The physiognomonic inference will be expressed by a syllogism in the First figure, in which the major term (A) reciprocates and is convertible with the middle term (B), while B stretches beyond (or is more extensive than) the minor (C); this relation of the terms being necessary, if there is to be a single mark for a particular attribute.[81] [Footnote 79: Analyt. Prior. II. xxvii. p. 70, b. 7-16: [Greek: ei)/ tis di/dôsin a(/ma metaba/llein to\ sô=ma kai\ tê\n psuchê/n, o(/sa phusika/ e)sti pathê/mata;--sumpa/schein ga\r a)llê/lois u(pokei=tai.] See the Aristotelian treatise entitled [Greek: Phusiognômonika/], pp. 808-809, Bekk.] [Footnote 80: Ibid. II. xxvii. p. 70, b. 22. About the characteristics of the lion see Aristot. Physiognom. p. 809, b. 14-36: [Greek: ta\ peri\ tê\n psuchê\n dotiko\n kai\ e)leu/theron, megalo/psuchon kai\ philo/nikon, kai\ prau+\ kai\ di/kaion kai\ philo/storgon pro\s a(\ a)\n o(milê/sê|.]] [Footnote 81: Ibid. II. xxvii. p. 70, b. 31-36.] Here the treatise ends; but the reader will remember that, in describing the canons laid down by Aristotle for the Syllogism with its three Figures and the Modes contained therein, I confined myself to the simple Assertory syllogism, postponing for the moment the long expositions added by him about Modal syllogisms, involving the Possible and the Necessary. What is proper to be said about this complicated and useless portion of the Analytica Priora, may well come in here; for, in truth, the doctrines just laid down about Probabilities, Signs, and Proofs, bring us back to the Modals under a different set of phrases. The Possible or Problematical is that, of the occurrence or reality of which we doubt, neither believing nor disbelieving it, not being prepared to assert either that it is, or that it is not; _that which may be or may not be_. It is our manner of speaking, when we have only signs or probabilities to guide us, and not certain proofs. The feeling of doubt is, as a psychological phenomenon, essentially distinct from the feeling of belief which, in its objective aspect, correlates with certainty or matter of fact; as well as from the feeling of disbelief, the correlate of which can only be described negatively. Every man knows these feelings by his own mental experience. But in describing the feeling of doubt, as to its matter or in its objective aspect, we must take care to use phrases which declare plainly both sides of its disjunctive or alternative character. The Possible is, _That which either may be or may not be_. As _That which may be_, it stands opposed to the Impossible; as _That which may not be_, it stands opposed to the Necessary. It thus carries with it negation both of impossibility and of necessity; but, in common parlance, the first half of this meaning stands out prominently, and is mistaken for the whole. Aristotle, as we saw previously, speaks equivocally on this point, recognizing a double signification of the term: he sometimes uses it in the sense