Page:O. F. Owen's Organon of Aristotle Vol. 2 (1853).djvu/253

 separately, and what in a sentence are not the same. For the hollow in common, signifies the same thing in a flat nose and a crooked leg, but when added, nothing prevents (its signifying a different thing), but the one signifies (what happens) to the nose, and the other to the leg, for there it signifies a flat nose, but here a crooked leg, and it makes no difference to say a flat nose or a hollow nose. Moreover, we must not grant diction in a direct (case), for it is false, since is not a hollow nose, but this is an affection, as it were, of the nose, so that there is no absurdity, if a flat nose be a nose having a hollowness of nose.

Chapter 32
solecisms, indeed, whence they appear to happen we have shown before, but how we must solve them will be evident in the arguments themselves. For all these aim at constructing hoc; Is what you say truly this thing truly, but you say that something is a stone, something then is a stone. Or is to say a stone, not to say "quod" but "quem," not "hoc" but "hunc," if then some one should ask; Num quem vere dicis est hunc? he would not seem to speak conformably to the Latin language, as neither if he should say; Num quam dicis esse, est hic? but when he says wood, or whatever signifies neither the feminine nor the masculine, it makes no difference. Wherefore, a solecism does not arise, if what you say is, be "hoc," but you say that wood is, this therefore is wood: a "stone," however, and "hic," have the appellation of the masculine. If, indeed, some one should inquire is he, she? and again, what? (quid)? Is not he Coriscus? and then should say, he therefore is she, he does not syllogistically collect a solecism, not even if Coriscus signify, what she