Sextus Empiricus and Greek Scepticism Part 14

_Have the So-called Irrational Animals Reason_?

We continue the comparison of the so-called irrational animals 62 with man, although it is needless to do so, for in truth we do not refuse to hold up to ridicule the conceited and bragging Dogmatics, after having given the practical arguments. Now most 63 of our number were accustomed to compare all the irrational animals together with man, but because the Dogmatics playing upon words say that the comparison is unequal, we carry our ridicule farther, although it is most superfluous to do so, and fix the discussion on one animal, as the dog, if it suits you, which seems to be the most contemptible animal; for we shall even then find that animals, about which we are speaking, are not inferior to us in respect to the trustworthiness of their perceptions. Now the Dogmatics grant that this animal is 64 superior to us in sense perception, for he perceives better through smell than we, as by this sense he tracks wild animals that he cannot see, and he sees them quicker with his eyes than we do, and he perceives them more acutely by hearing. Let us also consider reasoning, which is of two kinds, reasoning in 65 thought and in speech. Let us look first to that of thought.

This kind of reasoning, judging from the teachings of those Dogmatics who are now our greatest opponents, those of the Stoa, seems to fluctuate between the following things: the choice of the familiar, and avoidance of the alien; the knowledge of the arts that lead to this choice; and the comprehension of those virtues that belong to the individual nature, as regards the feelings. The dog then, upon whom it was decided to fix the argument as an example, makes a choice of things suitable to 66 him, and avoids those that are harmful, for he hunts for food, but draws back when the whip is lifted up; he possesses also an art by which he procures the things that are suitable for him, the art of hunting. He is not also without virtue; since the 67 true nature of justice is to give to every one according to his merit, as the dog wags his tail to those who belong to the family, and to those who behave well to him, guards them, and keeps off strangers and evil doers, he is surely not without justice. Now if he has this virtue, since the virtues follow 68 each other in turn, he has the other virtues also, which the wise men say, most men do not possess. We see the dog also brave in warding off attacks, and sagacious, as Homer testified when he represented Odysseus as unrecognised by all in his house, and recognised only by Argos, because the dog was not deceived by the physical change in the man, and had not lost the [Greek: phantasia kataleptike] which he proved that he had kept better than the men had. But according to Chrysippus even, who most 69 attacked the irrational animals, the dog takes a part in the dialectic about which so much is said. At any rate, the man above referred to said that the dog follows the fifth of the several non-apodictic syllogisms, for when he comes to a meeting of three roads, after seeking the scent in the two roads, through which his prey has not pa.s.sed, he presses forward quickly in the third without scenting it. For the dog reasons in this way, potentially said the man of olden time; the animal pa.s.sed through this, or this, or this; it was neither through this nor this, therefore it was through this. The dog also understands his own sufferings and mitigates them. As soon as 70 a sharp stick is thrust into him, he sets out to remove it, by rubbing his foot on the ground, as also with his teeth; and if ever he has a wound anywhere, for the reason that uncleansed wounds are difficult to cure, and those that are cleansed are easily cured, he gently wipes off the collected matter; and 71 he observes the Hippocratic advice exceedingly well, for since quiet is a relief for the foot, if he has ever a wound in the foot, he lifts it up, and keeps it undisturbed as much as possible. When he is troubled by disturbing humours, he eats gra.s.s, with which he vomits up that which was unfitting, and recovers. Since therefore it has been shown that the animal 72 that we fixed the argument upon for the sake of an example, chooses that which is suitable for him, and avoids what is harmful, and that he has an art by which he provides what is suitable, and that he comprehends his own sufferings and mitigates them, and that he is not without virtue, things in which perfection of reasoning in thought consists, so according to this it would seem that the dog has reached perfection. It is for this reason, it appears to me, that some philosophers have honoured themselves with the name of this animal. In regard to reasoning in speech, it is not necessary at present to bring 73 the matter in question. For some of the Dogmatics, even, have put this aside, as opposing the acquisition of virtue, for which reason they practiced silence when studying. Besides, let it be supposed that a man is dumb, no one would say that he is consequently irrational. However, aside from this, we see after all, that animals, about which we are speaking, do produce human sounds, as the jay and some others. Aside from this also, even if we do not understand the sounds of the so-called irrational 74 irrational animals, it is not at all unlikely that they converse, and that we do not understand their conversation. For when we hear the language of foreigners, we do not understand but it all seems like one sound to us. Furthermore, we hear dogs giving out one kind of sound when they are resisting someone, 75 and another sound when they howl, and another when they are beaten, and a different kind when they wag their tails, and generally speaking, if one examines into this, he will find a great difference in the sounds of this and other animals under different circ.u.mstances; so that in all likelihood, it may be said that the so-called irrational animals partake also in spoken language. If then, they are not inferior to men in the 76 accuracy of their perceptions, nor in reasoning in thought, nor in reasoning by speech, as it is superfluous to say, then they are not more untrustworthy than we are, it seems to me, in regard to their ideas. Perhaps it would be possible to prove this, should we direct the argument to each of the irrational 77 animals in turn. As for example, who would not say that the birds are distinguished for shrewdness, and make use of articulate speech? for they not only know the present but the future, and this they augur to those that are able to understand it, audibly as well as in other ways. I have made this comparison superfluously, as I pointed out above, as I think 78 I had sufficiently shown before, that we cannot consider our own ideas superior to those of the irrational animals. In short, if the irrational animals are not more untrustworthy than we in regard to the judgment of their ideas, and the ideas are different according to the difference in the animals, I shall be able to say how each object appears to me, but in regard to what it is by nature I shall be obliged to suspend my judgment.

