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to be situated, 8. to have, 9. to do, 10. to undergo. Substance is divided into body and incorporeal, body into ensouled and soulless, the ensouled some divide into sensitive and insensitive, others into animal, zoophyte, and plant; for an animal is nothing other than an ensouled, sensitive substance. Again, the animal is divided into rational and irrational, the rational into mortal and immortal, the mortal into man, horse, dog, and such like. Substance, therefore, is the most general genus because it does not have another genus predicated of it synonymously before it; we said "synonymously" because of being. For being is before it and is more universal than it; for being signifies not only substance but also accident. And being is divided into substance and accident, since all things are under being; for non-being is none of all things. But even if being is before substance, yet it is not its genus; for being is not predicated of substance synonymously. A synonymous predication is when the subject receives both the name and the definition of the predicate, that is, of what is above it. Substance receives the name of being, but it cannot receive its definition. Substance, then, is the most general genus, while man and horse and such things are the most specific species, because they are not cut into other species; for even if man is cut into male and female, these are not species; for they are of the same substance. It is impossible for one species to be of the same substance as another species. The things between the most specific species, that is, man, and the most general genus, that is, substance, are called both genera and species in subordination, species of those before them, that is, of those above, and genera of those after them, that is, of those below, for example, body is a species of substance and a genus of the ensouled, the ensouled is a species of body and a genus of the animal, the animal is a species of the ensouled and a genus of the rational, the rational is a species of the animal and a genus of the mortal, the mortal is a species of the rational and a genus of man. Man is called a species of the mortal and of the individuals under it; again, it is called a species and no longer a genus. And substance is called only a genus, and no longer also a species. For this reason, then, substance is called the most general genus, and man the most specific species. And every genus that does not have another genus before it is called most general, and every species that does not have another species under it and is not a genus is most specific. Therefore, everything that is immediately, that is, closest, before the individuals is a species only, and no longer also a genus. 3 Concerning Quantity Quantity is an accumulation of units and not a division but rather a connection. Of quantity, some is continuous, and some discrete. Discrete, then, is that whose parts do not connect at some common boundary, as two date-palms; continuous is that whose parts do connect at some common boundary, such as one piece of wood three cubits long. Under discrete quantity, therefore, are classed number and speech; number, for instance two, three, and such like; for the parts of two, which are one and one, do not have a common boundary connecting them. And speech measured by syllables is classed under discrete quantity; for syllables do not have a common boundary connecting them. Under the continuous are classed line and surface and body and place and time. Line and surface and body and place and time are classed under continuous quantity; for the parts of each of them connect at some common boundary, a line at a point, a surface at a line, and a body at a surface. For a point is without quantity. A line has one dimension; for it is length without breadth. A surface has two dimensions, both length and breadth. A body has three dimensions, both length <καὶ> breadth and depth. And place

