precisely because things present themselves under different characters, that they affirm the existence of appearances.
Lastly, the Sceptics say, that the chief good is the suspension of the judgment which tranquillity of mind follows, like its shadow, as Timon and Ænesidemus say; for that we need not choose these things, or avoid those, which all depend on ourselves: but as to those things which do not depend upon us, but upon necessity, such as hunger, thirst, and pain, those we cannot avoid; for it is not possible to put an end to them by reason.
But when the dogmatic philosophers object that the Sceptic, on his principles, will not refuse to kill his own father, if he is ordered to do so; so that they answer, that they can live very well without disquieting themselves about the speculations of the dogmatic philosophers; but, suspending their judgment in all matters which do not refer to living and the preservation of life. Accordingly, say they, we avoid some things, and we seek others, following custom in that; and we obey the laws.
Some authors have asserted, that the chief good of the Stoics is impassibility; others say that it is mildness and tranquillity.
LIFE OF TIMON.
I. Apollonides, of Nicæa, a philosopher of our school, in the first book of his Commentaries on the Silli, which he dedicated to Tiberius Cæsar, says that Timon was the son of Timarchus, and a Phliasian by birth. And then, when he was young, he studied dancing, and afterwards he renounced that study, and went to Megara to Stilpo. And having spent some time there, he returned home again and married. Then he came with his wife to Elis, to see Pyrrho, and there he remained while his children were born; the elder of whom, he called Xanthus, and taught him medicine, and left him his successor in his sect of philosophy. And he was a man of considerable eminence, as Sotion tells us in