At present we may take this for granted: it will be explained later.) But if earth must exist, so must fire. For, if one of a pair of contraries naturally exists, the other, if it is really contrary, exists also naturally, and has a nature of its own (for the matter of contraries is the same). Also, the positive is prior to its privation [25] (warm, for instance, to cold), and rest and heaviness stand for the privation of lightness and movement. But further, if fire and earth exist, the intermediate bodies must exist also; for each element stands in a contrary relation to every other. (This, again, we will here take for granted and try later to explain.) With these four [30] elements generation clearly is involved, since none of them can be eternal; for contraries interact with one another and destroy one another. Further, it is unreasonable that a movable body should be eternal, if its movement cannot be naturally eternal: and these bodies possess movement. Thus we see that generation [286b1] is necessarily involved. But if so, there must be at least one other motion; for a single movement of the whole heaven would necessitate an identical relation of the elements of bodies to one another. This matter also will be cleared up in what follows; but for the present so much is clear, that the reason why there is more than [5] one circular body is the necessity of generation, which follows on the presence of fire, which, with that of the other bodies, follows on that of earth; and earth is required because eternal movement in one body necessitates eternal rest in another.
4 · The shape of the heaven is of necessity spherical; for that is the shape [10] most appropriate to its substance and also by nature primary.
First, let us consider generally which shape is primary among planes and solids alike. Every plane figure must be either rectilinear or curvilinear. Now the rectilinear is bounded by more than one line, the curvilinear by one only. But since [15] in any kind the one is naturally prior to the many and the simple to the complex, the circle will be the first of plane figures. Again, if by complete, as previously defined,10 we mean a thing outside which nothing can be found, and if addition is always possible to the straight line but never to the circular, clearly the line which [20] embraces the circle is complete. If then the complete is prior to the incomplete, it follows on this ground also that the circle is primary among figures. And the sphere holds the same position among solids. For it alone is embraced by a single surface, while rectilinear solids have several. The sphere is among solids what the circle is [25] among plane figures. Further, those who divide bodies into planes and generate them out of planes seem to bear witness to the truth of this. Alone among solids they leave the sphere undivided, as not possessing more than one surface; for the division into surfaces is not just dividing a whole by cutting into its parts, but division into [30] parts different in form. It is clear, then, that the sphere is first of solid figures.
If, again, one orders figures according to their numbers, it is most reasonable to arrange them in this way. The circle corresponds to the number one, the triangle, [287a1] being the sum of two right angles, to the number two. But if one is assigned to the triangle, the circle will not be a figure at all.
Now the first figure belongs to the first body, and the first body is that at the farthest circumference. It follows that the body which revolves with a circular movement must be spherical. The same then will be true of the body continuous [5] with it; for that which is continuous with the spherical is spherical. The same again holds of the bodies between these and the centre. Bodies which are bounded by the spherical and in contact with it must be, as wholes, spherical; and the lower bodies [10] are contiguous with the sphere above them. The sphere then will be spherical throughout; for every body within it is contiguous and continuous with spheres.
Again, since the whole seems—and has been assumed—to revolve in a circle, and since it has been shown that outside the farthest circumference there is neither void nor place, from these grounds also it will follow necessarily that the heaven is [15] spherical. For if it is to be rectilinear in shape, it will follow that there is place and body and void without it. For a rectilinear figure as it revolves never continues in the same room, but where formerly was body, is now none, and where now is none, body will be in a moment because of the changing positions of the corners. Similarly, if [20] the world had some other figure with unequal radii, if, for instance,
it were lentiform, or oviform, in every case we should have to admit space and void outside the moving body, because the whole body would not always occupy the same room.
Again, if the motion of the heaven is the measure of all movements in virtue of being alone continuous and regular and eternal, and if, in each kind, the measure is [25] the minimum, and the minimum movement is the swiftest, then the movement of the heaven must be the swiftest of all movements. Now of lines which return upon themselves the line which bounds the circle is the shortest; and that movement is the swiftest which follows the shortest line. Therefore, if the heaven moves in a circle and moves more swiftly than anything else, it must necessarily be spherical.
[30] Corroborative evidence may be drawn from the bodies whose position is about the centre. If earth is enclosed by water, water by air, air by fire, and these similarly by the upper bodies—which while not continuous are yet contiguous with them—and [287b1] if the surface of water is spherical, and that which is continuous with or embraces the spherical must itself be spherical, then on these grounds also it is clear that the heavens are spherical. But the surface of water is seen to be spherical if we [5] take as our starting-point the fact that water naturally tends to collect in the more hollow places—and the more hollow are those nearer the centre. Draw from the centre the lines AB, AC, and let them be joined by the straight line BC. The line AD, drawn to the base of the triangle, will be shorter than either of the radii. Therefore [10] the place in which it terminates will be more hollow. The water then will collect there until equality is established. But the line AE is equal to the radii. Thus water lies at the ends of the radii, and there will it rest; but the line which connects the extremities of the radii is circular: therefore the surface of the water BEC is spherical.
It is plain from the foregoing that the universe is spherical. It is plain, further, [15] that it is so accurately turned that no manufactured thing nor anything else within the range of our observation can even approach it. For the matter of which these are composed does not admit of anything like the same regularity and finish as the substance of the enveloping body; since with each step away from earth the matter [20] manifestly becomes finer in the same proportion as water is finer than earth.
