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The categories outside of substance, even if they are accidents, each have constitutive and divisive differentiae, and each of them is a most general genus and has species and subordinate genera and most specific species. For it is altogether the case that, where there is genus, there are also divisive differentiae; for these are what divide the genera into species; and, where there are species, there are also constitutive differentiae; for these are what constitute the species. "The one" is taken in three ways: either by genus, as when we say a man and a horse are one and the same in genus; for they are under one genus, under "animal"; or by species, as when we say Socrates and Plato, being under one species, under "man," are one and the same in species; or by number, as when we say Socrates is one in himself, separated from the rest of men. 22 On being "in something." "In something" is taken in eleven ways: 1. as genus in a species, as "animal" is in the definition of man, being the genus of man; 2. as species in a genus, as "man" is in the division of "animal"; 3. in a place, as a priest in a temple; 4. in a time, as Noah in the time of the flood; 5. in a vessel, as wine in a mixing bowl; 6. as a whole in its parts, as Socrates is in his own members, head and hands and feet; but this is not "in something" but "in some things"; 7. as a part in a whole, as a head, a hand in Socrates; 8. as form in matter, as the form of a statue in the bronze; 9. as in the efficient cause, as all things are in God; 10. as in the final cause, as a bed is in the rest of men; for a bed is made for the rest of men; 11. as in a subject, as white is in a body. It should be known that parts are said to be "of a whole," but a whole is in no way "of parts," but a whole is "in parts." 23 On substance. Substance is a thing that exists in itself, not needing another for its constitution; and again, substance is everything whatsoever that is self-subsistent and does not have its being in another, that is, which does not exist through another nor has its existence in another nor needs another for its constitution, but exists in itself, in which also the accident has its existence; for color came to be for the sake of the body, in order to color it, and not the body for the sake of the color. And color exists in the body and not the body in the color; whence also it is called the color of the body and not the body of the color. Therefore, when the color often alters and changes, the substance, that is the body, does not change, but remains the same. Substance (ousia) is so called from "to be" (einai). 24 On nature. Nature is the principle of motion and of rest for each of the beings, for example, the earth is moved with respect to sprouting, but is at rest with respect to changing from place to place; for it is not moved from place to place. The principle and cause, therefore, of its motion and rest, according to which it is its nature to be so moved and to be at rest essentially, that is, naturally, and not accidentally, is called nature (physis) from being naturally so and existing. And this is nothing other than substance; for from the substance it has such a power, that is, motion and rest. And the substance is the cause of its motion and rest. Nature (physis) is so called from "to be by nature" (pephykenai). 25 On form. Form is a substance as it were formed and given species by the essential differentiae, which signifies the most specific species; for example, substance, having been formed and given species by being an ensouled and sensitive body and having constituted "animal," and then again having taken on "rational" and "mortal," constitutes the species of man. Which

