§67. Aliquando ... opinabitur: this of course is only true if you grant the Academic doctrine, nihil posse percipi. Secundum illud ... etiam opinari: it seems at first sight as though adsentiri and opinari ought to change places in this passage, as Manut. proposes. The difficulty lies in the words secundum illud, which, it has been supposed, must refer back to the second premiss of Arcesilas' argument. But if the passage be translated thus, "Carneades sometimes granted as a second premiss the following statement, that the wise man sometimes does opine" the difficulty vanishes. The argument of Carneades would then run thus, (1) Si ulli rei, etc. as above, (2) adsentietur autem aliquando, (3) opinabitur igitur.

§68. Adsentiri quicquam: only with neuter pronouns like this could adsentiri be followed by an accusative case. Sustinenda est: εφεκτεον. Iis quae possunt: these words MSS. om. Tam in praecipiti: for the position of in cf. n. on I. 25. The best MSS. have here tamen in. Madv. altered tamen to tam in n. on D.F. V. 26. The two words are often confused, as in T.D. IV. 7, cf. also n. on I. 16. Sin autem, etc.: cf. the passage of Lactantius De Falsa Sapientia III. 3, qu. by P. Valentia (p. 278 of Orelli's reprint) si neque sciri quicquam potest, ut Socrates docuit, neque opinari, oportet, ut Zeno, tota philosophia sublata est. Nitamur ... percipi: "let us struggle to prove the proposition, etc." The construction is, I believe, unexampled so that I suspect hoc, or some such word, to have fallen out between igitur and nihil.

§69. Non acrius: one of the early editions omits non while Goer. reads acutius and puts a note of interrogation at defensitaverat. M. Em. 161 points out the absurdity of making Cic. say that the old arguments of Antiochus in favour of Academicism were weaker than his new arguments against it. Quis enim: so Lamb. for MSS. quisquam enim. Excogitavit: on interrogations not introduced by a particle of any kind see Madv. Gram. 450. Eadem dicit: on the subject in hand, of course. Taken without this limitation the proposition is not strictly true, see n. on 132. Sensisse: = iudicasse, n. on I. 22. Mnesarchi ... Dardani: see Dict. Biogr.

§70. Revocata est: Manut. here wished to read renovata, cf. n. on I. 14. Nominis dignitatem, etc.: hence Aug. Contra Acad. III. 41 calls him foeneus ille Platonicus Antiochus (that tulchan Platonist). Gloriae causa: cf. Aug. ibid. II. 15 Antiochus gloriae cupidior quam veritatis. Facere dicerent: so Camerarius for the MSS. facerent. Sustinere: cf. 115 sustinuero Epicureos. Sub Novis: Faber's brilliant em. for the MSS. sub nubes. The Novae Tabernae were in the forum, and are often mentioned by Cic. and Livy. In De Or. II. 266 a story is told of Caesar, who, while speaking sub Veteribus, points to a "tabula" which hangs sub Novis. The excellence of Faber's em. may be felt by comparing that of Manut. sub nube, and that of Lamb. nisi sub nube. I have before remarked that b is frequently written in MSS. for v. Maenianorum: projecting eaves, according to Festus s.v. They were probably named from their inventor like Vitelliana, Vatinia etc.

§71. Quoque ... argumento: the sentence is anacoluthic, the broken thread is picked up by quod argumentum near the end. Utrum: the neuter pronoun, not the so called conjunction, the two alternatives are marked by ne and an. The same usage is found in D.F. II. 60, T.D. IV. 9, and must be carefully distinguished from the use of utrum ... ne ... an, which occurs not unfrequently in Cic., e g De Invent. II. 115 utrum copiane sit agri an penuria consideratur. On this point cf. M. Em. 163, Gram. 452, obs. 1, 2, Zumpt on Cic. Verr. IV. 73. Honesti inane nomen esse: a modern would be inclined to write honestum, in apposition to nomen, cf. D.F. V. 18 voluptatis alii putant primum appetitum. Voluptatem etc.: for the conversion of Dionysius (called ‛ο μεταθεμενος) from Stoicism to Epicureanism cf. T.D. II. 60, Diog. Laert. VII. 166—7. A vero: "coming from a reality," cf. 41, n. Is curavit: Goer. reads his, "solet V. D. in hoc pronomen saevire," says Madv. The scribes often prefix h to parts of the pronoun is, and Goer. generally patronises their vulgar error.

§§7278. Summary. You accuse me of appealing to ancient names like a revolutionist, yet Anaxagoras, Democritus, and Metrodorus, philosophers of the highest position, protest against the truth of sense knowledge, and deny the possibility of knowledge altogether (72, 73). Empedocles, Xenophanes, and Parmenides all declaim against sense knowledge. You said that Socrates and Plato must not be classed with these. Why? Socrates said he knew nothing but his own ignorance, while Plato pursued the same theme in all his works (74). Now do you see that I do not merely name, but take for my models famous men? Even Chrysippus stated many difficulties concerning the senses and general experience. You say he solved them, even if he did, which I do not believe, he admitted that it was not easy to escape being ensnared by them (75). The Cyrenaics too held that they knew nothing about things external to themselves. The sincerity of Arcesilas may be seen thus (76). Zeno held strongly that the wise man ought to keep clear from opinion. Arcesilas agreed but this without knowledge was impossible. Knowledge consists of perceptions. Arcesilas therefore demanded a definition of perception. This definition Arcesilas combated. This is the controversy which has lasted to our time. Do away with opinion and perception, and the εποχη of Arcesilas follows at once (77, 78).

§72. De antiquis philosophis: on account of the somewhat awkward constr. Lamb. read antiquos philosophos. Popularis: cf. 13. Res non bonas: MSS. om. non, which Or. added with two very early editions. Faber ingeniously supposed the true reading to be novas, which would be written nobas, and then pass into bonas. Nivem nigram: this deliverance of Anaxagoras is very often referred to by Sextus. In P.H. I. 33 he quotes it as an instance of the refutation of φαινομενα by means of νοουμενα, "Αναξαγορας τωι λευκην ειναι την χιονα, ανετιθει ‛οτι χιων εστιν ‛υδορ πεπηγος το δε ‛υδορ εστι μελαν και ‛η χιων αρα μελαινα." There is an obscure joke on this in Ad Qu. Fratrem II. 13, 1 risi nivem atram ... teque hilari animo esse et prompto ad iocandum valde me iuvat. Sophistes: here treated as the demagogue of philosophy. Ostentationis: = επιδειξεος.

§73. Democrito: Cic., as Madv. remarks on D.F. I. 20, always exaggerates the merits of Democr. in order to depreciate the Epicureans, cf. T.D. I. 22, De Div. I. 5, II. 139, N.D. I. 120, De Or. I. 42. Quintae classis: a metaphor from the Roman military order. Qui veri esse aliquid, etc.: cf. N.D. I. 12 non enim sumus ii quibus nihil verum esse videatur, sed ii qui omnibus veris falsa quaedam adiuncta dicamus. Non obscuros sed tenebricosos: "not merely dim but darkened." There is a reference here to the σκοτιη γνωσις of Democr., by which he meant that knowledge which stops at the superficial appearances of things as shown by sense. He was, however, by no means a sceptic, for he also held a γνησιη γνωσις, dealing with the realities of material existence, the atoms and the void, which exist ετεηι and not merely νομωι as appearances do. See R. and P. 51.

§74. Furere: cf. 14. Orbat sensibus: cf. 61, and for the belief of Empedocles about the possibility of επιστημη see the remarks of Sextus A.M. VII. 123—4 qu. R. and P. 107, who say "patet errare eos qui scepticis adnumerandum Empedoclem putabant." Sonum fundere: similar expressions occur in T.D. III. 42, V. 73, D.F. II. 48. Parmenides, Xenophanes: these are the last men who ought to be charged with scepticism. They advanced indeed arguments against sense-knowledge, but held that real knowledge was attainable by the reason. Cf. Grote, Plato I. 54, Zeller 501, R. and P. on Xenophanes and Parmenides. Minus bonis: Dav. qu. Plut. De Audit. 45 A, μεμψαιτο δ' αν τις Παρμενιδου την στιχοποιιαν. Quamquam: on the proper use of quamquam in clauses where the verb is not expressed see M.D.F. V. 68 and cf. I. 5. Quasi irati: for the use of quasi = almost cf. In Verr. Act. I. 22, Orat. 41. Aiebas removendum: for om. of esse see n. on I. 43. Perscripti sunt: cf. n. on I. 16. Scire se nihil se scire: cf. I. 16, 44. The words referred to are in Plat. Apol. 21 εοικα γουν τουτου σμικρωι τινι αυτωι τουτωι σοφωτερος ειναι, ‛οτι α μη οιδα ουδε οιομαι ειδεναι, a very different statement from the nihil sciri posse by which Cic. interprets it (cf. R. and P. 148). That επιστημη in the strict sense is impossible, is a doctrine which Socrates would have left to the Sophists. De Platone: the doctrine above mentioned is an absurd one to foist upon Plato. The dialogues of search as they are called, while exposing sham knowledge, all assume that the real επιστημη is attainable. Ironiam: the word was given in its Greek form in 15. Nulla fuit ratio persequi: n. on 17.

§75. Videorne: = nonne videor, as videsne = nonne vides. Imitari numquam nisi: a strange expression for which Manut. conj. imitari? num quem, etc., Halm nullum unquam in place of numquam. Bait. prints the reading of Man., which I think harsher than that of the MSS. Minutos: for the word cf. Orat. 94, also De Div. I. 62 minuti philosophi, Brut. 256 minuti imperatores. Stilponem, etc.: Megarians, see R. and P. 177—182. σοφισματα: Cic. in the second edition probably introduced here the translation cavillationes, to which Seneca Ep. 116 refers, cf. Krische, p. 65. Fulcire porticum: "to be the pillar of the Stoic porch". Cf. the anonymous line ει μη γαρ ην Χρυσιππος, ουκ αν ην Στοα. Quae in consuetudine probantur: n. on 87. Nisi videret: for the tense of the verb, see Madv. Gram. 347 b, obs. 2.

§76. Quid ... philosophi: my reading is that of Durand approved by Madv. and followed by Bait. It is strange that Halm does not mention this reading, which only requires the alteration of Cyrenaei into Cyrenaici (now made by all edd. on the ground that Cyrenaeus is a citizen of Cyreno, Cyrenaicus a follower of Aristippus) and the insertion of tibi. I see no difficulty in the qui before negant, at which so many edd. take offence. Tactu intimo: the word ‛αφη I believe does not occur in ancient authorities as a term of the Cyrenaic school; their great word was παθος. From 143 (permotiones intimas) it might appear that Cic. is translating either παθος or κινησις. For a clear account of the school see Zeller's Socrates, for the illustration of the present passage pp 293—300 with the footnotes. Cf. also R. and P. 162 sq. Quo quid colore: cf. Sext. A.M. VII. 191 (qu. Zeller Socrates 297, R. and P. 165). Adfici se: = πασχειν. Quaesieras: note the plup. where Eng. idiom requires the perfect or aorist. Tot saeculis: cf. the same words in 15. Tot ingeniis tantisque studiis: cf. summis ingeniis, maximis studiis in 15. Obtrectandi: this invidious word had been used by Lucullus in 16; cf. also I. 44.

§77. Expresserat: "had put into distinct shape". Cf. 7 and I. 19. Exprimere and dicere are always sharply distinguished by Cic., the latter merely implying the mechanic exercise of utterance, the former the moulding and shaping of the utterance by conscious effort; cf. esp. Orat. 3, 69, and Ad Att. VIII. 11, 1; also De Or. I. 32, De Div. I. 79, qu. by Krebs and Allgayer. The conj. of Dav. exposuerat is therefore needless. Fortasse: "we may suppose". Nec percipere, etc.: cf. 68, n. Tum illum: a change from ille, credo (sc. respondit), the credo being now repeated to govern the infin. For the constr. after ita definisse cf. M.D.F. II. 13 (who quotes exx.); also the construction with ita iudico in 113. Ex eo, quod esset: cf. 18, n. Effictum: so Manut. for MSS. effectum, cf. 18. Ab eo, quod non est: the words non est include the two meanings "is non existent," and "is different from what it seems to be"—the two meanings of falsum indeed, see n. on 47. Eiusdem modi: cf. 40, 84. MSS. have eius modi, altered by Dav. Recte ... additum: the semicolon at Arcesilas was added by Manutius, who is followed by all edd. This involves taking additum = additum est, an ellipse of excessive rarity in Cic., see Madv. Opusc. I. 448, D.F. I. 43, Gram. 479 a. I think it quite possible that recte consensit additum should be construed together, "agreed that the addition had been rightly made." For the omission of esse in that case cf. Madv. Gram. 406, and such expressions as dicere solebat perturbatum in 111, also ita scribenti exanclatum in 108. Recte, which with the ordinary stopping expresses Cic.'s needless approval of Arcesilas' conduct would thus gain in point. Qy, should concessit be read, as in 118 concessisse is now read for MSS. consensisse? A vero: cf. 41.

§78. Quae adhuc permanserit: note the subj., "which is of such a nature as to have lasted". Nam illud ... pertinebat: by illud is meant the argument in defence of εποχη given in 67; by nihil ... pertinebat nothing more is intended than that there was no immediate or close connection. Cf. the use of pertinere in D.F. III. 55. Clitomacho: cf. n. on 59.

