expressions in both Diogenes' and Sextus' exposition of the
Tropes, which could not date back farther than the time of
Aenesidemus.[1] One of the most striking features of the whole
presentation of the Tropes, especially as given by Sextus, is
their mosaic character, stamping them not as the work of one
person, but as a growth, and also an agglutinous growth, lacking
very decidedly the symmetry of thought that the work of one mind
would have shown.

[1] Zeller _Op. cit._ p. 25.

At the time of the separation of Pyrrhonism from the Academy, no
other force was as strong in giving life to the school as the
systematic treatment by Aenesidemus of the Ten Tropes of [Greek:
epochê]. The reason of this is evident. It was not that the
ideas of the Sceptical Tropes were original with Aenesidemus,
but because a definite statement of belief is always a far more
powerful influence than principles which are vaguely understood
and accepted. There is always, however, the danger to the
Sceptic, in making a statement even of the principles of
Scepticism, that the psychological result would be a dogmatic
tendency of mind, as we shall see later was the case, even with
Aenesidemus himself. That the Sceptical School could not escape
the accusation of dogmatizing, from the Dogmatics, even in
stating the grounds of their Scepticism, we know from
Diogenes.[1] To avoid this dogmatic tendency of the ten Tropes,
Sextus makes the frequent assertion that he does not affirm
things to be absolutely true, but states them as they appear to
him, and that they may be otherwise from what he has said.[2]