ON THE MOTION OF ANIMALS [6]
what lies above both. Therefore, the original seat of the moving soul must be in that which lies in the middle, for of both extremes the middle is the limiting point; and this is similarly related to the movements from above [and below,] those that is from the head, and to the bones which spring from the spinal column, in creatures that have a spinal column. And this is a reasonable arrangement. For the sensorium is in our opinion in the centre too; and so, if the region of the original of movement is altered in structure through sense-perception and thus changes, it carries with it the parts that depend upon it and they too are extended or contracted, and in this way the movement of the creature necessarily follows. And the middle of the body must needs be in potency one but in action more than one; for the limbs are moved simultaneously from the original seat of movement, and when one is at rest the other is moved. For example, in the line BAC, B is moved, and A is the mover. There must, however, be a point at rest if one is to move, the other to be moved. A (AE) then being one in potency must be two in action, and so be a definite spatial magnitude not a mathematical point. Again, C may be moved simultaneously with B. Both the originals then in A must move and be, and so there must be something other than them which moves but is not moved. For otherwise, when the movement begins, the extremes, i.e. the originals, in A would rest upon one another, like two men putting themselves back to back and so moving their legs. There must then be some one thing which moves both. This something is the soul, distinct from the spatial magnitude just described and yet located therein. 10
Although from the point of view of the definition of movement- a definition which gives the cause- desire is the middle term or cause, and desire moves being moved, still in the material animated body there must be some material which itself moves being moved. Now that which is moved, but whose nature is not to initiate movement, is capable of being passive to an external force, while that which initiates movement must needs possess a kind of force and power. Now experience shows us that animals do both possess connatural spirit and derive power from this. (How this connatural spirit is maintained in the body is explained in other passages of our works.) And this spirit appears to stand to the soul-centre or original in a relation analogous to that between the point in a joint which moves being moved and the unmoved. Now since this centre is for some animals in the heart, in the rest in a part analogous with the heart, we further see the reason for the connatural spirit being situate where it actually is found. The question whether the spirit remains always the same or constantly changes and is renewed, like the cognate question about the rest of the parts of the body, is better postponed. At all events we see that it is well disposed to excite movement and to exert power; and the functions of movement are thrusting and pulling. Accordingly, the organ of movement must be capable of expanding and contracting; and this is precisely the characteristic of spirit. It contracts and expands naturally, and so is able to pull and to thrust from one and the same cause, exhibiting gravity compared with the fiery element, and levity by comparison with the opposites of fire. Now that which is to initiate movement without change of structure must be of the kind described, for the elementary bodies prevail over one another in a compound body by dint of disproportion; the light is overcome and kept down by the heavier, and the heavy kept up by the lighter. We have now explained what the part is which is moved when the soul originates movement in the body, and what is the reason for this. And the animal organism must be conceived after the similitude of a well-governed commonwealth. When order is once established in it there is no more need of a separate monarch to preside over each several task. The individuals each play their
Although from the point of view of the definition of movement- a definition which gives the cause- desire is the middle term or cause, and desire moves being moved, still in the material animated body there must be some material which itself moves being moved. Now that which is moved, but whose nature is not to initiate movement, is capable of being passive to an external force, while that which initiates movement must needs possess a kind of force and power. Now experience shows us that animals do both possess connatural spirit and derive power from this. (How this connatural spirit is maintained in the body is explained in other passages of our works.) And this spirit appears to stand to the soul-centre or original in a relation analogous to that between the point in a joint which moves being moved and the unmoved. Now since this centre is for some animals in the heart, in the rest in a part analogous with the heart, we further see the reason for the connatural spirit being situate where it actually is found. The question whether the spirit remains always the same or constantly changes and is renewed, like the cognate question about the rest of the parts of the body, is better postponed. At all events we see that it is well disposed to excite movement and to exert power; and the functions of movement are thrusting and pulling. Accordingly, the organ of movement must be capable of expanding and contracting; and this is precisely the characteristic of spirit. It contracts and expands naturally, and so is able to pull and to thrust from one and the same cause, exhibiting gravity compared with the fiery element, and levity by comparison with the opposites of fire. Now that which is to initiate movement without change of structure must be of the kind described, for the elementary bodies prevail over one another in a compound body by dint of disproportion; the light is overcome and kept down by the heavier, and the heavy kept up by the lighter. We have now explained what the part is which is moved when the soul originates movement in the body, and what is the reason for this. And the animal organism must be conceived after the similitude of a well-governed commonwealth. When order is once established in it there is no more need of a separate monarch to preside over each several task. The individuals each play their