Academica
{"WorkMasterId":5436,"WpPageId":261129,"ParentWpPageId":193745,"Slug":"academica","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cicero-marcus-tullius-cicero/academica/","RelativeUrl":"theos/humanities/philosophy/philosophers/cicero-marcus-tullius-cicero/academica/","HasFullText":true,"RawHtmlLength":978115,"CleanHtmlLength":922005,"Kicker":"Philosophy Work","Title":"Academica","Deck":"Cicero presents Academic skepticism as disciplined inquiry that suspends rash assent while using probability to guide judgment and action.","BackLink":{"Text":"Back to Cicero","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cicero-marcus-tullius-cicero/"},"AuthorCard":{"Label":"Author","Title":"Cicero (Marcus Tullius Cicero)","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cicero-marcus-tullius-cicero/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/cicero-marcus-tullius-cicero-01-borghese-portrait-bust-1.jpg","ImageAlt":"Borghese portrait bust identified as Cicero","FilterTerra":"Eastern Mediterranean","ClickText":"Cicero (Marcus Tullius Cicero)","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/cicero-marcus-tullius-cicero/","Copies":["106 BCE – 43 BCE","Arpinum, Roman Republic","Roman statesman, orator, lawyer, and philosopher who turned Greek ethics, skepticism, theology, rhetoric, and republican political thought into enduring Latin civic philosophy."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:3","Title":"Classical Antiquity","DateText":"500 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-classical-antiquity/"},{"Label":"Composition","Title":"45 BCE","Url":"","DateText":""}],"DateNote":"Displayed year is a conventional or proxy ordering date; this work survives incompletely, and the public page marks the fragmentary or unfinished status instead of implying a complete text.","GeoCards":[{"Label":"Region","Key":"Region:1"},{"Label":"Terra Avita","Key":"TerraAvita:2"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:6"},{"Label":"Modern Country","Key":"Country:ITA:2"}],"OriginalTitle":"Academica","Language":"Latin","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:epistemology"},{"Label":"Secondary Discipline","Key":"Discipline:logic"}],"Tradition":"Roman Academic skepticism, republican political philosophy, rhetoric, ethics, theology, and Latin philosophical prose","FullText":{"Title":"Full Text","Copy":"Public-domain full text from Project Gutenberg eBook #14970 .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["Cicero presents Academic skepticism as disciplined inquiry that suspends rash assent while using probability to guide judgment and action."],"Classification":{"AlternateTitles":"Academic Questions; Academica Priora; Academica Posteriora","KeyConcepts":"Academic skepticism; probability; assent; knowledge; Carneades; Philo; Antiochus; inquiry","Methodology":"Direct Cicero work page grounded in ancient authorship and scholarly evidence; editions, translations, letters, anthologies, and catalogs remain evidence or Other Voices.","Structure":"Standalone Cicero work page with visible date and status notes; fragmentary, lost, or unfinished works are marked as such and no page claims full-text availability."},"Arguments":["Cicero presents Academic skepticism as disciplined inquiry that suspends rash assent while using probability to guide judgment and action."],"Influence":{"InfluencedBy":"Plato, Aristotle, the Stoics, Epicureanism, Philo of Larissa, Antiochus of Ascalon, Carneades, Panaetius, Roman law, and republican political practice.","InfluenceOn":""},"Significance":["Accepted as a direct Cicero epistemological work; the page notes the complex and partially fragmentary transmission of the two editions.","Cicero presents Academic skepticism as disciplined inquiry that suspends rash assent while using probability to guide judgment and action."],"EvidenceNote":["Accepted as a direct Cicero epistemological work; the page notes the complex and partially fragmentary transmission of the two editions."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eProject Gutenberg\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eProject Gutenberg eBook #14970\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · Imported\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://www.gutenberg.org/ebooks/14970\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["Cicero presents Academic skepticism as disciplined inquiry that suspends rash assent while using probability to guide judgment and action."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"Academic Questions; Academica Priora; Academica Posteriora"},{"Label":"Key Concepts","Value":"Academic skepticism; probability; assent; knowledge; Carneades; Philo; Antiochus; inquiry"},{"Label":"Methodology","Value":"Direct Cicero work page grounded in ancient authorship and scholarly evidence; editions, translations, letters, anthologies, and catalogs remain evidence or Other Voices."},{"Label":"Structure","Value":"Standalone Cicero work page with visible date and status notes; fragmentary, lost, or unfinished works are marked as such and no page claims full-text availability."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Cicero presents Academic skepticism as disciplined inquiry that suspends rash assent while using probability to guide judgment and action."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Plato, Aristotle, the Stoics, Epicureanism, Philo of Larissa, Antiochus of Ascalon, Carneades, Panaetius, Roman law, and republican political practice."},{"Label":"Influence On","Value":"Roman rhetoric, Latin philosophical vocabulary, Augustine, Boethius, Renaissance humanism, republican political thought, natural-law traditions, civic ethics, skeptical epistemology, and early modern education."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as a direct Cicero epistemological work; the page notes the complex and partially fragmentary transmission of the two editions.","Cicero presents Academic skepticism as disciplined inquiry that suspends rash assent while using probability to guide judgment and action."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as a direct Cicero epistemological work; the page notes the complex and partially fragmentary transmission of the two editions."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003ePublic-domain full text from \u003ca href=\"https://www.gutenberg.org/ebooks/14970\"\u003eProject Gutenberg eBook #14970\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\n\u003ch1\u003eACADEMICA OF CICERO.\u003c/h1\u003e\r\n\r\n\u003ch3\u003e\u003ci\u003eTHE TEXT REVISED AND EXPLAINED\u003c/i\u003e\u003c/h3\u003e\r\n\r\n\u003cp class=\"center\"\u003eBY\u003c/p\u003e\r\n\r\n\u003ch2\u003eJAMES S. REID,\u003c/h2\u003e\r\n\r\n\u003cp class=\"center\"\u003eM.L. CAMB. M.A. (LOND.)\u003cbr /\u003e\r\nASSISTANT TUTOR AND LATE FELLOW, CHRIST\u0027S COLLEGE, CAMBRIDGE;\u003cbr /\u003e\r\nASSISTANT EXAMINER IN CLASSICS TO THE UNIVERSITY OF LONDON.\u003c/p\u003e\r\n\r\n\u003ch2\u003eLONDON:\u003cbr /\u003e\r\nMACMILLAN AND CO.\u003cbr /\u003e\r\n1874\u003c/h2\u003e\r\n\r\n\u003ch3\u003e[\u003ci\u003eAll Rights reserved\u003c/i\u003e.]\u003c/h3\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003ch3\u003eTO\u003c/h3\u003e\r\n\u003ch3\u003eTHOSE OF HIS PUPILS\u003c/h3\u003e\r\n\u003ch3\u003eWHO HAVE READ WITH HIM\u003c/h3\u003e\r\n\u003ch3\u003e\u003ci\u003eTHE ACADEMICA\u003c/i\u003e,\u003c/h3\u003e\r\n\u003ch3\u003eTHIS EDITION\u003c/h3\u003e\r\n\u003ch3\u003eIS AFFECTIONATELY DEDICATED\u003c/h3\u003e\r\n\u003ch3\u003eBY\u003c/h3\u003e\r\n\u003ch3\u003eTHE EDITOR.\u003c/h3\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003ch2\u003ePREFACE.\u003c/h2\u003e\r\n\r\n \u003cp\u003eSince the work of Davies appeared in 1725, no English scholar has\r\n edited the \u003ci\u003eAcademica\u003c/i\u003e. In Germany the last edition with explanatory\r\n notes is that of Goerenz, published in 1810. To the poverty and\r\n untrustworthiness of Goerenz\u0027s learning Madvig\u0027s pages bear strong\r\n evidence; while the work of Davies, though in every way far superior to\r\n that of Goerenz, is very deficient when judged by the criticism of the\r\n present time.\u003c/p\u003e\r\n\r\n \u003cp\u003eThis edition has grown out of a course of Intercollegiate lectures\r\n given by me at Christ\u0027s College several years ago. I trust that the work\r\n in its present shape will be of use to undergraduate students of the\r\n Universities, and also to pupils and teachers alike in all schools where\r\n the philosophical works of Cicero are studied, but especially in those\r\n where an attempt is made to impart such instruction in the Ancient\r\n Philosophy as will prepare the way for the completer knowledge now\r\n required in the final Classical Examinations for Honours both at Oxford\r\n and Cambridge. My notes have been written throughout with a practical\r\n reference to the needs of junior students. During the last three or four\r\n years I have read the \u003ci\u003eAcademica\u003c/i\u003e with a large number of intelligent\r\n pupils, and there is scarcely a note of mine which has not been suggested\r\n by some difficulty or want of theirs. My plan has been, first, to embody\r\n in an Introduction such information concerning Cicero\u0027s philosophical\r\n views and the literary history of the \u003ci\u003eAcademica\u003c/i\u003e as could not be\r\n readily got from existing books; next, to provide a good text; then to\r\n aid the student in obtaining a higher knowledge of Ciceronian Latinity,\r\n and lastly, to put it in his power to learn thoroughly the philosophy\r\n with which Cicero deals.\u003c/p\u003e\r\n\r\n \u003cp\u003eMy text may be said to be founded on that of Halm which appeared in\r\n the edition of Cicero\u0027s philosophical works published in 1861 under the\r\n editorship of Baiter and Halm as a continuation of Orelli\u0027s second\r\n edition of Cicero\u0027s works, which was interrupted by the death of that\r\n editor. I have never however allowed one of Halm\u0027s readings to pass\r\n without carefully weighing the evidence he presents; and I have also\r\n studied all original criticisms upon the text to which I could obtain\r\n access. The result is a text which lies considerably nearer the MSS. than\r\n that of Halm. My obligations other than those to Halm are sufficiently\r\n acknowledged in my notes; the chief are to Madvig\u0027s little book entitled\r\n \u003ci\u003eEmendationes ad Ciceronis libros Philosophicos\u003c/i\u003e, published in 1825\r\n at Copenhagen, but never, I believe, reprinted, and to Baiter\u0027s text in\r\n the edition of Cicero\u0027s works by himself and Kayser. In a very few\r\n passages I have introduced emendations of my own, and that only where the\r\n conjecttires of other Editors seemed to me to depart too widely from the\r\n MSS. If any apology be needed for discussing, even sparingly, in the\r\n notes, questions of textual criticism, I may say that I have done so from\r\n a conviction that the very excellence of the texts now in use is\r\n depriving a Classical training of a great deal of its old educational\r\n value. The judgment was better cultivated when the student had to fight\r\n his way through bad texts to the author\u0027s meaning and to a mastery of the\r\n Latin tongue. The acceptance of results without a knowledge of the\r\n processes by which they are obtained is worthless for the purposes of\r\n education, which is thus made to rest on memory alone. I have therefore\r\n done my best to place before the reader the arguments for and against\r\n different readings in the most important places where the text is\r\n doubtful.\u003c/p\u003e\r\n\r\n \u003cp\u003eMy experience as a teacher and examiner has proved to me that the\r\n students for whom this edition is intended have a far smaller\r\n acquaintance than they ought to have with the peculiarities and niceties\r\n of language which the best Latin writers display. I have striven to guide\r\n them to the best teaching of Madvig, on whose foundation every succeeding\r\n editor of Cicero must build. His edition of the \u003ci\u003eDe Finibus\u003c/i\u003e\r\n contains more valuable material for illustrating, not merely the\r\n language, but also the subject-matter of the \u003ci\u003eAcademica\u003c/i\u003e, than all\r\n the professed editions of the latter work in existence. Yet, even after\r\n Madvig\u0027s labours, a great deal remains to be done in pointing out what\r\n is, and what is not, Ciceronian Latin. I have therefore added very many\r\n references from my own reading, and from other sources. Wherever a\r\n quotation would not have been given but for its appearance in some other\r\n work, I have pointed out the authority from whom it was taken. I need\r\n hardly say that I do not expect or intend readers to look out all the\r\n references given. It was necessary to provide material by means of which\r\n the student might illustrate for himself a Latin usage, if it were new to\r\n him, and might solve any linguistic difficulty that occurred. Want of\r\n space has compelled me often to substitute a mere reference for an actual\r\n quotation.\u003c/p\u003e\r\n\r\n \u003cp\u003eAs there is no important doctrine of Ancient Philosophy which is not\r\n touched upon somewhere in the \u003ci\u003eAcademica\u003c/i\u003e, it is evidently\r\n impossible for an editor to give information which would be complete for\r\n a reader who is studying that subject for the first time. I have\r\n therefore tried to enable readers to find easily for themselves the\r\n information they require, and have only dwelt in my own language upon\r\n such philosophical difficulties as were in some special way bound up with\r\n the \u003ci\u003eAcademica\u003c/i\u003e. The two books chiefly referred to in my notes are\r\n the English translation of Zeller\u0027s \u003ci\u003eStoics, Epicureans and\r\n Sceptics\u003c/i\u003e (whenever Zeller is quoted without any further description\r\n this book is meant), and the \u003ci\u003eHistoria Philosophiae\u003c/i\u003e of Ritter and\r\n Preller. The \u003ci\u003epages\u003c/i\u003e, not the \u003ci\u003esections\u003c/i\u003e, of the fourth edition\r\n of this work are quoted. These books, with Madvig\u0027s \u003ci\u003eDe Finibus\u003c/i\u003e,\r\n all teachers ought to place in the hands of pupils who are studying a\r\n philosophical work of Cicero. Students at the Universities ought to have\r\n constantly at hand Diogenes Laertius, Stobaeus, and Sextus Empiricus, all\r\n of which have been published in cheap and convenient forms.\u003c/p\u003e\r\n\r\n \u003cp\u003eAlthough this edition is primarily intended for junior students, it is\r\n hoped that it may not be without interest for maturer scholars, as\r\n bringing together much scattered information illustrative of the\r\n \u003ci\u003eAcademica\u003c/i\u003e, which was before difficult of access. The present work\r\n will, I hope, prepare the way for an exhaustive edition either from my\r\n own or some more competent hand. It must be regarded as an experiment,\r\n for no English scholar of recent times has treated any portion of\r\n Cicero\u0027s philosophical works with quite the purpose which I have kept in\r\n view and have explained above. Should this attempt meet with favour, I\r\n propose to edit after the same plan some others of the less known and\r\n less edited portions of Cicero\u0027s writings.\u003c/p\u003e\r\n\r\n \u003cp\u003eIn dealing with a subject so unusually difficult and so rarely edited\r\n I cannot hope to have escaped errors, but after submitting my views to\r\n repeated revision during four years, it seems better to publish them than\r\n to withhold from students help they so greatly need. Moreover, it is a\r\n great gain, even at the cost of some errors, to throw off that\r\n intellectual disease of over-fastidiousness which is so prevalent in this\r\n University, and causes more than anything else the unproductiveness of\r\n English scholarship as compared with that of Germany,\u003c/p\u003e\r\n\r\n \u003cp\u003eI have only to add that I shall be thankful for notices of errors and\r\n omissions from any who are interested in the subject.\u003c/p\u003e\r\n\r\n \u003cp\u003eJAMES S. REID.\u003c/p\u003e\r\n\r\n \u003cp\u003eCHRIST\u0027S COLLEGE, CAMBRIDGE, \u003ci\u003eDecember, 1873.\u003c/i\u003e\u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003ch3\u003eLIST OF ABBREVIATIONS USED IN THIS WORK.\u003c/h3\u003e\r\n\r\n \u003cp\u003eCic. = Cicero; Ac., Acad. = Academica; Ac., Acad. Post. = Academica\r\n Posteriora; D.F. = De Finibus; T.D. = Tusculan Disputations; N.D. = De\r\n Natura Deorum; De Div. = De Divinatione; Parad. = Paradoxa; Luc. =\r\n Lucullus; Hortens. = Hortensius; De Off. = De Officiis; Tim. = Timaeus;\r\n Cat. Mai. = Cato Maior; Lael. = Laelius; De Leg. = De Legibus; De Rep. =\r\n De Republica; Somn. Scip. = Somnium Scipionis; De Or. = De Oratore; Orat.\r\n = Orator; De Inv. = De Inventione; Brut. = Brutus; Ad Att. = Ad Atticum;\r\n Ad Fam. = Ad Familiares; Ad Qu. Frat. = Ad Quintum Fratrem; In Verr.,\r\n Verr. = In Verrem; Div. in. Qu. Caec. = Divinatio in Quintum Caecilium;\r\n In Cat. = In Catilinam.\u003c/p\u003e\r\n\r\n \u003cp\u003ePlat. = Plato: Rep. = Republic; Tim. = Timaeus; Apol. = Apologia\r\n Socratis; Gorg. = Gorgias; Theaet. = Theaetetus.\u003c/p\u003e\r\n\r\n \u003cp\u003eArist. = Aristotle; Nic. Eth. = Nicomachean Ethics; Mag. Mor. = Magna\r\n Moralia; De Gen. An. = De Generatione Animalium; De Gen. et Corr. = De\r\n Generatione et Corruptione; Anal. Post. = Analytica Posteriora; Met. =\r\n Metaphysica; Phys. = Physica.\u003c/p\u003e\r\n\r\n \u003cp\u003ePlut. = Plutarch; De Plac. Phil. = De Placitis Philosophorum; Sto.\r\n Rep. = De Stoicis Repugnantiis.\u003c/p\u003e\r\n\r\n \u003cp\u003eSext. = Sextus; Sext. Emp. = Sextus Empiricus; Adv. Math. or A.M. =\r\n Adversus Mathematicos; Pyrrh. Hypotyp. or Pyrrh. Hyp. or P.H. =\r\n Pyrrhoneôn Hypotyposeôn Syntagmata.\u003c/p\u003e\r\n\r\n \u003cp\u003eDiog. or Diog. Laert. = Diogenes Laertius.\u003c/p\u003e\r\n\r\n \u003cp\u003eStob. = Stobaeus; Phys. = Physica; Eth. = Ethica.\u003c/p\u003e\r\n\r\n \u003cp\u003eGalen; De Decr. Hipp. et Plat. = De Decretis Hippocratis et\r\n Platonis.