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The subject receives the name and the definition of the predicate. -Per se is that which belongs to something primarily and essentially. 16 <Περὶ τῶν κατηγοριῶν ἕξεώς τε καὶ δυνάμεως> Quantity is a limit of number, or a composition of units. -Number is defined as a heap of units or a mass of units, but not a division of units. - Quality is that which shows in itself the difference from others. State is the natural activity and completeness of each thing, for instance, in the soul, temperance, courage, prudence, justice, and in the body, the completeness and proportion of the limbs and health. The failure and lack and complete removal of these is called privation. A state is a certain lasting quality; I call its offspring activity. A state is a certain quality that is hard to move and hard to change, but a disposition, which is distinguished from a state, is easy to change and easy to move. State, then, is said in one way of the activity of what is possessed and of the possessor, as of the weapon and the one armed, and of the garment and the one clothed. Secondly, the adventitious activities that are of a single form, whether they be physical or psychical; physical as heat in heated bodies, psychical as knowledge. In a third way, that which one does not yet have, but has an aptitude for receiving, which was the first meaning of "in potentiality". And in a fourth way, the natural quality or the natural state, as the heat of fire and the sight of one sleeping and the coldness of snow. And the fifth is the final activity, such as sight and heat; therefore, according to the fourth meaning, Aristotle took the opposition of contraries as according to privation and state, that is, of potentiality whether active or passive. Disposition is the particular quality of each thing according to accident. Potentiality is spoken of according to aptitude and according to state; according to aptitude, as when we say the child is potentially a grammarian, inasmuch as it has an aptitude for becoming a grammarian; according to state, as when we say the resting grammarian is potentially a grammarian, inasmuch as, even if he is not using the art, he knows it. Potentiality is again spoken of according to state, as when we say a child is spermatic, inasmuch as it is its nature to be spermatic and it is so in potentiality, even if not yet in actuality because of time; similarly also the grain of wheat is potentially an ear of corn according to its state, for it has a natural power to become an ear of corn. Potentiality is also called strength. Potentiality is also called an army, that is, the expeditionary forces. They are relatives, for which to be is the same as to be somehow related to something. These are relatives, for which to be is the same as being spoken of in relation to another. And they are called relatives, all those things which, just as they are, belong to other things; and at the same time they also correlate with one another. They are relatives, for which to be is the same as to be somehow related to something. But some have interpreted the description more clearly, that these are relatives, for which to be is the same as to be somehow related to another. -Where is an indication of place, for instance in Rome, in Alexandria. -When is an indication of time, for instance last year, today, tomorrow. -To be in a position is to have a position somehow in relation to another, for instance the body that is positioned somehow in such-and-such a position either for reclining or sitting. -To have is a substance around a substance, as a ring around the finger and a cloak around the body. - To do is to have in oneself the cause of the activity. -To undergo is to have in oneself and in another the cause of the undergoing. To make is said of the productive arts, I mean carpentry and such things; but to act, of those in which the end or result does not remain, as in flute-playing and dancing; but to contemplate, of studying astronomy, geometry, thinking and of

