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«Peter», which also subsists in itself. That which contains all the individuals is called species, and is more universal than the individual, because it contains many individuals, such as man. For it contains both Peter and Paul and all individual men, which is called nature and form and substance according to the fathers. That which contains many species is called genus, such as animal; for it contains man, ox, horse, and is more universal than the species. But the fathers called the species and the genus nature and form and substance. The accidental term either belongs to one species or to many. And if it belongs to one species, it is called property, such as "capable of laughter," for "capable of laughter" belongs only to man, and "capable of neighing" to the horse. But if it belongs to many species, it makes the accident, such as "white"; for this belongs to man and horse and dog and other species, which exist as many and different in species. And these are the five terms, under which every philosophical term is classified. Therefore, we must know these, what each signifies and in what they have in common with each other and in what they differ. And these are: genus, species, difference, property, accident. Genus is that which is predicated in respect of what a thing is of several things differing in species, species is that which is predicated in respect of what a thing is of several things differing in number, difference is that which is predicated in respect of what sort of a thing it is of several things differing in species and is taken in the definition as essential. It must be known that this is called essential and natural and constitutive and divisive and specific and most proper difference and quality. Property is that which belongs to one species, and only to it, and to all of the species, and always. Accident is that which is predicated in respect of what sort of a thing it is of several things differing in species and is not taken, but is able to both belong to something and not belong. This is also called accidental difference and quality; concerning which we will learn more precisely in what follows, with God's help, in which the practice is. An individual is that which subsists in itself from substance and accidents, separated by number from those of the same species, signifying not the "what" but the "someone." 2 Concerning the ten most general genera, which they call categories It must be known that of things that are said, some are said simply and without combination, such as substance, accident, and such things, but others with combination, as "a horse runs," as "Socrates philosophizes." But our purpose here is to discourse on simple words, through simple concepts, signifying simple things. And each of the things said simply is in itself in no affirmation, much less in a negation. But by the combination of these with one another, affirmation and negation are produced; for an affirmation is composed of at least two words, as "Plato walks." And a negation is produced by the addition of the negative particle, that is "Plato does not walk." And the combination is produced either in meaning, as "I live"—for it has the meaning of two words; for one who says "I live" signifies "I am living," and one who says "you live" signifies "you are living"—or in expression as "a man walks." Of things said simply and without combination, one signifies substance, such as man, horse; another, quantity, such as two, three, two cubits, three cubits; another, relation, as father, son; another, quality, as white, black; another, where, as in a temple, in the marketplace; another, when, as last year, yesterday, today; another, posture, as to stand, to sit; another, state, as to be armed, to be shod; another, action, as to burn, to cut; another, passion, as to be burned, to be cut. These ten are therefore called categories from *agoreuo*, that is, *lego* [I say]; for they are words predicated of simple things, and signifying these through simple concepts; 1st, substance, 2nd, quantity, 3rd, relation, 4th, quality, 5th, where, 6th, when, 7th,

