 The fallacies dependent on language are equivocation, amphiboly, combination of words, division of words, accent and form of expression. Of these the first two have survived pretty much as Aristotle thought of them. Equivocation results from the exploitation of a term’s ambiguity and amphiboly comes about through indefinite grammatical structure. The one has to do with semantical ambiguity, the other with syntactical ambiguity. However, the way that Aristotle thought of the combination and division fallacies differs significantly from modern treatments of composition and division. Aristotle’s fallacies are the combinations and divisions of words which alter meanings, e.g., “walk while sitting” vs. “walk-while-sitting,” (i.e., to have the ability to walk while seated vs. being able to walk and sit at the same time). For division, Aristotle gives the example of the number 5: it is 2 and 3. But 2 is even and 3 is odd, so 5 is even and odd. Double meaning is also possible with those words whose meanings depend on how they are pronounced, this is the fallacy of accent, but there were no accents in written Greek in Aristotle’s day; accordingly, this fallacy would be more likely in written work. What Aristotle had in mind is something similar to the double meanings that can be given to ‘unionized’ and ‘invalid’ depending on how they are pronounced. Finally, the fallacy that Aristotle calls form of expression exploits the kind of ambiguity made possible by what we have come to call category mistakes, in this case, fitting words to the wrong categories. Aristotle’s example is the word ‘flourishing’ which may appear to be a verb because of its ‘ing’ ending (as in ‘cutting’ or ‘running’) and so belongs to the category of actions, whereas it really belongs in the category of quality. Category confusion was, for Aristotle, the key cause of metaphysical mistakes.