THE SECOND TROPE.

Such is the first Trope of [Greek: epoche]. The second, we said 79 above, is based upon the differences in men. For even if one a.s.sent to the hypothesis that men are more trustworthy than the irrational animals, we shall find that doubt arises as soon as we consider our own differences. For since man is said to be composed of two things, soul and body, we differ from each other in respect to both of these things; for example, as regards the body, we differ both in form and personal peculiarities. For the 80 body of a Scythian differs from the body of an Indian in form, the difference resulting, it is said, from the different control of the humors. According to different control of the humors, differences in ideas arise also, as we represented under the first Trope. For this reason there is certainly a great difference among men in the choice and avoidance of external things. The Indians delight in different things from our own people, and the enjoyment of different things is a sign that different ideas are received of the external objects. We differ 81 in personal peculiarities, as some digest beef better than the little fish from rocky places, and some are affected with purging by the weak wine of Lesbos. There was, they say, an old woman in Attica who could drink thirty drachmas of hemlock without danger, and Lysis took four drachmas of opium unhurt, and Demophon, Alexander's table waiter, s.h.i.+vered when he was 82 in the sun or in a hot bath, and felt warm in the shade; Athenagoras also, from Argos, did not suffer harm if stung by scorpions and venomous spiders; the so-called Psylli were not injured when bitten by snakes or by the aspis, and the Tentyrites among the Egyptians are not harmed by the crocodiles around them; those also of the Ethiopians who live on the 83 Hydaspes river, opposite Meroe, eat scorpions and serpents, and similar things without danger; Rufinus in Chalcis could drink h.e.l.lebore without vomiting or purging, and he enjoyed and digested it as something to which he was accustomed; Chrysermos, the Herophilian, ran the risk of stomach-ache if he ever took 84 pepper, and Soterichus, the surgeon, was seized by purging if he perceived the odor of roasting shad; Andron, the Argive, was so free from thirst that he could travel even through the waterless Libya without looking for a drink; Tiberius, the emperor, saw in the dark, and Aristotle tells the story of a certain Thracian, who thought that he saw the figure of a man always going before him as a guide. While therefore such a difference exists in men 85 in regard to the body, and we must be satisfied with referring to a few only of the many examples given by the Dogmatics, it is probable that men also differ from each other in respect to the soul itself, for the body is a kind of type of the soul, as the physiognomical craft also shows. The best example of the numerous and infinite differences of opinion among men is the contradiction in the sayings of the Dogmatics, not only about other things, but about what it is well to seek and to avoid. The poets have also fittingly spoken about 86 this, for Pindar said--

"One delights in getting honors and crowns through storm-footed horses, Another in pa.s.sing life in rooms rich in gold, Another still, safe travelling enjoys, in a swift s.h.i.+p, on a wave of the sea."

And the poet says--

"One man enjoys this, another enjoys that."

The tragedies also abound in such expressions, for instance, it is said--

"If to all, the same were good and wise, Quarrels and disputes among men would not have been."

And again--

"It is awful indeed, that the same thing some mortals should please, And by others be hated."

