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But it is impossible for two hypostases not to differ from each other in their accidents and to differ from each other in number. And one should know that the characteristic properties are the accidents that characterize the hypostasis. 12 On division. Division is the first cutting of a thing, for example, animal is divided into rational and irrational; (ῃ. ι. 20-27) but subdivision is a cutting and division of one part of the two sections, for example, after animal has been divided into rational and irrational, we divide the one part, that is, the rational, into mortal and immortal; and super-division is when, having made a division of a thing, I make again another division of the same thing, for example, man is divided into male and female -behold, a division-and again man is divided into soul and body-behold, a super-division. But division and super-division do not always occur, but when not all things are contained under the first division; for behold, both in the male and in the female are observed soul and body. And one must know that the two species cut from the same genus are said to be counter-divided, for example, animal is divided into rational and irrational, which are said to be counter-divided. And there are eight modes of division: -or as a genus into species, for example, animal is divided into rational and irrational, -or as a species into individuals, for example, man is divided into Peter and Paul and into the rest of individual men, -or as a whole into parts; and this in two ways, either into homogeneous or heterogeneous parts. Therefore, parts are homogeneous when the parts admit the name and the definition of the whole and of each other, as when we cut flesh into many pieces of flesh, and each part of the flesh is called flesh and admits the definition of flesh. But parts are heterogeneous when the parts admit neither the name nor the definition of either the whole or of each other, as when we divide Socrates into head, feet, and hands; for neither the head nor the feet nor the hands admit the name or the definition of Socrates or of each other. -or as a homonymous term into different significations, and this in two ways: either as a whole or as a part. As a whole, as the term 'dog'; for it is applied to the land dog and the star dog (constellation) and the sea dog (dogfish), which are certain wholes and not part of an animal; but as a part, when the name 'tongue' is applied to the end of a shoe and the end of a flute and the tasting organ of animals, which are parts and not wholes. -or as a substance into its accidents, as when I say: Of men, some are white, others are black; -or as an accident into substances, as when I say: Of white things, some are animate, others inanimate; -or as an accident into accidents, as when I say: Of cold things, some are dry, others are moist, -or as things from one and toward one; 'from one', for example, from the medical art come a medical book, a medical instrument, and 'toward one', for example, a healthy drug, a healthy food; for they look toward one thing, health. In this mode, therefore, being is divided into substance and accident. But it is necessary to know that in not one mode of division is there observed in the sections the prior and posterior by nature nor the more and less, except in those from one and toward one. 13 On the prior by nature. Therefore, prior by nature is that which co-introduces and is not co-introduced, and co-destroys and is not co-destroyed, for example, animal is by nature prior to man. For if animal is destroyed and does not exist, by necessity man will not exist either; animal