\u003c/p\u003e\r\n\r\n \u003cp\u003eEuseb. = Eusebius; Pr. Ev. = Praeparatio Evangelii.\u003c/p\u003e\r\n\r\n \u003cp\u003eAug. or August. = Augustine; Contra Ac. or C. Ac. = Contra Academicos;\r\n De Civ. Dei = De Civitate Dei.\u003c/p\u003e\r\n\r\n \u003cp\u003eQuintil. = Quintilian; Inst. Or. = Institutiones Oratoriae.\u003c/p\u003e\r\n\r\n \u003cp\u003eSeneca; Ep. = Epistles; Consol. ad Helv. = Consolatio ad\r\n Helvidium.\u003c/p\u003e\r\n\r\n \u003cp\u003eEpic. = Epicurus; Democr. = Democritus.\u003c/p\u003e\r\n\r\n \u003cp\u003eMadv. = Madvig; M.D.F. = Madvig\u0027s edition of the De Finibus; Opusc. =\r\n Opuscula; Em. = Emendationes ad Ciceronis libros Philosophicos; Em. Liv.\r\n = Emendationes Livianae; Gram. = Grammar.\u003c/p\u003e\r\n\r\n \u003cp\u003eBentl. = Bentley; Bait. = Baiter; Dav. = Davies; Ern. = Ernesti; Forc.\r\n = Forcellini; Goer. = Goerenz; Herm. = Hermann; Lamb. = Lambinus; Man. or\r\n Manut. = Manutius; Turn. = Turnebus; Wes. or Wesenb. = Wesenberg.\u003c/p\u003e\r\n\r\n \u003cp\u003eCorss. = Corssen; Ausspr. = Aussprache, Vokalismus und Betonung.\u003c/p\u003e\r\n\r\n \u003cp\u003eCurt. = Curtius; Grundz. = Grundzüge der Griechischen Etymologie.\u003c/p\u003e\r\n\r\n \u003cp\u003eCorp. Inscr. = Corpus Inscriptionum Latinarum.\u003c/p\u003e\r\n\r\n \u003cp\u003eDict. Biogr. = Dictionary of Classical Biography.\u003c/p\u003e\r\n\r\n \u003cp\u003eCf. = compare; conj. = \u0027conjecture\u0027 or \u0027conjectures\u0027; conjug. =\r\n conjugation; constr. = construction; ed. = edition; edd. = editors; em. =\r\n emendation; ex. = example; exx. = examples; exc. = except; esp. =\r\n especially; fragm. = fragment or fragments; Gr. and Gk. = Greek; Introd.\r\n = Introduction; Lat. = Latin; n. = note; nn. = notes; om. = omit, omits,\r\n or omission; prep. = preposition; qu. = quotes or quoted by; subj. =\r\n subjunctive.\u003c/p\u003e\r\n\r\n \u003cp\u003eR. and P. = Ritter and Preller\u0027s Historia Philosophiae ex fontium\r\n locis contexta.\u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003ch2\u003eTHE ACADEMICA OF CICERO.\u003c/h2\u003e\r\n\r\n\u003c!– Page i –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_i\"\u003e\u003c/a\u003e[i]\u003c/span\u003e\r\n\r\n\u003ch3\u003eINTRODUCTION.\u003c/h3\u003e\r\n\r\n\u003cp class=\"center\"\u003eI. \u003ci\u003eCicero as a Student of Philosophy and Man of\r\nLetters:\u003c/i\u003e 90\u0026mdash;45 B.C.\u003c/p\u003e\r\n\r\n \u003cp\u003eIt would seem that Cicero\u0027s love for literature was inherited from his\r\n father, who, being of infirm health, lived constantly at Arpinum, and\r\n spent the greater part of his time in study.\u003ca name=\"NtA_1\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_1\"\u003e\u003csup\u003e[1]\u003c/sup\u003e\u003c/a\u003e From him was probably derived that strong\r\n love for the old Latin dramatic and epic poetry which his son throughout\r\n his writings displays. He too, we may conjecture, led the young Cicero to\r\n feel the importance of a study of philosophy to serve as a corrective for\r\n the somewhat narrow rhetorical discipline of the time.\u003ca\r\n name=\"NtA_2\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_2\"\u003e\u003csup\u003e[2]\u003c/sup\u003e\u003c/a\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003eCicero\u0027s first systematic lessons in philosophy were given him by the\r\n Epicurean Phaedrus, then at Rome because of the unsettled state of\r\n Athens, whose lectures he attended at a very early age, even before he\r\n had assumed the toga virilis. The pupil seems to have been converted at\r\n once to the tenets of the \u003c!– Page ii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_ii\"\u003e\u003c/a\u003e[ii]\u003c/span\u003e master.\u003ca name=\"NtA_3\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_3\"\u003e\u003csup\u003e[3]\u003c/sup\u003e\u003c/a\u003e Phaedrus remained to the end of his life\r\n a friend of Cicero, who speaks warmly in praise of his teacher\u0027s amiable\r\n disposition and refined style. He is the only Epicurean, with, perhaps,\r\n the exception of Lucretius, whom the orator ever allows to possess any\r\n literary power.\u003ca name=\"NtA_4\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_4\"\u003e\u003csup\u003e[4]\u003c/sup\u003e\u003c/a\u003e\r\n Cicero soon abandoned Epicureanism, but his schoolfellow, T. Pomponius\r\n Atticus, received more lasting impressions from the teaching of Phaedrus.\r\n It was probably at this period of their lives that Atticus and his friend\r\n became acquainted with Patro, who succeeded Zeno of Sidon as head of the\r\n Epicurean school.\u003ca name=\"NtA_5\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_5\"\u003e\u003csup\u003e[5]\u003c/sup\u003e\u003c/a\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003eAt this time (i.e. before 88 B.C.) Cicero also heard the lectures of\r\n Diodotus the Stoic, with whom he studied chiefly, though not exclusively,\r\n the art of dialectic.\u003ca name=\"NtA_6\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_6\"\u003e\u003csup\u003e[6]\u003c/sup\u003e\u003c/a\u003e This art, which Cicero deems so important\r\n to the orator that he calls it \"abbreviated eloquence,\" was then the\r\n monopoly of the Stoic school. For some time Cicero spent all his days\r\n with Diodotus in the severest study, but he seems never to have been much\r\n attracted by the general Stoic teaching. Still, the friendship between\r\n the two lasted till the death of Diodotus, who, according to a fashion\r\n set by the Roman Stoic circle of the time of Scipio and Laelius, became\r\n an inmate of Cicero\u0027s house, where he died in B.C. 59, leaving his pupil\r\n heir to a not inconsiderable property.\u003ca name=\"NtA_7\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_7\"\u003e\u003csup\u003e[7]\u003c/sup\u003e\u003c/a\u003e He seems to have been one of the most\r\n accomplished \u003c!– Page iii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_iii\"\u003e\u003c/a\u003e[iii]\u003c/span\u003e men of his time, and Cicero\u0027s feelings\r\n towards him were those of gratitude, esteem, and admiration.\u003ca\r\n name=\"NtA_8\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_8\"\u003e\u003csup\u003e[8]\u003c/sup\u003e\u003c/a\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003eIn the year 88 B.C. the celebrated Philo of Larissa, then head of the\r\n Academic school, came to Rome, one of a number of eminent Greeks who fled\r\n from Athens on the approach of its siege during the Mithridatic war.\r\n Philo, like Diodotus, was a man of versatile genius: unlike the Stoic\r\n philosopher, he was a perfect master both of the theory and the practice\r\n of oratory. Cicero had scarcely heard him before all inclination for\r\n Epicureanism was swept from his mind, and he surrendered himself wholly,\r\n as he tells us, to the brilliant Academic.\u003ca name=\"NtA_9\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_9\"\u003e\u003csup\u003e[9]\u003c/sup\u003e\u003c/a\u003e Smitten with a marvellous enthusiasm he\r\n abandoned all other studies for philosophy. His zeal was quickened by the\r\n conviction that the old judicial system of Rome was overthrown for ever,\r\n and that the great career once open to an orator was now barred.\u003ca\r\n name=\"NtA_10\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_10\"\u003e\u003csup\u003e[10]\u003c/sup\u003e\u003c/a\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003eWe thus see that before Cicero was twenty years of age, he had been\r\n brought into intimate connection with at least three of the most eminent\r\n philosophers of the age, who represented the three most vigorous and\r\n important Greek schools. It is fair to conclude that he must have become\r\n thoroughly acquainted with their spirit, and with the main tenets of\r\n each. His own statements, after every deduction necessitated by his\r\n egotism has been made, leave no doubt about his diligence as a student.\r\n In his later works he often dwells on his youthful devotion to\r\n philosophy.\u003ca name=\"NtA_11\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_11\"\u003e\u003csup\u003e[11]\u003c/sup\u003e\u003c/a\u003e It\r\n would be unwise to lay too much stress on the intimate connection \u003c!–\r\n Page iv –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_iv\"\u003e\u003c/a\u003e[iv]\u003c/span\u003e which\r\n subsisted between the rhetorical and the ethical teaching of the Greeks;\r\n but there can be little doubt that from the great rhetorician Molo, then\r\n Rhodian ambassador at Rome, Cicero gained valuable information concerning\r\n the ethical part of Greek philosophy.\u003c/p\u003e\r\n\r\n \u003cp\u003eDuring the years 88\u0026mdash;81 B.C., Cicero employed himself incessantly\r\n with the study of philosophy, law, rhetoric, and belles lettres. Many\r\n ambitious works in the last two departments mentioned were written by him\r\n at this period. On Sulla\u0027s return to the city after his conquest of the\r\n Marian party in Italy, judicial affairs once more took their regular\r\n course, and Cicero appeared as a pleader in the courts, the one\r\n philosophic orator of Rome, as he not unjustly boasts\u003ca\r\n name=\"NtA_12\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_12\"\u003e\u003csup\u003e[12]\u003c/sup\u003e\u003c/a\u003e. For two years he\r\n was busily engaged, and then suddenly left Rome for a tour in Eastern\r\n Hellas. It is usually supposed that he came into collision with Sulla\r\n through the freedman Chrysogonus, who was implicated in the case of\r\n Roscius. The silence of Cicero is enough to condemn this theory, which\r\n rests on no better evidence than that of Plutarch. Cicero himself, even\r\n when mentioning his speech in defence of Roscius, never assigns any other\r\n cause for his departure than his health, which was being undermined by\r\n his passionate style of oratory\u003ca name=\"NtA_13\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_13\"\u003e\u003csup\u003e[13]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe whole two years 79\u0026mdash;77 B.C. were spent in the society of\r\n Greek philosophers and rhetoricians. The first six months passed at\r\n Athens, and were almost entirely devoted to philosophy, since, with the\r\n exception \u003c!– Page v –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_v\"\u003e\u003c/a\u003e[v]\u003c/span\u003e of Demetrius Syrus, there were no eminent\r\n rhetorical teachers at that time resident in the city\u003ca\r\n name=\"NtA_14\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_14\"\u003e\u003csup\u003e[14]\u003c/sup\u003e\u003c/a\u003e. By the advice of\r\n Philo himself\u003ca name=\"NtA_15\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_15\"\u003e\u003csup\u003e[15]\u003c/sup\u003e\u003c/a\u003e,\r\n Cicero attended the lectures of that clear thinker and writer, as\r\n Diogenes calls him\u003ca name=\"NtA_16\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_16\"\u003e\u003csup\u003e[16]\u003c/sup\u003e\u003c/a\u003e, Zeno of Sidon, now the head of the\r\n Epicurean school. In Cicero\u0027s later works there are several references to\r\n his teaching. He was biting and sarcastic in speech, and spiteful in\r\n spirit, hence in striking contrast to Patro and Phaedrus\u003ca\r\n name=\"NtA_17\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_17\"\u003e\u003csup\u003e[17]\u003c/sup\u003e\u003c/a\u003e. It is curious to\r\n find that Zeno is numbered by Cicero among those pupils and admirers of\r\n Carneades whom he had known\u003ca name=\"NtA_18\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_18\"\u003e\u003csup\u003e[18]\u003c/sup\u003e\u003c/a\u003e. Phaedrus was now at Athens, and along\r\n with Atticus who loved him beyond all other philosophers\u003ca\r\n name=\"NtA_19\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_19\"\u003e\u003csup\u003e[19]\u003c/sup\u003e\u003c/a\u003e, Cicero spent much\r\n time in listening to his instruction, which was eagerly discussed by the\r\n two pupils\u003ca name=\"NtA_20\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_20\"\u003e\u003csup\u003e[20]\u003c/sup\u003e\u003c/a\u003e.\r\n Patro was probably in Athens at the same time, but this is nowhere\r\n explicitly stated. Cicero must at this time have attained an almost\r\n complete familiarity with the Epicurean doctrines.\u003c/p\u003e\r\n\r\n \u003cp\u003eThere seem to have been no eminent representatives of the Stoic school\r\n then at Athens. Nor is any mention made of a Peripatetic teacher whose\r\n lectures Cicero might have attended, though M. Pupius Piso, a professed\r\n Peripatetic, was one of his companions in this sojourn at Athens\u003ca\r\n name=\"NtA_21\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_21\"\u003e\u003csup\u003e[21]\u003c/sup\u003e\u003c/a\u003e. Only three\r\n notable Peripatetics were at this time living. Of these Staseas of\r\n Naples, who lived some time in Piso\u0027s house, was not then at Athens\u003ca\r\n name=\"NtA_22\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_22\"\u003e\u003csup\u003e[22]\u003c/sup\u003e\u003c/a\u003e; it is probable,\r\n however, from a mention of \u003c!– Page vi –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_vi\"\u003e\u003c/a\u003e[vi]\u003c/span\u003e him in the De Oratore, that Cicero knew\r\n himm through Piso. Diodorus, the pupil of Critolaus, is frequently named\r\n by Cicero, but never as an acquaintance. Cratippus was at this time\r\n unknown to him.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe philosopher from whose lessons Cicero certainly learned most at\r\n this period was Antiochus of Ascalon, now the representative of a\r\n Stoicised Academic school. Of this teacher, however, I shall have to\r\n treat later, when I shall attempt to estimate the influence he exercised\r\n over our author. It is sufficient here to say that on the main point\r\n which was in controversy between Philo and Antiochus, Cicero still\r\n continued to think with his earlier teacher. His later works, however,\r\n make it evident that he set a high value on the abilities and the\r\n learning of Antiochus, especially in dialectic, which was taught after\r\n Stoic principles. Cicero speaks of him as eminent among the philosophers\r\n of the time, both for talent and acquirement \u003ca name=\"NtA_23\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_23\"\u003e\u003csup\u003e[23]\u003c/sup\u003e\u003c/a\u003e; as a man of acute intellect\u003ca\r\n name=\"NtA_24\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_24\"\u003e\u003csup\u003e[24]\u003c/sup\u003e\u003c/a\u003e; as possessed of a\r\n pointed style\u003ca name=\"NtA_25\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_25\"\u003e\u003csup\u003e[25]\u003c/sup\u003e\u003c/a\u003e;\r\n in fine, as the most cultivated and keenest of the philosophers of the\r\n age\u003ca name=\"NtA_26\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_26\"\u003e\u003csup\u003e[26]\u003c/sup\u003e\u003c/a\u003e. A\r\n considerable friendship sprang up between Antiochus and Cicero\u003ca\r\n name=\"NtA_27\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_27\"\u003e\u003csup\u003e[27]\u003c/sup\u003e\u003c/a\u003e, which was\r\n strengthened by the fact that many friends of the latter, such as Piso,\r\n Varro, Lucullus and Brutus, more or less adhered to the views of\r\n Antiochus. It is improbable that Cicero at this time became acquainted\r\n with Aristus the brother of Antiochus, since in the Academica\u003ca\r\n name=\"NtA_28\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_28\"\u003e\u003csup\u003e[28]\u003c/sup\u003e\u003c/a\u003e he is mentioned in\r\n such a way as to show that he was unknown to Cicero in B.C. 62.\u003c/p\u003e\r\n\r\n\u003c!– Page vii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_vii\"\u003e\u003c/a\u003e[vii]\u003c/span\u003e\r\nThe main purpose of Cicero while at Athens had\r\nbeen to learn philosophy; in Asia and at Rhodes he\r\ndevoted himself chiefly to rhetoric, under the guidance\r\nof the most noted Greek teachers, chief of whom, was\r\nhis old friend Molo, the coryphaeus of the Rhodian\r\nschool\u003ca name=\"NtA_29\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_29\"\u003e\u003csup\u003e[29]\u003c/sup\u003e\u003c/a\u003e. Cicero, however, formed while at Rhodes one\r\nfriendship which largely influenced his views of philosophy,\r\nthat with Posidonius the pupil of Panaetius,\r\nthe most famous Stoic of the age. To him Cicero\r\nmakes reference in his works oftener than to any other\r\ninstructor. He speaks of him as the greatest of the\r\nStoics\u003ca name=\"NtA_30\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_30\"\u003e\u003csup\u003e[30]\u003c/sup\u003e\u003c/a\u003e; as a most notable philosopher, to visit whom\r\nPompey, in the midst of his eastern campaigns, put\r\nhimself to much trouble\u003ca name=\"NtA_31\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_31\"\u003e\u003csup\u003e[31]\u003c/sup\u003e\u003c/a\u003e; as a minute inquirer\u003ca name=\"NtA_32\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_32\"\u003e\u003csup\u003e[32]\u003c/sup\u003e\u003c/a\u003e. He\r\nis scarcely ever mentioned without some expression of\r\naffection, and Cicero tells us that he read his works\r\nmore than those of any other author\u003ca name=\"NtA_33\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_33\"\u003e\u003csup\u003e[33]\u003c/sup\u003e\u003c/a\u003e. Posidonius\r\nwas at a later time resident at Rome, and stayed in\r\nCicero\u0027s house. Hecato the Rhodian, another pupil of\r\nPanaetius, may have been at Rhodes at this time.\r\nMnesarchus and Dardanus, also hearers of Panaetius,\r\nbelonged to an earlier time, and although Cicero was\r\nwell acquainted with the works of the former, he does\r\nnot seem to have known either personally.\r\n\r\n \u003cp\u003eFrom the year 77 to the year 68 B.C., when the series of letters\r\n begins, Cicero was doubtless too busily engaged with legal and political\r\n affairs to spend much time in systematic study. That his oratory owed\r\n much to philosophy from the first he repeatedly insists; \u003c!