 Method was a topic of enormous interest during the sixteenth century. Aristotle’s words in the Physics (184a10–22) were difficult to interpret, and all sides claimed an inheritance from him. Ramus’ interpretation of the lines in question made it possible for him to maintain that his method was strictly Aristotelian. The Aristotelians, for their part, largely followed Averroes’ commentary on this passage, which led to a very different conclusion (Ramus, Dialectica 1569: 513–515). The problem was to determine whether method was a way of acquiring knowledge or of displaying it. Discussions about methodological issues changed in this period from being merely commentaries on Aristotle to taking into account a wide range of considerations, including ones belonging to medicine and geometry. The concepts of analysis and synthesis, for example, were borrowed from geometry and soon became the main principles of method. The problem for many logicians was that it was impossible to find relevant discussions of these concepts in the Prior and Posterior Analytics, despite the titles of these treatises (Gilbert 1960: 27–32). It became obvious that more than one method could exist and that there was a difference between methodus and ordo. The latter term came to be applied to a pedagogical method, a way of teaching or displaying. But it was also necessary to think about natural vs. artificial methodus and ordo, as well as considering the correct way of proceeding from the general to the particular and vice versa.