object of sense, and as one thing in a certain other thing, so is another thing in another, e. g. as sight in the eye, so is intellect in the soul, and as tranquillity in the sea, so is serenity in the air. But most of all, it is necessary to be practised, in things vastly diverse, for we may easily perceive similitudes in the rest. Besides, we must also consider those things which are in the same genus, whether something identical is present with all, as for instance, with man, and horse, and dog; since so far as something identical is present with them, so far are they similar.
Chapter 18
To have considered in how many ways a thing may predicated, is useful for perspicuity, (as any one can better know what he admits, when it is clearly explained in how many ways it may be predicated,) and for the construction of syllogisms against the thing itself, and not (merely) against the name. For when it is dubious in how many ways it is predicated, he who answers, and he who questions, may possibly not direct their attention, to the same thing, but when it is explained in how many ways it is predicated and with what object a person admits it, the questioner would appear ridiculous if he did not frame his argument against this. But it is also useful that we may not be deceived (ourselves) by paralogism, and may deceive another by it, since when we know in how many ways predication occurs, we can never be deceived by paralogism, but we shall know if the questioner does not argue against the same thing, and we ourselves, when questioning, shall be able to deceive by paralogism, except the respondent happens to know, in how many ways predication occurs. Nevertheless, this is not possible in all cases, but when of things multifariously predicated, some are true, but others false; this mode however is not appropriate to dialectic, wherefore a thing of
