的科学，要与自然做了明确的关注与机构和程度和他们的财产和大部分运动本身，也有这种物质的排序原则，多达它们可能。对于事物的本质构成的一些机构和程度，有一些机构和规模，有些事情是拥有这些原则。现在，一个连续的是，这几个部分都能够整除的细分，而死者是这是各种方式整除。如果整除氏方法之一，是一条线，如果两种方式表面，如果3个机构。除了这些还有没有其他的严重性，因为三个方面都是有，而且是在三个方向分割在所有整除。因为，正如毕达哥拉斯说，世界和所有在它是由3号和中以来开始和结束，给出了一个'所有'，和他们给的数字是黑社会的人数。因此，在采取这些来自大自然的（所谓三）它的法律，我们要进一步利用在神崇拜排名第三。此外，我们利用这种方式在实践中的条款。 === THE science which has to do with nature clearly concerns itself for the most part with bodies and magnitudes and their properties and movements, but also with the principles of this sort of substance, as many as they may be. For of things constituted by nature some are bodies and magnitudes, some possess body and magnitude, and some are principles of things which possess these. Now a continuum is that which is divisible into parts always capable of subdivision, and a body is that which is every way divisible. A magnitude if divisible one way is a line, if two ways a surface, and if three a body. Beyond these there is no other magnitude, because the three dimensions are all that there are, and that which is divisible in three directions is divisible in all. For, as the Pythagoreans say, the world and all that is in it is determined by the number three, since beginning and middle and end give the number of an 'all', and the number they give is the triad. And so, having taken these three from nature as (so to speak) laws of it, we make further use of the number three in the worship of the Gods. Further, we use the terms in practice in this way.

我们现在要考虑的部分是有用的地方运动（运动）动物，第一，每一部分为什么是这样，因为它是和他们有什么目的他们;第二，无论是在一年的不同部分之间的同样的生物，以及由不同种类生物的部分再次比较彼此。那么就让我们首先放下多少问题，我们要考虑的。首先是运动是什么必要的动物进展最低分，第二个为什么血红的动物有四点意见，而不是多，但不流血的动物超过4，一般为什么一些动物是无足，其他两足动物，其他四足动物，其他polypods ，为什么都有一个偶数的脚，如果他们在所有的脚，为什么在精细点上的进展取决于更是增多。其次，为何人鸟两足动物，但鱼无足;，为什么人与鸟，尽管都两足动物，有一个相反的腿弯曲。对于他的双腿弯曲男子convexly，鸟有他的弯曲concavely;再次，男子弯曲他的胳膊和腿相反的方向，因为他有他的武器弯曲convexly，但他的腿concavely。一胎生四足动物和相反的方向弯曲，四肢男人的，而在相反的方向彼此，因为他有他的前肢弯曲convexly，他的后腿concavely。同样，四足动物不属于胎生卵生，但有一个独特的弯曲的四肢横向远离身体。同样，为什么四足移动他们的腿纵横交错？我们要研究这些事实的原因，及其他性质相同的人;说，事实是从我们的自然史清楚，我们现在要求的事实原因。 2 ==== WE have now to consider the parts which are useful to animals for movement in place (locomotion); first, why each part is such as it is and to what end they possess them; and second, the differences between these parts both in one and the same creature, and again by comparison of the parts of creatures of different species with one another. First then let us lay down how many questions we have to consider. The first is what are the fewest points of motion necessary to animal progression, the second why sanguineous animals have four points and not more, but bloodless animals more than four, and generally why some animals are footless, others bipeds, others quadrupeds, others polypods, and why all have an even number of feet, if they have feet at all; why in fine the points on which progression depends are even in number. Next, why are man and bird bipeds, but fish footless; and why do man and bird, though both bipeds, have an opposite curvature of the legs. For man bends his legs convexly, a bird has his bent concavely; again, man bends his arms and legs in opposite directions, for he has his arms bent convexly, but his legs concavely. And a viviparous quadruped bends his limbs in opposite directions to a man's, and in opposite directions to one another; for he has his forelegs bent convexly, his hind legs concavely. Again, quadrupeds which are not viviparous but oviparous have a peculiar curvature of the limbs laterally away from the body. Again, why do quadrupeds move their legs criss-cross? We have to examine the reasons for all these facts, and others cognate to them; that the facts are such is clear from our Natural History, we have now to ask reasons for the facts. 2

关于睡眠和清醒的，我们必须考虑它们是什么：他们是否特有的灵魂或机构，或双方共同;若共同的，以什么样的灵魂或身体的一部分，他们附言：进一步，从它产生的原因是什么他们是动物的属性，是否所有的动物在他们两个，或一些市场份额分享一个只，其他其他只，或一些分享和双方都不一些。此外，除了这些问题的，我们还必须询问的梦想是什么，从什么事业露宿者有时梦想，有时不，还是事实是，露宿者总是梦想，但并非都记得（梦想）和如果发生这种情况，它的解释是什么。同样，[我们必须询问]是否有可能或不预见未来（在梦中），如果有可能，以何种方式，进一步，是否可以假设，它仅适用于事情由完成的人，或那些机构还对其中的原因在于，人类机构，并从自然，或自发性的运作造成段。首先，然后，有一点是明确的，即属于每清醒和睡眠的相同部分动物，因为它们是对立的，和睡眠显然是一醒来困苦。对于对立物，自然以及在其他事情上，总是被视为存在于同一问题本身，成为同一感情：例子是健康和疾病，美丑，实力和弱点，视力和失明，听力和耳聋。这也是清楚以下考虑。该标准是我们知道醒人醒与该由我们知道卧铺睡着了相同的; ==== WITH regard to sleep and waking, we must consider what they are: whether they are peculiar to soul or to body, or common to both; and if common, to what part of soul or body they appertain: further, from what cause it arises that they are attributes of animals, and whether all animals share in them both, or some partake of the one only, others of the other only, or some partake of neither and some of both. Further, in addition to these questions, we must also inquire what the dream is, and from what cause sleepers sometimes dream, and sometimes do not; or whether the truth is that sleepers always dream but do not always remember (their dream); and if this occurs, what its explanation is. Again, [we must inquire] whether it is possible or not to foresee the future (in dreams), and if it be possible, in what manner; further, whether, supposing it possible, it extends only to things to be accomplished by the agency of Man, or to those also of which the cause lies in supra-human agency, and which result from the workings of Nature, or of Spontaneity. First, then, this much is clear, that waking and sleep appertain to the same part of an animal, inasmuch as they are opposites, and sleep is evidently a privation of waking. For contraries, in natural as well as in all other matters, are seen always to present themselves in the same subject, and to be affections of the same: examples are-health and sickness, beauty and ugliness, strength and weakness, sight and blindness, hearing and deafness. This is also clear from the following considerations. The criterion by which we know the waking person to be awake is identical with that by which we know the sleeper to be asleep;