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quality and property, for example, man differs from angel, because the angel is immortal, but man is mortal; immortality and mortality is a difference and a quality and a property. Again, Adam differs from Seth, because Adam is the father of Seth, but Seth is the son of Adam.Therefore fatherhood and sonship are differences; for in these Adam and Seth differ from one another. And all such things are called differences and qualities and properties, for example the rational and the irrational, the mortal and the immortal, the two-footed, the four-footed, the sensible and the insensible, the snub-nosed and the hook-nosed, the white and the black, the long and the short and all such things. 4 Concerning essential and non-essential difference, that is, natural difference and accident. Every thing, by which one species differs from another species and one substance from another substance, is called an essential and natural and constitutive difference and quality and natural property and property of nature. For example, the angel and the man differ from one another with respect to the immortal and mortal; immortality is an essential and natural and constitutive difference of the angel and a natural property. Likewise also the mortality of man. Again, man and ox differ from one another, because man is rational, but the ox is irrational. Behold, the rational is an essential and constitutive difference of man, and the irrational of the ox. Likewise also for the rest of the species and substances and natures and forms. But every thing, in which a hypostasis differs from a hypostasis of the same species and same substance, is called a non-essential difference and quality and hypostatic property and characteristic property, this is the accident; for example, one man differs from another man, because one is tall and the other is short, one is white and the other is black; one is healthy and the other is sick, one is a father and the other is a son. These and all such things are non-essential differences and qualities and hypostatic and characteristic properties and accidents. And to speak simply, whatever things are observed in the same way in all the hypostases under the same species and without which it is impossible for the substance and the species to exist, is called an essential difference; But whatever things are in some of the hypostases of the same species, but are not in others, are accidents and non-essential. 5 Concerning separable and inseparable accident. Of accidents, some are separable, and some are inseparable. Inseparable are those in which a hypostasis differs from another hypostasis, but does not differ from itself; for example, a certain man differs from another man, because he is snub-nosed while the other is hook-nosed, because one is blue-eyed and the other is black-eyed. But he does not differ from himself; for the snub-nosed is always snub-nosed and the hook-nosed is always hook-nosed, and it is not possible for the same man to be at one time snub-nosed, and at another hook-nosed. And these are called inseparable accidents, because, when they come to be in someone, they are no longer separated from him. Nevertheless they are accidents; for it is possible both not to be snub-nosed and to be a man, and not to be hook-nosed and to be a man; for not every man is snub-nosed nor is every man hook-nosed, but every man is rational, and he who is not rational is not a man. But separable are those things which the same man, that is, the same hypostasis, at one time has, and at another does not have, for example being sick and being healthy, sitting and standing, rejoicing and being sad and such things. 6 Concerning things of the same substance and of different substance. Of the same substance and of the same nature and of the same form and of the same species and of the same genus are, whatever things are under the same species and under the same substance, for example Peter, Paul and the rest

