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Properties of difference and accident: that differences contain, but are not contained, whereas accidents are contained. For both contain the species, being predicated of multiple species, but the difference is not contained, because the same species does not admit of contrary differences, whereas the accident is contained, because the same species and the same individual admit of many accidents, often even contraries; -that difference does not admit of more and less, but accidents do; that contrary differences are unmixed, whereas contrary accidents are mixed. 27 Commonality and difference of species and property. Things common to species and property: that they are predicated convertibly of one another, that is, they are coextensive; that they are participated in equally; and to be participated in equally is for one not to impart itself more or less than the other to the participating individuals. Difference of species and property: that the species is essential, while the property is super-essential; that the species is always in actuality, while the property is both in potentiality and in actuality; further, things that have different definitions are themselves obviously different. 28 Commonality and difference of species and accident. Things common to species and accident: being predicated of multiple things. Difference of species and accident: that the species is predicated in the "what it is," while the accident is predicated in the "what sort of thing it is;" that participation in the species is of one, whereas one participates in accidents and many of them; that the species is by nature prior to accidents; that participation in the species is equal, whereas accidents admit of more and less. 29 Commonality and difference of property and inseparable accident. Things common to property and inseparable accident: that those things in which they inhere cannot subsist without them, and that both are always present. Difference of property and accident: that the property belongs to one species, while the accident to more; that the property is coextensive with the species, but the accident is not; that the accident admits of more and less, but the property in no way does. 30 Concerning hypostasis, the enhypostatic, and the anhypostatic. The name of hypostasis signifies two things: for spoken of simply it signifies simply substance, but hypostasis in itself signifies the individual and the distinct person. And the enhypostatic also signifies two things: for it signifies both that which simply is, in which sense we call not only simple substance but also accident enhypostatic. And it also signifies the hypostasis in itself, that is, the individual. And the anhypostatic is also spoken of in two ways: for the anhypostatic is also said of that which in no way and nowhere is. Again, accident is also called anhypostatic, because accident does not have its own existence, but subsists in the substance. 