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individual men and all oxen and all dogs, likewise also the rest. But things of a different substance and different nature and different form and different species and different genus are those that exist under another and another species and another and another substance, such as man and horse and ox and dog and such things. 7 Concerning genus and species. The genus is divided into species, for example, the animal is either rational or irrational; behold, the animal is the genus of the rational and the irrational, while the rational and the irrational are species of the animal. Again, the rational is divided into mortal, man, and immortal, angel. The rational is the genus of the mortal and the immortal, while the mortal and the immortal are species of the rational. Therefore, that what is said may become clearer, let us take up the account from the beginning. The most general genus is the first genus, which, being a genus, is not a species because it does not have another genus above it; and the most specific species is the last and subordinate species, which, being a species, is not a genus because it does not have other species divided from it. Between the most general genus and the most specific species there are both genera and species, genera of those below, and species of those above, which are called subaltern. For example, the most general genus is substance; for it does not have another genus above it, wherefore it is not a species. This is divided into body and incorporeal, the body is divided into ensouled and soulless, the ensouled is divided into sentient and non-sentient, the sentient into rational and irrational, the rational into mortal and immortal. The incorporeal, then, is rational and immortal; and by incorporeal here I mean a substance such as soul, angel, demon; each of these is a most specific species. And an ensouled, sentient body is the animal, and a rational, mortal animal is man, who is a most specific species, and an irrational, barking animal is dog, which is a most specific species. Then an ensouled, non-sentient body is the plant. A completely soulless body is earth, air, water, fire, of which each is a most specific species. But for greater clarity we speak thus. Substance, which contains super-substantially the uncreated divinity, and cognitively and comprehensively all of creation, is the most general genus. This is either incorporeal and intellectual and immortal, as God, angel, soul, demon, -or a soulless body as fire, air, water, earth, -or a plant-like body as a vine, palm, olive and such things, -or an ensouled, sentient body, that is, an animal, as horse, dog, elephant and such things, -or composed of a body and an incorporeal soul as man. Of these, substance, as first and most universal and containing all things, is the most general genus. And of this most general genus, the species are the incorporeal, the soulless body, the plant-like body, the ensouled and sentient body, that is, the animal. These are called subaltern species and genera; for they are species of substance, as being divided from it. And each of them is divided into other species and is comprehensive and more universal than them; for the incorporeal substance contains God, angel, soul, demon, and the soulless body earth, water, air, fire, and the plant-like body vine, olive, palm and such things, and the ensouled and sentient, that is, the animal, horse, ox, dog and such things, and further also man, who is composed of an incorporeal soul and body. Therefore, hypostasis and individual and person are the Father, the Son and the Holy Spirit; and the species containing them is the super-substantial and incomprehensible Godhead. Further, hypostases are Michael, Gabriel and the other individual angels; and the species containing them is the angelic nature. Further, hypostases are Peter, Paul, John and the other individual men; and the species containing them is humanity. Again, hypostases

