Table of Contents

INTRODUCTION OF PORPHYRY.1 Chap. I. --Object of the writer, in the present Introduction.

Since it is necessary, Chrysaorius, both to the doctrine of Aristotle's Categories, to know what genus, difference, species, property, and accident are, and also to the assignments of definitions, in short, since the investigation of these is useful for those things which belong to division and demonstration,2 I will endeavour by a summary briefly to discuss to you, as in the form of introduction, what on this subject has been delivered by the ancients, abstaining, indeed, from more profound questions, yet directing attention in a fitting manner, to such as are more simple. For instance, I shall |610 omit to speak about genera and species, as to whether they subsist (in the nature of things) or in mere conceptions only; whether also if subsistent, they are bodies or incorporeal, and whether they are separate from, or in, sensibles,3 and subsist about these,4 for such a treatise is most profound, and requires another more extensive investigation.5 Nevertheless, how the ancients, and especially the Peripatetics, discussed these and the other proposed subjects, in a more logical manner, I will now endeavour to point out to you.

Chap. II. --Of the Nature of Genus and Species 6

Neither genus nor species appear to be simply denominated, for that is called genus which is a collection of certain things, subsisting in a certain respect relatively to one thing, and to each other, according to which signification the genus of the |611 Heraclidae is denominated from the habitude from one, I mean Hercules, and from the multitude of those who have alliance to each other from him, denominated according to separation from other genera. Again, after another manner also, the principle of the generation of every one is called genus, whether from the generator or from the place in which a person is generated, for thus we say that Orestes had his genus from Tantalus, Hyllus from Hercules, and again, that Pindar was by genus a Theban, but Plato an Athenian, for country is a certain principle of each man's generation, in the same manner as a father. Still, this signification appears to be most ready,7 for they are called Heraclidae who derive their origin from the genus of Hercules, and Cecropidae who are from Cecrops; also their next of kin. The first genus, moreover, is so called, which is the principle of each man's generation, but afterwards the number of those who are from one principle, e. g. from Hercules, which defining and separating from others, we call the whole collected multitude the genus of the Heraclidse.

Again, in another way that is denominated genus to which the species is subject, called perhaps from the similitude of these; for such a genus is a certain principle of things under it, and seems also to comprehend all the multitude under itself. As then, genus is predicated triply, the consideration by philosophers is concerning the third, which also they explain by description, when they say that genus is that which is predicated of many things differing in species, in answer to what a thing is, e. g. |612 animal. For of predicates some are predicated of one thing alone, as individuals, for instance, "Socrates," and "this man," and "this thing;" but others are predicated of many, as genera, species, differences, properties, and accidents, predicated in common, but not peculiarly to any one. Now genus is such as "animal," species as "man," difference as " rational," property as " risible," accident as "white," "black," "to sit." From such things then, as are predicated of one thing only, genera differ in that they are predicated of many, but on the other hand, from those which are predicated of many and from species, (they differ) because those species are predicated of many things, yet not of those which differ in species, but in number only, for man being a species, is predicated of Socrates and Plato, who do not differ from each other in species, but in number, while animal being a genus is predicated of man, and ox, and horse, which differ also in species from each other, and not in number only. From property, moreover, genus differs because property is predicated of one species alone of which it is the property, and of the individuals under the species, as "risible" of man alone, and of men particularly, for genus is not predicated of one species, but of many things, which are also different in species. Besides, genus differs from difference and from accidents in common, because though differences and accidents in common are predicated of many things, different also in species, yet they are not so in reply to what a thing is, but (what kind of a thing) it is. For when some persons ask what that is of which these are predicated, we reply, that it is genus; but we do not assign in answer differences and accidents, since they are not predicated of a subject, as to what a thing is, but rather as to what kind of a thing it is. For in reply to the question, what kind of a thing man is, we say, that he is rational, and in answer to what kind of a thing a crow is, we say that it is black, yet |613 rational is difference, but black is accident. When however we are asked what man is, we answer, an animal, but animal is the genus of man, so that from genus being predicated of many, it is diverse from individuals which are predicated of one thing only, but from being predicated of things different in species, it is distinguished from such as are predicated as species or as properties. Moreover, because it is predicated in reply to what a thing is, it is distinguished from differences and from accidents commonly, which are severally predicated of what they are predicated, not in reply to what a thing is, but what kind of a thing it is, or in what manner it subsists: the description therefore of the conception of genus, which has been enunciated, contains nothing superfluous, nothing deficient.8

