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On Sophistical Refutations 
An argument depending upon accent it is not easy to construct in
unwritten discussion; in written discussions and in poetry it is
easier. Thus (e.g.) some people emend Homer against those who
criticize as unnatural his expression to men ou kataputhetai
ombro. For they solve the difficulty by a change of accent,
pronouncing the ou with an acuter accent. Also, in the passage
about Agamemnon's dream, they say that Zeus did not himself say 'We
grant him the fulfilment of his prayer', but that he bade the dream
grant it. Instances such as these, then, turn upon the accentuation.
Others come about owing to the form of expression used, when what is
really different is expressed in the same form, e.g. a masculine thing
by a feminine termination, or a feminine thing by a masculine, or a
neuter by either a masculine or a feminine; or, again, when a
quality is expressed by a termination proper to quantity or vice
versa, or what is active by a passive word, or a state by an active
word, and so forth with the other divisions previously' laid down. For
it is possible to use an expression to denote what does not belong
to the class of actions at all as though it did so belong. Thus (e.g.)
'flourishing' is a word which in the form of its expression is like
'cutting' or 'building': yet the one denotes a certain quality-i.e.
a certain condition-while the other denotes a certain action. In the
same manner also in the other instances.
Refutations, then, that depend upon language are drawn from these
common-place rules. Of fallacies, on the other hand, that are
independent of language there are seven kinds:
(1) that which depends upon Accident:
(2) the use of an expression absolutely or not absolutely but with
some qualification of respect or place, or time, or relation:
(3) that which depends upon ignorance of what 'refutation' is:
(4) that which depends upon the consequent:
(5) that which depends upon assuming the original conclusion:
(6) stating as cause what is not the cause:
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