given, nor as he proposed it, for from this an elenchus frequently arises.
He however who is excluded from these, must have recourse to (asserting) that the thing is not well demonstrated, objecting according to the definition stated.
In names then, which are properly so called, it is necessary to answer either simply or by distinction. As to, however, those things which we admit, secretly perceiving them, for instance, whatever are not clearly interrogated, but with diminution, from this an elenchus happens, as, for instance, "Is what belongs to the Athenians, the possession of the Athenians?" "Yes." In like manner, as to other things, "Does not man also belong to animals?" "Yes." Man therefore is the possession of animals. For we say that man is of animals, because he is an animal, and Lysander is of the Lacedæmonians, because he is a Lacedaeæmonian; wherefore it is clear that where the proposition is obscure, we must not make a simple concession.
But when of two existents, the one existing, the other also appears of necessity to exist, but this existing, that does not from necessity; he who is asked which of the two (he thinks exists) ought to give that which is less (widely extended), for it is harder to syllogize from many things. Yet if some one should argue that there is something contrary to the one, but not to the other, even if the assertion be true, we must say that the contrary (of the other, is), but that the name of the other, is not laid down.
Nevertheless, since some of the things which the multitude assert, are such that he who does not admit them, they would say, answered falsely, but others are not such; as those of which there are contrary opinions, (for whether the soul of animals, is corruptible or incorruptible, is not determined by the multitude,) in which then it is doubtful how it is usual to enunciate what is proposed, (so that it may be asked) whether (it appears to the respondent) as sentences, for they call both true opinions and universal
