"This is a mysterium esoteric even to this day. For Physis, having intimately joined with the human, produced a most wondrous wonder possessed of the physis of the harmonious seven I mentioned before, of Fire and pneuma. Physis did not tarry, giving birth to seven male-and-female humans with the physis of those viziers, and ætherean...Physis is also personified in the Ιερός Λόγος tractate:
[For] those seven came into being in this way. Earth was muliebral, Water was lustful, and Fire maturing. From Æther, the pnuema, and with Physis bringing forth human-shaped bodies. Of Life and phaos, the human came to be of psyche and perceiveration; from Life - psyche; from phaos - perceiveration; and with everything in the observable cosmic order cyclic until its completion...
When the cycle was fulfilled, the connexions between all things were, by the deliberations of theos, unfastened. Living beings - all male-and-female then - were, including humans, rent asunder thus bringing into being portions that were masculous with the others muliebral." 
"The divine is all of that mixion: renewance of the cosmic order through Physis
For Physis is presenced in the divine." 
(i) the ontology of beings, an ontology - a reality, a 'true nature '- that is often obscured by denotatum  and by abstractions , both of which conceal physis;My concept of physis is therefore primarily ontological and rooted - as is my philosophy of pathei-mathos - in the paganus culture of classical, and Hellenic, Greece.
(ii) the relationship between beings, and between beings and Being, which is of us - we mortals - as a nexion, an affective effluvium (or emanation) of Life (ψυχή) and thus of why 'the separation-of-otherness'  is a concealment of that relationship;
(iii) the character, or persona, of human beings, and which character - sans denotatum - can be discovered (revealed, known) by the faculty of empathy;
(iv) the unity - the being - beyond the division of our physis, as individual mortals, into masculous and muliebral;
(v) that manifestation denoted by the concept Time, with Time considered to be an expression/manifestation of the physis of beings .
ἐκ δὴ τῶν εἰρημένων ἡ πρώτη φύσις καὶ κυρίως
λεγομένη ἐστὶν ἡ οὐσία ἡ τῶν ἐχόντων ἀρχὴν κινήσεως ἐν αὑτοῖς ᾗ
αὐτά: ἡ γὰρ ὕλη τῷ ταύτης δεκτικὴ εἶναι λέγεται φύσις, καὶ αἱ
γενέσεις καὶ τὸ φύεσθαι τῷ ἀπὸ ταύτης εἶναι κινήσεις. καὶ ἡ ἀρχὴ
τῆς κινήσεως τῶν φύσει ὄντων αὕτη ἐστίν, ἐνυπάρχουσά πως ἢ
δυνάμει ἢ ἐντελεχείᾳ.
Given the foregoing, then principally - and to be exact - physis
denotes the quidditas of beings having changement inherent within
them; for substantia has been denoted by physis because it
embodies this, as have the becoming that is a coming-into-being,
and a burgeoning, because they are changements predicated on it.
For physis is inherent changement either manifesting the
potentiality of a being or as what a being, complete of itself,
Commentary And Notes
physis. φύσις. A transliteration, since (i) this is a
fundamental philosophical principle/term that requires contextual
interpretation, and (ii) the English words 'nature' and Nature not
only do not adequately describe this principle but also lead to
and have led to certain misunderstandings of Aristotle in
particular and of classical Greek culture in general.
quidditas. οὐσία. Quidditas - post-classical Latin, from
whence the English word 'quiddity' - is more appropriate here than
'essence', given the metaphysical (ontological) context and given
that 'essence' now has so many non-philosophical connotations. An
interesting alternative would be the scholastic term haeceitty. As
with physis, quidditas is a philosophical term which requires
changement inherent. The expression ἀρχὴν κινήσεως is
crucial to understanding what Aristotle means in respect of
physis. In regard to κίνησις, since Aristotle here does not mean
'motion' or 'movement' in the sense of Newtonian physics (with its
causal concepts of force, mass, velocity, kinetic energy), and
since such physical movement is what the English words 'motion'
and 'movement' now most usually denote, then alternatives must be
found. Hence the translation 'changement'.
For what Aristotle is describing here is 'change', as for example
in the natural development, the unfolding, the growth, of
some-thing living that occurs because it is living; because it is
possessed of Life and which Life is the ἀρχή of the changement,
the 'original being' (the φύσις) from whence being-becomes to be
often perceived and classified by us in orderly ways.
