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10
Since contraries are other in form, and the perishable and the
imperishable are contraries (for privation is a determinate
incapacity), the perishable and the imperishable must be different
in kind.
Now so far we have spoken of the general terms themselves, so that
it might be thought not to be necessary that every imperishable
thing should be different from every perishable thing in form, just as
not every pale thing is different in form from every dark thing. For
the same thing can be both, and even at the same time if it is a
universal (e.g. man can be both pale and dark), and if it is an
individual it can still be both; for the same man can be, though not
at the same time, pale and dark. Yet pale is contrary to dark.
But while some contraries belong to certain things by accident
(e.g. both those now mentioned and many others), others cannot, and
among these are 'perishable' and 'imperishable'. For nothing is by
accident perishable. For what is accidental is capable of not being
present, but perishableness is one of the attributes that belong of
necessity to the things to which they belong; or else one and the same
thing may be perishable and imperishable, if perishableness is capable
of not belonging to it. Perishableness then must either be the essence
or be present in the essence of each perishable thing. The same
account holds good for imperishableness also; for both are
attributes which are present of necessity
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