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(for every creature is defined by the creator), that which appears in transformation and not according to essence, that is, is hard to define, as in the case of angels and demons and the soul. The definition of definitions is he who defines all things, but is himself defined by nothing. Union is a convergence of different things. Concerning the difference of the Word. The Word is he who is essentially ever present with the Father. The Word is internal, that which is spoken in the heart. The Word is a messenger of thought and without hypostasis. The one, therefore, is called essential and hypostatic, the other internal, the other uttered. Only-begotten is he before whom nor after whom no other has been begotten. Composition is the complete interpenetration of the parts into one another. Composition is to make one thing out of another and another, either divisibly or confusedly or in this way and that. Composition is that which is constituted from different things and does not make known the property of each. Division is that which has come to be on its own and part by part and in no way in relation to another. Division is that which has made the simple into the complex distinctly. Division is the first cutting of the thing, subdivision is the cutting of one of the cut parts, and further division is the second cutting of the same thing; for example, animal is divided into rational and irrational—this is division—, the rational into mortal and immortal—this is subdivision—, again the animal is divided into flesh-eating and grass-eating—this is further division. Divisible is that which is divided, indivisible is that which is not divided. 10 <Concerning the five predicables> Genus is that which is predicated of many things differing in species, in respect of their essence. Genus also signifies the fatherland, as when we say Peter is a Galilean by birth. It also signifies the beginning of the generation of some, as when we say those from Israel are Israelites by race. Genus is a thing considered in itself. Species is used with two meanings; for species is also called form, for example 'a form, in the first place, worthy of a tyranny'. Species is also called that which is divided from the genus, as when we call man a species of animal. Species is that which is ranked under the genus. And again, species is that of which the genus is predicated in respect of its essence. And again, species is that which is predicated of many things differing in number, in respect of their essence. But this is the definition of the most specific species. The most general genus is the first genus, which being a genus is not a species, that is, that which does not have another genus above it from which it is cut, such as substance. The most specific species is the last species, which being a species is not a genus because it does not have another species below it, but is immediately above the individuals as being divided into them, of which the definition is: That which is predicated of many things differing in number, in respect of their essence. But those between the most general genus and the most specific species are called subordinate genera and species. Difference is spoken of in three ways: commonly, specially, and most specially. Difference which is called common difference is the separable accident, because it is observed commonly in every species, as for instance when this one differs from that one in being healthy and being sick, in being in motion and being at rest, in sitting and standing. Difference which is called special difference is the inseparable accident, because it is not present in every species but in some, as for instance when this one differs from that one in being snub-nosed or blue-eyed or bald. Difference is that which is called most special by the philosophers, which is also the essential difference, by which the species exceeds the genus. And again, difference is that which is predicated of many things differing in species, in respect of their quality.

