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A difference is likewise that which is naturally suited to separate essentially things under the same genus. A difference is likewise that by which each thing differs essentially. A difference is that which makes another species and that which is included in the definition. A difference is a principle according to which the otherness of the things signified is naturally preserved in relation to each other. Sameness is an unchangeableness according to which the principle of the thing signified possesses the monadic in every way, with no kind of difference being known. But it must be known that sameness is taken in three ways. For there is sameness in genus, as when we say a man and a horse are the same, insofar as both are animals. There is also sameness in species, as when we say that Peter and John are the same in species, insofar as both are men. Again, there is sameness in number, as when we say that Peter himself is the same as himself. And difference, too, is taken in a threefold way. For there is difference in genus and difference in species and again in number. A property is that which is fitting to one nature and is convertible with the definiendum, like the capacity to laugh in man and the capacity to neigh in a horse. Concerning this, the account for the philosophers is of that which belongs to all and to only and always, which they call a super-essential property. A property is that which belongs to all and to only the species and always. An idiom is that which is known specifically in that in which it is, and only, but not in another. An idiom again is the figure and thing significant of every substance. An idiom is that which signifies the existence of that of which it is. An accident is that which comes to be and passes away without the destruction of the subject. An accident is that which can belong and not belong to the same thing. An accident is that which, being in something not as a part, cannot exist apart from that in which it is. An accident is both the separable, such as heat, coldness, whiteness, and the inseparable, such as hookedness in a nose and gray-eyedness in an eye. Generic is that which contains the genus in itself. Specific is that which contains the species in itself. Specific is the substance, that is, the nature. Comprehensive is that which gathers and fulfills the particulars in itself. 11 <On substance and form and nature> Substance is that which subsists through the whole and does not need another in order to be. Substance is the existence of each thing. Substance is the common nature of beings, according to which both the individuals and the species have communion with one another, being referred to one and the same definition of substance. And substance is a thing that subsists, self-subsistent. Substance is everything that subsists according to its own existence and does not have its being in another. Substance is primarily and properly everything that is self-subsistent and does not have its being in another. Substance is properly said to be being itself, which does not need another for existence. Substance is a common and indefinite name, predicated with equal honor of all the hypostases under it. Substance is that which exists not in one only but in many and different things in number, and is not contemplated more in one and less in another. Substance is that which is predicated of the underlying hypostases and is contemplated equally and with the same honor in all of them. Substance is that which, being the same and one in number, is receptive of contraries in turn; this definition, for the most part, the outsiders have posited of what is called by them particular substance. Substance is that which is predicated in the "what it is" of many things differing in number, and is present with all and imparts equally of its own name and reality. Form is called and understood as this visible species of the body. But properly form was taken as substance by the fathers, just as also by the apostle; for in the case of the invisible God it is unlawful and impious to say that form is species, that is, shape. Form is that which is contemplated according to its own theory and is not in need of another for its own manifestation. Form is that which is in itself and of communion of another

