No More Learning

Because it is triangular or quadrangular a thing is said to have a specific character, or again because it is straight or curved; in fact a thing's shape in every case gives rise to a qualification of it.

Rarity and density, roughness and smoothness, seem to be terms indicating quality: yet these, it would appear, really belong to a class different from that of quality. For it is rather a certain relative position of the parts composing the thing thus qualified which, it appears, is indicated by each of these terms. A thing is dense, owing to the fact that its parts are closely combined with one another; rare, because there are interstices between the parts; smooth, because its parts lie, so to speak, evenly; rough, because some parts project beyond others.

There may be other sorts of quality, but those that are most properly so called have, we may safely say, been enumerated.

These, then, are qualities, and the things that take their name from them as derivatives, or are in some other way dependent on them, are said to be qualified in some specific way. In most, indeed in almost all cases, the name of that which is qualified is derived from that of the quality. Thus the terms 'whiteness', 'grammar', 'justice', give us the adjectives 'white', 'grammatical', 'just', and so on.

There are some cases, however, in which, as the quality under consideration has no name, it is impossible that those possessed of it should have a name that is derivative. For instance, the name given to the runner or boxer, who is so called in virtue of an inborn capacity, is not derived from that of any quality; for lob those capacities have no name assigned to them. In this, the inborn capacity is distinct from the science, with reference to which men are called, e. g. boxers or wrestlers. Such a science is classed as a disposition; it has a name, and is called 'boxing' or 'wrestling' as the case may be, and the name given to those disposed in this way is derived from that of the science. Sometimes, even though a name exists for the quality, that which takes its character from the quality has a name that is not a derivative. For instance, the upright man takes his character from the possession of the quality of integrity, but the name given him is not derived from the word 'integrity'. Yet this does not occur often.

We may therefore state that those things are said to be possessed of some specific quality which have a name derived from that of the aforesaid quality, or which are in some other way dependent on it.

One quality may be the contrary of another; thus justice is the contrary of injustice, whiteness of blackness, and so on. The things, also, which are said to be such and such in virtue of these qualities, may be contrary the one to the other; for that which is unjust is contrary to that which is just, that which is white to that which is black. This, however, is not always the case. Red, yellow, and such colours, though qualities, have no contraries.

If one of two contraries is a quality, the other will also be a quality. This will be evident from particular instances, if we apply the names used to denote the other categories; for instance, granted that justice is the contrary of injustice and justice is a quality, injustice will also be a quality: neither quantity, nor relation, nor place, nor indeed any other category but that of quality, will be applicable properly to injustice. So it is with all other contraries falling under the category of quality.

Qualities admit of variation of degree. Whiteness is predicated of one thing in a greater or less degree than of another. This is also the case with reference to justice. Moreover, one and the same thing may exhibit a quality in a greater degree than it did before: if a thing is white, it may become whiter.

Though this is generally the case, there are exceptions. For if we should say that justice admitted of variation of degree, difficulties might ensue, and this is true with regard to all those qualities which are dispositions. There are some, indeed, who dispute the possibility of variation here. They maintain that justice and health cannot very well admit of variation of degree themselves, but that people vary in the degree in which they possess these qualities, and that this is the case with grammatical learning and all those qualities which are classed as dispositions. However that may be, it is an incontrovertible fact that the things which in virtue of these qualities are said to be what they are vary in the degree in which they possess them; for one man is said to be better versed in grammar, or more healthy or just, than another, and so on.

The qualities expressed by the terms 'triangular' and 'quadrangular' do not appear to admit of variation of degree, nor indeed do any that have to do with figure. For those things to which the definition of the triangle or circle is applicable are all equally triangular or circular. Those, on the other hand, to which the same definition is not applicable, cannot be said to differ from one another in degree; the square is no more a circle than the rectangle, for to neither is the definition of the circle appropriate. In short, if the definition of the term proposed is not applicable to both objects, they cannot be compared. Thus it is not all qualities which admit of variation of degree.

Whereas none of the characteristics I have mentioned are peculiar to quality, the fact that likeness and unlikeness can be predicated with reference to quality only, gives to that category its distinctive feature. One thing is like another only with reference to that in virtue of which it is such and such; thus this forms the peculiar mark of quality.

We must not be disturbed because it may be argued that, though proposing to discuss the category of quality, we have included in it many relative terms. We did say that habits and dispositions were relative. In practically all such cases the genus is relative, the individual not. Thus knowledge, as a genus, is explained by reference to something else, for we mean a knowledge of something. But particular branches of knowledge are not thus explained. The knowledge of grammar is not relative to anything external, nor is the knowledge of music, but these, if relative at all, are relative only in virtue of their genera; thus grammar is said be the knowledge of something, not the grammar of something; similarly music is the knowledge of something, not the music of something.

Thus individual branches of knowledge are not relative. And it is because we possess these individual branches of knowledge that we are said to be such and such. It is these that we actually possess: we are called experts because we possess knowledge in some particular branch. Those particular branches, therefore, of knowledge, in virtue of which we are sometimes said to be such and such, are themselves qualities, and are not relative. Further, if anything should happen to fall within both the category of quality and that of relation, there would be nothing extraordinary in classing it under both these heads.

9

Action and affection both admit of contraries and also of variation of degree. Heating is the contrary of cooling, being heated of being cooled, being glad of being vexed. Thus they admit of contraries. They also admit of variation of degree: for it is possible to heat in a greater or less degree; also to be heated in a greater or less degree. Thus action and affection also admit of variation of degree. So much, then, is stated with regard to these categories.

We spoke, moreover, of the category of position when we were dealing with that of relation, and stated that such terms derived their names from those of the corresponding attitudes.

As for the rest, time, place, state, since they are easily intelligible, I say no more about them than was said at the beginning, that in the category of state are included such states as 'shod', 'armed', in that of place 'in the Lyceum' and so on, as was explained before.

10

The proposed categories have, then, been adequately dealt with.

We must next explain the various senses in which the term 'opposite' is used. Things are said to be opposed in four senses: (i) as correlatives to one another, (ii) as contraries to one another, (iii) as privatives to positives, (iv) as affirmatives to negatives.

