'As is the seed such is the crop';

no, not always so, from other causes in the earth or air. 4. The cause is ere the outcome of it, as the sun ere the sea-steam; the shoemaker ere the shoe.

5. As long as a yonder cause of good to men is not known to them as such, they do not prize it, and may misbehave themselves to it.

'Is the cow a cause of good to men'?

Yes, any one will say, and tell wherefore.

'Is grass a cause of good to man'?

Yes, may be the answer, for the cause of good, the cow.

'Is carbonic acid gas a cause of good to man's life'?

Not that I can see, one man may say; while another may answer, It is good with its carbon for the good thing, the grass, for the good thing, the cow; since the last speaker may have seen in the carbon a cause of good as a yonder link in the chain of causes, beyond those two which might be known to the other.

The high office of the seeking of truths in lore is that of seeking wisdom by knowledge, or of finding yonder and yonder causes of good and evil to man, and it may be that men have misbehaved themselves to beast, bird, and plant, as not knowing them to be yonder causes of good, as they may, and often do, slight yonder causes of evil. A thing may be a cause of evil to man in one form, and of good in another, as carbonic acid gas is evil to the man as inbreathed in the air into which it has just been outbreathed, though it may be good in the grass.

The thing and its suchness.

1. (Subjectus et accidens.) To put the thing is to put its selfly suchness, as

'A plant is growsome.'

But it is not always true with the ends shifted, as

'If it is growsome, it is a plant';

no, it may

be a babe.

2. To take away the selfly suchness is to take away the thing

'If it is not growsome it is not a plant.'

But the shifted form may not be true, as—

'If it is not a plant it is not growsome';

yes, it may be a lamb.

3. To put a time-taking of a thing is to put some time and place.

If John felled a tree he was by the tree at some time. 4. To take away time and place is to take away the time-taking.

If there was no time or place at which John felled a tree, he did not fell it.

Unmatchsome and matesome.

To put or take away one of two twin-suchnesses is to put or take away the other.

To put a father is to put a child, to put a debtor is to put a creditor. To pay the debtor's debt to the creditor is to take away the debtor and the creditor at the same time.

This must be understood of the two things of a twinsuchness, for to take away the teacher of the learner is

not to take him away as teacher of any other than that learner.

Two thwartsome things.

(Contrariæ.) To put one is to take away the other—

'If it is day it is not night.'

'If it is night it is not day.'

Not always true, as—

'If water is not hot it is cold';

no, for water has more than two suchnesses of heat; it may be hot, warm, or cool.

Unlike things.

To put one is to put away the other, as—

'If John is a man he is not a lion, nor a horse nor an ostrich.

The whole and its parts.

To put the whole is to put the parts, as to put the whole house is to put the parts of it. To take away all the parts is to take away the whole. This should be understood to mean the whole, or all the parts of the whole, when it was put or taken, as in the putting of a man who has lost a finger-nail: all the parts of the man, as he now is, are put, but not all that he ever had as a man, though he is yet taken as a man.

Kind and under-hue.

1. To take away the kind is to take away the underhue, as—

'If he is not an animal he is not a man, nor beast, nor bird.'

'If it is not a bird it is not an eagle, nor hawk, nor kite.'

2. To put the underhue is to put the kind, as—
'If it is a lion it is an animal.'

Definition and division.

To take away the for-marking is to take away the thing for-marked, as

'A square is a figure of four equal sides and four right angles.'

To take away the four equal sides and four right angles away the square.

is to take

For-sundering.

"If that babe is not a boy, it is a girl.'
'If it is not a girl, it is a boy.'

Witness

(Testimonium) is of many kinds.

For-naysome witness is of no proof.

The witness of sight is of much weight, but not such that the mind is never deceived in it: A stick with a half of its length in water is not crooked because it looks so.

(Fallacie).

FLAWS.

Flaws or unsoundnesses (fallaciæ). A flaw or an unsoundness in rede-craft is a thought-putting which is unsound, or cheatsome, or guilesome.

Flaws are of sundry kinds.

1. Flaws in wording.

A flaw of name or twy-meaning:

The unsoundness such as that of punning, as if one should prove that a lifting machine is a bird, because it is a crane; or

That water has legs, because it runs.

Or that some bird is made of paper, because a boy's kite is.

This kind of flaw is answered by a showing of the sundriness of the meanings.

Or that John is gifted with sight of higher might than that of other men, because he can see a man through the hole (whole) of his stone wall.

Or that a clergyman was hanged because he was suspended.

Or as if one would prove to A. that a rascal B. were not such, since he (A.) had called him in irony a nice fellow.

2. Flaw of figure of speech, as if one would reason that a master had only five workmen because he employed ten hands.

3. Unsoundness of clustering (compositio) and sundering (divisio).

Unsoundness of clustering is the taking as clustered what should be kept sundered, as if it were proved that a man had a fine flock of sheep, because he had a few of fine sheep.

Or that five is both an odd and even tale, because two and three, which make it, are even and odd.

Or when words clustered in the fore-steps are sundered in the upshot, as if it were proved that John's dog is his father, because he is John's and a father (of puppies).