Page - 550 - in The Complete Aristotle

case thus: there is nothing to prevent each of the two parts, or at any rate one of them, that which is moved, being divisible though actually undivided, so that if it is divided it will not continue in the possession of the same capacity: and so there is nothing to prevent self-motion residing primarily in things that are potentially divisible. From what has been said, then, it is evident that that which primarily imparts motion is unmoved: for, whether the series is closed at once by that which is in motion but moved by something else deriving its motion directly from the first unmoved, or whether the motion is derived from what is in motion but moves itself and stops its own motion, on both suppositions we have the result that in all cases of things being in motion that which primarily imparts motion is unmoved. < div id=“section67” class=“section” title=“6”> 6 Since there must always be motion without intermission, there must necessarily be something, one thing or it may be a plurality, that first imparts motion, and this first movent must be unmoved. Now the question whether each of the things that are unmoved but impart motion is eternal is irrelevant to our present argument: but the following considerations will make it clear that there must necessarily be some such thing, which, while it has the capacity of moving something else, is itself unmoved and exempt from all change, which can affect it neither in an unqualified nor in an accidental sense. Let us suppose, if any one likes, that in the case of certain things it is possible for them at different times to be and not to be, without any process of becoming and perishing (in fact it would seem to be necessary, if a thing that has not parts at one time is and at another time is not, that any such thing should without undergoing any process of change at one time be and at another time not be). And let us further suppose it possible that some principles that are unmoved but capable of imparting motion at one time are and at another time are not. Even so, this cannot be true of all such principles, since there must clearly be something that causes things that move themselves at one time to be and at another not to be. For, since nothing that has not parts can be in motion, that which moves itself must as a whole have magnitude, though nothing that we have said makes this necessarily true of every movent. So the fact that some things become and others perish, and that this is so continuously, cannot be caused by any one of those things that, though they are unmoved, do not always exist: nor again can it be caused by any of those 550