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Ἀδύνατον δὲ δύο ὑποστάσεις μὴ διαφέρειν ἀλλήλων τοῖς συμβεβηκόσι καὶ ἀριθμῷ διαφέρειν ἀλλήλων. Χρὴ δὲ γινώσκειν, ὅτι τὰ χαρακτηριστικὰ ἰδιώματα τὰ συμβεβηκότα εἰσὶ τὰ χαρακτηρίζοντα τὴν ὑπόστασιν. 12 Περὶ διαιρέσεως. ∆ιαίρεσίς ἐστιν ἡ πρώτη τομὴ τοῦ πράγματος, οἷον τὸ ζῷον διαιρεῖται εἰς λογικὸν καὶ ἄλογον· (ῃ. ι. 20-27) ὑποδιαίρεσις δὲ τοῦ ἑνὸς μέρους τῶν δύο τμημάτων τομὴ καὶ διαίρεσις, οἷον τοῦ ζῴου διαιρεθέντος εἰς λογικὸν καὶ ἄλογον τὸ ἓν μέρος ἤγουν τὸ λογικὸν διαιροῦμεν εἰς θνητὸν καὶ ἀθάνατον· ἐπιδιαίρεσις δέ, ὅταν ποιήσας διαίρεσιν πράγματος ποιήσω πάλιν ἄλλην διαίρεσιν πράγματος τοῦ αὐτοῦ, οἷον διαιρεῖται ὁ ἄνθρωπος εἰς ἄρσεν καὶ θῆλυ -ἰδοὺ διαίρεσις-καὶ πάλιν διαιρεῖται ὁ ἄνθρωπος εἰς ψυχὴν καὶ σῶμα-ἰδοὺ ἐπιδιαίρεσις. Οὐ πάν τοτε δὲ γίνεται διαίρεσις καὶ ἐπιδιαίρεσις, ἀλλ' ὅτε μὴ πάντα περιέχονται ὑπὸ τὴν πρώτην διαίρεσιν· ἰδοὺ γὰρ καὶ ἐν τῷ ἄῤῥενι καὶ ἐν τῇ θηλείᾳ θεωρεῖται ψυχὴ καὶ σῶμα. Χρὴ δὲ γινώσκειν, ὅτι ἀντιδιαιρούμενα λέγονται τὰ δύο εἴδη τὰ ἐκ τοῦ αὐτοῦ γένους τμηθέντα, οἷον τὸ ζῷον διαιρεῖται εἰς λογικὸν καὶ ἄλογον, ἃ ἀντιδιαιρούμενα λέγονται. Εἰσὶ δὲ διαιρετικοὶ τρόποι ὀκτώ· -ἢ ὡς γένος εἰς εἴδη, οἷον τὸ ζῷον διαιρεῖται εἰς λογικὸν καὶ ἄλογον, -ἢ ὡς εἶδος εἰς ἄτομα, οἷον ὁ ἄνθρωπος διαιρεῖται εἰς Πέτρον καὶ Παῦλον καὶ εἰς τοὺς λοιποὺς κατὰ μέρος ἀνθρώπους, -ἢ ὡς ὅλον εἰς μέρη· καὶ τοῦτο διχῶς, ἢ ὁμοιομερῆ ἢ ἀνομοιομερῆ. Ὁμοιομερῆ μὲν οὖν εἰσιν, ὅτε τὰ μέρη ἐπιδέχονται τὸ ὄνομα καὶ τὸν ὁρισμὸν τοῦ ὅλου καὶ ἀλλήλων, ὡς ὅταν τέμνωμεν σάρκα εἰς πολλὰς σάρκας, καὶ ἕκαστον μέρος τῆς σαρκὸς σὰρξ λέγεται καὶ τὸν ὁρισμὸν τῆς σαρκὸς ἐπιδέχεται. Ἀνομοιομερῆ δέ, ὅτε τὰ μέρη μήτε τὸ ὄνομα μήτε τὸν ὁρισμὸν ἐπιδέχονται μήτε τοῦ ὅλου μήτε ἀλλήλων, ὡς ὅταν διέλωμεν τὸν Σωκράτην εἰς κεφαλήν, πόδας καὶ χεῖρας· οὔτε γὰρ ἡ κεφαλὴ οὔτε οἱ πόδες οὔτε αἱ χεῖρες ἐπιδέχονται τὸ ὄνομα ἢ τὸν ὁρισμὸν τοῦ Σωκράτους οὔτε ἀλλήλων. -ἢ ὡς ὁμώνυμος φωνὴ εἰς διάφορα σημαινόμενα, καὶ τοῦτο διχῶς· ἢ ὡς ὅλον ἢ ὡς μέρος. Ὡς ὅλον μὲν ὡς ἡ κύων φωνή· φέρεται γὰρ κατά τε χερσαίου κυνὸς καὶ ἀστρῴου καὶ θαλαττίου, ἅπερ ὅλον τί εἰσι καὶ οὐ μέρος ζῴου· ὡς δὲ μέρος, ὅτε τὸ τῆς γλώσσης ὄνομα φέρεται κατὰ τοῦ ἄκρου τοῦ ὑποδήματος καὶ τοῦ ἄκρου 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 συμβεβηκότα 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 ξηρὰ τὰ δὲ ὑγρά, -ἢ ὡς τὰ ἀφ' ἑνὸς καὶ πρὸς ἕν· ἀφ' ἑνὸς μὲν ὡς ἀπὸ τῆς ἰατρικῆς ἰατρικὸν βιβλίον, ἰατρικὸν ἐργαλεῖον, πρὸς ἓν δὲ ὡς ὑγιεινὸν φάρμακον, ὑγιεινὸν βρῶμα· πρὸς ἓν γὰρ βλέπουσι, τὴν ὑγίειαν. Κατὰ τοῦτον οὖν τὸν τρόπον διαιρεῖται τὸ ὂν εἰς οὐσίαν καὶ συμβεβηκός. ∆εῖ δὲ γινώσκειν, ὡς οὐδὲ ἐν ἑνὶ τρόπῳ τῆς διαιρέσεως θεωρεῖται ἐν τοῖς τμήμασι τὸ φύσει πρότερον καὶ ὕστερον οὐδὲ τὸ μᾶλλον καὶ ἧττον, εἰ μὴ ἐν τοῖς ἀφ' ἑνὸς καὶ πρὸς ἕν. 13 Περὶ τοῦ φύσει προτέρου. Φύσει οὖν πρότερόν ἐστι τὸ συνεισφέρον καὶ μὴ συνεισφερόμενον καὶ συναναιροῦν καὶ μὴ συναναιρούμενον, οἷον τὸ ζῷον φύσει πρότερόν ἐστι τοῦ ἀνθρώπου. Ἀναιρουμένου γὰρ καὶ μὴ ὄντος ζῴου ἐξ ἀνάγκης οὐδὲ ἄνθρωπος ἔσται· ζῷον