M. SS. of

Sextfu the ninth is the fame as with Laertius the tentli is with Laertius the fifth.
CHAP. XXII.
art XII.
SC E l^r IC IS M.
it undecent. Some Indians lie with their Wives in publick, moft people think it unfeemly.
Law to Law, thus ; Amongft the Romans, he who quits his Inhefitance doth not quit his Fa¬ thers name; amongft the Rhodians ^ he is forced to quit it. At Tauru in Scythta^ there was a I^aw, That ftrangers fhould be facrific’d to Diana ; amongft us , it is prohibited to put a Man to death in a Temple.
Itjjfiruiion to InfiitMtion^ as, that of Diogenes to that of Arijiiffm ; that of the Lacedemonians to that of the Icahans,
Fabulom Perfwajions to Fabulous Ferfwajions ; as, when we fay, that Jufiter is fometimes cal¬ led Father of Men and gods; fometimes the Ocean is fo called, as,
Ocean the Sire of gods, Tethys the Mother.
Dogmatick Oftnions, one to another \ as wfien we (ay. Some aflert one Element, others infinite ; and fome hold the Soul to be mortal , others immortal; fome hold the World to be govern^ ed by Providence, others not.
Again, we oppofe Cufiom to fometbing of dif¬ ferent kind, as to Law ; when we fay, Adultery is forbidden amongft us, ufed amongft the Maj- fagetes, as a thing indifferent ; according to Eu doxm the Gnidian, in his firft Book. It is pro hibited amongff us to lie with our Mothers ; in Terfa, nothing fo frequent as to marry them The zyEgyptians marry their Sifters , which we are forbidden by Law.
To Infiitutiont as there are very few, who will lie with their Wives in publick ; yet Crates did fo with Hipparchia. Diogenes Wore his upper Coat continually ; it is not our ufe to do fo.
To Fabulous Perfwafions: As it is fabled. That Saturn eat his Children ; but with us it is a cuftom to bring up our Children. Again, we life to worfhip the gods, as good, not fubjed to ill ; but the Poets feign them to be wounded, to envy, and the like.
To Dogmatical Opinion : It is a cuftom with US, to pray to the gods for good things ; but Epicu¬ rus denies the gods take any care of us. Again, Ari/lippus thought it an indifferen t thing to wear a Woman's gaiment, we think it undecent.
We oppofe Inf it ut ion to Law , thus. There is a Law, that no Man (hall ftrike a Free per- fon ; yet Wreftlers ftrike one another, following the inttitution of their life. Homicide is forbid¬ den, yet Gladiators kill one another, upon the fame ground.
Fabulous F erfwafons to Inf itution ; as when we fay, Fables tell us that Hercules ferved Omphale, fpun, and did other adions of a ihoft effe¬ minate perfon ; but Hercules his inftitution of life was generous.
To Dogmatick Opinion ; as Wreftlers addicted to the pui fuit of Glory, as of a good thing, chufe a laborious kind of life; but many Philofophers aflert Glory to be an ill thing.
We oppofe Law to Fabulous Perfwafcni as, The Poets introduce the gods committing Adul¬ teries, and the like ; but with us, the Law pro¬ hibits fuch things.
To Dogmatick Opinion j as, Chryfppzis ho\As\t a thingj indifferent, to lie with Mothers of Si¬ fters j ^the Law forbids it.
405
We oppofe Fabulous pirfwafons to Dogmatick Opinion. As, the Poets fay, Jupiter down on earth to lie with mortal Women; but the Dogmatifts think this impoffible. Again, the Po¬ ets fay, that Jupiter, through exceiiive grief for Sarpedon, let fall drops of Blood, upon the earth ; but it is a Tenent of Philofophers, ti;at the gods are not fubjed to anv Paffion. Li.kewife theD^jf- matifs takeaway Hippoantaures, inftancingthem as examples of Inexiftency. Many other Prefi- dents might be alledged, but let theie ferve.
Now there being fo great difference, fasap- peareth alfo by this place,! what the Subjed is in its own Nature, we cannot fay ; but only what it bems as to that inftitution, this Law, this Cuftom, &c. Wherefore, upon this ground alfo we fufpend concerning the nature of External Objeds.
CHAP. XXIII.
'The Five Common-Places.
THe (* ) later deliver Five Com- * usTtim
mon-Places of Sulpenfion ; the Firft afaibes Dijagreement ; the Second reducing to Infinite ; the Thatdi from Relation tojomctbingj the Fourth, potbetick ; the Fifth Alternate.
The Firft place, from dif agreement, is that by which we find an indetermined difagreement concerning the thing in the pradice of life, and amongft Philofophers ; whence, not being able to prove or difprove either fide, we are re¬ duced to Sufpenfion.
The fecond place, from infinite, confifteth in this; whatfoever is alledged in proof of the thing propofed , we fay requireth fomething elfe whereby that may be proved; and that likewife fomething elfe, and fo to infinite: So that not having a ground whereon to fix our Beginning, we fufpend.
The Third, from Relation: Of this place, we have treated already.
The Fourth, Hypotbetick, is when the tifs, perceiving themfelves reduc’d to Infinite, begin upon fome ground which they prove not, but would have it fimply granted without De¬ mon ftra no n.
The Fifth, Alternate, is when that by which we fhould prove a thing, requireth it feif to be proved by that thing ; then, becaufe we cannot affume either to maintaiathe other, we fufpend.
That all queftions may be reduced to thefe places, we fiiew briefly thus. Whatfoever is pro¬ pounded, is either fenfible or intelligible. ; but which foever it be, there is difagreement concern¬ ing it. Some hold that fenfibles only are true, fome that Intelligibles only ; others, that fome Senfibles, and fome Intelligibles. Whether will they fay, the controverfy isdifudicable, p capa¬ ble of decifion ] or indijudicable.^ if indijudica- ble, it is fit we fufpend ; for in things indijudi- cably repugnant, it is not poflibleto aflert: But if dijudicable, we ask, Flow it (hall be judged ? AsaSenfible, ( for we vvi'l firft take that for in- ftance) whether by a Sqifihleor by an Intelligi¬ ble.^ If by a Senfible, forafmuch as we difagree concerning Senfibles, even that Senfible will re¬ quire another foftis proof; which other, if it be
Senfible,
SCEPTICISM.