[5] Hyp.  I. 64.

    [6] Hyp.  I. 66.

    [7] Hyp.  I. 67.

    [8] Hyp.  I. 67.

    [9] Hyp.  I. 69; Hyp.  II. 166; Diog.  VII. 1, 79.

The dog and other irrational animals may also possess spoken language, as the only proof that we have to the contrary, is the fact that we cannot understand the sounds that they make.[1] We have an example in this chapter of the humor of Sextus, who after enlarging on the perfect character of the dog, remarks, “For which reason it seems to me some philosophers have honoured themselves with the name of this animal,"[2] thus making a sarcastic allusion to the Cynics, especially Antisthenes.[3]

    [1] Hyp.  I. 74.

    [2] Hyp.  I. 72.

    [3] Diog.  VI. 1, 13.

The Second Trope.  Passing on to the second Trope, Sextus aims to prove that even if we leave the differences of the mental images of animals out of the discussion, there is not a sufficient unanimity in the mental images of human beings to allow us to base any assertions upon them in regard to the character of external objects.[1] He had previously announced that he intended to oppose the phenomenal to the intellectual “in any way whatever,"[2] so he begins here by referring to the two parts of which man is said to be composed, the soul and the body, and proceeds to discuss the differences among men in sense-perception and in opinion.[3] Most of the illustrations given of differences in sense-perception are medical ones; of the more general of these I will note the only two which are also given by Diogenes in his exposition of this Trope,[4] viz., Demophon, Alexander’s table waiter, who shivered in the sun, and Andron the Argive, who was so free from thirst that he travelled through the desert of Libya without seeking a drink.  Some have reasoned from the presence of the first of these illustrations in the exposition of the Tropes, that a part of this material at least goes back to the time of Pyrrho, as Pyrrho from his intimacy with Alexander, when he accompanied him to India, had abundant opportunities to observe the peculiarities of his servant Demophon.[5] The illustration of Andron the Argive is taken from Aristotle, according to Diogenes.[6]

    [1] Hyp.  I. 79.

    [2] Hyp. I. 8.

    [3] Hyp. I. 80.

    [4] Diog.  IX. 11, 80-81.

    [5] Compare Pyrrhon et le Scepticism primitive, Revue
        phil., Paris 1885, No. 5; Victor Brochard, p. 521.

    [6] Diog.  IX. 11, 81.

Passing on to differences of opinion, we have another example of the sarcastic humor of Sextus, as he refers to the [Greek:  physiognomonike sophia][1] as the authority for believing that the body is a type of the soul.  As the bodies of men differ, so the souls also probably differ.  The differences of mind among men is not referred to by Diogenes, except in the general statement that they choose different professions; while Sextus elaborates this point, speaking of the great differences in opposing schools of philosophy, and in the objects of choice and avoidance, and sources of pleasure for different men.[2] The poets well understand this marked difference in human desires, as Homer says,