Page - 643 - in The Complete Aristotle

But those who attribute the lightness of fire to its containing so much void are necessarily involved in practically the same difficulties. For though fire be supposed to contain less solid than any other body, as well as more void, yet there will be a certain quantum of fire in which the amount of solid or plenum is in excess of the solids contained in some small quantity of earth. They may reply that there is an excess of void also. But the question is, how will they discriminate the absolutely heavy? Presumably, either by its excess of solid or by its defect of void. On the former view there could be an amount of earth so small as to contain less solid than a large mass of fire. And similarly, if the distinction rests on the amount of void, there will be a body, lighter than the absolutely light, which nevertheless moves downward as constantly as the other moves upward. But that cannot be so, since the absolutely light is always lighter than bodies which have weight and move downward, while, on the other hand, that which is lighter need not be light, because in common speech we distinguish a lighter and a heavier (viz. water and earth) among bodies endowed with weight. Again, the suggestion of a certain ratio between the void and the solid in a body is no more equal to solving the problem before us. The manner of speaking will issue in a similar impossibility. For any two portions of fire, small or great, will exhibit the same ratio of solid to void, but the upward movement of the greater is quicker than that of the less, just as the downward movement of a mass of gold or lead, or of any other body endowed with weight, is quicker in proportion to its size. This, however, should not be the case if the ratio is the ground of distinction between heavy things and light. There is also an absurdity in attributing the upward movement of bodies to a void which does not itself move. If, however, it is the nature of a void to move upward and of a plenum to move downward, and therefore each causes a like movement in other things, there was no need to raise the question why composite bodies are some light and some heavy; they had only to explain why these two things are themselves light and heavy respectively, and to give, further, the reason why the plenum and the void are not eternally separated. It is also unreasonable to imagine a place for the void, as if the void were not itself a kind of place. But if the void is to move, it must have a place out of which and into which the change carries it. Also what is the cause of its movement? Not, surely, its voidness: for it is not the void only which is moved, but also the solid. Similar difficulties are involved in all other methods of distinction, whether they account for the relative lightness and heaviness of bodies by distinctions of size, or proceed on any other principle, so long as they attribute to each the same matter, or even if they recognize more than one matter, so long as that means only a pair of contraries. If there is a single matter, as with those who compose things of triangles, nothing can be absolutely heavy or light: and if 643