what is above and what is below. For instance, that which is on the right, is not on the right intrinsically and by nature, but it is looked upon as such in consequence of its relation to something else; and if that other thing be transposed, then it will no longer be on the right. In the same way, a man is spoken of as a father, or brother, or relation to some one else; and day is called so in relation to the sun: and everything has its distinctive name in relation to human thought: therefore, those things which are known in relation to others, are unknown of themselves.
And these are the ten modes.
X. But Agrippa adds five other modes to them. One derived from the disagreement of opinions; another from the necessity of proceeding ad infinitum from one reasoning to another; a third from relation; a fourth from hypothesis; and the last from the reciprocal nature of proofs.
That which refers to the disagreement of opinions, shows that all the questions which philosophers propose to themselves, or which people in general discuss, are full of uncertainty and contradiction.
That which is derived from the necessity of proceeding incessantly from one reasoning to another, demonstrates that it is impossible for a man ever, in his researches, to arrive at undeniable truth; since one truth is only to be established by another truth; and so on, ad infinitum.
The mode which is derived from relation rests on the doctrine that no object is ever perceived independently and entirely by itself, but always in its relation to something else; so that it is impossible to know its nature correctly.
That which depends on hypothesis is directed against those arguers who pretend that it is necessary to accept the principles of things taken absolutely, and that one must place one’s faith in them without any examination, which is an absurdity, for one may just as well lay