friend Anaxarchus was once unfortunate enough to fall
into a morass, he went calmly by without stopping to help him,
for which consistency of conduct Anaxarchus afterwards praised
him. There are two instances given by Diogenes when he lost
control of himself; once in getting angry with his sister, and
once in trying to save himself when chased by a dog. When
accused of inconsistency, he said it was difficult to entirely
give up one's humanity.[5] He was greatly venerated by the
people among whom he lived, who made him high priest, and on his
account exempted all philosophers from taxation,[6] and after
his death erected a statue to his memory. These facts testify to
his moral character, and also to fulfil the functions of high
priest a certain amount of dogmatism must have been necessary.

[1] Diog. IX. 11, 61, 62.

[2] Diog. IX. 11, 66.

[3] Diog. IX. 11, 63.

[4] Diog. IX. 11, 67.

[5] Diog. IX. 11, 66.

[6] Diog. IX. 11, 64.

According to Diogenes, "We cannot know," said Pyrrho, "what
things are in themselves, either by sensation or by judgment,
and, as we cannot distinguish the true from the false, therefore
we should live impassively, and without an opinion." The term
[Greek: epoche], so characteristic of Pyrrhonism, goes back,
according to Diogenes, to the time of Pyrrho.[1] Nothing is, in
itself, one thing more than another, but all experience is
related to phenomena, and no knowledge is possible through the
senses.[2] Pyrrho's aim was [Greek: ataraxia] and his life
furnished a marked example of the spirit of indifference, for
which the expression [Greek: apatheia] is better suited than the
later one, [Greek: ataraxia]. The description of his life with
his sister confirms this, where the term [Greek: adiaphoria] is
used to describe his conduct.[3] He founded his Scepticism on
the equivalence of opposing arguments.[4]

[1] Diog. IX. 11, 61.

[2] Diog. IX. 11, 61-62.

[3] Diog. IX. 11. 66.

[4] Diog. IX. 11. 106.

The picture given of Pyrrho by Cicero is entirely different from
that of Diogenes, and contrasts decidedly with it.[1] Cicero
knows Pyrrho as a severe moralist, not as a Sceptic. Both
authors attribute to Pyrrho the doctrine of indifference and
apathy, but, according to Cicero, Pyrrho taught of virtue,
honesty, and the _summum bonum_, while Diogenes plainly tells us
that he considered nothing as good in itself, "and of all things
nothing as true