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of each part to the other in the whole composed from them preserving the definition and principle of the substance unconfused. But if also that of the whole to its own parts, or rather to speak more clearly, the hypostatic identity of the parts to one another in the composition of the whole from them is preserved; it is clear that in no way do the parts, in the one hypostasis completed from them, differ completely from one another. And therefore there is no principle able to show either that which is different in substance being confused, or that which is monadic in hypostasis being divided.

A BROADER AND MORE PHYSICAL CONSTRUCTION CONCERNING DIFFERENCE AND QUANTITY ...

A broader and more physical construction concerning difference and quantity, and of the number that signifies them.

Therefore if we speak of a difference in Christ after the union, and with every

difference, quantity is by all necessity naturally introduced, of which we know number to be indicative, reasonably employing number for the sole indication of the difference of the differing things after the union, we do not by number divide at all the things signified, but we indicate that the existence of the united things is preserved (15B_306>; because every number is naturally indicative only of quantity, but not divisive. For how could that which neither acts nor is acted upon be determinative of any relation whatsoever? since to act belongs to substance alone; just as to be acted upon belongs to accident, that is, to quality; from which things and out of which things relations proceed, as the practitioners of such arguments say. But rather, for us who examine more accurately, relations are the work of neither of these—I mean, of substance and accident—but of the productive cause and power of all things, which has placed in each of the things that have come to be a constitutive principle of its being and one that is representative of its natural affinity and alienation with respect to others. But if relations do not properly have substance as their own productive cause, much less would they have number; which, insofar as it is not a substance, cannot act at all; and insofar as it is not an accident, that is, a quality, it is not its nature to be acted upon. But if it is the nature of number neither to act nor to be acted upon, it is therefore a sign indicative of quantity, making no 0564 emphasis of the relation in the quantity indicated; because it is not a genus, capable of being predicated of others; but a sign, as I said, emphatic of the genus that is borne categorically against others.

But if number possesses neither acting nor being acted upon, it is clear that insofar as it does not act, it is not indicative of any relation whatsoever, that is, of union or division; for this, as I said, belongs to another principle; and insofar as it is not its nature to be acted upon, it is not divided. For every number is indivisible in itself, not admitting of motion by way of alteration, which is a property of quality; nor contraction and expansion, which is a property of substance; nor yet increase and decrease, which is a property of quantity. If of quantity, but not of relation; for number is significant only of quantity spoken of simply, but not of quantity spoken of in a certain way; it is clear that it is the nature of number (15B_308> to produce neither division nor union, but only an indication of quantity, that we may conceive of it as existing. For to act, as I said, belongs to substance, and to be acted upon belongs to accident, that is, to quality; of which number is neither. For if it were a substance, it would also be self-subsistent, not needing another for its constitution; but if it were an accident, that is, a quality, it would either produce the most specific difference, and being combined with the genus it would constitute the definition of the subject, and would provide an indication of species, but not of quantity; or, being joined to the species, it would introduce a common difference; and it would make a distinction of one from another of the individuals brought under the same species; or the difference spoken of in a particular sense, in the collection of all the properties in the individual

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ἑκατέρου μέρους πρός θάτερον ἐν τῷ κατά σύνθεσιν ἐξ αὐτῶν ὅλῳ διασῶζον τῆς οὐσίας ὅρον τε καί λόγον ἀσύμπτωτον. Εἰ δέ καί ἡ τοῦ ὅλου πρός τά οἰκεῖα μέρη, μᾶλλον δέ φάναι σαφέστερον, ἡ πρός ἄλληλα τῶν μερῶν κατά τήν ἐξ αὐτῶν ὅλου σύνθεσιν ὑποστατική διασώζεται ταυτότης· δῆλον ὡς οὐδενί τρόπῳ τά μέρη κατά τήν ἐξ αὐτῶν συμπληρουμένην μίαν ὑπόστασιν, πρός ἄλληλα παντελῶς διαφέρουσι. Καί λοιπόν οὐδείς ἐστι λόγος δεῖξαι δυνάμενος, ἤ τό κατ᾿ οὐσίαν διάφορον συγχεόμενον, ἤ τό καθ᾿ ὑπόστασιν μοναδικόν διαιρούμενον.

ΚΑΤΑΣΚΕΥΗ ΠΛΑΤΥΤΕΡΑ ΤΕ ΚΑΙ ΦΥΣΙΚΩΤΕΡΑ ΠΕΡΙ ∆ΙΑΦΟΡΑΣ ΚΑΙ ΠΟΣΟΤΗΤΟΣ ...

Κατασκευή πλατυτέρα τε καί φυσικωτέρα περί διαφορᾶς καί ποσότητος, καί τοῦ δηλοῦντος αὐτάς ἀριθμοῦ.

