a thing is, but rather of what quality it is, as pedestrian, and biped.
Also whether difference is placed in genus, as that the odd is that which is number, since the odd is a difference, not a species, of number. Neither does difference seem to partake of genus, for every thing which partakes of the genus, is either species or individual; but difference is neither species nor individual, wherefore clearly difference, does not partake of genus, so that neither would the odd, be species, but difference, since it does not partake of genus.
Moreover, whether genus is placed in the species, for instance, that conjunction is continuity, or that mixture is temperament, or as Plato defines, that local motion is lation, since it is not necessary that conjunction should be continuity, but on the contrary that continuity should be conjunction, since not every thing which touches is continuous, but every thing which is continuous touches. The like also occurs with the rest, for neither is all mixture, temperament, (as the mixture of dry things, is not temperament,) neither is all local change, lation, since walking, does not seem to be lation. For (the latter) is asserted generally of those, which involuntarily change their place, as happens to inanimate natures. Nevertheless, it is evident, that species is more widely predicated than genus, in the cases advanced, when the contrary ought to occur.
Again, whether difference is placed in species, as that the immortal, is that which is God. For species will happen to be predicated, either equally or of more, since difference is always predicated equally with, or to a greater extent than, species. Moreover, whether the genus is placed in the difference, as that colour, is what concretes, or that number, is the odd. Likewise, if the genus has been spoken of, as if it were difference; for it is possible that
