§1## ΚΑΤΗΓΟΡΙΑΙ.
ὉΜΩΝΥΜΑ λέγεται ὧν ὄνομα μόνον κοινόν, ὁ δὲ κατὰ τοὔνομα λόγος τῆς οὐσίας ἕτερος, οἷον ζῷον ὅ τε ἄνθρωπος καὶ τὸ γεγραμμένον.
CATEGORIES. Equivocal things are those of which only the name is common, while the definition of essence corresponding to the name is different; for example, both a human and a drawing are called an "animal".
Τούτων γὰρ ὄνομα μόνον κοινόν, ὁ δὲ κατὰ τοὔνομα λόγος τῆς οὐσίας ἕτερος· ἂν γάρ τις ἀποδιδῷ τί ἐστιν αὐτῶν ἑκατέρῳ τὸ ζῴῳ εἶναι, ἴδιον ἑκατέρου λόγον ἀποδώσει.
For of these only the name is common, while the definition of essence corresponding to the name is different; for if one were to define what it is for each of them to be an animal, one would give a definition peculiar to each.
Συνώνυμα δὲ λέγεται ὧν τό τε ὄνομα κοινὸν καὶ ὁ κατὰ τοὔνομα λόγος τῆς οὐσίας ὁ αὐτός, οἷον ζῷον ὅ τε ἄνθρωπος καὶ ὁ βοῦς.
Univocal things are those of which both the name is common and the definition of essence corresponding to the name is the same; for example, both a human and an ox are called an "animal".
Ὁ γὰρ ἄνθρωπος καὶ ὁ βοῦς κοινῷ ὀνόματι προσαγορεύεται ζῷον, καὶ ὁ λόγος δὲ τῆς οὐσίας ὁ αὐτός· ἐὰν γὰρ ἀποδιδῷ τις τὸν ἑκατέρου λόγον, τί ἐστιν αὐτῶν ἑκατέρῳ τὸ ζῴῳ εἶναι, τὸν αὐτὸν λόγον ἀποδώσει.
For both a human and an ox are addressed by the common name "animal", and their definition of essence is the same; for if one were to define for each of them what it is to be an animal, one would give the same definition.
Παρώνυμα δὲ λέγεται ὅσα ἀπό τινος διαφέροντα τῇ πτώσει τὴν κατὰ τοὔνομα προσηγορίαν ἔχει, οἷον ἀπὸ τῆς γραμματικῆς ὁ γραμματικὸς καὶ ἀπὸ τῆς ἀνδρείας ὁ ἀνδρεῖος.
Derivative things are those which have their appellation from something else according to the name, differing only in inflection; for example, "grammarian" from "grammar", and "courageous" from "courage".
§2Τῶν λεγομένων τὰ μὲν κατὰ συμπλοκὴν λέγεται, τὰ δ᾿ ἄνευ συμπλοκῆς.
Of things that are said, some are said in combination, others without combination.
Τὰ μὲν οὖν κατὰ συμπλοκὴν οἷον ἄνθρωπος τρέχει, ἄνθρωπος νικᾷ· τὰ δ᾿ ἄνευ συμπλοκῆς οἷον ἄνθρωπος, βοῦς, τρέχει, νικᾷ.
Those in combination are, for example, "a man runs", "a man wins"; those without combination are, for example, "man", "ox", "runs", "wins".
Τῶν ὄντων τὰ μὲν καθ᾿ ὑποκειμένου τινὸς λέγεται, ἐν ὑποκειμένῳ δὲ οὐδενί ἐστιν, οἷον ἄνθρωπος καθ᾿ ὑποκειμένου μὲν λέγεται τοῦ τινὸς ἀνθρώπου, ἐν ὑποκειμένῳ δὲ οὐδενί ἐστι·
Of things that exist, some are said of a certain subject, but are in no subject; for example, "man" is said of a subject, namely, a individual man, but is in no subject.
