Page:O. F. Owen's Organon of Aristotle Vol. 1 (1853).djvu/37

"equal" and "unequal," thus body is called "equal" and "unequal," and number, and time, are predicated of as "equal" and "unequal;" likewise in the case of the rest enumerated, each one is denominated "equal" and "unequal." Of the remainder, on the contrary, such as are not quantities, do not altogether appear to be called "equal" and "unequal," as for instance, disposition is not termed entirely "equal" and "unequal," but rather "similar" and "dissimilar;" and whiteness is not altogether "equal" and "unequal," but rather "similar" and "dissimilar;" hence the peculiarity of quantity will especially consist in its being termed "equal" and "unequal."

Chap. VII.—Of Relatives.^[1]

1. Definition of relatives, and instances.Such things are termed "relatives," which are said to be what they are, from belonging to other things, or in whatever other way they may be referred to something else; thus "the greater" is said to be what it is in reference to another thing, for it is called greater than something; and "the double" is called what it is in reference to something else, for it is said to be double a certain thing; and similarly as to other things of this kind. Such as these are of the number of relatives, as habit,^[2] disposition, sense, knowledge, position, for all these specified are said to be what they are, from belonging to others, or however else they are referrible to another, and they are nothing else; for habit is said to be the habit of some one, knowledge the knowledge of something, position the position of somewhat, and so the rest. Relatives, therefore, are such things, as are said to be what they are, from belonging to others, or which may somehow be referred to another; as a mountain is called "great" in comparison with another, for the mountain is called "great" in relation to something, and "like" is said to be like somewhat, and other things of this

subsists. Archytas divides the equal and unequal triply, according to the three differences of quantity. Taylor.

1. Compare the divisions of relation given in the Metaphys. lib. iv. c. 15.
2. This must not be confounded with the action of habit alluded to in b. ii. c. 2, of the Ethics. Plotinus doubts whether habit in things related be other than a mere name. This chapter is a thorough specimen of Aristotelian prolixity, of which, by a slight change in the Horatian line, we may say,—

   "Et facundia deseret hunc et lucidus ordo." Ars Poet. 41.