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reclining, standing, sickness, health; But an inseparable accident is that which is not constitutive of a substance, as it is not observed in the whole species. However, when it occurs in a certain hypostasis, it is impossible for it to be separated from it, such as snub-nosedness, hooked-nosedness, grey-eyedness, and such things. This is called an inseparable accident and a characteristic property; for this particularity constitutes the hypostasis, that is, the individual. An individual is that which subsists in itself from substance and accidents, separated by number from those of the same species, signifying not the 'what' but the 'a certain one'; about which things, with God's help, we shall learn more precisely in what follows. 6 Concerning Division. Division is the first cutting of a thing, for example, animal is divided into rational and irrational. And subdivision is the second cutting of the same thing, for example, animal is subdivided into footless, two-footed, four-footed; footless, for example a fish, two-footed, a man and a bird, four-footed, an ox, a horse and such things. And sub-division is the cutting of a part that has been cut, for example, animal is divided into rational and irrational, and the rational into mortal and immortal. Behold, the first is divided into two parts, into rational and irrational. And the division of one of the parts, which says 'the rational is divided into mortal and immortal' is a sub-division. (ῃ. ς. 4-10) But division and subdivision do not occur in all cases, but when not all things are contained under the first division, for example, when animal is divided into rational and irrational, the two-footed is observed both in the rational and in the irrational. Therefore, we necessarily subdivide, that is, we make a second division of the same thing, that is, of animal, and we say: Animal is divided into footless, two-footed, four-footed. There are eight modes of division for such a reason: for everything that is divided is divided either in itself, that is, according to substance, or according to accident. And if in itself, either as a thing or as a word; and if as a thing—either as a genus into species, as when you divide animal into rational and irrational, —or as a species into individuals, as man into Peter and Paul and the other particular men, —or as a whole into parts; and this in two ways, either into homogeneous parts or into heterogeneous parts. And a homogeneous part is when the sections receive both the name and the definition of the whole and of one another, for example, flesh is divided into many pieces of flesh, and each part of the flesh is called flesh and accepts the definition of flesh. But a heterogeneous part is the opposite, when what is cut