τὰ δὲ ἐν ὑποκειμένῳ μέν ἐστι, καθ᾿ ὑποκειμένου δὲ οὐδενὸς λέγεται (ἐν ὑποκειμένῳ δὲ λέγω, ὃ ἔν τινι μὴ ὡς μέρος ὑπάρχον ἀδύνατον χωρὶς εἶναι τοῦ ἐν ᾧ ἐστίν), οἷον ἡ τὶς γραμματικὴ ἐν ὑποκειμένῳ μέν ἐστι τῇ ψυχῇ, καθ᾿ ὑποκειμένου δ᾿ οὐδενὸς λέγεται, καὶ τὸ τὶ λευκὸν ἐν ὑποκειμένῳ μὲν τῷ σώματί ἐστιν (ἅπαν γὰρ χρῶμα ἐν σώματι), καθ᾿ ὑποκειμένου δὲ οὐδενὸς λέγεται·
Others are in a subject, but are said of no subject (by "in a subject" I mean that which, belonging to something not as a part, cannot exist apart from that in which it is); for example, a certain "grammatical knowledge" is in a subject, namely, the soul, but is said of no subject, and a certain "whiteness" is in a subject, namely, the body (for all color is in body), but is said of no subject.
τὰ δὲ καθ᾿ ὑποκειμένου τε λέγεται καὶ ἐν ὑποκειμένῳ ἐστίν, οἷον ἡ ἐπιστήμη ἐν ὑποκειμένῳ μέν ἐστι τῇ ψυχῇ, καθ᾿ ὑποκειμένου δὲ λέγεται τῆς γραμματικῆς·
Others are both said of a subject and are in a subject; for example, "knowledge" is in a subject, namely, the soul, and is said of a subject, namely, "grammar".
τὰ δὲ οὔτ᾿ ἐν ὑποκειμένῳ ἐστὶν οὔτε καθ᾿ ὑποκειμένου τινὸς λέγεται, οἷον ὁ τὶς ἄνθρωπος καὶ ὁ τὶς ἵππος· οὐδὲν γὰρ τῶν τοιούτων οὔτε ἐν ὑποκειμένῳ ἐστὶν οὔτε καθ᾿ ὑποκειμένου λέγεται.
Others are neither in a subject nor said of any subject; for example, an individual man and an individual horse; for nothing of this sort is either in a subject or said of a subject.
Ἁπλῶς δὲ τὰ ἄτομα καὶ ἓν ἀριθμῷ κατ᾿ οὐδενὸς ὑποκειμένου λέγεται, ἐν ὑποκειμένῳ δὲ ἔνια οὐδὲν κωλύει εἶναι· ἡ γάρ τις γραμματικὴ τῶν ἐν ὑποκειμένῳ μέν ἐστι, καθ᾿ ὑποκειμένου δὲ οὐδενὸς λέγεται.
Simply, individuals and things that are numerically one are said of no subject, but nothing prevents some of them from being in a subject; for a certain "grammatical knowledge" is one of those things which are in a subject, but is said of no subject.
§3Ὅταν ἕτερον καθ᾿ ἑτέρου κατηγορῆται ὡς καθ᾿ ὑποκειμένου, ὅσα κατὰ τοῦ κατηγορουμένου λέγεται, πάντα καὶ κατὰ τοῦ ὑποκειμένου ῥηθήσεται, οἷον ἄνθρωπος κατὰ τοῦ τινὸς ἀνθρώπου κατηγορεῖται, τὸ δὲ ζῷον κατὰ τοῦ ἀνθρώπου· οὐκοῦν καὶ κατὰ τοῦ τινὸς ἀνθρώπου κατηγορηθήσεται τὸ ζῷον· ὁ γάρ τις ἄνθρωπος καὶ ἄνθρωπός ἐστι καὶ ζῷον.
When one thing is predicated of another as of a subject, whatever is said of the predicate will be said of the subject also; for example, "man" is predicated of an individual man, and "animal" is predicated of "man"; therefore "animal" will be predicated of the individual man as well; for the individual man is both man and animal.
Τῶν ἑτερογενῶν καὶ μὴ ὑπ᾿ ἄλληλα τεταγμένων ἕτεραι τῷ εἴδει καὶ αἱ διαφοραί, οἷον ζῴου καὶ ἐπιστήμης·
Of genera which are different and not subordinate to one another, the differences are also different in species; for example, those of "animal" and of "knowledge".
