Authors/Aristotle/metaphysics/l7/c10

Chapter 10

Greek	Latin	English
ἐπεὶ δὲ ὁ ὁρισμὸς λόγος ἐστί, πᾶς δὲ λόγος μέρη ἔχει, ὡς δὲ ὁ λόγος πρὸς τὸ πρᾶγμα, καὶ τὸ μέρος τοῦ λόγου πρὸς τὸ μέρος τοῦ πράγματος ὁμοίως ἔχει, ἀπορεῖται ἤδη πότερον δεῖ τὸν τῶν μερῶν λόγον ἐνυπάρχειν ἐν τῷ τοῦ ὅλου λόγῳ ἢ οὔ. ἐπ᾽ ἐνίων μὲν γὰρ φαίνονται ἐνόντες ἐνίων δ᾽ οὔ. τοῦ μὲν [25] γὰρ κύκλου ὁ λόγος οὐκ ἔχει τὸν τῶν τμημάτων, ὁ δὲ τῆς συλλαβῆς ἔχει τὸν τῶν στοιχείων: καίτοι διαιρεῖται καὶ ὁ κύκλος εἰς τὰ τμήματα ὥσπερ καὶ ἡ συλλαβὴ εἰς τὰ στοιχεῖα. ἔτι δὲ εἰ πρότερα τὰ μέρη τοῦ ὅλου, τῆς δὲ ὀρθῆς ἡ ὀξεῖα μέρος καὶ ὁ δάκτυλος τοῦ ζῴου, πρότερον ἂν εἴη ἡ ὀξεῖα [30] τῆς ὀρθῆς καὶ ὁ δάκτυλος τοῦ ἀνθρώπου. δοκεῖ δ᾽ ἐκεῖνα εἶναι πρότερα: τῷ λόγῳ γὰρ λέγονται ἐξ ἐκείνων, καὶ τῷ εἶναι δὲ ἄνευ ἀλλήλων πρότερα.	↵Quoniam vero diffinitio ratio est et omnis ratio partes habet, ut autem ratio ad rem et pars rationis ad partem rei similiter se habet, dubitatur iam an oportet partium rationem esse in totius ratione an non In quibusdam enim videntur esse, ↵ in quibusdam non. Nam circuli ratio non habet eam quae incisionum, quae autem syllabe habet quae elementorum. ƿ Et tamen dividitur circulus in incisiones ut syllaba in elementa. Amplius autem si priores sunt partes toto, et recti acutus est pars et digitus hominis, prior erit acutus recto et digitus ↵ homine. Videntur autem illa esse priora; secundum rationem namque dicuntur ex illis, et in esse sine invicem priora.	Chapter 10. Since a definition is a formula, and every formula has parts, and as the formula is to the thing, so is the part of the formula to the part of the thing, the question is already being asked whether the formula of the parts must be present in the formula of the whole or not. For in some cases the formulae of the parts are seen to be present, and in some not. The formula of the circle does not include that of the segments, but that of the syllable includes that of the letters; yet the circle is divided into segments as the syllable is into letters. – And further if the parts are prior to the whole, and the acute angle is a part of the right angle and the finger a part of the animal, the acute angle will be prior to the right angle and finger to the man. But the latter are thought to be prior; for in formula the parts are explained by reference to them, and in respect also of the power of existing apart from each other the wholes are prior to the parts.
