§B.19## ὁ χρόνος.
## Time.
διαιρεῖται ὁ χρόνος εἰς τρία.
Time is divided into three.
ἔστι γὰρ ἢ παρεληλυθὼς ἢ παρὼν ἢ μέλλων, ὃν καὶ παρεσόμενον καλοῦσιν.
For it is either past, present, or future, which they also call "about to be".
εἰσὶ δὲ ἐν μὲν τῷ παρεληλυθότι μνῆμαι καὶ τὸ μνημονεύειν· ἅπαντες γὰρ τὰ παρῳχημένα μνημονεύουσιν.
In the past are memories and remembering; for all remember things that have gone by.
ἐν δὲ τῷ παρόντι αἱ ἐπιστῆμαι καὶ αἱ γνώσεις καὶ οἱ λογισμοὶ καὶ αἱ πράξεις αἱ πρασσόμεναι.
In the present are sciences, knowledges, reasonings, and actions that are being performed.
ἐν δὲ τῷ μέλλοντι αἱ προσδοκίαι καὶ ἐλπίδες καὶ πᾶν τὸ τοιοῦτον.
In the future are expectations, hopes, and all such things.
§B.21## ἡ ὄρεξις τοῦ πράττειν.
## Desire for action.
διαιρεῖται ἡ ὄρεξις τοῦ πράττειν εἰς τρία.
The desire for action is divided into three.
ἔστι γὰρ αὐτῆς ἓν μὲν τοῦ ἡδέος, ἓν δὲ τοῦ καλοῦ, ἓν δὲ τοῦ συμφέροντος.
For of it, one is for the pleasant, one for the beautiful, and one for the beneficial.
ἔστι δὲ ἡ μὲν τοῦ ἡδέος ὄρεξις 〈τὸ〉 ταῖς ἐπιθυμίαις ὑπηρετεῖν, ἡ δὲ τοῦ καλοῦ τιμῆς ἕνεκεν καὶ εὐδοξίας, ἡ δὲ τοῦ συμφέροντος κέρδους καὶ ὠφελείας ἕνεκεν γινομένη.
The desire for the pleasant is serving the appetites, that for the beautiful is produced for the sake of honor and good reputation, and that for the beneficial for the sake of gain and utility.
§B.22## ἡ τῶν ὄοντων ὀνομασία.
## The naming of existing things.
διαίρεσις τῆς τῶν ὄντων ὀνομασίας εἰς πέντε γίνεται.
The division of the naming of existing things is made into five.
ἔστι γὰρ αὐτῶν λεγόμενα τὰ μὲν ὥσπερ ἓν πρὸς πολλά, τὰ δὲ ὡς πολλὰ πρὸς πολλὰ καὶ πρὸς ἕν, τὰ δὲ ὡς ἀνόμοια [ὡς] πρὸς ὅμοια, τὰ δὲ ὡς ὅμοια πρὸς ὅμοια, τὰ δὲ ὡς ἓν πρὸς ἕν.
For of them, some are spoken of as one to many, some as many to many and to one, some as unlike to like, some as like to like, and some as one to one.
τὰ μὲν οὖν ὡς ἓν πρὸς πολλά, οἷον τάχιστος καὶ μέγιστος καὶ κάλλιστος καὶ τὰ τοιαῦτα.
Now, those as one to many are, for example, "fastest", "greatest", "most beautiful", and suchlike.
τὰ δὲ ὡς πολλὰ πρὸς πολλὰ καὶ πρὸς ἕν, οἷον πλείω τάδε τῶνδε καὶ μείζω τάδε τῶνδε καὶ καλλίους οἵδε τῶνδε καὶ τὰ ἄλλα τὰ τοιαῦτα.
Those as many to many and to one are, for example, "these are more than those", "these are greater than those", "these are more beautiful than those", and other such things.
τὰ δὲ ὡς ἀνόμοια [ὡς] πρὸς ὅμοια 〈. . . . . . . . , τὰ δὲ ὡς ὅμοια πρὸς ὅμοια,〉 οἷον ἀδελφοὶ πρὸς ἀδελφοὺς καὶ φίλοι πρὸς φίλους καὶ τὰ τοιαῦτα.
Those as unlike to like <...>, and those as like to like are, for example, "brothers to brothers", "friends to friends", and suchlike.
τὰ δὲ ὡς ἓν πρὸς ἕν, οἷον καλλίων ὅδε τοῦδε καὶ θάσσων ὅδε τοῦδε καὶ τὰ τοιαῦτα.
Those as one to one are, for example, "this is more beautiful than that", "this is faster than that", and suchlike.
διαιρεῖται τὰ ὄντα εἰς τρία.
Existing things are divided into three.
ἔστι γὰρ αὐτῶν τὰ μὲν κατ’ οὐσίαν, τὰ δὲ κατὰ συμβεβηκός, τὰ δὲ κατὰ πάθος.
For of them, some are according to essence, some according to accident, and some according to affection.