Let me sketch my meaning in outline. An instance of the use of the word 'opposite' with reference to correlatives is afforded by the expressions 'double' and 'half'; with reference to contraries by 'bad' and 'good'. Opposites in the sense of 'privatives' and 'positives' are' blindness' and 'sight'; in the sense of affirmatives and negatives, the propositions 'he sits', 'he does not sit'.

(i) Pairs of opposites which fall under the category of relation are explained by a reference of the one to the other, the reference being indicated by the preposition 'of' or by some other preposition. Thus, double is a relative term, for that which is double is explained as the double of something. Knowledge, again, is the opposite of the thing known, in the same sense; and the thing known also is explained by its relation to its opposite, knowledge. For the thing known is explained as that which is known by something, that is, by knowledge. Such things, then, as are opposite the one to the other in the sense of being correlatives are explained by a reference of the one to the other.

(ii) Pairs of opposites which are contraries are not in any way interdependent, but are contrary the one to the other. The good is not spoken of as the good of the had, but as the contrary of the bad, nor is white spoken of as the white of the black, but as the contrary of the black. These two types of opposition are therefore distinct. Those contraries which are such that the subjects in which they are naturally present, or of which they are predicated, must necessarily contain either the one or the other of them, have no intermediate, but those in the case of which no such necessity obtains, always have an intermediate. Thus disease and health are naturally present in the body of an animal, and it is necessary that either the one or the other should be present in the body of an animal. Odd and even, again, are predicated of number, and it is necessary that the one or the other should be present in numbers. Now there is no intermediate between the terms of either of these two pairs. On the other hand, in those contraries with regard to which no such necessity obtains, we find an intermediate. Blackness and whiteness are naturally present in the body, but it is not necessary that either the one or the other should be present in the body, inasmuch as it is not true to say that everybody must be white or black. Badness and goodness, again, are predicated of man, and of many other things, but it is not necessary that either the one quality or the other should be present in that of which they are predicated: it is not true to say that everything that may be good or bad must be either good or bad. These pairs of contraries have intermediates: the intermediates between white and black are grey, sallow, and all the other colours that come between; the intermediate between good and bad is that which is neither the one nor the other.

Some intermediate qualities have names, such as grey and sallow and all the other colours that come between white and black; in other cases, however, it is not easy to name the intermediate, but we must define it as that which is not either extreme, as in the case of that which is neither good nor bad, neither just nor unjust.

(iii) 'privatives' and 'Positives' have reference to the same subject. Thus, sight and blindness have reference to the eye. It is a universal rule that each of a pair of opposites of this type has reference to that to which the particular 'positive' is natural. We say that that is capable of some particular faculty or possession has suffered privation when the faculty or possession in question is in no way present in that in which, and at the time at which, it should naturally be present. We do not call that toothless which has not teeth, or that blind which has not sight, but rather that which has not teeth or sight at the time when by nature it should. For there are some creatures which from birth are without sight, or without teeth, but these are not called toothless or blind.

To be without some faculty or to possess it is not the same as the corresponding 'privative' or 'positive'. 'Sight' is a 'positive', 'blindness' a 'privative', but 'to possess sight' is not equivalent to 'sight', 'to be blind' is not equivalent to 'blindness'. Blindness is a 'privative', to be blind is to be in a state of privation, but is not a 'privative'. Moreover, if 'blindness' were equivalent to 'being blind', both would be predicated of the same subject; but though a man is said to be blind, he is by no means said to be blindness.

To be in a state of 'possession' is, it appears, the opposite of being in a state of 'privation', just as 'positives' and 'privatives' themselves are opposite. There is the same type of antithesis in both cases; for just as blindness is opposed to sight, so is being blind opposed to having sight.

That which is affirmed or denied is not itself affirmation or denial. By 'affirmation' we mean an affirmative proposition, by 'denial' a negative. Now, those facts which form the matter of the affirmation or denial are not propositions; yet these two are said to be opposed in the same sense as the affirmation and denial, for in this case also the type of antithesis is the same. For as the affirmation is opposed to the denial, as in the two propositions 'he sits', 'he does not sit', so also the fact which constitutes the matter of the proposition in one case is opposed to that in the other, his sitting, that is to say, to his not sitting.

It is evident that 'positives' and 'privatives' are not opposed each to each in the same sense as relatives. The one is not explained by reference to the other; sight is not sight of blindness, nor is any other preposition used to indicate the relation. Similarly blindness is not said to be blindness of sight, but rather, privation of sight. Relatives, moreover, reciprocate; if blindness, therefore, were a relative, there would be a reciprocity of relation between it and that with which it was correlative. But this is not the case. Sight is not called the sight of blindness.

That those terms which fall under the heads of 'positives' and 'privatives' are not opposed each to each as contraries, either, is plain from the following facts: Of a pair of contraries such that they have no intermediate, one or the other must needs be present in the subject in which they naturally subsist, or of which they are predicated; for it is those, as we proved,' in the case of which this necessity obtains, that have no intermediate. Moreover, we cited health and disease, odd and even, as instances. But those contraries which have an intermediate are not subject to any such necessity. It is not necessary that every substance, receptive of such qualities, should be either black or white, cold or hot, for something intermediate between these contraries may very well be present in the subject. We proved, moreover, that those contraries have an intermediate in the case of which the said necessity does not obtain. Yet when one of the two contraries is a constitutive property of the subject, as it is a constitutive property of fire to be hot, of snow to be white, it is necessary determinately that one of the two contraries, not one or the other, should be present in the subject; for fire cannot be cold, or snow black. Thus, it is not the case here that one of the two must needs be present in every subject receptive of these qualities, but only in that subject of which the one forms a constitutive property. Moreover, in such cases it is one member of the pair determinately, and not either the one or the other, which must be present.

In the case of 'positives' and 'privatives', on the other hand, neither of the aforesaid statements holds good. For it is not necessary that a subject receptive of the qualities should always have either the one or the other; that which has not yet advanced to the state when sight is natural is not said either to be blind or to see. Thus 'positives' and 'privatives' do not belong to that class of contraries which consists of those which have no intermediate. On the other hand, they do not belong either to that class which consists of contraries which have an intermediate. For under certain conditions it is necessary that either the one or the other should form part of the constitution of every appropriate subject. For when a thing has reached the stage when it is by nature capable of sight, it will be said either to see or to be blind, and that in an indeterminate sense, signifying that the capacity may be either present or absent; for it is not necessary either that it should see or that it should be blind, but that it should be either in the one state or in the other. Yet in the case of those contraries which have an intermediate we found that it was never necessary that either the one or the other should be present in every appropriate subject, but only that in certain subjects one of the pair should be present, and that in a determinate sense. It is, therefore, plain that 'positives' and 'privatives' are not opposed each to each in either of the senses in which contraries are opposed.

Again, in the case of contraries, it is possible that there should be changes from either into the other, while the subject retains its identity, unless indeed one of the contraries is a constitutive property of that subject, as heat is of fire. For it is possible that that that which is healthy should become diseased, that which is white, black, that which is cold, hot, that which is good, bad, that which is bad, good. The bad man, if he is being brought into a better way of life and thought, may make some advance, however slight, and if he should once improve, even ever so little, it is plain that he might change completely, or at any rate make very great progress; for a man becomes more and more easily moved to virtue, however small the improvement was at first. It is, therefore, natural to suppose that he will make yet greater progress than he has made in the past; and as this process goes on, it will change him completely and establish him in the contrary state, provided he is not hindered by lack of time. In the case of 'positives' and 'privatives', however, change in both directions is impossible. There may be a change from possession to privation, but not from privation to possession. The man who has become blind does not regain his sight; the man who has become bald does not regain his hair; the man who has lost his teeth does not grow his grow a new set. (iv) Statements opposed as affirmation and negation belong manifestly to a class which is distinct, for in this case, and in this case only, it is necessary for the one opposite to be true and the other false.

Neither in the case of contraries, nor in the case of correlatives, nor in the case of 'positives' and 'privatives', is it necessary for one to be true and the other false. Health and disease are contraries: neither of them is true or false. 'Double' and 'half' are opposed to each other as correlatives: neither of them is true or false. The case is the same, of course, with regard to 'positives' and 'privatives' such as 'sight' and 'blindness'. In short, where there is no sort of combination of words, truth and falsity have no place, and all the opposites we have mentioned so far consist of simple words.

At the same time, when the words which enter into opposed statements are contraries, these, more than any other set of opposites, would seem to claim this characteristic. 'Socrates is ill' is the contrary of 'Socrates is well', but not even of such composite expressions is it true to say that one of the pair must always be true and the other false. For if Socrates exists, one will be true and the other false, but if he does not exist, both will be false; for neither 'Socrates is ill' nor 'Socrates is well' is true, if Socrates does not exist at all.

In the case of 'positives' and 'privatives', if the subject does not exist at all, neither proposition is true, but even if the subject exists, it is not always the fact that one is true and the other false. For 'Socrates has sight' is the opposite of 'Socrates is blind' in the sense of the word 'opposite' which applies to possession and privation. Now if Socrates exists, it is not necessary that one should be true and the other false, for when he is not yet able to acquire the power of vision, both are false, as also if Socrates is altogether non-existent.

But in the case of affirmation and negation, whether the subject exists or not, one is always false and the other true. For manifestly, if Socrates exists, one of the two propositions 'Socrates is ill', 'Socrates is not ill', is true, and the other false. This is likewise the case if he does not exist; for if he does not exist, to say that he is ill is false, to say that he is not ill is true. Thus it is in the case of those opposites only, which are opposite in the sense in which the term is used with reference to affirmation and negation, that the rule holds good, that one of the pair must be true and the other false.

11

That the contrary of a good is an evil is shown by induction: the contrary of health is disease, of courage, cowardice, and so on. But the contrary of an evil is sometimes a good, sometimes an evil. For defect, which is an evil, has excess for its contrary, this also being an evil, and the mean. which is a good, is equally the contrary of the one and of the other. It is only in a few cases, however, that we see instances of this: in most, the contrary of an evil is a good.

In the case of contraries, it is not always necessary that if one exists the other should also exist: for if all become healthy there will be health and no disease, and again, if everything turns white, there will be white, but no black. Again, since the fact that Socrates is ill is the contrary of the fact that Socrates is well, and two contrary conditions cannot both obtain in one and the same individual at the same time, both these contraries could not exist at once: for if that Socrates was well was a fact, then that Socrates was ill could not possibly be one.

It is plain that contrary attributes must needs be present in subjects which belong to the same species or genus. Disease and health require as their subject the body of an animal; white and black require a body, without further qualification; justice and injustice require as their subject the human soul.

Moreover, it is necessary that pairs of contraries should in all cases either belong to the same genus or belong to contrary genera or be themselves genera. White and black belong to the same genus, colour; justice and injustice, to contrary genera, virtue and vice; while good and evil do not belong to genera, but are themselves actual genera, with terms under them.

12

There are four senses in which one thing can be said to be 'prior' to another. Primarily and most properly the term has reference to time: in this sense the word is used to indicate that one thing is older or more ancient than another, for the expressions 'older' and 'more ancient' imply greater length of time.

Secondly, one thing is said to be 'prior' to another when the sequence of their being cannot be reversed. In this sense 'one' is 'prior' to 'two'. For if 'two' exists, it follows directly that 'one' must exist, but if 'one' exists, it does not follow necessarily that 'two' exists: thus the sequence subsisting cannot be reversed. It is agreed, then, that when the sequence of two things cannot be reversed, then that one on which the other depends is called 'prior' to that other.

In the third place, the term 'prior' is used with reference to any order, as in the case of science and of oratory. For in sciences which use demonstration there is that which is prior and that which is posterior in order; in geometry, the elements are prior to the propositions; in reading and writing, the letters of the alphabet are prior to the syllables. Similarly, in the case of speeches, the exordium is prior in order to the narrative.

Besides these senses of the word, there is a fourth. That which is better and more honourable is said to have a natural priority. In common parlance men speak of those whom they honour and love as 'coming first' with them. This sense of the word is perhaps the most far-fetched.

