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to the multitude. But there are three properties of quantity, which are called concomitants: first, that it has no contrary in itself; for a body itself in itself has no contrary, but insofar as it happens to be white, it has a contrary, black. It is necessary to know that to the number two there is no other number as a contrary; for if there were, there would be many. For all the other numbers would be contraries, and nature is found to be unjust for having set many against one; for it is not possible for many things to be contrary to one. Second, that it does not admit of more and less. For two palm trees are not more two than two men are. And that which has no contrary does not admit of more and less. Third, which belongs to quantity alone and to all of it, the equal and unequal. For a line is equal and unequal to a line. 34 Concerning relatives. Relatives are those things which, being what they are, are said to be of others, or are in some other way related to another. And they are said to be of others as a father of a son; for the father is in every way called father of a son. And in relation to another as great to small and many to few; for it is not said 'many of few' but 'many in relation to few'. It is necessary to know that when something is considered in itself, it is not a relative, but when it holds a relation to another, then it is called a relative. So this is the being of relatives and this is their hypostasis, in being spoken of in relation to another, that is, in having a relation to another; for the relation to one another makes things relatives. Of relatives, some are named with the same name, as a friend is a friend of a friend, an enemy is an enemy of an enemy, but others with a different name, as a father is a father of a son, a teacher is a teacher of a student. Again, of relatives, some are according to excess, as the greater is greater than the less, -and others according to the judging and the judged, as knowledge is knowledge of the knowable; for knowledge judges the knowable, that is, gnosis judges the known, and perception is perception of the perceptible, and position is position of the posited, and standing is standing of the stood, and reclining is reclining of the reclined, and such things; -and others according to power and powerlessness, power as the hot and the heated, powerlessness as according to the privation of power, as we say sight has the inability to see the starless sphere; -and others according to the cause and the caused, as a father is a father of a son. And a property of relatives is to be spoken of with reference to correlatives; for a friend is a friend of a friend and a friend is a friend of a friend, a teacher is a teacher of a student and a student is a student of a teacher; -and to exist simultaneously by nature. And to exist simultaneously by nature is to introduce and be introduced together, and to do away with and be done away with together; for if a father exists, a son will entirely exist, and if a son exists, a father will entirely exist, and if a father does not exist, neither will a son exist, -for whose son will he be if a father does not exist? -and if a son does not exist, neither will a father exist; for he who does not have a son will not be a father. Therefore the son is done away with together with the father, and the father with the son, but what is done away with is not his hypostasis but the relation. For even if the son remains, he does not remain a son; for not having a father, how will he be a son? And if we speak of the son of one who has died, either we do not speak in the proper sense but improperly, or as if the father has not perished and passed into non-being because of the immortality of the soul. It is necessary to know that each category is a most general genus and has both subordinate genera and species, and differences that divide the genera and constitute the species, and most specific species and individuals; but neither are the constitutive differences called essential, except only of substance, nor are the individuals called hypostases, except of substance alone. It is necessary to know that substance itself, as a genus and having a relation to another, is reduced to relatives; for the genus is a genus of species and the species are species of a genus, and they are relatives. Further, relatives and those things said with reference to correlatives have their relation either in self-subsistent things, that is, substances, or not in self-subsistent things, that is, accidents. And if in self-subsistent things, their relation is either natural, as of father and son, or not natural.

