that it is multifariously predicated, and why it is partly false and partly true; for if this distinction is made afterwards, it will be doubtful whether he (the respondent) perceived the ambiguity at first. Now, if indeed he did not foresee the ambiguity, but laid down the position, looking to the other (signification), it must be said against him, leading to the other, that he granted without looking to this, but to the other of the things (signified); for since there are many, under the same name or sentence, a doubt easily occurs; still if the question asked be clear and simple, the answer to it must be yes or no.
Chapter 8
Since every syllogistic proposition, is either some one of the things, from which a syllogism is formed, or (is assumed) for the sake of one of them, (for it appears manifest when it is assumed for the sake of one of them, i. e. from many things of a similar nature being interrogated, since men assume the universal, for the most part, either through induction or through similitude,)—therefore all the several particulars, must be laid down; if they be true and probable, yet we must make an attempt to urge an objection against the universal, for without an objection either real, or apparent, to impede the argument, is to be perverse. If then, where many things appear, a person does not admit the universal, having no objection, it is clear that he is perverse; moreover, if he has no argument on the contrary, (to show) that it is not true, he will seem much more perverse. Yet neither is this enough, for we have many arguments opposed to opinions, which it is difficult to solve, as that of Zeno, that nothing can be moved, nor pass through a stadium; still things opposite to these, are not on this account, to