– Page viii\r\n –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_viii\"\u003e\u003c/a\u003e[viii]\u003c/span\u003e and we\r\n know from his letters that it was his later practice to refresh his style\r\n by much study of the Greek writers, and especially the philosophers.\r\n During the period then, about which we have little or no information, we\r\n may believe that he kept up his old knowledge by converse with his many\r\n Roman friends who had a bent towards philosophy, as well as with the\r\n Greeks who from time to time came to Rome and frequented the houses of\r\n the Optimates; to this he added such reading as his leisure would allow.\r\n The letters contained in the first book of those addressed to Atticus,\r\n which range over the years 68\u0026mdash;62 B.C., afford many proofs of the\r\n abiding strength of his passion for literary employment. In the earlier\r\n part of this time we find him entreating Atticus to let him have a\r\n library which was then for sale; expressing at the same time in the\r\n strongest language his loathing for public affairs, and his love for\r\n books, to which he looks as the support of his old age\u003ca\r\n name=\"NtA_34\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_34\"\u003e\u003csup\u003e[34]\u003c/sup\u003e\u003c/a\u003e. In the midst of\r\n his busiest political occupations, when he was working his hardest for\r\n the consulship, his heart was given to the adornment of his Tusculan\r\n villa in a way suited to his literary and philosophic tastes. This may be\r\n taken as a specimen of his spirit throughout his life. He was before all\r\n things a man of letters; compared with literature, politics and oratory\r\n held quite a secondary place in his affections. Public business employed\r\n his intellect, but never his heart.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe year 62 released him from the consulship and enabled him to\r\n indulge his literary tastes. To this year belong the publication of his\r\n speeches, which were \u003c!– Page ix –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_ix\"\u003e\u003c/a\u003e[ix]\u003c/span\u003e crowded, he says, with the maxims of\r\n philosophy\u003ca name=\"NtA_35\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_35\"\u003e\u003csup\u003e[35]\u003c/sup\u003e\u003c/a\u003e; the\r\n history of his consulship, in Latin and Greek, the Greek version which he\r\n sent to Posidonius being modelled on Isocrates and Aristotle; and the\r\n poem on his consulship, of which some fragments remain. A year or two\r\n later we find him reading with enthusiasm the works of Dicaearchus, and\r\n keeping up his acquaintance with living Greek philosophers\u003ca\r\n name=\"NtA_36\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_36\"\u003e\u003csup\u003e[36]\u003c/sup\u003e\u003c/a\u003e. His long lack of\r\n leisure seems to have caused an almost unquenchable thirst for reading at\r\n this time. His friend Paetus had inherited a valuable library, which he\r\n presented to Cicero. It was in Greece at the time, and Cicero thus writes\r\n to Atticus: \"If you love me and feel sure of my love for you, use all the\r\n endeavours of your friends, clients, acquaintances, freedmen, and even\r\n slaves to prevent a single leaf from being lost…. Every day I find\r\n greater satisfaction in study, so far as my forensic labours permit\u003ca\r\n name=\"NtA_37\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_37\"\u003e\u003csup\u003e[37]\u003c/sup\u003e\u003c/a\u003e.\" At this period\r\n of his life Cicero spent much time in study at his estates near Tusculum,\r\n Antium, Formiae, and elsewhere. I dwell with greater emphasis on these\r\n facts, because of the idea now spread abroad that Cicero was a mere\r\n dabbler in literature, and that his works were extempore paraphrases of\r\n Greek books half understood. In truth, his appetite for every kind of\r\n literature was insatiable, and his attainments in each department\r\n considerable. He was certainly the most learned Roman of his age, with\r\n the single exception of Varro. One of his letters to Atticus\u003ca\r\n name=\"NtA_38\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_38\"\u003e\u003csup\u003e[38]\u003c/sup\u003e\u003c/a\u003e will give a fair\r\n picture of his life at this time. He especially studied the political\r\n writings of \u003c!– Page x –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_x\"\u003e\u003c/a\u003e[x]\u003c/span\u003e the Greeks, such as Theophrastus and\r\n Dicaearchus\u003ca name=\"NtA_39\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_39\"\u003e\u003csup\u003e[39]\u003c/sup\u003e\u003c/a\u003e. He\r\n also wrote historical memoirs after the fashion, of Theopompus\u003ca\r\n name=\"NtA_40\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_40\"\u003e\u003csup\u003e[40]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe years from 59\u0026mdash;57 B.C. were years in which Cicero\u0027s private\r\n cares overwhelmed all thought of other occupation. Soon after his return\r\n from exile, in the year 56, he describes himself as \"devouring\r\n literature\" with a marvellous man named Dionysius\u003ca name=\"NtA_41\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_41\"\u003e\u003csup\u003e[41]\u003c/sup\u003e\u003c/a\u003e, and laughingly pronouncing that\r\n nothing is sweeter than universal knowledge. He spent great part of the\r\n year 55 at Cumae or Naples \"feeding upon\" the library of Faustus Sulla,\r\n the son of the Dictator\u003ca name=\"NtA_42\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_42\"\u003e\u003csup\u003e[42]\u003c/sup\u003e\u003c/a\u003e. Literature formed then, he tells us,\r\n his solace and support, and he would rather sit in a garden seat which\r\n Atticus had, beneath a bust of Aristotle, than in the ivory chair of\r\n office. Towards the end of the year, he was busily engaged on the \u003ci\u003eDe\r\n Oratore\u003c/i\u003e, a work which clearly proves his continued familiarity with\r\n Greek philosophy\u003ca name=\"NtA_43\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_43\"\u003e\u003csup\u003e[43]\u003c/sup\u003e\u003c/a\u003e. In the following year (54) he writes\r\n that politics must cease for him, and that he therefore returns\r\n unreservedly to the life most in accordance with nature, that of the\r\n student\u003ca name=\"NtA_44\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_44\"\u003e\u003csup\u003e[44]\u003c/sup\u003e\u003c/a\u003e. During\r\n this year he was again for the most part at those of his country villas\r\n where his best collections of books were. At this time was written the\r\n \u003ci\u003eDe Republica\u003c/i\u003e, a work to which I may appeal for evidence that his\r\n old philosophical studies had by no means been allowed to drop\u003ca\r\n name=\"NtA_45\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_45\"\u003e\u003csup\u003e[45]\u003c/sup\u003e\u003c/a\u003e. Aristotle is\r\n especially mentioned as one of the authors \u003c!– Page xi –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xi\"\u003e\u003c/a\u003e[xi]\u003c/span\u003e read at this time\u003ca\r\n name=\"NtA_46\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_46\"\u003e\u003csup\u003e[46]\u003c/sup\u003e\u003c/a\u003e. In the year 52\r\n B.C. came the \u003ci\u003eDe Legibus\u003c/i\u003e, written amid many distracting\r\n occupations; a work professedly modelled on Plato and the older\r\n philosophers of the Socratic schools.\u003c/p\u003e\r\n\r\n \u003cp\u003eIn the year 51 Cicero, then on his way to Cilicia, revisited Athens,\r\n much to his own pleasure and that of the Athenians. He stayed in the\r\n house of Aristus, the brother of Antiochus and teacher of Brutus. His\r\n acquaintance with this philosopher was lasting, if we may judge from the\r\n affectionate mention in the \u003ci\u003eBrutus\u003c/i\u003e\u003ca name=\"NtA_47\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_47\"\u003e\u003csup\u003e[47]\u003c/sup\u003e\u003c/a\u003e. Cicero also speaks in kindly terms of\r\n Xeno, an Epicurean friend of Atticus, who was then with Patro at Athens.\r\n It was at this time that Cicero interfered to prevent Memmius, the pupil\r\n of the great Roman Epicurean Lucretius, from destroying the house in\r\n which Epicurus had lived\u003ca name=\"NtA_48\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_48\"\u003e\u003csup\u003e[48]\u003c/sup\u003e\u003c/a\u003e. Cicero seems to have been somewhat\r\n disappointed with the state of philosophy at Athens, Aristus being the\r\n only man of merit then resident there\u003ca name=\"NtA_49\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_49\"\u003e\u003csup\u003e[49]\u003c/sup\u003e\u003c/a\u003e. On the journey from Athens to his\r\n province, he made the acquaintance of Cratippus, who afterwards taught at\r\n Athens as head of the Peripatetic school\u003ca name=\"NtA_50\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_50\"\u003e\u003csup\u003e[50]\u003c/sup\u003e\u003c/a\u003e. At this time he was resident at\r\n Mitylene, where Cicero seems to have passed some time in his society\u003ca\r\n name=\"NtA_51\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_51\"\u003e\u003csup\u003e[51]\u003c/sup\u003e\u003c/a\u003e. He was by far the\r\n greatest, Cicero said, of all the Peripatetics he had himself heard, and\r\n indeed equal in merit to the most eminent of that school\u003ca\r\n name=\"NtA_52\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_52\"\u003e\u003csup\u003e[52]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe care of that disordered province Cilicia enough to employ Cicero\u0027s\r\n thoughts till the end of 50. \u003c!– Page xii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xii\"\u003e\u003c/a\u003e[xii]\u003c/span\u003e Yet he yearned for Athens and\r\n philosophy. He wished to leave some memorial of himself at the beautiful\r\n city, and anxiously asked Atticus whether it would look foolish to build\r\n a \u003cspan lang=\"el\" title=\"propylon\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C0;\u0026#x3C5;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e at the\r\n Academia, as Appius, his predecessor, had done at Eleusis\u003ca\r\n name=\"NtA_53\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_53\"\u003e\u003csup\u003e[53]\u003c/sup\u003e\u003c/a\u003e. It seems the\r\n Athenians of the time were in the habit of adapting their ancient statues\r\n to suit the noble Romans of the day, and of placing on them fulsome\r\n inscriptions. Of this practice Cicero speaks with loathing. In one letter\r\n of this date he carefully discusses the errors Atticus had pointed out in\r\n the books \u003ci\u003eDe Republica\u003c/i\u003e\u003ca name=\"NtA_54\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_54\"\u003e\u003csup\u003e[54]\u003c/sup\u003e\u003c/a\u003e. His wishes with regard to Athens still\r\n kept their hold upon his mind, and on his way home from Cilicia he spoke\r\n of conferring on the city some signal favour\u003ca name=\"NtA_55\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_55\"\u003e\u003csup\u003e[55]\u003c/sup\u003e\u003c/a\u003e. Cicero was anxious to show Rhodes,\r\n with its school of eloquence, to the two boys Marcus and Quintus, who\r\n accompanied him, and they probably touched there for a few days\u003ca\r\n name=\"NtA_56\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_56\"\u003e\u003csup\u003e[56]\u003c/sup\u003e\u003c/a\u003e. From thence they\r\n went to Athens, where Cicero again stayed with Aristus\u003ca\r\n name=\"NtA_57\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_57\"\u003e\u003csup\u003e[57]\u003c/sup\u003e\u003c/a\u003e, and renewed his\r\n friendship with other philosophers, among them Xeno the friend of\r\n Atticus\u003ca name=\"NtA_58\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_58\"\u003e\u003csup\u003e[58]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eOn Cicero\u0027s return to Italy public affairs were in a very critical\r\n condition, and left little room for thoughts about literature. The\r\n letters which belong to this time are very pathetic. Cicero several times\r\n contrasts the statesmen of the time with the Scipio he had himself drawn\r\n in the \u003ci\u003eDe Republica\u003c/i\u003e\u003ca name=\"NtA_59\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_59\"\u003e\u003csup\u003e[59]\u003c/sup\u003e\u003c/a\u003e; when he thinks of Caesar, Plato\u0027s\r\n description of the tyrant is present to \u003c!– Page xiii –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xiii\"\u003e\u003c/a\u003e[xiii]\u003c/span\u003e his mind\u003ca\r\n name=\"NtA_60\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_60\"\u003e\u003csup\u003e[60]\u003c/sup\u003e\u003c/a\u003e; when, he\r\n deliberates about the course he is himself to take, he naturally recals\r\n the example of Socrates, who refused to leave Athens amid the misrule of\r\n the thirty tyrants\u003ca name=\"NtA_61\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_61\"\u003e\u003csup\u003e[61]\u003c/sup\u003e\u003c/a\u003e. It is curious to find Cicero, in the\r\n very midst of civil war, poring over the book of Demetrius the Magnesian\r\n concerning concord\u003ca name=\"NtA_62\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_62\"\u003e\u003csup\u003e[62]\u003c/sup\u003e\u003c/a\u003e; or employing his days in arguing with\r\n himself a string of abstract philosophical propositions about tyranny\u003ca\r\n name=\"NtA_63\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_63\"\u003e\u003csup\u003e[63]\u003c/sup\u003e\u003c/a\u003e. Nothing could\r\n more clearly show that he was really a man of books; by nothing but\r\n accident a politician. In these evil days, however, nothing was long to\r\n his taste; books, letters, study, all in their turn became unpleasant\u003ca\r\n name=\"NtA_64\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_64\"\u003e\u003csup\u003e[64]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eAs soon as Cicero had become fully reconciled to Caesar in the year 46\r\n he returned with desperate energy to his old literary pursuits. In a\r\n letter written to Varro in that year\u003ca name=\"NtA_65\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_65\"\u003e\u003csup\u003e[65]\u003c/sup\u003e\u003c/a\u003e, he says \"I assure you I had no sooner\r\n returned to Rome than I renewed my intimacy with my old friends, my\r\n books.\" These gave him real comfort, and his studies seemed to bear\r\n richer fruit than in his days of prosperity\u003ca name=\"NtA_66\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_66\"\u003e\u003csup\u003e[66]\u003c/sup\u003e\u003c/a\u003e. The tenor of all his letters at this\r\n time is the same: see especially the remaining letters to Varro and also\r\n to Sulpicius\u003ca name=\"NtA_67\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_67\"\u003e\u003csup\u003e[67]\u003c/sup\u003e\u003c/a\u003e.\r\n The \u003ci\u003ePartitiones Oratoriae\u003c/i\u003e, the \u003ci\u003eParadoxa\u003c/i\u003e, the \u003ci\u003eOrator\u003c/i\u003e,\r\n and the \u003ci\u003eLaudatio Catonis\u003c/i\u003e, to which Caesar replied by his\r\n \u003ci\u003eAnticato\u003c/i\u003e, were all finished within the year. Before the end of the\r\n year the \u003ci\u003eHortensius\u003c/i\u003e and the \u003ci\u003eDe Finibus\u003c/i\u003e had probably both\r\n been planned and commenced. \u003c!– Page xiv –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xiv\"\u003e\u003c/a\u003e[xiv]\u003c/span\u003e Early in the following year the\r\n \u003ci\u003eAcademica\u003c/i\u003e, the history of which I shall trace elsewhere, was\r\n written.\u003c/p\u003e\r\n\r\n \u003cp\u003eI have now finished the first portion of my task; I have shown Cicero\r\n as the man of letters and the student of philosophy during that portion\r\n of his life which preceded the writing of the \u003ci\u003eAcademica\u003c/i\u003e. Even the\r\n evidence I have produced, which does not include such indirect\r\n indications of philosophical study as might be obtained from the actual\r\n philosophical works of Cicero, is sufficient to justify his boast that at\r\n no time had he been divorced from philosophy\u003ca name=\"NtA_68\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_68\"\u003e\u003csup\u003e[68]\u003c/sup\u003e\u003c/a\u003e. He was entitled to repel the charge\r\n made by some people on the publication of his first book of the later\r\n period\u0026mdash;the \u003ci\u003eHortensius\u003c/i\u003e\u0026mdash;that he was a mere tiro in\r\n philosophy, by the assertion that on the contrary nothing had more\r\n occupied his thoughts throughout the whole of a wonderfully energetic\r\n life\u003ca name=\"NtA_69\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_69\"\u003e\u003csup\u003e[69]\u003c/sup\u003e\u003c/a\u003e. Did the\r\n scope of this edition allow it, I should have little difficulty in\r\n showing from a minute survey of his works, and a comparison of them with\r\n ancient authorities, that his knowledge of Greek philosophy was nearly as\r\n accurate as it was extensive. So far as the \u003ci\u003eAcademica\u003c/i\u003e is\r\n concerned, I have had in my notes an opportunity of defending Cicero\u0027s\r\n substantial accuracy; of the success of the defence I must leave the\r\n reader to judge. During the progress of this work I shall have to expose\r\n the groundlessness of many feelings and judgments now current which have\r\n contributed to produce a low estimate of Cicero\u0027s philosophical\r\n attainments, but there is one piece of unfairness which I shall have no\r\n better opportunity of mentioning \u003c!– Page xv –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xv\"\u003e\u003c/a\u003e[xv]\u003c/span\u003e than the present. It is this. Cicero, the\r\n philosopher, is made to suffer for the shortcomings of Cicero the\r\n politician. Scholars who have learned to despise his political weakness,\r\n vanity, and irresolution, make haste to depreciate his achievements in\r\n philosophy, without troubling themselves to inquire too closely into\r\n their intrinsic value. I am sorry to be obliged to instance the\r\n illustrious Mommsen, who speaks of the \u003ci\u003eDe Legibus\u003c/i\u003e as \"an oasis in\r\n the desert of this dreary and voluminous writer.