Clearly, then, only substance is definable. For if the other categories also are definable, it must be by addition of a determinant, e.g. the qualitative is defined thus, and so is the odd, for it cannot be defined apart from number; nor can female be defined apart from animal. (When I say 'by addition' I mean the expressions in which it turns out that we are saying the same thing twice, as in these instances.) And if this is true, coupled terms also, like 'odd number', will not be definable (but this escapes our notice because our formulae are not accurate.). But if these also are definable, either it is in some other way or, as we definition and essence must be said to have more than one sense. Therefore in one sense nothing will have a definition and nothing will have an essence, except substances, but in another sense other things will have them.
Clearly, then, definition is the formula of the essence, and essence belongs to substances either alone or chiefly and primarily and in the unqualified sense.
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We must inquire whether each thing and its essence are the same or different. This is of some use for the inquiry concerning substance;for each thing is thought to be not different from its substance, and the essence is said to be the substance of each thing.
Now in the case of accidental unities the two would be generally thought to be different, e.g. white man would be thought to be different from the essence of white man. For if they are the same, the essence of man and that of white man are also the same; for a man and a white man are the same thing, as people say, so that the essence of white man and that of man would be also the same. But perhaps it does not follow that the essence of accidental unities should be the same as that of the simple terms. For the extreme terms are not in the same way identical with the middle term. But perhaps this might be thought to follow, that the extreme terms, the accidents, should turn out to be the same, e.g. the essence of white and that of musical; but this is not actually thought to be the case.
But in the case of so-called self-subsistent things, is a thing necessarily the same as its essence? E.g. if there are some substances which have no other substances nor entities prior to them-substances such as some assert the Ideas to be?-If the essence of good is to be different from good-itself, and the essence of animal from animal-itself, and the essence of being from being-itself, there will, firstly, be other substances and entities and Ideas besides those which are asserted, and, secondly, these others will be prior substances, if essence is substance. And if the posterior substances and the prior are severed from each other, (a) there will be no knowledge of the former, and (b) the latter will have no being. (By 'severed' I mean, if the good-itself has not the essence of good, and the latter has not the property of being good.) For (a) there is knowledge of each thing only when we know its essence. And (b) the case is the same for other things as for the good; so that if the essence of good is not good, neither is the essence of reality real, nor the essence of unity one. And all essences alike exist or none of them does; so that if the essence of reality is not real, neither is any of the others. Again, that to which the essence of good does not belong is not good.-The good, then, must be one with the essence of good, and the beautiful with the essence of beauty, and so with all things which do not depend on something else but are self-subsistent and primary. For it is enough if they are this, even if they are not Forms; or rather, perhaps, even if they are Forms. (At the same time it is clear that if there are Ideas such as some people say there are, it will not be substratum that is substance; for these must be substances, but not predicable of a substratum; for if they were they would exist only by being participated in.)Each thing itself, then, and its essence are one and the same in no merely accidental way, as is evident both from the preceding arguments and because to know each thing, at least, is just to know its essence, so that even by the exhibition of instances it becomes clear that both must be one.
(But of an accidental term, e.g.'the musical' or 'the white', since it has two meanings, it is not true to say that it itself is identical with its essence; for both that to which the accidental quality belongs, and the accidental quality, are white, so that in a sense the accident and its essence are the same, and in a sense they are not; for the essence of white is not the same as the man or the white man, but it is the same as the attribute white.)The absurdity of the separation would appear also if one were to assign a name to each of the essences; for there would be yet another essence besides the original one, e.g. to the essence of horse there will belong a second essence. Yet why should not some things be their essences from the start, since essence is substance? But indeed not only are a thing and its essence one, but the formula of them is also the same, as is clear even from what has been said; for it is not by accident that the essence of one, and the one, are one.
Further, if they are to be different, the process will go on to infinity; for we shall have (1) the essence of one, and (2) the one, so that to terms of the former kind the same argument will be applicable.
Clearly, then, each primary and self-subsistent thing is one and the same as its essence. The sophistical objections to this position, and the question whether Socrates and to be Socrates are the same thing, are obviously answered by the same solution; for there is no difference either in the standpoint from which the question would be asked, or in that from which one could answer it successfully. We have explained, then, in what sense each thing is the same as its essence and in what sense it is not.
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