332 ANTIENT METAPHYSICS. Book IIL 



Of the fame nature with Porphyry's fi'ue ivords^ are the unlverfals 

 of Plato above mentioned ; for they are only io many different ways 

 of confidering the things of the univerfe : For we confider them, ei- 

 ther as having a determinate nature in themfelves, which conflitutes 

 their eflence, and makes them what they are ; which I take to be the 

 meaning of the t« .7, or the h<tix of Plato, being different from tlie »r/«j 

 or fubllance of Archytas and Ariflotle, and applicable to qualities as 

 well as to fubftances properly fo called * ; or we confider them as the 

 fame, or as different ; or as at reft, or as in motion. — In fhort, it ap- 

 pears to me that Plato intended to divide, in this way, all the propor- 

 tions that we form concerning the things of this univerfe, not the 

 things themfelves. And, 1 believe, it will be found, upon exami- 

 nation, that all the propofitions we form concerning things relate, 

 either to their eifence, their famcnefs, their difference, their motion,, or; 

 their reft. 



Thus, it appears that the unlverfals, both of Porphyry andof Platois. 

 are logical divifions, not of things, fuch as the unlverfals of Archytas; 

 but it ftill remains to be inquired, Whether Archytas's divifion be a 

 compleat one ? It Is certainly fo far compleat, as it is a divifion of 

 things miojubflance and accident ; for, the firft category \%JubJlance^ 

 and all the other nine are accidents.. But, as a general divifion into 

 fubftance and accident would not have made us much wifer, it ftill. re- 

 mains to be confidered, Whether he has made, a proper divifion of the 

 accidents into nine claffes ? and, Whether there be not too many of 

 them, or too few \ 



That 



* See thefe words, »(r<«, tkwtot*)? iTt^orvi?, very well explained by Ammonius, in his- 

 commentary upon Porphyry's introt u6tion, p. 79. c-jthc, fay;^ he, is not here oppofedi 

 to accident^ {as in the C.it( gorj<:s,) but denotes the nature and effence of things, or, 

 that by which they ;ire faid to be what they are. rxvroTva^ or/amene/s, mufl be in all 

 things, bec-iufe they have all the fame original ; and £Tj;«THf, 01 differencey mufl be 

 in all things, becaule they are many^ and not one. 



