arises; for the solution is not effected by subverting any thing whatever, even if what is subverted be false. For an argument may contain many falsities, as if some one assumed that he who sits writes, but that Socrates sits, since it follows from these that Socrates writes, when then, it is subverted that Socrates sits, the argument is not the more solved, though the axiom is false. Still, not on this account is the argument false, for if any one happen to be sitting indeed, but not writing, the same solution would no longer be suitable to such an one, so that this is not to be subverted, but that he who sits, writes, since not every one who sits, writes. He then, altogether solves (the argument) who subverts that, from which the falsity arises, but he understands the solution who knows that the argument depends on this, as (happens) in the case of false descriptions, since it is not sufficient to object, not even if what is subverted be false, but we must show why it is false, for thus it will be evident whether a person makes the objection from foreseeing something or not.
It is possible, notwithstanding, to prevent an argument being conclusive in four ways; either by the subversion ot that whence the falsity proceeds; or by urging an objection against the questionist, (for frequently when no solution is given (by the respondent), yet the querist can proceed no further); thirdly, (by objecting) against the interrogations made, (for it may happen what we wish may not arise from the questions, because they are improperly made, yet when something is added that a conclusion may result; if, then, the querist can proceed no further, the objection would lie against the querist, but if he can, against the questions asked); the fourth and worst objection is that which relates to time, for some object such things as require more time for discussion, than the present exercise (admits).
Objections, then, as we have said, arise in four ways, but of the particulars mentioned, the first