\" From political\r\n partizanship, and prejudices based on facts irrelevant to the matter in\r\n hand, I beg all students to free themselves in reading the\r\n \u003ci\u003eAcademica\u003c/i\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eII. \u003ci\u003eThe Philosophical Opinions of Cicero\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eIn order to define with clearness the position of Cicero as a student\r\n of philosophy, it would be indispensable to enter into a detailed\r\n historical examination of the later Greek schools\u0026mdash;the Stoic,\r\n Peripatetic, Epicurean and new Academic. These it would be necessary to\r\n know, not merely as they came from the hands of their founders, but as\r\n they existed in Cicero\u0027s age; Stoicism not as Zeno understood it, but as\r\n Posidonius and the other pupils of Panaetius propounded it; not merely\r\n the Epicureanism of Epicurus, but that of Zeno, Phaedrus, Patro, and\r\n Xeno; the doctrines taught in the Lyceum by Cratippus; the new\r\n Academicism of Philo as well as that of Arcesilas and Carneades; the\r\n medley of Academicism, Peripateticism, and Stoicism put forward by\r\n Antiochus in the name of the Old \u003c!– Page xvi –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xvi\"\u003e\u003c/a\u003e[xvi]\u003c/span\u003e Academy. A systematic\r\n attempt to distinguish between the earlier and later forms of doctrine\r\n held by these schools is still a great desideratum. Cicero\u0027s statements\r\n concerning any particular school are generally tested by comparing them\r\n with the assertions made by ancient authorities about the earlier\r\n representatives of the school. Should any discrepancy appear, it is at\r\n once concluded that Cicero is in gross error, whereas, in all\r\n probability, he is uttering opinions which would have been recognised as\r\n genuine by those who were at the head of the school in his day. The\r\n criticism of Madvig even is not free from this error, as will be seen\r\n from my notes on several passages of the \u003ci\u003eAcademica\u003c/i\u003e\u003ca\r\n name=\"NtA_70\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_70\"\u003e\u003csup\u003e[70]\u003c/sup\u003e\u003c/a\u003e. As my space\r\n forbids me to attempt the thorough inquiry I have indicated as desirable,\r\n I can but describe in rough outline the relation in which Cicero stands\r\n to the chief schools.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe two main tasks of the later Greek philosophy were, as Cicero often\r\n insists, the establishment of a criterion such as would suffice to\r\n distinguish the true from the false, and the determination of an ethical\r\n standard\u003ca name=\"NtA_71\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_71\"\u003e\u003csup\u003e[71]\u003c/sup\u003e\u003c/a\u003e. We\r\n have in the \u003ci\u003eAcademica\u003c/i\u003e Cicero\u0027s view of the first problem: that the\r\n attainment of any infallible criterion was impossible. To go more into\r\n detail here would be to anticipate the text of the \u003ci\u003eLucullus\u003c/i\u003e as\r\n well as my notes. Without further refinements, I may say that Cicero in\r\n this respect was in substantial agreement with the New Academic school,\r\n and in opposition to all other schools. As he himself says, the doctrine\r\n that absolute knowledge is impossible was the one Academic tenet against\r\n which all the other schools \u003c!– Page xvii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xvii\"\u003e\u003c/a\u003e[xvii]\u003c/span\u003e were combined\u003ca name=\"NtA_72\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_72\"\u003e\u003csup\u003e[72]\u003c/sup\u003e\u003c/a\u003e. In that which was most distinctively\r\n New Academic, Cicero followed the New Academy.\u003c/p\u003e\r\n\r\n \u003cp\u003eIt is easy to see what there was in such a tenet to attract Cicero.\r\n Nothing was more repulsive to his mind than dogmatism. As an orator, he\r\n was accustomed to hear arguments put forward with equal persuasiveness on\r\n both sides of a case. It seemed to him arrogant to make any proposition\r\n with a conviction of its absolute, indestructible and irrefragable truth.\r\n One requisite of a philosophy with him was that it should avoid this\r\n arrogance\u003ca name=\"NtA_73\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_73\"\u003e\u003csup\u003e[73]\u003c/sup\u003e\u003c/a\u003e.\r\n Philosophers of the highest respectability had held the most opposite\r\n opinions on the same subjects. To withhold absolute assent from all\r\n doctrines, while giving a qualified assent to those which seemed most\r\n probable, was the only prudent course\u003ca name=\"NtA_74\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_74\"\u003e\u003csup\u003e[74]\u003c/sup\u003e\u003c/a\u003e. Cicero\u0027s temperament also, apart from\r\n his experience as an orator, inclined him to charity and toleration, and\r\n repelled him from the fury of dogmatism. He repeatedly insists that the\r\n diversities of opinion which the most famous intellects display, ought to\r\n lead men to teach one another with all gentleness and meekness\u003ca\r\n name=\"NtA_75\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_75\"\u003e\u003csup\u003e[75]\u003c/sup\u003e\u003c/a\u003e. In positiveness\r\n of assertion there seemed to be something reckless and disgraceful,\r\n unworthy of a self-controlled character\u003ca name=\"NtA_76\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_76\"\u003e\u003csup\u003e[76]\u003c/sup\u003e\u003c/a\u003e. Here we have a touch of feeling\r\n thoroughly Roman. Cicero further urges arguments similar to some put\r\n forward by a long series of English thinkers from Milton to Mill, to show\r\n that the free conflict of opinion is necessary \u003c!– Page xviii –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xviii\"\u003e\u003c/a\u003e[xviii]\u003c/span\u003e to the progress\r\n of philosophy, which was by that very freedom brought rapidly to maturity\r\n in Greece\u003ca name=\"NtA_77\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_77\"\u003e\u003csup\u003e[77]\u003c/sup\u003e\u003c/a\u003e.\r\n Wherever authority has loudly raised its voice, says Cicero, there\r\n philosophy has pined. Pythagoras\u003ca name=\"NtA_78\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_78\"\u003e\u003csup\u003e[78]\u003c/sup\u003e\u003c/a\u003e is quoted as a warning example, and the\r\n baneful effects of authority are often depicted\u003ca name=\"NtA_79\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_79\"\u003e\u003csup\u003e[79]\u003c/sup\u003e\u003c/a\u003e. The true philosophic spirit requires\r\n us to find out what can be said for every view. It is a positive duty to\r\n discuss all aspects of every question, after the example of the Old\r\n Academy and Aristotle\u003ca name=\"NtA_80\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_80\"\u003e\u003csup\u003e[80]\u003c/sup\u003e\u003c/a\u003e. Those who demand a dogmatic statement\r\n of belief are mere busybodies\u003ca name=\"NtA_81\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_81\"\u003e\u003csup\u003e[81]\u003c/sup\u003e\u003c/a\u003e. The Academics glory in their freedom\r\n of judgment. They are not compelled to defend an opinion whether they\r\n will or no, merely because one of their predecessors has laid it down\u003ca\r\n name=\"NtA_82\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_82\"\u003e\u003csup\u003e[82]\u003c/sup\u003e\u003c/a\u003e. So far does\r\n Cicero carry this freedom, that in the fifth book of the \u003ci\u003eTusculan\r\n Disputations\u003c/i\u003e, he maintains a view entirely at variance with the whole\r\n of the fourth book of the \u003ci\u003eDe Finibus\u003c/i\u003e, and when the discrepancy is\r\n pointed out, refuses to be bound by his former statements, on the score\r\n that he is an Academic and a freeman\u003ca name=\"NtA_83\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_83\"\u003e\u003csup\u003e[83]\u003c/sup\u003e\u003c/a\u003e. \"Modo hoc, modo illud probabilius\r\n videtur\u003ca name=\"NtA_84\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_84\"\u003e\u003csup\u003e[84]\u003c/sup\u003e\u003c/a\u003e.\" The\r\n Academic sips the best of every school\u003ca name=\"NtA_85\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_85\"\u003e\u003csup\u003e[85]\u003c/sup\u003e\u003c/a\u003e. He roams in the wide field of\r\n philosophy, while the Stoic dares not stir a foot\u0027s breadth away from\r\n Chrysippus\u003ca name=\"NtA_86\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_86\"\u003e\u003csup\u003e[86]\u003c/sup\u003e\u003c/a\u003e. The\r\n Academic is only anxious that people should combat his opinions; for he\r\n makes it his sole \u003c!– Page xix –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xix\"\u003e\u003c/a\u003e[xix]\u003c/span\u003e aim, with Socrates, to rid himself and\r\n others of the mists of error\u003ca name=\"NtA_87\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_87\"\u003e\u003csup\u003e[87]\u003c/sup\u003e\u003c/a\u003e. This spirit is even found in Lucullus\r\n the Antiochean\u003ca name=\"NtA_88\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_88\"\u003e\u003csup\u003e[88]\u003c/sup\u003e\u003c/a\u003e.\r\n While professing, however, this philosophic bohemianism, Cicero\r\n indignantly repels the charge that the Academy, though claiming to seek\r\n for the truth, has no truth to follow\u003ca name=\"NtA_89\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_89\"\u003e\u003csup\u003e[89]\u003c/sup\u003e\u003c/a\u003e. The probable is for it the true.\u003c/p\u003e\r\n\r\n \u003cp\u003eAnother consideration which attracted Cicero to these tenets was their\r\n evident adaptability to the purposes of oratory, and the fact that\r\n eloquence was, as he puts it, the child of the Academy\u003ca\r\n name=\"NtA_90\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_90\"\u003e\u003csup\u003e[90]\u003c/sup\u003e\u003c/a\u003e. Orators,\r\n politicians, and stylists had ever found their best nourishment in the\r\n teaching of the Academic and Peripatetic masters\u003ca name=\"NtA_91\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_91\"\u003e\u003csup\u003e[91]\u003c/sup\u003e\u003c/a\u003e. The Stoics and Epicureans cared\r\n nothing for power of expression. Again, the Academic tenets were those\r\n with which the common sense of the world could have most sympathy\u003ca\r\n name=\"NtA_92\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_92\"\u003e\u003csup\u003e[92]\u003c/sup\u003e\u003c/a\u003e. The Academy also\r\n was the school which had the most respectable pedigree. Compared with its\r\n system, all other philosophies were plebeian\u003ca name=\"NtA_93\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_93\"\u003e\u003csup\u003e[93]\u003c/sup\u003e\u003c/a\u003e. The philosopher who best preserved the\r\n Socratic tradition was most estimable, \u003ci\u003eceteris paribus\u003c/i\u003e, and that\r\n man was Carneades\u003ca name=\"NtA_94\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_94\"\u003e\u003csup\u003e[94]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eIn looking at the second great problem, that of the ethical standard,\r\n we must never forget that it was considered by nearly all the later\r\n philosophers as of overwhelming importance compared with the first.\r\n Philosophy was emphatically defined as the art of \u003c!– Page xx –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xx\"\u003e\u003c/a\u003e[xx]\u003c/span\u003e conduct (\u003ci\u003ears\r\n vivendi\u003c/i\u003e). All speculative and non-ethical doctrines were merely\r\n estimable as supplying a basis on which this practical art could be\r\n reared. This is equally true of the Pyrrhonian scepticism and of the\r\n dogmatism of Zeno and Epicurus. Their logical and physical doctrines were\r\n mere outworks or ramparts within which the ordinary life of the school\r\n was carried on. These were useful chiefly in case of attack by the enemy;\r\n in time of peace ethics held the supremacy. In this fact we shall find a\r\n key to unlock many difficulties in Cicero\u0027s philosophical writings. I may\r\n instance one passage in the beginning of the \u003ci\u003eAcademica\r\n Posteriora\u003c/i\u003e\u003ca name=\"NtA_95\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_95\"\u003e\u003csup\u003e[95]\u003c/sup\u003e\u003c/a\u003e,\r\n which has given much trouble to editors. Cicero is there charged by Varro\r\n with having deserted the Old Academy for the New, and admits the charge.\r\n How is this to be reconciled with his own oft-repeated statements that he\r\n never recanted the doctrines Philo had taught him? Simply thus.\r\n Arcesilas, Carneades, and Philo had been too busy with their polemic\r\n against Zeno and his followers, maintained on logical grounds, to deal\r\n much with ethics. On the other hand, in the works which Cicero had\r\n written and published before the \u003ci\u003eAcademica\u003c/i\u003e, wherever he had\r\n touched philosophy, it had been on its ethical side. The works\r\n themselves, moreover, were direct imitations of early Academic and\r\n Peripatetic writers, who, in the rough popular view which regarded ethics\r\n mainly or solely, really composed a single school, denoted by the phrase\r\n \"Vetus Academia.\" General readers, therefore, who considered ethical\r\n resemblance as of far greater moment than dialectical \u003c!– Page xxi\r\n –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_xxi\"\u003e\u003c/a\u003e[xxi]\u003c/span\u003e difference,\r\n would naturally look upon Cicero as a supporter of their \"Vetus\r\n Academia,\" so long as he kept clear of dialectic; when he brought\r\n dialectic to the front, and pronounced boldly for Carneades, they would\r\n naturally regard him as a deserter from the Old Academy to the New. This\r\n view is confirmed by the fact that for many years before Cicero wrote,\r\n the Academic dialectic had found no eminent expositor. So much was this\r\n the case, that when Cicero wrote the \u003ci\u003eAcademica\u003c/i\u003e he was charged with\r\n constituting himself the champion of an exploded and discredited school\u003ca\r\n name=\"NtA_96\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_96\"\u003e\u003csup\u003e[96]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eCicero\u0027s ethics, then, stand quite apart from his dialectic. In the\r\n sphere of morals he felt the danger of the principle of doubt. Even in\r\n the \u003ci\u003eDe Legibus\u003c/i\u003e when the dialogue turns on a moral question, he\r\n begs the New Academy, which has introduced confusion into these subjects,\r\n to be silent\u003ca name=\"NtA_97\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_97\"\u003e\u003csup\u003e[97]\u003c/sup\u003e\u003c/a\u003e.\r\n Again, Antiochus, who in the dialectical dialogue is rejected, is in the\r\n \u003ci\u003eDe Legibus\u003c/i\u003e spoken of with considerable favour\u003ca\r\n name=\"NtA_98\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_98\"\u003e\u003csup\u003e[98]\u003c/sup\u003e\u003c/a\u003e. All ethical\r\n systems which seemed to afford stability to moral principles had an\r\n attraction for Cicero. He was fascinated by the Stoics almost beyond the\r\n power of resistance. In respect of their ethical and religious ideas he\r\n calls them \"great and famous philosophers\u003ca name=\"NtA_99\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_99\"\u003e\u003csup\u003e[99]\u003c/sup\u003e\u003c/a\u003e,\" and he frequently speaks with\r\n something like shame of the treatment they had received at the hands of\r\n Arcesilas and Carneades. Once he gives expression to a fear lest they\r\n should be the only true philosophers \u003c!– Page xxii –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xxii\"\u003e\u003c/a\u003e[xxii]\u003c/span\u003e after all\u003ca\r\n name=\"NtA_100\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_100\"\u003e\u003csup\u003e[100]\u003c/sup\u003e\u003c/a\u003e. There was a\r\n kind of magnificence about the Stoic utterances on morality, more suited\r\n to a superhuman than a human world, which allured Cicero more than the\r\n barrenness of the Stoic dialectic repelled him\u003ca name=\"NtA_101\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_101\"\u003e\u003csup\u003e[101]\u003c/sup\u003e\u003c/a\u003e. On moral questions, therefore, we\r\n often find him going farther in the direction of Stoicism than even his\r\n teacher Antiochus. One great question which divided the philosophers of\r\n the time was, whether happiness was capable of degrees. The Stoics\r\n maintained that it was not, and in a remarkable passage Cicero agrees\r\n with them, explicitly rejecting the position of Antiochus, that a life\r\n enriched by virtue, but unattended by other advantages, might be happy,\r\n but could not be the happiest possible\u003ca name=\"NtA_102\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_102\"\u003e\u003csup\u003e[102]\u003c/sup\u003e\u003c/a\u003e. He begs the Academic and Peripatetic\r\n schools to cease from giving an uncertain sound (balbutire) and to allow\r\n that the happiness of the wise man would remain unimpaired even if he\r\n were thrust into the bull of Phalaris\u003ca name=\"NtA_103\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_103\"\u003e\u003csup\u003e[103]\u003c/sup\u003e\u003c/a\u003e. In another place he admits the\r\n purely Stoic doctrine that virtue is one and indivisible\u003ca\r\n name=\"NtA_104\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_104\"\u003e\u003csup\u003e[104]\u003c/sup\u003e\u003c/a\u003e. These\r\n opinions, however, he will not allow to be distinctively Stoic, but\r\n appeals to Socrates as his authority for them\u003ca name=\"NtA_105\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_105\"\u003e\u003csup\u003e[105]\u003c/sup\u003e\u003c/a\u003e. Zeno, who is merely an ignoble\r\n craftsman of words, stole them from the Old Academy. This is Cicero\u0027s\r\n general feeling with regard to Zeno, and there can be no doubt that he\r\n caught it from Antiochus who, in stealing the doctrines of Zeno, ever\r\n stoutly maintained that Zeno had stolen them before. Cicero, however,\r\n regarded chiefly the ethics of Zeno with this feeling, while Antiochus so\r\n \u003c!