86

On the definitions of distinctions. Every distinction of beings, is either according to contrariety, or according to opposition, that is

division, or sublation, comes to be. For example, sensible and intelligible things have a contrariety as being of different substance, but they are not opposed to each other. For these are not sublative of each other, and for this reason they admit the distinction according to contrariety with respect to themselves, that is, division; but life and death have a distinction, but not according to contrariety, but the one according to opposition, that is, the sublative. For the positing of the one becomes the removal of the other; and the existence of the one has become the non-existence of the other. If therefore something is antecedently opposed to another, consequently it is also certainly contrary; but if something is antecedently contrary to another, consequently it is not at all opposed. And to speak more clearly, substances, on account of the differences inherent in them, admit of the distinction with respect to one another according to contrariety, such as soul and body, and all things differing in substance; but those things which are about the substance, that is, qualities, have the distinction according to opposition, such as life and death, and anything of that kind. For these are manifestly sublative of each other.

(213) SCHOLION. Understand contrariety as division; and consider opposition as sublation. For the one

of them is in substances, while the other is innate in that which is about the substance; and of some, both run together wonderfully, both sublation and division again. But the other is able to divide, not to sublate.

Definitions of unions. The union according to substance, in the case of hypostases, that is, of individuals.

The union according to hypostasis, in the case of substances, that is, of soul and body.

The union according to relation, in the case of wills, into one will.

The union according to juxtaposition, in the case of planks.

The union according to fitting, in the case of stones.

The union according to mixture, in the case of liquids of wine and water and such things.

The union according to mingling, in the case of dry and wet things, of flour and water

The union according to fusion, in the case of fusible things, of wax and pitch, and such things.

The union according to heaping, in the case of dry things, of wheat and barley, and such things.

The union according to coalescence, in the case of things drawn apart, (216) and again

restored; for example, of a torch coming forth from a fire, and being restored again.

The union according to substance, is in the case of things of different hypostasis.

The union according to hypostasis is in the case of things of different substance.

86

Περί ὅρων διαστολῶν. Ἡ τῶν ὄντων πᾶσα διαστολή, ἤ κατ᾿ ἐναντίωσιν, ἤ κατά τό ἀντικεῖσθαι, ἤγουν

διαιρεῖσθαι, ἤ ἀναιρεῖσθαι, γίνεται. Οἷον αἰσθητά καί νοητά ἐναντίωσιν ἔχουσιν ὡς ἑτερούσια, οὐκ ἀντίκειται δέ ἀλλήλοις. Οὐ γάρ ἀναιρετικά ἀλλήλων εἰσίν ταῦτα, καί διά τοῦτο δέχονται τήν κατ᾿ ἐναντίωσιν διαστολήν πρός ἑαυτά, ἤγουν διαίρεσιν· ζωή δέ καί θάνατος ἔχουσι διαστολήν, ἀλλ᾿ οὐ κατ' ἐναντίωσιν, ἀλλά τήν ἀντικειμένην, ἤγουν ἀναιρετικήν. Ἡ γάρ θατέρου θέσις θατέρου γίνεται ἀφαίρεσις· καί ἡ τοῦ ἑνός ὕπαρξις τοῦ ἄλλου ἀνυπαρξία καθέστηκεν. Εἴ τι οὖν προηγουμένως ἀντίκειται ἄλλῳ, ἐφεπομένως πάντως καί ἠναντίωται· εἴ τι δέ προηγουμένως ἄλλῳ ἠναντίωται, ἐφεπομένως οὐδόλως ἀντίκειται. Καί σαφέστερον εἰπεῖν, αἱ μέν οὐσίαι διά τάς ἐνούσας αὐταῖς διαφοράς, τήν πρός ἀλλήλας κατ᾿ ἐναντίωσιν διαστολήν ἐπιδέχονται, ὡς ψυχή καί σῶμα, καί τά κατ᾿ οὐσίαν διαφέροντα πάντα· τά δέ περί τήν οὐσίαν, ἤγουν ποιότητες, τήν κατά τό ἀντικεῖσθαι ἔχουσι διαστολήν, ὡς ζωή καί θάνατος, καί εἴ τι τοιοῦτον. Ἀναιρετικά γάρ ἀλλήλων ταῦτα προδήλως εἰσίν.

(213) ΣΧΟΛΙΟΝ. Ἐναντίωσιν, τήν διαίρεσιν νόει· τό δ᾿ ἀντικεῖσθαι, τήν ἀναίρεσιν φρόνει. Ἡ μέν γάρ

αὐτῶν ἐστιν ἐν ταῖς οὐσίαις, τό δ᾿ ἐμπέφυκε τοῖς περί τήν οὐσίαν· καί τῶν μέν, ἄμφω συντρέχει θαυμασίως, ἀναίρεσίς τε καί διαίρεσις πάλιν. Ἡ δ᾿ αὖ διαιρεῖν, οὐκ ἀναιρεῖν ἰσχύει.

Ὅροι ἑνώσεων. Ἡ κατ᾿ οὐσίαν ἕνωσις, ἐπί τῶν ὑποστάσεων, τουτέστι τῶν ἀτόμων.

Ἡ καθ᾿ ὑπόστασιν ἕνωσις, ἐπί τῶν οὐσιῶν, τουτέστι ψυχῆς καί σώματος. Ἡ κατά σχέσιν ἕνωσις, ἐπί τῶν γνωμῶν, εἰς ἕν θέλημα. Ἡ κατά παράθεσιν ἕνωσις, ἐπί τῶν σανίδων. Ἡ κατά ἁρμονίαν ἕνωσις, ἐπί τῶν λίθων. Ἡ κατά κράσιν ἕνωσις, ἐπί τῶν ὑγρῶν οἴνου καί ὕδατος καί τῶν τοιούτων. Ἡ κατά φύρσιν ἕνωσις, ἐπί τῶν ξηρῶν καί τῶν ὑγρῶν, ἀλεύρου καί ὕδατος Ἡ κατά σύγχυσιν ἕνωσις, ἐπί τῶν τηκτῶν, κηροῦ καί πίσσης, καί τῶν τοιούτων. Ἡ κατά σωρείαν ἕνωσις, ἐπί τῶν ξηρῶν, σίτου καί κριθῆς, καί τῶν τοιούτων. Ἡ κατά συναλοιφήν ἕνωσις, ἐπί τῶν ἀποσπωμένων, (216) καί αὖθις

ἀποκαθισταμένων· οἷον λαμπάδος ἐκ πυρός προερχομένης, καί πάλιν ἀποκαθισταμένης. Ἡ κατ᾿ οὐσίαν ἕνωσίς, ἐστιν ἐπί τῶν ἑτεροϋποστάτων. Ἡ καθ᾿ ὑπόστασιν ἕνωσίς ἐστιν ἐπι τῶν ἑτερουσίων.