Since therefore the choice and the avoidance of things, 87 depends on the pleasure and displeasure which they give, and the pleasure and displeasure have their seat in perception and ideas, when some choose the things that others avoid, it is logical for us to conclude that they are not acted upon similarly by the same things, for otherwise they would have chosen or avoided alike. Now if the same things act upon different men differently, on account of the difference in the men, for this cause also suspension of the judgment may reasonably be introduced, and we may perhaps say how each object appears to us, and what its individual differences are, but we shall not be able to declare what it is as to the nature of its essence. For we must either believe all men or some men; but 88 to believe all is to undertake an impossibility, and to accept things that are in opposition to each other. If we believe some only, let someone tell us with whom to agree, for the Platonist would say with Plato, the Epicurean with Epicurus, and others would advise in a corresponding manner; and so as they disagree, with no one to decide, they bring us round again to the suspension of judgment. Furthermore, he who tells us to agree 89 with the majority proposes something childish, as no one could go to all men and find out what pleases the majority, for it is possible that in some nations which we do not know the things which to us are rare are common to the majority, and those things which happen commonly to us are rare. As for example, it might happen that the majority should not suffer when bitten by venomous spiders, or that they should seldom feel pain, or have other personal peculiarities similar to those spoken of above.

It is necessary therefore to suspend the judgment on account of the differences in men.

THE THIRD TROPE.

While, however, the Dogmatics are conceited enough to think 90 that they should be preferred to other men in the judgement of things, we know that their claim is absurd, for they themselves form a part of the disagreement; and if they give themselves preference in this way in the judgment of phenomena, they beg the question before they begin the judgment, as they trust the judgment to themselves. Nevertheless, in order that we should 91 reach the result of the suspension of judgment by limiting the argument to one man, one who for example they deem to be wise, let us take up the third Trope. This is the one that is based upon differences in perception. That the perceptions 92 differ from each other is evident. For example, paintings seem to have hollows and prominences to the sense of sight, but not to the sense of touch, and honey to the tongue of some people appears pleasant, but unpleasant to the eyes; therefore it is impossible to say whether it is really pleasant or unpleasant.

In regard to myrrh it is the same, for it delights the sense of smell, but disgusts the sense of taste. Also in regard to 93 euphorbium, since it is harmful to the eyes and harmless to all the rest of the body, we are not able to say whether it is really harmless to bodies or not, as far as its own nature is concerned. Rain-water, too, is useful to the eyes, but it makes the trachea and the lungs rough, just as oil does, although it soothes the skin; and the sea-torpedo placed on the extremities makes them numb, but is harmless when placed on the rest of the body. Wherefore we cannot say what each of these things is by nature. It is possible only to say how it appears each time. We 94 could cite more examples than these, but in order not to spend too long in laying out the plan of this book we shall simply say the following: Each of the phenomena perceived by us seems to present itself in many forms, as the apple, smooth, fragrant, sweet, yellow. Now it is not known whether it has in reality only those qualities which appear to us, or if it has only one quality, but appears different on account of the different const.i.tution of the sense organs, or if it has more qualities than appear to us, but some of them do not affect us.

That it has only one quality might be concluded from what we 95 have said about the food distributed in bodies, and the water distributed in trees, and the breath in the flute and syrinx, and in similar instruments; for it is possible that the apple also has only one quality, but appears different on account of the difference in the sense organs by which it is perceived. On 96 the other hand, that the apple has more qualities than those that appear to us, can be argued in this way: Let us imagine someone born with the sense of touch, of smell, and of taste, but neither hearing nor seeing. He will then a.s.sume that neither anything visible nor anything audible exists at all, but only the three kinds of qualities which he can apprehend. It is 97 possible then that as we have only the five senses, we apprehend only those qualities of the apple which we are able to grasp, but it may be supposed that other qualities exist which would affect other sense organs if we possessed them; as it is, we do not feel the sensations which would be felt through them. But 98 nature, one will say, has brought the senses into harmony with the objects to be perceived. What kind of nature? Among the Dogmatics a great difference of opinion reigns about the real existence of nature anyway; for he who decides whether there is a nature or not, if he is an uneducated man, would be according to them untrustworthy; if he is a philosopher, he is a part of the disagreement, and is himself to be judged, but is not a judge. In short, if it is possible that only those qualities 99 exist in the apple which we seem to perceive, or that more than these are there, or that not even those which we perceive exist, it will be unknown to us what kind of a thing the apple is. The same argument holds for other objects of perception. If, however, the senses do not comprehend the external world, the intellect cannot comprehend it either, so that for this reason also it will appear that the suspension of judgment follows in regard to external objects.