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κατὰ μέρος ἄνθρωποι καὶ πάντες οἱ βόες καὶ πάντες οἱ κύνες, ὁμοίως καὶ τὰ λοιπά. Ἑτεροούσια δὲ καὶ ἑτεροφυῆ καὶ ἑτερόμορφα καὶ ἑτεροειδῆ καὶ ἑτερογενῆ εἰσι τὰ ὑπὸ ἄλλο καὶ ἄλλο εἶδος καὶ ἄλλην καὶ ἄλλην οὐσίαν ὄντα οἷον ἄνθρωπος καὶ ἵππος καὶ βοῦς καὶ κύων καὶ τὰ τοιαῦτα. 7 Περὶ γένους καὶ εἴδους. Τὸ γένος εἰς εἴδη διαιρεῖται οἷον τὸ ζῷον ἢ λογικὸν ἢ ἄλογον· ἰδοὺ τὸ μὲν ζῷον γένος ἐστὶ τοῦ λογικοῦ καὶ τοῦ ἀλόγου, τὸ δὲ λογικὸν καὶ τὸ ἄλογον εἴδη εἰσὶν τοῦ ζῴου. Πάλιν τὸ λογικὸν διαιρεῖται εἰς θνητόν, ἄνθρωπον, καὶ ἀθάνατον, ἄγγελον. Τὸ λογικὸν γένος ἐστὶ τοῦ θνητοῦ καὶ τοῦ ἀθανάτου, τὸ δὲ θνητὸν καὶ τὸ ἀθάνατον εἴδη τοῦ λογικοῦ. Ἵνα οὖν σαφέστερον γένηται τὸ λεγόμενον, ἄνωθεν τὸν λόγον ποιησώμεθα. Γένος ἐστὶ γενικώτατον τὸ πρῶτον γένος, ὃ γένος ὂν οὐκ ἔστιν εἶδος διὰ τὸ μὴ ἔχειν ἐπάνω ἕτερον γένος, εἰδικώτατον δὲ εἶδος τὸ ἔσχατον καὶ ὑποβεβηκὸς εἶδος, ὅπερ εἶδος ὂν οὐκ ἔστι γένος διὰ τὸ μὴ ἔχειν ἕτερα εἴδη ἐξ αὐτοῦ τεμνόμενα. Εἰσὶ δὲ μεταξὺ τοῦ γενικωτάτου γένους καὶ τῶν εἰδικωτάτων εἰδῶν γένη τε καὶ εἴδη, γένη μὲν τῶν ὑποκάτω, εἴδη δὲ τῶν ἐπάνω, ἅτινα καλεῖται ὑπάλληλα. Οἷον γενικώτατον γένος ἐστὶν ἡ οὐσία· οὐ γὰρ ἔχει ἐπάνω αὐτῆς ἄλλο γένος, διὸ οὐδέ ἐστιν εἶδος. Αὕτη διαιρεῖται εἰς σῶμα καὶ ἀσώματον, τὸ σῶμα τέμνεται εἰς ἔμψυχον καὶ ἄψυχον, τὸ ἔμψυχον τέμνεται εἰς αἰσθητικὸν καὶ ἀναίσθητον, τὸ αἰσθητικὸν εἰς λογικὸν καὶ ἄλογον, τὸ λογικὸν εἰς θνητὸν καὶ ἀθάνατον. Ἔστιν οὖν τὸ μὲν ἀσώματον λογικὸν καὶ ἀθάνατον· ἀσώ ματον δὲ ἐνταῦθα λέγω οὐσίαν οἷον ψυχήν, ἄγγελον, δαίμονα· ἕκαστον τούτων εἰδικώτατον εἶδός ἐστιν. Σῶμα δὲ ἔμψυχον αἰσθητικὸν τὸ ζῷον, ζῷον δὲ λογικὸν θνητὸν ἄνθρωπος, ὅς ἐστιν εἰδικώτατον εἶδος, ζῷον δὲ ἄλογον ὑλακτικὸν κύων, ὅς ἐστιν εἰδικώτατον εἶδος. Εἶτα σῶμα ἔμψυχον ἀναίσθητον τὸ φυτόν. Σῶμα παντελῶς ἄψυχον γῆ, ἀήρ, ὕδωρ, πῦρ, ὧν ἕκαστον εἰδικώτατον εἶδος ὑπάρχει. Πρὸς δὲ πλείονα σαφήνειαν οὕτω λέγομεν. Ἡ οὐσία, ἥτις περιέχει ὑπερουσίως μὲν τὴν ἄκτιστον θεότητα, γνωστικῶς δὲ καὶ περιοχικῶς πᾶσαν τὴν κτίσιν, γενικώτατόν ἐστι γένος. Αὕτη ἢ ἀσώματός ἐστι καὶ νοερὰ καὶ ἀθάνατος ὡς θεός, ἄγγελος, ψυχή, δαίμων, -ἢ σῶμα ἄψυχον ὡς πῦρ, ἀήρ, ὕδωρ, γῆ, -ἢ σῶμα φυτικὸν ὡς ἄμπελος, φοῖνιξ, ἐλαία καὶ τὰ τοιαῦτα, -ἢ σῶμα ἔμψυχον αἰσθητικόν, τουτέστι ζῷον, ὡς ἵππος, κύων, ἐλέφας καὶ τὰ τοιαῦτα, -ἢ σύνθετος ἐκ σώματος καὶ ἀσωμάτου ψυχῆς ὡς ἄνθρωπος. Τούτων ἡ μὲν οὐσία ὡς πρώτη καὶ καθολικωτέρα καὶ περιεκτικὴ πάντων γενικώτατόν ἐστι γένος. Τούτου δὲ τοῦ γενικωτάτου γένους εἴδη εἰσὶ τὸ ἀσώματον, τὸ ἄψυχον σῶμα, τὸ φυτικὸν σῶμα, τὸ ἔμψυχον καὶ αἰσθητικὸν σῶμα, τουτέστι τὸ ζῷον. Ταῦτα λέγονται εἴδη καὶ γένη ὑπάλληλα· εἴδη γάρ εἰσι τῆς οὐσίας ὡς ἐξ αὐτῆς τεμνόμενα. Ἕκαστον δὲ αὐτῶν διαιρεῖται εἰς ἕτερα εἴδη καὶ περιεκτικὸν καὶ καθολικώτερον αὐτῶν ἐστι· περιέχει γὰρ ἡ μὲν ἀσώματος οὐσία θεόν, ἄγγελον, ψυχήν, δαίμονα, τὸ δὲ ἄψυχον σῶμα γῆν, ὕδωρ, ἀέρα, πῦρ, τὸ δὲ φυτικὸν σῶμα ἄμπελον, ἐλαίαν, φοίνικα καὶ τὰ τοιαῦτα, τὸ δὲ ἔμψυχον καὶ αἰσθητικὸν ἤτοι τὸ ζῷον ἵππον, βοῦν, κύνα καὶ τὰ τοιαῦτα, ἔτι δὲ καὶ τὸν ἐξ ἀσωμάτου ψυχῆς καὶ σώματος συντεθειμένον ἄνθρωπον. Ἔστιν οὖν ὑπόστασις μὲν καὶ ἄτομον καὶ πρόσωπον πατήρ, υἱὸς καὶ τὸ πνεῦμα τὸ ἅγιον· περιεκτικὸν δὲ αὐτῶν εἶδος ἡ ὑπερούσιος καὶ ἀκατάληπτος θεότης. Ἔτι ὑποστάσεις εἰσὶ Μιχαήλ, Γαβριὴλ καὶ οἱ λοιποὶ κατὰ μέρος ἄγγελοι· εἶδος δὲ περιεκτικὸν αὐτῶν ἡ ἀγγελικὴ φύσις. Ἔτι ὑποστάσεις εἰσὶ Πέτρος, Παῦλος, Ἰωάννης καὶ οἱ λοιποὶ κατὰ μέρος ἄνθρωποι· περιεκτικὸν δὲ αὐτῶν εἶδος ἡ ἀνθρωπότης. Αὖθις ὑποστάσεις