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knowable is knowable by knowledge; -or directly, as for example the mountain is large in relation to small and much in relation to little; for no one says "large of small" or "little of much". Of things that are relative, some are called by the same name, as friend is friend of a friend and like is like of a like and such things, but others are called differently. And of these, some are according to excess and deficiency, under which are referred the forms of the multiple, as the greater is greater than the lesser, -and others according to the judging and the judged, as knowledge is knowledge of the knowable, a state is a state of what is in a state, perception is perception of the perceptible, similarly also disposition and position and reclining and sitting and standing; for the genus of these is position. But under whatever category the genus is, under this also are referred the species of the genus. But to sit and to lie and to stand as paronymous and non-infinitival are not referred to things that are relative; for they are not a position-and others according to power and powerlessness, power as the heating and the being heated, and powerlessness as the privation of power, when we say that sight has the powerlessness to see the starless sphere-and others according to the cause and the caused, as a father is father of a son-and others according to the reference to the genus, as we say grammar is under things that are relative not insofar as it is grammar but insofar as it is knowledge; for knowledge is the genus of grammar, and knowledge is knowledge of the knowable. Similarly also reclining and sitting and standing, for the genus of these is position, and virtue on account of its state; for virtue is a state. 5 Concerning the qualified and quality Quality is that according to which certain things are called qualified, or quality is that according to which the things participating in it are called paronymously; for from prudence, the one having prudence is called prudent, and the one participating in heat is called hot. It should be known that the qualified is more universal than quality; for the qualified signifies both the quality and that which participates in it, but quality does not signify that which participates in it. Similarly also in the case of the quantified and quantity. Quality is one of the things said in many ways not as a homonym but as a synonym. For the name 'dog', said homonymously, is not a common genus of the terrestrial and marine and celestial, but quality, being a genus, is predicated synonymously of the species under it; for its species accept both its name and its definition. Of qualities, some belong to animate bodies, such as knowledge and virtues, diseases and healths, and are called states and dispositions, but others belong to both animate and inanimate things, such as heat, cold, form, shape, power and powerlessness. And of these, some are in potentiality, others in actuality; and if in potentiality, they make power and powerlessness; but if in actuality, they either have penetrated deeply, as heat through the whole of fire and whiteness through the whole of milk and snow and it makes the third species, an affection and an affective quality, or superficially, and they make the fourth species, shape and form. 6 Concerning the difference of union Union comes about in different ways; for it happens either by mixture, as in the case of different flours being mixed and mingled, - or by adhesion, as in the case of bronze and lead, -or by fitting, as in the case of stones or woods, -or by fusion, as in the case of molten and metallic things, as in the case of wax and pitch and as in the case of gold and silver, - or by commixture, as in the case of liquids, of wine and water for example, or of wine and honey. -For the union according to composition is the interpenetration of the parts into each other without annihilation, as is the case with soul and body, which union some have called a blending or a growing together; for the things that are together have such a nature as also to be united to those things that are able

