Clearly, then, if it has become ill, it
will have changed into whatever may be the other change concerned
(though it may be at rest), and, further, into a determinate change
each time; and that new change will be from something definite into
some other definite thing; therefore it will be the opposite change,
that of growing well. We answer that this happens only incidentally;
e.g. there is a change from the process of recollection to that of
forgetting, only because that to which the process attaches is
changing, now into a state of knowledge, now into one of ignorance.
Further, the process will go on to infinity, if there is to be
change of change and coming to be of coming to be. What is true of the
later, then, must be true of the earlier; e.g. if the simple coming to
be was once coming to be, that which comes to be something was also
once coming to be; therefore that which simply comes to be something
was not yet in existence, but something which was coming to be
coming to be something was already in existence. And this was once
coming to be, so that at that time it was not yet coming to be
something else. Now since of an infinite number of terms there is
not a first, the first in this series will not exist, and therefore no
following term exist. Nothing, then, can either come term wi to be
or move or change. Further, that which is capable of a movement is
also capable of the contrary movement and rest, and that which comes
to be also ceases to be. Therefore that which is coming to be is
ceasing to be when it has come to be coming to be; for it cannot cease
to be as soon as it is coming to be coming to be, nor after it has
come to be; for that which is ceasing to be must be.
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