Such, then, are the different senses in which the term 'prior' is used.

Yet it would seem that besides those mentioned there is yet another. For in those things, the being of each of which implies that of the other, that which is in any way the cause may reasonably be said to be by nature 'prior' to the effect. It is plain that there are instances of this. The fact of the being of a man carries with it the truth of the proposition that he is, and the implication is reciprocal: for if a man is, the proposition wherein we allege that he is true, and conversely, if the proposition wherein we allege that he is true, then he is. The true proposition, however, is in no way the cause of the being of the man, but the fact of the man's being does seem somehow to be the cause of the truth of the proposition, for the truth or falsity of the proposition depends on the fact of the man's being or not being.

Thus the word 'prior' may be used in five senses.

13

The term 'simultaneous' is primarily and most appropriately applied to those things the genesis of the one of which is simultaneous with that of the other; for in such cases neither is prior or posterior to the other. Such things are said to be simultaneous in point of time. Those things, again, are 'simultaneous' in point of nature, the being of each of which involves that of the other, while at the same time neither is the cause of the other's being. This is the case with regard to the double and the half, for these are reciprocally dependent, since, if there is a double, there is also a half, and if there is a half, there is also a double, while at the same time neither is the cause of the being of the other.

Again, those species which are distinguished one from another and opposed one to another within the same genus are said to be 'simultaneous' in nature. I mean those species which are distinguished each from each by one and the same method of division. Thus the 'winged' species is simultaneous with the 'terrestrial' and the 'water' species. These are distinguished within the same genus, and are opposed each to each, for the genus 'animal' has the 'winged', the 'terrestrial', and the 'water' species, and no one of these is prior or posterior to another; on the contrary, all such things appear to be 'simultaneous' in nature. Each of these also, the terrestrial, the winged, and the water species, can be divided again into subspecies. Those species, then, also will be 'simultaneous' point of nature, which, belonging to the same genus, are distinguished each from each by one and the same method of differentiation.

But genera are prior to species, for the sequence of their being cannot be reversed. If there is the species 'water-animal', there will be the genus 'animal', but granted the being of the genus 'animal', it does not follow necessarily that there will be the species 'water-animal'.

Those things, therefore, are said to be 'simultaneous' in nature, the being of each of which involves that of the other, while at the same time neither is in any way the cause of the other's being; those species, also, which are distinguished each from each and opposed within the same genus. Those things, moreover, are 'simultaneous' in the unqualified sense of the word which come into being at the same time.

14

There are six sorts of movement: generation, destruction, increase, diminution, alteration, and change of place.

It is evident in all but one case that all these sorts of movement are distinct each from each. Generation is distinct from destruction, increase and change of place from diminution, and so on. But in the case of alteration it may be argued that the process necessarily implies one or other of the other five sorts of motion. This is not true, for we may say that all affections, or nearly all, produce in us an alteration which is distinct from all other sorts of motion, for that which is affected need not suffer either increase or diminution or any of the other sorts of motion. Thus alteration is a distinct sort of motion; for, if it were not, the thing altered would not only be altered, but would forthwith necessarily suffer increase or diminution or some one of the other sorts of motion in addition; which as a matter of fact is not the case. Similarly that which was undergoing the process of increase or was subject to some other sort of motion would, if alteration were not a distinct form of motion, necessarily be subject to alteration also. But there are some things which undergo increase but yet not alteration. The square, for instance, if a gnomon is applied to it, undergoes increase but not alteration, and so it is with all other figures of this sort. Alteration and increase, therefore, are distinct.

Speaking generally, rest is the contrary of motion.
But the different forms of motion have their own contraries in other forms; thus destruction is the contrary of generation, diminution of increase, rest in a place, of change of place. As for this last, change in the reverse direction would seem to be most truly its contrary; thus motion upwards is the contrary of motion downwards and vice versa.

In the case of that sort of motion which yet remains, of those that have been enumerated, it is not easy to state what is its contrary. It appears to have no contrary, unless one should define the contrary here also either as 'rest in its quality' or as 'change in the direction of the contrary quality', just as we defined the contrary of change of place either as rest in a place or as change in the reverse direction. For a thing is altered when change of quality takes place; therefore either rest in its quality or change in the direction of the contrary may be called the contrary of this qualitative form of motion. In this way becoming white is the contrary of becoming black; there is alteration in the contrary direction, since a change of a qualitative nature takes place.

15

The term 'to have' is used in various senses. In the first place it is used with reference to habit or disposition or any other quality, for we are said to 'have' a piece of knowledge or a virtue. Then, again, it has reference to quantity, as, for instance, in the case of a man's height; for he is said to 'have' a height of three or four cubits. It is used, moreover, with regard to apparel, a man being said to 'have' a coat or tunic; or in respect of something which we have on a part of ourselves, as a ring on the hand: or in respect of something which is a part of us, as hand or foot. The term refers also to content, as in the case of a vessel and wheat, or of a jar and wine; a jar is said to 'have' wine, and a corn-measure wheat. The expression in such cases has reference to content. Or it refers to that which has been acquired; we are said to 'have' a house or a field. A man is also said to 'have' a wife, and a wife a husband, and this appears to be the most remote meaning of the term, for by the use of it we mean simply that the husband lives with the wife.

Other senses of the word might perhaps be found, but the most ordinary ones have all been enumerated.

-THE END-

350 BC

HISTORY OF ANIMALS

by Aristotle

translated by D'Arcy Wentworth Thompson

Book I

1

OF the parts of animals some are simple: to wit, all such as divide into parts uniform with themselves, as flesh into flesh; others are composite, such as divide into parts not uniform with themselves, as, for instance, the hand does not divide into hands nor the face into faces.

And of such as these, some are called not parts merely, but limbs or members. Such are those parts that, while entire in themselves, have within themselves other diverse parts: as for instance, the head, foot, hand, the arm as a whole, the chest; for these are all in themselves entire parts, and there are other diverse parts belonging to them.

