our question, since there may be ten thousand different questions asked, to all of which it may be true to answer yes or no, yet nevertheless, one answer must not be given, for disputation would be subverted, and this is the same as if the same name, should be assigned to different things. If, then, it is not right to give one answer to two questions, it is evident that we must not answer yes or no in things equivocal, since neither does he who says this, answer, but speak, (merely,) and this is claimed in a certain respect amongst those who dispute, because the result is concealed.
As, therefore, we said since neither are certain things, elenchi really, which seem to be so, in the same manner also, certain will seem to be solutions which are not, but which we say that sometimes it is necessary to adduce rather than the true, in contentious arguments and in opposition to (a paralogism from) duplicity. Likewise, we must answer things which seem to be (true) by saying, "be it so," for thus, least of all, would there be a parexelenchus, but if a person should be compelled to assert some paradox, there "to seem," must especially be added, for thus, there will appear to be neither an elenchus nor a paradox. Since, however, it is clear how the original proposition is made a postulate, and men think altogether (that it is made so), if it be near (the question) we must subvert and not grant certain things, as if the interrogator made a petitio principii, and when any one requires such a thing to be granted which necessarily, indeed, results from the thesis, but is false or contrary to opinion, it must be said to be the same (as the question), for things consequent from necessity appear to be parts of the thesis itself. Moreover, when universal is assumed not in name but by comparison, it must be said that he (the opponent) assumes it, not as it was