Οὐκοῦν εἴπερ διαφοράν ἐπί Χριστοῦ μετά τήν ἕνωσιν λέγομεν, πάσῃ δέ

πάντως ἐξ ἀνάγκης διαφορᾷ συνεισάγεσθαι πέφυκε ποσόν, οὗ δηλωτικόν τόν ἀριθμόν εἶναι γνωρίζομεν, εἰκότως πρός δήλωσιν μόνην τῆς τῶν διαφερόντων διαφορᾶς μετά τήν ἕνωσιν τόν ἀριθμόν παραλαμβάνοντες, οὐ διαιροῦμεν τῷ ἀριθμῷ τά σημαινόμενα παντελῶς, ἀλλά δηλοῦμεν σωζομένην (15Β_306> τῶν ἡνωμένων τήν ὕπαρξιν· ὅτι καί μόνου ποσοῦ δηλωτικός πᾶς εἶναι πέφυκεν ἀριθμός, ἀλλ᾿ οὐ διαιρετικός. Τό γάρ μή ποιοῦν ἤ πάσχον, πῶς ἄν εἴη τῆς οἱανοῦν σχέσεως κύριον; ἐπειδή μόνης οὐσίας ἐστί τό μέν ποιεῖν· ὥσπερ καί τό πάσχειν συμβεβηκότος ἤγουν ποιότητος· ἀφ᾿ ὧν εἶναι, καί ἐξ ὧν τάς σχέσεις, οἱ τῶν τοιούτων γυμνασταί λόγων προϊέναι φασίν. Μᾶλλον δέ σκοποῦσιν ἡμῖν ἀκριβέστερον, οὐδέ τούτων, οὐσίας τέ φημι καί συμβεβηκότος, καθεστήκασιν ἔργον αἱ σχέσεις, ἀλλά τῆς πάντων ποιητικῆς αἰτίας τε καί δυνάμεως, καί λόγον ἐνθεμένης ἑκάστῳ τῶν γεγονότων τοῦ εἶναι συστατικόν, καί τῆς πρός ἄλληλα φυσικῆς παραστατικόν οἰκειώσεώς τε καί ἀλλοτριώσεως. Εἰ δέ κυρίως αἱ σχέσεις οὐκ ἔχουσιν αἰτίαν ποιητικήν ἑαυτῶν τήν οὐσίαν, σχολῇ γ᾿ ἄν τόν ἀριθμόν· ὅς καθό μέν οὐκ ἔστιν οὐσία, ποιεῖν οὐ δύναται παντελῶς· καθό δέ συμβεβηκός, ἤγουν ποιότης οὐκ ἔστιν, πάσχειν οὐ πέφηκεν. Εἰ δέ μήτε ποιεῖν, μήτε πάσχειν ὁ ἀριθμός πέφυκεν, ἄρα σημεῖόν ἐστι ποσοῦ δηλωτικόν, τῆς ἐν τῷ δηλουμένῳ ποσῷ σχέσεως οὐδεμίαν ποιούμενος 0564 ἔμφασιν· ὅτι μή γένος ἐστίν, ἄλλων κατηγορεῖσθαι δυνάμενος· ἀλλά σημεῖον, ὡς ἔφην, τοῦ κατ᾿ ἄλλων κατηγορικῶς φερομένου γένους ἐμφατικόν.

Εἰ δέ μή τό τε ποιεῖν, μήτε πάσχειν ὁ ἀριθμός ἔχει, δῆλόν ἐστιν, ὅτι καθό μέν οὐ ποιεῖ, σχέσεως τῆς οἱασοῦν οὐκ ἔστι δηλωτικός, τουτέστιν ἑνώσεως ἤ διαιρέσεως· ἑτέρου γάρ, ὡς ἔφην, λόγου τοῦτο καθέστηκε· καθό δέ πάσχειν οὐ πέφυκεν, οὐ διαιρεῖται. Καθ᾿ ἑαυτόν γάρ ἀδιαίρετός ἐστι πᾶς ἀριθμός, τήν κατ᾿ ἀλλοίωσιν οὐκ ἐπιδεχόμενος κίνησιν, ὅπερ ἴδιον ὑπάρχει ποιότητος· οὔτε συστολήν καί διαστολήν, ὅπερ ἴδιον οὐσίας καθέστηκεν· οὔτε μήν αὔξησιν καί μείωσιν, ὅπερ ἴδιόν ἐστι ποσότητος. Εἰ δέ ποσότητος, ἀλλ᾿ οὐ σχέσεως· μόνης γάρ τῆς ἁπλῶς, ἀλλ᾿ οὐ τῆς πῶς λεγομένης ποσότητος, ὁ ἀριθμός ὑπάρχει σημαντικός· δῆλον ὡς οὔτε διαίρεσιν, οὔτε μήν ἕνωσν ὁ ἀριθμός (15Β_308> ποιεῖν πέφυκεν, ἀλλά μόνην ποσότητος δήλωσιν, ὡς δ᾿ ἄν ταύτην ὑπάρχουσαν ἐννοήσωμεν. Οὐσίας γάρ, ὡς ἔφην, ἐστί τό ποιεῖν, καί συμβεβηκότος ἤγουν ποιότητος τό πάσχειν· ὧν οὐθέτερόν ἐστιν ὁ ἀριθμός. Εἰ γάρ ἦν οὐσία, καί αὐθυπόστατον ἦν, μή δεόμενον ἑτέρου πρός σύστασιν· εἰ δέ συμβεβηκός ἦν, ἤγουν ποιότης, ἤ τήν ἰδιαίτατα διαφοράν ἐποίει, καί τόν ὁρισμόν τοῦ ὑποκειμένου συνῆγε τῷ γένει συμπλεκόμενος, καί δήλωσιν εἴδους, ἀλλ᾿ οὐ ποσοῦ παρεῖχεν· ἤ τήν κοινῶς διαφοράν τῷ εἴδει συναπτόμενος, εἰσῆγε· καί τήν ἄλλου πρός ἄλλον τῶν ὑπό τό αὐτό εἶδος ἀναγομένων ἀτόμων ἐποίει διάκρισιν· ἤ τήν ἰδίως λεγομένην διαφοράν, ἐν τῷ ἀθροισμῷ τῶν ἐν τῷ ἀτόμῳ πάντων ἰδιωμάτων