THE FOURTH TROPE.

In order to attain to [Greek: epoche] by fixing the argument on 100 each separate sense, or even by putting aside the senses altogether, we take up the fourth Trope of [Greek: epoche]. This is the one based upon circ.u.mstances, and by circ.u.mstances we mean conditions. This Trope comes under consideration, we may say, with regard to conditions that are according to nature, or contrary to nature; such as waking or sleeping, the age of life, moving or keeping still, hating or loving, need or satiety, drunkenness or sobriety, predispositions, being courageous or afraid, sorrowing or rejoicing. For example, things appear 101 different as they are according to nature, or contrary to it; as for instance, the insane and those inspired by a G.o.d, think that they hear G.o.ds, while we do not; in like manner they often say that they perceive the odor of storax or frankincense, or the like, and many other things which we do not perceive. Water, also, that seems lukewarm to us, if poured over places that are inflamed, will feel hot, and a garment that appears orange-coloured to those that have blood-shot eyes, would not look so to me, and the same honey appears sweet to me, but bitter to those who have the jaundice. If one should say 102 that those who are not in a natural state have unusual ideas of objects, because of the intermingling of certain humors, then one must also say, that it may be that objects which are really what they seem to be to those who are in an unnatural condition, appear different to those who are in health, for even those who are in health have humors that are mixed with each other. For to 103 give to one kind of fluid a power to change objects, and not to another kind, is a fiction of the mind; for just as those who are in health are in a condition that is natural to those who are in health, and contrary to the nature of those who are not in health, so also those who are not in health, are in a condition contrary to the nature of those in health, but natural to those not in health, and we must therefore believe that they also are in some respect in a natural condition. Furthermore, 104 in sleep or in waking, the ideas are different, because we do not see things in the same way when we are awake as we do in sleep; neither do we see them in the same way in sleep as we do when awake, so that the existence or non-existence of these things is not absolute, but relative, that is in relation to a sleeping or waking condition. It is therefore probable that we see those things in sleep which in a waking condition do not exist, but they are not altogether non-existent, for they exist in sleep, just as those things which exist when we are awake, exist, although they do not exist in sleep. Furthermore, things 105 present themselves differently according to the age of life, for the same air seems cold to the aged, but temperate to those in their prime, and the same color appears dim to those who are old, and bright to those in their prime, and likewise the same tone seems faint to the former, and audible to the latter.

People in different ages are also differently disposed 106 towards things to be chosen or avoided; children, for example, are very fond of b.a.l.l.s and hoops, while those in their prime prefer other things, and the old still others, from which it follows that the ideas in regard to the same objects differ in different periods of life. Furthermore, things appear different 107 in a condition of motion and rest, since that which we see at rest when we are still, seems to move when we are sailing by it. There are also differences which depend on liking or 108 disliking, as some detest swine flesh exceedingly, but others eat it with pleasure. As Menander said--

"O how his face appears Since he became such a man! What a creature!

Doing no injustice would make us also beautiful."

Many also that love ugly women consider them very beautiful Furthermore, there are differences which depend on hunger or 109 satiety, as the same food seems agreeable to those who are hungry, and disagreeable to those who are satisfied. There are also differences depending on drunkenness and sobriety, as that which we consider ugly when we are sober does not appear ugly to us when we are drunk. Again, there are differences depending 110 on predispositions, as the same wine appears sourish to those who have previously eaten dates or dried figs, but agreeable to those who have taken nuts or chickpeas; the vestibule of the bath warms those who enter from without, but cools those who go out, if they rest in it. Furthermore, there are differences 111 depending on being afraid or courageous, as the same thing seems fearful and terrible to the coward, but in no wise so to him who is brave. There are differences, also, depending on being sad or joyful, as the same things are unpleasant to the sad, but pleasant to the joyful. Since therefore the 112 anomalies depending on conditions are so great, and since men are in different conditions at different times, it is perhaps easy to say how each object appears to each man, but not so of what kind it is, because the anomaly is not of a kind to be judged. For he who would pa.s.s judgment upon this is either in some one of the conditions mentioned above, or is in absolutely no condition whatever; but to say that he is in no condition at all, as, for example, that he is neither in health nor in illness, that he is neither moving nor quiet, that he is not of any age, and also that he is free from the other conditions, is wholly absurd. But if he judges the ideas while he is in any 113 condition whatever, he is a part of the contradiction, and, besides, he is no genuine critic of external objects, because he is confused by the condition in which he finds himself.

