poche] are sufficient
to refute aetiology, for he who proposes a cause will propose
one which is either in harmony with all the sects of philosophy,
with Scepticism, and with phenomena, or one that is not.
Perhaps, however, it is not possible that a cause should be in
harmony with them, for phenomena and unknown things altogether
disagree with each other. If it is not in harmony with them, the
reason of this will also be demanded of the one who proposed 186
it; and if he accepts a phenomenon as the cause of a phenomenon,
or something unknown as the cause of the unknown, he will be
thrown into the _regressus in infinitum_; if he uses one cause
to account for another one, into the _circulus in probando_; but
if he stops anywhere, he will either say that the cause that he
proposes holds good so far as regards the things that have been
said, and introduce relation, abolishing an absolute standpoint;
or if he accepts anything by hypothesis, he will be attacked by
us. Therefore it is perhaps possible to put the temerity of the
Dogmatics to shame in aetiology by these Tropes.

CHAPTER XVIII.

_The Sceptical Formulae._

When we use any one of these Tropes, or the Tropes of 187
[Greek: epoche], we employ with them certain formulae which show
the Sceptical method and our own feeling, as for instance, the
sayings, "No more," "One must determine nothing," and certain
others. It is fitting therefore to treat of these in this place.
Let us begin with "No more."

CHAPTER XIX.

_The Formula "No more."_

We sometimes express this as I have given it, and sometimes 188
thus, "Nothing more." For we do not accept the "No more," as
some understand it, for the examination of the special, and
"Nothing more" for that of the general, but we use "No more" and
"Nothing more" without any difference, and we shall at present
treat of them as one and the same expression. Now this formula
is defective, for as when we say a double one we really mean a
double garment, and when we say a broad one we really mean a
broad road; so when we say "No more" we mean really no more than
this, or in every way the same. But some of the Sceptics use 189
instead of the interrogation "No?" the interrogation "What, this
rather than this?" using the word "what" in the sense of "what
is the reason," so that the formula means, "What is the reason
for this rather than for this?" It is a customary thing,
however, to u