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The causo of things is predicated in a three id manner. One, What the cause is, as the statua ; a second, of Whatit is the cause of becoming, a statue; and a thies, To What itis the cause, as, sor example, the materiat: for he is the causoto the brass of coming a statue. The being produced, and tho Ming cui, Whicli are causes to What they belong, Mingactions, are incorporeat.
According to Which principio, causes belong to the classos predicates κα Πορη των), or, as Othera say, of dicta λεκτῶν) sor Cleanthes and Archedemus cali predicates
through your mouth. Which is falso. For Wo do not speis the liouse, Whicli is a body, but tho case, in Whicli tho houssis, Which is incorporeat. d wo say that the hons bullder bullds tho homo, in reference to that which is in bo produced. So We say that the cloah is Woven; for that which mahos is the indication of the operation. That Which mahes is not the attributo ofone, and the cause that of another, but of the samo, both in the case os the cloah and of the houm. For, in as far as one is the cause of anything being produced, in so sar is lis also thomiser os it. Consequently, the cause, and that Which mahes,
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Medea mas the cause. Whereiore, that Which does nothinder Mes not act. Wheresore, that which does not hinderis not a cause, but that Which hindere is. For it is in actingand doing something that the cause is conceived. Besides, What does not Under is separated hom What in aptam; but the cause is related to tho event. That, there re, Which does not hinder cannot be a cause. Whereiore, then, it is accomptished, bemuse that whicli can hinder is notpresent. Causation is then predicated in four Ways: Thoessicient cause, as the statua ; and the materiai, as thebram; and the s m, as the character; and the en iushonour of the Gymnasiarch. The relation os the cause sine qua non is held by the brassin referenis to the production of the statue; and likewiso itis a strueJ cause. For everything without Which tho effectis inc able of being produced, is os necessi a cause; buta cause not absolutely. For the cause sine guu non is notSynectic, but Comperative. And eve thing that acu pr duces the effeci, in conjunction With the aptitude of that whicli is acted on. For the cause disposes. But each thingis assected according to ita natural constitution; the aptitudebeing causative, and occupying the place of causes sine qua non. Accordinon the cause is ineficacious Without the aptutude ; and is not a cause, but a co-emcient. For ali causationis conceived in action. Νow the earth could not mahe irael so that it could not be the cause of iraeli. And it mere ridiculous to say that the fire Was not the cause of the burning, but the logs or the sWord of the cuiling, but the fiesti, r
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the strennii os the antagonisi tho causo os tho athleto boingvanquished, but his oWn Weakness. The Synectic cause does not requiro time. For thecautery produces pian at the instant os iis application totho flesti. Os Procatarctic causes, somo require time tillino effect bo produced, and others do not require it, as thecasE os fractum.
Me not these called independent of time, not by Way Oi privation, but os diminution, as that Which is sudden, notthat whicli has taken place Without time lEVery cause, apprehended by the mind as a cause, is
occupied With something, and is conceived in relation tofomething; that is, somo effeci, as the s Ord for culting; and to some objeci, as possessing an aptitude, as the fre totho w d. For it Will not burn fleel. The cause belongato tho things which have relation to something. For it is conceived in iis relation to another thing. So that me apply our miniis to tho tWo, that We may conceive the
The fame rotation hesia mith tho creator, and maher, and sather. A thing is not the causo os iraeli. Nor is ono his o n father. For so the fimi Would come the second. No the cause acta and affecta. That whicli is produced by the cause is acted on and is affected. But the fame thing taenis itaeis cannot both aci and be affected, nor can ono be sonand sather. d othemiso the cause precedes in beingwhat is dono by it, as the s ord, the culting. Αnd the samething cannot precede at the samo instant as to matter,as it is a cause, and at the fame time, also, M aster and posterior as the effect os a cause.
NoW bring differs imm beeoming, as the causo fram theeffeci, the sather froin the son. For the fame thing cannot both δε and beeome at the fame instant; and consequentlyit is not the cause of iiseis. Things are not causes ofone another, but causes to each other. For the splenetio affection prece ling is not the causo os laver, but of the occurrenco os sever; and the sever Which precedes is nottae cause os spleen, but of the allection increasing.