§§7990. Summary You are wrong, Lucullus, in upholding your cause in spite of my arguments yesterday against the senses. You are thus acting like the Epicureans, who say that the inference only from the sensation can be false, not the sensation itself (79, 80). I wish the god of whom you spoke would ask me whether I wanted anything more than sound senses. He would have a bad time with me. For even granting that our vision is correct how marvellously circumscribed it is! But say you, we desire no more. No I answer, you are like the mole who desires not the light because he is blind. Yet I would not so much reproach the god because my vision is narrow, as because it deceives me (80, 81). If you want something greater than the bent oar, what can be greater than the sun? Still he seems to us a foot broad, and Epicurus thinks he may be a little broader or narrower than he seems. With all his enormous speed, too, he appears to us to stand still (82). The whole question lies in a nutshell; of four propositions which prove my point only one is disputed viz. that every true sensation has side by side with it a false one indistinguishable from it (83). A man who has mistaken P. for Q. Geminus could have no infallible mode of recognising Cotta. You say that no such indistinguishable resemblances exist. Never mind, they seem to exist and that is enough. One mistaken sensation will throw all the others into uncertainty (84). You say everything belongs to its own genus this I will not contest. I am not concerned to show that two sensations are absolutely similar, it is enough that human faculties cannot distinguish between them. How about the impressions of signet rings? (85) Can you find a ring merchant to rival your chicken rearer of Delos? But, you say, art aids the senses. So we cannot see or hear without art, which so few can have! What an idea this gives us of the art with which nature has constructed the senses! (86) But about physics I will speak afterwards. I am going now to advance against the senses arguments drawn from Chrysippus himself (87). You said that the sensations of dreamers, drunkards and madmen were feebler than those of the waking, the sober and the sane. The cases of Ennius and his Alcmaeon, of your own relative Tuditanus, of the Hercules of Euripides disprove your point (88, 89). In their case at least 'mind and eyes agreed. It is no good to talk about the saner moments of such people; the question is, what was the nature of their sensations at the time they were affected? (90)

§79. Communi loco: τοπω, that of blinking facts which cannot be disproved, see 19. Quod ne [id]: I have bracketed id with most edd. since Manut. If, however, quod be taken as the conjunction, and not as the pronoun, id is not altogether insupportable. Heri: cf. Introd. 55. Infracto remo: n. on 19. Tennyson seems to allude to this in his "Higher Pantheism"—"all we have power to see is a straight staff bent in a pool". Manent illa omnia, iacet: this is my correction of the reading of most MSS. maneant ... lacerat. Madv. Em. 176 in combating the conj. of Goer. si maneant ... laceratis istam causam, approves maneant ... iaceat, a reading with some MSS. support, adopted by Orelli. I think the whole confusion of the passage arises from the mania of the copyists for turning indicatives into subjunctives, of which in critical editions of Cic. exx. occur every few pages. If iacet were by error turned into iaceret the reading lacerat would arise at once. The nom. to dicit is, I may observe, not Epicurus, as Orelli takes it, but Lucullus. Trans. "all my arguments remain untouched; your case is overthrown, yet his senses are true quotha!" (For this use of dicit cf. inquit in 101, 109, 115). Hermann approves the odd reading of the ed. Cratandriana of 1528 latrat. Dav. conjectured comically blaterat iste tamen et, Halm lacera est ista causa. Habes: as two good MSS. have habes et eum, Madv. Em. 176 conj. habet. The change of person, however, (from dicit to habes) occurs also in 101. Epicurus: n. on 19.

§80. Hoc est verum esse: Madv. Em. 177 took verum as meaning fair, candid, in this explanation I concur. Madv., however, in his critical epistle to Orelli p. 139 abandoned it and proposed virum esse, a very strange em. Halm's conj. certum esse is weak and improbable. Importune: this is in one good MS. but the rest have importata, a good em. is needed, as importune does not suit the sense of the passage. Negat ... torsisset: for the tenses cf. 104 exposuisset, adiungit. Cum oculum torsisset: i.e. by placing the finger beneath the eye and pressing upwards or sideways. Cf. Aristot. Eth. Eud. VII. 13 (qu. by Dav.) οφθαλμους διαστρεψαντα ‛ωστε δυο το ‛εν φανηναι. Faber qu. Arist. Problemata XVII. 31 δια τι εις το πλαγιον κινουσι τον οφθαλμον ου (?) φαινεται δυο το ‛εν. Also ib. XXXI. 3 inquiring the reason why drunkards see double he says ταυτο τουτο γιγνεται και εαν τις κατωθεν πιεση τον οφθαλμον. Sextus refers to the same thing P.H. I. 47, A.M. VII. 192 (‛ο παραπιεσας τον οφθαλμον) so Cic. De Div. II. 120. Lucretius gives the same answer as Timagoras, propter opinatus animi (IV. 465), as does Sext. A.M. VII. 210 on behalf of Epicurus. Sed hic: Bait. sit hic. Maiorum: cf. 143. Quasi quaeratur: Carneades refused to discuss about things in themselves but merely dealt with the appearances they present, το γαρ αληθες και το ψευδες εν τοις πραγμασι συνεχωρει (Numen in Euseb. Pr. Eu. XIV. 8). Cf. also Sext. P.H. I. 78, 87, 144, II. 75. Domi nascuntur: a proverb used like γλαυκ' εσ' Αθηνας and "coals to Newcastle," see Lorenz on Plaut. Miles II. 2, 38, and cf. Ad Att. X. 14, 2, Ad Fam. IX. 3. Deus: cf. 19. Audiret ... ageret: MSS. have audies ... agerent. As the insertion of n in the imp. subj. is so common in MSS. I read ageret and alter audies to suit it. Halm has audiret ... ageretur with Dav., Bait. audiet, egerit. Ex hoc loco video ... cerno: MSS. have loco cerno regionem video Pompeianum non cerno whence Lipsius conj. ex hoc loco e regione video. Halm ejects the words regionem video, I prefer to eject cerno regionem. We are thus left with the slight change from video to cerno, which is very often found in Cic., e.g. Orat. 18. Cic. sometimes however joins the two verbs as in De Or. III. 161. O praeclarum prospectum: the view was a favourite one with Cic., see Ad Att. I. 13, 5.

§81. Nescio qui: Goer. is quite wrong in saying that nescio quis implies contempt, while nescio qui does not, cf. Div. in qu. Caec. 47, where nescio qui would contradict his rule. It is as difficult to define the uses of the two expressions as to define those of aliquis and aliqui, on which see 61 n. In Paradoxa 12 the best MSS. have si qui and si quis almost in the same line with identically the same meaning Dav. quotes Solinus and Plin. N.H. VII. 21, to show that the man mentioned here was called Strabo—a misnomer surely. Octingenta: so the best MSS., not octoginta, which however agrees better with Pliny. Quod abesset: "whatever might be 1800 stadia distant," aberat would have implied that Cic. had some particular thing in mind, cf. Madv. Gram. 364, obs. 1. Acrius: οξυτερον, Lamb. without need read acutius as Goer. did in 69. Illos pisces: so some MSS., but the best have ullos, whence Klotz conj. multos, Orelli multos illos, omitting pisces. For the allusion to the fish, cf. Acad. Post. fragm. 13. Videntur: n. on 25. Amplius: cf. 19 non video cur quaerat amplius. Desideramus: Halm, failing to understand the passage, follows Christ in reading desiderant (i.e. pisces). To paraphrase the sense is this "But say my opponents, the Stoics and Antiocheans, we desire no better senses than we have." Well you are like the mole, which does not yearn for the light because it does not know what light is. Of course all the ancients thought the mole blind. A glance will show the insipidity of the sense given by Halm's reading. Quererer cum deo: would enter into an altercation with the god. The phrase, like λοιδορεσθαι τινι as opposed to λοιδορειν τινα implies mutual recrimination, cf. Pro Deiotaro 9 querellae cum Deiotaro. The reading tam quererer for the tamen quaereretur of the MSS. is due to Manut. Navem: Sextus often uses the same illustration, as in P.H. I. 107, A.M. VII. 414. Non tu verum testem, etc.: cf. 105. For the om. of te before habere, which has strangely troubled edd. and induced them to alter the text, see n. on I. 6.

§82. Quid ego: Bait. has sed quid after Ernesti. Nave: so the best MSS., not navi, cf. Madv. Gram. 42. Duodeviginti: so in 128. Goer. and Roeper qu. by Halm wished to read duodetriginta. The reff. of Goer. at least do not prove his point that the ancients commonly estimated the sun at 28 times the size of the earth. Quasi pedalis: cf. D.F. I. 20 pedalis fortasse. For quasi = circiter cf. note on 74. Madv. on D.F. I. 20 quotes Diog. Laert. X. 91, who preserves the very words of Epicurus, in which however no mention of a foot occurs, also Lucr. V. 590, who copies Epicurus, and Seneca Quaest. Nat. I. 3, 10 (solem sapientes viri pedalem esse contenderunt). Madv. points out from Plut. De Plac. Phil. II. 21, p. 890 E, that Heraclitus asserted the sun to be a foot wide, he does not however quote Stob. Phys. I. 24, 1 ‛ηλιον μεγεθος εχειν ευρος ποδος ανθρωπειου, which is affirmed to be the opinion of Heraclitus and Hecataeus. Ne maiorem quidem: so the MSS., but Goer. and Orelli read nec for ne, incurring the reprehension of Madv. D.F. p. 814, ed 2. Nihil aut non multum: so in D.F. V. 59, the correction of Orelli, therefore, aut non multum mentiantur aut nihil, is rash. Semel: see 79. Qui ne nunc quidem: sc. mentiri sensus putat. Halm prints quin, and is followed by Baiter, neither has observed that quin ne ... quidem is bad Latin (see M.D.F. V. 56). Nor can quin ne go together even without quidem, cf. Krebs and Allgayer, Antibarbarus ed. 4 on quin.

§83. In parvo lis sit: Durand's em. for the in parvulis sitis of the MSS., which Goer. alone defends. Quattuor capita: these were given in 40 by Lucullus, cf. also 77. Epicurus: as above in 19, 79 etc.

§84. Geminum: cf. 56. Nota: cf. 58 and the speech of Lucullus passim. Ne sit ... potest: cf. 80 quasi quaeratur quid sit, non quid videatur. Si ipse erit for ipse apparently = is ipse cf. M.D.F. II. 93.

§85. Quod non est: = qu. n. e. id quod esse videtur. Sui generis: cf. 50, 54, 56. Nullum esse pilum, etc.: a strong expression of this belief is found in Seneca Ep.. 113, 13, qu. R. and P. 380. Note the word Stoicum; Lucullus is of course not Stoic, but Antiochean. Nihil interest: the same opinion is expressed in 40, where see my note. Visa res: Halm writes res a re, it is not necessary, however, either in Gk. or Lat. to express both of two related things when a word is inserted like differat here, which shows that they are related. Cf. the elliptic constructions in Gk. with ‛ομοιον, μεταξυ, μεσος, and such words. Eodem caelo atque: a difficult passage. MSS. have aqua, an error easy, as Halm notes, to a scribe who understood caelum to be the heaven, and not γλυφειον, a graving tool. Faber and other old edd. defend the MSS. reading, adducing passages to show that sky and water were important in the making of statues. For aqua Orelli conj. acu = schraffirnadel, C.F. Hermann caelatura, which does not seem to be a Ciceronian word. Halm's aeque introduces a construction with ceteris omnibus which is not only not Ciceronian, but not Latin at all. I read atque, taking ceteris omnibus to be the abl. neut. "all the other implements." Formerly I conj. ascra, or atque in, which last leading would make omnibus = om. statuis. Alexandros: Lysippus alone was privileged to make statues of Alexander, as Apelles alone was allowed to paint the conqueror, cf. Ad Fam. V. 12, 7.

§86. Anulo: cf. 54. Aliqui: n. on 61. Gallinarium: cf. 57. Adhibes artem: cf. 20 adhibita arte. Pictor ... tibicen: so in 20. Simul inflavit: note simul for simul atque, cf. T.D. IV. 12. Nostri quidem: i.e. Romani. Admodum: i.e. adm. pauci cf. De Leg. III. 32 pauci enim atque admodum pauci. Praeclara: evidently a fem. adj. agreeing with natura. Dav. and Ern. made the adj. neuter, and understanding sunt interpreted "these arguments I am going to urge are grand, viz. quanto art. etc."

§87. Scilicet: Germ. "naturlich." Fabricata sit: cf. 30, 119, 121 and N.D. I. 19. Ne modo: for modo ne, a noticeable use. Physicis: probably neut. Contra sensus: he wrote both for and against συνηθεια; cf. R. and P. 360 and 368. Carneadem: Plut. Sto. Rep. 1036 B relates that Carneades in reading the arguments of Chrysippus against the senses, quoted the address of Andromache to Hector: δαιμονιε φθισει σε το σον μενος. From Diog. IV. 62 we learn that he thus parodied the line qu. in n. on 75, ει μη γαρ ην Χρυσιππος ουκ αν ην εγω.