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τῷ πλήθει. Ἴδια δέ εἰσι τοῦ ποσοῦ τρία, ἅτινα λέγονται παρακολουθήματα· πρῶτον τὸ μὴ ἔχειν τι ἐναντίον καθ' αὑτό· τὸ γὰρ σῶμα αὐτὸ καθ' αὑτὸ οὐκ ἔχει τι ἐναντίον, καθὸ δέ ἐστι τυχὸν λευκόν, ἔχει τι ἐναντίον, τὸ μέλαν. Χρὴ δὲ γινώσκειν, ὅτι τῷ δύο ἀριθμῷ οὐκ ἔστιν ἐναντίος ἄλλος ἀριθμός· εἰ γὰρ ἔσται, πολλοὶ ἔσονται. Πάντες γὰρ οἱ ἄλλοι ἀριθμοὶ ἐναντίοι ἔσονται, καὶ εὑρίσκεται ἡ φύσις ἄδικος ἑνὶ πολλὰ ἀντιτάξασα· οὐ γὰρ ἐνδέχεται ἑνὶ πολλὰ εἶναι ἐναντία. ∆εύτερον τὸ μὴ ἐπιδέχεσθαι τὸ μᾶλλον καὶ ἧττον. Οὐδὲ γὰρ οἱ δύο φοίνικές εἰσι μᾶλλον δύο ἤπερ οἱ δύο ἄνθρωποι. Τὸ δὲ μὴ ἔχον ἐναντίον οὐκ ἐπιδέχεται τὸ μᾶλλον καὶ ἧττον. Τρίτον δέ, ὃ μόνῳ καὶ παντὶ τῷ ποσῷ, τὸ ἴσον καὶ ἄνισον. Γραμμὴ γὰρ γραμμῆς ἴση ἐστὶ καὶ ἄνισος. 34 Περὶ τῶν πρός τι. Πρός τι ταῦτά εἰσιν, ὅσα αὐτά, ἅπερ ἐστίν, ἑτέρων εἶναι λέγεται ἢ ὁπωσοῦν ἄλλως πρὸς ἕτερον. Καὶ ἑτέρων μὲν εἶναι λέγεται ὡς πατὴρ υἱοῦ· ὁ γὰρ πατὴρ πάντως υἱοῦ λέγεται πατήρ. Πρὸς ἕτερον δὲ ὡς μέγα πρὸς μικρὸν καὶ πολὺ πρὸς ὀλίγον· οὐ γὰρ λέγεται ὀλίγου πολὺ ἀλλὰ πρὸς ὀλίγον. Χρὴ δὲ γινώσκειν, ὅτι, ὅταν τι καθ' ἑαυτὸ θεωρῆται, οὐκ ἔστι πρός τι, ἡνίκα δὲ σχῇ σχέσιν πρὸς ἕτερον, τότε λέγεται πρός τι. Ὥστε τοῦτό ἐστι τὸ εἶναι τῶν πρός τι καὶ αὕτη αὐτῶν ἐστιν ἡ ὑπόστασις, ἐν τῷ πρὸς ἕτερον λέγεσθαι ἤγουν ἐν τῷ ἔχειν σχέσιν πρὸς ἕτερον· ἡ γὰρ πρὸς ἄλληλα σχέσις τὰ πρός τι ποιεῖ. Τῶν δὲ πρός τι τὰ μὲν ἐν τῷ αὐτῷ ὀνόματι ὀνομάζονται, ὡς φίλος φίλου φίλος, ἐχθρὸς ἐχθροῦ ἐχθρός, τὰ δὲ ἑτέρῳ ὀνόματι, ὡς πατὴρ υἱοῦ πατήρ, διδάσκαλος μαθητοῦ διδάσκαλος. Πάλιν τῶν πρός τι τὰ μὲν καθ' ὑπεροχήν, ὡς τὸ μεῖζον ἐλάττονος μεῖζον, -τὰ δὲ κατὰ τὸ κρῖνον καὶ κρινόμενον, ὡς ἐπιστήμη ἐπιστητοῦ ἐπιστήμη· ἡ γὰρ ἐπιστήμη κρίνει τὸ ἐπιστητὸν ἤγουν ἡ γνῶσις κρίνει τὸ γνωστόν, καὶ αἴσθησις αἰσθητοῦ αἴσθησις καὶ θέσις θετοῦ θέσις καὶ στάσις στατοῦ στάσις καὶ ἀνάκλισις ἀνακλιτοῦ ἀνάκλισις