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ἐπιστητὸν ἐπιστήμῃ ἐπιστητόν· -ἢ πρὸς εὐθεῖαν οἷον τὸ ὄρος μέγα πρὸς μικρὸν καὶ πολὺ πρὸς ὀλίγον· οὐδεὶς γὰρ λέγει «μικροῦ μέγα» ἢ «πολλοῦ ὀλίγον». Τῶν δὲ πρός τι τὰ μὲν τῷ αὐτῷ ὀνόματι ὀνομάζονται, ὡς ὁ φίλος φίλου φίλος καὶ τὸ ὅμοιον ὁμοίῳ ὅμοιον καὶ τὰ τοιαῦτα, τὰ δὲ ἑτέρως. Καὶ τούτων τὰ μὲν καθ' ὑπεροχὴν καὶ ἔλλειψιν, ὑφ' ἃ ἀναφέρονται τὰ τοῦ πολυπλασίου εἴδη ὡς τὸ μεῖζον ἐλάττονος μεῖζον, -τὰ δὲ κατὰ τὸ κρῖνον καὶ κρινόμενον ὡς ἐπιστήμη ἐπιστητοῦ ἐπιστήμη, ἕξις ἑκτοῦ ἕξις, αἴσθησις αἰσθητοῦ αἴσθησις, ὁμοίως καὶ διάθεσις καὶ θέσις καὶ ἀνάκλισις καὶ καθέδρα καὶ στάσις· τούτων γὰρ γένος ἡ θέσις. Ὑφ' ἣν δὲ κατηγορίαν τὸ γένος ἐστίν, ὑπὸ ταύτην καὶ τὰ τοῦ γένους εἴδη ἀνάγονται. Τὸ δὲ καθῆσθαι καὶ κεῖσθαι καὶ ἑστάναι ὡς παρώνυμα καὶ ἀπαρέμφατα οὐκ ἀνάγονται ὑπὸ τὰ πρός τι· οὐ γάρ εἰσι θέσις-τὰ δὲ κατὰ δύναμιν καὶ ἀδυναμίαν, δύναμιν μὲν ὡς τὸ θερμαῖνον καὶ θερμαινόμενον, ἀδυναμίαν δὲ τὸ κατὰ στέρησιν τῆς δυνάμεως, ἡνίκα λέγομεν ἀδυναμίαν ἔχειν τὴν ὄψιν ὁρᾶν τὴν ἄναστρον σφαῖραν-τὰ δὲ κατὰ τὸ αἴτιον καὶ αἰτιατὸν ὡς πατὴρ υἱοῦ πατήρ-τὰ δὲ κατὰ τὴν πρὸς τὸ γένος ἀναφοράν, ὥς φαμεν τὴν γραμματικὴν ὑπὸ τὰ πρός τι οὐ καθὸ γραμματικὴ ἀλλὰ καθὸ ἐπιστήμη· ἡ γὰρ ἐπιστήμη γένος τῆς γραμματικῆς, ἡ δὲ ἐπιστήμη ἐπιστητοῦ ἐπιστήμη. Ὁμοίως καὶ ἡ ἀνάκλισις καὶ ἡ καθέδρα καὶ ἡ στάσις, τούτων γὰρ γένος ἡ θέσις, καὶ ἡ ἀρετὴ διὰ τὴν ἕξιν· ἡ γὰρ ἀρετὴ ἕξις ἐστίν. 5 Περὶ ποιοῦ καὶ ποιότητος Ποιότης ἐστί, καθ' ἣν ποιοί τινες ὀνομάζονται, ἢ ποιότης ἐστί, καθ' ἣν παρωνύμως τὰ μετέχοντα αὐτῆς λέγεται· ἐκ γὰρ τῆς φρονήσεως φρόνιμος λέγεται ὁ ἔχων τὴν φρόνησιν καὶ θερμὸς λέγεται ὁ μετέχων θερμότητος. Ἰστέον δέ, ὡς τὸ ποιὸν καθολικώτερόν ἐστι τῆς ποιότητος· τὸ μὲν γὰρ ποιὸν σημαίνει τήν τε ποιότητα καὶ τὸ μετέχον αὐτῆς, ἡ δὲ ποιότης οὐ σημαίνει τὸ μετέχον αὐτῆς. Ὁμοίως καὶ ἐπὶ τοῦ ποσοῦ καὶ τῆς ποσότητος. Ἡ δὲ ποιότης τῶν πολλαχῶς λεγομένων ἐστὶν οὐχ ὡς ὁμώνυμος ἀλλ' ὡς συνώνυμος. Τὸ μὲν γὰρ κύων ὄνομα ὁμωνύμως λεγόμενον οὐκ ἔστι κοινὸν γένος τοῦ χερσαίου καὶ θαλασσίου καὶ ἀστρῴου, ἡ δὲ ποιότης γένος οὖσα συνωνύμως κατηγορεῖται τῶν ὑπ' αὐτὴν εἰδῶν· τὰ γὰρ εἴδη αὐτῆς καὶ τὸ ὄνομα καὶ τὸν ὅρον αὐτῆς δέχεται. Τῶν δὲ ποιοτήτων αἱ μὲν τοῖς ἐμψύχοις ὑπάρχουσι σώμασιν ὡς ἐπιστῆμαι καὶ ἀρεταί, νόσοι καὶ ὑγίειαι, καὶ λέγονται ἕξεις καὶ διαθέσεις, αἱ δὲ τοῖς ἐμψύχοις καὶ ἀψύχοις ὡς θερμότης, ψύξις, μορφή, σχῆμα, δύναμις καὶ ἀδυναμία. Τούτων δὲ αἱ μέν εἰσι δυνάμει, αἱ δὲ ἐνεργείᾳ· καὶ εἰ μὲν δυνάμει, ποιοῦσι δύναμιν καὶ ἀδυναμίαν· εἰ δὲ ἐνεργείᾳ, ἢ διὰ βάθους κεχωρήκασιν ὥσπερ ἡ θερμότης δι' ὅλου τοῦ πυρὸς καὶ ἡ λευκότης δι' ὅλου τοῦ γάλακτος καὶ τῆς χιόνος καὶ ποιεῖ τὸ τρίτον εἶδος, πάθος καὶ παθητικὴν ποιότητα, ἢ ἐπιπολῆς καὶ ποιοῦσι τὸ τέταρτον εἶδος, σχῆμα καὶ μορφήν. 6 Περὶ διαφορᾶς ἑνώσεως Ἕνωσις γίνεται κατὰ διαφόρους τρόπους· ἢ γὰρ κατὰ φυρμὸν γίνεται ὡς ἐπὶ διαφόρων ἀλεύρων ἀναφυρομένων καὶ μιγνυμένων, - ἢ κατὰ κόλλησιν ὡς ἐπὶ χαλκοῦ καὶ μολύβδου, -ἢ κατὰ ἁρμονίαν ὡς ἐπὶ λίθων ἢ ξύλων, -ἢ κατὰ σύγχυσιν ὡς ἐπὶ τῶν τηκτῶν καὶ τῶν μεταλλικῶν, ὡς ἐπὶ κηροῦ καὶ πίσσης καὶ ὡς ἐπὶ χρυσοῦ καὶ ἀργύρου, - ἢ κατὰ ἀνάκρασιν ὡς ἐπὶ τῶν ὑγρῶν, οἴνου τυχὸν καὶ ὕδατος ἢ οἴνου καὶ μέλιτος. -Ἡ γὰρ κατὰ σύνθεσιν ἕνωσίς ἐστιν ἡ εἰς ἄλληλα τῶν μερῶν χωρὶς ἀφανισμοῦ περιχώρησις, ὡς ἐπὶ ψυχῆς ἔχει καὶ σώματος, ἥντινα ἕνωσίν τινες σύγκρασιν ἐκάλεσαν ἢ συμφυΐαν· τὰ γὰρ συνόντα τοιαύτην ἔχει φύσιν, ὡς καὶ ἑνοῦσθαι τοῖς δυναμένοις