that the genus is of wider extension than the species and the difference, for difference, also, is predicated of fewer things than genus.
Also, examine whether what has been mentioned be not, or appear not to be, the genus of some one of those things which do not differ in species, the supporter of the argument, however, (will see) whether it is (the genus) of one of these, for there is the same genus of all things not different in species. If, then, it be shown to be the (genus) of one, it is evidently that of all, and if not of one, evidently not of any, as if some one admitting that there are indivisible lines, should say that their genus is indivisible, for what has been stated is not the genus of lines, admitting division, as they are not specifically different, for all straight lines do not specifically differ from each other.
Chapter 2
Consider, also, whether there is any other genus of the assigned species, which neither comprehends the assigned genus, nor is under it, as if some one should assert science to be the genus of justice, since virtue also is genus, and neither of these genera comprehends the other, so that science would not be the genus of justice, for apparently, when one species is under two genera, one is comprehended under the other. This, nevertheless, is doubtful in some cases, for to some, prudence seems both virtue and science, and neither of the genera to be comprehended under the other, yet it is not admitted by all, that prudence is science; if, then, any one admitted the statement to be true, yet it will appear necessary that genera of the same thing, should be either subaltern, or both under the same genus, just as it happens in virtue and science, for both are under the same genus, since each of them is habit and disposition. We must see, therefore, whether neither of them is present with the assigned genus, for if they are
