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-
.