All those parts that do not subdivide into parts uniform with themselves are composed of parts that do so subdivide, for instance, hand is composed of flesh, sinews, and bones. Of animals, some resemble one another in all their parts, while others have parts wherein they differ. Sometimes the parts are identical in form or species, as, for instance, one man's nose or eye resembles another man's nose or eye, flesh flesh, and bone bone; and in like manner with a horse, and with all other animals which we reckon to be of one and the same species: for as the whole is to the whole, so each to each are the parts severally. In other cases the parts are identical, save only for a difference in the way of excess or defect, as is the case in such animals as are of one and the same genus. By 'genus' I mean, for instance, Bird or Fish, for each of these is subject to difference in respect of its genus, and there are many species of fishes and of birds.

Within the limits of genera, most of the parts as a rule exhibit differences through contrast of the property or accident, such as colour and shape, to which they are subject: in that some are more and some in a less degree the subject of the same property or accident; and also in the way of multitude or fewness, magnitude or parvitude, in short in the way of excess or defect. Thus in some the texture of the flesh is soft, in others firm; some have a long bill, others a short one; some have abundance of feathers, others have only a small quantity. It happens further that some have parts that others have not: for instance, some have spurs and others not, some have crests and others not; but as a general rule, most parts and those that go to make up the bulk of the body are either identical with one another, or differ from one another in the way of contrast and of excess and defect. For 'the more' and 'the less' may be represented as 'excess' or 'defect'.

Once again, we may have to do with animals whose parts are neither identical in form nor yet identical save for differences in the way of excess or defect: but they are the same only in the way of analogy, as, for instance, bone is only analogous to fish-bone, nail to hoof, hand to claw, and scale to feather; for what the feather is in a bird, the scale is in a fish.

The parts, then, which animals severally possess are diverse from, or identical with, one another in the fashion above described. And they are so furthermore in the way of local disposition: for many animals have identical organs that differ in position; for instance, some have teats in the breast, others close to the thighs.

Of the substances that are composed of parts uniform (or homogeneous) with themselves, some are soft and moist, others are dry and solid. The soft and moist are such either absolutely or so long as they are in their natural conditions, as, for instance, blood, serum, lard, suet, marrow, sperm, gall, milk in such as have it flesh and the like; and also, in a different way, the superfluities, as phlegm and the excretions of the belly and the bladder. The dry and solid are such as sinew, skin, vein, hair, bone, gristle, nail, horn (a term which as applied to the part involves an ambiguity, since the whole also by virtue of its form is designated horn), and such parts as present an analogy to these.

Animals differ from one another in their modes of subsistence, in their actions, in their habits, and in their parts. Concerning these differences we shall first speak in broad and general terms, and subsequently we shall treat of the same with close reference to each particular genus.

Differences are manifested in modes of subsistence, in habits, in actions performed. For instance, some animals live in water and others on land. And of those that live in water some do so in one way, and some in another: that is to say, some live and feed in the water, take in and emit water, and cannot live if deprived of water, as is the case with the great majority of fishes; others get their food and spend their days in the water, but do not take in water but air, nor do they bring forth in the water. Many of these creatures are furnished with feet, as the otter, the beaver, and the crocodile; some are furnished with wings, as the diver and the grebe; some are destitute of feet, as the water-snake. Some creatures get their living in the water and cannot exist outside it: but for all that do not take in either air or water, as, for instance, the sea-nettle and the oyster. And of creatures that live in the water some live in the sea, some in rivers, some in lakes, and some in marshes, as the frog and the newt.

Of animals that live on dry land some take in air and emit it, which phenomena are termed 'inhalation' and 'exhalation'; as, for instance, man and all such land animals as are furnished with lungs. Others, again, do not inhale air, yet live and find their sustenance on dry land; as, for instance, the wasp, the bee, and all other insects. And by 'insects' I mean such creatures as have nicks or notches on their bodies, either on their bellies or on both backs and bellies.

And of land animals many, as has been said, derive their subsistence from the water; but of creatures that live in and inhale water not a single one derives its subsistence from dry land.

Some animals at first live in water, and by and by change their shape and live out of water, as is the case with river worms, for out of these the gadfly develops.

Furthermore, some animals are stationary, and some are erratic. Stationary animals are found in water, but no such creature is found on dry land. In the water are many creatures that live in close adhesion to an external object, as is the case with several kinds of oyster. And, by the way, the sponge appears to be endowed with a certain sensibility: as a proof of which it is alleged that the difficulty in detaching it from its moorings is increased if the movement to detach it be not covertly applied.

Other creatures adhere at one time to an object and detach themselves from it at other times, as is the case with a species of the so-called sea-nettle; for some of these creatures seek their food in the night-time loose and unattached.

Many creatures are unattached but motionless, as is the case with oysters and the so-called holothuria. Some can swim, as, for instance, fishes, molluscs, and crustaceans, such as the crawfish. But some of these last move by walking, as the crab, for it is the nature of the creature, though it lives in water, to move by walking.

Of land animals some are furnished with wings, such as birds and bees, and these are so furnished in different ways one from another; others are furnished with feet. Of the animals that are furnished with feet some walk, some creep, and some wriggle. But no creature is able only to move by flying, as the fish is able only to swim, for the animals with leathern wings can walk; the bat has feet and the seal has imperfect feet.

Some birds have feet of little power, and are therefore called Apodes. This little bird is powerful on the wing; and, as a rule, birds that resemble it are weak-footed and strong winged, such as the swallow and the drepanis or (? ) Alpine swift; for all these birds resemble one another in their habits and in their plumage, and may easily be mistaken one for another. (The apus is to be seen at all seasons, but the drepanis only after rainy weather in summer; for this is the time when it is seen and captured, though, as a general rule, it is a rare bird. )

Again, some animals move by walking on the ground as well as by swimming in water.

Furthermore, the following differences are manifest in their modes of living and in their actions. Some are gregarious, some are solitary, whether they be furnished with feet or wings or be fitted for a life in the water; and some partake of both characters, the solitary and the gregarious. And of the gregarious, some are disposed to combine for social purposes, others to live each for its own self.

Gregarious creatures are, among birds, such as the pigeon, the crane, and the swan; and, by the way, no bird furnished with crooked talons is gregarious. Of creatures that live in water many kinds of fishes are gregarious, such as the so-called migrants, the tunny, the pelamys, and the bonito.

Man, by the way, presents a mixture of the two characters, the gregarious and the solitary.

Social creatures are such as have some one common object in view; and this property is not common to all creatures that are gregarious. Such social creatures are man, the bee, the wasp, the ant, and the crane.

Again, of these social creatures some submit to a ruler, others are subject to no governance: as, for instance, the crane and the several sorts of bee submit to a ruler, whereas ants and numerous other creatures are every one his own master.

And again, both of gregarious and of solitary animals, some are attached to a fixed home and others are erratic or nomad.

Also, some are carnivorous, some graminivorous, some omnivorous: whilst some feed on a peculiar diet, as for instance the bees and the spiders, for the bee lives on honey and certain other sweets, and the spider lives by catching flies; and some creatures live on fish. Again, some creatures catch their food, others treasure it up; whereas others do not so.

Some creatures provide themselves with a dwelling, others go without one: of the former kind are the mole, the mouse, the ant, the bee; of the latter kind are many insects and quadrupeds. Further, in respect to locality of dwelling place, some creatures dwell under ground, as the lizard and the snake; others live on the surface of the ground, as the horse and the dog. make to themselves holes, others do not

Some are nocturnal, as the owl and the bat; others live in the daylight.

Moreover, some creatures are tame and some are wild: some are at all times tame, as man and the mule; others are at all times savage, as the leopard and the wolf; and some creatures can be rapidly tamed, as the elephant.

Again, we may regard animals in another light. For, whenever a race of animals is found domesticated, the same is always to be found in a wild condition; as we find to be the case with horses, kine, swine, (men), sheep, goats, and dogs.

Further, some animals emit sound while others are mute, and some are endowed with voice: of these latter some have articulate speech, while others are inarticulate; some are given to continual chirping and twittering some are prone to silence; some are musical, and some unmusical; but all animals without exception exercise their power of singing or chattering chiefly in connexion with the intercourse of the sexes.

Again, some creatures live in the fields, as the cushat; some on the mountains, as the hoopoe; some frequent the abodes of men, as the pigeon.

Some, again, are peculiarly salacious, as the partridge, the barn-door cock and their congeners; others are inclined to chastity, as the whole tribe of crows, for birds of this kind indulge but rarely in sexual intercourse.

Of marine animals, again, some live in the open seas, some near the shore, some on rocks.

Furthermore, some are combative under offence; others are provident for defence. Of the former kind are such as act as aggressors upon others or retaliate when subjected to ill usage, and of the latter kind are such as merely have some means of guarding themselves against attack.

Animals also differ from one another in regard to character in the following respects. Some are good-tempered, sluggish, and little prone to ferocity, as the ox; others are quick tempered, ferocious and unteachable, as the wild boar; some are intelligent and timid, as the stag and the hare; others are mean and treacherous, as the snake; others are noble and courageous and high-bred, as the lion; others are thorough-bred and wild and treacherous, as the wolf: for, by the way, an animal is highbred if it come from a noble stock, and an animal is thorough-bred if it does not deflect from its racial characteristics.

Further, some are crafty and mischievous, as the fox; some are spirited and affectionate and fawning, as the dog; others are easy-tempered and easily domesticated, as the elephant; others are cautious and watchful, as the goose; others are jealous and self-conceited, as the peacock. But of all animals man alone is capable of deliberation.

Many animals have memory, and are capable of instruction; but no other creature except man can recall the past at will.

With regard to the several genera of animals, particulars as to their habits of life and modes of existence will be discussed more fully by and by.

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Common to all animals are the organs whereby they take food and the organs where into they take it; and these are either identical with one another, or are diverse in the ways above specified: to wit, either identical in form, or varying in respect of excess or defect, or resembling one another analogically, or differing in position.

Furthermore, the great majority of animals have other organs besides these in common, whereby they discharge the residuum of their food: I say, the great majority, for this statement does not apply to all. And, by the way, the organ whereby food is taken in is called the mouth, and the organ whereinto it is taken, the belly; the remainder of the alimentary system has a great variety of names.

Now the residuum of food is twofold in kind, wet and dry, and such creatures as have organs receptive of wet residuum are invariably found with organs receptive of dry residuum; but such as have organs receptive of dry residuum need not possess organs receptive of wet residuum. In other words, an animal has a bowel or intestine if it have a bladder; but an animal may have a bowel and be without a bladder. And, by the way, I may here remark that the organ receptive of wet residuum is termed 'bladder', and the organ receptive of dry residuum 'intestine or 'bowel'.

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Of animals otherwise, a great many have, besides the organs above-mentioned, an organ for excretion of the sperm: and of animals capable of generation one secretes into another, and the other into itself. The latter is termed 'female', and the former 'male'; but some animals have neither male nor female. Consequently, the organs connected with this function differ in form, for some animals have a womb and others an organ analogous thereto.

The above-mentioned organs, then, are the most indispensable parts of animals; and with some of them all animals without exception, and with others animals for the most part, must needs be provided.

One sense, and one alone, is common to all animals-the sense of touch. Consequently, there is no special name for the organ in which it has its seat; for in some groups of animals the organ is identical, in others it is only analogous.

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Every animal is supplied with moisture, and, if the animal be deprived of the same by natural causes or artificial means, death ensues: further, every animal has another part in which the moisture is contained. These parts are blood and vein, and in other animals there is something to correspond; but in these latter the parts are imperfect, being merely fibre and serum or lymph.

Touch has its seat in a part uniform and homogeneous, as in the flesh or something of the kind, and generally, with animals supplied with blood, in the parts charged with blood. In other animals it has its seat in parts analogous to the parts charged with blood; but in all cases it is seated in parts that in their texture are homogeneous.

The active faculties, on the contrary, are seated in the parts that are heterogeneous: as, for instance, the business of preparing the food is seated in the mouth, and the office of locomotion in the feet, the wings, or in organs to correspond.