What is described is an a-causal change, of being-becoming - of
being unfolding - and thus fulfilling the potentiality of being
within it. Hence why here Aristotle writes ἀρχὴν κινήσεως,
which describes the potential changement inherent in certain
beings. 1 That is, the a-causal origin
of beings-becoming, or having become, and which beings (having
changed, developed, unfolded) we then perceive and classify in
orderly ways 2, such as by shape or
usefulness to us, or by a notion such as causality: in terms of
physical- 'movement'. Which is why, in Aristotle, there is a
relation between φύσις, μορφή, and εἶδος - εἶδος in the sense of
'perceiveration' and not, as in Plato, denoting an abstract 'form'
or an 'ideal' - διὸ καὶ ὅσα φύσει ἔστιν ἢ γίγνεται, ἤδη ὑπάρχοντος
ἐξ οὗ πέφυκε γίγνεσθαι ἢ εἶναι, οὔπω φαμὲν τὴν φύσιν ἔχειν ἐὰν μὴ
ἔχῃ τὸ εἶδος καὶ τὴν μορφήν.
Thus φύσις is what is a-causal in beings and which acausality is
the origin of the 'natural' order that unfolds because of the
potentiality of being to become, to presence in the causal, whence
to be perceived by us in various orderly arrangements and/or
include τὸ καλόν - and thus schemata, τάξις 3 -
substantia. ὕλη. I have chosen to use the etymon of the
English word 'substance' - qv. substantia in Thomas Aquinas, Sententia
libri Metaphysicae - to again (i) emphasize the need
for contextual interpretation in respect of a specific
philosophical term, and (ii) to avoid whatever misunderstandings
may arise from the modern (non-ontological) connotations of words
such as 'matter' and 'substance'.
as have the becoming that is a coming-into-being, and a burgeoning, because they are changements predicated on it. καὶ αἱ γενέσεις καὶ τὸ φύεσθαι τῷ ἀπὸ ταύτης εἶναι κινήσεις. The sense of γένεσις here implies a 'coming-into-being' rather than just 'generation', just as φύω implies a being 'burgeoning' - unfolding, revealing itself (its physis) - rather than just 'growing'.
the potentiality of a being or as what a being, complete of
itself, is. The Greek word ἐντελεχείᾳ is compounded from ἐν ελει ἔχει and the sense
here - in relation to ἐνυπάρχουσά - seems
to be twofold: of a being as an unchanged being, and of what
a being has become (or is becoming) as a result of a change,
for both types of being actually exist, are real. One exists
as a being as it is and has remained, and one exists as the
being it has become (or is in the process of becoming)
through the potential for changement inherent within it.
Thus, for Aristotle, physis denotes the being of both types
 In respect of ἀρχὴ as implying what is primarily inherent, qv. 1012b-1013a.
 As Thomas Aquinas wrote: "Sciendum est autem, quod principium
et causa licet sint idem subiecto, differunt tamen ratione. Nam
hoc nomen principium ordinem quemdam importat; hoc vero nomen
causa, importat influxum quemdam ad esse causati." Sententia libri Metaphysicae,
liber 5, lectio 1, n 3.
 Regarding 1078a, τοῦ δὲ καλοῦ μέγιστα εἴδη τάξις καὶ
συμμετρία καὶ τὸ ὡρισμένον (the most noticeable expressions of
kalos are schemata and harmony and consonancy), my view - given
the context - is that τάξις here is best translated as "schemata",
rather than "order" or "arrangement" both of which are vague, open
to mis-interpretation, and unrelated to the context, which context
is mathematical beauty. Similarly, ὁρίζω (to me) suggests
consonancy, echoing as that (now somewhat obscure) English word
does both by its use by, among others, Shakespeare (Hamlet, Act 2,
Scene 2, 286) and also by its relation to the almost 'mathematical
beauty' of some music (as evident for example in the counterpoint
of JS Bach).
Furthermore, just because the Greek has συμμετρία it does not necessarily follow that the English word 'symmetry' is an appropriate translation, considering how the word symmetry is now used and has been used, in the West for many centuries, and especially in relation to art (in terms, for example, of objects and the human body).
Given that Aristotle in 1078a is referring to geometry in particular and mathematics in general, then an appropriate translation is 'harmony' - as in "a collation of representative signs or marks, so arranged that they exhibit their agreement and account for their discrepancies or errors." A harmony, in other words, that is most evident (as I mentioned in my essay) in Euclid's Elements, as schemata and consonancy are therein evident, most of the contents (theorems) of which book - deriving from people such as Pythagoras - were known to Aristotle.
Thus, a translation such as "the chief forms of beauty are order and symmetry and definiteness" can in my opinion lead to projecting onto Aristotle what he may not necessarily have meant; and projecting onto in respect of how we now, over two thousand years after Aristotle, understand and use such common English terms. Hence, also, why I sometimes use obscure English words (which may suggest a relevant meaning) or transliterations (as in physis).