ζῴου μὲν γὰρ διαφοραὶ τό τε πεζὸν καὶ τὸ δίπουν καὶ τὸ πτηνὸν καὶ τὸ ἔνυδρον, ἐπιστήμης δὲ οὐδεμία τούτων· οὐ γὰρ διαφέρει ἐπιστήμη ἐπιστήμης τῷ δίπους εἶναι.
For the differences of "animal" are "pedestrian", "biped", "winged", and "aquatic", but none of these is a difference of "knowledge"; for one knowledge does not differ from another by being "biped".
Τῶν δέ γε ὑπ᾿ ἄλληλα γενῶν οὐδὲν κωλύει τὰς αὐτὰς διαφορὰς εἶναι· τὰ γὰρ ἐπάνω τῶν ὑπ᾿ αὐτὰ γενῶν κατηγορεῖται, ὥστε ὅσαι τοῦ κατηγορουμένου διαφοραί εἰσι, τοσαῦται καὶ τοῦ ὑποκειμένου ἔσονται.
But of genera that are subordinate to one another, nothing prevents them from having the same differences; for the higher genera are predicated of the genera under them, so that as many differences as there are of the predicate, so many will there be of the subject also.
§4Τῶν κατὰ μηδεμίαν συμπλοκὴν λεγομένων ἕκαστον ἤτοι οὐσίαν σημαίνει ἢ ποσὸν ἢ ποιὸν ἢ πρός τι ἢ ποῦ ἢ ποτὲ ἢ κεῖσθαι ἢ ἔχειν ἢ ποιεῖν ἢ πάσχειν.
Of things said without any combination, each signifies either substance, or quantity, or quality, or relation, or place, or time, or position, or state, or action, or affection.
Ἔστι δὲ οὐσία μὲν ὡς τύπῳ εἰπεῖν οἷον ἄνθρωπος, ἵππος· ποσὸν δὲ οἷον δίπηχυ, τρίπηχυ· ποιὸν δὲ οἷον λευκόν, γραμματικόν· πρός τι δὲ οἷον διπλάσιον, ἥμισυ, μεῖζον· ποῦ δὲ οἷον ἐν Λυκείῳ, ἐν ἀγορᾷ· ποτὲ δὲ οἷον ἐχθές, πέρυσιν· κεῖσθαι δὲ οἷον ἀνάκειται, κάθηται· ἔχειν δὲ οἷον ὑποδέδεται, ὥπλισται· ποιεῖν δὲ οἷον τέμνει, καίει· πάσχειν δὲ οἷον τέμνεται, καίεται.
Substance is, to speak outline, for example, "man", "horse"; quantity, for example, "two cubits long", "three cubits long"; quality, for example, "white", "grammatical"; relation, for example, "double", "half", "larger"; place, for example, "in the Lyceum", "in the marketplace"; time, for example, "yesterday", "last year"; position, for example, "is lying", "is sitting"; state, for example, "is shod", "is armed"; action, for example, "cuts", "burns"; affection, for example, "is cut", "is burned".
Ἕκαστον δὲ τῶν εἰρημένων αὐτὸ μὲν καθ᾿ αὑτὸ ἐν οὐδεμιᾷ καταφάσει λέγεται ἢ ἀποφάσει, τῇ δὲ πρὸς ἄλληλα τούτων συμπλοκῇ κατάφασις ἢ ἀπόφασις γίνεται.
Each of the things mentioned, by itself, is said in no affirmation or negation, but by the combination of these with one another, an affirmation or negation is produced.
Ἅπασα γὰρ δοκεῖ κατάφασις καὶ ἀπόφασις ἤτοι ἀληθὴς ἢ ψευδὴς εἶναι· τῶν δὲ κατὰ μηδεμίαν συμπλοκὴν λεγομένων οὐδὲν οὔτε ἀληθὲς οὔτε ψεῦδός ἐστιν, οἷον ἄνθρωπος, λευκόν, τρέχει, νικᾷ
For every affirmation and negation seems to be either true or false, but of things said without any combination, none is either true or false, for example, "man", "white", "runs", "wins".