καὶ τὰ τοιαῦτα· -τὰ δὲ κατὰ δύναμιν καὶ ἀδυναμίαν, δύναμιν μὲν ὡς τὸ θερμὸν καὶ τὸ θερμαινόμενον, ἀδυναμίαν δὲ τὸ κατὰ στέρησιν τῆς δυνάμεως, ὡς λέγομεν ἀδυναμίαν ἔχειν τὴν ὄψιν ὁρᾶν τὴν ἄναστρον σφαῖραν· - τὰ δὲ κατὰ τὸ αἴτιον καὶ αἰτιατόν, ὡς πατὴρ υἱοῦ πατήρ. Ἴδιον δὲ τῶν πρός τι τὸ πρὸς ἀντιστρέφοντα λέγεσθαι· φίλος γὰρ φίλου φίλος καὶ φίλος φίλου φίλος, διδάσκαλος μαθητοῦ διδάσκαλος καὶ μαθητὴς διδασκάλου μαθητής· -καὶ τὸ ἅμα τῇ φύσει εἶναι. Τὸ δὲ ἅμα τῇ φύσει ἐστὶ τὸ συνεισφέρειν καὶ συνεισφέρεσθαι καὶ συναναιρεῖν καὶ συναναιρεῖσθαι· πατρὸς γὰρ ὄντος πάντως καὶ υἱὸς ἔσται, καὶ υἱοῦ ὄντος πάντως καὶ πατὴρ ἔσται καὶ πατρὸς μὴ ὄντος οὐδὲ υἱὸς ἔσται, - τίνος γὰρ ἔσται υἱὸς μὴ ὄντος πατρός; -καὶ υἱοῦ μὴ ὄντος οὐδὲ πατὴρ ἔσται· ὁ γὰρ μὴ ἔχων υἱὸν οὐκ ἔσται πατήρ. Ὥστε συναναιρεῖται ὁ υἱὸς τῷ πατρὶ καὶ ὁ πατὴρ τῷ υἱῷ, συναναιρεῖται δὲ οὐχ ἡ ὑπόστασις αὐτοῦ ἀλλ' ἡ σχέσις. Εἰ γὰρ καὶ μένει ὁ υἱός, ἀλλ' οὐχ υἱὸς μένει· μὴ ἔχων γὰρ πατέρα πῶς ἔσται υἱός; Εἰ δὲ καὶ λέγομεν υἱὸν τοῦ τετελευτηκότος, ἢ οὐ κυρίως λέγομεν ἀλλὰ καταχρηστικῶς, ἢ ὡς μὴ ἀπολομένου τοῦ πατρὸς καὶ εἰς τὸ μὴ εἶναι χωρήσαντος διὰ τὸ τῆς ψυχῆς ἀθάνατον. Χρὴ δὲ εἰδέναι, ὅτι ἑκάστη κατηγορία γενικώτατον γένος ἐστὶ καὶ ἔχει καὶ γένη καὶ εἴδη ὑπάλληλα καὶ διαιρετικὰς τῶν γενῶν καὶ συστατικὰς τῶν εἰδῶν διαφορὰς καὶ εἰδικώτατα εἴδη καὶ ἄτομα· οὔτε δὲ αἱ συστατικαὶ διαφοραὶ λέγονται οὐσιώδεις, εἰ μὴ μόνης τῆς οὐσίας, οὐδὲ τὰ ἄτομα λέγονται ὑποστάσεις, εἰ μὴ τῆς οὐσίας μόνης. Χρὴ δὲ εἰδέναι, ὅτι καὶ αὐτὴ ἡ οὐσία ὡς γένος καὶ σχέσιν ἔχον πρὸς ἕτερον ὑπὸ τὰ πρός τι ἀνάγεται· τὸ γὰρ γένος εἰδῶν ἐστι γένος καὶ τὰ εἴδη γένους εἰσὶν εἴδη καὶ τῶν πρός τί εἰσιν. Ἔτι τὰ πρός τι καὶ πρὸς ἀντιστρέφοντα λεγόμενα ἢ ἐν τοῖς αὐθεδράστοις ἔχουσι τὴν σχέσιν ἤγουν οὐσίαις, ἢ οὐκ ἐν τοῖς αὐθεδράστοις ἤγουν συμβεβηκόσι. Καὶ εἰ ἐν τοῖς αὐθεδράστοις, ἢ φυσικὴ αὐτῶν ἐστιν ἡ σχέσις ὡς πατρὸς καὶ υἱοῦ, ἢ οὐ φυσική.