Peri ermēneías

on, and if it is not counted among the keimenois things set down/laid out for this reason, it should not be surprising to anyone: since even the word on being/being-thing signifies nothing at all, unless you place it under the understanding of some kind of onti entity/being, such as substance, quantity, quality, and the remaining categories. But that word, which signifies no thing, belongs to no category, nor can it be a noun or a verb: and therefore it cannot be a part of an enunciation. Wherefore "is" and "is not," when they are understood by themselves so as to signify no thing, neither the ousian essence/substance of the subject, nor time, will be merely a certain copula, nor will they be counted among the parts of an enunciation. "Is," however, co-signifies ousian essence: as in this enunciation, "God is." And it co-signifies time, as in this: "The Gallic war is." And for this reason, because it truly signifies something, it is in the number of the keimenōn things set down.

CHAPTER IV. ON ORATION.

What a logos speech/reason is. The parts of a logos are phaseis assertions/phrasings.

Logos, that is, oration, is a signifying voice whose separate parts signify something. And that which those separate parts signify is like a phasis assertion and a simple noēma mental concept, namely a noun or a verb. A phasis is expressed and understood as any auto on thing itself that exists, and is individual by reason of ousias essence: by which reason each thing is either entirely known or entirely ignored. For the eide forms/species of things are like numbers, to which nothing can be added and from which nothing can be taken away without the eidos form itself being entirely changed. But just as the part of a logos, namely the phasis, signifies something, so also the part of a phasis signifies something.