ἢ πολλαχῶς λέγεται τὸ μέρος, ὧν εἷς μὲν τρόπος τὸ μετροῦν κατὰ τὸ ποσόν—ἀλλὰ τοῦτο μὲν ἀφείσθω: ἐξ ὧν δὲ ἡ οὐσία ὡς μερῶν, τοῦτο σκεπτέον. [1035α] [1] εἰ οὖν ἐστὶ τὸ μὲν ὕλη τὸ δὲ εἶδος τὸ δ᾽ ἐκ τούτων, καὶ οὐσία ἥ τε ὕλη καὶ τὸ εἶδος καὶ τὸ ἐκ τούτων, ἔστι μὲν ὡς καὶ ἡ ὕλη μέρος τινὸς λέγεται, ἔστι δ᾽ ὡς οὔ, ἀλλ᾽ ἐξ ὧν ὁ τοῦ εἴδους λόγος. οἷον τῆς μὲν κοιλότητος οὐκ ἔστι μέρος [5] ἡ σάρξ (αὕτη γὰρ ἡ ὕλη ἐφ᾽ ἧς γίγνεται), τῆς δὲ σιμότητος μέρος: καὶ τοῦ μὲν συνόλου ἀνδριάντος μέρος ὁ χαλκὸς τοῦ δ᾽ ὡς εἴδους λεγομένου ἀνδριάντος οὔ (λεκτέον γὰρ τὸ εἶδος καὶ ᾗ εἶδος ἔχει ἕκαστον, τὸ δ᾽ ὑλικὸν οὐδέποτε καθ᾽ αὑτὸ λεκτέον): διὸ ὁ μὲν τοῦ κύκλου λόγος οὐκ ἔχει [10] τὸν τῶν τμημάτων, ὁ δὲ τῆς συλλαβῆς ἔχει τὸν τῶν στοιχείων: τὰ μὲν γὰρ στοιχεῖα τοῦ λόγου μέρη τοῦ εἴδους καὶ οὐχ ὕλη, τὰ δὲ τμήματα οὕτως μέρη ὡς ὕλη ἐφ᾽ ἧς ἐπιγίγνεται: ἐγγυτέρω μέντοι τοῦ εἴδους ἢ ὁ χαλκὸς ὅταν ἐν χαλκῷ ἡ στρογγυλότης ἐγγένηται. ἔστι δ᾽ ὡς οὐδὲ τὰ στοιχεῖα πάντα [15] τῆς συλλαβῆς ἐν τῷ λόγῳ ἐνέσται, οἷον ταδὶ τὰ κήρινα ἢ τὰ ἐν τῷ ἀέρι: ἤδη γὰρ καὶ ταῦτα μέρος τῆς συλλαβῆς ὡς ὕλη αἰσθητή. καὶ γὰρ ἡ γραμμὴ οὐκ εἰ διαιρουμένη [18] εἰς τὰ ἡμίση φθείρεται, ἢ ὁ ἄνθρωπος εἰς τὰ ὀστᾶ καὶ νεῦρα καὶ σάρκας, διὰ τοῦτο καὶ εἰσὶν ἐκ τούτων οὕτως [20] ὡς ὄντων τῆς οὐσίας μερῶν, ἀλλ᾽ ὡς ἐξ ὕλης, καὶ τοῦ μὲν συνόλου μέρη, τοῦ εἴδους δὲ καὶ οὗ ὁ λόγος οὐκέτι: διόπερ οὐδ᾽ ἐν τοῖς λόγοις. τῷ μὲν οὖν ἐνέσται ὁ τῶν τοιούτων μερῶν λόγος, τῷ δ᾽ οὐ δεῖ ἐνεῖναι, ἂν μὴ ᾖ τοῦ συνειλημμένου: διὰ γὰρ τοῦτο ἔνια μὲν ἐκ τούτων ὡς ἀρχῶν ἐστὶν εἰς ἃ [25] φθείρονται, ἔνια δὲ οὐκ ἔστιν. ὅσα μὲν οὖν συνειλημμένα τὸ εἶδος καὶ ἡ ὕλη ἐστίν, οἷον τὸ σιμὸν ἢ ὁ χαλκοῦς κύκλος, ταῦτα μὲν φθείρεται εἰς ταῦτα καὶ μέρος αὐτῶν ἡ ὕλη: ὅσα δὲ μὴ συνείληπται τῇ ὕλῃ ἀλλὰ ἄνευ ὕλης, ὧν οἱ λόγοι τοῦ εἴδους μόνον, ταῦτα δ᾽ οὐ φθείρεται, ἢ ὅλως ἢ [30] οὔτοι οὕτω γε: ὥστ᾽ ἐκείνων μὲν ἀρχαὶ καὶ μέρη ταῦτα τοῦ δὲ εἴδους οὔτε μέρη οὔτε ἀρχαί. καὶ διὰ τοῦτο φθείρεται ὁ πήλινος ἀνδριὰς εἰς πηλὸν καὶ ἡ σφαῖρα εἰς χαλκὸν καὶ ὁ Καλλίας εἰς σάρκα καὶ ὀστᾶ, ἔτι δὲ ὁ κύκλος εἰς τὰ τμήματα: ἔστι γάρ τις ὃς συνείληπται τῇ ὕλῃ: [1035β] [1] ὁμωνύμως γὰρ λέγεται κύκλος ὅ τε ἁπλῶς λεγόμενος καὶ ὁ καθ᾽ ἕκαστα διὰ τὸ μὴ εἶναι ἴδιον ὄνομα τοῖς καθ᾽ ἕκαστον.	Aut multipliciter dicitur pars, quorum unus quidem modus est quod mensurat secundum quantitatem. Sed hoc quidem praetermittatur; ex quibus vero substantia est ut partibus, perscrutandum est. Si igitur est hoc quidem materia illud vero ↵ species, aliud ex hiis, et substantia est materia et species et quod ex hiis: est quidem ut materia pars alicuius dicitur, est autem ut non, sed ex quibus speciei ratio. Ut concavitatis non est pars caro (haec namque materia in qua fit), simitatis ↵ vero pars aliqua est. Et totius quidem statuae pars est es, eius autem quod ut species dicitur statuae non. Dicendum enim speciem et in quantum speciem habet unumquodque, sed materiale numquam secundum se est dicendum. Quapropter circuli ratio non habet eam quae est incisionum, sed quae syllabe eam ↵ quae est elementorum. Nam elementa rationis partes sunt speciei et non materia, incisiones vero huius sic partes ut materia in quibus fiunt; propinquius tamen speciei quam es, quando in aere fit rotunditas. Est autem ut neque elementa omnia syllabe ↵ in ratione insunt, ut haec cerea aut quae sunt in aere; iam enum et haec pars syllabae quasi materia sensibilis. Et enim linea non, si divisa in dimidia corrumpitur, aut homo in ossa et nervos et carnes, propter hoc et sunt ex hiis sic ut entibus substantiae ↵ partibus, sed ut ex materia, et eius quidem quod simul totum partes, speciei vero et cuius ratio non adhuc; quapropter nec ƿ in rationibus. Horum quidem igitur inerit talium partium ratio, horum vero non oportet inesse, si non fuerit simul sumpti. Nam propter hoc quaedam quidem ex