to feel warm in the shade, and to shiver in the sun. And Andron, the Argive, as Aristotle tells us, travelled through the dry parts of Libya, without once drinking. Again, one man is fond of medicine, another of farming, another of commerce; and the same pursuits are good for one man, and injurious to another; on which account, we ought to suspend our opinions.
The third mode, is that which has for its object the difference of the organs of sense. Accordingly, an apple presents itself to the sight as yellow, to the taste as sweet, to the smell as fragrant; and the same form is seen, in very different lights, according to the differences of mirrors. It follows, therefore, that what is seen is just as likely to be something else as the reality.
The fourth refers to the dispositions of the subject, and the changes in general to which it is liable. Such as health, sickness, sleep, waking, joy, grief, youth, old age, courage, fear, want, abundance, hatred, friendship, warmth, cold, easiness of breathing, oppression of the respiratory organs, and so on. The objects, therefore, appear different to us according to the disposition of the moment; for, even madmen are not in a state contrary to nature. For, why are we to say that of them more than of ourselves? For we too look at the sun as if it stood still. Theon, of Tithora, the Stoic, used to walk about in his sleep; and a slave of Pericles’ used, when in the same state, to walk on the top of the house.
The fifth mode is conversant with laws, and established customs, and belief in mythical traditions, and the conventions of art, and dogmatical opinions. This mode embraces all that relates to vice, and to honesty; to the true, and to the false; to the good, and to the bad; to the Gods, and to the production, and destruction of all visible objects. Accordingly,