Therefore neither can the one who is awake compare the ideas of those who are asleep with those who are awake, nor can he who is in health compare the ideas of the sick with those of the well; for we believe more in the things that are present, and affecting us at present, than in the things not present. In 114 another way, the anomaly in such ideas is impossible to be judged, for whoever prefers one idea to another, and one condition to another, does this either without a criterion and a proof, or with a criterion and a proof; but he can do this neither without them, for he would then be untrustworthy, nor with them; for if he judges ideas, he judges them wholly by a criterion, and he will say that this criterion is either true or false. But if it is false, he will be untrustworthy; if, on 115 the contrary, he says that it is true, he will say that the criterion is true either without proof or with proof. If without proof, he will be untrustworthy; if he says that it is true with proof, it is certainly necessary that the proof be true, or he will be untrustworthy. Now will he say that the proof which he has accepted for the accrediting of the criterion is true, having judged it, or without having judged it? If he says so 116 without judging it, he will be untrustworthy; if he has judged it, it is evident that he will say that he has judged according to some criterion, and we must seek a proof for this criterion, and for that proof a criterion. For the proof always needs a criterion to establish it, and the criterion needs a proof that it may be shown to be true; and a proof can neither be sound without a pre-existing criterion that is true, nor a criterion true without a proof that is shown beforehand to be trustworthy.

And so both the criterion and the proof are thrown into the 117 _circulus in probando_, by which it is found that they are both of them untrustworthy, for as each looks for proof from the other, each is as untrustworthy as the other. Since then one cannot prefer one idea to another, either without a proof and a criterion or with them, the ideas that differ according to different conditions cannot be judged, so that the suspension of judgment in regard to the nature of external objects follows through this Trope also.

THE FIFTH TROPE.

The fifth Trope is that based upon position, distance, and 118 place, for, according to each of these, the same things appear different, as for example, the same arcade seen from either end appears curtailed, but from the middle it looks symmetrical on every side; and the same s.h.i.+p appears small and motionless from afar, and large and in motion near by, and the same tower appears round from a distance, but square near by. So much for distance. Now in reference to place, we say that the light 119 of the lamp appears dim in the sun, but bright in the dark; and the same rudder appears broken in the sea, but straight out of it; and the egg in the bird is soft, but in the air hard; and the lyngurion is a fluid in the lynx, but is hard in the air; and the coral is soft in the sea, but hard in the air; and a tone of voice appears different produced by a syrinx, and by a flute, and different simply in the air. Also in reference to 120 position, the same picture leaned back appears smooth, and leaned forward a little seems to have hollows and protuberances, and the necks of doves appear different in color according to the difference in inclination. Since then all phenomena are 121 seen in relation to place, distance, and position, each of which relation makes a great difference with the idea, as we have mentioned, we shall be obliged by this Trope also to come to the suspension of judgment. For he who wishes to give preference to certain ones of these ideas will attempt the impossible. For if 122 he simply makes the decision without proof he will be untrustworthy. If, however, he wishes to make use of a proof, should he say that the proof is false, he contradicts himself, but if he declares the proof to be true, proof of its proof will be demanded of him, and another proof for that, which proof also must be true, and so on to the _regressus in infinitum_. It is impossible, however, to present proofs _in infinitum_, so 123 that one will not be able to prove that one idea is to be preferred to another. Since then one cannot either without proof or with proof judge the ideas in question, the suspension of judgment results, and how each thing appears according to this or that position, or this or that distance, or this or that place, we perhaps are able to say, but what it really is it is impossible to declare, for the reasons which we have mentioned.

THE SIXTH TROPE.

