Seite - 699 - in The Complete Aristotle

whereas all the ‘simple’ bodies come-to-be out of one another, Fire is the only one of them which (as our predecessors also assert) ‘is fed’. For Fire alone-or more than all the rest-is akin to the ‘form’ because it tends by nature to be borne towards the limit. Now each of them naturally tends to be borne towards its own place; but the ‘figure’-i.e. the ‘form’-Of them all is at the limits. Thus we have explained that all the compound bodies are composed of all the ‘simple’ bodies. < div class=“section” title=“9”> 9 Since some things are such as to come-to-be and pass-away, and since coming-to-be in fact occurs in the region about the centre, we must explain the number and the nature of the ‘originative sources’ of all coming-to-be alike: for a grasp of the true theory of any universal facilitates the understanding of its specific forms. The ‘originative sources’, then, of the things which come-to-be are equal in number to, and identical in kind with, those in the sphere of the eternal and primary things. For there is one in the sense of ‘matter’, and a second in the sense of ‘form’: and, in addition, the third ‘originative source’ must be present as well. For the two first are not sufficient to bring things into being, any more than they are adequate to account for the primary things. Now cause, in the sense of material origin, for the things which are such as to come-to-be is ‘that which can be-and-not-be’: and this is identical with’that which can come-to-be-and-pass-away’, since the latter, while it is at one time, at another time is not. (For whereas some things are of necessity, viz. the eternal things, others of necessity are not. And of these two sets of things, since they cannot diverge from the necessity of their nature, it is impossible for the first not to he and impossible for the second to he. Other things, however, can both be and not he.) Hence coming-to-be and passing-away must occur within the field of ‘that which can be-and not-be’. This, therefore, is cause in the sense of material origin for the things which are such as to come-to-be; while cause, in the sense of their ‘end’, is their ‘figure’ or ‘form’- and that is the formula expressing the essential nature of each of them. But the third ‘originative source’ must be present as well-the cause vaguely dreamed of by all our predecessors, definitely stated by none of them. On the contrary (a) some amongst them thought the nature of ‘the Forms’ was 699