31 Concerning ousia and physis and morphe and atom and prosopon and hypostasis. The pagan philosophers, according to the aforementioned account, stated a difference between ousia and physis, calling ousia "simple being," and physis an ousia given form by the essential differences and having, along with simple being, also "being of a certain kind," whether rational or irrational, whether mortal or immortal, that is, as we say, the unchangeable and unalterable principle and cause and power implanted by the Creator in each species for motion, for the angels, for understanding and communicating thoughts to one another without uttered speech, for humans, for understanding and reasoning and communicating to one another through uttered speech the thoughts in the heart, for the irrational animals, the vital and sensory and respiratory motion, for plants, the nutritive and augmentative and generative power, for stones, that of being heated and being cooled and the transition from place to place by another's motion, that is, the inanimate. This they called physis, that is, the most specific species, such as angel, man, horse and the like, as being more universal and comprehensive of the hypostases and existing similarly and without omission in each of the hypostases contained by them. So they called the more particular hypostasis, and the more universal and containing the hypostases they called physis, and simple existence

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Ἴδια διαφορᾶς καὶ συμβεβηκότος· ὅτι αἱ μὲν διαφοραὶ περιέχουσιν, οὐ περιέχονται, τὰ δὲ συμβεβηκότα περιέχονται. Περιέχουσι μὲν γὰρ τὰ εἴδη ἀμφότερα ὡς πλειόνων εἰδῶν κατηγορούμενα, ἀλλ' ἡ διαφορὰ οὐ περιέχεται, διότι οὐ δέχεται τὸ αὐτὸ εἶδος τὰς ἐναντίας διαφοράς, τὸ δὲ συμβεβηκὸς περιέχεται, διότι τὸ αὐτὸ εἶδος καὶ τὸ αὐτὸ ἄτομον πολλὰ συμβεβηκότα δέχεται, πολλάκις καὶ τὰ ἐναντία· -ὅτι ἡ μὲν διαφορὰ τὸ μᾶλλον καὶ τὸ ἧττον οὐκ ἐπιδέχεται, ἀλλὰ τὰ συμβεβηκότα· ὅτι αἱ ἐναντίαι διαφοραὶ ἀμιγεῖς εἰσι, μίγνυνται δὲ τὰ ἐναντία συμβεβηκότα. 27 Κοινωνία καὶ διαφορὰ εἴδους καὶ ἰδίου. Κοινὰ εἴδους καὶ ἰδίου· ὅτι ἀλλήλων ἀντικατηγοροῦνται ἤγουν ἀντιστρέφουσιν· ὅτι ἐπίσης μετέχονται· ἐπίσης δὲ μετέχεσθαί ἐστι τὸ μὴ τὸ ἓν μᾶλλον ἢ ἧττον τοῦ ἑτέρου μεταδιδόναι ἑαυτῶν τοῖς μετέχουσιν ἀτόμοις. ∆ιαφορὰ εἴδους καὶ ἰδίου· ὅτι τὸ μὲν εἶδος οὐσιῶδες, τὸ δὲ ἴδιον ἐπουσιῶδες· ὅτι τὸ μὲν εἶδος ἀεὶ ἐνεργείᾳ, τὸ δὲ ἴδιον καὶ δυνάμει καὶ ἐνεργείᾳ· ἔτι τὰ διαφόρους ἔχοντα ὁρισμοὺς καὶ αὐτὰ δηλονότι διάφορα καθεστήκασιν. 