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κεῖσθαι, ηʹ ἔχειν, θʹ ποιεῖν, ιʹ πάσχειν. Ἡ οὐσία διαιρεῖται εἰς σῶμα καὶ ἀσώματον, τὸ σῶμα εἰς ἔμψυχον καὶ ἄψυχον, τὸ ἔμψυχον οἱ μὲν εἰς αἰσθητικὸν καὶ ἀναίσθητον, οἱ δὲ εἰς ζῷον, ζωόφυτον καὶ φυτόν· καὶ γὰρ οὐδὲν ἕτερόν ἐστι τὸ ζῷον εἰ μὴ οὐσία ἔμψυχος αἰσθητική. Πάλιν τὸ ζῷον διαιρεῖται εἰς λογικὸν καὶ ἄλογον, τὸ λογικὸν εἰς θνητὸν καὶ ἀθάνατον, τὸ θνητὸν εἰς ἄνθρωπον, ἵππον, κύνα καὶ τὰ τοιαῦτα. Ἔστι τοίνυν ἡ μὲν οὐσία γενικώτατον γένος διὰ τὸ μὴ ἔχειν πρὸ αὐτῆς ἄλλο γένος κατηγορούμενον αὐτῇ συνωνύμως· «συνωνύμως» δὲ εἴπομεν διὰ τὸ ὄν. Ἔστι μὲν γὰρ πρὸ αὐτῆς τὸ ὂν καὶ καθολικώτερον αὐτῆς ἐστι· τὸ γὰρ ὂν οὐ μόνον τὴν οὐσίαν σημαίνει ἀλλὰ καὶ τὸ συμβεβηκός. Καὶ διαιρεῖται τὸ ὂν εἰς οὐσίαν καὶ συμβεβηκός, ἐπειδήπερ πάντα ὑπὸ τὸ ὄν εἰσι· τὸ γὰρ μὴ ὂν οὐκ ἔστι τῶν πάντων οὐδέν. Ἀλλ' εἰ καὶ πρὸ τῆς οὐσίας ἐστὶ τὸ ὄν, ἀλλ' ὅμως οὐκ ἔστι γένος αὐτῆς· οὐ γὰρ συνωνύμως κατηγορεῖται τῇ οὐσίᾳ τὸ ὄν. Συνώνυμος δὲ κατηγορία ἐστίν, ὅταν τὸ ὑποκείμενον δέχεται καὶ τὸ ὄνομα καὶ τὸν ὅρον τοῦ κατηγορουμένου ἤγουν τοῦ ἐπάνω. Ἡ δὲ οὐσία τὸ μὲν ὄνομα τοῦ ὄντος δέχεται, τὸν δὲ ὁρισμὸν αὐτοῦ δέξασθαι οὐ δύναται. Ἔστιν οὖν ἡ μὲν οὐσία γενικώτατον γένος, ἄνθρωπος δὲ καὶ ἵππος καὶ τὰ τοιαῦτα εἰδικώτατα εἴδη διὰ τὸ μὴ τέμνεσθαι εἰς ἕτερα εἴδη· εἰ γὰρ καὶ τέμνεται ἄνθρωπος εἰς ἄρσεν καὶ θῆλυ, ἀλλ' οὔκ εἰσι ταῦτα εἴδη· ὁμοούσια γάρ εἰσιν. Εἶδος δὲ εἴδει ὁμοούσιον εἶναι ἀδύνατον. Τὰ δὲ μεταξὺ τοῦ εἰδικωτάτου εἴδους τουτέστι τοῦ ἀνθρώπου καὶ τοῦ γενικωτάτου γένους τουτέστι τῆς οὐσίας καὶ γένη λέγονται καὶ εἴδη ὑπάλληλα τῶν μὲν πρὸ αὐτῶν ἤγουν τῶν ἐπάνω εἴδη, τῶν δὲ μετὰ ταῦτα ἤγουν τῶν ὑποκάτω γένη, οἷον τὸ σῶμα εἶδος μέν ἐστι τῆς οὐσίας γένος δὲ τοῦ ἐμψύχου, τὸ ἔμψυχον εἶδος μὲν τοῦ σώματος γένος δὲ τοῦ ζῴου, τὸ ζῷον εἶδος μὲν τοῦ ἐμψύχου γένος δὲ τοῦ λογικοῦ, τὸ λογικὸν εἶδος τοῦ ζῴου γένος δὲ τοῦ θνητοῦ, τὸ θνητὸν εἶδος μὲν τοῦ λογικοῦ γένος δὲ τοῦ ἀνθρώπου. Ὁ δὲ ἄνθρωπος καὶ τοῦ θνητοῦ εἶδος λέγεται καὶ τῶν ὑπ' αὐτὸ ἀτόμων· πάλιν εἶδος λέγεται καὶ οὐκέτι γένος. Καὶ ἡ οὐσία γένος μόνον λέγεται, οὐκέτι δὲ καὶ εἶδος. Τούτου οὖν χάριν ἡ μὲν οὐσία γενικώτατον γένος λέγεται ὁ δὲ ἄνθρωπος εἰδικώτατον εἶδος. Καὶ πᾶν δὲ γένος μὴ ἔχον πρὸ αὐτοῦ ἕτερον γένος γενικώτατον λέγεται, καὶ πᾶν εἶδος μὴ ἔχον ὑπ' αὐτὸ ἕτερον εἶδος καὶ μὴ ὂν γένος εἰδικώτατόν ἐστιν. Πᾶν οὖν τὸ πρὸ τῶν ἀτόμων προσεχῶς ἤγουν ἐγγυτάτω εἶδός ἐστι μόνον οὐκέτι δὲ καὶ γένος. 3 Περὶ ποσότητοσ Ποσότης ἐστὶ σωρεία μονάδων καὶ οὐ διαίρεσις ἀλλὰ μᾶλλον συνάφεια. Τοῦ δὲ ποσοῦ τὸ μὲν συνεχές, τὸ δὲ διωρισμένον. ∆ιωρισμένον οὖν ἐστιν, οὗ τὰ μόρια πρός τινα κοινὸν ὅρον οὐ συνάπτουσιν ὡς δύο φοίνικες· συνεχὲς δέ ἐστιν, οὗ τὰ μόρια πρός τινα κοινὸν ὅρον συνάπτουσιν οἷον ξύλον ἓν τρίπηχυ. Ὑπὸ μὲν οὖν τὸ διωρισμένον ποσὸν ἀνάγεται ἀριθμὸς καὶ λόγος· ἀριθμὸς μὲν οἷον δύο, τρία καὶ τὰ τοιαῦτα· τὰ γὰρ μέρη τῶν δύο, ἅτινά εἰσιν ἓν καὶ ἕν, οὐκ ἔχουσι κοινὸν ὅρον τὸν συνάπτοντα αὐτά. Καὶ λόγος δὲ μετρούμενος συλλαβαῖς ὑπὸ τὸ διωρισμένον ποσὸν ἀνάγεται· οὐ γὰρ ἔχουσιν αἱ συλλαβαὶ κοινὸν ὅρον τὸν συνάπτοντα αὐτάς. Ὑπὸ δὲ τὸ συνεχὲς ἀνάγονται γραμμὴ καὶ ἐπιφάνεια καὶ σῶμα καὶ τόπος καὶ χρόνος. Γραμμὴ δὲ καὶ ἐπιφάνεια καὶ σῶμα καὶ τόπος καὶ χρόνος ὑπὸ τὸ συνεχὲς ποσὸν ἀνάγονται· ἑκάστου γὰρ αὐτῶν τὰ μόρια πρός τινα κοινὸν ὅρον συνάπτουσιν, γραμμῆς μὲν πρὸς στιγμήν, ἐπιφανείας δὲ πρὸς γραμμήν, σώματος δὲ πρὸς ἐπιφάνειαν. Στιγμὴ μὲν γάρ ἐστιν ἄποσον. Ἡ δὲ γραμμὴ ἔχει μίαν διάστασιν· ἔστι γὰρ μῆκος ἀπλατές. Ἡ δὲ ἐπιφάνεια ἔχει δύο διαστάσεις, μῆκός τε καὶ πλάτος. Τὸ δὲ σῶμα τρεῖς ἔχει διαστάσεις, μῆκός τε <καὶ> πλάτος καὶ βάθος. Ὁ δὲ τόπος