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ποιότης καὶ ἰδίωμα, οἷον διαφέρει ὁ ἄνθρωπος τοῦ ἀγγέλου, ὅτι ὁ μὲν ἄγγελος ἀθάνατός ἐστιν, ὁ δὲ ἄνθρωπος θνητός· τὸ ἀθάνατον καὶ θνητὸν διαφορὰ καὶ ποιότης καὶ ἰδίωμά ἐστιν. Πάλιν διαφέρει ὁ Ἀδὰμ τοῦ Σήθ, ὅτι ὁ μὲν Ἀδὰμ πατήρ ἐστι τοῦ Σήθ, ὁ δὲ Σὴθ υἱὸς τοῦ Ἀδάμ.Ἡ πατρότης οὖν καὶ ἡ υἱότης διαφοραί εἰσιν· ἐν τούτοις γὰρ διαφέρουσιν ἀλλήλων ὁ Ἀδὰμ καὶ ὁ Σήθ. Καὶ πάντα τὰ τοιαῦτα διαφοραὶ λέγονται καὶ ποιότητες καὶ ἰδιώματα, οἷον τὸ λογικὸν καὶ τὸ ἄλογον, τὸ θνητὸν καὶ τὸ ἀθάνατον, τὸ δίπουν, τὸ τετράπουν, τὸ αἰσθητικὸν καὶ τὸ ἀναίσθητον, τὸ σιμὸν καὶ τὸ γρυπόν, τὸ λευκὸν καὶ τὸ μέλαν, τὸ μακρὸν καὶ τὸ κολοβὸν καὶ πάντα τὰ τοιαῦτα. 4 Περὶ οὐσιώδους καὶ ἐπουσιώδους διαφορᾶς ἤγουν φυσικῆς διαφορᾶς καὶ συμβεβηκότος. Πᾶν πρᾶγμα, ᾧτινι διαφέρει εἶδος ἑτέρου εἴδους καὶ οὐσία ἑτέρας οὐσίας, οὐσιώδης καὶ φυσικὴ καὶ συστατικὴ λέγεται διαφορὰ καὶ ποιότης καὶ φυσικὸν ἰδίωμα καὶ ἰδίωμα φύσεως. Οἷον διαφέρουσιν ὁ ἄγγελος καὶ ὁ ἄνθρωπος ἀλλήλων κατὰ τὸ ἀθάνατον καὶ θνητόν· τὸ ἀθάνατον οὐσιώδης καὶ φυσικὴ καὶ συστατικὴ διαφορὰ τοῦ ἀγγέλου ἐστὶ καὶ ἰδίωμα φυσικόν. Ὁμοίως καὶ τὸ θνητὸν τοῦ ἀνθρώπου. ∆ιαφέρουσι πάλιν ὁ ἄνθρωπος καὶ ὁ βοῦς ἀλλήλων, ὅτι ὁ μὲν ἄνθρωπος λογικός ἐστιν, ὁ δὲ βοῦς ἄλογος. Ἰδοὺ τὸ λογικὸν οὐσιώδης διαφορὰ καὶ συστατικὴ τοῦ ἀνθρώπου ἐστί, τὸ δὲ ἄλογον τοῦ βοός. Ὁμοίως καὶ ἐπὶ τῶν λοιπῶν εἰδῶν καὶ οὐσιῶν καὶ φύσεων καὶ μορφῶν. Πᾶν δὲ πρᾶγμα, ἐν ᾧ διαφέρει ὑπόστασις τῆς ὁμοειδοῦς καὶ ὁμοουσίου ὑποστάσεως, λέγεται ἐπουσιώδης διαφορὰ καὶ ποιότης καὶ ὑποστατικὸν ἰδίωμα καὶ χαρακτηριστικὸν ἰδίωμα, τοῦτό ἐστι τὸ συμβεβηκός· οἷον διαφέρει ἄνθρωπος ἑτέρου ἀνθρώπου, ὅτι ὁ μέν ἐστι μακρὸς ὁ δὲ κολοβός, ὁ μὲν λευκὸς ὁ δὲ μέλας· ὁ μὲν ὑγιαίνει ὁ δὲ νοσεῖ, ὁ μέν ἐστι πατὴρ ὁ δὲ υἱός. Ταῦτα καὶ τὰ τοιαῦτα πάντα ἐπουσιώδεις εἰσὶ διαφοραὶ καὶ ποιότητες καὶ ὑποστατικὰ καὶ χαρακτηριστικὰ ἰδιώματα καὶ συμβεβηκότα. Καὶ ἁπλῶς εἰπεῖν, ὅσα ἐν πάσαις ταῖς ὑπὸ τὸ αὐτὸ εἶδος ὑποστάσεσιν ὁμοίως θεωροῦνται καὶ ὧν ἄνευ ἀδύνατον συστῆναι τὴν οὐσίαν καὶ τὸ εἶδος, οὐσιώδης λέγεται διαφορά· Ὅσα δὲ ἔν τισι τῶν ὁμοειδῶν ὑποστάσεων εἰσίν, ἔν τισι δὲ οὔκ εἰσι, συμβεβηκότα καὶ ἐπουσιώδη εἰσί. 5 Περὶ χωριστοῦ καὶ ἀχωρίστου συμβεβηκότος. Τῶν συμβεβηκότων τὰ μέν εἰσι χωριστά, τὰ δὲ ἀχώριστα. Ἀχώριστα μέν, ἐν οἷς διαφέρει ὑπόστασις ἄλλης ὑποστάσεως, αὐτὴ δὲ ἑαυτῆς οὐ διαφέρει· οἷον ὁ δεῖνα ὁ ἄνθρωπος διαφέρει ἄλλου ἀνθρώπου, ὅτι αὐτὸς μὲν σιμός ἐστιν ἐκεῖνος δὲ γρυπός, ὅτι ὁ μὲν γλαυκὸς ὁ δὲ μελανόφθαλμος. Αὐτὸς δὲ ἑαυτοῦ οὐ διαφέρει· ὁ γὰρ σιμὸς πάντοτε σιμός ἐστι καὶ ὁ γρυπὸς πάντοτε γρυπός ἐστι, καὶ οὐκ ἐνδέχεται τὸν αὐτὸν ποτὲ μὲν σιμὸν εἶναι, ποτὲ δὲ γρυπόν. Ταῦτα δὲ λέγονται ἀχώριστα συμβεβηκότα, διότι, ἐπειδὰν γένωνται ἔν τινι, οὐκέτι χωρίζονται αὐτοῦ. Ὅμως δὲ συμβεβηκότα εἰσίν· ἐνδέχεται γὰρ καὶ μὴ εἶναι σιμὸν καὶ εἶναι ἄνθρωπον, καὶ μὴ εἶναι γρυπὸν καὶ εἶναι ἄνθρωπον· οὐ πᾶς γὰρ ἄνθρωπος σιμὸς οὐδὲ πᾶς ἄνθρωπος γρυπός, πᾶς δὲ ἄνθρωπος λογικός, καὶ ὁ μὴ ὢν λογικὸς οὐκ ἔστιν ἄνθρωπος. Χωριστὰ δέ εἰσιν, ὅσα καὶ ὁ αὐτὸς ἄνθρωπος ἤγουν ἡ αὐτὴ ὑπόστασις ποτὲ μὲν ἔχει, ποτὲ δὲ οὐκ ἔχει, οἷον τὸ νοσεῖν καὶ ὑγιαίνειν, τὸ καθέζεσθαι καὶ ἀνίστασθαι, τὸ χαίρειν καὶ λυπεῖσθαι καὶ τὰ τοιαῦτα. 6 Περὶ ὁμοουσίων καὶ ἑτεροουσίων. Ὁμοούσια καὶ ὁμοφυῆ καὶ σύμμορφα καὶ ὁμοειδῆ καὶ ὁμογενῆ εἰσιν, ὅσα ὑπὸ τὸ αὐτὸ εἶδος καὶ ὑπὸ τὴν αὐτὴν οὐσίαν εἰσίν, οἷον Πέτρος, Παῦλος καὶ οἱ λοιποὶ