who approaches, or him who is covered? Is this statue your work; or is the dog your father? Are not a few things, assumed a few times, few? For it is evident in all these, that it is not necessary that what is verified of accident, should also be verified of the thing, for in things alone which according to essence are without difference and one, all things appear to be inherent as the same, since to what is good, it is not the same thing to be good, and to be that which is intended to be asked, neither to him who approaches or who is covered, is it the same thing to be one approaching, and (to be) Coriscus, so that it does not follow, if I know Coriscus, but do not know the person approaching, that I know, and am ignorant of, the same person, neither if this is a work and is mine, is it my work, but either (my) possession, or thing, or something else; the other deceptions also (we must solve) after the same manner.
Some however solve them by distinguishing the question, for they say that it is possible to know, and not to know the same thing, yet not according to the same; therefore not knowing him who approaches, but knowing Coriscus, they say they know indeed, and are ignorant of the same thing, but not according to the same. But in the first place, as we have already said, it is necessary that there should be the same correction of arguments (derived) from the same (place), but this will not be