τοῦ δὲ λόγου τοῦδ᾽ ἐόντος ἀεὶ ἀξύνετοι γίνονται ἄνθρωποι καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον· γινομένων γὰρ πάντων κατὰ τὸν λόγον τόνδε ἀπείροισιν ἐοίκασι, πειρώμενοι καὶ ἐπέων καὶ ἔργων τοιούτων, ὁκοίων ἐγὼ διηγεῦμαι κατὰ φύσιν διαιρέων ἕκαστον καὶ φράζων ὅκως ἔχει· τοὺς δὲ ἄλλους ἀνθρώπους λανθάνει ὁκόσα ἐγερθέντες ποιοῦσιν, ὅκωσπερ ὁκόσα εὕδοντες ἐπιλανθάνονται
Although this naming and expression [which I explain] exists, human beings tend to ignore it, both before and after they have become aware of it. Yet even though, regarding such naming and expression, I have revealed details of how Physis has been cleaved asunder, some human beings are inexperienced concerning it, fumbling about with words and deeds, just as other human beings, be they interested or just forgetful, are unaware of what they have done.
both a naming (denoting), and a telling – not a telling as in some abstract explanation or theory, but as in a simple describing, or recounting, of what has been so denoted or so named. Which is why, in fragment 39, Heraclitus writes:
ἐν Πριήνηι Βίας ἐγένετο ὁ Τευτάμεω, οὗ πλείων λόγος ἢ τῶν ἄλλων 
and why, in respect of λέγειν, Hesiod wrote:
ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,
ἴδμεν δ᾽, εὖτ᾽ ἐθέλωμεν, ἀληθέα γηρύσασθαι 
τὰ γὰρ Ἡρακλείτου διαστίξαι ἔργον διὰ τὸ ἄδηλον
εἶναι ποτέρῳ πρόσκειται, τῷ ὕστερον ἢ τῷ πρότερον, οἷον ἐν τῇ ἀρχῇ αὐτῇ τοῦ συγγράμματος:
φησὶ γὰρ "τοῦ λόγου τοῦδ᾽ ἐόντος ἀεὶ ἀξύνετοι ἄνθρωποι γίγνονται":
ἄδηλον γὰρ τὸ ἀεί, πρὸς ποτέρῳ δεῖ διαστίξαι. 
Although this naming and expression [which I explain] exists – human beings tend to ignore it, both before and after they have become aware of it.The 'which I explain' being implicit in the sense of λόγος here as a naming and expression by a particular individual, contrasted (as often with Heraclitus) rather poetically with a generality; in this instance, contrasted with human beings - 'men' - in general.
Φύσις κρύπτεσθαι φιλεῖ
Concealment accompanies Physis 
Τηλέμαχ᾽, οὐδ᾽ ὄπιθεν κακὸς ἔσσεαι οὐδ᾽ ἀνοήμων,
εἰ δή τοι σοῦ πατρὸς ἐνέστακται μένος ἠύ,
οἷος κεῖνος ἔην τελέσαι ἔργον τε ἔπος τε:
Telemachus – you will not be unlucky nor lacking in resolution
If you hereafter instill into yourself the determination of your father
Whose nature was to accomplish those deeds he said he would.
γλυκὺ δὲ πόλεμος ἀπείροισιν, ἐμπείρων δέ τις5. ἐγερθέντες and εὕδοντες
ταρβεῖ προσιόντα νιν καρδίᾳ περισσῶ
"In addition, Polemos was originally the δαίμων [not the god] of kindred strife, whether familial, or of one's πόλις (one's clan and their places of dwelling). Thus, to describe Polemos, as is sometimes done, as the god of conflict (or war), is doubly incorrect."
 "In Priene was born someone named and recalled as most worthy – Bias, that son of Teutamas."
We have many ways to conceal – to name – certain things
And the skill when we wish to expose their meaning
Τρῶας δὲ τρόμος αἰνὸς ὑπήλυθε γυῖα ἕκαστον qv. my Physis, Nature, Concealment, and Natural Change [Notes on Heraclitus fragment 123], e-text 2010
But over the Trojans, a strange fear, to shake the limbs of each one there
σθένουσα λαμπὰς δ᾽ οὐδέπω μαυρουμένη,
ὑπερθοροῦσα πεδίον Ἀσωποῦ, δίκην
φαιδρᾶς σελήνης, πρὸς Κιθαιρῶνος λέπας
ἤγειρεν ἄλλην ἐκδοχὴν πομποῦ πυρός.
The torch, vigorous and far from extinguished,
Bounded over the Asopian plain
To the rocks of Cithaeron as bright as the moon
So that the one waiting there to begin that fire, jumped up