(11) Ἔτι τῷ ποσῷ οὐδέν ἐστιν ἐναντίον,
(ἐπὶ μὲν γὰρ τῶν (12) ἀφωρισμένων φανερὸν ὅτι οὐδέν ἐστιν ἐναντίον, οἷον τῷ (13) διπήχει ἢ τριπήχει ἢ τῇ ἐπιφανείᾳ ἢ τῶν τοιούτων τινί, (14) —οὐδὲν γάρ ἐστιν ἐναντίον),
εἰ μὴ τὸ πολὺ τῷ ὀλίγῳ (15) φαίη τις εἶναι ἐναντίον ἢ τὸ μέγα τῷ μικρῷ.
τούτων δὲ (16) οὐδέν ἐστι ποσὸν ἀλλὰ τῶν πρός τι·
οὐδὲν γὰρ αὐτὸ καθ’ (17) αὑτὸ μέγα λέγεται ἢ μικρόν, ἀλλὰ πρὸς ἕτερον ἀναφέ(18)ρεται,
οἷον ὄρος μὲν μικρὸν λέγεται, κέγχρος δὲ με(19)γάλη τῷ τὴν μὲν τῶν ὁμογενῶν μεῖζον εἶναι, τὸ δὲ ἔλατ(20)τον τῶν ὁμογενῶν·
οὐκοῦν πρὸς ἕτερον ἡ ἀναφορά, ἐπεὶ εἴγε (21) καθ’ αὑτὸ μικρὸν ἢ μέγα ἐλέγετο, οὐκ ἄν ποτε τὸ μὲν (22) ὄρος μικρὸν ἐλέγετο, ἡ δὲ κέγχρος μεγάλη.
πάλιν ἐν μὲν (23) τῇ κώμῃ πολλούς φαμεν ἀνθρώπους εἶναι, ἐν Ἀθήναις δὲ (24) ὀλίγους πολλαπλασίους αὐτῶν ὄντας,
καὶ ἐν μὲν τῇ οἰκίᾳ (25) πολλούς, ἐν δὲ τῷ θεάτρῳ ὀλίγους πολλῷ πλείους ὄντας.—
(26) ἔτι τὸ μὲν δίπηχυ καὶ τρίπηχυ καὶ ἕκαστον τῶν τοιούτων (27) ποσὸν σημαίνει, τὸ δὲ μέγα ἢ μικρὸν οὐ σημαίνει ποσὸν (28) ἀλλὰ μᾶλλον πρός τι·
πρὸς γὰρ ἕτερον θεωρεῖται τὸ μέγα (29) καὶ τὸ μικρόν· ὥστε φανερὸν ὅτι ταῦτα τῶν πρός τί ἐστιν.—
(30) ἔτι ἐάν τε τιθῇ τις αὐτὰ ποσὰ εἶναι ἐάν τε μὴ τιθῇ, οὐκ (31) ἔστιν αὐτοῖς ἐναντίον οὐδέν·
ὃ γὰρ μὴ ἔστιν αὐτὸ καθ’ αὑτὸ (32) λαβεῖν ἀλλὰ πρὸς ἕτερον ἀναφέροντα, πῶς ἂν εἴη τού(33)τῳ τι ἐναντίον;
—ἔτι εἰ ἔσται τὸ μέγα καὶ τὸ μικρὸν (34) ἐναντία, συμβήσεται τὸ αὐτὸ ἅμα τὰ ἐναντία ἐπιδέχεσθαι (35) καὶ αὐτὰ αὑτοῖς εἶναι ἐναντία.
συμβαίνει γὰρ ἅμα τὸ (36) αὐτὸ μέγα τε καὶ μικρὸν εἶναι,
—ἔστι γὰρ πρὸς μὲν τοῦτο (37) μικρόν, πρὸς ἕτερον δὲ τὸ αὐτὸ τοῦτο μέγα·—
ὥστε τὸ αὐ(38)τὸ καὶ μέγα καὶ μικρὸν κατὰ τὸν αὐτὸν χρόνον εἶναι συμβαί(39)νει, ὥστε ἅμα τὰ ἐναντία ἐπιδέχεσθαι·
ἀλλ’ οὐδὲν δοκεῖ (6a1) ἅμα τὰ ἐναντία ἐπιδέχεσθαι·
οἷον ἐπὶ τῆς οὐσίας, δεκτι(2)κὴ μὲν τῶν ἐναντίων δοκεῖ εἶναι,
ἀλλ’ οὔτι γε ἅμα νοσεῖ (3) καὶ ὑγιαίνει, οὐδὲ λευκὸν καὶ μέλαν ἐστὶν ἅμα, οὐδὲ (4) τῶν ἄλλων οὐδὲν ἅμα τὰ ἐναντία ἐπιδέχεται.
(59) Quantitatibus uero nihil est contrarium
(in his enim quae definita (60) sunt manifestum est quoniam nihil est contrarium, ut bicubito uel (61) tricubito uel superficiei uel alicui talium -- nihil enim est (62) contrarium),
nisi multa paucis dicat quis esse contraria uel magnum (63) minori.
Horum autem nihil est quantitas sed ad aliquid;
nihil enim per (64) se ipsum magnum dicitur uel paruum sed ad aliud refertur;
nam mons (65) quidem paruus dicitur, milium uero magnum eo quod hoc quidem sui (66) generis maius sit, illud uero sui generis minus;
ergo ad aliud est (67) eorum relatio; nam, si per se ipsum parurum uel magnum diceretur, (68) numquam mons quidem aliquando paruus, milium uero magnum (69) diceretur.
