sary then that A should be present with C, so that it is demonstrated that the planets are near. This syllogism then is not of the "why," but of the "that" (a thing is), for the planets are not near because they do not twinkle, but they do not twinkle because they are near. It happens indeed that the one may be proved through the other, and the demonstration will be of the "why," as let C be the planets, B to be near, A not to twinkle, B then is present with C, so that A "not to twinkle" will be with C. It is also a syllogism of the "why," for the first cause was assumed. Again, as they show the moon to be spherical through increments (of light), for if what is thus increased be spherical, and the moon is increased, it is evident that the moon is spherical, thus then a syllogism of the "that" is produced, but if the middle is placed contrarily, there is a syllogism of the "why," for it is not spherical on account of the increments, but from being spherical she receives such increments: let the moon be C, spherical B, increase A. Where again the media do not reciprocate, and what is not the cause is more known, the "that" is indeed demonstrated, but not the "why;" further, where the middle is placed externally, for in these the demonstration is of the "that", and not of the "why," as the cause is not assigned. For example, why does not a wall breathe? because it is not an animal, for if this was the cause of its not breathing, it would be necessary that animal should be the cause of its breathing, since if negation is the cause of a thing not being, affirmation is the cause of its being, thus if the disproportion of hot and cold is the cause of not being well, the proportion of these is the cause of being well. Likewise if affirmation is the cause of being, negation is the cause of not being, but in things which have been thus explained, what has been stated does not occur, for not