– Page xxiii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xxiii\"\u003e\u003c/a\u003e[xxiii]\u003c/span\u003e regarded chiefly the dialectic. It\r\n is just in this that the difference between Antiochus and Cicero lies. To\r\n the former Zeno\u0027s dialectic was true and Socratic, while the latter\r\n treated it as un-Socratic, looking upon Socrates as the apostle of\r\n doubt\u003ca name=\"NtA_106\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_106\"\u003e\u003csup\u003e[106]\u003c/sup\u003e\u003c/a\u003e. On the\r\n whole Cicero was more in accord with Stoic ethics than Antiochus. Not in\r\n all points, however: for while Antiochus accepted without reserve the\r\n Stoic paradoxes, Cicero hesitatingly followed them, although he conceded\r\n that they were Socratic\u003ca name=\"NtA_107\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_107\"\u003e\u003csup\u003e[107]\u003c/sup\u003e\u003c/a\u003e. Again, Antiochus subscribed to the\r\n Stoic theory that all emotion was sinful; Cicero, who was very human in\r\n his joys and sorrows, refused it with horror\u003ca name=\"NtA_108\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_108\"\u003e\u003csup\u003e[108]\u003c/sup\u003e\u003c/a\u003e. It must be admitted that on some\r\n points Cicero was inconsistent. In the \u003ci\u003eDe Finibus\u003c/i\u003e he argued that\r\n the difference between the Peripatetic and Stoic ethics was merely one of\r\n terms; in the \u003ci\u003eTusculan Disputations\u003c/i\u003e he held it to be real. The\r\n most Stoic in tone of all his works are the \u003ci\u003eTusculan Disputations\u003c/i\u003e\r\n and the \u003ci\u003eDe Officiis\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eWith regard to physics, I may remark at the outset that a\r\n comparatively small importance was in Cicero\u0027s time attached to this\r\n branch of philosophy. Its chief importance lay in the fact that ancient\r\n theology was, as all natural theology must be, an appendage of physical\r\n science. The religious element in Cicero\u0027s nature inclined him very\r\n strongly to sympathize with the Stoic views about the grand universal\r\n operation of divine power. Piety, sanctity, and moral good, were\r\n impossible in any form, he thought, if the divine \u003c!– Page xxiv –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xxiv\"\u003e\u003c/a\u003e[xxiv]\u003c/span\u003e government of the\r\n universe were denied\u003ca name=\"NtA_109\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_109\"\u003e\u003csup\u003e[109]\u003c/sup\u003e\u003c/a\u003e. It went to Cicero\u0027s heart that\r\n Carneades should have found it necessary to oppose the beautiful Stoic\r\n theology, and he defends the great sceptic by the plea that his one aim\r\n was to arouse men to the investigation of the truth\u003ca\r\n name=\"NtA_110\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_110\"\u003e\u003csup\u003e[110]\u003c/sup\u003e\u003c/a\u003e. At the same\r\n time, while really following the Stoics in physics, Cicero often believed\r\n himself to be following Aristotle. This partly arose from the actual\r\n adoption by the late Peripatetics of many Stoic doctrines, which they\r\n gave out as Aristotelian. The discrepancy between the spurious and the\r\n genuine Aristotelian views passed undetected, owing to the strange\r\n oblivion into which the most important works of Aristotle had fallen\u003ca\r\n name=\"NtA_111\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_111\"\u003e\u003csup\u003e[111]\u003c/sup\u003e\u003c/a\u003e. Still, Cicero\r\n contrives to correct many of the extravagances of the Stoic physics by a\r\n study of Aristotle and Plato. For a thorough understanding of his notions\r\n about physics, the \u003ci\u003eTimaeus\u003c/i\u003e of Plato, which he knew well and\r\n translated, is especially important. It must not be forgotten, also, that\r\n the Stoic physics were in the main Aristotelian, and that Cicero was well\r\n aware of the fact.\u003c/p\u003e\r\n\r\n \u003cp\u003eVery few words are necessary in order to characterize Cicero\u0027s\r\n estimate of the Peripatetic and Epicurean schools. The former was not\r\n very powerfully represented during his lifetime. The philosophical\r\n descendants of the author of the \u003ci\u003eOrganon\u003c/i\u003e were notorious for their\r\n ignorance of logic\u003ca name=\"NtA_112\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_112\"\u003e\u003csup\u003e[112]\u003c/sup\u003e\u003c/a\u003e, and in ethics had approximated\r\n considerably to the Stoic teaching. While not much influenced by the\r\n school, Cicero generally \u003c!– Page xxv –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xxv\"\u003e\u003c/a\u003e[xxv]\u003c/span\u003e treats it tenderly for the sake of its\r\n great past, deeming it a worthy branch of the true Socratic family. With\r\n the Epicureans the case was different. In physics they stood absolutely\r\n alone, their system was grossly unintellectual, and they discarded\r\n mathematics. Their ethical doctrines excited in Cicero nothing but\r\n loathing, dialectic they did not use, and they crowned all their errors\r\n by a sin which the orator could never pardon, for they were completely\r\n indifferent to every adornment and beauty of language.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eIII. \u003ci\u003eThe aim of Cicero in writing his philosophical works\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eIt is usual to charge Cicero with a want of originality as a\r\n philosopher, and on that score to depreciate his works. The charge is\r\n true, but still absurd, for it rests on a misconception, not merely of\r\n Cicero\u0027s purpose in writing, but of the whole spirit of the later Greek\r\n speculation. The conclusion drawn from the charge is also quite\r\n unwarranted. If the later philosophy of the Greeks is of any value,\r\n Cicero\u0027s works are of equal value, for it is only from them that we get\r\n any full or clear view of it. Any one who attempts to reconcile the\r\n contradictions of Stobaeus, Diogenes Laertius, Sextus Empiricus, Plutarch\r\n and other authorities, will perhaps feel little inclination to cry out\r\n against the confusion of Ciceros ideas. Such outcry, now so common, is\r\n due largely to the want, which I have already noticed, of any clear\r\n exposition of the \u003c!– Page xxvi –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xxvi\"\u003e\u003c/a\u003e[xxvi]\u003c/span\u003e variations in doctrine which the late\r\n Greek schools exhibited during the last two centuries before the\r\n Christian era. But to return to the charge of want of originality. This\r\n is a virtue which Cicero never claims. There is scarcely one of his works\r\n (if we except the third book of the \u003ci\u003eDe Officiis\u003c/i\u003e), which he does\r\n not freely confess to be taken wholly from Greek sources. Indeed at the\r\n time when he wrote, originality would have been looked upon as a fault\r\n rather than an excellence. For two centuries, if we omit Carneades, no\r\n one had propounded anything substantially novel in philosophy: there had\r\n been simply one eclectic combination after another of pre-existing\r\n tenets. It would be hasty to conclude that the writers of these two\r\n centuries are therefore undeserving of our study, for the spirit, if not\r\n the substance of the doctrines had undergone a momentous change, which\r\n ultimately exercised no unimportant influence on society and on the\r\n Christian religion itself.\u003c/p\u003e\r\n\r\n \u003cp\u003eWhen Cicero began to write, the Latin language may be said to have\r\n been destitute of a philosophical literature. Philosophy was a sealed\r\n study to those who did not know Greek. It was his aim, by putting the\r\n best Greek speculation into the most elegant Latin form, to extend the\r\n education of his countrymen, and to enrich their literature. He wished at\r\n the same time to strike a blow at the ascendency of Epicureanism\r\n throughout Italy. The doctrines of Epicurus had alone appeared in Latin\r\n in a shape suited to catch the popular taste. There seems to have been a\r\n very large Epicurean literature in Latin, of which all but a few scanty\r\n traces is now lost. C. Amafinius, mentioned in \u003c!– Page xxvii –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xxvii\"\u003e\u003c/a\u003e[xxvii]\u003c/span\u003e the\r\n \u003ci\u003eAcademica\u003c/i\u003e\u003ca name=\"NtA_113\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_113\"\u003e\u003csup\u003e[113]\u003c/sup\u003e\u003c/a\u003e, was the first to write, and his\r\n books seem to have had an enormous circulation\u003ca name=\"NtA_114\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_114\"\u003e\u003csup\u003e[114]\u003c/sup\u003e\u003c/a\u003e. He had a large number of imitators,\r\n who obtained such a favourable reception, that, in Cicero\u0027s strong\r\n language, they took possession of the whole of Italy\u003ca\r\n name=\"NtA_115\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_115\"\u003e\u003csup\u003e[115]\u003c/sup\u003e\u003c/a\u003e. Rabirius and\r\n Catius the Insubrian, possibly the epicure and friend of Horace, were two\r\n of the most noted of these writers. Cicero assigns various reasons for\r\n their extreme popularity: the easy nature of the Epicurean physics, the\r\n fact that there was no other philosophy for Latin readers, and the\r\n voluptuous blandishments of pleasure. This last cause, as indeed he in\r\n one passage seems to allow, must have been of little real importance. It\r\n is exceedingly remarkable that the whole of the Roman Epicurean\r\n literature dealt in an overwhelmingly greater degree with the physics\r\n than with the ethics of Epicurus. The explanation is to be found in the\r\n fact that the Italian races had as yet a strong practical basis for\r\n morality in the legal and social constitution of the family, and did not\r\n much feel the need of any speculative system; while the general decay\r\n among the educated classes of a belief in the supernatural, accompanied\r\n as it was by an increase of superstition among the masses, prepared the\r\n way for the acceptance of a purely mechanical explanation of the\r\n universe. But of this subject, interesting and important as it is in\r\n itself, and neglected though it has been, I can treat no farther.\u003c/p\u003e\r\n\r\n \u003cp\u003eThese Roman Epicureans are continually reproached \u003c!– Page xxviii\r\n –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_xxviii\"\u003e\u003c/a\u003e[xxviii]\u003c/span\u003e by\r\n Cicero for their uncouth style of writing\u003ca name=\"NtA_116\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_116\"\u003e\u003csup\u003e[116]\u003c/sup\u003e\u003c/a\u003e. He indeed confesses that he had not\r\n read them, but his estimate of them was probably correct. A curious\r\n question arises, which I cannot here discuss, as to the reasons Cicero\r\n had for omitting all mention of Lucretius when speaking of these Roman\r\n Epicureans. The most probable elucidation is, that he found it impossible\r\n to include the great poet in his sweeping condemnation, and being\r\n unwilling to allow that anything good could come from the school of\r\n Epicurus, preferred to keep silence, which nothing compelled him to\r\n break, since Lucretius was an obscure man and only slowly won his way to\r\n favour with the public.\u003c/p\u003e\r\n\r\n \u003cp\u003eIn addition to his desire to undermine Epicureanism in Italy, Cicero\r\n had a patriotic wish to remove from the literature of his country the\r\n reproach that it was completely destitute where Greek was richest. He\r\n often tries by the most far-fetched arguments to show that philosophy had\r\n left its mark on the early Italian peoples\u003ca name=\"NtA_117\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_117\"\u003e\u003csup\u003e[117]\u003c/sup\u003e\u003c/a\u003e. To those who objected that\r\n philosophy was best left to the Greek language, he replies with\r\n indignation, accusing them of being untrue to their country\u003ca\r\n name=\"NtA_118\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_118\"\u003e\u003csup\u003e[118]\u003c/sup\u003e\u003c/a\u003e. It would be a\r\n glorious thing, he thinks, if Romans were no longer absolutely compelled\r\n to resort to Greeks\u003ca name=\"NtA_119\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_119\"\u003e\u003csup\u003e[119]\u003c/sup\u003e\u003c/a\u003e. He will not even concede that the\r\n Greek is a richer tongue than the Latin\u003ca name=\"NtA_120\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_120\"\u003e\u003csup\u003e[120]\u003c/sup\u003e\u003c/a\u003e. As for the alleged incapacity of the\r\n Roman intellect to deal with philosophical \u003c!– Page xxix –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xxix\"\u003e\u003c/a\u003e[xxix]\u003c/span\u003e enquiries, he will\r\n not hear of it. It is only, he says, because the energy of the nation has\r\n been diverted into other channels that so little progress has been made.\r\n The history of Roman oratory is referred to in support of this opinion\u003ca\r\n name=\"NtA_121\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_121\"\u003e\u003csup\u003e[121]\u003c/sup\u003e\u003c/a\u003e. If only an\r\n impulse were given at Rome to the pursuit of philosophy, already on the\r\n wane in Greece, Cicero thought it would flourish and take the place of\r\n oratory, which he believed to be expiring amid the din of civil war\u003ca\r\n name=\"NtA_122\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_122\"\u003e\u003csup\u003e[122]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eThere can be no doubt that Cicero was penetrated by the belief that he\r\n could thus do his country a real service. In his enforced political\r\n inaction, and amid the disorganisation of the law-courts, it was the one\r\n service he could render\u003ca name=\"NtA_123\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_123\"\u003e\u003csup\u003e[123]\u003c/sup\u003e\u003c/a\u003e. He is within his right when he\r\n claims praise for not abandoning himself to idleness or worse, as did so\r\n many of the most prominent men of the time\u003ca name=\"NtA_124\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_124\"\u003e\u003csup\u003e[124]\u003c/sup\u003e\u003c/a\u003e. For Cicero idleness was misery, and\r\n in those evil times he was spurred on to exertion by the deepest sorrow\u003ca\r\n name=\"NtA_125\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_125\"\u003e\u003csup\u003e[125]\u003c/sup\u003e\u003c/a\u003e. Philosophy\r\n took the place of forensic oratory, public harangues, and politics\u003ca\r\n name=\"NtA_126\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_126\"\u003e\u003csup\u003e[126]\u003c/sup\u003e\u003c/a\u003e. It is strange\r\n to find Cicero making such elaborate apologies as he does for devoting\r\n himself to philosophy, and a careless reader might set them down to\r\n egotism. But it must never be forgotten that at Rome such studies were\r\n merely the amusement of the wealthy; the total devotion of a life to them\r\n seemed well enough for Greeks, \u003c!– Page xxx –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xxx\"\u003e\u003c/a\u003e[xxx]\u003c/span\u003e but for Romans unmanly, unpractical and\r\n unstatesmanlike\u003ca name=\"NtA_127\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_127\"\u003e\u003csup\u003e[127]\u003c/sup\u003e\u003c/a\u003e. There were plenty of Romans who were\r\n ready to condemn such pursuits altogether, and to regard any fresh\r\n importation from Greece much in the spirit with which things French were\r\n received by English patriots immediately after the great war. Others,\r\n like the Neoptolemus of Ennius, thought a little learning in philosophy\r\n was good, but a great deal was a dangerous thing\u003ca name=\"NtA_128\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_128\"\u003e\u003csup\u003e[128]\u003c/sup\u003e\u003c/a\u003e. Some few preferred that Cicero\r\n should write on other subjects\u003ca name=\"NtA_129\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_129\"\u003e\u003csup\u003e[129]\u003c/sup\u003e\u003c/a\u003e. To these he replies by urging the\r\n pressing necessity there was for works on philosophy in Latin.\u003c/p\u003e\r\n\r\n \u003cp\u003eStill, amid much depreciation, sufficient interest and sympathy were\r\n roused by his first philosophical works to encourage Cicero to proceed.\r\n The elder generation, for whose approbation he most cared, praised the\r\n books, and many were incited both to read and to write philosophy\u003ca\r\n name=\"NtA_130\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_130\"\u003e\u003csup\u003e[130]\u003c/sup\u003e\u003c/a\u003e. Cicero now\r\n extended his design, which seems to have been at first indefinite, so as\r\n to bring within its scope every topic which Greek philosophers were\r\n accustomed to treat\u003ca name=\"NtA_131\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_131\"\u003e\u003csup\u003e[131]\u003c/sup\u003e\u003c/a\u003e. Individual questions in philosophy\r\n could not be thoroughly understood till the whole subject had been\r\n mastered\u003ca name=\"NtA_132\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_132\"\u003e\u003csup\u003e[132]\u003c/sup\u003e\u003c/a\u003e.\r\n This design then, which is not explicitly stated in the two earliest\r\n works which we possess, the \u003ci\u003eAcademica\u003c/i\u003e and the \u003ci\u003eDe Finibus\u003c/i\u003e,\r\n required the composition of a sort of philosophical encyclopaedia. Cicero\r\n never claimed to be more than an interpreter of Greek philosophy \u003c!–\r\n Page xxxi –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_xxxi\"\u003e\u003c/a\u003e[xxxi]\u003c/span\u003e\r\n to the Romans. He never pretended to present new views of philosophy, or\r\n even original criticisms on its history. The only thing he proclaims to\r\n be his own is his style. Looked at in this, the true light, his work\r\n cannot be judged a failure. Those who contrive to pronounce this judgment\r\n must either insist upon trying the work by a standard to which it does\r\n not appeal, or fail to understand the Greek philosophy it copies, or\r\n perhaps make Cicero suffer for the supposed worthlessness of the\r\n philosophy of his age.