§88. Diligentissime: in 4853. Dicebas: in 52 imbecillius adsentiuntur. Siccorum: cf. Cic. Contra Rullum I. 1 consilia siccorum. Madere is common with the meaning "to be drunk," as in Plaut. Mostellaria I. 4, 6. Non diceret: Orelli was induced by Goer. to omit the verb, with one MS., cf. 15 and I. 13. The omission of a verb in the subjunctive is, Madv. says on D.F. I. 9, impossible; for other ellipses of the verb see M.D.F. V. 63. Alcmaeo autem: i.e. Ennius' own Alcmaeon; cf. 52. Somnia reri: the best MSS. have somniare. Goer. reads somnia, supplying non fuisse vera. I have already remarked on his extraordinary power of supplying. Halm conj. somnia reprobare, forgetting that the verb reprobare belongs to third century Latinity, also sua visa putare, which Bait. adopts. Thinking this too large a departure from the MSS., I read reri, which verb occurred in I. 26, 39. Possibly putare, a little farther on, has got misplaced. Non id agitur: these difficulties supply Sextus with one of his τροποι, i.e. ‛ο περι τας περιστασεις; cf. P.H. I. 100, also for the treatment of dreams, ib. I. 104. Si modo, etc.: "if only he dreamed it," i.e. "merely because he dreamed it." Aeque ac vigilanti: = aeque ac si vigilaret. Dav. missing the sense, and pointing out that when awake Ennius did not assent to his sensations at all, conj. vigilantis. Two participles used in very different ways not unfrequently occur together, see Madv. Em. Liv. p. 442. Ita credit: MSS. have illa, which Dav. altered. Halm would prefer credidit. Itera dum, etc.: from the Iliona of Pacuvius; a favourite quotation with Cic.; see Ad Att. XIV. 14, and T.D. II. 44.

§89. Quisquam: for the use of this pronoun in interrogative sentences cf. Virg. Aen. I. 48 with the FileOutputStreams of Wagner and Conington. Tam certa putat: so Sextus A.M. VII. 61 points out that Protagoras must in accordance with his doctrine παντων μετρον ανθρωπος hold that the μεμηνως is the κριτηριον των εν μανιαι φαινομενων. Video, video te: evidently from a tragedy whose subject was Αιας μαινομενος, see Ribbeck Trag. Lat. rel. p. 205. Cic. in De Or. III. 162 thus continues the quotation, "oculis postremum lumen radiatum rape." So in Soph. Aiax 100 the hero, after killing, as he thinks, the Atridae, keeps Odysseus alive awhile in order to torture him. Hercules: cf. Eur. Herc. Fur. 921—1015. The mad visions of this hero, like those of Orestes, are often referred to for a similar purpose by Sext., e.g. A.M. VII. 405 ‛ο γουν ‛Ερακλης μανεις και λαβων φαντασιαν απο των ιδιων παιδων ‛ως Ευρυσθεος, την ακολουθον πραξιν ταυτηι τη φαντασιαι συνηψεν. ακολουθον δε ην το τους του εχθρου παιδας ανελειν, ‛οπερ και εποιησεν. Cf. also A.M. VII. 249. Moveretur: imperf. for plup. as in 90. Alcmaeo tuus: cf. 52. Incitato furore: Dav. reads incitatus. Halm qu. from Wesenberg Observ. Crit. ad Or. p. Sestio p. 51 this explanation, "cum furor eius initio remissior paulatim incitatior et vehementior factus esset," he also refers to Wopkens Lect. Tull. p. 55 ed. Hand. Incedunt etc.: the MSS. have incede, which Lamb. corrected. The subject of the verb is evidently Furiae. Adsunt: is only given once by MSS., while Ribbeck repeats it thrice, on Halm's suggestion I have written it twice. Caerulea ... angui: anguis fem is not uncommon in the old poetry. MSS. here have igni. Crinitus: ακερσεκομης, "never shorn," as Milton translates it. Luna innixus: the separate mention in the next line of Diana, usually identified with the moon, has led edd. to emend this line. Some old edd. have lunat, while Lamb. reads genu for luna, cf. Ov. Am. I. 1, 25 (qu. by Goer.) lunavitque genu sinuosum fortiter arcum. Wakefield on Lucr. III. 1013 puts a stop at auratum, and goes on with Luna innixans. Taber strangely explains luna as = arcu ipso lunato, Dav. says we ought not to expect the passage to make sense, as it is the utterance of a maniac. For my part, I do not see why the poet should not regard luna and Diana as distinct.

§90. Illa falsa: sc. visa, which governs the two genitives. Goer. perversely insists on taking somniantium recordatione ipsorum closely together. Non enim id quaeritur: cf. 80 n. Sext. very often uses very similar language, as in P.H. I. 22, qu. in n. on 40. Tum cum movebantur: so Halm for MSS. tum commovebantur, the em. is supported by 88.

§§9198. Summary: Dialectic cannot lead to stable knowledge, its processes are not applicable to a large number of philosophical questions (91). You value the art, but remember that it gave rise to fallacies like the sorites, which you say is faulty (92). If it is so, refute it. The plan of Chrysippus to refrain from answering, will avail you nothing (93). If you refrain because you cannot answer, your knowledge fails you, if you can answer and yet refrain, you are unfair (94). The art you admire really undoes itself, as Penelope did her web, witness the Mentiens, (95). You assent to arguments which are identical in form with the Mentiens, and yet refuse to assent to it Why so? (96) You demand that these sophisms should be made exceptions to the rules of Dialectic. You must go to a tribune for that exception. I just remind you that Epicurus would not allow the very first postulate of your Dialectic (97). In my opinion, and I learned Dialectic from Antiochus, the Mentiens and the arguments identical with it in form must stand or fall together (98).

§91. Inventam esse: cf. 26, 27. In geometriane: with this inquiry into the special function of Dialectic cf. the inquiry about Rhetoric in Plato Gorg. 453 D, 454 C. Sol quantus sit: this of course is a problem for φυσικη, not for διαλεκτικη. Quod sit summum bonum: not διαλεκτικη but ηθικη must decide this. Quae coniunctio: etc. so Sext. often opposes συμπλοκη or συνημμενον to διεζευγμενον, cf. esp P.H. II. 201, and Zeller 109 sq. with footnotes. An instance of a coniunctio (hypothetical judgment) is "si lucet, lucet" below, of a disiunctio (disjunctive judgment) "aut vivet cras Hermarchus aut non vivet". Ambigue dictum: αμφιβολον, on which see P.H. II. 256, Diog VII. 62. Quid sequatur: το ακολουθον, cf. I. 19 n. Quid repugnet: cf. I. 19, n. De se ipsa: the ipsa, according to Cic.'s usage, is nom. and not abl. Petrus Valentia (p. 301, ed Orelli) justly remarks that an art is not to be condemned as useless merely because it is unable to solve every problem presented to it. He quotes Plato's remarks (in Rep. II.) that the Expert is the man who knows exactly what his art can do and what it cannot. Very similar arguments to this of Cic. occur in Sext., cf. esp. P.H. II. 175 and the words εαυτου εσται εκκαλυπτικον. For the mode in which Carneades dealt with Dialectic cf. Zeller 510, 511. The true ground of attack is that Logic always assumes the truth of phenomena, and cannot prove it. This was clearly seen by Aristotle alone of the ancients; see Grote's essay on the Origin of Knowledge, now reprinted in Vol II. of his Aristotle.

§92. Nata sit: cf. 28, 59. Loquendi: the Stoic λογικη, it must be remembered, included ‛ρητορικη. Concludendi: του συμπεραινειν or συλλογιζεσθαι. Locum: τοπον in the philosophical sense. Vitiosum: 49, n. Num nostra culpa est: cf. 32. Finium: absolute limits; the fallacy of the sorites and other such sophisms lies entirely in the treatment of purely relative terms as though they were absolute. Quatenus: the same ellipse occurs in Orator 73. In acervo tritici: this is the false sorites, which may be briefly described thus: A asks B whether one grain makes a heap, B answers "No." A goes on asking whether two, three, four, etc. grains make a heap. B cannot always reply "No." When he begins to answer "Yes," there will be a difference of one grain between heap and no heap. One grain therefore does make a heap. The true sorites or chain inference is still treated in books on logic, cf. Thomson's Laws of Thought, pp 201—203, ed 8. Minutatim: cf. Heindorf's note on κατα σμικρον in Sophistes 217 D. Interrogati: cf. 104. In 94 we have interroganti, which some edd. read here. Dives pauper, etc.: it will be easily seen that the process of questioning above described can be applied to any relative term such as these are. For the omission of any connecting particle between the members of each pair, cf. 29, 125, T.D. I. 64, V. 73, 114, Zumpt Gram. 782. Quanto addito aut dempto: after this there is a strange ellipse of some such words as id efficiatur, quod interrogatur. [Non] habemus: I bracket non in deference to Halm, Madv. however (Opusc. I. 508) treats it as a superabundance of negation arising from a sort of anacoluthon, comparing In Vatin. 3, Ad Fam. XII. 24. The scribes insert and omit negatives very recklessly, so that the point may remain doubtful.

§93. Frangite: in later Gk. generally απολυειν. Erunt ... cavetis: this form of the conditional sentence is illustrated in Madv. D.F. III. 70, Em. Liv. p. 422, Gram. 340, obs. 1. Goer. qu. Terence Heaut. V. 1, 59 quot incommoda tibi in hac re capies nisi caves, cf. also 127, 140 of this book. The present is of course required by the instantaneous nature of the action. Chrysippo: he spent so much time in trying to solve the sophism that it is called peculiarly his by Persius VI. 80. inventus, Chrysippe, tui finitor acervi. The titles of numerous distinct works of his on the Sorites and Mentiens are given by Diog. Tria pauca sint: cf. the instances in Sext. A.M. VII. 418 τα πεντηκοντα ολιγα εστιν, τα μυρια ολιγα εστιν, also Diog. VII. 82 ‛ησυχαζειν the advice is quoted in Sext. P.H. II. 253 (δειν ‛ιστασθαι και επεχειν), A.M. VII. 416 (‛ο σοφος στησεται και ‛ησυχασει). The same terms seem to have been used by the Cynics, see Sext. P.H. II. 244, III. 66. Stertas: imitated by Aug. Contra Ac. III. 25 ter terna novem esse ... vel genere humano stertente verum sit, also ib. III. 22. Proficit: Dav. proficis, but Madv. rightly understands το ‛ησυχαζειν (Em. 184), cf. N.D. II. 58. Ultimum ... respondere: "to put in as your answer" cf. the use of defendere with an accus. "to put in as a plea". Kayser suggests paucorum quid sit.

§94. Ut agitator: see the amusing letter to Atticus XIII. 21, in which Cic. discusses different translations for the word επεχειν, and quotes a line of Lucilius sustineat currum ut bonu' saepe agitator equosque, adding semperque Carneades προβολην pugilis et retentionem aurigae similem facit εποχη. Aug. Contra Ac. trans. εποχη by refrenatio cf. also Lael. 63. Superbus es: I have thus corrected the MSS. responde superbe; Halm writes facis superbe, Orelli superbis, which verb is hardly found in prose. The phrase superbe resistere in Aug. Contra Ac. III. 14 may be a reminiscence. Illustribus: Bait. with some probability adds in, comparing in decimo below, and 107, cf. however Munro on Lucr. I. 420. Irretiat: parallel expressions occur in T.D. V. 76, De Or. I. 43, De Fato 7. Facere non sinis: Sext. P.H. II. 253 points the moral in the same way. Augentis nec minuentis: so Halm for MSS. augendi nec minuendi, which Bait. retains. I cannot believe the phrase primum augendi to be Latin.

§95. Tollit ... superiora: cf. Hortensius fragm. 19 (Orelli) sed ad extremum pollicetur prolaturum qui se ipse comest quod efficit dialecticorum ratio. Vestra an nostra: Bait. after Christ needlessly writes nostra an vestra. αξιωμα: "a judgment expressed in language"; cf. Zeller 107, who gives the Stoic refinements on this subject. Effatum: Halm gives the spelling ecfatum. It is probable that this spelling was antique in Cic.'s time and only used in connection with religious and legal formulae as in De Div. I. 81, De Leg. II. 20, see Corss. Ausspr. I. 155 For the word cf. Sen. Ep. 117 enuntiativum quiddam de corpore quod alii effatum vocant, alii enuntiatum, alii edictum, in T.D. I. 14 pronuntiatum is found, in De Fato 26 pronuntiatio, in Gellius XVI. 8 (from Varro) prologium. Aut verum esse aut falsum: the constant Stoic definition of αξιωμα, see Diog. VII. 65 and other passages in Zeller 107. Mentiris an verum dicis: the an was added by Schutz on a comparison of Gellius XVIII. 10 cum mentior et mentiri me dico, mentior an verum dico? The sophism is given in a more formally complete shape in De Div. II. 11 where the following words are added, dicis autem te mentiri verumque dicis, mentiris igitur. The fallacy is thus hit by Petrus Valentia (p. 301, ed Orelli), quis unquam dixit "ego mentior" quum hoc ipsum pronuntiatum falsum vellet declarare? Inexplicabilia: απορα in the Greek writers. Odiosius: this adj. has not the strong meaning of the Eng. "hateful," but simply means "tiresome," "annoying." Non comprehensa: as in 99, the opposite of comprehendibilia III. 1, 41. The past partic. in Cic. often has the same meaning as an adj. in -bilis. Faber points out that in the Timaeus Cic. translates αλυτος by indissolutus and indissolubilis indifferently. Imperceptus, which one would expect, is found in Ovid.

§96. Si dicis: etc. the words in italics are needed, and were given by Manut. with the exception of nunc which was added by Dav. The idea of Orelli, that Cic. clipped these trite sophisms as he does verses from the comic writers is untenable. In docendo: docere is not to expound but to prove, cf. n. on 121. Primum ... modum: the word modus is technical in this sense cf. Top. 57. The προτος λογος αναποδεικτος of the Stoic logic ran thus ει ‛ημερα εστι, φως εστιν ... αλλα μην ‛ημερα εστιν φως αρα εστιν (Sext. P.H. II. 157, and other passages qu. Zeller 114). This bears a semblance of inference and is not so utterly tautological as Cic.'s translation, which merges φως and ‛ημερα into one word, or that of Zeller (114, note). These arguments are called μονολημματοι (involving only one premise) in Sext. P.H. I. 152, 159, II. 167. Si dicis te mentiri, etc.: it is absurd to assume, as this sophism does, that when a man truly states that he has told a lie, he establishes against himself not merely that he has told a lie, but also that he is telling a lie at the moment when he makes the true statement. The root of the sophism lies in the confusion of past and present time in the one infinitive mentiri. Eiusdem generis: the phrase te mentiri had been substituted for nunc lucere. Chrysippea: n. on 93. Conclusioni: on facere with the dat. see n. on 27. Cederet: some edd. crederet, but the word is a trans. of Gk. εικειν; n. on 66. Conexi: = συνημμενον, cf. Zeller 109. This was the proper term for the hypothetical judgment. Superius: the συνημμενον consists of two parts, the hypothetical part and the affirmative—called in Greek ‛ηγουμενον and ληγον; if one is admitted the other follows of course.

