the food, what they are in relation, but no longer the nature of the thing by itself, because of the anomaly in the ideas which we have of things, according to the way in which they are put together.  In general it appears that useful things become 133 harmful when an intemperate use is made of them, and things that seem harmful when taken in excess, are not injurious in a small quantity.  What we see in the effect of medicines witnesses especially to this fact, as an exact mixture of simple remedies makes a compound which is helpful, but sometimes when a very small inclination of the balance is overlooked, the medicine is not only not helpful, but very harmful, and often poisonous.  So 134 the argument based upon the quantity and constitution of objects, puts in confusion the existence of external objects.  Therefore this Trope naturally leads us to suspend our judgment, as we are not able to declare exactly the nature of external objects.

THE EIGHTH TROPE.

The eighth Trope is the one based upon relation, from which 135 we conclude to suspend our judgment as to what things are absolutely, in their nature, since every thing is in relation to something else.  And we must bear in mind that we use the word is incorrectly, in place of appears, meaning to say, every thing appears to be in relation.  This is said, however, with two meanings:  first, that every thing is in relation to the one who judges, for the external object, i.e. the thing judged, appears to be in relation to the judge; the other way is that every thing is in relation to the things considered together with it, as the relation of the right hand to the left.  But we 136 came to the conclusion above, that every thing is in relation to something, as for example, to the one judging; each thing appears in relation to this or that animal, and this or that man, and this or that sense, and in certain circumstances; as regards things considered together, also, each thing appears in relation to this or that mixture, and this or that Trope, and this or that composition, quantity and place.  And in another way it is possible to conclude that every thing is in relation 137 to something, as follows:  does the being in difference differ from the being in relation, or not?  If it does not differ, then it is the same as relation; if it does differ, since every thing which differs is in some relation, for it is said to be in relation to that from which it differs, those things which are in a difference are in a relation to something.  Now according 138 to the Dogmatics, some beings belong to the highest genera, others to the lowest species, and others to both genera and species at the same time; all of these are in relation to something, therefore every thing is in relation to something.  Furthermore, among things, some things are manifest, and others are hidden, as the