\u003c/p\u003e\r\n\r\n \u003cp\u003eIn accordance with Greek precedent, Cicero claims to have his\r\n oratorical and political writings, all or nearly all published before the\r\n \u003ci\u003eHortensius\u003c/i\u003e, included in his philosophical encyclopaedia\u003ca\r\n name=\"NtA_133\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_133\"\u003e\u003csup\u003e[133]\u003c/sup\u003e\u003c/a\u003e. The only two\r\n works strictly philosophical, even in the ancient view, which preceded\r\n the \u003ci\u003eAcademica\u003c/i\u003e, were the \u003ci\u003eDe Consolatione\u003c/i\u003e, founded on\r\n Crantor\u0027s book, \u003cspan lang=\"el\" title=\"peri penthous\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3BD;\u0026#x3B8;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\u003c/span\u003e, and the\r\n \u003ci\u003eHortensius\u003c/i\u003e, which was introductory to philosophy, or, as it was\r\n then called, protreptic.\u003c/p\u003e\r\n\r\n \u003cp\u003eFor a list of the philosophical works of Cicero, and the dates of\r\n their composition, the student must be referred to the \u003ci\u003eDict. of\r\n Biography\u003c/i\u003e, Art. Cicero.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eIV. \u003ci\u003eHistory of the Academica\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eOn the death of Tullia, which happened at Tusculum in February, 45\r\n B.C., Cicero took refuge in the solitude of his villa at Astura, which\r\n was pleasantly situated on the Latin coast between Antium and \u003c!– Page\r\n xxxii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_xxxii\"\u003e\u003c/a\u003e[xxxii]\u003c/span\u003e\r\n Circeii\u003ca name=\"NtA_134\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_134\"\u003e\u003csup\u003e[134]\u003c/sup\u003e\u003c/a\u003e. Here\r\n he sought to soften his deep grief by incessant toil. First the book\r\n \u003ci\u003eDe Consolatione\u003c/i\u003e was written. He found the mechanic exercise of\r\n composition the best solace for his pain, and wrote for whole days\r\n together\u003ca name=\"NtA_135\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_135\"\u003e\u003csup\u003e[135]\u003c/sup\u003e\u003c/a\u003e. At\r\n other times he would plunge at early morning into the dense woods near\r\n his villa, and remain there absorbed in study till nightfall\u003ca\r\n name=\"NtA_136\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_136\"\u003e\u003csup\u003e[136]\u003c/sup\u003e\u003c/a\u003e. Often exertion\r\n failed to bring relief; yet he repelled the entreaties of Atticus that he\r\n would return to the forum and the senate. A grief, which books and\r\n solitude could scarcely enable him to endure, would crush him, he felt,\r\n in the busy city\u003ca name=\"NtA_137\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_137\"\u003e\u003csup\u003e[137]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eIt was amid such surroundings that the \u003ci\u003eAcademica\u003c/i\u003e was written.\r\n The first trace of an intention to write the treatise is found in a\r\n letter of Cicero to Atticus, which seems to belong to the first few weeks\r\n of his bereavement\u003ca name=\"NtA_138\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_138\"\u003e\u003csup\u003e[138]\u003c/sup\u003e\u003c/a\u003e. It was his wont to depend on Atticus\r\n very much for historical and biographical details, and in the letter in\r\n question he asks for just the kind of information which would be needed\r\n in writing the \u003ci\u003eAcademica\u003c/i\u003e. The words with which he introduces his\r\n request imply that he had determined on some new work to which our\r\n \u003ci\u003eAcademica\u003c/i\u003e would correspond\u003ca name=\"NtA_139\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_139\"\u003e\u003csup\u003e[139]\u003c/sup\u003e\u003c/a\u003e. He asks what reason brought to Rome\r\n the embassy which Carneades accompanied; who was at that time the leader\r\n of the Epicurean school; who were then the most noted \u003cspan lang=\"el\"\r\n title=\"politikoi\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3B9;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e\r\n at Athens. The meaning of the last question is made clear by a passage in\r\n the \u003ci\u003eDe Oratore\u003c/i\u003e\u003ca name=\"NtA_140\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_140\"\u003e\u003csup\u003e[140]\u003c/sup\u003e\u003c/a\u003e, \u003c!– Page xxxiii –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xxxiii\"\u003e\u003c/a\u003e[xxxiii]\u003c/span\u003e where Cicero\r\n speaks of the combined Academic and Peripatetic schools under that name.\r\n It may be with reference to the progress of the \u003ci\u003eAcademica\u003c/i\u003e that in\r\n a later letter he expresses himself satisfied with the advance he has\r\n made in his literary undertakings\u003ca name=\"NtA_141\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_141\"\u003e\u003csup\u003e[141]\u003c/sup\u003e\u003c/a\u003e. During the whole of the remainder of\r\n his sojourn at Astura he continued to be actively employed; but although\r\n he speaks of various other literary projects, we find no express mention\r\n in his letters to Atticus of the \u003ci\u003eAcademica\u003c/i\u003e\u003ca name=\"NtA_142\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_142\"\u003e\u003csup\u003e[142]\u003c/sup\u003e\u003c/a\u003e. He declares that however much his\r\n detractors at Rome may reproach him with inaction, they could not read\r\n the numerous difficult works on which he has been engaged within the same\r\n space of time that he has taken to write them\u003ca name=\"NtA_143\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_143\"\u003e\u003csup\u003e[143]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eIn the beginning of June Cicero spent a few days at his villa near\r\n Antium\u003ca name=\"NtA_144\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_144\"\u003e\u003csup\u003e[144]\u003c/sup\u003e\u003c/a\u003e, where\r\n he wrote a treatise addressed to Caesar, which he afterwards suppressed\u003ca\r\n name=\"NtA_145\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_145\"\u003e\u003csup\u003e[145]\u003c/sup\u003e\u003c/a\u003e. From the same\r\n place he wrote to Atticus of his intention to proceed to Tusculum or Rome\r\n by way of Lanuvium about the middle of June\u003ca name=\"NtA_146\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_146\"\u003e\u003csup\u003e[146]\u003c/sup\u003e\u003c/a\u003e. He had in the time immediately\r\n following Tullia\u0027s death entertained an aversion for Tusculum, where she\r\n died. This he felt now compelled to conquer, otherwise he must either\r\n abandon Tusculum altogether, or, if he returned at all, a delay of even\r\n ten years would make the effort no less painful\u003ca name=\"NtA_147\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_147\"\u003e\u003csup\u003e[147]\u003c/sup\u003e\u003c/a\u003e. Before setting out for Antium Cicero\r\n \u003c!– Page xxxiv –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xxxiv\"\u003e\u003c/a\u003e[xxxiv]\u003c/span\u003e wrote to Atticus that he had\r\n finished while at Astura \u003ci\u003eduo magna\u003c/i\u003e \u003cspan lang=\"el\"\r\n title=\"syntagmata\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e,\r\n words which have given rise to much controversy\u003ca name=\"NtA_148\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_148\"\u003e\u003csup\u003e[148]\u003c/sup\u003e\u003c/a\u003e. Many scholars, including Madvig,\r\n have understood that the first edition of the \u003ci\u003eAcademica\u003c/i\u003e, along\r\n with the \u003ci\u003eDe Finibus\u003c/i\u003e, is intended. Against this view the reasons\r\n adduced by Krische are convincing\u003ca name=\"NtA_149\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_149\"\u003e\u003csup\u003e[149]\u003c/sup\u003e\u003c/a\u003e. It is clear from the letters to\r\n Atticus that the \u003ci\u003eDe Finibus\u003c/i\u003e was being worked out book by book long\r\n after the first edition of the \u003ci\u003eAcademica\u003c/i\u003e had been placed in the\r\n hands of Atticus. The \u003ci\u003eDe Finibus\u003c/i\u003e was indeed begun at Astura\u003ca\r\n name=\"NtA_150\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_150\"\u003e\u003csup\u003e[150]\u003c/sup\u003e\u003c/a\u003e, but it was\r\n still in an unfinished state when Cicero began to revise the\r\n \u003ci\u003eAcademica\u003c/i\u003e\u003ca name=\"NtA_151\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_151\"\u003e\u003csup\u003e[151]\u003c/sup\u003e\u003c/a\u003e. The final arrangement of the\r\n characters in the \u003ci\u003eDe Finibus\u003c/i\u003e is announced later still\u003ca\r\n name=\"NtA_152\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_152\"\u003e\u003csup\u003e[152]\u003c/sup\u003e\u003c/a\u003e; and even at a\r\n later date Cicero complains that Balbus had managed to obtain\r\n surreptitiously a copy of the fifth book before it was properly\r\n corrected, the irrepressible Caerellia having copied the whole five books\r\n while in that state\u003ca name=\"NtA_153\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_153\"\u003e\u003csup\u003e[153]\u003c/sup\u003e\u003c/a\u003e. A passage in the \u003ci\u003eDe\r\n Divinatione\u003c/i\u003e\u003ca name=\"NtA_154\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_154\"\u003e\u003csup\u003e[154]\u003c/sup\u003e\u003c/a\u003e affords almost direct evidence that\r\n the \u003ci\u003eAcademica\u003c/i\u003e was published before the \u003ci\u003eDe Finibus\u003c/i\u003e. On all\r\n these grounds I hold that these two works cannot be those which Cicero\r\n describes as having been finished simultaneously at Astura.\u003c/p\u003e\r\n\r\n \u003cp\u003eAnother view of the \u003cspan lang=\"el\" title=\"syntagmata\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e\r\n in question is that they are simply the two books, entitled\r\n \u003ci\u003eCatulus\u003c/i\u003e and \u003ci\u003eLucullus\u003c/i\u003e, of the \u003ci\u003ePriora Academica\u003c/i\u003e. In my\r\n opinion \u003c!– Page xxxv –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xxxv\"\u003e\u003c/a\u003e[xxxv]\u003c/span\u003e the word \u003cspan lang=\"el\"\r\n title=\"syntagma\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e, the use\r\n of which to denote a portion of a work Madvig suspects\u003ca\r\n name=\"NtA_155\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_155\"\u003e\u003csup\u003e[155]\u003c/sup\u003e\u003c/a\u003e, thus obtains\r\n its natural meaning. Cicero uses the word \u003cspan lang=\"el\"\r\n title=\"syntaxis\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e of the\r\n whole work\u003ca name=\"NtA_156\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_156\"\u003e\u003csup\u003e[156]\u003c/sup\u003e\u003c/a\u003e,\r\n while \u003cspan lang=\"el\" title=\"syntagma\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e\u003ca\r\n name=\"NtA_157\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_157\"\u003e\u003csup\u003e[157]\u003c/sup\u003e\u003c/a\u003e, and \u003cspan\r\n lang=\"el\" title=\"syngramma\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3B3;\u0026#x3C1;\u0026#x3B1;\u0026#x3BC;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e\u003ca\r\n name=\"NtA_158\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_158\"\u003e\u003csup\u003e[158]\u003c/sup\u003e\u003c/a\u003e, designate\r\n definite portions or divisions of a work. I should be quite content,\r\n then, to refer the words of Cicero to the \u003ci\u003eCatulus\u003c/i\u003e and\r\n \u003ci\u003eLucullus\u003c/i\u003e. Krische, however, without giving reasons, decides that\r\n this view is unsatisfactory, and prefers to hold that the\r\n \u003ci\u003eHortensius\u003c/i\u003e (or \u003ci\u003ede Philosophia\u003c/i\u003e) and the \u003ci\u003ePriora\r\n Academica\u003c/i\u003e are the compositions in question. If this conjecture is\r\n correct, we have in the disputed passage the only reference to the\r\n \u003ci\u003eHortensius\u003c/i\u003e which is to be found in the letters of Cicero. We are\r\n quite certain that the book was written at Astura, and published before\r\n the \u003ci\u003eAcademica\u003c/i\u003e. This would be clear from the mention in the\r\n \u003ci\u003eAcademica Posteriora\u003c/i\u003e alone\u003ca name=\"NtA_159\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_159\"\u003e\u003csup\u003e[159]\u003c/sup\u003e\u003c/a\u003e, but the words of Cicero in the \u003ci\u003eDe\r\n Finibus\u003c/i\u003e\u003ca name=\"NtA_160\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_160\"\u003e\u003csup\u003e[160]\u003c/sup\u003e\u003c/a\u003e\r\n place it beyond all doubt, showing as they do that the \u003ci\u003eHortensius\u003c/i\u003e\r\n had been published a sufficiently long time before the \u003ci\u003eDe Finibus\u003c/i\u003e,\r\n to have become known to a tolerably large circle of readers. Further, in\r\n the \u003ci\u003eTusculan Disputations\u003c/i\u003e and the \u003ci\u003eDe Divinatione\u003c/i\u003e\u003ca\r\n name=\"NtA_161\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_161\"\u003e\u003csup\u003e[161]\u003c/sup\u003e\u003c/a\u003e the\r\n \u003ci\u003eHortensius\u003c/i\u003e and the \u003ci\u003eAcademica\u003c/i\u003e are mentioned together in such\r\n a way as to show that the former was finished and given to the world\r\n before the latter. Nothing therefore stands in the way of Krische\u0027s\r\n conjecture, except the doubt I have expressed as to the use of the word\r\n \u003cspan lang=\"el\" title=\"syntagma\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e, which\r\n equally affects the old view maintained by Madvig.\u003c/p\u003e\r\n\r\n\u003c!– Page xxxvi –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_xxxvi\"\u003e\u003c/a\u003e[xxxvi]\u003c/span\u003e\r\n\r\n \u003cp\u003eWhatever be the truth on this point, it cannot be disputed that the\r\n \u003ci\u003eHortensius\u003c/i\u003e and the \u003ci\u003eAcademica\u003c/i\u003e must have been more closely\r\n connected, in style and tone, than any two works of Cicero, excepting\r\n perhaps the \u003ci\u003eAcademica\u003c/i\u003e and the \u003ci\u003eDe Finibus\u003c/i\u003e. The interlocutors\r\n in the \u003ci\u003eHortensius\u003c/i\u003e were exactly the same as in the \u003ci\u003eAcademica\r\n Priora\u003c/i\u003e, for the introduction of Balbus into some editions of the\r\n fragments of the \u003ci\u003eHortensius\u003c/i\u003e is an error\u003ca name=\"NtA_162\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_162\"\u003e\u003csup\u003e[162]\u003c/sup\u003e\u003c/a\u003e. The discussion in the \u003ci\u003eAcademica\r\n Priora\u003c/i\u003e is carried on at Hortensius\u0027 villa near Bauli; in the\r\n \u003ci\u003eHortensius\u003c/i\u003e at the villa of Lucullus near Cumae. It is rather\r\n surprising that under these circumstances there should be but one direct\r\n reference to the \u003ci\u003eHortensius\u003c/i\u003e in the \u003ci\u003eLucullus\u003c/i\u003e\u003ca\r\n name=\"NtA_163\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_163\"\u003e\u003csup\u003e[163]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eWhile at his Tusculan villa, soon after the middle of June, B.C. 45,\r\n Cicero sent Atticus the \u003ci\u003eTorquatus\u003c/i\u003e, as he calls the first book of\r\n the \u003ci\u003eDe Finibus\u003c/i\u003e\u003ca name=\"NtA_164\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_164\"\u003e\u003csup\u003e[164]\u003c/sup\u003e\u003c/a\u003e. He had already sent the first\r\n edition of the \u003ci\u003eAcademica\u003c/i\u003e to Rome\u003ca name=\"NtA_165\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_165\"\u003e\u003csup\u003e[165]\u003c/sup\u003e\u003c/a\u003e. We have a mention that new prooemia\r\n had been added to the \u003ci\u003eCatulus\u003c/i\u003e and \u003ci\u003eLucullus\u003c/i\u003e, in which the\r\n public characters from whom the books took their names were extolled. In\r\n all probability the extant prooemium of the \u003ci\u003eLucullus\u003c/i\u003e is the one\r\n which was then affixed. Atticus, who visited Cicero at Tusculum, had\r\n doubtless pointed out the incongruity between the known attainments of\r\n Catulus and Lucullus, and the parts they were made to take in difficult\r\n philosophical discussions. It is not uncharacteristic of Cicero that his\r\n first plan for healing the incongruity should be a \u003c!– Page xxxvii\r\n –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_xxxvii\"\u003e\u003c/a\u003e[xxxvii]\u003c/span\u003e\r\n deliberate attempt to impose upon his readers a set of statements\r\n concerning the ability and culture of these two noble Romans which he\r\n knew, and in his own letters to Atticus admitted, to be false. I may\r\n note, as of some interest in connection with the \u003ci\u003eAcademica\u003c/i\u003e, the\r\n fact that among the unpleasant visits received by Cicero at Tusculum was\r\n one from Varro\u003ca name=\"NtA_166\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_166\"\u003e\u003csup\u003e[166]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eOn the 23rd July, Cicero left Home for Arpinum, in order, as he says,\r\n to arrange some business matters, and to avoid the embarrassing\r\n attentions of Brutus\u003ca name=\"NtA_167\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_167\"\u003e\u003csup\u003e[167]\u003c/sup\u003e\u003c/a\u003e. Before leaving Astura, however, it\r\n had been his intention to go on to Arpinum\u003ca name=\"NtA_168\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_168\"\u003e\u003csup\u003e[168]\u003c/sup\u003e\u003c/a\u003e. He seems to have been still\r\n unsatisfied with his choice of interlocutors for the \u003ci\u003eAcademica\u003c/i\u003e,\r\n for the first thing he did on his arrival was to transfer the parts of\r\n Catulus and Lucullus to Cato and Brutus\u003ca name=\"NtA_169\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_169\"\u003e\u003csup\u003e[169]\u003c/sup\u003e\u003c/a\u003e. This plan was speedily cast aside on\r\n the receipt of a letter from Atticus, strongly urging that the whole work\r\n should be dedicated to Varro, or if not the \u003ci\u003eAcademica\u003c/i\u003e, the \u003ci\u003eDe\r\n Finibus\u003c/i\u003e\u003ca name=\"NtA_170\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_170\"\u003e\u003csup\u003e[170]\u003c/sup\u003e\u003c/a\u003e.