第1章

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; for we assume that one who is exercising sense-perception is awake, and that every one who is awake perceives either some external movement or else some movement in his own consciousness.If waking, then, consists in nothing else than the exercise of sense-perception, the inference is clear, that the organ, in virtue of which animals perceive, is that by which they wake, when they are awake, or sleep, when they are awake, or sleep, when they are asleep.

But since the exercise of sense-perception does not belong to soul or body exclusively, then (since the subject of actuality is in every case identical with that of potentiality, and what is called sense-perception, as actuality, is a movement of the soul through the body) it is clear that its affection is not an affection of soul exclusively, and that a soulless body has not the potentiality of perception.[Thus sleep and waking are not attributes of pure intelligence, on the one hand, or of inanimate bodies, on the other.]

Now, whereas we have already elsewhere distinguished what are called the parts of the soul, and whereas the nutrient is, in all living bodies, capable of existing without the other parts, while none of the others can exist without the nutrient; it is clear that sleep and waking are not affections of such living things as partake only of growth and decay, e.g.not of plants, because these have not the faculty of sense-perception, whether or not this be capable of separate existence; in its potentiality, indeed, and in its relationships, it is separable.

Likewise it is clear that [of those which either sleep or wake]

there is no animal which is always awake or always asleep, but that both these affections belong [alternately] to the same animals.For if there be an animal not endued with sense-perception, it is impossible that this should either sleep or wake; since both these are affections of the activity of the primary faculty of sense-perception.