to the reason; for in the first place, what belongs to name and reason, is conversant with such arguments as signify many things; next it is (adapted) to any one, for to pertain to reason does not consist in argument, but in the respondent being disposed in a certain manner to the things granted. Further, all these arguments may possibly pertain to name, for to belong to name is here not to pertain to reason, for unless all these arguments (may be referred hither), there will be certain others pertaining neither to name nor to reason; but they say that all (belong to one of these), and distinguish all to be either belonging to name or to reason, and that there are no others. Still, whatever syllogisms belong to multifarious signification, some of these belong to name, for it is absurdly said, that all which are from diction are from name; nevertheless, there are certain paralogisms which are not produced, from the respondent being disposed in a certain manner towards these, but because the very argument itself contains such an interrogation as signifies many things.
In short, it is absurd to discuss an elenchus, and not prior to it a syllogism, for an elenchus is a syllogism; so that we must discuss a syllogism prior to a false elenchus, for such an elenchus is an apparent syllogism of contradiction. Wherefore, the cause (of deception) will either be in the syllogism, or in the contradiction, (for it is necessary that the contradiction be added,) sometimes indeed in both, if the elenchus be apparent. But it is in the contradiction and not in the syllogism, when a person asserts that he who is silent speaks; but this is in both, viz. that some one may give what he has not got; but that the poetry of Homer is a figure from being a circle,