hiis ut principiis ↵ sunt in quae corrumpuntur, quaedam vero non sunt. Quaecumque quidem igitur simul sumpta species et materia sunt, ut simum aut aeneus circulus, haec quidem corrumpuntur in haec et pars ipsorum materia; quaecumque vero non concipiuntur cum materia sed sine materia, ut rationes speciei solum, haec ↵ non corrumpuntur, aut omnino aut non taliter. Quare illorum quidem principia haec. Et ideo corrumpitur lutea statua in lutum et spera in aes et Callias in carnem et ossa. Amplius autem circulus in incisiones; est enim aliquis qui concipitur ↵ cum materia. Aequivoce namque dicitur circulus: qui simpliciter dicitur et singuli, quia non est proprium nomen singulorum.	Perhaps we should rather say that ‘part’ is used in several senses. One of these is ‘that which measures another thing in respect of quantity’. But let this sense be set aside; let us inquire about the parts of which substance [35a] consists. If then matter is one thing, form another, the compound of these a third, and both the matter and the form and the compound are substance even the matter is in a sense called part of a thing, while in a sense it is not, but only the elements of which the formula of the form consists. E.g. of concavity flesh (for this is the matter in which it is produced) is not a part, but of snubness it is a part; and the bronze is a part of the concrete statue, but not of the statue when this is spoken of in the sense of the form. (For the form, or the thing as having form, should be said to be the thing, but the material element by itself must never be said to be so.) And so the formula of the circle does not include that of the segments, but the formula of the syllable includes that of the letters; for the letters are parts of the formula of the form, and not matter, but the segments are parts in the sense of matter on which the form supervenes; yet they are nearer the form than the bronze is when roundness is produced in bronze. But in a sense not even every kind of letter will be present in the formula of the syllable, e.g. particular waxen letters or the letters as movements in the air; for in these also we have already something that is part of the syllable only in the sense that it is its perceptible matter. For even if the line when divided passes away into its halves, or the man into bones and muscles and flesh, it does not follow that they are composed of these as parts of their essence, but rather as matter; and these are parts of the concrete thing, but not also of the form, i.e. of that to which the formula refers; wherefore also they are not present in the formulae. In one kind of formula, then, the formula of such parts will be present, but in another it must not be present, where the formula does not refer to the concrete object. For it is for this reason that some things have as their constituent principles parts into which they pass away, while some have not. Those things which are the form and the matter taken together, e.g. the snub, or the bronze circle, pass away into these materials, and the matter is a part of them; but those things which do not involve matter but are without matter, and whose formulae are formulae of the form only, do not pass away, – either not at all or at any rate not in this way. Therefore these materials are principles and parts of the concrete things, while of the form they are neither parts nor principles. And therefore the clay statue is resolved into clay and the ball into bronze and Callias into flesh and bones, and again the circle into its segments; for there is a sense of ‘circle’ in which involves matter. [35b] For ‘circle’ is used ambiguously, meaning both the circle, unqualified, and the individual circle, because there is no name peculiar to the individuals.
