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to receive them as things corrupted together and united to remain unconfused and incorruptible and unchangeable as the things set beside them. Therefore the soul is not in the body, but the body is in the soul. But it must be known that some of the fathers did not accept the name of 'mixture' concerning the mystery of Christ, but all [accepted] the union according to composition. There is also a union of juxtaposition; and it resembles the one according to harmony. Again, a union is called personal, when someone, assuming the person of another, makes speeches on his behalf in his place, and a relative union as of a friend to a friend. But Nestorius devises other unions as well, I mean, according to dignity and identity of will and equality of honor and good pleasure and identity of name. 7 On Division Division is the first cutting of a thing, for instance the animal is divided into rational and irrational. Subdivision is the second cutting of the same thing, for instance the animal is divided into mortal and immortal. Sub-subdivision is the cutting of a member, for instance the animal having been divided into rational and irrational, the rational is divided into mortal and immortal. But division and subdivision do not occur in all cases, but when not all are contained under the first division, for instance when the animal is divided into rational and irrational, there are found both among the rational herbivorous, that is, eating grass, and likewise among the irrational, carnivorous. Therefore, of necessity we make a subdivision, that is, a second cutting of the same animal, saying: The animal is divided into herbivorous and carnivorous. And there are 8 modes of division: -or as genus into species, as when you divide the animal into rational and irrational; -or as species into individuals, for instance man into Peter and Paul and the other particular men, -or as a whole into parts, and this in two ways, either into homogeneous parts or into heterogeneous parts. And homogeneous is when the sections admit both the name of the whole and of each other and the definition, for instance flesh is divided into many fleshes, and each part of the flesh is called flesh and admits the definition of flesh. But heterogeneous is the opposite, when the thing cut admits neither the name nor the definition of the whole or of each other, as if you were to divide Socrates into hands and feet and a head; for neither is the foot cut from Socrates called Socrates, nor does it admit