Peri ermēneías

in two ways: in one way most simply, as "God is"; in another way, it is called one syndes mō by conjunction, just as a syllogism is heis logos syndesmō one speech by conjunction, much more so than the Iliad. Thus also it is called manifold in two ways: in one way, when it signifies not one thing about one thing, but several; in the other way, when the logos speech is asyntaktos kai asynthetos unorganized and unconnected, such as when I say, "syllogisms are asyntaktoi unorganized."

From these, it is understood that haplēn apophansin a simple declaration, or a simple enunciation, is an oration by which we affirm or deny something about something according to the nature of times, namely present, past, and future.

CHAPTER V. ON AFFIRMATION AND NEGATION.

Every enunciation is affirmation or negation.

Every enunciation is affirmation or negation, by which the true and the false are judged and distinguished. Affirmation is an enunciation asserting something about something. Negation, however, is an enunciation removing something from something by denying it.

It happens in use, however, that someone sometimes says that what is, is not, and asserts that what is not, is: and this not only regarding the present time, but also the past and future. And the two former modes comprise all that is false, while the two latter modes comprise all that is true.

Opposition of enunciations.

But if the prior enunciation of the two former modes is opposed to the prior enunciation of the two latter modes: likewise, if the latter enunciation of the two former modes is opposed to the latter enunciation of the two latter modes, antitheseis antiphatikai contradictory oppositions will be formed, that is, contradictory oppositions, by which the true is necessarily divided from the false. And this is by the force of that most certain axiom, kē pantos phanai ē apophanai alēthes it is true for everything to affirm or deny, or kē pantos phasis ē apophasis for everything, there is either affirmation or negation. For it cannot happen that antiphatikai contradictories are simultaneously true or false, but necessarily one is true and the other is false. Since, therefore, to every affirmation there is an opposite negation, and to every negation there is an opposite affirmation, this opposition will be called antiphasis, in Latin "contradiction." And antiphasis, that is, contradiction, is indeed an affirmation and a negation of the same thing about the same thing, with words not used homōnymōs equivocally; also, those cautions are applied by which we exclude the vain and futile arguments of the sophists—such as were the arguments of Antisthenes, who tried to prove hoti ouk estin antilegein that it is not possible to speak against/contradict; such also were the arguments of those who wished to take away that first and most certain axiom and light: kē pantos phanai ē apophanai alēthes it is true for everything to affirm or deny. We must strongly resist these people, as authors and patrons of darkness, who oude smikron ti zētousin anairein seek to destroy nothing small, when they attempt to obscure, and even extinguish, the lit light of our intellect.

SECTION TWO. CHAPTER 6.

Of all oppositions of simple enunciations, in which the name is finite, and the verb is finite: likewise peri tēs antiphatikēs antitheseōs concerning contradictory opposition in the same.