. cit._ p. 25.

At the time of the separation of Pyrrhonism from the Academy, no
other force was as strong in giving life to the school as the
systematic treatment by Aenesidemus of the Ten Tropes of [Greek:
epoche]. The reason of this is evident. It was not that the
ideas of the Sceptical Tropes were original with Aenesidemus,
but because a definite statement of belief is always a far more
powerful influence than principles which are vaguely understood
and accepted. There is always, however, the danger to the
Sceptic, in making a statement even of the principles of
Scepticism, that the psychological result would be a dogmatic
tendency of mind, as we shall see later was the case, even with
Aenesidemus himself. That the Sceptical School could not escape
the accusation of dogmatizing, from the Dogmatics, even in
stating the grounds of their Scepticism, we know from
Diogenes.[1] To avoid this dogmatic tendency of the ten Tropes,
Sextus makes the frequent assertion that he does not affirm
things to be absolutely true, but states them as they appear to
him, and that they may be otherwise from what he has said.[2]

[1] Diog. IX. 11, 102.

[2] _Hyp._ I. 4, 24.

Sextus tells us that "Certain Tropes, ten in number, for
producing the state of [Greek: epoche] have been handed down
from the older Sceptics."[1] He refers to them in another work
as the "Tropes of Aenesidemus."[2] There is no evidence that the
substance of these Tropes was changed after the time of
Aenesidemus, although many of the illustrations given by Sextus
must have been of a later date, added during the two centuries
that elapsed between the time of Aenesidemus and Sextus. In
giving these Tropes Sextus does not claim to offer a systematic
methodical classification, and closes his list of them, in their
original concise form, with the remark, "We make this order
ourselves."[3] The order is given differently by Diogenes, and
also by Favorinus.[4] The Trope which Sextus gives as the tenth
is the fifth given by Diogenes, the seventh by Sextus is the
eighth given by Diogenes, the fifth by Sextus, the seventh by
Diogenes, the tenth by Diogenes, the eighth by Sextus. Diogenes
says that the one he gives as the ninth Favorinus calls the
eighth, and Sextus and Aenesidemus the tenth. This statement
does not correspond with the list of the Tropes which Sextus
gives, proving that Diogenes took some other text than that of
Sextus as his authority.[5] The diffe