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«Πέτρος», ὅπερ καὶ καθ' ἑαυτὸ ὑφέστηκε. Τὸ δὲ περιέχον ὅλα τὰ ἄτομα λέγεται εἶδος, καὶ ἔστι καθολικώτερον τοῦ ἀτόμου, ὅτι πολλὰ ἄτομα περιέχει οἷον ἄνθρωπος. Περιέχει γὰρ καὶ Πέτρον καὶ Παῦλον καὶ πάντας τοὺς κατὰ μέρος ἀνθρώπους, ὅπερ λέγεται φύσις καὶ μορφὴ καὶ οὐσία κατὰ τοὺς πατέρας. Τὸ δὲ πολλὰ εἴδη περιέχον λέγεται γένος οἷον τὸ ζῷον· περιέχει γὰρ ἄνθρωπον, βοῦν, ἵππον καὶ ἔστι καθολικώτερον τοῦ εἴδους. Οἱ δὲ πατέρες τὸ εἶδος καὶ τὸ γένος ἐκάλεσαν φύσιν καὶ μορφὴν καὶ οὐσίαν. Ἡ δὲ ἐπουσιώδης φωνὴ ἢ ἑνὶ εἴδει ὑπάρχει ἢ πολλοῖς. Καὶ εἰ μὲν ἑνὶ εἴδει ὑπάρχει, λέγεται ἴδιον ὡς τὸ γελαστικόν, μόνῳ γὰρ τῷ ἀνθρώπῳ ὑπάρχει τὸ γελαστικόν, καὶ τὸ χρεμετιστικὸν τῷ ἵππῳ. Εἰ δὲ πολλοῖς εἴδεσιν ὑπάρχει, ποιεῖ τὸ συμβεβηκὸς οἷον τὸ λευκόν· τοῦτο γὰρ ὑπάρχει καὶ ἀνθρώπῳ καὶ ἵππῳ καὶ κυνὶ καὶ ἄλλοις εἴδεσιν, ἅτινα πολλὰ καὶ διάφορα τῷ εἴδει ὑπάρχουσι. Καὶ αὗταί εἰσιν αἱ πέντε φωναί, ὑφ' ἃς ἀνάγεται πᾶσα φιλόσοφος φωνή. Ταύτας οὖν δεῖ ἡμᾶς γνῶναι, ἑκάστη τί σημαίνει καὶ ἐν τίνι κοινωνοῦσιν ἀλλήλαις καὶ ἐν τίνι διαφέρουσιν. Εἰσὶ δὲ αὗται· γένος, εἶδος, διαφορά, ἴδιον, συμβεβηκός. Γένος μὲν τὸ κατὰ πλειόνων καὶ διαφερόντων τῷ εἴδει ἐν τῷ τί ἐστι κατηγορούμενον, εἶδος δὲ τὸ κατὰ πλειόνων καὶ διαφερόντων τῷ ἀρι θμῷ ἐν τῷ τί ἐστι κατηγορούμενον, διαφορὰ δὲ ἡ κατὰ πλειόνων καὶ διαφερόντων τῷ εἴδει ἐν τῷ ποῖόν τί ἐστι κατηγορουμένη καὶ ἐν τῷ ὁρισμῷ λαμβανομένη ὡς οὐσιώδης. ∆εῖ γινώσκειν, ὅτι αὕτη λέγεται οὐσιώδης καὶ φυσικὴ καὶ συστατικὴ καὶ διαιρετικὴ καὶ εἰδοποιὸς καὶ ἰδιαίτατα διαφορὰ καὶ ποιότης. Ἴδιον δέ ἐστι τὸ ἑνὶ εἴδει ὑπάρχον καὶ μόνῳ καὶ παντὶ τῷ εἴδει καὶ ἀεί. Συμβεβηκὸς δέ ἐστι τὸ κατὰ πλειόνων καὶ διαφερόντων τῷ εἴδει ἐν τῷ ποῖόν τί ἐστι κατηγορούμενον καὶ μὴ λαμβανόμενον, ἀλλὰ δυνάμενον καὶ ὑπάρχειν τινὶ καὶ μὴ ὑπάρχειν. Αὕτη δὲ λέγεται καὶ ἐπουσιώδης διαφορὰ καὶ ποιότης· περὶ ὧν ἐν τοῖς ἑξῆς ἀκριβέστερον σὺν θεῷ μαθησόμεθα, ἐν οἷς ἡ πρᾶξις. Ἄτομόν ἐστι τὸ ἐξ οὐσίας καὶ συμβεβηκότων καθ' αὑτὸ ὑφιστάμενον, ἀριθμῷ τῶν ὁμοειδῶν κεχωρισμένον, οὐ τὸ τὶ δηλοῦν, ἀλλὰ τὸν τινά. 2 Περὶ τῶν δέκα γενικωτάτων γενῶν, ἃς κατηγορίας ὀνομάζουσιν ∆εῖ γινώσκειν, ὅτι τῶν λεγομένων τὰ μὲν ἁπλῶς καὶ ἄνευ συμπλοκῆς λέγεται ὡς οὐσία, συμβεβηκὸς καὶ τὰ τοιαῦτα, τὰ δὲ μετὰ συμπλοκῆς, ὡς ἵππος τρέχει, ὡς Σωκράτης φιλοσοφεῖ. Ἡμῖν δὲ ἐνταῦθα σκοπός ἐστι περὶ ἁπλῶν λέξεων διαλεχθῆναι διὰ μέσων ἁπλῶν ἐννοιῶν ἁπλᾶ δηλουσῶν πράγματα. Ἕκαστον δὲ τῶν ἁπλῶς λεγομένων αὐτὸ μὲν καθ' ἑαυτὸ ἐν οὐδεμιᾷ καταφάσει ἐστί, πολλῷ μᾶλλον οὐδὲ ἀποφάσει. Τῇ δὲ πρὸς ἄλληλα τούτων συμπλοκῇ κατάφασις καὶ ἀπόφασις γίνεται· ἡ γὰρ κατάφασις τοὐλάχιστον ἐκ δύο λέξεων σύγκειται, ὡς τὸ «Πλάτων περιπατεῖ». Ἡ δὲ ἀπόφασις κατὰ προσθήκην τοῦ ἀρνητικοῦ μορίου γίνεται, τουτέστι «οὐ περιπατεῖ Πλάτων». Ἡ δὲ συμπλοκὴ ἢ κατὰ δύναμιν γίνεται ὡς τὸ «ζῶ»-δύναμιν γὰρ ἔχει δύο λέξεων· ὁ γὰρ λέγων «ζῶ» δηλοῖ τὸ «ζῶ ἐγώ,» καὶ ὁ λέγων «ζῇς» δηλοῖ τὸ «ζῇς σύ»- ἢ κατὰ φωνὴν ὡς τὸ «ἄνθρωπος περιπατεῖ». Τῶν δὲ ἁπλῶς καὶ ἄνευ συμπλοκῆς λεγομένων τὸ μὲν οὐσίαν σημαίνει οἷον ἄνθρωπος, ἵππος· τὸ δὲ ποσὸν οἷον δύο, τρία, δίπηχυ, τρίπηχυ· τὸ δὲ πρός τι ὡς πατήρ, υἱός· τὸ δὲ ποιὸν ὡς λευκόν, μέλαν· τὸ δὲ ποῦ ὡς ἐν ναῷ, ἐν ἀγορᾷ· τὸ δὲ ποτὲ ὡς πέρυσι, χθές, σήμερον· τὸ δὲ κεῖσθαι ὡς τὸ ἵστασθαι, καθῆσθαι· τὸ δὲ ἔχειν ὡς τὸ ὁπλίζεσθαι, ὑποδεδέσθαι· τὸ δὲ ποιεῖν ὡς τὸ καίειν, τέμνειν· τὸ δὲ πάσχειν ὡς τὸ καίεσθαι, τέμνεσθαι. Αὗται οὖν αἱ δέκα λέγονται κατηγορίαι ὡς ἐκ τοῦ ἀγορεύω τουτέστι τοῦ λέγω· λέξεις γάρ εἰσι κατηγορούμεναι ἁπλῶν πραγμάτων, καὶ ταῦτα δι' ἁπλῶν ἐννοιῶν δηλοῦσαι· αʹ οὐσία, βʹ ποσόν, γʹ πρός τι, δʹ ποιόν, εʹ ποῦ, ϛʹ ποτέ, ζʹ