preferable to the unjust, and the justly to the unjustly, yet to die unjustly is preferable. Is it just for every man to have his own property, yet those which some one according to his own opinion adjudges, though it be false, are the property (of that person) by law, therefore the same thing is just and unjust. Also, whether is it necessary to condemn him who speaks justly, or him who speaks unjustly? Yet it is just that the injured should state sufficiently what he has suffered, but these would be unjust things, since it does not follow if to suffer any thing unjustly is eligible, the unjustly is more eligible than the justly, but simply indeed the justly, yet nothing hinders this particular thing, though unjustly (done, being more eligible) than what is justly (done). Also, for every one to have his own is just, but to have another person's, is not just, yet nothing hinders this judgment from being just, e. g. if it be according to the opinion of the judge, since it does not follow if this thing is just or in this way, that it is simply just. Likewise, also, those which are unjust, nothing prevents its being just to relate them, since it does not follow, if it is just to relate them, necessarily that the things are just, as neither if it is beneficial to speak of them, (does it follow) they are beneficial; and the like of just things. Wherefore if things asserted are unjust, it does not follow that he who speaks unjust things prevails, for he says those things which are just to say, but simply, and unjust to bear.
Chapter 26
To those which arise from the definition of elenchus, as was before described, we must make a reply by considering the conclusion with reference to contradiction, how it will be the same thing, and according to the same, and with reference to the same, after the same manner, and in the same time. If then, an interrogation be made in the