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Thus also the viriues are causes to each other, cause onaccount of their mutnal corresponden they cannot be separated. And tho stones in the arch aro causes of ita continuing in this catego , but are not the causes of oneanother. And the teacher and the learner are to one another causes of progressing as respecta the predicate. And mutuat and reciprocat causes are predicated, some of the fame illings, as the merchant and the retialer are causes of gain; and somelimes one of one thing and othere os another,as the s ord and the flest; sor the one is the cause to tho
who has Wounded another mortally, is the cause in him os death, or of the occurrence of death. But on Ming mortallywounded by him in turn, he has had him as a cause in turn, not in respect of being a cause in him, but in another respect. For he becomes the cause of death in him, not that it Wasdeath returned tho mortat strae, but the Wounded man himself. So that he was the cause of one thing, and had another cause. And he who has done Wrong becomes the causo tomother, to him Who has been wronged. But tho law Whichenjoins punishment to be inflicted is tho cause not of injurn but to tho ons os retribution, to tho other of disciplino. Sothat tho things Which are, causes, are not causes to each other
othera, unlem What is a joint cause M a cause. Othera say, is there are many causes, each by itself b comes the cause os one sting. For instance, the Viriues, whicli are mann are causes of happiness, Whicli is one; and of wa th and pain, similarin the causes are many. Amnot, then, the many Viriues one in poWer, and the fources of
Warmin and of pain so, alio ' and does not the multitude of the viriues, being one in End, bemmo the cause of the onoresult, happiness But, in truth, Procatarctic causes are more than one both
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and specificiab, os fover. But Synectic causes are so, genericalty alone, and not also specifically. For os pleasant odour, Whicli is one ining genericalin thereare many specific causes, as Danhincense, rose, crocus, StyrRX, myrta, oiniment. For the rose has not tho fame hiiud os sweet
d tho fame thing comes the cause os contrary effecis; somelimes throuo the magnitude os the cause and iis poWer, and wmetimes in consequence of the susceptibili of that onwhich it acta. According to the nature of the larce, thosamo string, according to ira tension or relaxation, oves ashrili or doep Mund. And honey is sWeet to those Who ammell, and bitter to those Who are in laver, according to thestate os susceptibility of those Who ars affected. And onoand the fame Wine inclines some in rago, and othera in merriment. And the fame sun melis Win and hardens elay. Further, of causes, wme are apparent; othera are graspedis a procem os reasoning ; othera are occuli; othera are im
errod analogically. And of causos that ars occuli, somo are occuli temporarily, ing hidden at one time, and at another again seen clearly; and some are occult by nature, and capable of becoming at notimo visibie. And of those Who ars so by nature, some arec able of Ming apprehended; and these somo Would not callocculi, Ming apprehended is analogy, through the medium os sign' a' ior example, the symmetry os the passages Ostho senses, Whicli are contemplated by reason. Αnd someare not capabis os being apprehended; Whicli cannot in mymodo sali under apprehension ; Whicli are by their very definition occult. NoW some are Procatarctic, somo Synectic, some Join, causes, wme C operating causes. Αnd there are some ac-
cording to nature, some Myond nature. And there are someos diserae and by accident, somo of sensations, some of the greatnem os these, some of times and of seasons. Procatarctic causes Ming removet the effect remains
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514 TNE MISCELLANIES DBOOK vim But a Synectic cause is that, Which Ming present, the effectremaius, and being removed, the effect is removed.
The Synectic is also called by the synonymous expression perseet in iiseis.' Since it is os iraeis suffcient in producetho effeci. And is tho cause manis is an operation suffcient inliseis, the c operating cause indicates assistance and service
along With the other. Is, accordingly, it effecta nothing, it Will not be called even a comperating cause; and is it domeffect something, it is Wholly tho cause of this, that is, of hat is produced by it. That is, then, a comperating cause, Which being present, the effect was produce the visibio visibiy, and the occuli invisibiy.
The C operating cause further aids the Synectic, in theway os intensibing What is produced by it. But the Jom,
cause does not sali under the fame notion. For a thing maybe a Jointinause, though it be not a Synectic cause. For the Join,cause is conceived in conjunction With another, Whichis not capable os producing the effect is iraeis, being a causealong mith a cause. Αnd the Comperating cause differs fremtho Jointinauso in this particular, that the Join, Me pr duces the effect in that which by itsols does not acti Butthe Comperating cause, While effecting nothing by itself, yetis iis accession to that Whicli acta by itself, comperates Withit, in order to the production of the effect in the intensest degrae. But especialty is that Which becomes comperatingsrom being Procatarctic, effective in intensibing the force of
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lxxviii. 2, . . it. 269 cxlix. 3,
ra exviii. Is, 20, . it. 340 V. 3, 6,