It is just the same with the categories of condition and activity. For example, we say "A man runs, clothed," "God rules, possessing all things." Here again nothing substantial is asserted of either subject; in fact all the categories we have hitherto named arise from what lies outside substance, and all of them, so to speak, refer to something other than substance. The difference between the categories is easily seen by an example. Thus, the terms "man" and "God" refer to the substance in virtue of which the subject is--man or God. The term "just" refers to the quality in virtue of which the subject is something, viz. just; the term "great" to the quantity in virtue of which He is something, viz. great. No other category save substance, quality, and quantity refer to the substance of the subject. If I say of one "he is in the market" or "everywhere," I am applying the category of place, which is not a category of the substance, like "just" in virtue of justice. So if I say, "he runs, He rules, he is now, He is ever," I make reference to activity or time--if indeed God's "ever" can be described as time--but not to a category of substance, like "great" in virtue of greatness. Finally, we must not look for the categories of situation and passivity in God, for they simply are not to be found in Him. Have I now made clear the difference between the categories? Some denote the reality of a thing; others its accidental circumstances; the former declare that a thing is something; the latter say nothing about its being anything, but simply attach to it, so to speak, something external. Those categories which describe a thing in terms of its substance may be called substantial categories; when they apply to things as subjects they are called accidents. In reference to God, who is not a subject at all, it is only possible to employ the category of substance. [20] Gilbert de la Porrée in his commentary on the _De Trin._ makes Boethius's meaning clear. "Quod igitur in illo substantiam nominamus, non est subiectionis ratione quod dicitur, sed ultra omnem quae accidentibus est subiecta substantiam est essentia, absque omnibus quae possunt accidere solitaria omnino." (Migne, _P.L._ lxiv. 1283). Cf. Aug. _De Trin._ vii. 10. [21] i.e. according to their substance. [22] The doctrine is Augustine's, cf. _De Ciu. Dei_, xi. 6, xii. 16; but Boethius's use of _sempiternitas_, as well as his word-building, seem to be peculiar to himself. Claudianus Mamertus, speaking of applying the categories to God, uses _sempiternitas_ as Boethius uses _aeternitas_. Cf. _De Statu Animae_ i. 19. Apuleius seems to use both terms interchangeably, e.g. _Asclep._ 29-31. On Boethius's distinction between time and eternity see _Cons._ v. pr. 6, and Rand, _i er dem B. zugeschr. Trakt. de fide_, pp. 425 ff, and Brandt in _Theol. Littzg._, 1902, p. 147. V.