§A.30_col1## ἡ φωνή.
## Voice.
ἡ φωνὴ διαιρεῖται εἰς δύο· ἓν μὲν αὐτῆς ἐστιν ἔμψυχον, ἓν δὲ ἄψυχον.
Voice is divided into two: of it, one is animate, and one is inanimate.
ἔμψυχον μὲν ἡ τῶν ζῴων φωνή, ἄψυχον δὲ φθόγγοι καὶ ἦχοι.
Animate is the voice of animals, and inanimate are tones and noises.
τῆς τοῦ ἐμψύχου φωνῆς ἡ μέν ἐστιν ἐγγράμματος, ἡ δὲ ἀγράμματος.
Of the animate voice, some is literate, and some is illiterate.
ἐγγράμματος μὲν ἡ τῶν ἀνθρώπων, ἀγράμματος δὲ ἡ τῶν ζῴων.
The literate is that of humans, and the illiterate is that of animals.
τῆς ἄρα φωνῆς ἡ μὲν ἔμψυχος, ἡ δὲ ἄψυχος.
Therefore, of voice, some is animate, and some is inanimate.
§A.24_col2## ἡ φωνή.
## Voice.
διαιρεῖται ἡ φωνὴ εἰς τέσσαρα· ἔστι γὰρ αὐτῆς ἡ μὲν ἔμψυχος, ἡ δὲ ἄψυχος, καὶ ἡ μὲν καὶ ἐγγράμματος, ἡ δὲ ἀγράμματος.
Voice is divided into four: for of it, some is animate, some inanimate, and some is also literate, and some illiterate.
ἔστι δὲ ἡ μὲν ἔμψυχος, ἡ τῶν ζῴων, ἡ δὲ ἄψυχος, οἷον ἦχοι καὶ ψόφοι καὶ ἡ τῆς λύρας καὶ τῶν αὐλῶν φωνή· καὶ ἐγγράμματος μὲν ἡ τῶν ἀνθρώπων φωνὴ καὶ ζῴων τινῶν, οἷον ἀηδόνων χελιδόνων στρουθίων καὶ τῶν τοιούτων, ἀγράμματος δὲ ἡ ἀδιάθετος ὡς οἱ ποππυσμοὶ καὶ ἦχοι καὶ ψόφοι καὶ τὰ τοιαῦτα.
The animate is that of animals, and the inanimate is, for example, noises and sounds, and the sound of the lyre and of the flutes; and the literate is the voice of humans and of certain animals, such as nightingales, swallows, sparrows, and suchlike; and the illiterate is the unorganized voice, such as cluckings, noises, sounds, and suchlike.
§A.31_col1## τὰ ὄντα.
## Beings.
τῶν ὄντων τὰ μέν ἐστι μεριστά, τὰ δὲ ἀμέριστα.
Of beings, some are divisible, and some are indivisible.
τούτῶν δὲ τῶν μεριστῶν τὰ μὲν ὁμοιομερῆ, τὰ δὲ ἀνομοιομερῆ.
And of these divisible ones, some are homoeomerous, and some are anhomoeomerous.
ἀμερῆ μὲν οὖν ἐστιν, ὅσα μὴ ἔχει διαίρεσιν μηδὲ ἔκ τινος σύγκειται, οἷον ἥ τε μονὰς καὶ ἡ στιγμὴ καὶ ὁ φθόγγος.
Now, the indivisible are those which have no division nor are composed of anything, such as the monad, the point, and the individual sound.
μεριστὰ δέ, ὅσα ἔκ τινος σύγκειται, οἷον αἵ τε συλλαβαὶ καὶ συμφωνίαι καὶ ζῷα καὶ ὕδωρ καὶ χρυσός. | ὁμοιομερῆ 〈μέν〉, ὅσα ἐξ ὁμοίων σύγκειται καὶ μηδὲν διαφέρει τὸ ὅλον τοῦ μέρους εἰ μὴ τῷ πλήθει, οἷον τὸ ὕδωρ καὶ τὸ χρυσίον καὶ πᾶν τὸ χυτὸν καὶ τὸ τοιοῦτον.
And the divisible are those which are composed of something, such as syllables, concords, animals, water, and gold. | The homoeomerous are those which are composed of like parts and where the whole differs in no way from the part except in quantity, such as water, gold, and everything that can be melted, and suchlike.
ἀνομοιομερῆ δέ, ὅσα ἐξ ἀν ομοίων μερῶν σύγκειται, οἷον οἰκία καὶ τὰ τοιαῦτα.
And the anhomoeomerous are those which are composed of unlike parts, such as a house and suchlike.
τῶν ὄντων ἄρα τὰ μέν ἐστι μεριστά, τὰ δὲ ἀμερῆ· τῶν δὲ μεριστῶν τὰ μὲν ὁμοιομερῆ, τὰ δὲ ἀνομοιομερῆ.
Therefore, of beings, some are divisible, and some are indivisible; and of the divisible, some are homoeomerous, and some are anhomoeomerous.
