[1] Hyp. I. 39.

    [2] Hyp. I. 135-140.

    [3] Hyp. I. 135-140.

    [4] Diog.  IX. 11, 88.

The Ninth Trope.  This is based upon the frequency and rarity of events, and refers to some of the phenomena of nature, such as the rising of the sun, and the sea, as no longer a source of astonishment, while a comet or an earthquake are wonders to those not accustomed to them.[1] The value of objects also depends on their rarity, as for example the value of gold.[2] Furthermore, things may be valuable at one time, and at another not so, according to the frequency and rarity of the occurrence.[3] Therefore this Trope also leads to [Greek:  epoche].  Diogenes gives only two illustrations to this Trope, that of the sun and the earthquake.[4]

    [1] Hyp. I. 141-142.

    [2] Hyp. I. 143.

    [3] Hyp. I. 144.

    [4] Diog.  IX. 11, 87.

The Tenth Trope.  We have already remarked on the difference in the character of the tenth Trope, dealing as it does, not with the ideas of objects, like the other nine Tropes, but with philosophical and religious opinions, and questions of right and wrong.  It was the well-known aim of the Sceptics to submit to the laws and customs of the land where they were found, and to conform to certain moral teachings and religious ceremonies; this they did without either affirming or denying the truth of the principles upon which these teachings were based,[1] and also without any passion or strong feeling in regard to them,[2] as nothing in itself can be proved to be good or evil.  The tenth Trope accordingly, brings forward contradictions in customs, laws, and the beliefs of different lands, to show that they are also changeable and relative, and not of absolute worth.  The foundation-thought of this Trope is given twice by Diogenes, once as we have before stated in his introduction[3] to the life of Pyrrho, and also as one of the Tropes.[4] As it is apparently one of the oldest of the Tropes, it would naturally be much used in discussing with the Stoics, whose philosophy had such a wide ethical significance, and must also have held an important place in the Sceptical School in all metaphysical and philosophical discussions.  The definition[5] in the beginning of Sextus’ exposition of this Trope Fabricius thinks was taken from Aristotle, of schools, laws, customs, mythical beliefs and dogmatic opinions,[6] and the definition which Diogenes gives of law in his life of Plato[7] is similar.  Pappenheim, however, thinks they were taken from the Stoics, perhaps from Chrysippus.[8] The argument is based upon the differences in development of thought, as affecting the standpoint of judgment in philosophy, in morals, and religion, the results of which we find in the widely opposing schools of philosophy, in the variety in religious belief, and in the laws and customs of different countries.  Therefore the decisions reached