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It is reasonable, then, that animals whose eyes are different should receive
different appearances. So, for example, the shoot of a tree is edible for
a goat, but bitter for a man; hemlock is nourishing for a quail, but fatal
for a man; excrement is edible for a pig, but not for a horse.
[2] The second mode is based on the natures of men and their idiosyn-
cracies. For example, Demophon, the table-servant of Alexander, used
to get warm in the shade, but shivered in the sun. 81. Andron the Argive,
according to Aristotle, went across the Libyan desert without drinking
anything. Again, one man desires to be a doctor, another a farmer, and
still another a businessman; and the same things that harm some benefit
others. From these facts, suspension of judgement ought to follow.
[3] The third mode is based on the differences in the sensory passages.
For example, the apple strikes sight as pale yellow, taste as sweet, and
smell as fragrant. And something with the same shape appears different
corresponding to the differences in mirrors that reflect it. Therefore, it
follows that that which appears is no more one way than another.
[4] 82. The fourth mode is based on dispositions and, in general,
changes; for example, health, sickness, sleep, waking, joy, sorrow, youth-
fulness, old age, courage, fear, emptiness, fullness, hatred, love, heat,
cold; besides these, breathing [freely] and constriction of the passages.
Things that strike the observer appear different corresponding to the
quality of the dispositions. Even madmen do not have dispositions con-
trary to nature, for why should theirs be more so than ours? After all,
we see the sun as standing still. Theon, the Tithorean Stoic, after going
to bed, walked in his sleep and the slave of Pericles [sleepwalked] on
the roof.
[5] 83. The fifth mode is based on ways of life, customs, mythical
beliefs, agreements among various peoples, and dogmatic assumptions.
In this mode are included views about things honourable and shameful,
true and false, good and bad, the gods, and the generation and destruction
of all phenomena. For the same thing is held to be just by some but
unjust by others; good to some and bad to others. The Persians, for
example, do not regard it as out of place for a father to have intercourse
with his daughter; whereas for the Greeks, this is monstrous. The Mas-
sagetae, according to Eudoxus in the first book of his Travels, hold wives
in common; the Greeks do not. The Cilicians delighted in being pirates,
but not the Greeks. 84. Different people believe in different gods; some
believe in providence, some do not. The Egyptians mummify their dead;
the Romans cremate them; the Paeonians throw them into lakes. From
these facts, suspension of judgement about the truth [ought to follow].
[6] The sixth mode is based on mixtures and combinations according
to which nothing appears purely by itself, but only together with air,