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‘Where’ signifies place; for when asked “where is so-and-so?” we say “in the house, in the city”; and these signify place. The species of the category ‘where’ according to the differences of place are: above, below, right, left, in front, behind. 39 Concerning ‘when.’ ‘When’ indicates time; for when asked “when did this happen?” we say “last year, the year before last,” which signify time. The species of the category ‘when’ are as many as the differences of time. And these are three: present, past, future. 40 Concerning ‘to have.’ ‘To have’ is a substance around a substance. It indicates containing or being contained and not being some part of the thing. And a tunic, arms, and such things contain, while a ring and any other such small thing is contained. But both the container and the contained must be substances; for if one were a substance, and the other an accident, like a knowledgeable man and knowledge, it is no longer referred to ‘to have.’ The differences of ‘to have’ arise according to the difference of beings; for it is either animate or inanimate, and we are said to have an animate thing like a child, a horse and such things, and an inanimate thing like a ring, a sandal and such things. ‘To have’ is also said homonymously according to many other significations, about which we will speak later. 41 Concerning opposites. Every opposite is opposed either as a thing or as a statement. And if as a statement to a statement, it makes an affirmation and a negation. An affirmation, then, is to say what belongs to something, for example ‘he is beautiful,’ and a negation is to say what does not belong to something, for example ‘he is not beautiful’; and both are called a proposition. But if they are opposed as things, they are either spoken of as correlatives and constitute relatives, which both introduce one another and negate one another, or they are not correlatives and do not have a relation. And these either do not change into one another, yet both are according to nature and constitute contraries, like heat and cold, or the one changes into the other, but the other does not change. And one of them is according to nature and the other is contrary to nature, and they constitute opposites according to privation and possession, like sight and blindness; for sight is a possession (hexis) as from ‘to have’ (echein), and blindness is the privation of the possession, that is, of sight. And of contraries, some are immediate, and some are mediate. Immediate, then, are those of which it is necessary for one or the other to belong to their subject or to those things of which they are predicated, for example sickness and health in the body of an animal as subject, and it is entirely necessary for either sickness or health to be in the body; and by sickness we mean every deviation from nature. -Mediate are those of which it is not necessary for one or the other to belong to the subject or to those things of which they are predicated, like white and black; for they are contraries, and it is not at all necessary for one of them to belong to a body; for it is not necessary for every body to be either white or black, for there are grey and reddish bodies; - unless, that is, one of the opposites belongs by nature to something in a determinate way, like heat to fire and cold to snow. Now, of the mediate contraries, some intermediates have names, as the intermediate between white and black is called grey, but some do not have names; for the intermediate between just and unjust does not have a name, but the intermediate is known by the negation of each, for example neither just nor unjust. And four properties follow upon contraries: first, that to the good, the contrary is of necessity evil, but to the evil, sometimes good, sometimes another

