Peri ermēneías

a thing, which we also said about the noun and the verb separately. And in simple words, it is clear that a part of a phasis signifies nothing. For "rex" king signifies nothing in "forex"; nor "pes" foot in "vulpes" foxes; nor "mentum" chin in the word "Testamentum" Testament. In compound words, it is not so clear. But not even in these does a part of the phasis signify anything: since that which is signified by a part of the phasis is not the auto on thing itself that exists. Thus, in the word Theanthrōpos God-man, neither anthrōpos man nor Theos God is signified separately as two persons: rather, one person is signified.

Logos becomes significant.

Not every oration is an enunciation.

Double enunciation.

Moreover, logos estin sēmantikos a logos is significant, not as an instrument that is natural, but kē synthēkē by convention, out of human institution and agreement, which is quite variable. Therefore, in oration, these three things are considered: the instrument, which is by nature a voice, which is like the genus and matter; the dialektos dialect, which has the character of form and is kē synthēkē by convention. Cratylus did not correctly say that what is kē synthēkē is by nature.

Furthermore, it must be known that not every oration is an apophantikon logon declarative speech or enunciation, but only that one is an enunciation by which we declare something to be true or false. Other orations, such as prayers, are not enunciations, and therefore they are left to orators, poets, and the common people.

Enunciation is twofold: one is affirming, the other is denying. The former is affirming the denying, because that false thing by which one denies that something is what it is, is not sufficiently understood unless the speech affirming it is understood first.