The sixth Trope is the one based upon mixtures, according to 124 which we conclude that since no object presents itself alone, but always together with something else, it is perhaps possible to say of what nature the mixture is, of the thing itself, and of that with which it is seen, but of what sort the external object really is we shall not be able to say. Now it is evident, I think, that nothing from without is known to us by itself, but always with something else, and that because of this fact it appears different. The color of our skin, for example, is 125 different seen in warm air from what it is in cold, and we could not say what our color really is, only what it is when viewed under each of these conditions. The same sound appears different in rare air from what it is in dense, and aromas are more overpowering in the warm bath and in the sun than they are in the cold air, and a body surrounded by water is light, but by air heavy. Leaving aside, however, outer mixtures, our eyes 126 have inside of them coatings and humors. Since then visible things are not seen without these, they will not be accurately comprehended, for it is the mixture that we perceive, and for this reason those who have the jaundice see everything yellow, and those with bloodshot eyes b.l.o.o.d.y. Since the same sound appears different in broad open places from what it does in narrow and winding ones, and different in pure air and in impure, it is probable that we do not perceive the tones unmixed; for the ears have narrow winding pa.s.sages filled with vaporous secretions, which it is said gather from places around the head. Since also there are substances present in the 127 nostrils and in the seat of the sense of taste, we perceive the things smelled and the things tasted in connection with them, and not unmixed. So that because of mixture the senses do not perceive accurately what the external objects are. The intellect 128 even does not do this, chiefly because its guides, the senses, make mistakes, and perhaps it itself adds a certain special mixture to those messages communicated by the senses; for in each place where the Dogmatics think that the ruling faculty is situated, we see that certain humors are present, whether one would locate it in the region of the brain, in the region of the heart, or somewhere else. Since therefore according to this Trope also, we see that we cannot say anything regarding the nature of external objects, we are obliged to suspend our judgment.

THE SEVENTH TROPE.

The seventh Trope is the one which, as we said, is based 129 upon the quant.i.ty and const.i.tution of objects, const.i.tution commonly meaning composition. And it is evident that we are obliged to suspend our judgment according to this Trope also in regard to the nature of things. As for example, filings from the horn of the goat appear white when they are seen separately and without being put together; put together, however, in the form of a horn, they look black. And the parts of silver, the filings that is, by themselves appear black, but as a whole appear white; and parts of the Taenarus stone look white when ground, but in the whole stone appear yellow; grains of sand 130 scattered apart from each other appear to be rough, but put together in a heap, they produce a soft feeling; h.e.l.lebore taken fine and downy, causes choking, but it no longer does so when taken coa.r.s.e; wine also taken moderately strengthens us, but 131 when taken in excess relaxes the body; food similarly, has a different effect according to the quant.i.ty, at least, it often disturbs the body when too much is taken, causing dyspepsia and discharge. We shall be able here also to say of what kind 132 the cutting from the horn is, and what many cuttings put together are, of what kind a filing of silver is, and what many of them put together are, of what kind the tiny Taenarus stone, and what one composed of many small ones is, and in regard to the grains of sand, and the h.e.l.lebore, and the wine, and the food, what they are in relation, but no longer the nature of the thing by itself, because of the anomaly in the ideas which we have of things, according to the way in which they are put together. In general it appears that useful things become 133 harmful when an intemperate use is made of them, and things that seem harmful when taken in excess, are not injurious in a small quant.i.ty. What we see in the effect of medicines witnesses especially to this fact, as an exact mixture of simple remedies makes a compound which is helpful, but sometimes when a very small inclination of the balance is overlooked, the medicine is not only not helpful, but very harmful, and often poisonous. So 134 the argument based upon the quant.i.ty and const.i.tution of objects, puts in confusion the existence of external objects.

Therefore this Trope naturally leads us to suspend our judgment, as we are not able to declare exactly the nature of external objects.

THE EIGHTH TROPE.

The eighth Trope is the one based upon relation, from which 135 we conclude to suspend our judgment as to what things are absolutely, in their nature, since every thing is in relation to something else. And we must bear in mind that we use the word _is_ incorrectly, in place of _appears_, meaning to say, every thing _appears_ to be in relation. This is said, however, with two meanings: first, that every thing is in relation to the one who judges, for the external object, _i.e._ the thing judged, appears to be in relation to the judge; the other way is that every thing is in relation to the things considered together with it, as the relation of the right hand to the left. But we 136 came to the conclusion above, that every thing is in relation to something, as for example, to the one judging; each thing appears in relation to this or that animal, and this or that man, and this or that sense, and in certain circ.u.mstances; as regards things considered together, also, each thing appears in relation to this or that mixture, and this or that Trope, and this or that composition, quant.i.ty and place. And in another way it is possible to conclude that every thing is in relation 137 to something, as follows: does the being in difference differ from the being in relation, or not? If it does not differ, then it is the same as relation; if it does differ, since every thing which differs is in some relation, for it is said to be in relation to that from which it differs, those things which are in a difference are in a relation to something. Now according 138 to the Dogmatics, some beings belong to the highest genera, others to the lowest species, and others to both genera and species at the same time; all of these are in relation to something, therefore every thing is in relation to something.