accepts neither the name nor the definition of the whole nor of one another, as when you divide Socrates into hands and feet and a head; for neither is the foot cut from Socrates called Socrates or a head, nor does it accept the definition of Socrates or of the head. —or as a homonymous word into its different meanings, and this again in two ways: for either a whole thing is signified by the word, or a part. And a whole, as the word 'dog'; for it is used of a terrestrial dog, a celestial dog (constellation), and a marine dog (dogfish), which are whole things and not a part of an animal; but as a part, when the name 'tongue' is used of the tip of a shoe, and of a flute (reed), and of the tasting organ of animals, which are parts and not wholes. And thus is the thing to be divided divided in itself. But according to accident—either as a substance into accidents, as when I say: Of men, some are white and others are black; for men are a substance, but whiteness and blackness are accidents. —or as an accident into substances, as when I say: Of white things, some are animate and others inanimate; for white is an accident, but animate and inanimate are substances. —or as an accident into accidents, as when I say: Of cold things, some are white and dry, and others black and moist; for the cold and the white and the black and the moist and the dry are all accidents. —There is also another mode, as things 'from one' and 'to one'. From one, for example, from medicine, a medical book, a medical instrument; for from one thing, medicine, they have been named medical. To one, for example, a healthy medicine, a healthy food; for they look to one thing, health. And of the things 'from one', some are said from a certain cause, as the image of the man

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ἀνάκλισις, στάσις, νόσος, ὑγίεια· ἀχώριστον δέ, ὅπερ οὐσίας μὲν οὐκ ἔστι συστατικὸν ὡς μὴ ἐν ὅλῳ τῷ εἴδει θεωρούμενον. Ὅμως ἡνίκα γένηται ἔν τινι ὑποστάσει, ἀδύνατον χωρισθῆναι αὐτῆς, οἷον ἡ σιμότης, ἡ γρυπότης, ἡ γλαυκότης καὶ τὰ τοιαῦτα. Τοῦτο τὸ ἀχώριστον συμβεβηκὸς λέγεται καὶ χαρακτηριστικὸν ἰδίωμα· τοῦτο γὰρ τὸ ἀφόρισμα ἀποτελεῖ τὴν ὑπόστασιν ἤγουν τὸ ἄτομον. Ἄτομον δέ ἐστι τὸ ἐξ οὐσίας καὶ συμβεβηκότων καθ' ἑαυτὸ ὑφιστάμενον, ἀριθμῷ τῶν ὁμοειδῶν κεχωρισμένον, οὐ τὸ τὶ δηλοῦν ἀλλὰ τὸν τινά· περὶ ὧν ἐν τοῖς ἑξῆς ἀκριβέστερον σὺν θεῷ μαθησόμεθα. 6 Περὶ διαιρέσεως. ∆ιαίρεσίς ἐστιν ἡ πρώτη τομὴ τοῦ πράγματος, οἷον τὸ ζῷον διαιρεῖται εἰς λογικὸν καὶ ἄλογον. Ἐπιδιαίρεσις δέ ἐστιν ἡ δευτέρα τομὴ τοῦ αὐτοῦ πράγματος, οἷον τὸ ζῷον ἐπιδιαιρεῖται εἰς ἄπουν, δίπουν, τετράπουν, ἄπουν μὲν ἰχθύν, δίπουν δὲ ἄνθρωπον καὶ ὄρνεον, τετράπουν βοῦν, ἵππον καὶ τὰ τοιαῦτα. Ὑποδιαίρεσις δέ ἐστιν ἡ τοῦ τμηθέντος σκέλους τομὴ οἷον τὸ ζῷον διαιρεῖται εἰς λογικὸν καὶ ἄλογον, τὸ λογικὸν εἰς θνητὸν καὶ ἀθάνατον. Ἰδοὺ τὸ πρῶτον διαιρεῖται εἰς δύο σκέλη, εἰς λογικὸν καὶ ἄλογον. Ἡ δὲ τοῦ ἑνὸς τῶν σκελῶν διαίρεσις ἡ λέγουσα «τὸ λογικὸν διαιρεῖται εἰς θνητὸν καὶ ἀθάνατον» ὑποδιαίρεσίς ἐστιν. (ῃ. ς. 4-10) Οὐκ ἐπὶ πάντων δὲ γίνεται διαίρεσις καὶ ἐπιδιαίρεσις, ἀλλ' ὅτε μὴ πάντα περιέχονται ὑπὸ τὴν πρώτην διαίρεσιν, οἷον τοῦ ζῴου διαιρουμένου εἰς λογικὸν καὶ ἄλογον καὶ ἐν τοῖς λογικοῖς καὶ ἐν τοῖς ἀλόγοις θεωρεῖται τὸ δίπουν. Ἀναγκαίως οὖν ἐπιδιαιροῦμεν ἤγουν δευτέραν διαίρεσιν τοῦ αὐτοῦ πράγματος ποιούμεθα ἤγουν τοῦ ζῴου καί φαμεν· Τὸ ζῷον διαιρεῖται εἰς ἄπουν, δίπουν, τετράπουν. ∆ιαιρετικοὶ δὲ τρόποι εἰσὶν ὀκτὼ δι' αἰτίαν τοιαύτην· πᾶν γὰρ διαιρούμενον ἢ καθ' αὑτὸ διαιρεῖται ἤγουν κατ' οὐσίαν ἢ κατὰ συμβεβηκός. Καὶ εἰ μὲν καθ' αὑτὸ ἢ ὡς πρᾶγμα ἢ ὡς φωνή· καὶ εἰ ὡς πρᾶγμα-ἢ ὡς γένος εἰς εἴδη, ὡς ὅταν διέλῃς τὸ ζῷον εἰς λογικὸν καὶ ἄλογον, -ἢ ὡς εἶδος εἰς ἄτομα, ὡς ὁ ἄνθρωπος εἰς Πέτρον καὶ Παῦλον καὶ τοὺς λοιποὺς κατὰ μέρος ἀνθρώπους, -ἢ ὡς ὅλον εἰς μέρη· καὶ τοῦτο διχῶς, ἢ εἰς ὁμοιομερῆ ἢ εἰς ἀνομοιομερῆ. Καὶ ὁμοιομερὲς μέν ἐστιν, ὅταν τὰ τμήματα καὶ τὸ ὄνομα καὶ τὸν ὅρον τοῦ τε ὅλου καὶ ἀλλήλων δέχωνται, οἷον ἡ σὰρξ διαιρεῖται εἰς πολλὰς σάρκας, καὶ ἕκαστον μέρος τῆς σαρκὸς σὰρξ λέγεται καὶ τὸν ὁρισμὸν τῆς σαρκὸς ἐπιδέχεται. Ἀνομοιομερὲς δέ ἐστι τὸ ἀνάπαλιν, ὅταν τὸ τμηθὲν μὴ ἐπιδέξηται μήτε τὸ ὄνομα μήτε τὸν ὁρισμὸν μήτε τοῦ ὅλου μήτε ἀλλήλων, ὡς ἵνα διέλῃς τὸν Σωκράτην εἰς χεῖρας καὶ πόδας καὶ κεφαλήν· οὔτε γὰρ ὁ τμηθεὶς ποῦς ἀπὸ Σωκράτους Σωκράτης λέγεται ἢ κεφαλὴ οὔτε τὸν ὁρισμὸν Σωκράτους ἢ τῆς κεφαλῆς ἐπιδέχεται. -ἢ ὡς ὁμώνυμος φωνὴ εἰς διάφορα σημαινόμενα, καὶ οὕτω πάλιν διχῶς· ἢ γὰρ ὅλον τι σημαίνεται ὑπὸ τῆς φωνῆς ἢ μέρος. Καὶ ὅλον μὲν ὡς ἡ κύων φωνή· φέρεται γὰρ κατά τε χερσαίου κυνὸς καὶ ἀστρῴου καὶ θαλασσίου, ἅπερ ὅλον τί εἰσι καὶ οὐ μέρος ζῴου· ὡς δὲ μέρος, ὅτε τὸ τῆς γλώσσης ὄνομα φέρεται κατὰ τοῦ ἄκρου τοῦ ὑποδήματος καὶ τοῦ αὐλοῦ καὶ τοῦ γευστικοῦ μορίου τῶν ζῴων, ἅτινα μέρη εἰσὶ καὶ οὐχὶ ὅλα. Καὶ οὕτω μὲν καθ' αὑτὸ διαιρεῖται τὸ διαιρούμενον. Κατὰ συμβεβηκὸς δέ-ἢ ὡς οὐσία εἰς συμβεβηκότα, ὡς ὅταν εἴπω· Τῶν ἀνθρώπων οἱ μέν εἰσι λευκοὶ οἱ δὲ μέλανες· ἄνθρωποι μὲν γὰρ οὐσία, λευκότης δὲ καὶ μελανία συμβεβηκότα. -ἢ ὡς συμβεβηκὸς εἰς οὐσίας, ὡς ὅταν εἴπω· Τῶν λευκῶν τὰ μὲν ἔμψυχα τὰ δὲ ἄψυχα· λευκὸν μὲν γὰρ συμβεβηκός, ἔμψυχον δὲ καὶ ἄψυχον οὐσίαι. -ἢ ὡς συμβεβηκὸς εἰς συμβεβηκότα, ὡς ὅταν εἴπω· Τῶν ψυχρῶν τὰ μὲν λευκὰ καὶ ξηρὰ τὰ δὲ μελανὰ καὶ ὑγρά· τό τε γὰρ ψυχρὸν καὶ τὸ λευκὸν καὶ τὸ μελανὸν καὶ τὸ ὑγρὸν καὶ τὸ ξηρόν, ἅπαντα συμβεβηκότα. -Ἔστι δὲ καὶ ἕτερος τρόπος ὡς τὰ ἀφ' ἑνὸς καὶ πρὸς ἕν. Ἀφ' ἑνὸς μὲν ἀπὸ τῆς ἰατρικῆς ἰατρικὸν βιβλίον, ἰατρικὸν ἐργαλεῖον· ἀπὸ γὰρ ἑνός, τῆς ἰατρικῆς, ὠνομάσθησαν ἰατρικά. Πρὸς ἓν δὲ ὑγιεινὸν φάρμακον, ὑγιεινὸν βρῶμα· πρὸς ἓν γὰρ βλέπουσι, τὴν ὑγίειαν. Τῶν δὲ ἀφ' ἑνὸς τὰ μὲν ἔκ τινος αἰτίου λέγεται, ὡς ἡ εἰκὼν τοῦ ἀνθρώπου