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Therefore if (a) the infinite body is homogeneous, it will be
unmovable or it will be always moving. But this is impossible; for why
should it rather rest, or move, down, up, or anywhere, rather than
anywhere else? E.g. if there were a clod which were part of an
infinite body, where will this move or rest? The proper place of the
body which is homogeneous with it is infinite. Will the clod occupy
the whole place, then? And how? (This is impossible.) What then is its
rest or its movement? It will either rest everywhere, and then it
cannot move; or it will move everywhere, and then it cannot be
still. But (b) if the All has unlike parts, the proper places of the
parts are unlike also, and, firstly, the body of the All is not one
except by contact, and, secondly, the parts will be either finite or
infinite in variety of kind. Finite they cannot be; for then those
of one kind will be infinite in quantity and those of another will not
(if the All is infinite), e.g. fire or water would be infinite, but
such an infinite element would be destruction to the contrary
elements. But if the parts are infinite and simple, their places
also are infinite and there will be an infinite number of elements;
and if this is impossible, and the places are finite, the All also
must be limited.
In general, there cannot be an infinite body and also a proper
place for bodies, if every sensible body has either weight or
lightness. For it must move either towards the middle or upwards,
and the infinite either the whole or the half of it-cannot do
either; for how will you divide it? Or how will part of the infinite
be down and part up, or part extreme and part middle? Further, every
sensible body is in a place, and there are six kinds of place, but
these cannot exist in an infinite body. In general, if there cannot be
an infinite place, there cannot be an infinite body; (and there cannot
be an infinite place,) for that which is in a place is somewhere,
and this means either up or down or in one of the other directions,
and each of these is a limit.
The infinite is not the same in the sense that it is a single
thing whether exhibited in distance or in movement or in time, but the
posterior among these is called infinite in virtue of its relation
to the prior; i.e. a movement is called infinite in virtue of the
distance covered by the spatial movement or alteration or growth,
and a time is called infinite because of the movement which occupies
it.
11

Of things which change, some change in an accidental sense, like
that in which 'the musical' may be said to walk, and others are
said, without qualification, to change, because something in them
changes, i.e. the things that change in parts; the body becomes
healthy, because the eye does. But there is something which is by
its own nature moved directly, and this is the essentially movable.
The same distinction is found in the case of the mover; for it
causes movement either in an accidental sense or in respect of a
part of itself or essentially. There is something that directly causes
movement; and there is something that is moved, also the time in which
it is moved, and that from which and that into which it is moved.
But the forms and the affections and the place, which are the
terminals of the movement of moving things, are unmovable, e.g.
knowledge or heat; it is not heat that is a movement, but heating.
Change which is not accidental is found not in all things, but between
contraries, and their intermediates, and between contradictories. We
may convince ourselves of this by induction.
That which changes changes either from positive into positive,
or from negative into negative, or from positive into negative, or
from negative into positive. (By positive I mean that which is
expressed by an affirmative term.) Therefore there must be three
changes; that from negative into negative is not change, because
(since the terms are neither contraries nor contradictories) there

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