§97. Excipiantur: the legal formula of the Romans generally directed the iudex to condemn the defendant if certain facts were proved, unless certain other facts were proved; the latter portion went by the name of exceptio. See Dict. Ant. Tribunum ... adeant: a retort upon Lucullus; cf. 13. The MSS. have videant or adeant; Halm conj. adhibeant, comparing 86 and Pro Rabirio 20. Contemnit: the usual trans. "to despise" for contemnere is too strong; it means, like ολιγωρειν, merely to neglect or pass by. Effabimur; cf. effatum above. Hermarchus: not Hermachus, as most edd.; see M.D.F. II. 96. Diiunctum: διεζευγμενον, for which see Zeller 112. Necessarium: the reason why Epicurus refused to admit this is given in De Fato 21 Epicurus veretur ne si hoc concesserit, concedendum sit fato fieri quaecumque fiant. The context of that passage should be carefully read, along with N.D. I. 69, 70. Aug. Contra Ac. III. 29 lays great stress on the necessary truth of disjunctive propositions. Catus: so Lamb. for MSS. cautus. Tardum: De Div. II. 103 Epicurum quem hebetem et rudem dicere solent Stoici; cf. also ib. II. 116, and the frequent use of βραδυς in Sext., e.g. A.M. VII. 325. Cum hoc igitur: the word igitur, as usual, picks up the broken thread of the sentence. Id est: n. on I. 8. Evertit: for the Epicurean view of Dialectic see R. and P. 343. Zeller 399 sq., M.D.F. I. 22. E contrariis diiunctio: = διεζευγμενον εξ εναντιων.

§98. Sequor: as in 95, 96, where the Dialectici refused to allow the consequences of their own principles, according to Cic. Ludere: this reminds one of the famous controversy between Corax and Tisias, for which see Cope in the old Journal of Philology. No. 7. Iudicem ... non iudicem: this construction, which in Greek would be marked by μεν and δε, has been a great crux of edd.; Dav. here wished to insert cum before iudicem, but is conclusively refuted by Madv. Em. 31. The same construction occurs in 103. Esse conexum: with great probability Christ supposes the infinitive to be an addition of the copyists.

§§98105. Summary. In order to overthrow at once the case of Antiochus, I proceed to explain, after Clitomachus, the whole of Carneades' system (98). Carneades laid down two divisions of visa, one into those capable of being perceived and those not so capable, the other into probable and improbable. Arguments aimed at the senses concern the first division only; the sapiens will follow probability, as in many instances the Stoic sapiens confessedly does (99, 100). Our sapiens is not made of stone; many things seem to him true; yet he always feels that there is a possibility of their being false. The Stoics themselves admit that the senses are often deceived. Put this admission together with the tenet of Epicurus, and perception becomes impossible (101). It is strange that our Probables do not seem sufficient to you. Hear the account given by Clitomachus (102). He condemns those who say that sensation is swept away by the Academy; nothing is swept away but its necessary certainty (103). There are two modes of withholding assent; withholding it absolutely and withholding it merely so far as to deny the certainty of phenomena. The latter mode leaves all that is required for ordinary life (104).

98. Tortuosum: similar expressions are in T.D. II. 42, III. 22, D.F. IV. 7. Ut Poenus: "as might be expected from a Carthaginian;" cf. D.F. IV. 56, tuus ille Poenulus, homo acutus. A different meaning is given by the ut in passages like De Div. II. 30 Democritus non inscite nugatur, ut physicus, quo genere nihil arrogantius; "for a physical philosopher."

§99. Genera: here = classifications of, modes of dividing visa. This way of taking the passage will defend Cic. against the strong censure of Madv. (Pref. to D.F. p. lxiii.) who holds him convicted of ignorance, for representing Carneades as dividing visa into those which can be perceived and those which cannot. Is it possible that any one should read the Academica up to this point, and still believe that Cic. is capable of supposing, even for a moment, that Carneades in any way upheld καταληψις? Dicantur: i.e. ab Academicis. Si probabile: the si is not in MSS. Halm and also Bait. follow Christ in reading est, probabile nihil esse. Commemorabas: in 53, 58. Eversio: cf. D.F. III. 50 (the same words), Plat. Gorg. 481 C ‛ημων ‛ο βιος ανατετραμμενος αν ειη, Sext. A.M. VIII. 157 συγχεομεν τον βιον. Et sensibus: no second et corresponds to this; sic below replaces it. See Madv. D.F. p. 790, ed. 2. Quicquam tale etc.: cf. 40, 41. Nihil ab eo differens: n. on 54. Non comprehensa: n. on 96.

§100. Si iam: "if, for example;" so iam is often used in Lucretius. Probo ... bono: it would have seemed more natural to transpose these epithets. Facilior ... ut probet: the usual construction is with ad and the gerund; cf. De Div. II. 107, Brut. 180. Anaxagoras: he made no ‛ομοιομερειαι of snow, but only of water, which, when pure and deep, is dark in colour. Concreta: so Manut. for MSS. congregata. In 121 the MSS. give concreta without variation, as in N.D. II. 101, De Div. I. 130, T.D. I. 66, 71.

§101. Impeditum: cf. 33, n. Movebitur: cf. moveri in 24. Non enim est: Cic. in the vast majority of cases writes est enim, the two words falling under one accent like sed enim, et enim (cf. Corss. Ausspr. II. 851); Beier on De Off. I. p. 157 (qu. by Halm) wishes therefore to read est enim, but the MSS. both of the Lucullus and of Nonius agree in the other form, which Madv. allows to stand in D.F. I. 43, and many other places (see his note). Cf. fragm. 22 of the Acad. Post. E robore: so Nonius, but the MSS. of Cic. give here ebore. Dolatus: an evident imitation of Hom. Od. T 163 ου γαρ απο δριος εσσι παλαιφατου ουδ' απο πετρης. Neque tamen habere: i.e. se putat. For the sudden change from oratio recta to obliqua cf. 40 with n. Percipiendi notam: = χαρακτηρα της συγκταθεσεως in Sext. P.H. I. 191. For the use of the gerund cf. n. on 26, with Madv. Gram. 418, Munro on Lucr. I. 313; for propriam 34. Exsistere. cf. 36. Qui neget: see 79. Caput: a legal term. Conclusio loquitur: cf. historiae loquantur (5), consuetudo loquitur (D.F. II. 48), hominis institutio si loqueretur (ib. IV. 41), vites si loqui possint (ib. V. 39), patria loquitur (In Cat. I. 18, 27); the last use Cic. condemns himself in Orat. 85. Inquit: "quotha," indefinitely, as in 109, 115; cf. also dicit in 79.

§102. Reprehensio est ... satis esse vobis: Bait. follows Madv. in placing a comma after est, and a full stop at probabilia. Tamen ought in that case to follow dicimus, and it is noteworthy that in his communication to Halm (printed on p. 854 of Bait., and Hahn's ed. of the philosophical works, 1861) Madv. omits the word tamen altogether, nor does Bait. in adopting the suggestion notice the omission. Ista diceret: "stated the opinions you asked for." Poetam: this both Halm and Bait. treat as a gloss.

§103. For this section cf. Lucullus' speech, passim, and Sext. P.H. I. 227 sq. Academia ... quibus: a number of exx. of this change from sing. to plural are given by Madv. on D.F. V. 16. Nullum: on the favourite Ciceronian use of nullus for non see 47, 141, and Madv. Gram. 455, obs. 5. Illud sit disputatum: for the construction cf. 98; autem is omitted with the same constr. in D.F. V. 79, 80. Nusquam alibi: cf. 50.

§104. Exposuisset adiungit: Madv. on D.F. III. 67 notices a certain looseness in the use of tenses, which Cic. displays in narrating the opinions of philosophers, but no ex. so strong as this is produced. Ut aut approbet quid aut improbet: this Halm rejects. I have noticed among recent editors of Cic. a strong tendency to reject explanatory clauses introduced by ut. Halm brackets a similar clause in 20, and is followed in both instances by Bait. Kayser, who is perhaps the most extensive bracketer of modern times, rejects very many clauses of the kind in the Oratorical works. In our passage, the difficulty vanishes when we reflect that approbare and improbare may mean either to render an absolute approval or disapproval, or to render an approval or disapproval merely based on probability. For example, in 29 the words have the first meaning, in 66 the second. The same is the case with nego and aio. I trace the whole difficulty of the passage to the absence of terms to express distinctly the difference between the two kinds of assent. The general sense will be as follows. "There are two kinds of εποχη, one which prevents a man from expressing any assent or disagreement (in either of the two senses above noticed), another which does not prevent him from giving an answer to questions, provided his answer be not taken to imply absolute approval or absolute disapproval; the result of which will be that he will neither absolutely deny nor absolutely affirm anything, but will merely give a qualified 'yes' or 'no,' dependent on probability." My defence of the clause impugned is substantially the same as that of Hermann in the Philologus (vol. VII.), which I had not read when this note was first written. Alterum placere ... alterum tenere: "the one is his formal dogma, the other is his actual practice." For the force of this see my note on non probans in 148, which passage is very similar to this. Neget ... aiat: cf. 97. Nec ut placeat: this, the MSS. reading, gives exactly the wrong sense, for Clitomachus did allow such visa to stand as were sufficient to serve as a basis for action. Hermann's neu cui labours under the same defect. Various emendations are nam cum (Lamb., accepted by Zeller 522), hic ut (Manut.), et cum (Dav. followed by Bait.), sed cum (Halm). The most probable of these seems to me that of Manut. I should prefer sic ut, taking ut in the sense of "although." Respondere: "to put in as an answer," as in 93 and often. Approbari: sc. putavit. Such changes of construction are common in Cic., and I cannot follow Halm in altering the reading to approbavit.

§105. Lucem eripimus: cf. 30.

§§105111. Summary. You must see, Lucullus, by this time, that your defence of dogmatism is overthrown (105). You asked how memory was possible on my principles. Why, did not Siron remember the dogmas of Epicurus? If nothing can be remembered which is not absolutely true, then these will be true (106). Probability is quite sufficient basis for the arts. One strong point of yours is that nature compels us to assent. But Panaetius doubted even some of the Stoic dogmas, and you yourself refuse assent to the sorites, why then should not the Academic doubt about other things? (107) Your other strong point is that without assent action is impossible (108). But surely many actions of the dogmatist proceed upon mere probability. Nor do you gain by the use of the hackneyed argument of Antiochus (109). Where probability is, there the Academic has all the knowledge he wants (110). The argument of Antiochus that the Academics first admit that there are true and false visa and then contradict themselves by denying that there is any difference between true and false, is absurd. We do not deny that the difference exists; we do deny that human faculties are capable of perceiving the difference (111).

105. Inducto ... prob.: so Aug. Cont Ac. II. 12 Soluto, libero: cf. n. on 8. Implicato: = impedito cf. 101. Iacere: cf. 79. Isdem oculis: an answer to the question nihil cernis? in 102. Purpureum: cf. fragm. 7 of the Acad. Post. Modo caeruleum ... sole: Nonius (cf. fragm. 23) quotes tum caeruleum tum lavum (the MSS. in our passage have flavum) videtur, quodque nunc a sole. C.F. Hermann would place mane ravum after quodque and take quod as a proper relative pronoun, not as = "because." This transposition certainly gives increased clearness. Hermann further wishes to remove a, quoting exx. of collucere without the prep., which are not at all parallel, i.e. Verr. I. 58, IV. 71. Vibrat: with the ανηριθμον γελασμα of Aeschylus. Dissimileque: Halm, followed by Bait., om. que. Proximo et: MSS. have ei, rightly altered by Lamb., cf. e.g. De Fato 44. Non possis ... defendere: a similar line is taken in 81.

§106. Memoria: cf. 22. Polyaenus: named D.F. I. 20, Diog. X. 18, as one of the chief friends of Epicurus. Falsum quod est: Greek and Latin do not distinguish accurately between the true and the existent, the false and the non existent, hence the present difficulty; in Plato the confusion is frequent, notably in the Sophistes and Theaetetus. Si igitur: "if then recollection is recollection only of things perceived and known." The dogmatist theory of μνημη and νοησις is dealt with in exactly the same way by Sext. P.H. II. 5, 10 and elsewhere, cf. also Plat Theaet. 191 sq. Siron: thus Madv. on D.F. II. 119 writes the name, not Sciron, as Halm. Fateare: the em. of Dav. for facile, facere, facias of MSS. Christ defends facere, thinking that the constr. is varied from the subj. to the inf. after oportet, as after necesse est in 39. For facere followed by an inf. cf. M.D.F. IV. 8. Nulla: for non, cf. 47, 103.