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∆ιαφορὰ ὁμοίως ἐστὶ τὸ χωρίζειν πεφυκὸς τὰ ὑπὸ τὸ αὐτὸ γένος οὐσιωδῶς. ∆ιαφορὰ ὡσαύτως ἐστίν, ὅτῳ διαφέρει ἕκαστον οὐσιωδῶς. ∆ιαφορά ἐστιν ἡ ἕτερον εἶδος ποιοῦσα καὶ ἡ ἐν τῷ ὅρῳ παραλαμβανομένη. ∆ιαφορά ἐστι λόγος, καθ' ὃν ἡ πρὸς ἄλληλα τῶν σημαινομένων ἑτερότης σῴζεσθαι πέφυκεν. Ταυτότης δέ ἐστιν ἀπαραλλαξία, καθ' ἣν ὁ τοῦ σημαινομένου λόγος τὸ πάντῃ κέκτηται μοναδικὸν μηδενὶ τρόπῳ διαφορᾶς γνωριζομένης. Ἰστέον δέ, ὅτι ἡ ταυτότης κατὰ τρεῖς τρόπους λαμβάνεται. Ἔστι γὰρ ταὐτὸν τῷ γένει, ὡς ὅταν εἴπωμεν ταὐτὸν ἄνθρωπον καὶ τὸν ἵππον, καθὸ ἀμφότερα ζῷά ἐστιν. Ἔστι ταὐτὸν καὶ τῷ εἴδει, ὡς ὅταν εἴπωμεν τὸν Πέτρον καὶ τὸν Ἰωάννην ταὐτὸν εἶναι τῷ εἴδει, καθὸ ἀμφότεροι ἄνθρωποί εἰσι. Πάλιν ἐστὶ ταὐτὸν τῷ ἀριθμῷ, ὡς ὅταν εἴπωμεν τὸν Πέτρον αὐτὸν ἑαυτῷ ταὐτὸν εἶναι. Καὶ ἡ διαφορὰ δὲ τριττῶς λαμβάνεται. Ἔστι γὰρ διαφορὰ τῷ γένει καὶ διαφορὰ τῷ εἴδει καὶ πάλιν τῷ ἀριθμῷ. Ἴδιόν ἐστι τὸ μιᾷ φύσει ἁρμόζον καὶ ἀντιστρέφον πρὸς τὸ ὁριστὸν ὥσπερ τὸ γελαστικὸν τοῦ ἀνθρώπου καὶ χρεμετιστικὸν τοῦ ἵππου. Περὶ τούτου ὁ λόγος τοῖς φιλοσόφοις τοῦ παντὶ καὶ μόνῳ καὶ ἀεὶ ὑπάρχοντος, ὥσπερ ἴδιον ἐπεισουσιῶδες καλοῦσιν. Ἴδιόν ἐστι τὸ παντὶ καὶ μόνῳ τῷ εἴδει καὶ ἀεὶ ὑπάρχον. Ἰδίωμά ἐστι τὸ ἰδικῶς, ἐν ᾧ ἐστι, καὶ μόνον γνωριζόμενον, ἐν ἑτέρῳ δὲ οὔ. Ἰδίωμα πάλιν ἐστὶ τὸ σημαντικὸν πάσης οὐσίας σχῆμά τε καὶ πρᾶγμα. Ἰδίωμά ἐστι τὸ σημαῖνον τούτου, οὗ ἐστι, τὴν ὕπαρξιν. Συμβεβηκός ἐστιν, ὃ γίνεται καὶ ἀπογίνεται χωρὶς τῆς τοῦ ὑποκειμένου φθορᾶς. Συμβεβηκός ἐστιν, ὃ ἐνδέχεται τῷ αὐτῷ ὑπάρχειν καὶ μὴ ὑπάρχειν. Συμβεβηκός ἐστιν, ὃ ἔν τινι μὴ ὡς μέρος ὑπάρχον ἀδύνατον χωρὶς εἶναι τοῦ, ἐν ᾧ ἐστι. Συμβεβηκός ἐστι τό τε χωριστὸν οἷον θερμότης, ψυχρότης, λευκότης, καὶ τὸ ἀχώριστον οἷον ἐν ῥινὶ γρυπότης καὶ ἡ ἐν ὀφθαλμῷ γλαυκότης. Γενικόν ἐστι τὸ ἐν ἑαυτῷ τὸ γένος περιέχον. Εἰδικόν ἐστι τὸ ἐν ἑαυτῷ τὸ εἶδος περιέχον. Εἰδικόν ἐστιν ἡ οὐσία ἤγουν ἡ φύσις. Περιεκτικόν ἐστιν τὸ ἐν ἑαυτῷ τὰ μερικὰ συνάγον καὶ ἀναπληροῦν. 11 <Περὶ οὐσίας καὶ μορφῆς καὶ φύσεως> Οὐσία ἐστὶ τὸ δι' ὅλου ὑφεστὸς καὶ ἑτέρου μὴ δεόμενον εἰς τὸ εἶναι. Οὐσία ἐστὶν ἡ ἑκάστου ὕπαρξις. Οὐσία ἐστὶν ἡ κοινὴ τῶν ὄντων φύσις, καθ' ἣν καὶ τὰ ἄτομα καὶ τὰ εἴδη ἀλλήλοις κοινωνοῦσιν ὑπὸ ἕνα καὶ τὸν αὐτὸν ὅρον τῆς οὐσίας ἀναφερόμενα. Ἔστι δὲ οὐσία πρᾶγμα ὑφεστὸς αὐθυπόστατον. Οὐσία ἐστὶ πᾶν τὸ κατ' ἰδίαν ὕπαρξιν ὑφεστὸς καὶ μὴ ἐν ἄλλῳ τὸ εἶναι ἔχον. Οὐσία ἐστὶ πρώτως καὶ κυρίως πᾶν, ὅτιπερ αὐθυπόστατόν ἐστι καὶ μὴ ἐν ἑτέρῳ ἔχει τὸ εἶναι. Οὐσία κυρίως λέγεται αὐτὸ τὸ ὂν τὸ μὴ δεόμενον ἑτέρου πρὸς ὕπαρξιν. Οὐσία ἐστὶν ὄνομα κοινὸν καὶ ἀόριστον κατὰ πασῶν τῶν ὑπ' αὐτὴν ὑποστάσεων ὁμοτίμως κατηγορούμενον. Οὐσία ἐστὶ τὸ οὐχ ἑνὶ μόνον ἀλλὰ πολλοῖς καὶ διαφόροις τῷ ἀριθμῷ ἐνυπάρχον καὶ οὔ τινι πλέον, τινὶ δὲ ἔλαττον ἐνθεωρούμενον. Οὐσία ἐστὶν ἡ καθ' ὑποκειμένων τῶν ὑποστάσεων λεγομένη καὶ ἐν πάσαις αὐταῖς ἐφίσης καὶ ὁμοτίμως θεωρουμένη. Οὐσία ἐστὶ τὸ ταὐτὸν καὶ ἓν ἀριθμῷ τῶν ἐναντίων παρὰ μέρος δεκτικόν· τοῦτον τὸν ὅρον ὡς ἐπίπαν οἱ ἔξω τῆς μερικῆς παρ' αὐτοῖς λεγομένης ἔθηκαν οὐσίας. Οὐσία ἐστὶν ἡ κατὰ πολλῶν καὶ διαφερόντων τῷ ἀριθμῷ ἐν τῷ τί ἐστι κατηγορουμένη καὶ πᾶσι συμπαροῦσα καὶ ἐφίσης μεταδιδοῦσα τοῦ οἰκείου ὀνόματος καὶ πράγματος. Μορφὴ καλεῖται καὶ λαμβάνεται τὸ ὁρώμενον τοῦτο τοῦ σώματος εἶδος. Κυρίως δὲ μορφὴ ἡ οὐσία ὑπὸ τῶν πατέρων ἐλήφθη ὥσπερ καὶ ὑπὸ τοῦ ἀποστόλου· ἀθέμιτον γὰρ ἐπὶ θεοῦ τοῦ ἀοράτου καὶ ἀσεβὲς τὴν μορφὴν εἶδος λέγειν ἤγουν σχῆμα. Μορφή ἐστιν ἡ κατ' ἰδίαν θεωρίαν θεωρουμένη καὶ ἑτέρου πρὸς τὴν αὐτῆς δήλωσιν ἀνενδεῶς ἔχουσα. Μορφή ἐστι τὸ καθ' ἑαυτὸ ὂν καὶ κοινωνίας ἑτέρου