he
judgment concerning it. In case the difference of opinion 176
can be judged, if it is judged through anything intellectual, we
fall into the _regressus in infinitum_, and if through anything
sensible into the _circulus in probando_; for, as the sensible
is again subject to difference of opinion, and cannot be judged
by the sensible on account of the _regressus in infinitum_, it
will have need of the intellectual, just as the intellectual has
need of the sensible. But he who accepts anything which is
hypothetical again is absurd. Intellectual things stand also 177
in relation, because the form in which they are expressed
depends on the mind of the thinker, and, if they were in reality
exactly as they are described, there would not have been any
difference of opinion about them. Therefore the intellectual
also is brought under the five Tropes, and consequently it is
necessary to suspend the judgment altogether with regard to
every thing that is brought before us. Such are the five Tropes
taught by the later Sceptics. They set them forth, not to throw
out the ten Tropes, but in order to put to shame the audacity of
the Dogmatics in a variety of ways, by these Tropes as well as
by those.

CHAPTER XVI.

_The Two Tropes._

Two other Tropes of [Greek: epoche] are also taught. For as it 178
appears that everything that is comprehended is either
comprehended through itself or through something else, it is
thought that this fact introduces doubt in regard to all things.
And that nothing can be understood through itself is evident, it
is said, from the disagreement which exists altogether among the
physicists in regard to sensible and intellectual things. I
mean, of course, a disagreement which cannot be judged, as we
are not able to use a sensible or an intellectual criterion in
judging it, for everything that we would take has a part in the
disagreement, and is untrustworthy. Nor is it conceded that
anything can be comprehended through something else; for if 179
a thing is comprehended through something, that must always in
turn be comprehended through something else, and the _regressus
in infinitum_ or the _circulus in probando_ follow. If, on the
contrary, a thing is comprehended through something that one
wishes to use as if it had been comprehended through itself,
this is opposed to the fact that nothing can be comprehended
through itself, according to what we have said. We do not