Species indeed is predicated of every form, according to which it is said, "form is first worthy of imperial sway;"9 still that is called species also, which is under the genus stated, according to which we are accustomed to call man a species of animal, animal being genus, but white a species of colour, and triangle of figure. Nevertheless, if when we assign the genus, we make mention of species, saying that which is predicated of many things differing in species, in reply to what a thing is, and call species that which is under the assigned genus, we ought to know that, since genus is the genus of something, and species the species of something, each of each, we must necessarily use both in the definitions of both. They assign, therefore, species thus: species is what is arranged under genus, and of which genus is predicated in reply to what a thing is: moreover, thus species is what is predicated of many things differing in number, in reply to what a thing is. This explanation, however, belongs to the most special, |614 and which is species only, but no longer genus also,10 but the other (descriptions) will pertain to such as are not the most special. Now, what we have stated will be evident in this way: in each category there are certain things most generic, and again, others most special, and between the most generic and the most special, others which are alike called both genera and species, but the most generic is that above which there cannot be another superior genus, and the most special that below which there cannot be another inferior species. Between the most generic and the most special, there are others which are alike both genera and species, referred, nevertheless, to different things, but what is stated may become clear in one category. Substance indeed, is itself genus, under this is body, under body animated body, under which is animal, under animal rational animal, under which is man, under man Socrates, Plato, and men particularly. Still, of these, substance is the most generic, and that which alone is genus; but man is most specific, and that which alone is species; yet body is a species of substance, but a genus of animated body, also animated body is a species of body, but a genus of animal; again, animal is a species of animated body, but a genus of rational animal, and rational animal is a species of animal, but a genus of man, and man is a species of rational animal, but is no longer the genus of particular men, but is species only, and every thing prior to individuals being proximately predicated of them, will be species only, and no longer genus also. As then, substance being in the highest place, is most generic, from there being no genus prior to it, so also man being a species, after which there is no other species, nor any thing capable of division into species, but individuals, (for Socrates, Plato, Alcibiades, and this white thing, I call individual,) will be species alone, and the last species, and as we say the most specific. Yet the media will be the species of such as are before them, but the genera of things after them, so that these have two conditions, one as to things prior to them, according to which they are said to be their species, the other to things after |615 them, according to which they are said to be their genera. The extremes on the other hand, have one condition, for the most generic has indeed a condition as to the things under it, since it is the highest genus of all, but has no longer one as to those before it, being supreme, and the first principle, and, as we have said, that above which there cannot be another higher genus. Also, the most specific has one condition, as to the things prior to it, of which it is the species, yet it has not a different one, as to things posterior to it, but is called the species of individuals, so termed as comprehending them, and again, the species of things prior to it, as comprehended by them, wherefore the most generic genus is thus defined to be that which being genus is not species, and again, above which there cannot be another higher genus; but the most specific species, that, which being species is not genus, and which being species we can no longer divide into species; moreover, which is predicated of many things differing in number, in reply to what a thing is.11

Now, the media of the extremes they call subaltern species and genera, and admit each of them to be species and genus, when referred indeed to different things, for those which are prior to the most specific, ascending up to the most generic, are called subaltern genera and species. Thus, Agamemnon is Atrides, Pelopides, Tantalides, and lastly, (the son) of Jupiter, yet in genealogies they refer generally to one origin, for instance, to Jupiter; but this is not the case in genera and species, since being is not the common genus of all things, nor, as Aristotle says, are all things of the same genus with respect to one summum genus. Still, let the first ten genera be arranged, as in the Categories, as ten first principles, and even if a person should call all things beings, yet he will call them, so he says, equivocally, but not synonymously, for if being were the one common genus of all things, all things would be synonymously styled beings, but the first principles being ten, the community is in name only, yet not in the definition |616 also belonging to the name: there are then ten most generic genera. On the other hand, the most specific they place in a certain number, yet not in an infinite one, but individuals which are after the most specific are infinite; wherefore, when we have come down to the most specific from the most generic, Plato exhorts us to rest,12 but to descend through those things which are in the middle, dividing by specific differences; he tells us however to leave infinites alone, as there cannot be science of these. In descending then, to the most specific, it is necessary to proceed by division through multitude, but in ascending to the most generic, we must collect multitude into one, for species is collective of the many into one nature, and genus yet more so; but particulars and singulars, on the contrary, always divide the one into multitude, for by the participation of species, many men become one man; but in particulars and singulars, the one, and what is common, becomes many; for the singular is always divisive, but what is common is collective and reductive to one.13

Genus then, and species, being each of them explained as to what it is, since also genus is one, but species many, (for there is always a division of genus into many species,) genus indeed is always predicated of species, and all superior of inferior, but species is neither predicated of its proximate genus, nor of those superior, since it does not reciprocate. For it is necessary that either equals should be predicated of equals, as neighing of a horse, or that the greater should be predicated of the less, as animal of man, but the less no longer of the greater, for you can no longer say that animal is man, as you can say that man is animal. Of those things however whereof species is predicated, that |617 genus of the species will also be necessarily predicated, also that genus of the genus up to the most generic; for if it is true to say that Socrates is a man, but man an animal, and animal substance, it is also true to say that Socrates is animal and substance. At least, since the superior are always predicated of the inferior, species indeed will always be predicated of the individual, but the genus both of the species and of the individual, but the most generic both of the genus or the genera, (if the media and subaltern be many,) and of the species, and of the individual. For the most generic is predicated of all the genera, species, and individuals under it, but the genus which is prior to the most specific (species), is predicated of all the most specific species and individuals; but what is species alone of all the individuals (of it), but the individual of one particular alone.14 Now, an individual is called Socrates, this white thing, this man who approaches the son of Sophroniscus, if Socrates alone is his son, and such things are called individuals, because each consists of properties of which the combination can never be the same in any other, for the properties of Socrates can never be the same in any other particular person;15 the properties of man indeed, (I mean of him as common,) may be the same in many, or rather in all particular men, so far as they are men. Wherefore the individual is comprehended in the species, but the species by the genus, for genus is a certain whole, but the individual is a part, and species |618 both a whole and a part; part indeed of something else, but a whole not of another, but in other things, for the whole is in its parts. Concerning genus then, and species, we have shown what is the most generic, and the most specific, also what the same things are genera and species, what also are individuals, and in how many ways genus and species are taken.