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a covering. And `rhéxai` is to dye and as it were to transform. Rhegium. a city of Sicily. and it is so called, because when an earthquake occurred, the place was formed from the parts of that region that were broken off there. More easily. easier. easy. from `rheo`, `rheïdion`, and by extension `rhēïdion`. Hesiod: for it is easy to say a word. Easiest. easy. Rhegium. a place outside of Constantinople. Word. the word and the command. as in: the word of the Lord came upon him. Or a verb is a sound significant by convention with time. But according to Plato, a sound significant of an action or a passion. Verb. an indeclinable word, indicative of tenses and persons and numbers, representing an action or a passion. Why did he say indeclinable? Because it does not admit of cases. Why did he say indicative of tenses and persons and numbers? rho.1612 Because it admits of persons and tenses and numbers. Why did he say with action or passion? Because it signifies the action and the passion; action, for example, I strike; and passion, for example, I am struck. Or a verb is an indeclinable part of speech, indicating different tenses in its own transformations. significant of an action or a passion or a neuter state; so that it also indicates the dispositions of the soul. Why did he say part of speech? Because the verb is one part of the eight parts of speech. And the parts of speech are eight: noun; verb; participle; article; pronoun; preposition; adverb; conjunction. Why did he say indicating different tenses in its own transformations? Because of the temporal adverbs, for example, yesterday; today; tomorrow. For behold, these also are significant of time and indicate different tenses, but in other words, and not in their own transformations; for yesterday does not partake of today, tomorrow, but a complete change of word has occurred. But verbs indicate different tenses in their own transformations, and not in other words. Why did he say significant of a neuter state? For the sake of precision, because there are some verbs, which indicate neither action nor passion, which are also called neuter, as in the case of I live, I am rich, I exist. Why did he say so that it also indicates the dispositions of the soul? Because of verbs, some have persons, such as the indicative, imperative, optative, subjunctive, which also have dispositions of the soul; but others are thus without persons, such as the rho.1613 infinitives. And eight things accompany the verb: moods; voices; species; figures; numbers; persons; tenses and conjugations. A mood is a volition of the soul signified through speech. And there are four moods: indicative; imperative; optative; subjunctive. For the infinitive