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Τὸ ποῦ τόπον σημαίνει· ἐρωτώμενοι γὰρ «ποῦ ἐστιν ὁ δεῖνα» φαμὲν «ἐν τῷ οἴκῳ, ἐν τῇ πόλει»· ταῦτα δὲ τόπον σημαίνουσιν. Εἴδη δὲ τῆς ποῦ κατηγορίας κατὰ τὰς διαφορὰς τῶν τόπων ἄνω, κάτω, δεξιά, ἀριστερά, ἔμπροσθεν, ὄπισθεν. 39 Περὶ τῆς ποτέ. Τὸ ποτὲ χρόνον δηλοῖ· ἐρωτώμενοι γὰρ «πότε ἐγένετο τόδε;» λέγομεν «πέρυσι, προπέρυσι», ἅτινα χρόνον σημαίνουσιν. Εἴδη δὲ τῆς ποτὲ κατηγορίας εἰσὶ τοσαῦτα, ὅσαι αἱ τοῦ χρόνου διαφοραί. Τρεῖς δέ εἰσιν αὗται· ἐνεστώς, παρῳχημένος, μέλλων. 40 Περὶ τοῦ ἔχειν. Τὸ ἔχειν ἐστὶν οὐσία περὶ οὐσίαν. ∆ηλοῖ δὲ τὸ περιέχειν ἢ περιέχεσθαι καὶ μὴ εἶναί τι μέρος τοῦ πράγματος. Καὶ περιέχει μὲν χιτών, ὅπλα καὶ τὰ τοιαῦτα, περιέχεται δὲ δακτύλιος καὶ εἴ τι ἕτερον τοιοῦτον σμικρόν. ∆εῖ δὲ καὶ τὸ περιέχον καὶ τὸ περιεχόμενον οὐσίας εἶναι· εἰ γὰρ τὸ μὲν οὐσία εἴη, τὸ δὲ συμβεβηκός, ὡς ἐπιστήμων καὶ ἐπιστήμη, οὐκέτι ὑπὸ τὸ ἔχειν ἀνάγεται. ∆ιαφοραὶ δὲ τοῦ ἔχειν γίνονται κατὰ τὴν διαφορὰν τῶν ὄντων· ἢ γὰρ ἔμψυχόν ἐστιν ἢ ἄψυχον, καὶ ἔμψυχον μὲν ἔχειν λεγόμεθα ὡς παῖδα, ἵππον καὶ τὰ τοιαῦτα, ἄψυχον δὲ ὡς δακτύλιον, ὑπόδημα καὶ τὰ τοιαῦτα. Λέγεται δὲ τὸ ἔχειν καὶ κατὰ πολλῶν ἑτέρων σημαινομένων ὁμωνύμως, περὶ ὧν ὕστερον ἐροῦμεν. 41 Περὶ ἀντικειμένων. Πᾶν ἀντικείμενον ἢ ὡς πρᾶγμα ἀντίκειται ἢ ὡς λόγος. Καὶ εἰ μὲν ὡς λόγος λόγῳ, ποιεῖ κατάφασιν καὶ ἀπόφασιν. Κατάφασις μὲν οὖν ἐστι τὸ εἰπεῖν, τί τινι ὑπάρχει, οἷον καλός ἐστιν, ἀπόφασις δὲ τὸ εἰπεῖν, τί τινι οὐχ ὑπάρχει, οἷον οὐκ ἔστι καλός· λέγονται δὲ ἀμφότερα ἀπόφανσις. Εἰ δὲ ὡς πρᾶγμα ἀντίκεινται, ἢ ὡς πρὸς ἀντιστρέφοντα λέγονται καὶ ποιεῖ τὰ πρός τι, ἅτινα καὶ συνεισάγουσιν ἄλληλα καὶ συναναιροῦσιν, ἢ οὐ πρὸς ἀντιστρέφοντα καὶ οὐκ ἔχουσι σχέσιν. Καὶ ταῦτα ἢ οὐ μεταβάλλει εἰς ἄλληλα, ὅμως δὲ ἄμφω κατὰ φύσιν εἰσὶ καὶ ποιεῖ τὰ ἐναντία ὡς ἡ θερμότης καὶ ἡ ψύξις, ἢ τὸ μὲν μεταβάλλει εἰς τὸ ἕτερον, τὸ δὲ ἕτερον οὐ μεταβάλλει. Καὶ τὸ μὲν αὐτῶν ἐστι κατὰ φύσιν τὸ δὲ παρὰ φύσιν, καὶ ποιεῖ τὰ κατὰ στέρησιν καὶ ἕξιν ἀντικείμενα ὡς ὄψις καὶ τυφλότης· ἕξις μὲν γάρ ἐστιν ἡ ὄψις ὡς ἐκ τοῦ ἔχειν, στέρησις δὲ τῆς ἕξεως ἤγουν τῆς ὁράσεως ἡ τυφλότης. Τῶν δὲ ἐναντίων τὰ μέν εἰσιν ἄμεσα, τὰ δὲ ἔμμεσα. Ἄμεσα μὲν οὖν εἰσιν, ὧν ἀναγκαῖον τὸ ἕτερον ἤγουν τὸ ἓν ὑπάρχειν τῷ ὑποκειμένῳ αὐτοῖς ἢ τοῦτοις, ὧν κατηγοροῦνται, οἷον νόσος καὶ ὑγίεια ἐν σώματι ζῴου ὑποκειμένῳ, καὶ ἀνάγκη πάντως ἐν τῷ σώματι ἢ νόσον εἶναι ἢ ὑγίειαν· νόσον δέ φαμεν πᾶσαν τὴν παρατροπὴν τῆς φύσεως. -Ἔμμεσα δέ, ὧν οὐκ ἀνάγκη τὸ ἕτερον ὑπάρχειν τῷ ὑποκειμένῳ ἢ τούτοις, ὧν κατηγοροῦνται, ὡς τὸ λευκὸν καὶ τὸ μέλαν· ἐναντία γάρ εἰσι, καὶ οὐ πάντως ἀνάγκη ἓν αὐτῶν ὑπάρχειν τῷ σώματι· οὐ γὰρ ἀνάγκη πᾶν σῶμα ἢ λευκὸν εἶναι ἢ μέλαν, εἰσὶ γὰρ σώματα φαιὰ καὶ πυῤῥά· - εἰ μὴ ἄρα τὸ ἓν τῶν ἀντικειμένων ἀφωρισμένως φύσει ὑπάρχει τινὶ ὡς ἡ θερμότης τῷ πυρὶ καὶ ἡ ψύξις τῇ χιόνι. Τῶν μὲν οὖν ἐμμέσων τὰ μὲν ἔχουσιν ὀνόματα, ὡς τὸ μέσον τοῦ λευκοῦ καὶ τοῦ μέλανος λέγεται φαιόν, τὰ δὲ οὐκ ἔχουσιν ὀνόματα· τὸ μέσον γὰρ τοῦ δικαίου καὶ τοῦ ἀδίκου οὐκ ἔχει ὄνομα, ἀλλὰ τῇ ἀποφάσει ἑκατέρου τὸ ἀνὰ μέσον γνωρίζεται οἷον οὐδὲ δίκαιον οὐδὲ ἄδικον. Ἀκολουθοῦσι δὲ τοῖς ἐναντίοις ἰδιώματα τέσσαρα· πρῶτον, ὅτι τῷ μὲν ἀγαθῷ ἐξ ἀνάγκης τὸ κακὸν ἐναντίον, τῷ δὲ κακῷ ποτὲ μὲν ἀγαθόν, ποτὲ δὲ ἄλλο