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(πᾶν γὰρ κτίσμα ὑπὸ τοῦ κτίστου ὁρίζεται), δυσόριστον τὸ ἐν μετασχηματισμῷ καὶ οὐ κατ' οὐσίαν, ὅ ἐστιν, ἐπιφαινόμενον, ὡς ἐπὶ τῶν ἀγγέλων καὶ τῶν δαιμόνων καὶ τῆς ψυχῆς. Ὅρος τῶν ὅρων ἐστὶν ὁ πάντα μὲν ὁρίζων, αὐτὸς δὲ ὑπ' οὐδενὸς ὁριζόμενος. Ἕνωσίς ἐστι διαφόρων πραγμάτων συνδρομή. Περὶ διαφορᾶς λόγου. Λόγος ἐστὶν ὁ οὐσιωδῶς τῷ πατρὶ ἀεὶ συμπαρών. Λόγος ἐστὶν ἐνδιάθετος ὁ ἐν καρδίᾳ λαλούμενος. Λόγος ἐστὶν ἄγγελος νοήματος καὶ ἀνυπόστατος. Ὁ μὲν οὖν ἀκούει οὐσιώδης καὶ ἐνυπόστατος, ὁ δὲ ἐνδιάθετος, ὁ δὲ προφορικός. Μονογενής ἐστιν, οὗ οὐδὲ πρὸ οὐδὲ μετὰ ἄλλος γεγέννηται. Σύνθεσίς ἐστι δι' ὅλου τῶν μερῶν εἰς ἄλληλα περιχώρησις. Σύνθεσίς ἐστι τὸ ἐξ ἄλλου καὶ ἄλλου εἰς ἓν ποιῆσαι ἢ διαιρετῶς ἢ συγκεχυμένως ἢ οὕτως καὶ οὕτως. Σύνθεσίς ἐστι τὸ ἐκ διαφόρων συνεστὸς καὶ τὴν ἑκάστου ἰδιότητα μὴ γνωρίζον. ∆ιαίρεσίς ἐστι τὸ ἰδίᾳ καὶ ἀνὰ μέρος καὶ μηδαμῶς πρὸς ἕτερον γεγονός. ∆ιαίρεσίς ἐστιν ἡ τὸ μονοειδὲς εἰς πολυειδὲς ἀπεσχοινισμένως ποιήσασα. ∆ιαίρεσίς ἐστιν ἡ πρώτη τομὴ τοῦ πράγματος, ὑποδιαίρεσις δὲ ἡ τοῦ ἑνὸς τῶν τμηθέντων σκελῶν τομή, ἐπιδιαίρεσις δὲ ἡ δευτέρα τομὴ τοῦ αὐτοῦ πράγματος· οἷον τὸ ζῷον διαιρεῖται εἰς λογικὸν καὶ ἄλογον- ἰδοὺ διαίρεσις-, τὸ λογικὸν εἰς θνητὸν καὶ ἀθάνατον-ἰδοὺ ὑποδιαίρεσις-, πάλιν τὸ ζῷον διαιρεῖται εἰς κρεωφάγον καὶ ποηφάγον- ἰδοὺ ἐπιδιαίρεσις. ∆ιαιρετόν ἐστι τὸ διαιρούμενον, ἀδιαίρετόν ἐστι τὸ μὴ διαιρούμενον. 10 <Περὶ τῶν πέντε φωνῶν> Γένος ἐστι τὸ κατὰ πλειόνων καὶ διαφερόντων τῷ εἴδει ἐν τῷ τί ἐστι κατηγορούμενον. Σημαίνει δὲ τὸ γένος καὶ τὴν πατρίδα, ὡς ὅταν λέγωμεν τὸν Πέτρον Γαλιλαῖον τῷ γένει. Σημαίνει δὲ καὶ τὴν ἀρχὴν τῆς τινων γενέσεως, ὡς ὅταν λέγωμεν τοὺς ἐξ Ἰσραὴλ Ἰσραηλίτας τῷ γένει. Γένος ἐστὶ τὸ καθ' ἑαυτὸ θεωρούμενον πρᾶγμα. Τὸ εἶδος κατὰ δύο σημαινομένων φέρεται· λέγεται γὰρ εἶδος καὶ ἡ μορφή, οἷον «πρῶτον μὲν εἶδος ἄξιον τυραννίδος». Λέγεται εἶδος καὶ τὸ ἀπὸ τοῦ γένους διαιρούμενον, ὡς ὅταν τὸν ἄνθρωπον εἶδος λέγωμεν τοῦ ζῴου. Εἶδός ἐστι τὸ ὑπὸ τὸ γένος ταττόμενον. Καὶ πάλιν εἶδός ἐστιν, οὗ τὸ γένος ἐν τῷ τί ἐστι κατηγορεῖται. Καὶ πάλιν εἶδός ἐστι τὸ κατὰ πλειόνων καὶ διαφερόντων τῷ ἀριθμῷ ἐν τῷ τί ἐστι κατηγορούμενον. Οὗτος δὲ ὁ ὁρισμὸς τοῦ εἰδικωτάτου εἴδους ἐστί. Γενικώτατον γένος ἐστὶ τὸ πρῶτον γένος, ὃ γένος ὂν οὐκ ἔστιν εἶδος, ἤγουν τὸ μὴ ἔχον ἐπάνω αὐτοῦ ἕτερον γένος, ἐξ οὗ τέμνεται ὡς οὐσία. Εἰδικώτατον εἶδός ἐστι τὸ ἔσχατον εἶδος, ὃ εἶδος ὂν οὐκ ἔστι γένος διὰ τὸ μὴ ἔχειν ὑποκάτω αὐτοῦ ἕτερον εἶδος, ἀλλὰ προσεχῶς ἐπάνω τῶν ἀτόμων ὂν ὡς εἰς αὐτὰ διαιρούμενον, οὗ ὅρος ἐστί· Τὸ κατὰ πλειόνων καὶ διαφερόντων τῷ ἀριθμῷ ἐν τῷ τί ἐστι κατηγορούμενον. Τὰ δὲ μεταξὺ τοῦ γενικωτάτου γένους καὶ τῶν εἰδικωτάτων εἰδῶν γένη τε καὶ εἴδη ὑπάλληλα λέγεται. ∆ιαφορὰ τριχῶς λέγεται καὶ κοινῶς καὶ ἰδίως καὶ ἰδιαίτατα. ∆ιαφορά ἐστιν ἡ λεγομένη κοινῶς διαφορὰ τὸ χωριστὸν συμβεβηκός, διότι παντὶ τῷ εἴδει κοινῶς ἐνθεωρεῖται, οἷον ὡς ὅταν ὁ δεῖνα τοῦδε διαφέρῃ κατὰ τὸ ὑγιαίνειν καὶ νοσεῖν, κατὰ τὸ κινεῖσθαι καὶ ἠρεμεῖν, κατὰ τὸ καθέζεσθαι καὶ ἵστασθαι. ∆ιαφορά ἐστιν ἡ λεγομένη ἰδίως διαφορὰ τὸ ἀχώριστον συμβεβηκός, διότι οὐ παντὶ τῷ εἴδει πρόσεστιν ἀλλά τισιν, οἷον ὡς ὅταν ὁ δεῖνα τοῦδε διαφέρῃ κατὰ τὸ σιμὸν ἢ γλαυκὸν ἢ φαλακρόν. ∆ιαφορά ἐστιν ἡ ἰδιαίτατα παρὰ τοῖς φιλοσόφοις καλουμένη, ἥτις καὶ οὐσιώδης ὑπάρχει διαφορά, ᾗτινι περισσεύει τὸ εἶδος τοῦ γένους. Καὶ πάλιν διαφορά ἐστι τὸ κατὰ πλειόνων καὶ διαφερόντων τῷ εἴδει ἐν τῷ ὁποῖόν τί ἐστι κατηγορούμενον.