Furthermore, among things, some things are manifest, and others are hidden, as the Dogmatics themselves say, and the things that make themselves known to us are the phenomena, and the things that are made known to us by the phenomena are the hidden things, for according to the Dogmatics, the phenomena are the outward appearance of the unknown; then that which makes known, and that which is made known, are in relation to something; every thing, therefore, is in relation to something. In 139 addition to this, some things are similar to each other, and others are dissimilar, some are equal, and others are unequal.

Now these things are in relation to something, therefore every thing is in relation to something, and whoever says that every thing is not in relation to something, himself establishes the fact that every thing is in relation to something, for even in saying that every thing is not in relation to something, he 140 proves it in reference to us, and not in general, by his objections to us. In short, as we have shown that every thing is in relation to something, it is then evident that we shall not be able to say exactly what each object is by nature, but what it appears to be like in relation to something else. It follows from this, that we must suspend our judgment regarding the nature of things.

THE NINTH TROPE.

In regard to the Trope based on the frequency and rarity of 141 events, which we call the ninth of the series, we give the following explanation: The sun is certainly a much more astonis.h.i.+ng thing than a comet, but because we see the sun continually and the comet rarely we are so much astonished at the comet that it even seems an omen, while we are not at all astonished at the sun. If, however, we should imagine the sun appearing at rare intervals, and at rare intervals setting, in the first instance suddenly lighting up all things, and in the second casting everything into shade, we should see great astonishment at the sight. An earthquake, too, does not trouble 142 those who experience it for the first time in the same manner as those who have become accustomed to it. How great the astonishment of a man who beholds the sea for the first time!

And the beauty of the human body, seen suddenly for the first time, moves us more than if we are accustomed to seeing it. That which is rare seems valuable, while things that are familiar 143 and easily obtained seem by no means so. If, for example, we should imagine water as rare, of how much greater value would it seem than all other valuable things! or if we imagine gold as simply thrown about on the ground in large quant.i.ties like stones, to whom do we think it would be valuable, or by whom would it be h.o.a.rded, as it is now? Since then the same things according to the frequency or rarity that they are met with seem to be now valuable and now not so, we conclude that it may be that we shall be able to say what kind of a thing each of 144 them appears to be according to the frequency or rarity with which it occurs, but we are not able to say what each external object is absolutely. Therefore, according to this Trope also, we suspend our judgment regarding these things.

THE TENTH TROPE.

The tenth Trope is the one princ.i.p.ally connected with 145 morals, relating to schools, customs, laws, mythical beliefs, and dogmatic opinions. Now a school is a choice of a manner of life, or of something held by one or many, as for example the school of Diogenes or the Laconians. A law is a written 146 contract among citizens, the transgressor of which is punished.

A custom or habit, for there is no difference, is a common acceptance of a certain thing by many, the deviator from which is in no wise punished. For example, it is a law not to commit adultery, and it is a custom with us [Greek: to me demosia gynaiki mignusthai]. A mythical belief is a tradition 147 regarding things which never took place, but were invented, as among others, the tales about Cronus, for many are led to believe them. A dogmatic opinion is the acceptance of something that seems to be established by a course of reasoning, or by some proof, as for example, that atoms are elements of things, and that they are either h.o.m.ogeneous, or infinitesimal, or of some other description. Now we place each of these things sometimes in opposition to itself, and sometimes in opposition to each one of the others. For example, we place a custom in 148 opposition to a custom thus: some of the Ethiopians tattoo new-born children, but we do not, and the Persians think it is seemly to have a garment of many colors and reaching to the feet, but we think it not so. The Indians [Greek: tais gynaixi deomosia mignyntai] but most of the other nations consider it a shame. We place a law in opposition to a law in this way: 149 among the Romans he who renounces his paternal inheritance does not pay his father's debts, but among the Rhodians he pays them in any case; and among the Tauri in Scythia it was a law to offer strangers in sacrifice to Artemis, but with us it is forbidden to kill a man near a temple. We place a school in 150 opposition to a school when we oppose the school of Diogenes to that of Aristippus, or that of the Laconians to that of the Italians. We place a mythical belief in opposition to a mythical belief, as by some traditions Jupiter is said to be the father of men and G.o.ds, and by others Ocea.n.u.s, as we say--

"Ocea.n.u.s father of the G.o.ds, and Tethys the mother."