\r\n Cicero had never been very intimate with Varro: their acquaintance seems\r\n to have been chiefly maintained through Atticus, who was at all times\r\n anxious to draw them more closely together. Nine years before he had\r\n pressed Cicero to find room in his works for some mention of Varro\u003ca\r\n name=\"NtA_171\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_171\"\u003e\u003csup\u003e[171]\u003c/sup\u003e\u003c/a\u003e. The nature of\r\n the works on which our author was then engaged had made it difficult to\r\n comply with the request\u003ca name=\"NtA_172\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_172\"\u003e\u003csup\u003e[172]\u003c/sup\u003e\u003c/a\u003e. Varro had promised on his side, full\r\n two years before the \u003ci\u003eAcademica\u003c/i\u003e was \u003c!– Page xxxviii –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xxxviii\"\u003e\u003c/a\u003e[xxxviii]\u003c/span\u003e written, to\r\n dedicate to Cicero his great work \u003ci\u003eDe Lingua Latino\u003c/i\u003e. In answer to\r\n the later entreaty of Atticus, Cicero declared himself very much\r\n dissatisfied with Varro\u0027s failure to fulfil his promise. From this it is\r\n evident that Cicero knew nothing of the scope or magnitude of that work.\r\n His complaint that Varro had been writing for two years without making\r\n any progress\u003ca name=\"NtA_173\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_173\"\u003e\u003csup\u003e[173]\u003c/sup\u003e\u003c/a\u003e,\r\n shows that there could have been little of anything like friendship\r\n between the two. Apart from these causes for grumbling, Cicero thought\r\n the suggestion of Atticus a \"godsend\u003ca name=\"NtA_174\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_174\"\u003e\u003csup\u003e[174]\u003c/sup\u003e\u003c/a\u003e.\" Since the \u003ci\u003eDe Finibus\u003c/i\u003e was\r\n already \"betrothed\" to Brutus, he promised to transfer to Varro the\r\n \u003ci\u003eAcademica\u003c/i\u003e, allowing that Catulus and Lucullus, though of noble\r\n birth, had no claim to learning\u003ca name=\"NtA_175\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_175\"\u003e\u003csup\u003e[175]\u003c/sup\u003e\u003c/a\u003e. So little of it did they possess\r\n that they could never even have dreamed of the doctrines they had been\r\n made in the first edition of the \u003ci\u003eAcademica\u003c/i\u003e to maintain\u003ca\r\n name=\"NtA_176\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_176\"\u003e\u003csup\u003e[176]\u003c/sup\u003e\u003c/a\u003e. For them\r\n another place was to be found, and the remark was made that the\r\n \u003ci\u003eAcademica\u003c/i\u003e would just suit Varro, who was a follower of Antiochus,\r\n and the fittest person to expound the opinions of that philosopher\u003ca\r\n name=\"NtA_177\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_177\"\u003e\u003csup\u003e[177]\u003c/sup\u003e\u003c/a\u003e. It happened\r\n that continual rain fell during the first few days of Cicero\u0027s stay at\r\n Arpinum, so he employed his whole time in editing once more his\r\n \u003ci\u003eAcademica\u003c/i\u003e, which he now divided into four books instead of two,\r\n making the interlocutors himself, Varro and Atticus\u003ca\r\n name=\"NtA_178\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_178\"\u003e\u003csup\u003e[178]\u003c/sup\u003e\u003c/a\u003e. The position\r\n occupied by Atticus in the dialogue was quite an \u003c!– Page xxxix –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xxxix\"\u003e\u003c/a\u003e[xxxix]\u003c/span\u003e inferior one, but\r\n he was so pleased with it that Cicero determined to confer upon him often\r\n in the future such minor parts\u003ca name=\"NtA_179\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_179\"\u003e\u003csup\u003e[179]\u003c/sup\u003e\u003c/a\u003e. A suggestion of Atticus that Cotta\r\n should also be introduced was found impracticable\u003ca name=\"NtA_180\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_180\"\u003e\u003csup\u003e[180]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eAlthough the work of re-editing was vigorously pushed on, Cicero had\r\n constant doubts about the expediency of dedicating the work to Varro. He\r\n frequently throws the whole responsibility for the decision upon Atticus,\r\n but for whose importunities he would probably again have changed his\r\n plans. Nearly every letter written to Atticus during the progress of the\r\n work contains entreaties that he would consider the matter over and over\r\n again before he finally decided\u003ca name=\"NtA_181\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_181\"\u003e\u003csup\u003e[181]\u003c/sup\u003e\u003c/a\u003e. As no reasons had been given for\r\n these solicitations, Atticus naturally grew impatient, and Cicero was\r\n obliged to assure him that there were reasons, which he could not\r\n disclose in a letter\u003ca name=\"NtA_182\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_182\"\u003e\u003csup\u003e[182]\u003c/sup\u003e\u003c/a\u003e. The true reasons, however, did\r\n appear in some later letters. In one Cicero said: \"I am in favour of\r\n Varro, and the more so because he wishes it, but you know he is\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u003cspan lang=\"el\" title=\"deinos anêr, tacha ken kai anaition aitioôito.\" \u003e\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2; \u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u0026#x3C1;, \u0026#x3C4;\u0026#x3B1;\u0026#x3C7;\u0026#x3B1; \u0026#x3BA;\u0026#x3B5;\u0026#x3BD; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD; \u0026#x3B1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B9;\u0026#x3BF;\u0026#x3C9;\u0026#x3B9;\u0026#x3C4;\u0026#x3BF;.\u003c/span\u003e\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003eSo there often flits before me a vision of his face, as he grumbles,\r\n it may be, that my part in the treatise is more liberally sustained than\r\n his; a charge which you will perceive to be untrue\u003ca\r\n name=\"NtA_183\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_183\"\u003e\u003csup\u003e[183]\u003c/sup\u003e\u003c/a\u003e.\" Cicero, then,\r\n feared Varro\u0027s temper, and perhaps his knowledge and real critical\r\n fastidiousness. Before these explanations Atticus \u003c!– Page xl –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xl\"\u003e\u003c/a\u003e[xl]\u003c/span\u003e had concluded that\r\n Cicero was afraid of the effect the work might produce on the public.\r\n This notion Cicero assured him to be wrong; the only cause for his\r\n vacillation was his doubt as to how Varro would receive the dedication\u003ca\r\n name=\"NtA_184\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_184\"\u003e\u003csup\u003e[184]\u003c/sup\u003e\u003c/a\u003e. Atticus would\r\n seem to have repeatedly communicated with Varro, and to have assured\r\n Cicero that there was no cause for fear; but the latter refused to take a\r\n general assurance, and anxiously asked for a detailed account of the\r\n reasons from which it proceeded\u003ca name=\"NtA_185\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_185\"\u003e\u003csup\u003e[185]\u003c/sup\u003e\u003c/a\u003e. In order to stimulate his friend,\r\n Atticus affirmed that Varro was jealous of some to whom Cicero had shown\r\n more favour\u003ca name=\"NtA_186\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_186\"\u003e\u003csup\u003e[186]\u003c/sup\u003e\u003c/a\u003e.\r\n We find Cicero eagerly asking for more information, on this point: was it\r\n Brutus of whom Varro was jealous? It seems strange that Cicero should not\r\n have entered into correspondence with Varro himself. Etiquette seems to\r\n have required that the recipient of a dedication should be assumed\r\n ignorant of the intentions of the donor till they were on the point of\r\n being actually carried out. Thus although Cicero saw Brutus frequently\r\n while at Tusculum, he apparently did not speak to him about the \u003ci\u003eDe\r\n Finibus\u003c/i\u003e, but employed Atticus to ascertain his feeling about the\r\n dedication\u003ca name=\"NtA_187\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_187\"\u003e\u003csup\u003e[187]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eCicero\u0027s own judgment about the completed second edition of the\r\n \u003ci\u003eAcademica\u003c/i\u003e is often given in the letters. He tells us that it\r\n extended, on the whole, to greater length than the first, though much had\r\n been omitted; \u003c!– Page xli –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xli\"\u003e\u003c/a\u003e[xli]\u003c/span\u003e he adds, \"Unless human self love\r\n deceives me, the books have been so finished that the Greeks themselves\r\n have nothing in the same department of literature to approach them….\r\n This edition will be more brilliant, more terse, and altogether better\r\n than the last\u003ca name=\"NtA_188\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_188\"\u003e\u003csup\u003e[188]\u003c/sup\u003e\u003c/a\u003e.\" Again: \"The Antiochean portion has\r\n all the point of Antiochus combined with any polish my style may\r\n possess\u003ca name=\"NtA_189\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_189\"\u003e\u003csup\u003e[189]\u003c/sup\u003e\u003c/a\u003e.\"\r\n Also: \"I have finished the book with I know not what success, but with a\r\n care which nothing could surpass\u003ca name=\"NtA_190\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_190\"\u003e\u003csup\u003e[190]\u003c/sup\u003e\u003c/a\u003e.\" The binding and adornment of the\r\n presentation copy for Varro received great attention, and the letter\r\n accompanying it was carefully elaborated\u003ca name=\"NtA_191\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_191\"\u003e\u003csup\u003e[191]\u003c/sup\u003e\u003c/a\u003e. Yet after everything had been done\r\n and the book had been sent to Atticus at Rome, Cicero was still uneasy as\r\n to the reception it would meet with from Varro. He wrote thus to Atticus:\r\n \"I tell you again and again that the presentation will be at your own\r\n risk. So if you begin to hesitate, let us desert to Brutus, who is also a\r\n follower of Antiochus. 0 Academy, on the wing as thou wert ever wont,\r\n flitting now hither, now thither!\" Atticus on his part \"shuddered\" at the\r\n idea of taking the responsibility\u003ca name=\"NtA_192\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_192\"\u003e\u003csup\u003e[192]\u003c/sup\u003e\u003c/a\u003e. After the work had passed into his\r\n hands, Cicero begged him to take all precautions to prevent it from\r\n getting into circulation until they could meet one another in Rome\u003ca\r\n name=\"NtA_193\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_193\"\u003e\u003csup\u003e[193]\u003c/sup\u003e\u003c/a\u003e. This warning\r\n was necessary, because Balbus and Caerellia had just managed to get\r\n access to the \u003ci\u003eDe Finibus\u003c/i\u003e\u003ca name=\"NtA_194\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_194\"\u003e\u003csup\u003e[194]\u003c/sup\u003e\u003c/a\u003e. In a letter, dated apparently a day\r\n or two later, Cicero declared his intention \u003c!– Page xlii –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xlii\"\u003e\u003c/a\u003e[xlii]\u003c/span\u003e to meet Atticus at\r\n Rome and send the work to Varro, should it be judged advisable to do so,\r\n after a consultation\u003ca name=\"NtA_195\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_195\"\u003e\u003csup\u003e[195]\u003c/sup\u003e\u003c/a\u003e. The meeting ultimately did not take\r\n place, but Cicero left the four books in Atticus\u0027 power, promising to\r\n approve any course that might be taken\u003ca name=\"NtA_196\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_196\"\u003e\u003csup\u003e[196]\u003c/sup\u003e\u003c/a\u003e. Atticus wrote to say that as soon as\r\n Varro came to Rome the books would be sent to him. \"By this time, then,\"\r\n says Cicero, when he gets the letter, \"you have taken the fatal step; oh\r\n dear! if you only knew at what peril to yourself! Perhaps my letter\r\n stopped you, although you had not read it when you wrote. I long to hear\r\n how the matter stands\u003ca name=\"NtA_197\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_197\"\u003e\u003csup\u003e[197]\u003c/sup\u003e\u003c/a\u003e.\" Again, a little later: \"You have\r\n been bold enough, then, to give Varro the books? I await his judgment\r\n upon them, but when will he read them?\" Varro probably received the books\r\n in the first fortnight of August, 45 B.C., when Cicero was hard at work\r\n on the \u003ci\u003eTusculan Disputations\u003c/i\u003e\u003ca name=\"NtA_198\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_198\"\u003e\u003csup\u003e[198]\u003c/sup\u003e\u003c/a\u003e. A copy of the first edition had\r\n already got into Varro\u0027s hands, as we learn from a letter, in which\r\n Cicero begs Atticus to ask Varro to make some alterations in his copy of\r\n the \u003ci\u003eAcademica\u003c/i\u003e, at a time when the fate of the second edition was\r\n still undecided\u003ca name=\"NtA_199\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_199\"\u003e\u003csup\u003e[199]\u003c/sup\u003e\u003c/a\u003e. From this fact we may conclude that\r\n Cicero had given up all hope of suppressing the first edition. If he\r\n consoles Atticus for the uselessness of his copies of the first edition,\r\n it does not contradict my supposition, for Cicero of course assumes that\r\n Atticus, whatever may be the feeling of other people, wishes to have the\r\n \"Splendidiora, breviora, \u003c!– Page xliii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xliii\"\u003e\u003c/a\u003e[xliii]\u003c/span\u003e meliora.\" Still, on every occasion\r\n which offered, the author sought to point out as his authorised edition\r\n the one in four books. He did so in a passage written immediately after\r\n the \u003ci\u003eAcademica Posteriora\u003c/i\u003e was completed\u003ca name=\"NtA_200\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_200\"\u003e\u003csup\u003e[200]\u003c/sup\u003e\u003c/a\u003e, and often subsequently, when he most\r\n markedly mentioned the number of the books as four\u003ca\r\n name=\"NtA_201\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_201\"\u003e\u003csup\u003e[201]\u003c/sup\u003e\u003c/a\u003e. That he wished\r\n the work to bear the title \u003ci\u003eAcademica\u003c/i\u003e is clear\u003ca\r\n name=\"NtA_202\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_202\"\u003e\u003csup\u003e[202]\u003c/sup\u003e\u003c/a\u003e. The\r\n expressions \u003ci\u003eAcademica quaestio\u003c/i\u003e, \u003cspan lang=\"el\" title=\"Akadêmikê syntaxis\"\r\n \u003e\u0026#x391;\u0026#x3BA;\u0026#x3B1;\u0026#x3B4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e, and\r\n \u003ci\u003eAcademia\u003c/i\u003e, are merely descriptive\u003ca name=\"NtA_203\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_203\"\u003e\u003csup\u003e[203]\u003c/sup\u003e\u003c/a\u003e; so also is the frequent appellation\r\n \u003ci\u003eAcademici libri\u003c/i\u003e\u003ca name=\"NtA_204\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_204\"\u003e\u003csup\u003e[204]\u003c/sup\u003e\u003c/a\u003e. The title \u003ci\u003eAcademicae\r\n Quaestiones\u003c/i\u003e, found in many editions, is merely an imitation of the\r\n \u003ci\u003eTusculanae Quaestiones\u003c/i\u003e, which was supported by the false notion,\r\n found as early as Pliny\u003ca name=\"NtA_205\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_205\"\u003e\u003csup\u003e[205]\u003c/sup\u003e\u003c/a\u003e, that Cicero had a villa called\r\n Academia, at which the book was written. He had indeed a Gymnasium at his\r\n Tusculan villa, which he called his Academia, but we are certain from the\r\n letters to Atticus that the work was written entirely at Astura, Antium,\r\n and Arpinum.\u003c/p\u003e\r\n\r\n \u003cp\u003eQuintilian seems to have known the first edition very well\u003ca\r\n name=\"NtA_206\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_206\"\u003e\u003csup\u003e[206]\u003c/sup\u003e\u003c/a\u003e, but the second\r\n edition is the one which is most frequently quoted. The four books are\r\n expressly referred to by Nonius, Diomedes, and Lactantius, under the\r\n title \u003ci\u003eAcademica\u003c/i\u003e. Augustine speaks of them only as \u003ci\u003eAcademici\r\n libri\u003c/i\u003e, and his references show that he knew the second edition only.\r\n Lactantius also uses this name occasionally, though he generally speaks\r\n of \u003c!– Page xliv –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xliv\"\u003e\u003c/a\u003e[xliv]\u003c/span\u003e the \u003ci\u003eAcademica\u003c/i\u003e. Plutarch shows\r\n only a knowledge of the first edition\u003ca name=\"NtA_207\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_207\"\u003e\u003csup\u003e[207]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eI have thought it advisable to set forth in plain terms the history of\r\n the genesis of the book, as gathered from Cicero\u0027s letters to Atticus.\r\n That it was not unnecessary to do so may be seen from the astounding\r\n theories which old scholars of great repute put forward concerning the\r\n two editions. A fair summary of them may be seen in the preface of\r\n Goerenz. I now proceed to examine into the constitution and arrangement\r\n of the two editions.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003ea. \u003ci\u003eThe lost dialogue \"Catulus.\"\u003c/i\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003eThe whole of the characters in this dialogue and the \u003ci\u003eLucullus\u003c/i\u003e\r\n are among those genuine Optimates and adherents of the senatorial party\r\n whom Cicero so loves to honour. The Catulus from whom the lost dialogue\r\n was named was son of the illustrious colleague of Marius. With the\r\n political career of father and son we shall have little to do. I merely\r\n inquire what was their position with respect to the philosophy of the\r\n time, and the nature of their connection with Cicero.