If we seek not to appreciate the value of the Ten Categories as a philosophical classification, but to understand what was in the mind of Aristotle when he framed it, we shall attend, not much to the greater features, which it presents in common with every other scheme of classification, as to the minor features which constitute its peculiarity. In this point of view the two last Categories are more significant than the first four, and the tenth is the most significant of all; for every one is astonished when he finds _Habere_ enrolled as a tenth _Summum Genus_, co-ordinate with _Quantum_ and _Quale_. Now what is remarkable about the ninth and tenth Categories is, that individual persons or animals are the only Subjects respecting whom they are ever predicated, and are at the same time Subjects respecting whom they are constantly (or at least frequently) predicated. An individual person is habitually clothed in some particular way in all or part of his body; he (and perhaps his horse also) are the only Subjects that are ever so clothed. Moreover animals are the only Subjects, and among them man is the principal Subject, whose changes of posture are frequent, various, determined by internal impulses, and at the same time interesting to others to know. Hence we may infer that when Aristotle lays down the Ten Categories, as _Summa Genera_ for all predications which can be made about any given Subject, the Subject which he has wholly, or at least principally, in his mind is an individual Man. We understand, then, how it is that he declares _Habere_ and _Jacere_ to be so plain as to need no farther explanation. What is a man's posture? What is his clothing or equipment? are questions understood by every one.[75] But when Aristotle treats of _Habere_ elsewhere, he is far from recognizing it as narrow and plain _per se_. Even in the Post-Predicamenta (an appendix tacked on to the Categoriæ, either by himself afterwards, or by some follower) he declares _Habere_ to be a predicate of vague and equivocal signification; including portions of _Quale_, _Quantum_, and _Relata_. And he specifies the personal equipment of an individual as only one among these many varieties of signification. He takes the same view in the fourth book ([Greek: D].) of the Metaphysica, which book is a sort of lexicon of philosophical terms.[76] This enlargement of the meaning of the word _Habere_ seems to indicate an alteration of Aristotle's point of view, dropping that special reference to an individual man as Subject, which was present to him when he drew up the list of Ten Categories. The like alteration carried him still farther, so as to omit the ninth and tenth almost entirely, when he discusses the more extensive topics of philosophy. Some of his followers, on the contrary, instead of omitting _Habere_ out of the list of Categories, tried to procure recognition for it in the larger sense which it bears in the Metaphysica. Archytas ranked it fifth in the series,