§107. Fiet artibus: n. on 27 for the constr., for the matter see 22. Lumina: "strong points." Bentl. boldly read columina, while Dav. proposed vimina or vincula. That an em. is not needed may be seen from D.F. II. 70. negat Epicurus (hoc enim vestrum lumen est) N.D. I. 79, and 43 of this book. Responsa: added by Ernesti. Faber supplies haruspicia, Orelli after Ern. haruspicinam, but, as Halm says, some noun in the plur. is needed. Quod is non potest: this is the MSS. reading, but most edd. read si is, to cure a wrong punctuation, by which a colon is placed at perspicuum est above, and a full stop at sustineat. Halm restored the passage. Habuerint: the subj. seems due to the attraction exercised by sustineat. Bait. after Kayser has habuerunt. Positum: "when laid down" or "assumed."

§108. Alterum est quod: this is substituted for deinde, which ought to correspond to primum above. Actio ullius rei: n. on actio rerum in 62, cf. also 148. Adsensu comprobet: almost the same phrase often occurs in Livy, Sueton., etc. see Forc. Sit etiam: the etiam is a little strange and was thought spurious by Ernesti. It seems to have the force of Eng. "indeed", "in what indeed assent consists." Sensus ipsos adsensus: so in I. 41 sensus is defined to be id quod est sensu comprehensum, i.e. καταληψις, cf. also Stobaeus I. 41, 25 αισθητικη γαρ φαντασια συγκαταθεσις εστι. Appetitio: for all this cf. 30. Et dicta ... multa: Manut. ejected these words as a gloss, after multa the MSS. curiously add vide superiora. Lubricos sustinere: cf. 68 and 94. Ita scribenti ... exanclatum: for the om. of esse cf. 77, 113 with notes. Herculi: for this form of the gen. cf. Madv. on D.F. I. 14, who doubts whether Cic. ever wrote -is in the gen. of the Greek names in -es. When we consider how difficult it was for copyists not to change the rarer form into the commoner, also that even Priscian (see M.D.F. V. 12) made gross blunders about them, the supposition of Madv. becomes almost irresistible. Temeritatem: προπετειαν, εικαιοτητα.

§109. In navigando: cf. 100. In conserendo: Guretus interprets "εν τω φυτυεσθαι τον αγρον," and is followed by most commentators, though it seems at least possible that manum is to be understood. For the suppressed accus. agrum cf. n. on tollendum in 148. Sequere: the fut. not the pres. ind., cf. 61. Pressius: cf. 28. Reprehensum: sc. narrasti. Id ipsum: = nihil posse comprehendi. Saltem: so in 29. Pingue: cf. Pro Archia 10. Sibi ipsum: note that Cic. does not generally make ipse agree in case with the reflexive, but writes se ipse, etc. Convenienter: "consistently". Esse possit: Bait. posset on the suggestion of Halm, but Cic. states the doctrine as a living one, not throwing it back to Antiochus time and to this particular speech of Ant. Ut hoc ipsum: the ut follows on illo modo urguendum above. Decretum quod: Halm followed by Bait. gives quo, referring to altero quo neget in 111, which however does not justify the reading. The best MSS. have qui. Et sine decretis: Lamb. gave nec for et, but Dav. correctly explains, "multa decreta habent Academici, non tamen percepta sed tantum probabilia."

§110. Ut illa: i.e. the decreta implied in the last sentence. Some MSS. have ille, while Dav. without necessity gives alia. Sic hoc ipsum: Sext. then is wrong is saying (P.H. I. 226) that the Academics διαβεβαιουνται τα πραγματα ειναι ακαταληπτα, i.e. state the doctrine dogmatically, while the sceptics do not. Cognitionis notam: like nota percipiendi, veri et falsi, etc. which we have already had. Ne confundere omnia: a mocking repetition of Lucullus phrase, cf. 58. Incerta reddere: cf. 54. Stellarum numerus: another echo of Lucullus; see 32. Quem ad modum ... item: see Madv. on D.F. III. 48, who quotes an exact parallel from Topica 46, and sicut ... item from N.D. I. 3, noting at the same time that in such exx. neither ita nor idem, which MSS. sometimes give for item, is correct.

§111. Dicere ... perturbatum: for om. of esse cf. 108, etc. Antiochus: this Bait. brackets. Unum ... alterum: cf. 44. Esse quaedam in visis: it was not the esse but the videri, not the actual existence of a difference, but the possibility of that difference being infallibly perceived by human sense, that the Academic denied. Cernimus: i.e. the probably true and false. Probandi species: a phenomenal appearance which belongs to, or properly leads to qualified approval.

§§112115. Summary. If I had to deal with a Peripatetic, whose definitions are not so exacting, my course would be easier; I should not much oppose him even if he maintained that the wise man sometimes opines (112). The definitions of the real Old Academy are more reasonable than those of Antiochus. How, holding the opinions he does, can he profess to belong to the Old Academy? (113) I cannot tolerate your assumption that it is possible to keep an elaborate dogmatic system like yours free from mistakes (114). You wish me to join your school. What am I to do then with my dear friend Diodotus, who thinks so poorly of Antiochus? Let us consider however what system not I, but the sapiens is to adopt (115).

§112. Campis ... exsultare ... oratio: expressions like this are common in Cic., e.g. D.F. I. 54, De Off. I. 61, Orat. 26; cf. also Aug. Cont. Ac. III. 5 ne in quaestionis campis tua eqitaret oratio. Cum Peripatetico: nothing that Cic. states here is at discord with what is known of the tenets of the later Peripatetics; cf. esp. Sext. A.M. VII. 216—226. All that Cic. says is that he could accept the Peripatetic formula, putting upon it his own meaning of course. Doubtless a Peripatetic would have wondered how a sceptic could accept his formulae; but the spectacle of men of the most irreconcilable opinions clinging on to the same formulae is common enough to prevent us from being surprised at Cicero's acceptance. I have already suggested (n. on 18) that we have here a trace of Philo's teaching, as distinct from that of Carneades. I see absolutely no reason for the very severe remarks of Madvig on D.F. V. 76, a passage which very closely resembles ours. Dumeta: same use in N.D. I. 68, Aug. Cont. Ac. II. 6; the spinae of the Stoics are often mentioned, e.g. D.F. IV. 6. E vero ... a falso: note the change of prep. Adhiberet: the MSS. are confused here, and go Halm reads adderet, and Bait. follows, while Kayser proposes adhaereret, which is indeed nearer the MSS.; cf. however I. 39 adhiberet. Accessionem: for this cf. 18 and 77. Simpliciter: the opposite of subtiliter; cf. simpliciter—subtilitas in I. 6. Ne Carneade quidem: cf. 59, 67, 78, 148.

§113. Sed qui his minor est: given by Halm as the em. of Io. Clericus for MSS. sed mihi minores. Guietus gave sed his minores, Durand sed minutior, while Halm suggests sed minutiores. I conj. nimio minares, which would be much nearer the MSS.; cf. Lucr. I. 734 inferiores partibus egregie multis multoque minores. Tale verum: visum omitted as in D.F. V. 76. Incognito: cf. 133. Amavi hominem: cf. Introd. p. 6. Ita iudico, politissimum; it is a mistake to suppose this sentence incomplete, like Halm, who wishes to add eum esse, or like Bait., who with Kayser prints esse after politissimum. Cf. 108 ita scribenti, exanclatum, and the examples given from Cic. by Madv. on D.F. II. 13. Horum neutrum: cf. 77 nemo. Utrumque verum: Cic. of course only accepts the propositions as Arcesilas did; see 77.

§114. Illud ferre: cf. 136. Constituas: this verb is often used in connection with the ethical finis; cf. 129 and I. 19. Idemque etiam: Krebs and Allgayer (Antibarbarus, ed. 4) deny that the expression idem etiam is Latin. One good MS. here has atque etiam, which Dav. reads; cf. however Orat. 117. Artificium: = ars, as in 30. Nusquam labar: cf. 138 ne labar. Subadroganter: cf. 126.

§115. Qui sibi cum oratoribus ... rexisse: so Cic. vary often speaks of the Peripatetics, as in D.F. IV. 5, V. 7. Sustinuero: cf. 70. Tam bonos: Cic. often speaks of them and of Epicurus in this patronising way; see e.g. T.D. II. 44, III. 50, D.F. I. 25, II. 81. For the Epicurean friendships cf. esp. D.F. I. 65. Diodoto: cf. Introd. p. 2. Nolumus: Halm and Bait., give nolimus; so fine a line divides the subjunctive from the indicative in clauses like these that the choice often depends on mere individual taste. De sapiente loquamur: n. on 66.

§§116128. Summary. Of the three parts of philosophy take Physics first. Would your sapiens swear to the truth of any geometrical result whatever? (116) Let us see which one of actual physical systems the sapiens we are seeking will select (117). He must choose one teacher from among the conflicting schools of Thales, Anaximander, Anaximenos, Anaxagoras, Xenophanes, Leucippus, Democritus, Empedocles, Heraclitus, Melissus, Plato and Pythagoras. The remaining teachers, great men though they be, he must reject (118). Whatever system he selects he must know absolutely; if the Stoic, he must believe as strongly in the Stoic theology as he does in the sunlight. If he holds this, Aristotle will pronounce him mad; you, however, Lucullus, must defend the Stoics and spurn Aristotle from you, while you will not allow me even to doubt (119). How much better to be free, as I am and not compelled to find an answer to all the riddles of the universe! (120) Nothing can exist, say you, apart from the deity. Strato, however, says he does not need the deity to construct the universe. His mode of construction again differs from that of Democritus. I see some good in Strato, yet I will not assent absolutely either to his system or to yours (121). All these matters lie far beyond our ken. We know nothing of our bodies, which we can dissect, while we have not the advantage of being able to dissect the constitution of things or of the earth to see whether she is firmly fixed or hovers in mid air (122). Xenophanes, Hicetas, Plato and Epicurus tell strange things of the heavenly bodies. How much better to side with Socrates and Aristo, who hold that nothing can be known about them! (123) Who knows the nature of mind? Numberless opinions clash, as do those of Dicaearchus, Plato and Xenocrates. Our sapiens will be unable to decide (124). If you say it is better to choose any system rather than none, I choose Democritus. You at once upbraid me for believing such monstrous falsehoods (125). The Stoics differ among themselves about physical subjects, why will they not allow me to differ from them? (126) Not that I deprecate the study of Physics, for moral good results from it (127). Our sapiens will be delighted if he attains to anything which seems to resemble truth. Before I proceed to Ethics, I note your weakness in placing all perceptions on the same level. You must be prepared to asseverate no less strongly that the sun is eighteen times as large as the earth, than that yon statue is six feet high. When you admit that all things can be perceived no more and no less clearly than the size of the sun, I am almost content (128).

§116. Tres partes: cf. I. 19. Et a vobismet: "and especially by you". The threefold division was peculiarly Stoic, though used by other schools, cf. Sext. P.H. II. 13 (on the same subject) ‛οι Στωικοι και αλλοι τινες. For other modes of dividing philosophy see Sext. A.M. VII. 2. At illud ante: this is my em. for the MSS. velut illud ante, which probably arose from a marginal variant "vel ut" taking the place of at; cf. a similar break in 40 sed prius, also in 128 at paulum ante. Such breaks often occur in Cic., as in Orator 87 sed nunc aliud, also T.D. IV. 47 repenam fortasse, sed illud ante. For velut Halm writes vel (which Bait. takes), Dav. verum. Inflatus tumore: cf. De Off. I. 91 inflati opinionibus. Bentl. read errore. Cogere: this word like αναγκαζειν and βιαζεσθαι often means simply to argue irresistibly. Initia: as in 118, bases of proof, themselves naturally incapable of proof, so αρχαι in Gk. Digitum: cf. 58, 143. Punctum esse etc.: σημειον εστιν ου μερος ουθεν (Sext. P.H. III. 39), στιγμη = το αμερες (A.M. IX. 283, 377). Extremitatem: = επιφανειαν. Libramentum: so this word is used by Pliny (see Forc.) for the slope of a hill. Nulla crassitudo: in Sext. the επιφανεια is usually described not negatively as here, but positively as μηκος μετα πλατους (P.H. III. 39), περας (extremitas) σοματος δυο εχον διαστασεις, μηκος και πλατος (A.M. III. 77). Liniamentum ... carentem: a difficult passage. Note (1) that the line is defined in Greek as μηκος απλατες. (Sext. as above), (2) that Cic. has by preference described the point and surface negatively. This latter fact seems to me strong against the introduction of longitudinem which Ursinus, Dav., Orelli, Baiter and others propose by conjecture. If anything is to be introduced, I would rather add et crassitudine before carentem, comparing I. 27 sine ulla specie et carentem omni illa qualitate. I have merely bracketed carentem, though I feel Halm's remark that a verb is wanted in this clause as in the other two, he suggests quod sit sine. Hermann takes esse after punctum as strongly predicative ("there is a point," etc.), then adds similiter after liniamentum and ejects sine ulla. Observe the awkwardness of having the line treated of after the superficies, which has induced some edd. to transpose. For liniamentum = lineam cf. De Or. I. 187. Si adigam: the fine em. of Manut. for si adiiciamus of MSS. The construction adigere aliquem ius iurandum will be found in Caes. Bell. Civ. I. 76, II. 18, qu. by Dav., cf. also Virg. Aen. III. 56 quid non mortalia pectora cogis auri sacra fames? Sapientem nec prius: this is the "egregia lectio" of three of Halm's MSS. Before Halm sapientemne was read, thus was destroyed the whole point of the sentence, which is not that the sapiens will swear to the size of the sun after he has seen Archimedes go through his calculations, but that the sapiens, however true he admits the bases of proof to be which Archimedes uses, will not swear to the truth of the elaborate conclusions which that geometer rears upon them. Cicero is arguing as in 128 against the absurdity of attaching one and the same degree of certainty to the simplest and the most complex truths, and tries to condemn the Stoic sapiens out of his own mouth, cf. esp. nec ille iurare posset in 123. Multis partibus: for this expression see Munro on Lucr. I. 734, for the sense cf. 82, 123, 126, 128. Deum: see 126.

