 If we continue to understand the said-of and present-in distinctions as I have characterized them, we will also find that Aristotle thinks that in addition to particulars in the category of substance there are accidental, or what we can now call non-substantial, particulars. Aristotle’s example of such an entity is an individual piece of grammatical knowledge (1a25). Perhaps a more intuitive example is the particular whiteness that some object has. If there are non-substantial particulars, then Socrates’ whiteness is a numerically distinct particular from Plato’s whiteness. Contemporary metaphysicians might call such entities tropes, and such a label is acceptable as long as one is careful not to expect Aristotle’s theory to resemble too much contemporary trope theories. In the first instance, if Aristotle does accept the existence of non-substantial particulars, he certainly does not think that they can exist apart from primary substances — indeed, it is most natural to interpret Aristotle on this point as thinking that a non-substantial particular is a dependent entity, individuated only by reference to primary s substance that it is present in. Hence, Socrates’ whiteness cannot exist without Socrates. Moreover, thinking of such entities as standing in a primitive relation of resemblance to one another is quite foreign to Aristotle’s way of thinking. Nonetheless, if the present interpretation is correct, Aristotle did accept what are appropriately called particularized properties.