ON INTERPRETATION.

his pathos affection/suffering, nor his "sometimes," nor his "somewhere," nor his "posture," nor his "having." Therefore, the quantity itself of man is not-man: likewise the quality itself of man is not-man: finally, the to echein having/possession of man is not-man. And because these exist, but exist in such a way that they are not the sincere essence of man themselves, they are called, in relation to man, ontōs mē onta things truly not existing. Very few men, because almost all are ignorant of dialectic and first philosophy, know the synthesin composition and diairesin division tōn thaterōn of the others. Therefore, it happens that they are deceived by sophists, who are accustomed to show anti tōn ontōn ta mē onta the things not existing instead of the things existing under the appearance tōn ontōn of the things existing. These things regarding the infinite noun, which is the other species of noun.

Some nouns are straight, some oblique. There is another distinction of nouns, that some nouns are straight, some oblique. Ptōseis cases/inflections of nouns, or oblique nouns, are called those to which, even if the verb "is" or "is not" is added, yet nothing true or false is signified: as when I say, "of Philo," "to Philo," I do not yet signify anything true or false: for something is lacking in this speech, that is, whether it is or is not, is not yet understood, and therefore it is not known whether it is true or false. But in every perfect statement, it must be judged as true or false. Therefore, such words are not straight, but ptōseis.

CAP. III. ON THE VERB.

Definition of the verb. A verb is a sound instituted by humans signifying an act with time, of which no part signifies separately, and it is always predicated or spoken