Rursus in uico quidem plures homines esse dicimus, in (70) ciuitate uero paucos cum sint eorum multiplices,
et in domo quidem (71) multos, in theatro uero paucos cum sint plures.
Amplius bicubitum (72) uel tricubitum et unumquodque talium quantitatem significat, magnum (73) uero uel paruum non significat quantitatem sed magis ad aliquid;
(74) quoniam ad aliud spectatur magnum et paruum; quare manifestum est (75) quoniam haec ad aliquid sunt.
Amplius, siue aliquis ponat ea esse (76) quantitates siue non ponat, nihil illis erit contrarium;
quod enim non (77) est sumere per se ipsum sed ad solam alterius relationem, quomodo huic (78) aliquid erit contrarium?
Amplius, si sunt magnum et paruum (79) contraria, contingit idem simul contraria suscipere et ea ipsa sibi (80) esse contraria.
Contingit enim simul idem paruum esse et magnum
(est (81) enim ad hoc quidem paruum, ad aliud uero hoc idem ipsum magnum);
quare (82) idem paruum et magnum et eodem tempore esse contingit, quare simul (83) contraria suscipiet;
sed nihil est quod uideatur simul contraria posse (84) suscipere;
ut substantia, susceptibilis quidem contrariorum esse (85) uidetur
sed nullus simul sanus est et aeger, nec albus et niger simul; (86) nihilque aliud simul contraria suscipit.
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11. HINC IAM PROPRIUM QUANTITATIS REQUIRITUR. ' PRIMUM EX EO QUOD NIHIL EI EST CONTRARIUM.
Amplius. Lírne nóh páz pechénnen quantitatem. Quantitati nihil est contrarium. Nîeht neíst uuíderuuártigis quantitati.
In definitis manifestum est . quoniam nihil est contrarium. Án dîen geuuíssôtên síbenin . íst iz óffen. Ut bicubito et tricubito . uel superficiei . uel alicui talium nihil est contrarium. Álso zuéioélneméze álde drîoélneméze . álde dero óbeslíhti . únde dîen sô getânên . uuíderuuártîgis nîeht neíst.
12. ADIECTIUA NON ESSE QUANTITATES.
Nisi multa paucis dicat quis esse contraria . uel magnum paruo. Mán nechéde mánig únde únmanig . míchel únde lúzzel . uuésen uuíderuuártîg.
Horum autem nihil est quantitas . sed magis ad aliquid sunt. Tíu nesínt áber nîeht quantitas . síu sínt ad aliquid.
Nihil enim per se ipsum magnum dicitur . sed ad aliud refertur. Nehéin díng nehéizet túrh síh míchel . íz síhet îo ze éinmo ándermo.
Nam mons quidem paruus dicitur . milium uero magnum. Táz skînet . uuánda man den bérg chît lúzzelin . éin hírsechórn mícheliz. Eo quod hoc quidem . s. milium sui generis maius sit . illud uero . s. mons sui generis minus. Táz íst fóne díu . uuánda der bérg uuíder ánderên lúzzelêr íst . taz hírsechórn uuíder ánderên déro sláhto chórnin mícheliz íst.
Ergo ad aliud est eorum relatio. Târ skînet táz man sie mízet ze ándermo. Nam si per se ipsum . parurum uel magnum diceretur . numquam mons paruus . milium uero magnum diceretur. Uuánda úbe míchel únde lúzzel dúrh síh kespróchen uuírtîn . sô meuuúrte nîomer bérg ke'héizen lúzzelêr . hírsechórn mícheliz.
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Quantities have no contraries.
In the case of definite quantities this is obvious; thus, there is nothing that is the contrary of ’two cubits long’ or of ’three cubits long’, or of a surface, or of any such quantities.
A man might, indeed, argue that ’much’ was the contrary of ’little’, and ’great’ of ’small’.
But these are not quantitative, but relative;
things are not great or small absolutely, they are so called rather as the result of an act of comparison.
For instance, a mountain is called small, a grain large, in virtue of the fact that the latter is greater than others of its kind, the former less.
Thus there is a reference here to an external standard, for if the terms ’great’ and ’small’ were used absolutely, a mountain would never be called small or a grain large.
Again, we say that there are many people in a village, and few in Athens, although those in the city are many times as numerous as those in the village:
or we say that a house has many in it, and a theatre few, though those in the theatre far outnumber those in the house.
The terms ’two cubits long, ’three cubits long,’ and so on indicate quantity, the terms ’great’ and ’small’ indicate relation,
for they have reference to an external standard. It is, therefore, plain that these are to be classed as relative.
Again, whether we define them as quantitative or not, they have no contraries:
for how can there be a contrary of an attribute which is not to be apprehended in or by itself, but only by reference to something external?
Again, if ’great’ and ’small’ are contraries, it will come about that the same subject can admit contrary qualities at one and the same time, and that things will themselves be contrary to themselves.
For it happens at times that the same thing is both small and great.
For the same thing may be small in comparison with one thing, and great in comparison with another,
so that the same thing comes to be both small and great at one and the same time, and is of such a nature as to admit contrary qualities at one and the same moment.
Yet it was agreed, when substance was being discussed, that nothing admits contrary qualities at one and the same moment.
For though substance is capable of admitting contrary qualities,
yet no one is at the same time both sick and healthy, nothing is at the same time both white and black. Nor is there anything which is qualified in contrary ways at one and the same time.
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