§117. Vim: = αναγκην, cf. cogere in 116. Ne ille: this asseverative ne is thus always closely joined with pronouns in Cic. Sententiam eliget et: MSS. have (by dittographia of m, eli) added melius after sententiam, and have also dropped et. Dav. wished to read elegerit, comparing the beginning of 119. Insipiens eliget: cf. 115 quale est a non sapiente explicari sapientiam? and 9 statuere qui sit sapiens vel maxime videtur esse sapientis. Infinitae quaestiones: θεσεις, general propositions, opposed to finitae quaestiones, limited propositions, Gk. ‛υποθεσεις. Quintal III. 5, 5 gives as an ex. of the former An uxor ducenda, of the latter An Catoni ducenda. These quaestiones are very often alluded to by Cic. as in D.F. I. 12, IV. 6, De Or. I. 138, II. 65—67, Topica 79, Orat. 46, cf. also Quint. X. 5, II. E quibus omnia constant: this sounds like Lucretius, omnia = το παν.

§118. For these physici the student must in general be referred to R. and P., Schwegler, and Grote's Plato Vol. I. A more complete enumeration of schools will be found in Sext. P.H. III. 30 sq. Our passage is imitated by Aug De Civ. Dei XVIII. 37. Concessisse primas: Cic. always considers Thales to be sapientissimus e septem (De Leg. II. 26). Hence Markland on Cic. Ad Brutum II. 15, 3 argued that that letter cannot be genuine, since in it the supremacy among the seven is assigned to Solon. Infinitatem naturae: το απειρον, naturae here = ουσιας. Definita: this is opposed to infinita in Topica 79, so definire is used for finire in Orat. 65, where Jahn qu. Verr. IV. 115. Similis inter se: an attempt to translate ‛ομοιομερειας. Eas primum, etc.: cf. the exordium of Anaxagoras given from Diog. II. 6 in R. and P. 29 παντα χρηματα ην ‛ομου ειτα νους ελθων αυτα διεκοσμησε. Xenophanes ... deum: Eleaticism was in the hands of Xenoph. mainly theological. Neque natum unquam: cf. neque ortum unquam in 119. Parmenides ignem: cf. Arist. Met. A. 5 qu. R. and P. 94. He only hypothetically allowed the existence of the phenomenal world, after which he made two αρχαι, θερμον και ψυχρον τουτων δε το μεν κατα μεν το ‛ον θερμον ταττει, θατερον δε κατα το μη ον. Heraclitus: n. on I. 39. Melissus: see Simplicius qu. R. and P. 101, and esp. το εον αιει αρα ην τε και εσται. Plato: n. on I. 27. Discedent: a word often used of those vanquished in a fight, cf. Hor. Sat. I. 7, 17.

§119. Sic animo ... sensibus: knowledge according to the Stoics was homogeneous throughout, no one thing could be more or less known than another. Nunc lucere: cf. 98, also 128 non enim magis adsentiuntur, etc. Mundum sapientem: for this Stoic doctrine see N.D. I. 84, II. 32, etc. Fabricata sit: see 87 n. Solem: 126. Animalis intellegentia: reason is the essence of the universe with the Stoics, cf. Zeller 138—9, also 28, 29 of Book I. Permanet: the deity is to the Stoic πνευμα ενδιηκον δι ‛ολου του κοσμου (Plut. De Plac. Phil. I. 7 qu. R. and P. 375), spiritus per omnia maxima ac minima aequali intentione diffusus. (Seneca, Consol. ad Helvid. 8, 3 qu. Zeller 147). Deflagret: the Stoics considered the κοσμος φθαρτος, cf. Diog. VII. 141, Zeller 156—7. Fateri: cf. tam vera quam falsa cernimus in 111. Flumen aureum: Plut. Vita Cic. 24 alludes to this (‛οτι χρυσιου ποταμος ειη ρεοντος). This is the constant judgment of Cic. about Aristotle's style. Grote, Aristot. Vol I. p. 43, quotes Topica 3, De Or. I. 49, Brut. 121, N.D. II. 93, De Inv. II. 6, D.F. I. 14, Ad Att. II. 1, and discusses the difficulty of applying this criticism to the works of Aristotle which we possess. Nulla vis: cf. I. 28. Exsistere: Walker conj. efficere, "recte ut videtur" says Halm. Bait. adopts it. Ornatus: = κοσμος.

§120. Libertas ... non esse: a remarkable construction. For the Academic liberty see Introd. p. 18. Quod tibi est: after these words Halm puts merely a comma, and inserting respondere makes cur deus, etc. part of the same sentence. Bait. follows. Nostra causa: Cic. always writes mea, tua, vestra, nostra causa, not mei, tui, nostri, vestri, just as he writes sua sponte, but not sponte alicuius. For the Stoic opinion that men are the chief care of Providence, see N.D. I. 23, II. 37, D.F. III. 67, Ac. I. 29 etc., also Zeller. The difficulties surrounding the opinion are treated of in Zeller 175, N.D. II. 91—127. They supply in Sext. P.H. I. 32, III. 9—12 an example of the refutation of νοουμενα by means of νοουμενα. Tam multa ac: MSS. om. ac, which I insert. Lactantius qu. the passage without perniciosa. Myrmecides: an actual Athenian artist, famed for minute work in ivory, and especially for a chariot which a fly covered with its wings, and a ship which the wings of a bee concealed. See Plin. Nat. Hist. VII. 21, XXXVI. 5.

§121. Posse: n. on I. 29. Strato: R. and P. 331. Sed cum: sed often marks a very slight contrast, there is no need to read et, as Halm. Asperis ... corporibus: cf. fragm. 28 of the Ac. Post., also N.D. I. 66. Somnia: so N.D. I. 18 miracula non disserentium philosophorum sed somniantium, ib. I. 42 non philosophorum iudicia sed delirantium somnia, also ib. I. 66 flagitia Democriti. Docentis: giving proof. Optantis: Guietus humorously conj. potantis, Durand oscitantis (cf. N.D. I. 72), others opinantis. That the text is sound however may be seen from T.D. II. 30 optare hoc quidem est non docere, De Fato 46, N.D. I. 19 optata magis quam inventa, ib. III. 12 doceas oportet nec proferas; cf. also Orat. 59 vocis bonitas optanda est, non est enim in nobis, i.e. a good voice is a thing to be prayed for, and not to be got by exertion. There is a similar Greek proverb, ευχη μαλλον η αληθεια, in Sext. P.H. VIII. 353. Magno opere: Hermann wishes to read onere. The phrase magnum onus is indeed common (cf. De Or. I. 116), but magnum opus, in the sense of "a great task," is equally so, cf. T.D. III. 79, 84, Orat. 75. Modo hoc modo illud: 134.

§122. Latent ista: see n. on fragm. 29 of the Ac. Post.; for latent cf. I. 45. Aug. Cont. Ac. II. 12, III. 1 imitates this passage. Circumfusa: cf. I. 44, and 46 of this book. Medici: cf. T.D. I. 46 Viderentur: a genuine passive, cf. 25, 39, 81. Empirici: a school of physicians so called. Ut ... mutentur: exactly the same answer was made recently to Prof. Huxley's speculations on protoplasm; he was said to have assumed that the living protoplasm would have the same properties as the dead. Media pendeat: cf. N.D. II. 98, De Or. III. 178.

§123. Habitari ait: for this edd. qu. Lactant. Inst. III. 23, 12. Portenta: "monstrosities these," cf. D.F. IV. 70. Iurare: cf. 116. Neque ego, etc.: see fragm. 30 of Ac. Post. Αντιποδας: this doctrine appears in Philolaus (see Plut. Plac. Phil. III. 11 qu. R. and P. 75), who give the name of αντιχθων to the opposite side of the world. Diog. VIII. 26 (with which passage cf. Stob. Phys. XV. 7) mentions the theory as Pythagorean, but in another passage (III. 24) says that Plato first invented the name. The word αντιπους seems to occur first in Plat. Tim. 63 A. The existence of αντιποδες; was of course bound up with the doctrine that the universe or the world is a globe (which is held by Plat. in the Tim. and by the Stoics, see Stob. Phys. XV. 6, Diog. VII. 140), hence the early Christian writers attack the two ideas together as unscriptural. Cf. esp Aug. De Civ. Dei XVI. 9. Hicetas: he was followed by Heraclides Ponticus and some Pythagoreans. Sext. A.M. X. 174 speaks of the followers of Aristarchus the mathematician as holding the same doctrine. It seems also to be found in Philolaus, see R. and P. 75. Theophrastus: who wrote much on the history of philosophy, see R. and P. 328. Platonem: the words of Plato (Tim. 40 B) are γην δε τροφον μεν ‛ημετεραν, ειλλομενην δε περι τον δια παντος πολον τεταμενον. Quid tu, Epicure: the connection is that Cic., having given the crotchets of other philosophers about φυσικη, proceeds to give the peculiar crotchet of Epic. Putas solem ... tantum: a hard passage. Egone? ne bis is the em. of Lamb. for MSS. egone vobis, and is approved by Madv., who thus explains it (Em. 185) "cum interrogatum esset num tantulum (quasi pedalem 82) solem esse putaret, Epic. non praecise definit (tantum enim esse censebat quantus videretur vel paulo aut maiorem aut minorem) sed latius circumscribit, ne bis quidem tantum esse, sed inter pedalem magnitudinem et bipedalem". (D.F. I. 20) This explanation though not quite satisfactory is the best yet given. Epicurus' absurdity is by Cic. brought into strong relief by stating the outside limit to which Epic. was prepared to go in estimating the sun's size, i.e. twice the apparent size. Ne ... quidem may possibly appear strange, cf. however ne maiorem quidem in 82. Aristo Chius: for this doctrine of his see R. and P. 358.

§124. Quid sit animus: an enumeration of the different ancient theories is given in T.D. I. 18—22, and by Sext. A.M. VII. 113, who also speaks in P.H. II. 31 of the πολλη και ανηνυτος μαχη concerning the soul. In P.H. II. 57 he says Γοργιας ουδε διανοιαν ειναι φησι. Dicaearcho: T.D. I. 21. Tres partis: in Plato's Republic. Ignis: Zeno's opinion, T.D. I. 19. Animam: ib. I. 19. Sanguis: Empodocles, as in T.D. I. 19 where his famous line ‛αιμα γαρ ανθρωποις περικαρδιον εστι νοημα is translated, see R. and P. 124. Ut Xenocrates: some edd. read Xenocrati, but cf. I. 44, D.F. II. 18, T.D. III. 76. Numerus: so Bentl. for mens of MSS., cf. I. 39, T.D. I. 20, 41. An explanation of this Pythagorean doctrine of Xenocrates is given in R. and P. 244. Quod intellegi etc.: so in T.D. I. 41 quod subtiliter magis quam dilucide dicitur. Momenta n. on I. 45.

§125. Verecundius: cf. 114 subadroganter. Vincam animum: a common phrase in Cic., cf. Philipp. XII. 21. Queru potissimum? quem?: In repeated questions of this kind Cic. usually puts the corresponding case of quisnam, not quis, in the second question, as in Verr. IV. 5. The mutation of Augustine Contra Ac. III. 33 makes it probable that quemnam was the original reading here. Zumpt on Verr. qu. Quint. IX. 2, 61, Plin. Epist. I. 20, who both mention this trick of style, and laud it for its likeness to impromptu. Nobilitatis: this is to be explained by referring to 7375 (imitari numquam nisi clarum, nisi nobilem), where Cic. protests against being compared to a demagogue, and claims to follow the aristocracy of philosophy. The attempts of the commentators to show that Democr. was literally an aristocrat have failed. Convicio: cf. 34. Completa et conferta: n. on I. 27. Quod movebitur ... cedat: this is the theory of motion disproved by Lucr. I. 370 sq., cf. also N.D. II. 83. Halm writes quo quid for quod (with Christ), and inserts corpus before cedat, Baiter following him. The text is sound. Trans. "whatever body is pushed, gives way." Tam sit mirabilis: n. on I. 25. Innumerabilis: 55. Supra infra: n. on 92. Ut nos nunc simus, etc.: n. on fragm. 13 of Ac. Post. Disputantis: 55. Animo videre: cf. 22. Imagines: ειδωλα, which Catius translated (Ad Fam. XV. 16) by spectra, Zeller 432. Tu vero: etc. this is all part of the personal convicium supposed to be directly addressed to Cic. by the Antiocheans, and beginning at Tune aut inane above. Commenticiis: a favourite word of Cic., cf. De Div. II. 113.

§126. Quae tu: elliptic for ut comprobem quae tu comprobas cf. 125. Impudenter: 115. Atque haud scio: atque here = καιτοι, "and yet," n. on 5 ac vereor. Invidiam: cf. 144. Cum his: i.e. aliis cum his. Summus deus: "the highest form of the deity" who was of course one in the Stoic system. Ether is the finest fire, and πυρ τεχνικον is one of the definitions of the Stoic deity, cf. I. 29, Zeller 161 sq. Solem: as of course being the chief seat of fire. Solis autem ... nego credere: Faber first gave ac monet for MSS. admonens, which Halm retains, Manut. then restored to its place permensi refertis, which MSS. have after nego. Hic, which MSS. have after decempeda, Madv. turns into hunc, while hoc, which stands immediately after nego, he ejects (Em. 187). Ergo after vos is of course analeptic. Halm departs somewhat from this arrangement. Leniter: Halm and Hermann leviter; the former reads inverecundior after Morgenstern, for what reason it is difficult to see.

