hoc, and when the case signifies neither male nor female, but what is between, for hic signifies the masculine, hæc the feminine, and hoc, indeed, ought to signify what is between, but frequently signifies either of these, as, for instance; "What is this?" "Calliope," "wood," "Coriscus." All the cases then of the masculine and feminine differ, but of what is between, some do, and others do not; frequently, therefore, when "hoc" is given, they syllogize as if "hunc" were said, and in like manner take one case for another. Now a paralogism is produced, because "hoc" is common to many cases, for "hoc" at one time signifies "hic," and at another time "hunc;" it is requisite, however, that it should signify alternately with the verb "est," "hic," but with "esse," "hunc," for instance, "est Coriscus," "esse Coriscum." Also in like manner with feminine nouns, and with those which are called σκεύη, (furniture,) but which have a feminine or masculine inflection, for whatever end in ο and ν, have alone the inflection of σκεύη as ξύλον, wood, σχοινίον, a rope, but those which are not thus, (have the inflexion) of the masculine or feminine, some of which we refer to σκεύη, as ἀσκὸς, a bladder, is a masculine noun, but κλίνη, a bed, is feminine; wherefore, likewise, in such things also, "est" and "esse" will produce a difference. In a certain respect too, a solecism is similar to those so called elenchi, from things not similar being similarly assumed, for as in them in things, so in these a solecism is committed in words, for "man" and "white" are both things and words.
It is evident, then, that we must endeavour to infer a solecism from the cases enumerated.
Such, then, are the species of contentious arguments, and the parts of the species and the modes
