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So the body is a substance, but the color is an accident. Likewise also the soul and prudence; for the soul is not in prudence but prudence is in the soul. Wherefore it is not said "the body of the color" but "the color of the body," nor "the soul of prudence" but "prudence of the soul." So the soul is a substance but prudence is an accident. For if the soul is taken away, prudence is also taken away; for if the soul does not exist, in what will prudence be? But if prudence is taken away, the soul is not necessarily taken away; for it is possible for a soul to be without prudence. Likewise also for all beings, that which has its being in itself and not in another is substance, but that which is not able to be by itself but has its existence in another is an accident. (ῃ. ς. 6-8) (ῃ. ς. 12 ς.) 2 Concerning genus and species, the most general and the most specific and the subordinate ones. Genus is spoken of in three ways. In one way, as from the one who begot, just as those from Israel are called Israelites. In another way, from the fatherland, just as those from Jerusalem are called Jerusalemites and those from Palestine, Palestinians. In a third way, that which is divided into species is called genus, about which is the discussion among the philosophers, which they also define saying: Genus is that which is predicated essentially of several things differing in species. And species also has two meanings. For species is said of the figure and the form, for example the form of the statue. And again, species is said of that which is placed under the genus, that is, that which is divided from the genus. Concerning this is the discussion among the philosophers. And since, when discussing genus we made mention of species, saying "genus is that which is divided into species," and again, when discussing species we made mention of genus, saying "species is that which is divided from the genus," it is necessary to know that just as when speaking about a father we of necessity also make mention of a son—for he is a father who has a son—and when discussing a son we of necessity also make mention of a father—for he is a son who has a father—, so also here it is impossible to treat of genus apart from species or of species apart from genus; for the genus is in every case divided into species, and that which does not have species divided from it is not a genus. And species are divided from the genus, and those things that do not have a genus are not species. And just as the first man, that is, Adam, not having had a father, is not called a son, but is called a father, for he had sons; but Seth is both called a son of him who begot him, for he had Adam as a father, and is called a father of him who was born from him, for he begot Enos; but Abel is called a son, for he had Adam as a father, but is not called a father, for he did not have a son, — so also in the case of genus and species. The first genus, which is not divided from another genus nor has a genus before it, is only a genus and is not a species and is called the most general genus, which they also define, saying: The most general genus is that which, being a genus, is not a species, because it does not have a genus above it. But those things which are divided from it, if they have other species below them divided from them, are both species of those before them, that is, those above, from which they are cut, and genera of those cut from them, that is, those below, and are called both subordinate genera and species. But the final and lowest species, which do not have other species below them, are not called genera but only species, because they do not have other species below them divided from them; for it is impossible to posit a genus, if it does not have species below it divided from it. So the species that is not a genus is called the most specific species, just as the genus that is not a species is called the most general genus. But it is necessary to know that it is necessary for the species to receive both the name and the definition of their genus, and of the genus of that genus, up to the most general. But the species cannot receive the definition of one another.

