"music" are not one thing, for both are accidents to the same thing. Neither if it be true to call what is white musical, yet at the same time will "musical" "white" be one thing, for what is "white" is "musical" per accidens, so that "white musical" will not be one thing, wherefore neither is a man said to be "a good shoemaker" singly, but also "a biped animal," because these are not predicated of him per accidens. Moreover, neither are such things which are inherent in another (to be added), hence, neither is "whiteness" (to be predicated) repeatedly, nor is "a man" "a man animal," nor (a man) "biped," since both animal and biped are inherent in man; still it is true to assert it singly of some one, as that "a certain man is a man," or that "a certain white man is a white man," but this is not the case always. But when some opposition is in the adjunct which a contradiction follows, it is not true, but false, as to call a dead man a man, but when such is not inherent, it is true. Or when something (contradictory) is inherent, it is always not true; but when it is not inherent, it is not always true, as "Homer" is something, "a poet," for instance, "is" he therefore, or "is" he not? for "is" is predicated of Homer accidentally, since "is" is predicated of Homer because he is a poet, but not per se (or essentially). Wherefore, in whatever categories, contrariety is not inherent, if definitions are asserted instead of nouns, and are essentially predicated, and not accidentally, of these a particular thing may be truly and singly asserted; but non-being, because it is a matter of opinion, cannot truly be called a certain being, for the opinion of it is, not that it is, but that it is not.
Chapter 12
These things then being determined, let us consider how the affirmations, and negations of the possible and impossible to be, subsist with reference to each other, also of the contingent and the