εἴρηται μὲν οὖν καὶ νῦν τὸ ἀληθές, ὅμως δ᾽ ἔτι σαφέστερον εἴπωμεν ἐπαναλαβόντες. ὅσα μὲν γὰρ τοῦ λόγου [5] μέρη καὶ εἰς ἃ διαιρεῖται ὁ λόγος, ταῦτα πρότερα ἢ πάντα ἢ ἔνια: ὁ δὲ τῆς ὀρθῆς λόγος οὐ διαιρεῖται εἰς ὀξείας λόγον, ἀλλ᾽ <ὁ> τῆς ὀξείας εἰς ὀρθήν: χρῆται γὰρ ὁ ὁριζόμενος τὴν ὀξεῖαν τῇ ὀρθῇ: "ἐλάττων"γὰρ "ὀρθῆς"ἡ ὀξεῖα. ὁμοίως δὲ καὶ ὁ κύκλος καὶ τὸ ἡμικύκλιον ἔχουσιν: τὸ [10] γὰρ ἡμικύκλιον τῷ κύκλῳ ὁρίζεται καὶ ὁ δάκτυλος τῷ ὅλῳ: "τὸ"γὰρ "τοιόνδε μέρος ἀνθρώπου"δάκτυλος. ὥσθ᾽ ὅσα μὲν μέρη ὡς ὕλη καὶ εἰς ἃ διαιρεῖται ὡς ὕλην, ὕστερα: ὅσα δὲ ὡς τοῦ λόγου καὶ τῆς οὐσίας τῆς κατὰ τὸν λόγον, πρότερα ἢ πάντα ἢ ἔνια.	Dictum est quidem igitur et nunc ipsum verum, et tamen amplius manifestius dicamus repetentes. Nam quaecumque sunt rationis partes et in quas dividitur ratio, hee sunt priores aut omnes aut quaedam. Recti vero ratio non dividitur in acuti rationem, sed quae est acuti in quae est recti; utitur enim diffiniens acutum recto: minor enim recto acutus. Similiter autem et ↵ circulus et semicirculus se habent; semicirculus enim diffinitur circulo et digitus toto: talis enim hominis pars digitus. Quare quaecumque sunt partes ut materia et in quae dividitur ut in materiam, sunt posteriora; quaecumque vero ut rationis et substantiae secundum rationem, priora aut omnia aut quaedam.	The truth has indeed now been stated, but still let us state it yet more clearly, taking up the question again. The parts of the formula, into which the formula is divided, are prior to it, either all or some of them. The formula of the right angle, however, does not include the formula of the acute, but the formula of the acute includes that of the right angle; for he who defines the acute uses the right angle; for the acute is ‘less than a right angle’. The circle and the semicircle also are in a like relation; for the semicircle is defined by the circle; and so is the finger by the whole body, for a finger is ‘such and such a part of a man’. Therefore the parts which are of the nature of matter, and into which as its matter a thing is divided, are posterior; but those which are of the nature of parts of the formula, and of the substance according to its formula, are prior, either all or some of them.