5 · Now there are two ways of moving along a circle, from A to B or from A to C, and we have already explained that these movements are not contrary to one another. But nothing which concerns the eternal can be a matter of chance or spontaneity, and the heaven and its circular motion are eternal. We must therefore [25] ask why this motion takes one direction and not the other. Either this is itself a principle or there is a principle behind it. It may seem evidence of excessive folly or excessive zeal to try to provide an explanation of some things, or of everything, [30] admitting no exception. The criticism, however, is not always just: one should first consider what reason there is for speaking, and also what kind of certainty is looked for, whether human merely or of a more cogent kind. When any one shall succeed in finding proofs of greater precision, gratitude will be due to him for the discovery, [288a1] but at present we must be content with what seems to be the case. If nature always follows the best course possible, and, just as upward movement is the superior form of rectilinear movement, since the upper region is more divine than the lower, so forward movement is superior to backward, then front and back exhibits, like right [5] and left, as we said before and as the difficulty just stated itself suggests, the distinction of prior and posterior, which provides a reason and so solves our difficulty. Supposing that nature is ordered in the best way possible, this may stand as the reason of the fact mentioned. For it is best to move with a movement simple [10] and unceasing, and, further, in the superior of two possible directions.
6 · We have next to show that the movement of the heaven is regular and not irregular. This applies to the first heaven and the first movement; for the lower [15] spheres exhibit a composition of several movements into one. If the movement is uneven, clearly there will be acceleration, maximum speed, and retardation, since these appear in all irregular motions. The maximum may occur either at the [20] starting-point or at the goal or between the two; and we expect natural motion to reach its maximum at the goal, unnatural motion at the starting-point, and missiles midway between the two. But circular movement, having no beginning or limit or middle without qualification, has neither whence nor whither nor middle; for in time it is eternal, and in length it returns upon itself without a break. If then its [25] movement has no maximum, it can have no irregularity, since irregularity is produced by retardation and acceleration. Further, since everything that is moved is moved by something, the cause of the irregularity of movement must lie either in the mover or in the moved or in both. For if the mover moved not always with the [30] same force, or if the moved were altered and did not remain the same, or if both were to change, the result might well be an irregular movement in the moved. But none of these possibilities can occur in the case of the heavens. As to that which is moved, we have shown that it is primary and simple and ungenerated and [288b1] indestructible and generally unchanging; and it is far more reasonable to ascribe those attributes to the mover. It is the primary that moves the primary, the simple the simple, the indestructible and ungenerated that which is indestructible and [5] ungenerated. Since then that which is moved, being a body, is nevertheless unchanging, how should the mover, which is incorporeal, be changed?
For if irregularity occurs, there must be change either in the movement as a whole, from fast to slow and slow to fast, or in its parts. That there is no irregularity [10] in the parts is obvious, since, if there were, some divergence of the stars would have taken place before now in the infinity of time, as one moved slower and another faster; but no alteration of their intervals is ever observed. Nor again is a change in the movement as a whole admissible. Retardation is always due to incapacity, and [15] incapacity is unnatural. The incapacities of animals, age, decay, and the like, are all unnatural, due, it seems, to the fact that the whole animal complex is made up of materials which differ in respect of their proper places, and no single part occupies its own place. If therefore that which is primary contains nothing unnatural, being [20] simple and unmixed and in its proper place and having no contrary, then it has no place for incapacity, nor, consequently, for retardation or (since acceleration involves retardation) for acceleration. Again, it is unreasonable that the mover should first show incapacity for an infinite time, and capacity afterwards for another infinity. For clearly nothing which, like incapacity, is unnatural ever [25] continues for an infinity of time; nor does the unnatural endure as long as the natural, or any form of incapacity as long as the capacity. But if the movement is retarded it must necessarily be retarded for an infinite time. Equally impossible is perpetual acceleration or perpetual retardation. For such movement would be infinite and indefinite; but every movement, in our view, proceeds from one point to [30] another and is definite in character. Again, suppose one assumes a minimum time in less than which the heaven could not complete its movement. For, as a given walk or a given exercise on the harp cannot take any and every time, but every performance has its definite minimum time which is unsurpassable, so, one might suppose, the [289a1] movement of the heaven could not be completed in any and every time. But in that case perpetual acceleration is impossible (and, equally, perpetual retardation; for the argument holds of both and each), if we may take acceleration to proceed by identical or increasing additions of speed and for an infinite time. The remaining [5] possibility is to say that the movement exhibits an alternation of slower and faster; but this is a mere fiction and quite unreasonable. Further, irregularity of this kind would be particularly unlikely to pass unobserved, since contrast makes observation [10] easy.
That there is one heaven, then, only, and that it is ungenerated and eternal, and further that its movement is regular, has now been sufficiently explained.
7 · We have next to speak of the stars, as they are called, of their composi
tion, shape, and movements. It would be most reasonable and consequent upon what has been said that each of the stars should be composed of that substance in which their path lies, since, as we said, there is an element whose natural [15] movement is circular. In so saying we are only following the same line of thought as those who say that the stars are fiery because they believe the upper body to be fire, the presumption being that a thing is composed of the same stuff as that in which it is situated. The warmth and light which proceed from them are caused by the [20] friction set up in the air by their motion. Movement tends to create fire in wood, stone, and iron; and with even more reason should it have that effect on air, a substance which is closer to fire than these. An example is that of missiles, which as they move are themselves fired so strongly that leaden balls are melted; and if they [25] are fired the surrounding air must be similarly affected. Now while the missiles are heated by reason of their motion in air, which is turned into fire by the agitation produced by their movement, the upper bodies are carried on a moving sphere, so that, though they are not themselves fired, yet the air underneath the sphere of the [30] revolving body is necessarily heated by its motion, and particularly in that part where the sun is attached to it. Hence warmth increases as the sun gets nearer or higher or overhead. Of the fact, then, that the stars are neither fiery nor move in fire, enough has been said.
The Complete Works of Aristotle Page 84
