particulars, but demonstration produces opinion that this thing is something according to which it demonstrates, and that a certain nature of this kind is in things which subsist, (as of triangle besides particular (triangles), and of figure besides particular (figures), and of number besides particular (numbers)[)], but the demonstration about being is better than that about non-being, and that through which there is no deception than that through which there is, but universal demonstration is of this sort, (since men proceeding demonstrate as about the analogous, as that a thing which is of such a kind as to be neither line nor number, nor solid nor superficies, but something besides these, is analogous,) if then this is more universal, but is less conversant with being than particular, and produces false opinion, universal will be inferior to particular demonstration.
First then may we not remark that one of these arguments does not apply more to universal than to particular demonstration? For if the possession of angles equal to two right angles is inherent, not in respect of isosceles, but of triangle, whoever knows that it is isosceles knows less essentially than he who knows that it is triangle. In short, if not so far as it is triangle, he then shows it, there will not be demonstration, but if it is, whoever knows a thing so far as it is what it is, knows that thing more. If then triangle is of wider extension (than isosceles), and there is the same definition, and triangle is not equivocal, and the possession of two angles equal to two right angles is inherent in every triangle, triangle will have such angles, not so far as it is isosceles, but the isosceles will have them, so far as it is triangle. Hence he who knows the uni-