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κατηγορίαι αἱ ἐκτὸς τῆς οὐσίας ἔχουσιν ἑκάστη, εἰ καὶ συμβεβηκότα εἰσί, συστατικὰς καὶ διαιρετικὰς διαφορὰς καὶ ἑκάστη αὐτῶν γενικώτατον γένος ἐστὶ καὶ ἔχει καὶ εἴδη καὶ γένη ὑπάλληλα καὶ εἰδικώτατα εἴδη. Πάντως γάρ, ὅτι, ἔνθα γένος, καὶ διαφοραὶ διαιρετικαί εἰσιν· αὗται γάρ εἰσιν αἱ διαιροῦσαι τὰ γένη εἰς εἴδη· καί, ἔνθα εἴδη, εἰσὶ καὶ συστατικαὶ διαφοραί· αὗται γάρ εἰσιν αἱ συνιστῶσαι τὰ εἴδη. Τὸ ἓν τριχῶς λαμβάνεται· ἢ γένει, οἷόν φαμεν ἄνθρωπον καὶ ἵππον ἓν τῷ γένει καὶ ταὐτόν· ὑφ' ἓν γὰρ γένος εἰσίν, ὑπὸ τὸ ζῷον· ἢ εἴδει, ὡς Σωκράτην φαμὲν καὶ Πλάτωνα ὑφ' ἓν εἶδος ὄντας, ὑπὸ τὸν ἄνθρωπον, ἓν εἶναι τῷ εἴδει καὶ ταὐτόν· ἢ ἀριθμῷ, ὡς Σωκράτην φαμὲν ἕνα εἶναι καθ' αὑτὸν τῶν λοιπῶν ἀνθρώπων κεχωρισμένον. 22 Περὶ τοῦ ἔν τινι. Τὸ ἔν τινι ἑνδεκαχῶς· αʹ ὡς γένος ἐν εἴδει ὡς τὸ ζῷον ἐν τῷ ὁρισμῷ τοῦ ἀνθρώπου γένος ὂν τοῦ ἀνθρώπου· βʹ ὡς εἶδος ἐν γένει ὡς ἄνθρωπος ἐν τῇ διαιρέσει τοῦ ζῴου· γʹ ἐν τόπῳ ὡς ἱερεὺς ἐν τῷ ναῷ· δʹ ἐν χρόνῳ ὡς Νῶε ἐν τῷ καιρῷ τοῦ κατακλυσμοῦ· εʹ ἐν ἀγγείῳ ὡς οἶνος ἐν κρατῆρι· ϛʹ ὡς ὅλον ἐν μέρεσιν ὡς Σωκράτης ἐν τοῖς οἰκείοις μέλεσι κεφαλῇ τε καὶ χερσὶ καὶ ποσί· τοῦτο δὲ οὐκ ἔστιν ἔν τινι ἀλλ' ἔν τισιν· ζʹ ὡς μέρος ἐν ὅλῳ ὡς κεφαλή, χεὶρ ἐν Σωκράτει· ηʹ ὡς εἶδος ἐν ὕλῃ ὡς τὸ εἶδος τοῦ ἀνδριάντος ἐν τῷ χαλκῷ· θʹ ὡς ἐν τῷ ποιητικῷ αἰτίῳ ὡς τὰ πάντα ἐν τῷ θεῷ· ιʹ ὡς ἐν τῷ τελικῷ αἰτίῳ ὡς ἡ κλίνη ἐν τῇ τῶν ἀνθρώπων ἀναπαύσει· διὰ τὴν ἀνάπαυσιν γὰρ τῶν ἀνθρώπων γίνεται κλίνη· ιαʹ ὡς ἐν ὑποκειμένῳ ὡς λευκὸν ἐν σώματι. Ἰστέον, ὅτι μέρη ὅλου λέγονται, ὅλον δὲ μερῶν οὐδαμῶς, ἀλλ' ὅλον ἐν μέρεσι. 23 Περὶ οὐσίας. Οὐσία ἐστὶ πρᾶγμα αὐθύπαρκτον μὴ δεόμενον ἑτέρου πρὸς σύστασιν· καὶ πάλιν οὐσία ἐστὶ πᾶν, ὅτιπερ αὐθυπόστατόν ἐστι καὶ μὴ ἐν ἑτέρῳ ἔχει τὸ εἶναι ἤγουν τὸ μὴ δι' ἄλλο ὂν μηδὲ ἐν ἑτέρῳ ἔχον τὴν ὕπαρξιν μηδὲ δεόμενον ἑτέρου πρὸς σύστασιν, ἀλλ' ἐν αὑτῷ ὄν, ἐν ᾧ καὶ τὸ συμβεβηκὸς ἔχει τὴν ὕπαρξιν· τὸ γὰρ χρῶμα διὰ τὸ σῶμα γέγονεν, ἵνα χρῴζῃ αὐτό, καὶ οὐ τὸ σῶμα διὰ τὸ χρῶμα. Καὶ τὸ χρῶμα ἐν τῷ σώματι ὑπάρχει καὶ οὐ τὸ σῶμα ἐν τῷ χρώματι· ὅθεν καὶ τὸ χρῶμα τοῦ σώματος λέγεται καὶ οὐ τὸ σῶμα τοῦ χρώματος. Πολλάκις τοιγαροῦν ἀλλασσομένου τοῦ χρώματος καὶ μεταβαλλομένου ἡ οὐσία οὐ μεταβάλλεται ἤγουν τὸ σῶμα, ἀλλὰ μένει τὸ αὐτό. Λέγεται δὲ οὐσία παρὰ τὸ εἶναι. 24 Περὶ φύσεως. Φύσις ἐστὶν ἀρχὴ τῆς ἑκάστου τῶν ὄντων κινήσεώς τε καὶ ἠρεμίας, οἷον ἡ γῆ κινεῖται μὲν κατὰ τὸ βλαστάνειν, ἠρεμεῖ δὲ κατὰ τὴν ἐκ τόπου εἰς τόπον μετάβασιν· οὐ γὰρ κινεῖται ἀπὸ τόπου εἰς τόπον. Ἡ οὖν ἀρχὴ καὶ ἡ αἰτία τῆς κινήσεώς τε καὶ τῆς ἠρεμίας αὐτῆς, καθ' ἣν πέφυκεν οὕτω κινεῖσθαι καὶ ἠρεμεῖν οὐσιωδῶς ἤγουν φυσικῶς καὶ οὐ κατὰ συμβεβηκός, φύσις λέγεται παρὰ τὸ τοιῶσδε πεφυκέναι τε καὶ ὑπάρχειν. Αὕτη δὲ οὐδὲν ἕτερόν ἐστιν εἰ μὴ οὐσία· ἐκ γὰρ τῆς οὐσίας ἔχει τὴν τοιαύτην δύναμιν ἤγουν τὴν κίνησιν καὶ ἠρεμίαν. Καὶ ἡ οὐσία ἐστὶν ἡ αἰτία τῆς κινήσεως αὐτῆς καὶ ἠρεμίας. Λέγεται δὲ φύσις παρὰ τὸ πεφυκέναι. 25 Περὶ μορφῆς. Μορφή ἐστιν ὑπὸ τῶν οὐσιωδῶν διαφορῶν οἱονεὶ μορφωθεῖσα καὶ εἰδοποιηθεῖσα οὐσία, ἥτις σημαίνει τὸ εἰδικώτατον εἶδος· οἷον ἡ οὐσία μορφωθεῖσα καὶ εἰδοποιηθεῖσα ὑπὸ τοῦ σώματος τοῦ ἐμψύχου καὶ αἰσθητικοῦ καὶ ἀποτελέσασα τὸ ζῷον, πάλιν τε προσλαβοῦσα τὸ λογικὸν καὶ τὸ θνητὸν ἀποτελεῖ τὸ τοῦ ἀνθρώπου εἶδος. Ὅπερ