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Book Z
SupsTANcE (chs. 1, 2). What ‘7s’ in the primary sense ts substance (ch. 1).
1028* 10. While ‘is’ has the various senses distinguished in A. 7, what ‘is’ in the primary sense is substance (i.e. ‘what a thing is’— e.g. man, god, as opposed to ‘good’, ‘three cubits high ’—or a ‘ this’).
18. Other things are said to ‘be’ by virtue of being quantities, &c., of this.
20. Hence one might doubt whether ‘ walking’ and the like are existent; no such thing can exist apart from substance.
24. ‘That which walks’ more truly is, because it has an individual substance as substratum.
go. Substance is primary in definition, in knowledge, and in time; in time because it alone among the categories can exist apart; in definition because the definition of a substance is involved in the definition of anything else; in knowledge because we know a thing better when we know ‘what it is’ than when we know its quality, &c.; we know even a quantity or a quality only when we know what it is.
be. The eternal question ‘what is being’ really means ‘ what is substance’ (it is substance that was said by various thinkers to be one or many, and if many, finite or infinite in number), and so this is our chief and first and practically our only subject.
1028* 10. Kadarep Srethope0a, mpdtepov, A. 7.
II. ti éort kal ré8e tr, The two phrases indicate the two sides there are to Aristotle’s doctrine of substance. A ri éore is the ri éore of something, the answer to the question ‘ what is it?’; and whether this something be an individual or a universal, its essence can only be stated as a universal or a combination of universals. ré éore in fact points to the distinction between essential and accidental predication. A 708e 7. on the other hand is not the 7éde 7 of anything ; it is simply an individual; the term rode re points not to the distinction of essential from acccidental but to that of substance from attribute. The fact is that ovoia means initially for Aristotle nothing more definite than ‘ that which most truly or fully is’, He sometimes thinks of it as that
160 Commentary
in things which most truly, is—ri éor. or essence; and sometimes as that which most truly is because it is not in anything but exists by itself—7d8e 7 or the individual. ‘The same ambiguity occurs in the Categories, where mpatyn ovcia answers to Tdde Tu and devrépa ovcta to ti €oTL.
16. Aristotle’s object being to distinguish quality from substance, not from the other categories, tpiyxv 7 is irrelevant, and was suspected by Bz. It was, however, read by Alexander, and apparently by Asclepius, and Aristotle is not incapable of such irrelevancies, especially in a clause which like the pév clause here is unemphasized. Cf. @. 1047710 n.
1g. I have restored from A? Al. the grammatically correct roodryres, wotoTnres, instead of the accusatives.
21, Ab’s reading onpatver seems to be required, instead of 7% py ov, to explain the grammar of éxacrov airév. ‘ Whether the words “to walk”, &c., imply that each of these things is existent’. Cf. L. and S. onpaive III. 1.
24. Aristotle does not mean that 75 BadiGov unlike 7d BadiZew can exist apart from substance, but that 7d BadiZov, since it is a sub- stance (though referred to only as the possessor of an activity), can exist apart, while 75 BadéZew, since it is only an activity (though it implies a substance as the possessor of the activity), cannot exist apart.
26-27. Sid. . . . dpropevov. .e., when we say 7rd BadiZov, we think of some definite man or animal that is walking ; when we say 70 BadiZeww we imply that there is a subject but do not think of any definite one.
28. éugaiveror. . . tovadty, ‘is plainly implied in the use of such a designation ’.
30. Td mpdtws dv Kal od Tt dv GAN dv GAs, ‘that which is primarily, i.e. not in a qualified sense, but without qualification’.