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τὸ ὄνομα καὶ τὸν ὅρον τοῦ κατηγορουμένου δέχεται τὸ ὑποκείμενον. -Καθ' αὑτό ἐστι τὸ πρώτως καὶ κατ' οὐσίαν προσόν τινι. 16 <Περὶ τῶν κατηγοριῶν ἕξεώς τε καὶ δυνάμεως> Ποσότης ἐστὶν ἀριθμοῦ πέρας ἤγουν μονάδων σύνθεσις. -Ἀριθμὸς ὁρίζεται σωρεία μονάδων ἢ χύμα μονάδων, οὐχὶ δὲ διαίρεσις μονάδων. - Ποιότης ἐστὶν ἡ τὴν διαφορὰν ἐκ τῶν ἄλλων ἐν ἑαυτῇ δεικνύουσα. Ἕξις ἐστὶν ἡ κατὰ φύσιν ἑκάστου ἐνέργεια καὶ ὁλοκληρία, οἷον ἐπὶ μὲν ψυχῆς σωφροσύνη, ἀνδρεία, φρόνησις, δικαιοσύνη, ἐπὶ δὲ σώματος τὸ ἐντελὲς τῶν μελῶν καὶ ἀνάλογον καὶ ἡ ὑγίεια. Ἡ δὲ τούτων αὐτῶν ἀτευξία καὶ διαμάρτησις καὶ καθ' ὅλου ἀναίρεσις λέγεται στέρησις. Ἕξις μέν ἐστι ποιότης τις ἔμμονος· τόκον δὲ ταύτης τὴν ἐνέργειαν λέγω. Ἕξις μέν ἐστι ποιότης τις δυσκίνητος καὶ δυσμετάβλητος, ἡ δὲ διάθεσις ἡ ἀντιδιαστελλομένη τῇ ἕξει εὐμετάβλητος καὶ εὐμετακίνητος. Ἕξις τοίνυν λέγεται ἡ καθ' ἕνα μὲν τρόπον ἐνέργεια τοῦ ἐχομένου καὶ τοῦ ἔχοντος ὡς τοῦ ὅπλου καὶ τοῦ ὡπλισμένου καὶ ἐνδύματος καὶ ἐνδυομένου. ∆εύτερον δὲ αἱ ἐπείσακτοι ἐνέργειαι αἱ μόνομοι οὖσαι, εἴτε φυσικαὶ εἴτε ψυχικαὶ ὦσι, φυσικαὶ μὲν ὡς θερμότης ἐν τοῖς θερμαινομένοις σώμασι, ψυχικαὶ δὲ ὡς ἐπιστήμη. Κατὰ τρίτον τρόπον, ὅπερ οὔπω μὲν ἔχει, ἐπιτηδειότητα δὲ ἔχει πρὸς τὸ δέξασθαι, ὅπερ ἦν τὸ πρῶτον σημαινόμενον τοῦ «δυνάμει». Κατὰ τέταρτον δὲ τρόπον ἡ φυσικὴ ποιότης ἤγουν ἡ φυσικὴ ἕξις ὡς ἡ θερμότης τοῦ πυρὸς καὶ τοῦ καθεύδοντος ἡ ὄψις καὶ τῆς χιόνος ἡ ψύξις. Καὶ ἡ πέμπτη δὲ ἡ τελικὴ ἐνέργεια ὡς ἡ ὅρασις καὶ ἡ θερμότης· κατὰ οὖν τὸ τέταρτον σημαινόμενον ἔλαβεν Ἀριστοτέλης τὴν ὡς κατὰ στέρησιν καὶ ἕξιν τῶν ἀντικειμένων ἀντίθεσιν ἤγουν τῆς δυνάμεως εἴτε τῆς ποιοτικῆς εἴτε τῆς παθητικῆς. ∆ιάθεσις δέ ἐστιν ἡ κατὰ συμβεβηκὸς τοιάδε ἑκάστου ποιότης. ∆ύναμις δὲ λέγεται ἡ μὲν κατ' ἐπιτηδειότητα, ἡ δὲ καθ' ἕξιν· κατ' ἐπιτηδειότητα μέν, ὡς ὅταν εἴπωμεν τὸ παιδίον δυνάμει γραμματικὸν εἶναι, καθὸ ἔχει ἐπιτηδειότητα πρὸς τὸ γενέσθαι γραμματικόν· καθ' ἕξιν δέ, ὡς ὅταν εἴπωμεν τὸν ἠρεμοῦντα γραμματικὸν δυνάμει γραμματικὸν εἶναι, καθό, εἰ καὶ μὴ κέχρηται τῇ τέχνῃ, γινώσκει αὐτήν. ∆ύναμις πάλιν λέγεται καθ' ἕξιν, ὡς ὅταν εἴπωμεν τὸ παιδίον σπερματικόν, καθὸ πέφυκεν εἶναι σπερματικὸν καὶ ἔστι δυνάμει, εἰ καὶ μήπω τῇ ἐνεργείᾳ διὰ τὸν χρόνον· ὡσαύτως καὶ ὁ κόκκος τοῦ σίτου δυνάμει τῇ καθ' ἕξιν ἐστὶ στάχυς, ἔχει γὰρ δύναμιν φυσικὴν γενέσθαι στάχυς. ∆ύναμις λέγεται καὶ ἡ ἰσχύς. ∆ύναμις λέγεται καὶ ἡ στρατεία τουτέστι τὰ ἐκστρατεύματα. Πρός τί εἰσιν, οἷς τὸ εἶναι ταὐτόν ἐστι τῷ πρός τί πως ἔχειν. Πρός τι ταῦτά ἐστιν, οἷς τὸ εἶναι ταὐτόν ἐστιν ἐν τῷ πρὸς ἕτερον λέγεσθαι. Πρός τι δὲ λέγεται, ὅσα αὐτά, ἅπερ ἐστίν, ἑτέρων ὑπάρχει· ἅμα δὲ καὶ ἀναστρέφει πρὸς ἄλληλα. Πρός τί εἰσιν, οἷς τὸ εἶναι ταὐτὸν τῷ πρός τί που ἔχει. Τινὲς δὲ σαφέστερον ἑρμήνευσαν τὴν ὑπογραφὴν, ὅτι ταῦτά εἰσι πρός τι, οἷς τὸ εἶναι ταὐτόν ἐστιν ἐν τῷ πως ἔχειν πρὸς ἕτερον. -Ποῦ ἐστι τόπου δήλωσις οἷον ἐν Ῥώμῃ, ἐν Ἀλεξανδρείᾳ. -Πότε ἐστὶ χρόνου δήλωσις οἷον πέρυσι, σήμερον, αὔριον. -Κεῖσθαί ἐστι τὸ ἔχον θέσιν πως πρὸς ἕτερον οἷον τὸ σῶμα τὸ κείμενόν πως πρὸς τὴν τοιάνδε θέσιν ἢ πρὸς ἀνάκλισιν ἢ καθέδραν. -Ἔχειν ἐστὶν οὐσία περὶ οὐσίαν ὡς δακτύλιος περὶ τὸν δάκτυλον καὶ ἱμάτιον περὶ τὸ σῶμα. - Ποιεῖν ἐστι τὸ ἐν ἑαυτῷ ἔχειν τὴν αἰτίαν τῆς ἐνεργείας. -Πάσχειν ἐστὶ τὸ ἐν ἑαυτῷ καὶ ἑτέρῳ ἔχειν τὴν αἰτίαν τοῦ πάσχειν. Ποιεῖν λέγεται ἐπὶ τῶν ποιητικῶν τεχνῶν, τεκτονικῆς φημι καὶ τῶν τοιούτων· πράττειν δέ, ἐφ' ὧν οὐ διαμένει τὸ τέλος ἤγουν τὸ ἀποτέλεσμα ὡς ἐπὶ τῆς αὐλητικῆς καὶ ὀρχηστικῆς· θεωρεῖν δὲ ἐπὶ τοῦ ἀστρονομεῖν, γεωμετρεῖν, νοεῖν καὶ τῶν