different, and one, and many, and to what attributes, and thing, all these are accidental. Likewise also, as to those from what is consequent, for the consequent is a certain part of accident; besides also, in many instances it appears, and is required to be granted thus, that if this thing is not separated from that, neither will that, be separated from this. Nevertheless, of those which are from the defect of definition, and of those from a certain respect, and simply, there is deception from the difference being small, for we concede universally, as if a certain thing, or in a certain respect, or in what manner, or now, signified nothing in addition. Likewise also, in the case of those which assume the original question, and which are not causes, and such as make many interrogations as if they were one, since in all these, the deception arises from smallness, as we do not accurately distinguish either the definition of the proposition, or of the syllogism, on account of the before-named cause.
Chapter 8
Since we have assigned the causes from which apparent syllogisms arise, we also have those from which sophistical syllogisms and elenchi may be produced. Now I call a sophistical elenchus and syllogism, not only the syllogism and elenchus which are apparent but not real, but also the real, but which appear (falsely) appropriate to a thing. Such are they which do not confute according to a thing, and expose the ignorant, which was the province of the peirastic art, but the peirastie is a part of the dialectic, which is able syllogistically to conclude the false through the ignorance of him who admits the argument. Sophistical elenchi, on the other hand, though they syllogistically infer contradiction, do not render it evident whether he, (the opponent) is ignorant, for by these arguments, persons impede the man of science.