the definition of Socrates. -or as a homonymous term into different meanings; and this again in two ways; for it either signifies a whole or a part. And a whole, as the word 'dog'; for it refers to the whole of a land dog and a celestial dog [star] and a sea dog [fish], which are each a whole and not a part of an animal. But as a part, when the name 'tongue' refers to both the end of a shoe and of a flute and of the tasting organ of animals, which are parts and not wholes. -or as substance into accidents, as when I say: Of men, some are white and some are black. -or as accident into substances, as when I say: Of white things, some are animate and some are inanimate. -or as accident into accidents, as when I say: Of cold things, some are white and some are black. -or as things from one and to one. From one, as from medicine a medical book, a medical drug; for from one thing, from medicine, they were named medical. And to one, as a healthy drug, a healthy food; for they look to one thing, health. But of things from one, some are spoken of as from a cause, as the image of a man is said to be from the true cause, the man, and others as named from something, as a medical book and such things. But it is necessary to know that in not one mode of division is there observed in the sections what is by nature prior and posterior, nor the more and the less, except in those from one and to one and from which is the naming. And what is by nature prior, you will find by seeking in the teaching concerning the prior; for our soul has two

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αὐτὰ δέξασθαι ὡς τὰ συνεφθαρμένα καὶ ἑνούμενα μένειν ἀσύγχυτα καὶ ἀδιάφθορα καὶ ἀναλλοίωτα ὡς τὰ παρακείμενα. Οὐκ ἔστιν οὖν ἡ ψυχὴ ἐν σώματι, ἀλλὰ τὸ σῶμα ἐν τῇ ψυχῇ. Ἰστέον δέ, ὥς τινες τῶν πατέρων τὸ τῆς κράσεως ὄνομα ἐπὶ τοῦ κατὰ Χριστὸν μυστηρίου οὐκ ἐδέξαντο, τὴν δὲ κατὰ σύνθεσιν ἕνωσιν ἅπαντες. Ἔστιν ἕνωσις καὶ ἡ κατὰ παράθεσιν· ἔοικε δὲ τῇ κατὰ ἁρμονίαν. Πάλιν ἕνωσις λέγεται προσωπική, ὅταν τις τὸ ἑτέρου ὑποδυόμενος πρόσωπον ἀντ' αὐτοῦ τοὺς ὑπὲρ αὐτοῦ ποιῆται λόγους, καὶ ἕνωσις σχετικὴ ὡς φίλου πρὸς φίλον. Ὁ δὲ Νεστόριος καὶ ἄλλας ἐπινοεῖ ἑνώσεις κατὰ τὴν ἀξίαν φημὶ καὶ ταυτοβουλίαν καὶ ὁμοτιμίαν καὶ εὐδοκίαν καὶ ὁμωνυμίαν. 