elenchi, let us treat, commencing in natural order, from the first.
That some, then, are syllogisms, but that others which are not, appear (syllogisms), is clear, for as this happens in other things through a certain similarity, so also does it occur in arguments. For some have a good habit, others appear (to have it), being inflated on account of their family, and decorating themselves; some, again, are beautiful on account of beauty, but others appear so from ornament. Likewise, in the case of things inanimate, for of these, some are really silver, and others gold, but others again, though they are not, appear so to sense; for instance, substances like litharge and tin (seem) silvery, others dyed with gall (appear) golden. In the same manner also, syllogism and elenchus, one indeed is (in reality), but the other is not, yet seems so from inexperience, for the inexperienced make their observations as it were, withdrawing to a distance; for syllogism is from certain things so laid down, as that we collect something of necessity, different from the things laid down, through the posita; but an elenchus is a syllogism with contradiction of the conclusion. Some, indeed, do not do this, but appear to do it from many causes, of which this is one place most natural and most popular, viz. through names, for since we cannot discourse by adducing the things themselves, but use names as symbols instead of things, we think that what happens in names, also happens in things, as with those who calculate, but there is no resem-
