1. Of things that come to be, some come to be by nature, some by art, some spontaneously. Now everything that comes to be comes to be by the agency of something and from something and comes to be something. And the something which I say it comes to be may be found in any category; it may come to be either a 'this' or of some size or of some quality or somewhere.
2. Now natural comings to be are the comings to be of those things which come to be by nature; and that out of which they come to be is what we call matter; and that by which they come to be is something which exists naturally; and the something which they come to be is a man or a plant or one of the things of this kind, which we say are substances if anything is - all things produced either by nature or by art have matter; for each of them is capable both of being and of not being, and this capacity is the matter in each - and, in general, both that from which they are produced is nature, and the type according to which they are produced is nature (for that which is produced, e.g. a plant or an animal, has a nature), and so is that by which they are produced -- the so-called 'formal' nature, which is specifically the same (though this is in another individual); for man begets man.
3. Thus, then, are natural products produced; all other productions are called 'makings'. And all makings proceed either from art or from a faculty or from thought. Some of them happen also spontaneously or by luck just as natural products sometimes do; for there also the same things sometimes are produced without seed as well as from seed. Concerning these cases, then, we must inquire later, but from art proceed the things of which the form is in the soul of the artist. (By form I mean the essence of each thing and its primary substance.) For even contraries have in a sense the same form; for the substance of a privation is the opposite substance, e.g. health is the substance of disease (for disease is the absence of health); and health is the formula in the soul or the knowledge of it. The healthy subject is produced as the result of the following train of thought: - since this is health, if the subject is to be healthy this must first be present, e.g. a uniform state of body, and if this is to be present, there must be heat; and the physician goes on thinking thus until he reduces the matter to a final something which he himself can produce. Then the process from this point onward, i.e. the process towards health, is called a 'making'. Therefore it follows that in a sense health comes from health and house from house, that with matter from that without matter; for the medical art and the building art are the form of health and of the house, and when I speak of substance without matter I mean the essence.
4. Of the productions or processes one part is called thinking and the other making, - that which proceeds from the starting-point and the form is thinking, and that which proceeds from the final step of the thinking is making. And each of the other, intermediate, things is produced in the same way. I mean, for instance, if the subject is to be healthy his bodily state must be made uniform. What then does being made uniform imply? This or that. And this depends on his being made warm. What does this imply? Something else. And this something is present potentially; and what is present potentially is already in the physician's power.
5. The active principle then and the starting point for the process of becoming healthy is, if it happens by art, the form in the soul, and if spontaneously, it is that, whatever it is, which starts the making, for the man who makes by art, as in healing the starting-point is perhaps the production of warmth (and this the physician produces by rubbing). Warmth in the body, then, is either a part of health or is followed (either directly or through several intermediate steps) by something similar which is a part of health; and this, viz. that which produces the part of health, is the limiting-point -- and so too with a house (the stones are the limiting-point here) and in all other cases. Therefore, as the saying goes, it is impossible that anything should be produced if there were nothing existing before. Obviously then some part of the result will pre-exist of necessity; for the matter is a part; for this is present in the process and it is this that becomes something. But is the matter an element even in the formula? We certainly describe in both ways what brazen circles are; we describe both the matter by saying it is brass, and the form by saying that it is such and such a figure; and figure is the proximate genus in which it is placed. The brazen circle, then, has its matter in its formula.
6. As for that out of which as matter they are produced, some things are said, when they have been produced, to be not that but 'thaten'; e.g. the statue is not gold but golden. And a healthy man is not said to be that from which he has come. The reason is that though a thing comes both from its privation and from its substratum, which we call its matter (e.g. what becomes healthy is both a man and an invalid), it is said to come rather from its privation (e.g. it is from an invalid rather than from a man that a healthy subject is produced). And so the healthy subject is not said to he an invalid, but to be a man, and the man is said to be healthy. But as for the things whose privation is obscure and nameless, e.g. in brass the privation of a particular shape or in bricks and timber the privation of arrangement as a house, the thing is thought to be produced from these materials, as in the former case the healthy man is produced from an invalid. And so, as there also a thing is not said to be that from which it comes, here the statue is not said to be wood but is said by a verbal change to be wooden, not brass but brazen, not gold but golden, and the house is said to be not bricks but bricken (though we should not say without qualification, if we looked at the matter carefully, even that a statue is produced from wood or a house from bricks, because coming to be implies change in that from which a thing comes to be, and not permanence). It is for this reason, then, that we use this way of speaking.