§127. Pabulum: similar language in D.F. II. 46. Consideratio contemplatioque: Cic. is fond of this combination, as De Off. I. 153; cf. Wesenberg on T.D. V. 9, who qu. similar combinations from D.F. V. 11, 58. Elatiores: MSS. mostly have latiores. Halm with Lamb. reads altiores, in support of which reading Dav. qu. D.F. II. 51, Val. Flaccus Argon. II. 547, add Virg. Aen. VI. 49, Cic. Orat. 119. Exigua et minima: σμικρα και ελαχιστα. Madv. on D.F. V. 78 notes that except here Cic. always writes exigua et paene minima or something of the kind. Occultissimarum: n. on I. 15. Occurit ... completur: MSS. have occuret mostly, if that is retained complebitur must be read. Madv. Opusc. II. 282 takes occurit, explaining it as a perfect, and giving numerous exx. of this sequence of tenses, cf. also Wesenb. on T.D. IV. 35.

§128. Agi secum: cf. nobiscum ageret in 80. Simile veri: cf. 66. Notionem: = cognitionem, επιστημην. At paulum: MSS. et Halm sed.; cf. at illud ante in 116. Si quae: Halm and many edd. have se, quae. But the se comes in very awkwardly, and is not needed before the infinitive. Madv. indeed (Em. 114), after producing many exx. of the reflexive pronoun omitted, says that he doubts about this passage because considero does not belong to the class of verbs with which this usage is found, but he produces many instances with puto, which surely stands on the same level. Non magis: so in 119 nec magis approbabit nunc lucere, etc. The sunlight was the stock example of a most completely cognisable phenomenon; hence the Academics showed their hostility to absolute knowledge by refusing τον ‛ηλιον ‛ομολογειν ειναι καταληπτον (Galen De Opt. Gen. Dicendi 497 B qu. P. Valentia 304 ed. Or.). Cornix: for the Stoic belief in divination see Zeller 349—358. Signum illud: the xystus (9) was adorned with statues; edd. qu. Plin. Nat. Hist. XXXIV. 8. Duodeviginti: 82, I just note that octodecim is not used by Cic. Sol quantus sit: 91. Omnium rerum ... comprehendendi: not a case of a plural noun with a singular gerund like spe rerum potiendi, etc., but of two genitives depending in different ways on the same word (definitio). M. Em. 197 qu. Plat. Leg. 648 E την παντων ‛ητταν φοβουμενος ανθρωπον τοι πωματος, Brut. 163 Scaevolae dicendi elegantia, De Or. III. 156. Other exx. in M.D.F. I. 14. For the turn of expression cf. T.D. IV. 62 omnium philosophorum una est ratio medendi, Lael. 78 omnium horum vitiorum una cautio est, also 51 of this book.

§§129141. Summary. What contention is there among philosophers about the ethical standard! I pass by many abandoned systems like that of Herillus but consider the discrepancies between Xenophanes, Parmenides, Zeno of Elea, Euclides, Menedemus, Aristo, Pyrrho, Aristippus, Epicurus, Callipho, Hieronymus, Diodorus, Polemo, Antiochus, Carneades (129-131). If I desire to follow the Stoics, Antiochus will not allow me, while if I follow Polemo, the Stoics are irate (132). I must be careful not to assent to the unknown, which is a dogma common to both you, Lucullus, and myself (133). Zeno thinks virtue gives happiness. "Yes," says Antiochus, "but not the greatest possible." How am I to choose among such conflicting theories? (134) Nor can I accept those points in which Antiochus and Zeno agree. For instance, they regard emotion as harmful, which the ancients thought natural and useful (135). How absurd are the Stoic Paradoxes! (136) Albinus joking said to Carneades "You do not think me a praetor because I am not a sapiens." "That," said Carneades, "is Diogenes' view, not mine" (137). Chrysippus thinks only three ethical systems can with plausibility be defended (138). I gravitate then towards one of them, that of pleasure. Virtue calls me back, nor will she even allow me to join pleasure to herself (139). When I hear the several pleadings of pleasure and virtue, I cannot avoid being moved by both, and so I find it impossible to choose (141, 142).

§129. Quod coeperam: in 128 at veniamus nunc ad boni maique notionem. Constituendi: n. on 114. Bonorum summa: cf. D.F. V. 21 and Madv. Est igitur: so in De Div. II. 8, igitur comes fourth word in the clause; this is not uncommon in Cic., as in Lucretius. Omitto: MSS. et omitto, but cf. Madv. Em. 201 certe contra Ciceronis usum est 'et omitto' pro simplici 'omitto,' in initio huius modi orationis ubi universae sententiae exempla subiciuntur per figuram omissionis. Relicta: cf. 130 abiectos. Cic. generally classes Herillus (or Erillus as Madv. on D.F. II. 35 spells the name), Pyrrho and Aristo together as authors of exploded systems, cf. D.F. II. 43, De Off. I. 6, T.D. V. 85. Ut Herillum. MSS. have either Erillum or et illum, one would expect ut Herilli. Cognitione et scientia: double translation of επιστημη. For the finis of Herillus see Madv. on D.F. II. 43. Megaricorum: Xenophanes. Cic considers the Eleatic and Megarian schools to be so closely related as to have, like the schools of Democritus and Epicurus, a continuous history. The Megarian system was indeed an ethical development of Eleatic doctrine. Zeller, Socrates 211. Unum et simile: for this see Zell. Socr. 222 sq, with footnotes, R. and P. 174 sq. Simile ought perhaps to be sui simile as in Tim. c. 7, already quoted on I. 30, see my note there and cf. I. 35. Menedemo: see Zeller Socr. 238, R. and P. 182. The Erctrian school was closely connected with the Megarian. Fuit: = natus est, as often. Herilli: so Madv. for ulli of MSS.

§130. Aristonem: this is Aristo of Chios, not Aristo of Ceos, who was a Peripatetic; for the difference see R. and P. 332, and for the doctrines of Aristo the Chian ib. 358, Zeller 58 sq. In mediis: cf. I. 36, 37. Momenta = aestimationes, αξιαι in 36, where momenti is used in a different way. Pyrrho autem: one would expect Pyrrhoni as Dav. conj., but in 124 there is just the same change from Pyrrhoni to Xenocrates. Απαθεια: Diog. IX. 108 affirms this as well as πραιοτης to be a name for the sceptic τελος, but the name scarcely occurs if at all in Sext. who generally uses αταραξια, but occasionally μετριοπαθεια; cf. Zeller 496, R. and P. 338. Απαθεια was also a Stoic term. Diu multumque: n. on I. 4.

§131. Nec tamen consentiens: cf. R. and P. 352 where the differences between the two schools are clearly drawn out, also Zeller 447, 448. Callipho: as the genitive is Calliphontis, Cic. ought according to rule to write Calliphon in the nom; for this see Madv. on D.F. II. 19, who also gives the chief authorities concerning this philosopher. Hieronymus: mentioned D.F. II. 19, 35, 41, V. 14, in which last place Cic. says of him quem iam cur Peripateticum appellem nescio. Diodorus: see Madv. on D.F. II. 19. Honeste vivere, etc.: in D.F. IV. 14 the finis of Polemo is stated to be secundum naturam vivere, and three Stoic interpretations of it are given, the last of which resembles the present passage—omnibus aut maximis rebus iis quae secundum naturam sint fruentem vivere. This interpretation Antiochus adopted, and from him it is attributed to the vetus Academia in I. 22, where the words aut omnia aut maxima, seem to correspond to words used by Polemo; cf. Clemens Alex. qu. by Madv. on D.F. IV. 15. See n. below on Carneades. Antiochus probat: the germs of many Stoic and Antiochean doctrines were to be found in Polemo; see I. 34, n. Eiusque amici: Bentl. aemuli, but Halm refers to D.F. II. 44. The later Peripatetics were to a great degree Stoicised. Nunc: Halm huc after Jo. Scala. Carneades: this finis is given in D.F. II. 35 (frui principiis naturalibus), II. 42 (Carneadeum illud quod is non tam ut probaret protulit, quam ut Stoicis quibuscum bellum gerebat opponeret), V. 20 (fruendi rebus iis, quas primas secundum naturam esse diximus, Carneades non ille quidem auctor sed defensor disserendi causa fuit), T.D. V. 84 (naturae primus aut omnibus aut maximis frui, ut Carneades contra Stoicos disserebat). The finis therefore, thus stated, is not different from that of Polemo, but it is clear that Carneades intended it to be different, as he did not include virtus in it (see D.F. II. 38, 42, V. 22) while Polemo did (I. 22). See more on 139. Zeno: cf. D.F. IV. 15 Inventor et princeps: same expression in T.D. I. 48, De Or. I. 91, De Inv. II. 6; inv. = οικιστης.

§132. Quemlibet: cf. 125, 126. Prope singularem: cf. T.D. I. 22 Aristoteles longe omnibus—Platonem semper excipio—praestans; also D.F. V. 7, De Leg. I. 15. Per ipsum Antiochum: a similar line of argument is taken in Sext. P.H. I. 88, II. 32, etc. Terminis ... possessione: there is a similar play on the legal words finis terminus possessio in De Leg. I. 55, 56, a noteworthy passage. Omnis ratio etc.: this is the constant language of the later Greek philosophy; cf. Aug. De Civ. Dei XIX. 1 neque enim existimat (Varro) ullam philosophiae sectam esse dicendam, quae non eo distat a ceteris, quod diversos habeat fines bonorum et malorum, etc. Si Polemoneus: i.e. sapiens fuerit. Peccat: a Stoic term turned on the Stoics, see I. 37. Academicos et: MSS. om. et as in I. 16, and que in 52 of this book. Dicenda: for the omission of the verb with the gerundive (which occurs chiefly in emphatic clauses) cf. I. 7, and Madv. on D.F. I. 43, who how ever unduly limits the usage. Hic igitur ... prudentior: MSS. generally have assentiens, but one good one (Halm's E) has assentientes. I venture to read adsentietur, thinking that the last two letters were first dropt, as in 26 (tenetur) and that then adsentiet, under the attraction of the s following, passed into adsentiens, as in 147 intellegat se passed into intelligentes. N, I may remark, is frequently inserted in MSS. (as in I. 7 appellant, 16 disputant, 24 efficerentur), and all the changes involved in my conj. are of frequent occurrence. I also read sin, inquam (sc. adsentietur) for si numquam of MSS. The question uter est prudentior is intended to press home the dilemma in which Cicero has placed the supposed sapiens. All the other emendations I have seen are too unsatisfactory to be enumerated.

§133. Non posse ... esse: this seems to me sound; Bait. however reads non esse illa probanda sap. after Lamb., who also conj. non posse illa probata esse. Paria: D.F. III. 48, Paradoxa 20 sq., Zeller 250. Praecide: συντομος or συνελων ειπε, cf. Cat. Mai. 57, Ad Att. VIII. 4, X. 16. Inquit: n. on 79. Quid quod quae: so Guietus with the approval of Madv. (Em. 203) reads for MSS. quid quae or quid quaeque, Halm and Bait., follow Moser in writing Quid? si quae removing the stop at paria, and make in utramque partem follow dicantur, on Orelli's suggestion. When several relative pronouns come together the MSS. often omit one. Dicebas: in 27. Incognito: 133.

§134. Etiam: = "yes," Madv. Gram. 454. Non beatissimam: I. 22, n. Deus ille: i.e. more than man (of Aristotle's η θεος η θηριον), if he can do without other advantages. For the omission of est after the emphatic ille cf. 59, n. Theophrasto, etc.: n. on I. 33, 35. Dicente: before this Halm after Lamb., followed by Bait., inserts contra, the need for which I fail to see. Et hic: i.e. Antiochus. Ne sibi constet: Cic. argues in T.D. V. that there cannot be degrees in happiness. Tum hoc ... tum illud: cf. 121. Iacere: 79. In his discrepant: I. 42 in his constitit.

§135. Moveri: κινεισθαι, 29. Laetitia efferri: I. 38. Probabilia: the removal of passion and delight is easier than that of fear and pain. Sapiensne ... deleta sit: see Madv. D.F. p. 806, ed. 2, who is severe upon the reading of Orelli (still kept by Klotz), non timeat? nec si patria deleatur? non doleat? nec, si deleta sit? which involves the use of nec for ne ... quidem. I have followed the reading of Madv. in his Em., not the one he gives (after Davies) in D.F. ne patria deleatur, which Halm takes, as does Baiter. Mine is rather nearer the MSS. Decreta: some MSS. durata; Halm conj. dictata. Mediocritates: μεσοπετες, as in Aristotle; cf. T.D. III. 11, 22, 74. Permotione: κινεσει. Naturalem ... modum: so T.D. III. 74. Crantoris: sc. librum, for the omission of which see n. on I. 13; add Quint. IX. 4, 18, where Spalding wished to read in Herodoti, supplying libro. Aureolus ... libellus: it is not often that two diminutives come together in Cic., and the usage is rather colloquial; cf. T.D. III. 2, N.D. III. 43, also for aureolus 119 flumen aureum. Panaetius: he had addressed to Tubero a work de dolore; see D.F. IV. 23. Cotem: T.D. IV. 43, 48, Seneca De Ira III. 3, where the saying is attributed to Aristotle (iram calcar esse virtutis). Dicebant: for the repetition of this word cf. 146, I. 33.