We place dogmatic opinions in opposition to each other, when 151 we say that some declare that there is only one element, but others that they are infinite in number, and some that the soul is mortal, others that it is immortal; and some say that our affairs are directed by the providence of the G.o.ds, but others that there is no providence. We place custom in opposition 152 to other things, as for example to a law, when we say that among the Persians it is the custom to practice [Greek: arrenomixiai], but among the Romans it is forbidden by law to do it; by us adultery is forbidden, but among the Ma.s.sagetae indifference in this respect is allowed by custom, as Eudoxos of Cnidus relates in the first part of his book of travels; among us it is forbidden [Greek: metrasi mignusthai], but among the Persians it is the custom by preference to marry so; the Egyptians marry sisters also, which among us is forbidden by law. Further, 153 we place a custom in opposition to a school, when we say that most men [Greek: anachorountes mignuontai tais heauton gunaixin, ho de Krates te Hipparchia demosia], and Diogenes went around with one shoulder bare, but we go around with our customary clothes. We place a custom in opposition to a mythical 154 belief, as when the myths say that Cronus ate his own children, while with us it is the custom to take care of our children; and among us it is the custom to venerate the G.o.ds as good, and not liable to evil, but they are described by the poets as being wounded, and also as being jealous of each other. We place a custom in opposition to a dogmatic opinion when we say that 155 it is a custom with us to seek good things from the G.o.ds, but that Epicurus says that the divine pays no heed to us; Aristippus also held it to be a matter of indifference to wear a woman's robe, but we consider it shameful. We place a school in opposition to a law, as according to the law it is not allowed 156 to beat a free and n.o.ble born man, but the wrestlers and boxers strike each other according to the teaching of their manner of life, and although murder is forbidden, the gladiators kill each other for the same reason. We place a mythical 157 belief in opposition to a school when we say that, although the myths say of Hercules that in company with Omphale--

"He carded wool, and bore servitude,"

and did things that not even an ordinary good man would have done, yet Hercules' theory of life was n.o.ble. We place a 158 mythical belief in opposition to a dogmatic opinion when we say that athletes seeking after glory as a good, enter for its sake upon a laborious profession, but many philosophers, on the other hand, teach that glory is worthless. We place law in opposition to mythical belief when we say the poets 159 represent the G.o.ds as working adultery and sin, but among us the law forbids those things. We place law in opposition to dogmatic opinion when we say that the followers of Chrysippus hold 160 that it is a matter of indifference to marry one's mother or sister, but the law forbids these things. We place a mythical belief in opposition to a dogmatic opinion when we say that 161 the poets represent Jupiter as descending and holding intercourse with mortal women, but the Dogmatics think this was impossible; also that the poet says that Jupiter, on account 162 of his sorrow for Sarpedon, rained drops of blood upon the earth, but it is a dogma of the philosophers that the divine is exempt from suffering; and they deny the myth of the horse-centaurs, giving us the horse-centaur as an example of non-existence. Now we could give many other examples of each 163 of the ant.i.theses mentioned above, but for a brief argument, these are sufficient. Since, however, such anomaly of things is shown by this Trope also, we shall not be able to say what objects are by nature, but only what each thing appears to be like, according to this or that school, or this or that law, or this or that custom, or according to each of the other conditions. Therefore, by this Trope also, we must suspend our judgment in regard to the nature of external objects. Thus we arrive at [Greek: epoche] through the ten Tropes.

CHAPTER XV.

_The Five Tropes._

The later Sceptics, however, teach the following five Tropes 164 of [Greek: epoche]: first, the one based upon contradiction; second, the _regressus in infinitum_; third, relation; fourth, the hypothetical; fifth, the _circulus in probando_. The one 165 based upon contradiction is the one from which we find, that in reference to the thing put before us for investigation, a position has been developed which is impossible to be judged, either practically, or theoretically, and therefore, as we are not able to either accept or reject anything, we end in suspending the judgment. The one based upon the _regressus 166 in infinitum_ is that in which we say that the proof brought forward for the thing set before us calls for another proof, and that one another, and so on to infinity, so that, not having anything from which to begin the reasoning, the suspension of judgment follows. The one based upon relation, as we have 167 said before, is that one in which the object appears of this kind or that kind, as related to the judge and to the things regarded together with it, but we suspend our judgment as to what it is in reality. The one based upon hypothesis is 168 ill.u.s.trated by the Dogmatics, when in the _regressus in infinitum_ they begin from something that they do not found on reason, but which they simply take for granted without proof.