subsistent in a certain manner with reference to one and to each other.Heraclidæ 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.*Cf. An. Post. i, 18. 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,2. Or the principle of generation of every one. 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,[1] for they are called Heraclidæ who derive their origin from the genus of Hercules, and Cecropidæ 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 Heraclidæ.
3. Or that to which species is subject—this last denomination regarded by philosophers. Vide Aldrich; Mansel's Log., App. A, p. 5; Arist. Metap. iv. 25.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.
- ↑ Ammonius remarks that, "It is worth while to doubt why Porphyry says that the first signification of genus appears to be the one easily adopted, and not the second signification, which is the habitude of one thing to one; since this nature first knows, for she first produces one thing from one, and thus many from many." But as Taylor observes, the second signification of genus, which is second with reference to us, is first to nature; for from Hercules, one man is first produced, and thus afterwards the multitude of the Heraclidæ. Universally, whatever is first to nature is second to us, and vice versâ, e. g. she begins with form and matter, then flesh and bone; we begin from man, so that things prior to nature are posterior to our knowledge, wherefore the first signification is clearer than the second.
