declare,--is it not, say
they, probable that the mind is also moved in such a manner, that not only
it does not distinguish between the perceptions, as to whether they be
true or false, but that there really is no difference between them? As,
for instance, if any men of their own accord trembled and grew pale, on
account of some agitation of mind, or because some terrible object came
upon them from without, there would be no means of distinguishing one
trembling and paleness from the other, nor indeed would there be any
difference between the external and internal alarm which caused them.

Lastly, if no perceptions are probable which are false, then we must seek
for other principles; but if they are probable, then why may not one say
the same of such as are not easily distinguished from one another? Why not
also of such as have actually no difference at all between them?
Especially when you yourselves say that the wise man when enraged
withholds himself from all assent, because there is no distinction between
his perceptions which is visible to him.

XVI. Now on all these empty perceptions Antiochus brought forward a great
many arguments, and one whole day was occupied in the discussion of this
subject. But I do not think that I ought to adopt the same course, but
merely to give the heads of what he said.

And in the first place, they are blameable in this, that they use a most
captious kind of interrogation. And the system of adding or taking away,
step by step, minute items from a proposition, is a kind of argument very
little to be approved of in philosophy. They call it sorites,(11) when
they make up a heap by adding grain after grain; a very vicious and
captious style of arguing. For you mount up in this way:--If a vision is
brought by God before a man asleep of such a nature as to be probable
(_probabile_), why may not one also be brought of such a nature as to be
very like truth (_verisimile_)? If so, then why may not one be brought
which can hardly be distinguished from truth? If so, then why may there
not be one which cannot be distinguished at all? If so, then why may there
not be such that there is actually no difference between them?--If you come
to this point because I have granted you all the previous propositions, it
will be my fault; but if you advance thither of your own accord, it will
be yours. For who will grant to you either that God can do everything, or
that even if He could He would act in that