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Ἔστιν οὖν τὸ μὲν σῶμα οὐσία, τὸ δὲ χρῶμα συμβεβηκός. Ὁμοίως καὶ ἡ ψυχὴ καὶ ἡ φρόνησις· οὐ γάρ ἐστιν ἡ ψυχὴ ἐν τῇ φρονήσει ἀλλ' ἡ φρόνησις ἐν τῇ ψυχῇ. ∆ιὸ οὐδὲ λέγεται τὸ σῶμα τοῦ χρώματος ἀλλὰ τὸ χρῶμα τοῦ σώματος, οὐδὲ ἡ ψυχὴ τῆς φρονήσεως ἀλλ' ἡ φρόνησις τῆς ψυχῆς. Ἔστιν οὖν ἡ μὲν ψυχὴ οὐσία ἡ δὲ φρόνησις συμβεβηκός. Τῆς μὲν γὰρ ψυχῆς ἀναιρουμένης ἀναιρεῖται καὶ ἡ φρόνησις· μὴ οὔσης γὰρ ψυχῆς ἐν τίνι ἔσται ἡ φρόνησις; Φρονήσεως δὲ ἀναιρουμένης οὐ πάντως ἀναιρεῖται ἡ ψυχή· ἐνδέχεται γὰρ ψυχὴν εἶναι ἐκτὸς φρονήσεως. Ὁμοίως καὶ ἐπὶ πάντων τῶν ὄντων τὸ ἐν ἑαυτῷ ἔχον τὸ εἶναι καὶ μὴ ἐν ἑτέρῳ οὐσία ἐστί, τὸ δὲ μὴ δυνάμενον καθ' ἑαυτὸ εἶναι ἀλλ' ἐν ἑτέρῳ ἔχον τὴν ὕπαρξιν συμβεβηκός ἐστι. (ῃ. ς. 6-8) (ῃ. ς. 12 ς.) 2 Περὶ γένους καὶ εἴδους, τοῦ γενικωτάτου καὶ τοῦ εἰδικωτάτου καὶ τῶν ὑπαλλήλων. Τὸ γένος τρισσῶς λέγεται. Καθ' ἕνα μὲν τρόπον ὡς ἀπὸ τοῦ τεκόντος, ὥσπερ οἱ ἐξ Ἰσραὴλ Ἰσραηλῖται λέγονται. Κατὰ δὲ ἕτερον τρόπον ἀπὸ τῆς πατρίδος, ὥσπερ οἱ ἀπὸ Ἱεροσολύμων Ἱεροσολυμῖται λέγονται καὶ οἱ ἀπὸ Παλαιστίνης Παλαιστιναῖοι. Κατὰ δὲ τρίτον τρόπον γέ νος λέγεται τὸ διαιρούμενον εἰς εἴδη, περὶ οὗ παρὰ τοῖς φιλοσόφοις ὁ λόγος, ὃ καὶ ὁριζόμενοι λέγουσι· Γένος ἐστὶ τὸ κατὰ πλειόνων καὶ διαφερόντων τῷ εἴδει ἐν τῷ τί ἐστι κατηγορούμενον. Καὶ τὸ εἶδος δὲ δύο σημαινόμενα ἔχει. Λέγεται γὰρ εἶδος τὸ σχῆμα καὶ ἡ μορφὴ οἷον τὸ εἶδος τοῦ ἀνδριάντος. Λέγεται δὲ πάλιν εἶδος τὸ τασσόμενον ὑπὸ τὸ γένος ἤγουν τὸ ἐκ τοῦ γένους διαιρούμενον. Περὶ τούτου παρὰ τοῖς φιλοσόφοις ὁ λόγος. Ἐπειδὴ δὲ καὶ περὶ γένους διαλεγόμενοι τοῦ εἴδους ἐμνημονεύσαμεν εἰπόντες «γένος ἐστὶ τὸ διαιρούμενον εἰς εἴδη», καὶ πάλιν περὶ τοῦ εἴδους διαλεγόμενοι τοῦ γένους ἐμνημονεύσαμεν εἰπόντες «εἶδός ἐστι τὸ ἐκ τοῦ γένους διαιρούμενον», χρὴ γινώσκειν, ὅτι ὥσπερ περὶ πατρὸς λέγοντες ἐξ ἀνάγκης καὶ υἱοῦ μνημονεύομεν-οὗτος γάρ ἐστι πατὴρ ὁ ἔχων υἱόν-καὶ περὶ υἱοῦ διαλεγόμενοι ἐξ ἀνάγκης καὶ πατρὸς μνημονεύομεν-οὗτος γάρ ἐστιν υἱὸς ὁ ἔχων πατέρα-, οὕτω καὶ ἐνταῦθα ἀδύνατον περὶ τοῦ γένους διαλαβεῖν ἐκτὸς τοῦ εἴδους ἢ περὶ τοῦ εἴδους ἐκτὸς τοῦ γένους· τὸ γὰρ γένος εἰς εἴδη διαιρεῖται πάντως, καὶ τὸ μὴ ἔχον εἴδη ἐξ αὐτοῦ διαιρούμενα οὐκ ἔστι γένος. Καὶ τὰ εἴδη ἐκ τοῦ γένους διαιροῦνται, καὶ τὰ μὴ ἔχοντα γένος οὔκ εἰσιν εἴδη. Καὶ ὥσπερ ὁ πρῶτος ἄνθρωπος ἤγουν ὁ Ἀδὰμ μὴ ἐσχηκὼς πατέρα οὐ λέγεται υἱός, λέγεται δὲ πατήρ, ἔσχε γὰρ υἱούς· ὁ δὲ Σὴθ καὶ υἱὸς λέγεται τοῦ τεκόντος αὐτόν, ἔσχε γὰρ πατέρα τὸν Ἀδάμ, καὶ πατὴρ λέγεται τοῦ τεχθέντος ἐξ αὐτοῦ, ἐγέννησε γὰρ τὸν Ἐνώς· ὁ δὲ Ἄβελ υἱὸς μὲν λέγεται, ἔσχε γὰρ πατέρα τὸν Ἀδάμ, πατὴρ δὲ οὐ λέγεται, οὐ γὰρ ἔσχεν υἱόν, - οὕτω καὶ ἐπὶ τοῦ γένους καὶ τοῦ εἴδους. Τὸ πρῶτον γένος, ὅπερ οὐ διαιρεῖται ἀπὸ ἑτέρου γένους οὐδὲ ἔχει πρὸ αὐτοῦ γένος, γένος μόνον ἐστὶ καὶ οὐκ ἔστιν εἶδος καὶ λέγεται γενικώτατον γένος, ὃ καὶ ὁριζόμενοί φασιν· Γενικώτατον γένος ἐστίν, ὃ γένος ὂν οὐκ ἔστιν εἶδος διὰ τὸ μὴ ἔχειν ἐπάνω αὐτοῦ γένος. Τὰ δὲ ἐξ αὐτοῦ διαιρούμενα, ἐὰν ἔχωσιν ὑποκάτω αὐτῶν ἄλλα εἴδη ἐξ αὐτῶν διαιρούμενα, καὶ εἴδη εἰσὶ τῶν πρὸ αὐτῶν ἤγουν τῶν ἐπάνω, ἐξ ὧν τέμνονται, καὶ γένη τῶν ἐξ αὐτῶν τεμνομένων ἤγουν τῶν ὑποκάτω καὶ λέγονται καὶ γένη καὶ εἴδη ὑπάλληλα. Τὰ δὲ εἴδη τὰ ἔσχατα καὶ κατώτερα τὰ μὴ ἔχοντα ὑποκάτω αὐτῶν ἄλλα εἴδη οὐ λέγονται γένη ἀλλ' εἴδη μόνον διὰ τὸ μὴ ἔχειν ὑποκάτω αὐτῶν ἄλλα εἴδη ἐξ αὐτῶν διαιρούμενα· ἀδύνατον γὰρ ἐνθεῖναι γένος, εἰ μὴ ἔχει ὑποκάτω αὐτοῦ εἴδη ἐξ αὐτοῦ διαιρούμενα. Λέγεται οὖν τὸ εἶδος τὸ μὴ ὂν γένος εἰδικώτατον εἶδος, ὥσπερ τὸ γένος τὸ μὴ ὂν εἶδος λέγεται γενικώτατον γένος. Χρὴ δὲ γινώσκειν, ὅτι ἀνάγκη ἐστίν, ἵνα τὰ εἴδη καὶ τὸ ὄνομα τοῦ γένους αὐτῶν καὶ τὸν ὁρισμὸν δέχωνται καὶ τοῦ γένους τοῦ ἀπὸ γένους ἕως τοῦ γενικωτάτου. Ἀλλήλων δὲ τὰ εἴδη οὐ δύνανται τὸν ὁρισμὸν δέξασθαι.