circle, though the circle should be squared, yet, because it is not according to the thing, it is on this account sophistical. Wherefore both the apparent syllogism about these things, is a contentious argument, and the syllogism which seems to be according to the thing, even if it be a syllogism, is a contentious argument, for it appears to be according to the thing, wherefore it is deceptive and unjust. For as injustice, in contest, has a certain form (of justice), and is a certain unjust combat, so in contradiction the contentious is an unjust combat, for both there, those who make conquest entirely the object of their preference, try all things, and here, the contentious do. Those therefore who are such, for the sake of victory itself, seem to be contentious men and lovers of strife; but those who are so for the sake of the glory which tends to gain, are sophists, for the sophistical art, as we said, is a certain art of making money from apparent wisdom, wherefore they desire an apparent demonstration. Those who love strife also, and sophists, employ the same arguments, yet not for the sake of the same things, and the same argument will be both sophistical and contentious, yet not according to the same, but so far as it is for the sake of apparent victory, it is contentious, and so far as it is for (apparent) wisdom, it is sophistical, for the sophistical art is a certain apparent, but not real wisdom. The contentious man however is in a certain respect disposed with reference to the dialectician, as the false describer is to the geometrician, for (the one) paralogizes from the same things with dialectic, and the false describer (subsists in the same way with regard to) the geometrician. Still he is not contentious, because he describes falsely from principles and conclusions which are subject to art, but it will be evident that he who is subject to dialectic, is about other things contentious, as the quadrature of the circle through lunulæ is not contentious, but (the quadrature) of Bryso