is not properly a mood, but figuratively. And why is it not properly a mood? Because a mood is called a volition of the soul; but the infinitive, not having a volition of the soul, is consequently not a mood either. And the indicative is placed before the other moods, because, just as among nouns the upright case is first, being the direct form of the noun, so also is the indicative of the other moods. And voice is the transposition of the body. Or voice is an action or a passion, in which the soul is disposed, as doing something or suffering something. And there are three voices: active; passive; middle. And the middle voice is that which partakes of both parts, that is, of the active and the passive. And species is an image of a word indicating the first or second relation in it. And there are two species, primary and derivative. And figure is a quantity of words brought together without interval under one accent and one breathing, in simplicity or composition. And there are three figures: simple, compound, and decompound. Number is a heap of units or a combination of a unit. And there are three numbers: singular, dual, and plural. And there are three persons: first, second, third. And the first person is that from which the speech is; the second, that to which the speech is; the third, that about which the speech is. *for example, he says.* And time is a broad year, or an instant; and at the same time it has the willing and the being. And there are three tenses: present; past; future. And the present is that which has its meaning in progress and uncompleted; and the past, that which has already passed; and the future, that which

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περιβόλαιον. ῥέξαι δὲ τὸ βάψαι καὶ οιον μεταποιῆσαι. ̔Ρήγιον. πόλις Σικελίας. ειρηται δὲ, ἐπειδὴ σεισμοῦ γενομένου ἀπετελέσθη τὰ ἐκεῖ ῥαγέντα τοῦ τόπου ἐκείνου. ̔Ρηΐτερον. εὐκολώτερον. ῥηΐδιον. ἀπὸ τοῦ ῥέω ῥεΐδιον, καὶ κατ' εκτασιν ῥηΐδιον. ̔Ησίοδος· ῥηΐδιον γὰρ επος εἰπεῖν. ̔Ρήϊστον. ευκολον. ̔Ρήγιον. τόπος εξω τῆς Κωνσταντινουπόλεως. ̔Ρῆμα. ὁ λόγος καὶ τὸ πρόσταγμα. ὡς τό· ῥῆμα κυρίου ἐγένετο ἐπ' αὐτόν. η ῥῆμα ἐστὶ φωνὴ σημαντικὴ κατὰ συνθήκην μετὰ χρόνον. ὡς δὲ Πλάτων, φωνὴ πράξεως η πάθους σημαντική. ̔Ρῆμα. λέξις απτωτος, ἐπιδεικτικὴ χρόνων τὲ καὶ προσώπων καὶ ἀριθμῶν, ἐνέργειαν η πάθος παριστῶσα. διατί ειπεν απτωτος; ἐπειδὴ πτώσεις οὐκ ἐπιδέχεται. διατί ειπεν ἐπιδεκτικὴ χρόνων τὲ καὶ προσώπων καὶ ἀριθμῶν; rho.1612 ἐπειδὴ πρόσωπα καὶ χρόνους καὶ ἀριθμοὺς ἐπιδέχεται. διατί ειπε μετ' ἐνεργείας η πάθους; ἐπειδὴ παρεμφαίνει τὴν ἐνέργειαν καὶ τὸ πάθος· ἐνέργειαν μὲν, οιον τύπτω· πάθος δὲ, οιον τύπτομαι. η ῥῆμα ἐστὶ μέρος λόγου απτωτον, ἐν ἰδίοις μετασχηματισμοῖς διαφόρους χρόνους δηλοῦν. μετ' ἐνεργείας η πάθους η οὐδετέρου προσώπου