ἔστι δὲ τὰ μὲν κατ’ οὐσίαν, οἷον τὸ εἶναι ἄνθρωπον καὶ τὸ ἕκαστον τῶν ὄντων εἶναι, τὰ δὲ κατὰ συμβεβηκὸς, 〈οἷον〉 τὸ τρέχειν καὶ καθεύδειν καὶ ἄλλα τοιαῦτα, τὸ δὲ κατὰ πάθος, οἷον τὸ ἥδεσθαι καὶ λυπεῖσθαι καὶ θαρρεῖν καὶ φοβεῖσθαι καὶ τὰ τοιαῦτα.
Those according to essence are, for example, being human and each of existing things being; those according to accident are, <for example>, running, sleeping, and other such things; and those according to affection are, for example, feeling pleasure, feeling pain, being confident, feeling fear, and suchlike.
§B.25## τὰ ὄντα.
## Existing things.
διαιρεῖται τὰ ὄντα εἰς τρία.
Existing things are divided into three.
ἔστι γὰρ αὐτῶν τὰ μὲν κατ’ οὐσίαν, τὰ δὲ κατὰ συμβεβηκός, τὰ δὲ κατὰ πάθος.
For of them, some are according to essence, some according to accident, and some according to affection.
ἔστι δὲ τὰ μὲν κατ’ οὐσίαν, οἷον τὸ εἶναι ἄνθρωπον καὶ τὸ ἕκαστον τῶν ὄντων εἶναι, τὰ δὲ κατὰ συμβεβηκὸς, 〈οἷον〉 τὸ τρέχειν καὶ καθεύδειν καὶ ἄλλα τοιαῦτα, τὸ δὲ κατὰ πάθος, οἷον τὸ ἥδεσθαι καὶ λυπεῖσθαι καὶ θαρρεῖν καὶ φοβεῖσθαι καὶ τὰ τοιαῦτα.
Those according to essence are, for example, being human and each of existing things being; those according to accident are, <for example>, running, sleeping, and other such things; and those according to affection are, for example, feeling pleasure, feeling pain, being confident, feeling fear, and suchlike.
§B.27## διαίρεσις τῶν βελτιόνων etc.
## Division of better things, etc.
διαίρεσις τῶν βελτιόνων καὶ τῶν χειρόνων καὶ τῶν καλλι〈όν〉ων καὶ αἰσχι〈όν〉ων καὶ λευκοτέρων καὶ μελανοτέρων: τούτων ἕκαστον λέγεται τριχῶς· ἢ γὰρ τοῦ ἐναντίου ἢ ἑαυτοῦ ἢ μέσου, οἷον ἐναντίου βέλτιον εἶναι λέγεται τὸ ἀγαθὸν τοῦ κακοῦ, ὡς τῆς πανουργίας καὶ τῆς ἀφροσύνης ἡ φρόνησις, τοῦ δὲ μέσου λέγεται βέλτιον εἶναι τὸ ἀγαθὸν οἷον τοῦ μήτε ἀγαθοῦ μήτε κακοῦ, αὐτὸ δὲ ἑαυτοῦ λέγεται βέλτιον καθὸ ἀγαθὸν ἀγαθοῦ, ἐὰν ἧττον τὸ ἕτερον.
The division of better and worse, and more beautiful and uglier, and whiter and blacker things: each of these is spoken of in three ways; for it is spoken of either of the contrary, or of itself, or of the intermediate. For example, of the contrary, the good is said to be better than the bad, as wisdom than trickery and folly; of the intermediate, the good is said to be better than, for example, what is neither good nor bad; and of itself, it is said to be better as a good than a good, if the other is less so.
ὁμοίως δὲ καὶ τὸ καλόν· λέγεται γὰρ καὶ τοῦ αἰσχροῦ κάλλιον καὶ τοῦ μήτε αἰσχροῦ μήτε καλοῦ κάλλιον εἶναι, λέγεται δὲ καὶ τοῦ καλοῦ ἧττον δὲ καλοῦ κάλλιον εἶναι.
Likewise also the more beautiful; for it is said to be more beautiful than the ugly, and more beautiful than what is neither ugly nor beautiful, and it is also said to be more beautiful than the beautiful that is less beautiful.
ὁμοίως δὲ καὶ τὸ λευκότερον λέγεται· τὸ γὰρ λευκὸν καὶ τοῦ μέλανος λέγεται εἶναι λευκότερον καὶ τοῦ μήτε μέλανος ὄντος μήτε λευκοῦ, ὅπερ ἐστὶ μέσον.
Likewise also the whiter is spoken of; for the white is said to be whiter than the black, and whiter than what is neither black nor white, which is the intermediate.
καὶ ἐπὶ τῶν ἄλλων δὲ τῶν οὕτως λεγομένων τὸν αὐτὸν τρόπον ἔχειν φατέ.
And one must say that it is the same way for the other things spoken of in this manner.
κατὰ τρεῖς ἄρα τρόπους λέγεται βελτίω καὶ χείρω καὶ καλλίω καὶ αἰσχίω καὶ λευκότερον καὶ μελανότερον.
In three ways, therefore, are spoken of better, worse, more beautiful, uglier, whiter, and blacker things.