7 Περὶ διαιρέσεως ∆ιαίρεσίς ἐστι πρώτη τομὴ ἡ τοῦ πράγματος, οἷον τὸ ζῷον διαιρεῖται εἰς λογικὸν καὶ ἄλογον. Ἐπιδιαίρεσίς ἐστιν ἡ δευτέρα τομὴ τοῦ αὐτοῦ πράγματος, οἷον τὸ ζῷον διαιρεῖται εἰς θνητὸν καὶ ἀθάνατον. Ὑποδιαίρεσίς ἐστιν ἡ τοῦ σκέλους τομή, οἷον τοῦ ζῴου διαιρεθέντος εἰς λογικὸν καὶ ἄλογον τὸ λογικὸν διαιρεῖται εἰς θνητὸν καὶ ἀθάνατον. Οὐκ ἐπὶ πάντων δὲ γίνεται διαίρεσις καὶ ἐπιδιαίρεσις, ἀλλ' ὅτε μὴ πάντα περιέχονται ὑπὸ τὴν πρώτην διαίρεσιν, οἷον τοῦ ζῴου διαιρουμένου εἰς λογικὸν καὶ ἄλογον εὑρίσκονται καὶ ἐν τοῖς λογικοῖς ποηφάγα ἤγουν βοτάνην ἐσθίοντα καὶ ἐν τοῖς ἀλόγοις ὁμοίως κρεωφάγα. Ἀναγκαίως οὖν ποιούμεθα ἐπιδιαίρεσιν ἤγουν δευτέραν τομὴν τοῦ αὐτοῦ ζῴου λέγοντες· Τὸ ζῷον διαιρεῖται εἰς ποηφάγον καὶ κρεωφάγον. ∆ιαιρετικοὶ δὲ τρόποι εἰσὶν ηʹ· -ἢ ὡς γένος εἰς εἴδη, ὡς ὅταν διέλῃς τὸ ζῷον εἰς λογικὸν καὶ ἄλογον· -ἢ ὡς εἶδος εἰς ἄτομα οἷον ὁ ἄνθρωπος εἰς Πέτρον καὶ Παῦλον καὶ τοὺς λοιποὺς κατὰ μέρος ἀνθρώπους, -ἢ ὡς ὅλον εἰς μέρη καὶ τοῦτο διχῶς, ἢ εἰς ὁμοιομερῆ ἢ εἰς ἀνομοιομερῆ. Καὶ ὁμοιομερὲς μέν ἐστιν, ὅταν τὰ τμήματα τό τε ὄνομα τοῦ ὅλου καὶ ἀλλήλων καὶ τὸν ὁρισμὸν ἐπιδέχωνται, οἷον ἡ σὰρξ διαιρεῖται εἰς πολλὰς σάρκας, καὶ ἕκαστον μέρος τῆς σαρκὸς σὰρξ λέγεται καὶ τὸν ὁρισμὸν τῆς σαρκὸς ἐπιδέχεται. Ἀνομοιομερὲς δέ ἐστι τὸ ἀνάπαλιν, ὅταν τὸ τμηθὲν μὴ ἐπιδέξηται μήτε τὸ ὄνομα μήτε τὸν ὁρισμὸν μήτε ὅλου μήτε ἀλλήλων, ὡς ἵνα διέλῃς τὸν Σωκράτην εἰς χεῖρας καὶ πόδας καὶ κεφαλήν· οὔτε γὰρ ὁ τμηθεὶς ποῦς ἀπὸ Σωκράτους Σωκράτης λέγεται οὔτε τὸν ὁρισμὸν τοῦ Σωκράτους ἐπιδέχεται. -ἢ ὡς ὁμώνυμος φωνὴ εἰς διάφορα σημαινόμενα· καὶ τοῦτο πάλιν διχῶς· ἢ γὰρ ὅλον τι σημαίνει ἢ μέρος. Καὶ ὅλον μὲν ὡς ἡ κύων φωνή· φέρεται γὰρ ὅλον χερσαίου κυνὸς καὶ ἀστρῴου καὶ θαλαττίου, ἅπερ ὅλον τί εἰσι καὶ οὐ μέρος ζῴου. Ὡς δὲ μέρος, ὅτε τὸ τῆς γλώσσης ὄνομα φέρεται κατά τε ἄκρου τοῦ ὑποδήματος καὶ τοῦ αὐλοῦ καὶ τοῦ γευστικοῦ μορίου τῶν ζῴων, ἅτινα μέρη εἰσὶ καὶ οὐχ ὅλα. -ἢ ὡς οὐσία εἰς συμβεβηκότα, ὡς ὅταν εἴπω· Τῶν ἀνθρώπων οἱ μέν εἰσι λευκοὶ οἱ δὲ μέλανες. -ἢ ὡς συμβεβηκὸς εἰς οὐσίας, ὡς ὅταν εἴπω· Τῶν λευκῶν τὰ μὲν ἔμψυχα τὰ δὲ ἄψυχα. -ἢ ὡς συμβεβηκὸς εἰς συμβεβηκότα, ὡς ὅταν εἴπω· Τῶν ψυχρῶν τὰ μὲν λευκὰ τὰ δὲ μελανά. -ἢ ὡς τὰ ἀφ' ἑνὸς καὶ πρὸς ἕν. Ἀφ' ἑνὸς μὲν ὡς ἀπὸ τῆς ἰατρικῆς ἰατρικὸν βιβλίον, ἰατρικὸν φάρμακον· ἀπὸ γὰρ ἑνός, τῆς ἰατρικῆς, ὠνομάσθησαν ἰατρικά. Πρὸς ἓν δὲ ὡς ὑγιεινὸν φάρμακον, ὑγιεινὸν βρῶμα· πρὸς ἓν γὰρ βλέπουσι, τὴν ὑγίειαν. Τῶν δὲ ἀφ' ἑνὸς τὰ μὲν ἔκ τινος αἰτίου λέγεται, ὡς ἡ εἰκὼν τοῦ ἀνθρώπου ἐξ ἀληθινοῦ αἰτίου τοῦ ἀνθρώπου λέγεται, τὰ δὲ ὡς ἀπό τινος ἐξειρημένα ὡς ἰατρικὸν βιβλίον καὶ τὰ τοιαῦτα. ∆εῖ δὲ γινώσκειν, ὡς οὐδ' ἐν ἑνὶ τρόπῳ τῆς διαιρέσεως θεωρεῖται ἐν τοῖς τμήμασιν τὸ φύσει πρότερον καὶ ὕστερον οὐδὲ τὸ μᾶλλον καὶ ἧττον, εἰ μὴ ἐν τοῖς ἀφ' ἑνὸς καὶ πρὸς ἓν καὶ ἐξ οὗ ἡ ὀνομασία. Τί δέ ἐστι φύσει πρότερον, ἐν τῇ περὶ τοῦ προτέρου διδασκαλίᾳ ζητῶν εὑρήσεις· ἡ γὰρ ἡμετέρα ψυχὴ διττὰς ἔχει