§136. Sunt enim Socratica: the Socratic origin of the Stoic paradoxes is affirmed in Parad. 4, T.D. III. 10. Mirabilia: Cic. generally translates παραδοξα by admirabilia as in D.F. IV. 74, or admiranda, under which title he seems to have published a work different from the Paradoxa, which we possess: see Bait., and Halm's ed. of the Phil. works (1861), p. 994. Quasi: = almost, ‛ως επος ειπειν. Voltis: cf. the Antiochean opinion in I. 18, 22. Solos reges: for all this see Zeller 253 sq. Solos divites: ‛οτι μονος ‛ο σοφος πλουσιος, Parad. VI. Liberum: Parad. V. ‛οτι μονος ‛ο σοφος ελευθερος και πας αφρον δουλος. Furiosus: Parad. IV. ‛οτι πας αφρον μαινεται.

§137. Tam sunt defendenda: cf. 8, 120. Bono modo: a colloquial and Plautine expression; see Forc. Ad senatum starent: "were in waiting on the senate;" cf. such phrases as stare ad cyathum, etc. Carneade: the vocative is Carneades in De Div. I. 23. Huic Stoico: i.e. Diogeni; cf. D.F. II. 24. Halm brackets Stoico, and after him Bait. Sequi volebat: "professed to follow;" cf. D.F. V. 13 Strato physicum se voluit "gave himself out to be a physical philosopher:" also Madv. on D.F. II. 102. Ille noster: Dav. vester, as in 143 noster Antiochus. But in both places Cic. speaks as a friend of Antiochus; cf. 113. Balbutiens: "giving an uncertain sound;" cf. De Div. I. 5, T.D. V. 75.

§138. Mihi veremini: cf. Caes. Bell. Gall. V. 9 veritus navibus. Halm and Bait. follow Christ's conj. verenti, removing the stop at voltis. Opinationem: the οιησιν of Sext., e.g. P.H. III. 280. Quod minime voltis: cf. I. 18. De finibus: not "concerning," but "from among" the different fines; otherwise fine would have been written. Cf. I. 4 si qui de nostris. Circumcidit et amputat: these two verbs often come together, as in D.F. I. 44; cf. also D.F. III. 31. Si vacemus omni molestia: which Epicurus held to be the highest pleasure. Cum honestate: Callipho in 131. Prima naturae commoda: Cic. here as in D.F. IV. 59, V. 58 confuses the Stoic πρωτα κατα φυσιν with τα του σωματος αγαθα και τα εκτος of the Peripatetics, for which see I. 19. More on the subject in Madvig's fourth Excursus to the D.F. Relinquit: Orelli relinqui against the MSS.

§139. Polemonis ... finibus: all these were composite fines. Adhuc: I need scarcely point out that this goes with habeo and not with probabilius; adhuc for etiam with the comparative does not occur till the silver writers. Labor eo: cf. Horace's nunc in Aristippi furtim praecepta relabor, also D.F. V. 6 rapior illuc: revocat autem Antiochus. Reprehendit manu: M.D.F. II. 3. Pecudum: I. 6, Parad. 14 voluptatem esse summum bonum, quae mihi vox pecudum videtur esse non hominum; similar expressions occur with a reference to Epicurus in De Off. I. 105, Lael. 20, 32. T.D. V. 73, D.F. II. 18; cf. also Aristoph. Plut. 922 προβατιου βιον λεγεις and βοσκηματων βιος in Aristotle. The meaning of pecus is well shown in T.D. I. 69. Iungit deo: Zeller 176 sq. Animum solum: the same criticism is applied to Zeno's finis in D.F. IV. 17, 25. Ut ... sequar: for the repeated ut see D.F. V. 10, Madv. Gram. 480, obs. 2. Bait. brackets the second ut with Lamb. Carneades ... defensitabat: this is quite a different view from that in 131; yet another of Carneades is given in T.D. V. 83. Istum finem: MSS. ipsum; the two words are often confused, as in I. 2. Ipsa veritas: MSS. severitas, a frequent error; cf. In Verr. Act. I. 3, III. 162, De Leg. I. 4, also Madv. on D.F. IV. 55. Obversetur: Halm takes the conj. of Lamb., adversetur. The MSS. reading gives excellent sense; cf. T.D. II. 52 obversentur honestae species viro. Bait. follows Halm. Tu ... copulabis: this is the feigned expostulation of veritas (cf. 34 convicio veritatis), for which style see 125.

§140. Voluptas cum honestate: this whole expression is in apposition to par, so that cum must not be taken closely with depugnet; cf. Hor. Sat. I. 7, 19 Rupili et Persi par pugnat uti non compositum melius (sc. par) cum Bitho Bacchius. Si sequare, ruunt: for constr. cf. I. 7. Communitas: for Stoic philanthropy see Zeller 297. Nulla potest nisi erit: Madv. D.F. III. 70 "in hac coniunctione—hoc fieri non potest nisi—fere semper coniunctivus subicitur praesentis—futuri et perfecti indicativus ponitur." Gratuita: "disinterested." Ne intellegi quidem: n. on I. 7, cf. also T.D. V. 73, 119. Gloriosum in vulgus: cf. D.F. II. 44 populus cum illis facit (i.e. Epicureis). Normam ... regulam: n. on Ac. Post. fragm. 8. Praescriptionem: I. 23, n.

§141. Adquiescis: MSS. are confused here, Halm reads adsciscis, comparing 138. Add D.F. I. 23 (sciscat et probet), III. 17 (adsciscendas esse), III. 70 (adscisci et probari) Bait. follows Halm. Ratum ... fixum: cf. 27 and n. on Ac. Post. fragm. 17. Falso: like incognito in 133. Nullo discrimine: for this see the explanation of nihil interesse in 40, n. Iudicia: κριτηρια as usual.

§§142146. Summary. To pass to Dialectic, note how Protagoras, the Cyrenaics, Epicurus, and Plato disagree (142). Does Antiochus follow any of these? Why, he never even follows the vetus Academia, and never stirs a step from Chrysippus. Dialecticians themselves cannot agree about the very elements of their art (143). Why then, Lucullus, do you rouse the mob against me like a seditious tribune by telling them I do away with the arts altogether? When you have got the crowd together, I will point out to them that according to Zeno all of them are slaves, exiles, and lunatics, and that you yourself, not being sapiens, know nothing whatever (144). This last point Zeno used to illustrate by action Yet his whole school cannot point to any actual sapiens (145). Now as there is no knowledge there can be no art. How would Zeuxis and Polycletus like this conclusion? They would prefer mine, to which our ancestors bear testimony.

§142. Venio iam: Dialectic had been already dealt with in 9198 here it is merely considered with a view to the choice of the supposed sapiens, as was Ethical Science in 129141 and Physics in 116128. With the enumeration of conflicting schools here given compare the one Sextus gives in A.M. VII. 48 sq. Protagorae: R. and P. 132 sq. Qui putet: so MSS., Halm and Bait. putat after Lamb. Trans. "inasmuch as he thinks". Permotiones intimas: cf. 20 tactus interior, also 76. Epicuri: nn. on 19, 79, 80. Iudicium: κριτηριον as usual. Rerum notitiis: προληψεσι, Zeller 403 sq. Constituit: note the constr. with in, like ponere in. Cogitationis: cf. I. 30. Several MSS. have cognitionis, the two words are frequently confused. See Wesenberg Fm. to T.D. III. p. 17, who says, multo tamen saepius "cogitatio" pro "cognitio" substituitur quam contra, also M.D.F III. 21.

§143. Ne maiorum quidem suorum: sc. aliquid probat. For maiorum cf. 80. Here Plato is almost excluded from the so-called vetus Academia, cf. I. 33. Libri: titles of some are preserved in Diog. Laert. IV. 11—14. Nihil politius: cf. 119, n. Pedem nusquam: for the ellipse cf. 58, 116, Pro Deiot. 42 and pedem latum in Plaut. Abutimur: this verb in the rhetorical writers means to use words in metaphorical or unnatural senses, see Quint. X. 1, 12. This is probably the meaning here; "do we use the name Academic in a non natural fashion?" Si dies est lucet: a better trans of ει φως εστιν, ‛ημερα εστιν than was given in 96, where see n. Aliter Philoni: not Philo of Larissa, but a noted dialectician, pupil of Diodorus the Megarian, mentioned also in 75. The dispute between Diodorus and Philo is mentioned in Sext. A.M. VIII. 115—117 with the same purpose as here, see also Zeller 39. Antipater: the Stoic of Tarsus, who succeeded Diogenes Babylonius in the headship of the school. Archidemus: several times mentioned with Antipater in Diog., as VII. 68, 84. Opiniosissimi: so the MSS. I cannot think that the word is wrong, though all edd. condemn it. Halm is certainly mistaken in saying that a laudatory epithet such as ingeniosissimi is necessary. I believe that the word opiniosissimi (an adj. not elsewhere used by Cic.) was manufactured on the spur of the moment, in order to ridicule these two philosophers, who are playfully described as men full of opinio or δοξα—just the imputation which, as Stoics, they would most repel. Hermann's spinosissimi is ingenious, and if an em. were needed, would not be so utterly improbable as Halm thinks.

§144. In contionem vocas: a retort, having reference to 14, cf. also 63, 72. For these contiones see Lange, Romische Alterthumer II. 663, ed 2. They were called by and held under the presidency of magistrates, all of whom had the right to summon them, the right of the tribune being under fewer restrictions than the right of the others. Occludi tabernas in order of course that the artisans might all be at the meeting, for this see Liv. III. 27, IV. 31, IX. 7, and compare the cry "to your tents, O Israel" in the Bible. Artificia: n. on 30. Tolli: n. on 26. Ut opifices concitentur: cf. Pro Flacc. 18 opifices et tabernarios quid neqoti est concitare? Expromam: Cic. was probably thinking of the use to which he himself had put these Stoic paradoxes in Pro Murena 61, a use of which he half confesses himself ashamed in D.F. IV. 74. Exsules etc.: 136.

§145. Scire negatis: cf. Sext. A.M. VII. 153, who says that even καταληψις when it arises in the mind of a φαυλος is mere δοξα and not επιστημη; also P.H. II. 83, where it is said that the φαυλος is capable of το αληθες but not of αληθεια, which the σοφος alone has. Visum ... adsensus: the Stoics as we saw (II. 38, etc.) analysed sensations into two parts; with the Academic and other schools each sensation was an ultimate unanalysable unit, a ψιλον παθος. For this symbolic action of Zeno cf. D.F. II. 18, Orat. 113, Sextus A.M. II. 7, Quint. II. 20, 7, Zeller 84. Contraxerat: so Halm who qu. Plin. Nat. Hist. XI. 26, 94 digitum contrahens aut remittens; Orelli construxerat; MSS. mostly contexerat. Quod ante non fuerat: καταλαμβανειν however is frequent in Plato in the sense "to seize firmly with the mind." Adverterat: the best MSS. give merely adverat, but on the margin admoverat which Halm takes, and after him Bait.; one good MS. has adverterat. Ne ipsi quidem: even Socrates, Antisthenes and Diogenes were not σοφοι according to the Stoics, but merely were εν προκοπηι; see Diog. VII. 91, Zeller 257, and cf. Plut. Sto. Rep. 1056 (qu. by P. Valentia p. 295, ed Orelli) εστι δε ουτος (i.e. ‛ο σοφος) ουδαμου γης ουδε γεγονε. Nec tu: sc. scis; Goer. has a strange note here.

§146. Illa: cf. illa invidiosa above (144). Dicebas: in 22. Refero: "retort," as in Ovid. Metam. I. 758 pudet haec opprobria nobis Et dici potuisse et non potuisse referri; cf. also par pari referre dicto. Ne nobis quidem: "nor would they be angry;" cf. n. on. I. 5. Arbitrari: the original meaning of this was "to be a bystander," or "to be an eye-witness," see Corssen I. 238. Ea non ut: MSS. have ut ea non aut. Halm reads ut ea non merely, but I prefer the reading I have given because of Cicero's fondness for making the ut follow closely on the negative: for this see Madv. Gram. 465 b, obs.

§147. Obscuritate: cf. I. 44, n. on I. 15. Plus uno: 115. Iacere: cf. 79. Plagas: cf. n. on 112.

§148. Ad patris revolvor sententiam: for this see Introd. 50, and for the expression 18. Opinaturum: see 59, 67, 78, 112. Intellegat se: MSS. intellegentes, cf. n. on 132. Qua re: so Manut. for per of MSS. Εποχην illam omnium rerum: an odd expression; cf. actio rerum in 62. Non probans: so Madv. Em. 204 for MSS. comprobans. Dav. conj. improbans and is followed by Bait. I am not sure that the MSS. reading is wrong. The difficulty is essentially the same as that involved in 104, which should be closely compared. A contrast is drawn between a theoretical dogma and a practical belief. The dogma is that assent (meaning absolute assent) is not to be given to phenomena. This dogma Catulus might well describe himself as formally approving (comprobans). The practice is to give assent (meaning modified assent). There is the same contrast in 104 between placere and tenere. I may note that the word alteri (cf. altero in 104) need not imply that the dogma and the practice are irreconcilable; a misconception on this point has considerably confirmed edd. in their introduction of the negative. Nec eam admodum: cf. non repugnarem in 112. Tollendum: many edd. have gone far astray in interpreting this passage. The word is used with a double reference to adsensus and ancora; in the first way we have had tollere used a score of times in this book; with regard to the second meaning, cf. Caes. Bell. Gall. IV. 23, Bell. Civ. I. 31, where tollere is used of weighing anchor, and Varro De Re Rust. III. 17, 1, where it occurs in the sense "to get on," "to proceed," without any reference to the sea. (The exx. are from Forc.) This passage I believe and this alone is referred to in Ad Att. XIII. 21, 3. If my conjecture is correct, Cic. tried at first to manage a joke by using the word inhibendum, which had also a nautical signification, but finding that he had mistaken the meaning of the word, substituted tollendum.