28 Κοινωνία καὶ διαφορὰ εἴδους καὶ συμβεβηκότος. Κοινὰ εἴδους καὶ συμβεβηκότος τὸ κατὰ πλειόνων κατηγορεῖσθαι. ∆ιαφορὰ εἴδους καὶ συμβεβηκότος· ὅτι τὸ μὲν εἶδος ἐν τῷ τί ἐστι, τὸ δὲ συμβεβηκὸς ἐν τῷ ποῖόν τί ἐστι κατηγορεῖται· ὅτι τοῦ εἴδους ἡ μετοχὴ ἑνός ἐστι, τῶν δὲ συμβεβηκότων καὶ πλειόνων τις μετέχει· ὅτι τὸ εἶδος φύσει πρότερον τῶν συμβεβηκότων· ὅτι τοῦ εἴδους ἡ μετοχὴ ἐπίσης, τὰ δὲ συμβεβηκότα τὸ μᾶλλον καὶ ἧττον ἐπιδέχονται. 29 Κοινωνία καὶ διαφορὰ ἰδίου καὶ ἀχωρίστου συμβεβηκότος. Κοινὰ ἰδίου καὶ συμβεβηκότος ἀχωρίστου τὸ μὴ ἄνευ αὐτῶν συστῆναι ἐκεῖνα, οἷς ὑπάρχουσι, καὶ ὅτι ἀμφότερα ἀεὶ πάρεισι. ∆ιαφορὰ ἰδίου καὶ συμβεβηκότος· ὅτι τὸ μὲν ἴδιον ἑνὶ εἴδει ὑπάρχει, τὸ δὲ συμβεβηκὸς πλείοσιν· ὅτι τὸ μὲν ἴδιον ἀντιστρέφει πρὸς τὸ εἶδος, τὸ δὲ συμβεβηκὸς οὐκέτι· ὅτι τὸ μὲν συμβεβηκὸς ἐπιδέχεται τὸ μᾶλλον καὶ ἧττον, τὸ δὲ ἴδιον οὐδαμῶς. 30 Περὶ ὑποστάσεως καὶ ἐνυποστάτου καὶ ἀνυποστάτου. Τὸ τῆς ὑποστάσεως ὄνομα δύο σημαίνει· ἁπλῶς μὲν γὰρ λεγόμενον σημαίνει τὴν ἁπλῶς οὐσίαν, ἡ δὲ καθ' ἑαυτὴν ὑπόστασις τὸ ἄτομον σημαίνει καὶ τὸ ἀφοριστικὸν πρόσωπον. Καὶ τὸ ἐνυπόστατον δὲ δύο σημαίνει· σημαίνει γὰρ καὶ τὸ ἁπλῶς ὄν, καθὸ σημαινόμενον οὐ μόνον τὴν ἁπλῶς οὐσίαν ἀλλὰ καὶ τὸ συμβεβηκὸς ἐνυπόστατον καλοῦμεν. Σημαίνει δὲ καὶ τὴν καθ' αὑτὸ ὑπόστασιν ἤγουν τὸ ἄτομον. Καὶ τὸ ἀνυπόστατον δὲ δισσῶς λέγεται· λέγεται γὰρ ἀνυπόστατον καὶ τὸ μηδαμῇ μηδαμῶς ὄν. Λέγεται πάλιν ἀνυπόστατον καὶ τὸ συμβεβηκός, διότι τὸ συμβεβηκὸς οὐκ ἔχει ἰδίαν ὕπαρξιν, ἀλλ' ἐν τῇ οὐσίᾳ ὑφέστηκεν. 31 Περὶ οὐσίας καὶ φύσεως καὶ μορφῆς ἀτόμου τε καὶ προσώπου καὶ ὑποστάσεως. Οἱ μὲν ἔξω φιλόσοφοι κατὰ τὸν προλελεγμένον λόγον διαφορὰν εἶπον οὐσίας καὶ φύσεως, οὐσίαν μὲν εἰπόντες τὸ ἁπλῶς εἶναι, φύσιν δὲ οὐσίαν εἰδοποιηθεῖσαν ὑπὸ τῶν οὐσιωδῶν διαφορῶν καὶ μετὰ τοῦ ἁπλῶς εἶναι καὶ τὸ τοιῶσδε εἶναι ἔχουσαν, εἴτε λογικὴν εἴτε ἄλογον, εἴτε θνητὴν εἴτε ἀθάνατον, ἤγουν αὐτήν, ὥς φαμεν, τὴν ἀμετάβλητον καὶ ἀμετάθετον ἀρχὴν καὶ αἰτίαν καὶ δύναμιν τὴν παρὰ τοῦ δημιουργοῦ ἐντεθεῖσαν ἑκάστῳ εἴδει πρὸς κίνησιν, τοῖς μὲν ἀγγέλοις πρὸς τὸ νοεῖν καὶ ἐκτὸς προφορικοῦ λόγου μεταδιδόναι ἀλλήλοις τὰ νοήματα, τοῖς δὲ ἀνθρώποις πρὸς τὸ νοεῖν καὶ λογίζεσθαι καὶ διὰ προφορικοῦ λόγου διαδιδόναι ἀλλήλοις τὰ ἐν καρδίᾳ νοήματα, τοῖς δὲ ἀλόγοις τὴν ζωτικὴν καὶ αἰσθητικὴν καὶ ἀναπνευστικὴν κίνησιν, τοῖς δὲ φυτοῖς τὴν θρεπτικὴν καὶ αὐξητικὴν καὶ γεννητικὴν δύναμιν, τοῖς δὲ λίθοις τὴν τοῦ θερμαίνεσθαι καὶ τοῦ ψύχεσθαι καὶ τὴν ἀπὸ τόπου εἰς τόπον ἑτεροκίνητον μετάβασιν ἤγουν τὴν ἄψυχον. Ταύτην ἐκάλεσαν φύσιν ἤγουν τὰ εἰδικώτατα εἴδη, οἷον ἄγγελον, ἄνθρωπον, ἵππον καὶ τὰ τοιαῦτα, ὡς καθολικώτερα καὶ περιεκτικὰ τῶν ὑποστάσεων καὶ ἐν ἑκάστῃ τῶν ὑπ' αὐτῶν περιεχομένων ὑποστάσεων ὁμοίως καὶ ἀπαραλείπτως ὑπάρχοντα. Ὥστε τὸ μὲν μερικώτερον ἐκάλεσαν ὑπόστασιν, τὸ δὲ καθολικώτερον καὶ περιέχον τὰς ὑποστάσεις ἐκάλεσαν φύσιν, τὴν δὲ ἁπλῶς ὕπαρξιν