 Fârâbî in Book of Letters I,88–94 describes the different senses of being [mawjûd] and the corresponding senses of existence [wujûd], concentrating on 1-place  contexts.[22]  Aristotle in Metaphysics V,7 distinguishes four main senses of being (giving mostly 2-place examples), in some cases with sub-senses: being per accidens, being per se (with subsenses corresponding to the different categories), being as the true, and being in actuality or potentiality. Fârâbî has nothing in I,88–94 corresponding to being per  accidens,[23]  and his treatment of the other main senses of being corresponds only roughly to Aristotle’s—of course, his treatment is longer and more detailed, and includes the discussion of existence [wujûd], which does not correspond to anything in Metaphysics V,7. Fârâbî starts in I,88 by distinguishing three main senses of being, namely the sense of being which is divided into different senses for the different categories (pp.115,15–116,3), being as the true, i.e., what “is outside the soul and is in itself [bi-‛aynihi] as it is in the soul” (p.116,3–6), and being as what is “circumscribed [munḥâz] by some quiddity outside the soul, whether it has been represented in the soul or has not been represented” (p.116,6–7). But in I,90 he says that these three senses of being can be reduced to two, “that it is true and that it has some quiddity outside the soul” (p.117,18–19). In this discussion Fârâbî is giving his interpretation of two of Aristotle’s four senses of being, being per se and being as the true. (Later, in I,93–94, he discusses being in actuality and potentiality, but only as a subdivision within being as what has a quiddity outside the soul, and it does not seem to play a large role in the Book of Letters.) In I,89, starting from the I,88 enumeration of three main senses of being, he discusses what kind of existence [wujûd] corresponds to each of these senses of being [mawjûd]; and in I,92 he tries to show that being as what has a quiddity outside the soul (unlike being as the true) is said not univocally, but of some things in more primary senses and of other things in derivative senses, across different categories and even within the category of substance.