ἐπεὶ δὲ ἡ τῶν ζῴων ψυχή [15] (τοῦτο γὰρ οὐσία τοῦ ἐμψύχου) ἡ κατὰ τὸν λόγον οὐσία καὶ τὸ εἶδος καὶ τὸ τί ἦν εἶναι τῷ τοιῷδε σώματι (ἕκαστον γοῦν τὸ μέρος ἐὰν ὁρίζηται καλῶς, οὐκ ἄνευ τοῦ ἔργου ὁριεῖται, ὃ οὐχ ὑπάρξει ἄνευ αἰσθήσεως), ὥστε τὰ ταύτης μέρη πρότερα ἢ πάντα ἢ ἔνια τοῦ συνόλου ζῴου, καὶ καθ᾽ ἕκαστον [20] δὴ ὁμοίως, τὸ δὲ σῶμα καὶ τὰ τούτου μόρια ὕστερα ταύτης τῆς οὐσίας, καὶ διαιρεῖται εἰς ταῦτα ὡς εἰς ὕλην οὐχ ἡ οὐσία ἀλλὰ τὸ σύνολον, τοῦ μὲν οὖν συνόλου πρότερα ταῦτ᾽ ἔστιν ὥς, ἔστι δ᾽ ὡς οὔ (οὐδὲ γὰρ εἶναι δύναται χωριζόμενα: οὐ γὰρ ὁ πάντως ἔχων δάκτυλος ζῴου, ἀλλ᾽ [25] ὁμώνυμος ὁ τεθνεώς): ἔνια δὲ ἅμα, ὅσα κύρια καὶ ἐν ᾧ πρώτῳ ὁ λόγος καὶ ἡ οὐσία, οἷον εἰ τοῦτο καρδία ἢ ἐγκέφαλος: διαφέρει γὰρ οὐθὲν πότερον τοιοῦτον. ὁ δ᾽ ἄνθρωπος καὶ ὁ ἵππος καὶ τὰ οὕτως ἐπὶ τῶν καθ᾽ ἕκαστα, καθόλου δέ, οὐκ ἔστιν οὐσία ἀλλὰ σύνολόν τι ἐκ τουδὶ τοῦ λόγου καὶ τησδὶ [30] τῆς ὕλης ὡς καθόλου: καθ᾽ ἕκαστον δ᾽ ἐκ τῆς ἐσχάτης ὕλης ὁ Σωκράτης ἤδη ἐστίν, καὶ ἐπὶ τῶν ἄλλων ὁμοίως.	↵ Quoniam vero animalium anima (hoc enim substantia est animati) quae secundum rationem substantia et species et quod quid erat esse tali corpori (uniuscuiusque enim pars si diffiƿniatur bene, non sine opere diffinietur, quod non existet sine sensu), quare huius partes priores aut omnes aut quaedam simul toto animali; et secundum unumquodque itaque ↵ similiter. Corpus vero et huius partes posteriora sunt hac substantia est dividitur in haec ut in materiam non substantia sed simul totum. Eo quidem igitur quod simul totum priora haec, est ut, est autem ut non. Neque enim possunt esse separata; non enim qui quocumque modo se habens digitus animalis, sed equivocus qui mortuus. Quaedam vero simul: quaecumque ↵ principalia et in quo primo ratio et substantia, puta si hoc cor aut cerebrum; nihil enim differt, utrum tale. Homo vero et equus et quae ita in singularibus, universaliter autem, non sunt substantia sed simul totum quoddam ex hac ratione et ↵ hac materia ut universaliter. Singulare vero ex ultima materia Socrates iam est, et in aliis similiter.	And since the soul of animals (for this is the substance of a living being) is their substance according to the formula, i.e. the form and the essence of a body of a certain kind (at least we shall define each part, if we define it well, not without reference to its function, and this cannot belong to it without perception), so that the parts of soul are prior, either all or some of them, to the concrete ‘animal’, and so too with each individual animal; and the body and parts are posterior to this, the essential substance, and it is not the substance but the concrete thing that is divided into these parts as its matter: – this being so, to the concrete thing these are in a sense prior, but in a sense they are not. For they cannot even exist if severed from the whole; for it is not a finger in any and every state that is the finger of a living thing, but a dead finger is a finger only in name. Some parts are neither prior nor posterior to the whole, i.e. those which are dominant and in which the formula, i.e. the essential substance, is immediately present, e.g. perhaps the heart or the brain; for it does not matter in the least which of the two has this quality. But man and horse and terms which are thus applied to individuals, but universally, are not substance but something composed of this particular formula and this particular matter treated as universal; and as regards the individual, Socrates already includes in him ultimate individual matter; and similarly in all other cases.
