passing life in rooms rich in gold,
Another safe travelling enjoys, in a swift ship,
on a wave of the sea."

[1] _Hyp._ I. 85.

[2] _Hyp._ I. 87-89.

[3] _Hyp._ I. 86.

_The Third Trope_. The third Trope limits the argument to the
sense-perceptions of one man, a Dogmatic, if preferred, or to
one whom the Dogmatics consider wise,[1] and states that as the
ideas given by the different sense organs differ radically in a
way that does not admit of their being compared with each other,
they furnish no reliable testimony regarding the nature of
objects.[2] "Each of the phenomena perceived by us seems to
present itself in many forms, as the apple, smooth, fragrant
brown and sweet." The apple was evidently the ordinary example
given for this Trope, for Diogenes uses the same, but in a much
more condensed form, and not with equal understanding of the
results to be deduced from it.[3] The consequence of the
incompatibility of the mental representations produced through
the several sense organs by the apple, may be the acceptance of
either of the three following propositions: (i) That only those
qualities exist in the apple which we perceive. (ii) That more
than these exist. (iii) That even those perceived do not
exist.[4] Accordingly, any experience which can give rise to
such different views regarding outward objects, cannot be relied
upon as a testimony concerning them.

[1] _Hyp._ I. 90.

[2] _Hyp._ I. 94.

[3] Diog. IX. 11 81.

[4] _Hyp._ I. 99.

The non-homogeneous nature of the mental images connected with
the different sense organs, as presented by Sextus, reminds us
of the discussion of the same subject by Berkeley in his _Theory
of Vision_.

Sextus says that a man born with less than the usual number of
senses, would form altogether different ideas of the external
world than those who have the usual number, and as our ideas of
objects depend on our mental images, a greater number of sense
organs would give us still different ideas of outward
reality.[1] The strong argument of the Stoics against such
reasoning as this, was their doctrine of pre-established harmony
between nature and the soul, so that when a representation is
produced in us of a real object, a [Greek: kataleptike
phantasia],[2] by this representation the soul grasps a real
existence. There is a [Greek: logos] in us which is of the same
kind, [Greek: syngenos], or in relation to all nature. T