the same action is just in the case of some people, and unjust in that of others. And good in the case of some, and bad in that of others. On this principle we see that the Persians do not think it unnatural for a man to marry his daughter; but among the Greeks it is unlawful. Again, the Massagetæ, as Eudoxus tells us in the first book of his Travels over the World, have their women in common; but the Greeks do not. And the Cilicians delight in piracy, but the Greeks avoid it. So again, different nations worship different Gods; and some believe in the providence of God, and others do not. The Egyptians embalm their dead, and then bury them; the Romans burn them; the Pæonians throw them into the lakes. All these considerations show that we ought to suspend our judgment.
The sixth mode has reference to the promiscuousness and confusion of objects; according to which nothing is seen by us simply and by itself; but in combination either with air, or with light, or with moisture, or with solidity, or heat, or cold, or motion, or evaporation or some other power. Accordingly, purple exhibits a different hue in the sun, and in the moon, and in a lamp. And our own complexions appear different when seen at noonday and at sunset. And a stone which one cannot lift in the air, is easily displaced in the water, either because it is heavy itself and is made light by the water, or because it is light in itself and is made heavy by the air. So that we cannot positively know the peculiar qualities of anything, just as we cannot discover oil in ointment.
The seventh mode has reference to distances, and position, and space, and to the objects which are in space. In this mode one establishes the fact that objects which we believe to be large, sometimes appear small; that those which