μέρος μὲν οὖν ἐστὶ καὶ τοῦ εἴδους (εἶδος δὲ λέγω τὸ τί ἦν εἶναι) καὶ τοῦ συνόλου τοῦ ἐκ τοῦ εἴδους καὶ τῆς ὕλης <καὶ τῆς ὕλης> αὐτῆς.	Pars quidem igitur est et speciei (speciem autem dico quod quid erat esse) et simul totius, eius quod ex specie et materia ipsa.	‘A part’ may be a part either of the form (i.e. of the essence), or of the compound of the form and the matter, or of the matter itself.
ἀλλὰ τοῦ λόγου μέρη τὰ τοῦ εἴδους μόνον ἐστίν, ὁ δὲ λόγος ἐστὶ τοῦ καθόλου: [1036α] [1] τὸ γὰρ κύκλῳ εἶναι καὶ κύκλος καὶ ψυχῇ εἶναι καὶ ψυχὴ ταὐτό. τοῦ δὲ συνόλου ἤδη, οἷον κύκλου τουδὶ καὶ τῶν καθ᾽ ἕκαστά τινος ἢ αἰσθητοῦ ἢ νοητοῦ—λέγω δὲ νοητοὺς μὲν οἷον τοὺς μαθηματικούς, αἰσθητοὺς δὲ οἷον τοὺς χαλκοῦς [5] καὶ τοὺς ξυλίνους—τούτων δὲ οὐκ ἔστιν ὁρισμός, ἀλλὰ μετὰ νοήσεως ἢ αἰσθήσεως γνωρίζονται, ἀπελθόντες δὲ ἐκ τῆς ἐντελεχείας οὐ δῆλον πότερον εἰσὶν ἢ οὐκ εἰσίν: ἀλλ᾽ ἀεὶ λέγονται καὶ γνωρίζονται τῷ καθόλου λόγῳ. ἡ δ᾽ ὕλη ἄγνωστος καθ᾽ αὑτήν. ὕλη δὲ ἡ μὲν αἰσθητή ἐστιν ἡ δὲ [10] νοητή, αἰσθητὴ μὲν οἷον χαλκὸς καὶ ξύλον καὶ ὅση κινητὴ ὕλη, νοητὴ δὲ ἡ ἐν τοῖς αἰσθητοῖς ὑπάρχουσα μὴ ᾗ αἰσθητά, οἷον τὰ μαθηματικά. πῶς μὲν οὖν ἔχει περὶ ὅλου καὶ μέρους καὶ περὶ τοῦ προτέρου καὶ ὑστέρου, εἴρηται:	Sed rationis partes quae speciei solum sunt, ratio vero est ipsius universalis; circulo enim esse et circulus et animae esse ↵ et anima idem. Simul totius autem, puta circuli huius et singularium alicuius aut sensibilis aut intellectualis – intellectuales vero dico ut mathematicos, et sensibiles ut aereos et ↵ ƿ ligneos –, horum autem non est diffinitio, sed cum intelligentia aut sensu cognoscuntur. Abeuntes vero ex actu non palam utrum quidem sunt aut non sunt; sed semper dicuntur et cognoscuntur universalis ratione. Materia quidem ignota ↵ secundum se. Materia vero alia sensibilis alia intellectualis; sensibilis quidem ut es et lignum et quaelibet mobilis materia, intellectualis vero quae in sensibilibus existit non in quantum sensibilia, ut mathematica. Quomodo igitur habet de toto et parte et priore et posteriore, dictum est.	But only the parts of the form are parts of the formula, and the formula is of the universal; for [36a] ‘being a circle’ is the same as the circle, and ‘being a soul’ the same as the soul. But when we come to the concrete thing, e.g. this circle, i.e. one of the individual circles, whether perceptible or intelligible (I mean by intelligible circles the mathematical, and by perceptible circles those of bronze and of wood), – of these there is no definition, but they are known by the aid of intuitive thinking or of perception; and when they pass out of this complete realization it is not clear whether they exist or not; but they are always stated and recognized by means of the universal formula. But matter is unknowable in itself. And some matter is perceptible and some intelligible, perceptible matter being for instance bronze and wood and all matter that is changeable, and intelligible matter being that which is present in perceptible things not qua perceptible, i.e. the objects of mathematics.We have stated, then, how matters stand with regard to whole and part, and their priority and posteriority.