Again, some animals are supplied with blood, as man, the horse, and all such animals as are, when full-grown, either destitute of feet, or two-footed, or four-footed; other animals are bloodless, such as the bee and the wasp, and, of marine animals, the cuttle-fish, the crawfish, and all such animals as have more than four feet.

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Again, some animals are viviparous, others oviparous, others vermiparous or 'grub-bearing'. Some are viviparous, such as man, the horse, the seal, and all other animals that are hair-coated, and, of marine animals, the cetaceans, as the dolphin, and the so-called Selachia. (Of these latter animals, some have a tubular air-passage and no gills, as the dolphin and the whale: the dolphin with the air-passage going through its back, the whale with the air-passage in its forehead; others have uncovered gills, as the Selachia, the sharks and rays. )

What we term an egg is a certain completed result of conception out of which the animal that is to be develops, and in such a way that in respect to its primitive germ it comes from part only of the egg, while the rest serves for food as the germ develops. A 'grub' on the other hand is a thing out of which in its entirety the animal in its entirety develops, by differentiation and growth of the embryo.

Of viviparous animals, some hatch eggs in their own interior, as creatures of the shark kind; others engender in their interior a live foetus, as man and the horse. When the result of conception is perfected, with some animals a living creature is brought forth, with others an egg is brought to light, with others a grub. Of the eggs, some have egg-shells and are of two different colours within, such as birds' eggs; others are soft-skinned and of uniform colour, as the eggs of animals of the shark kind. Of the grubs, some are from the first capable of movement, others are motionless. However, with regard to these phenomena we shall speak precisely hereafter when we come to treat of Generation.

Furthermore, some animals have feet and some are destitute thereof. Of such as have feet some animals have two, as is the case with men and birds, and with men and birds only; some have four, as the lizard and the dog; some have more, as the centipede and the bee; but allsoever that have feet have an even number of them.

Of swimming creatures that are destitute of feet, some have winglets or fins, as fishes: and of these some have four fins, two above on the back, two below on the belly, as the gilthead and the basse; some have two only,-to wit, such as are exceedingly long and smooth, as the eel and the conger; some have none at all, as the muraena, but use the sea just as snakes use dry ground-and by the way, snakes swim in water in just the same way. Of the shark-kind some have no fins, such as those that are flat and long-tailed, as the ray and the sting-ray, but these fishes swim actually by the undulatory motion of their flat bodies; the fishing frog, however, has fins, and so likewise have all such fishes as have not their flat surfaces thinned off to a sharp edge.

Of those swimming creatures that appear to have feet, as is the case with the molluscs, these creatures swim by the aid of their feet and their fins as well, and they swim most rapidly backwards in the direction of the trunk, as is the case with the cuttle-fish or sepia and the calamary; and, by the way, neither of these latter can walk as the poulpe or octopus can.

The hard-skinned or crustaceous animals, like the crawfish, swim by the instrumentality of their tail-parts; and they swim most rapidly tail foremost, by the aid of the fins developed upon that member. The newt swims by means of its feet and tail; and its tail resembles that of the sheatfish, to compare little with great.

Of animals that can fly some are furnished with feathered wings, as the eagle and the hawk; some are furnished with membranous wings, as the bee and the cockchafer; others are furnished with leathern wings, as the flying fox and the bat. All flying creatures possessed of blood have feathered wings or leathern wings; the bloodless creatures have membranous wings, as insects. The creatures that have feathered wings or leathern wings have either two feet or no feet at all: for there are said to be certain flying serpents in Ethiopia that are destitute of feet.

Creatures that have feathered wings are classed as a genus under the name of 'bird'; the other two genera, the leathern-winged and membrane-winged, are as yet without a generic title.

Of creatures that can fly and are bloodless some are coleopterous or sheath-winged, for they have their wings in a sheath or shard, like the cockchafer and the dung-beetle; others are sheathless, and of these latter some are dipterous and some tetrapterous: tetrapterous, such as are comparatively large or have their stings in the tail, dipterous, such as are comparatively small or have their stings in front. The coleoptera are, without exception, devoid of stings; the diptera have the sting in front, as the fly, the horsefly, the gadfly, and the gnat.

Bloodless animals as a general rule are inferior in point of size to blooded animals; though, by the way, there are found in the sea some few bloodless creatures of abnormal size, as in the case of certain molluscs. And of these bloodless genera, those are the largest that dwell in milder climates, and those that inhabit the sea are larger than those living on dry land or in fresh water.

All creatures that are capable of motion move with four or more points of motion; the blooded animals with four only: as, for instance, man with two hands and two feet, birds with two wings and two feet, quadrupeds and fishes severally with four feet and four fins. Creatures that have two winglets or fins, or that have none at all like serpents, move all the same with not less than four points of motion; for there are four bends in their bodies as they move, or two bends together with their fins. Bloodless and many footed animals, whether furnished with wings or feet, move with more than four points of motion; as, for instance, the dayfly moves with four feet and four wings: and, I may observe in passing, this creature is exceptional not only in regard to the duration of its existence, whence it receives its name, but also because though a quadruped it has wings also.

All animals move alike, four-footed and many-footed; in other words, they all move cross-corner-wise. And animals in general have two feet in advance; the crab alone has four.

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Very extensive genera of animals, into which other subdivisions fall, are the following: one, of birds; one, of fishes; and another, of cetaceans. Now all these creatures are blooded.

There is another genus of the hard-shell kind, which is called oyster; another of the soft-shell kind, not as yet designated by a single term, such as the spiny crawfish and the various kinds of crabs and lobsters; and another of molluscs, as the two kinds of calamary and the cuttle-fish; that of insects is different. All these latter creatures are bloodless, and such of them as have feet have a goodly number of them; and of the insects some have wings as well as feet.

Of the other animals the genera are not extensive. For in them one species does not comprehend many species; but in one case, as man, the species is simple, admitting of no differentiation, while other cases admit of differentiation, but the forms lack particular designations.

So, for instance, creatures that are qudapedal and unprovided with wings are blooded without exception, but some of them are viviparous, and some oviparous. Such as are viviparous are hair-coated, and such as are oviparous are covered with a kind of tessellated hard substance; and the tessellated bits of this substance are, as it were, similar in regard to position to a scale.