σημαντικόν· ωστε καὶ τὰς τῆς ψυχῆς διαθέσεις δηλοῖ. διατί ειπε μέρος λόγου; ἐπειδὴ ἐκ τῶν ὀκτὼ μερῶν τοῦ λόγου εν μέρος ἐστὶ τὸ ῥῆμα. μέρη δὲ τοῦ λόγου εἰσὶν ὀκτώ· ονομα· ῥῆμα· μετοχή· αρθρον· ἀντωνυμία· πρόθεσις· ἐπίῤῥημα· σύνδεσμος. διατί ειπεν ἐν ἰδίοις μετασχηματισμοῖς διαφόρους χρόνους δηλοῦν; διὰ τὰ χρονικὰ ἐπιῤῥήματα, οιον χθές· σήμερον· αυριον. ἰδοὺ γὰρ καὶ αὐτὰ χρόνου σημαντικά εἰσι καὶ διαφόρους χρόνους δηλοῦσιν, ἀλλ' ἐν ἀλλοτρίαις φωναῖς, καὶ οὐκ ἐν ἰδίοις μετασχηματισμοῖς· οὐδὲ γὰρ μετέχει τὸ χθὲς τοῦ σήμερον, αυριον, ἀλλὰ τελεία φωνὴ τῆς μεταλλαγῆς ἐγένετο. τὰ μέντοι ῥήματα ἐν ἰδίοις μετασχηματισμοῖς διαφόρους δηλοῦσι χρόνους, καὶ οὐκ ἐν ἀλλοτρίαις φωναῖς. διατί ειπεν οὐδετέρου προσώπου σημαντικόν; διὰ τὴν ἀκρίβειαν, ἐπειδὴ εἰσὶ τινὰ ῥήματα, α ουτε ἐνέργειαν ουτε πάθος δηλοῦσιν, ατινα καὶ οὐδέτερα λέγονται, ὡς ἐπὶ τοῦ ζῶ, πλουτῶ, ὑπάρχω. διατί ειπεν ωστε καὶ τὰς τῆς ψυχῆς διαθέσεις δηλοῖ; ἐπειδὴ τῶν ῥημάτων τὰ μὲν εχουσι πρόσωπα, ὡς τὰ ὁριστικὰ, προστακτικὰ, εὐκτικὰ, ὑποτακτικὰ, ατινα καὶ διαθέσεις ψυχῆς εχουσι· τὰ δέ εἰσιν ουτως χωρὶς προσώπων, ὡς τὰ rho.1613 ἀπαρέμφατα. παρέπεται δὲ τῷ ῥήματι ὀκτώ· ἐγκλίσεις· διαθέσεις· ειδη· σχήματα· ἀριθμοί· πρόσωπα· χρόνοι καὶ συζυγίαι. εγκλισίς ἐστι βούλημα ψυχῆς διὰ φωνῆς σημαινόμενον. ἐγκλίσεις δέ εἰσι τέσσαρες· ὁριστική· προστακτική· εὐκτική· ὑποτακτική. ἡ γὰρ ἀπαρέμφατος οὐκ εστι κυρίως εγκλισις, ἀλλὰ καταχρηστικῶς. καὶ διατί οὐκ εστι κυρίως εγκλισις; ἐπειδὴ εγκλισις λέγεται βούλημα ψυχῆς· ἡ δὲ ἀπαρέμφαιος, μὴ εχουσα βούλημα ψυχῆς, εἰκότως οὐδὲ εγκλισίς ἐστι. προτέτακται δὲ ἡ ὁριστικὴ τῶν αλλων ἐγκλίσεων, ἐπειδὴ, ωσπερ ἐν τοῖς ὀνόμασιν ἡ ὀρθὴ πτῶσις πρώτη ἐστὶν, εὐθεῖα ουσα τοῦ ὀνόματος, ουτω καὶ ὁριστικὴ τῶν αλλων ἐγκλίσεων. διάθεσις δέ ἐστιν ἡ τοῦ σώματος μετάθεσις. η διάθεσίς ἐστι δρᾶσις η πεῖσις, ἐν αις διατίθεται ἡ ψυχὴ, ὡς ἐνεργοῦσα τὶ η πάσχουσα. διαθέσεις δέ εἰσι τρεῖς· ἐνέργεια· πάθος· μεσότης. μέση δὲ διάθεσίς ἐστιν ἡ ἑκατέρων τῶν μερῶν μετέχουσα, ηγουν ἐνεργείας καὶ πάθους. ειδος δέ ἐστι φωνῆς εἰκὼν τὴν ἐν αὐτῇ δηλοῦσαν πρώτην η δευτέραν σχέσιν. ειδη δὲ δύο εἰσὶ, πρωτότυπον καὶ παράγωγον. σχῆμα δέ ἐστι λέξεων ποσότης ὑφ' ενα τόνον καὶ εν πνεῦμα ἀδιαστάτως ἀγομένη, ἐν ἁπλότητι η συνθέσει. σχήματα δέ εἰσι τρία· ἁπλοῦν, σύνθετον, παρασύνθετον. ἀριθμός ἐστι σωρεία μονάδων η μονάδος σύνθεσις. ἀριθμοὶ δέ εἰσι τρεῖς· ἑνικὸς, δυϊκὸς καὶ πληθυντικός. πρόσωπα δέ εἰσι τρία· πρῶτον, δεύτερον, τρίτον. πρῶτον δὲ πρόσωπον ἐστὶ τὸ ἀφ' ου ὁ λόγος· δεύτερον, τὸ πρὸς ον ὁ λόγος· τρίτον, τὸ περὶ ου ὁ λόγος. *οιον λέγει.* χρόνος δέ ἐστι πλατικὸς ἐνιαυτὸς, η ἀκαριαῖος· αμα δὲ τὸ βούλεσθαι εχει καὶ τὸ ειναι. τρεῖς δέ εἰσι χρόνοι· ἐνεστώς· παρεληλυθώς· μέλλων. καὶ ἐνεστώς ἐστιν ὁ ἐνισταμένην καὶ ἀπλήρωτον εχων τὴν σημασίαν· παρεληλυθὼς δὲ, ὁ ηδη παρελθών· μέλλων δὲ, ὁ