πρὸς δὲ τὴν ἐρώτησιν ἀνάγκη ἀπαντᾶν, ὅταν τις ἔρηται πότερον ἡ ὀρθὴ [15] καὶ ὁ κύκλος καὶ τὸ ζῷον πρότερον ἢ εἰς ἃ διαιροῦνται καὶ ἐξ ὧν εἰσί, τὰ μέρη, ὅτι οὐχ ἁπλῶς. εἰ μὲν γάρ ἐστι καὶ ἡ ψυχὴ ζῷον ἢ ἔμψυχον, ἢ ἕκαστον ἡ ἑκάστου, καὶ κύκλος τὸ κύκλῳ εἶναι, καὶ ὀρθὴ τὸ ὀρθῇ εἶναι καὶ ἡ οὐσία ἡ τῆς ὀρθῆς, τὶ μὲν καὶ τινὸς φατέον ὕστερον, οἷον [20] τῶν ἐν τῷ λόγῳ καὶ τινὸς ὀρθῆς (καὶ γὰρ ἡ μετὰ τῆς ὕλης, ἡ χαλκῆ ὀρθή, καὶ ἡ ἐν ταῖς γραμμαῖς ταῖς καθ᾽ ἕκαστα), ἡ δ᾽ ἄνευ ὕλης τῶν μὲν ἐν τῷ λόγῳ ὑστέρα τῶν δ᾽ ἐν τῷ καθ᾽ ἕκαστα μορίων προτέρα, ἁπλῶς δ᾽ οὐ φατέον: εἰ δ᾽ ἑτέρα καὶ μὴ ἔστιν ἡ ψυχὴ ζῷον, καὶ οὕτω τὰ μὲν [25] φατέον τὰ δ᾽ οὐ φατέον, ὥσπερ εἴρηται.	Interrogationi vero obviare est necesse, quando quis ↵ interrogat utrum rectus et circulus et animal priora aut in quas interrogat utrum rectus et circulus et animal priora aut in quas dividuntur et ex quibus sunt partes, quia non simpliciter. Si quidem enim est et anima aut animatum, aut unumquodque quae uniuscuiusque, et circulus quod circulo esse, et rectus quod recto esse et substantia recti: quid quidem et quo ↵ dicendum est posterius, puta hiis quae in ratione et quo recto (et enim hic quidem cum materia qui aeuneus rectus, et qui in lineis singularibus); hic autem sine materia hiis quidem quae in ratione posterior, eis vero quae in singularibus partibus prior, simpliciter autem non dicendum. Si vero altera ↵ et non est anima animal, et sic haec quidem dicendum haec autem non dicendum, sicut dictum est.	But when any one asks whether the right angle and the circle and the animal are prior, or the things into which they are divided and of which they consist, i.e. the parts, we must meet the inquiry by saying that the question cannot be answered simply. For if even bare soul is the animal or the living thing, or the soul of each individual is the individual itself, and ‘being a circle’ is the circle, and ‘being a right angle’ and the essence of the right angle is the right angle, then the whole in one sense must be called posterior to the art in one sense, i.e. to the parts included in the formula and to the parts of the individual right angle (for both the material right angle which is made of bronze, and that which is formed by individual lines, are posterior to their parts); while the immaterial right angle is posterior to the parts included in the formula, but prior to those included in the particular instance, and the question must not be answered simply. If, however, the soul is something different and is not identical with the animal, even so some parts must, as we have maintained, be called prior and others must not.