An animal that is blooded and capable of movement on dry land, but is naturally unprovided with feet, belongs to the serpent genus; and animals of this genus are coated with the tessellated horny substance. Serpents in general are oviparous; the adder, an exceptional case, is viviparous: for not all viviparous animals are hair-coated, and some fishes also are viviparous.

All animals, however, that are hair-coated are viviparous. For, by the way, one must regard as a kind of hair such prickly hairs as hedgehogs and porcupines carry; for these spines perform the office of hair, and not of feet as is the case with similar parts of sea-urchins.

In the genus that combines all viviparous quadrupeds are many species, but under no common appellation. They are only named as it were one by one, as we say man, lion, stag, horse, dog, and so on; though, by the way, there is a sort of genus that embraces all creatures that have bushy manes and bushy tails, such as the horse, the ass, the mule, the jennet, and the animals that are called Hemioni in Syria,-from their externally resembling mules, though they are not strictly of the same species. And that they are not so is proved by the fact that they mate with and breed from one another. For all these reasons, we must take animals species by species, and discuss their peculiarities severally'

These preceding statements, then, have been put forward thus in a general way, as a kind of foretaste of the number of subjects and of the properties that we have to consider in order that we may first get a clear notion of distinctive character and common properties. By and by we shall discuss these matters with greater minuteness.

After this we shall pass on to the discussion of causes. For to do this when the investigation of the details is complete is the proper and natural method, and that whereby the subjects and the premisses of our argument will afterwards be rendered plain.

In the first place we must look to the constituent parts of animals. For it is in a way relative to these parts, first and foremost, that animals in their entirety differ from one another: either in the fact that some have this or that, while they have not that or this; or by peculiarities of position or of arrangement; or by the differences that have been previously mentioned, depending upon diversity of form, or excess or defect in this or that particular, on analogy, or on contrasts of the accidental qualities.

To begin with, we must take into consideration the parts of Man. For, just as each nation is wont to reckon by that monetary standard with which it is most familiar, so must we do in other matters. And, of course, man is the animal with which we are all of us the most familiar.

Now the parts are obvious enough to physical perception. However, with the view of observing due order and sequence and of combining rational notions with physical perception, we shall proceed to enumerate the parts: firstly, the organic, and afterwards the simple or non-composite.

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The chief parts into which the body as a whole is subdivided, are the head, the neck, the trunk (extending from the neck to the privy parts), which is called the thorax, two arms and two legs.

Of the parts of which the head is composed the hair-covered portion is called the 'skull'. The front portion of it is termed 'bregma' or 'sinciput', developed after birth-for it is the last of all the bones in the body to acquire solidity,-the hinder part is termed the 'occiput', and the part intervening between the sinciput and the occiput is the 'crown'. The brain lies underneath the sinciput; the occiput is hollow. The skull consists entirely of thin bone, rounded in shape, and contained within a wrapper of fleshless skin.

The skull has sutures: one, of circular form, in the case of women; in the case of men, as a general rule, three meeting at a point. Instances have been known of a man's skull devoid of suture altogether. In the skull the middle line, where the hair parts, is called the crown or vertex. In some cases the parting is double; that is to say, some men are double crowned, not in regard to the bony skull, but in consequence of the double fall or set of the hair.

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The part that lies under the skull is called the 'face': but in the case of man only, for the term is not applied to a fish or to an ox. In the face the part below the sinciput and between the eyes is termed the forehead. When men have large foreheads, they are slow to move; when they have small ones, they are fickle; when they have broad ones, they are apt to be distraught; when they have foreheads rounded or bulging out, they are quick-tempered.

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Underneath the forehead are two eyebrows. Straight eyebrows are a sign of softness of disposition; such as curve in towards the nose, of harshness; such as curve out towards the temples, of humour and dissimulation; such as are drawn in towards one another, of jealousy.

Under the eyebrows come the eyes. These are naturally two in number. Each of them has an upper and a lower eyelid, and the hairs on the edges of these are termed 'eyelashes'. The central part of the eye includes the moist part whereby vision is effected, termed the 'pupil', and the part surrounding it called the 'black'; the part outside this is the 'white'. A part common to the upper and lower eyelid is a pair of nicks or corners, one in the direction of the nose, and the other in the direction of the temples. When these are long they are a sign of bad disposition; if the side toward the nostril be fleshy and comb-like, they are a sign of dishonesty.

All animals, as a general rule, are provided with eyes, excepting the ostracoderms and other imperfect creatures; at all events, all viviparous animals have eyes, with the exception of the mole. And yet one might assert that, though the mole has not eyes in the full sense, yet it has eyes in a kind of a way. For in point of absolute fact it cannot see, and has no eyes visible externally; but when the outer skin is removed, it is found to have the place where eyes are usually situated, and the black parts of the eyes rightly situated, and all the place that is usually devoted on the outside to eyes: showing that the parts are stunted in development, and the skin allowed to grow over.

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Of the eye the white is pretty much the same in all creatures; but what is called the black differs in various animals. Some have the rim black, some distinctly blue, some greyish-blue, some greenish; and this last colour is the sign of an excellent disposition, and is particularly well adapted for sharpness of vision. Man is the only, or nearly the only, creature, that has eyes of diverse colours. Animals, as a rule, have eyes of one colour only. Some horses have blue eyes.

Of eyes, some are large, some small, some medium-sized; of these, the medium-sized are the best. Moreover, eyes sometimes protrude, sometimes recede, sometimes are neither protruding nor receding. Of these, the receding eye is in all animals the most acute; but the last kind are the sign of the best disposition. Again, eyes are sometimes inclined to wink under observation, sometimes to remain open and staring, and sometimes are disposed neither to wink nor stare. The last kind are the sign of the best nature, and of the others, the latter kind indicates impudence, and the former indecision.

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Furthermore, there is a portion of the head, whereby an animal hears, a part incapable of breathing, the 'ear'. I say 'incapable of breathing', for Alcmaeon is mistaken when he says that goats inspire through their ears.