§A.26_col2## τὰ ὄντα.
## Beings.
ἔτι τῶν ὄντων τὰ μέν 〈ἐστι μεριστά, τὰ δὲ ἀμερῆ, καὶ τῶν μεριστῶν τὰ μέν〉 ἐστιν ὁμοιομερῆ, τὰ δὲ ἀν ομοιομερῆ.
Furthermore, of beings, some are divisible, and some are indivisible; and of the divisible, some are homoeomerous, and some are anhomoeomerous.
ἔστι δὲ τὰ μὲν μεριστὰ ἅπερ ἂν ἔχῃ διαίρεσιν, οἷον οἰκία καὶ ἱμάτιον καὶ ἀργύριον καὶ κτῆμα καὶ τὰ τοιαῦτα, ἀμερῆ δὲ ἅπερ ἂν ἀμέριστα ᾖ, οἷον μονὰς καὶ στιγμὴ καὶ σημεῖον καὶ φθόγγος καὶ τὰ τοιαῦτα.
And the divisible are whatever have division, such as a house, a cloak, silver, property, and suchlike; and the indivisible are whatever are undivided, such as a monad, a point, a sign, a sound, and suchlike.
καὶ τῶν μεριστῶν δὲ ἄρα τὰ μέν ἐστιν ὁμοιομερῆ ὧν καὶ τὰ μέρη ὅμοια, οἷον ὕδωρ πῦρ χαλκὸς καὶ τὰ τοιαῦτα, 〈τὰ δὲ ἀνομοιομερῆ ὧν τὰ μέρη ἀνόμοια, οἷον οἰκία καὶ τὰ τοιαῦτα〉.
Therefore, of the divisible, some are homoeomerous whose parts are also like, such as water, fire, bronze, and suchlike, and some are anhomoeomerous whose parts are unlike, such as a house and suchlike.
§A.32_col1## τὰ ὄντα.
## Beings.
τῶν ὄντων τὰ μέν ἐστι καθ’ ἑαυτά, τὰ δὲ πρός τι λέγεται.
Of beings, some exist by themselves, and some are said in relation to something.
τὰ μὲν οὖν καθ’ ἑαυτὰ λεγόμενά ἐστιν, ὅσα ἐν τῇ ἑρμηνείᾳ μηδενὸς προσδεῖται· ταῦτα δὲ ἂν εἴη οἷον ἄνθρωπος ἵππος καὶ τὰ ἄλλα ζῷα.
Now, those said by themselves are all those which in their explanation need nothing else; and these would be, for example, a human, a horse, and the other animals.
τούτων γὰρ οὐδὲν δι’ ἑρμηνείας χωρεῖ. | τῶν δὲ πρός τι λεγομένων ὅσα προσδεῖταί τινος ἑρμηνείας, οἷον τὸ μεῖζόν τινος καὶ τὸ θᾶττόν τινος· καὶ τὸ κάλλιον καὶ τὰ τοιαῦτα· τό τε γὰρ μεῖζον ἐλάττονός ἐστι μεῖζον καὶ τὸ θᾶττον θᾶττόν τινός ἐστι.
For none of these goes through an explanation. | On the other hand, of those said in relation to something are all those which need some explanation, such as the greater than something, and the swifter than something, and the more beautiful, and suchlike; for the greater is greater than a lesser, and the swifter is swifter than something.
τῶν ὄντων ἄρα τὰ μέν ἐστιν αὐτὰ καθ’ αὑτά, τὰ δὲ πρός τι λέγεται.
Therefore, of beings, some exist by themselves, and some are said in relation to something.
ὧδε καὶ τὰ πρῶτα διήρει κατὰ τὸν Ἀριστοτέλην.
Thus also did he divide the first things according to Aristotle.
§A.67_col2## τὰ ὄντα.
## Beings.
τῶν ὄντων τὰ μὲν αὐτὰ καθ’ ἑαυτά ἐστι, τὰ δὲ πρός τι.
Of beings, some exist by themselves, and some are in relation to something.
αὐτὰ μὲν οὖν καθ’ ἑαυτὰ ταῦτά ἐστιν, οἷον ἄνθρωπος οἰκία ἱμάτιον χρυσίον καὶ πάντα ὅσα ἁπλῶς, μὴ τῷ ἕτερόν τι εἶναι ἐξ ἀνάγκης ἐστί, τὰ δὲ πρός τι τοιαῦτα ἐστὶν οἷον τὸ διπλάσιον καὶ ἡ ἐπιστήμη· τό τε γάρ δι πλασίον πρὸς τὸ ἥμισυ λέ γεται καὶ ἡ ἐπιστήμη πρὸς ἄλλο τι.
Now, those by themselves are these, such as a human, a house, a cloak, gold, and absolutely all things that do not exist of necessity by being something else; and those in relation to something are such as the double and knowledge; for the double is said in relation to the half, and knowledge in relation to something else.