\u003c/p\u003e\r\n\r\n \u003cp\u003eCatulus the younger need not detain us long. It is clear from the\r\n \u003ci\u003eLucullus\u003c/i\u003e\u003ca name=\"NtA_208\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_208\"\u003e\u003csup\u003e[208]\u003c/sup\u003e\u003c/a\u003e that he did little more than put\r\n forward opinions he had received from his father. Cicero would,\r\n doubtless, have preferred to introduce the elder man as speaking for\r\n himself, but in that case, as in the \u003ci\u003eDe Oratore\u003c/i\u003e, the author would\r\n have been \u003c!– Page xlv –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xlv\"\u003e\u003c/a\u003e[xlv]\u003c/span\u003e compelled to exclude himself from the\r\n conversation\u003ca name=\"NtA_209\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_209\"\u003e\u003csup\u003e[209]\u003c/sup\u003e\u003c/a\u003e.\r\n The son, therefore, is merely the mouthpiece of the father, just as\r\n Lucullus, in the dialogue which bears his name, does nothing but render\r\n literally a speech of Antiochus, which he professes to have heard\u003ca\r\n name=\"NtA_210\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_210\"\u003e\u003csup\u003e[210]\u003c/sup\u003e\u003c/a\u003e. For the\r\n arrangement in the case of both a reason is to be found in their \u003cspan\r\n lang=\"el\" title=\"atripsia\"\r\n \u003e\u0026#x3B1;\u0026#x3C4;\u0026#x3C1;\u0026#x3B9;\u0026#x3C8;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e with respect to\r\n philosophy\u003ca name=\"NtA_211\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_211\"\u003e\u003csup\u003e[211]\u003c/sup\u003e\u003c/a\u003e.\r\n This \u003cspan lang=\"el\" title=\"atripsia\"\r\n \u003e\u0026#x3B1;\u0026#x3C4;\u0026#x3C1;\u0026#x3B9;\u0026#x3C8;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e did not amount\r\n to \u003cspan lang=\"el\" title=\"apaideusia\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e,\r\n or else Cicero could not have made Catulus the younger the advocate of\r\n philosophy in the \u003ci\u003eHortensius\u003c/i\u003e\u003ca name=\"NtA_212\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_212\"\u003e\u003csup\u003e[212]\u003c/sup\u003e\u003c/a\u003e. Though Cicero sometimes classes the\r\n father and son together as men of literary culture and perfect masters of\r\n Latin style, it is very evident on a comparison of all the passages where\r\n the two are mentioned, that no very high value was placed on the learning\r\n of the son\u003ca name=\"NtA_213\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_213\"\u003e\u003csup\u003e[213]\u003c/sup\u003e\u003c/a\u003e.\r\n But however slight were the claims of Catulus the younger to be\r\n considered a philosopher, he was closely linked to Cicero by other ties.\r\n During all the most brilliant period of Cicero\u0027s life, Catulus was one of\r\n the foremost Optimates of Rome, and his character, life, and influence\r\n are often depicted in even extravagant language by the orator\u003ca\r\n name=\"NtA_214\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_214\"\u003e\u003csup\u003e[214]\u003c/sup\u003e\u003c/a\u003e. He is one of\r\n the pillars of the state\u003ca name=\"NtA_215\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_215\"\u003e\u003csup\u003e[215]\u003c/sup\u003e\u003c/a\u003e, Cicero cries, and deserves to be\r\n classed with the ancient worthies of Rome\u003ca name=\"NtA_216\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_216\"\u003e\u003csup\u003e[216]\u003c/sup\u003e\u003c/a\u003e. When he opposes the Manilian law,\r\n and asks the people on whom they would rely if Pompey, with such gigantic\r\n power concentrated in his hands, were to die, the people answer with one\r\n \u003c!– Page xlvi –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xlvi\"\u003e\u003c/a\u003e[xlvi]\u003c/span\u003e voice \"On you\u003ca name=\"NtA_217\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_217\"\u003e\u003csup\u003e[217]\u003c/sup\u003e\u003c/a\u003e.\" He alone was bold enough to rebuke\r\n the follies, on the one hand, of the mob, on the other, of the senate\u003ca\r\n name=\"NtA_218\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_218\"\u003e\u003csup\u003e[218]\u003c/sup\u003e\u003c/a\u003e. In him no\r\n storm of danger, no favouring breeze of fortune, could ever inspire\r\n either fear or hope, or cause to swerve from his own course\u003ca\r\n name=\"NtA_219\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_219\"\u003e\u003csup\u003e[219]\u003c/sup\u003e\u003c/a\u003e. His influence,\r\n though he be dead, will ever live among his countrymen\u003ca\r\n name=\"NtA_220\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_220\"\u003e\u003csup\u003e[220]\u003c/sup\u003e\u003c/a\u003e. He was not\r\n only glorious in his life, but fortunate in his death\u003ca\r\n name=\"NtA_221\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_221\"\u003e\u003csup\u003e[221]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eApart from Cicero\u0027s general agreement with Catulus in politics, there\r\n were special causes for his enthusiasm. Catulus was one of the \u003ci\u003eviri\r\n consulares\u003c/i\u003e who had given their unreserved approval to the measures\r\n taken for the suppression of the Catilinarian conspiracy, and was the\r\n first to confer on Cicero the greatest glory of his life, the title\r\n \"Father of his country\u003ca name=\"NtA_222\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_222\"\u003e\u003csup\u003e[222]\u003c/sup\u003e\u003c/a\u003e.\" So closely did Cicero suppose\r\n himself to be allied to Catulus, that a friend tried to console him for\r\n the death of Tullia, by bidding him remember \"Catulus and the olden\r\n times\u003ca name=\"NtA_223\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_223\"\u003e\u003csup\u003e[223]\u003c/sup\u003e\u003c/a\u003e.\" The\r\n statement of Catulus, often referred to by Cicero, that Rome had never\r\n been so unfortunate as to have two bad consuls in the same year, except\r\n when Cinna held the office, may have been intended to point a contrast\r\n between the zeal of Cicero and the lukewarmness of his colleague\r\n Antonius\u003ca name=\"NtA_224\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_224\"\u003e\u003csup\u003e[224]\u003c/sup\u003e\u003c/a\u003e.\r\n Archias, who wrote in honour of Cicero\u0027s consulship, lived in the house\r\n of the two Catuli\u003ca name=\"NtA_225\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_225\"\u003e\u003csup\u003e[225]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003c!– Page xlvii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_xlvii\"\u003e\u003c/a\u003e[xlvii]\u003c/span\u003e\r\n\r\n \u003cp\u003eWe have seen that when Cicero found it too late to withdraw the first\r\n edition of the \u003ci\u003eAcademica\u003c/i\u003e from circulation, he affixed a prooemium\r\n to each book, Catulus being lauded in the first, Lucullus in the second.\r\n From the passages above quoted, and from our knowledge of Cicero\u0027s habit\r\n in such matters, we can have no difficulty in conjecturing at least a\r\n portion of the contents of the lost prooemium to the \u003ci\u003eCatulus\u003c/i\u003e. The\r\n achievements of the elder Catulus were probably extolled, as well as\r\n those of his son. The philosophical knowledge of the elder man was made\r\n to cast its lustre on the younger. Cicero\u0027s glorious consulship was once\r\n more lauded, and great stress was laid upon the patronage it received\r\n from so famous a man as the younger Catulus, whose praises were sung in\r\n the fervid language which Cicero lavishes on the same theme elsewhere.\r\n Some allusion most likely was made to the connection of Archias with the\r\n Catuli, and to the poem he had written in Cicero\u0027s honour. Then the\r\n occasion of the dialogue, its supposed date, and the place where it was\r\n held, were indicated. The place was the Cuman villa of Catulus\u003ca\r\n name=\"NtA_226\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_226\"\u003e\u003csup\u003e[226]\u003c/sup\u003e\u003c/a\u003e. The feigned\r\n date must fall between the year 60 B.C. in which Catulus died, and 63,\r\n the year of Cicero\u0027s consulship, which is alluded to in the\r\n \u003ci\u003eLucullus\u003c/i\u003e\u003ca name=\"NtA_227\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_227\"\u003e\u003csup\u003e[227]\u003c/sup\u003e\u003c/a\u003e. It is well known that in the\r\n arrangement of his dialogues Cicero took every precaution against\r\n anachronisms.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe prooemium ended, the dialogue commenced. Allusion was undoubtedly\r\n made to the \u003ci\u003eHortensius\u003c/i\u003e, in which the same speakers had been\r\n engaged; and after more compliments had been bandied about, most of \u003c!–\r\n Page xlviii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_xlviii\"\u003e\u003c/a\u003e[xlviii]\u003c/span\u003e which would fall to Cicero\u0027s\r\n share, a proposal was made to discuss the great difference between the\r\n dogmatic and sceptic schools. Catulus offered to give his father\u0027s views,\r\n at the same time commending his father\u0027s knowledge of philosophy. Before\r\n we proceed to construct in outline the speech of Catulus from indications\r\n offered by the \u003ci\u003eLucullus\u003c/i\u003e, it is necessary to speak of the character\r\n and philosophical opinions of Catulus the elder.\u003c/p\u003e\r\n\r\n \u003cp\u003eIn the many passages where Cicero speaks of him, he seldom omits to\r\n mention his \u003ci\u003esapientia\u003c/i\u003e, which implies a certain knowledge of\r\n philosophy. He was, says Cicero, the kindest, the most upright, the\r\n wisest, the holiest of men\u003ca name=\"NtA_228\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_228\"\u003e\u003csup\u003e[228]\u003c/sup\u003e\u003c/a\u003e. He was a man of universal merit, of\r\n surpassing worth, a second Laelius\u003ca name=\"NtA_229\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_229\"\u003e\u003csup\u003e[229]\u003c/sup\u003e\u003c/a\u003e. It is easy to gather from the \u003ci\u003eDe\r\n Oratore\u003c/i\u003e, in which he appears as an interlocutor, a more detailed view\r\n of his accomplishments. Throughout the second and third books he is\r\n treated as the lettered man, par excellence, of the company\u003ca\r\n name=\"NtA_230\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_230\"\u003e\u003csup\u003e[230]\u003c/sup\u003e\u003c/a\u003e. Appeal is made\r\n to him when any question is started which touches on Greek literature and\r\n philosophy. We are especially told that even with Greeks his acquaintance\r\n with Greek, and his style of speaking it, won admiration\u003ca\r\n name=\"NtA_231\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_231\"\u003e\u003csup\u003e[231]\u003c/sup\u003e\u003c/a\u003e. He defends the\r\n Greeks from the attacks of Crassus\u003ca name=\"NtA_232\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_232\"\u003e\u003csup\u003e[232]\u003c/sup\u003e\u003c/a\u003e. He contemptuously contrasts the\r\n Latin historians with the Greek\u003ca name=\"NtA_233\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_233\"\u003e\u003csup\u003e[233]\u003c/sup\u003e\u003c/a\u003e. He depreciates the later Greek\r\n rhetorical teaching, while he bestows \u003c!– Page xlix –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_xlix\"\u003e\u003c/a\u003e[xlix]\u003c/span\u003e high commendation\r\n on the early sophists\u003ca name=\"NtA_234\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_234\"\u003e\u003csup\u003e[234]\u003c/sup\u003e\u003c/a\u003e. The systematic rhetoric of Aristotle\r\n and Theophrastus is most to his mind\u003ca name=\"NtA_235\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_235\"\u003e\u003csup\u003e[235]\u003c/sup\u003e\u003c/a\u003e. An account is given by him of the\r\n history of Greek speculation in Italy\u003ca name=\"NtA_236\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_236\"\u003e\u003csup\u003e[236]\u003c/sup\u003e\u003c/a\u003e. The undefiled purity of his Latin\r\n style made him seem to many the only speaker of the language\u003ca\r\n name=\"NtA_237\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_237\"\u003e\u003csup\u003e[237]\u003c/sup\u003e\u003c/a\u003e. He had written\r\n a history of his own deeds, in the style of Xenophon, which Cicero had\r\n imitated\u003ca name=\"NtA_238\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_238\"\u003e\u003csup\u003e[238]\u003c/sup\u003e\u003c/a\u003e, and\r\n was well known as a wit and writer of epigrams\u003ca name=\"NtA_239\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_239\"\u003e\u003csup\u003e[239]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eAlthough so much is said of his general culture, it is only from the\r\n \u003ci\u003eAcademica\u003c/i\u003e that we learn definitely his philosophical opinions. In\r\n the \u003ci\u003eDe Oratore\u003c/i\u003e, when he speaks of the visit of Carneades to Rome\u003ca\r\n name=\"NtA_240\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_240\"\u003e\u003csup\u003e[240]\u003c/sup\u003e\u003c/a\u003e, he does not\r\n declare himself a follower of that philosopher, nor does Crassus, in his\r\n long speech about Greek philosophy, connect Catulus with any particular\r\n teacher. The only Greek especially mentioned as a friend of his, is the\r\n poet Antipater of Sidon\u003ca name=\"NtA_241\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_241\"\u003e\u003csup\u003e[241]\u003c/sup\u003e\u003c/a\u003e. Still it might have been concluded\r\n that he was an adherent either of the Academic or Peripatetic Schools.\r\n Cicero repeatedly asserts that from no other schools can the orator\r\n spring, and the whole tone of the \u003ci\u003eDe Oratore\u003c/i\u003e shows that Catulus\r\n could have had no leaning towards the Stoics or Epicureans\u003ca\r\n name=\"NtA_242\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_242\"\u003e\u003csup\u003e[242]\u003c/sup\u003e\u003c/a\u003e. The\r\n probability is that he had never placed himself under the instruction of\r\n Greek teachers for any length of time, but had rather gained his\r\n information \u003c!– Page l –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_l\"\u003e\u003c/a\u003e[l]\u003c/span\u003e from books and especially from the writings\r\n of Clitomachus. If he had ever been in actual communication with any of\r\n the prominent Academics, Cicero would not have failed to tell us, as he\r\n does in the case of Antonius\u003ca name=\"NtA_243\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_243\"\u003e\u003csup\u003e[243]\u003c/sup\u003e\u003c/a\u003e, and Crassus\u003ca name=\"NtA_244\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_244\"\u003e\u003csup\u003e[244]\u003c/sup\u003e\u003c/a\u003e. It is scarcely possible that any\r\n direct intercourse between Philo and Catulus can have taken place,\r\n although one passage in the \u003ci\u003eLucullus\u003c/i\u003e seems to imply it\u003ca\r\n name=\"NtA_245\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_245\"\u003e\u003csup\u003e[245]\u003c/sup\u003e\u003c/a\u003e. Still Philo\r\n had a brilliant reputation during the later years of Catulus, and no one\r\n at all conversant with Greek literature or society could fail to be well\r\n acquainted with his opinions\u003ca name=\"NtA_246\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_246\"\u003e\u003csup\u003e[246]\u003c/sup\u003e\u003c/a\u003e. No follower of Carneades and\r\n Clitomachus, such as Catulus undoubtedly was\u003ca name=\"NtA_247\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_247\"\u003e\u003csup\u003e[247]\u003c/sup\u003e\u003c/a\u003e, could view with indifference the\r\n latest development of Academic doctrine. The famous books of Philo were\r\n probably not known to Catulus\u003ca name=\"NtA_248\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_248\"\u003e\u003csup\u003e[248]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eI now proceed to draw out from the references in the \u003ci\u003eLucullus\u003c/i\u003e\r\n the chief features of the speech of Catulus the younger. It was probably\r\n introduced by a mention of Philo\u0027s books\u003ca name=\"NtA_249\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_249\"\u003e\u003csup\u003e[249]\u003c/sup\u003e\u003c/a\u003e. Some considerable portion of the\r\n speech must have been directed against the innovations made by Philo upon\r\n the genuine Carneadean doctrine. These the elder Catulus had repudiated\r\n with great warmth, even charging Philo with wilful misrepresentation of\r\n the older Academics\u003ca name=\"NtA_250\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_250\"\u003e\u003csup\u003e[250]\u003c/sup\u003e\u003c/a\u003e. The most important part of the\r\n speech, however, must have consisted of a defence of Carneades and\r\n Arcesilas against \u003c!– Page li –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_li\"\u003e\u003c/a\u003e[li]\u003c/span\u003e the dogmatic schools\u003ca\r\n name=\"NtA_251\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_251\"\u003e\u003csup\u003e[251]\u003c/sup\u003e\u003c/a\u003e. Catulus\r\n evidently concerned himself more with the system of the later than with\r\n that of the earlier sceptic. It is also exceedingly probable that he\r\n touched only very lightly on the negative Academic arguments, while he\r\n developed fully that positive teaching about the \u003cspan lang=\"el\"\r\n title=\"pithanon\"\r\n \u003e\u0026#x3C0;\u0026#x3B9;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e which was so\r\n distinctive of Carneades. All the counter arguments of Lucullus which\r\n concern the destructive side of Academic teaching appear to be distinctly\r\n aimed at Cicero, who must have represented it in the discourse of the day\r\n before\u003ca name=\"NtA_252\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_252\"\u003e\u003csup\u003e[252]\u003c/sup\u003e\u003c/a\u003e. On\r\n the other hand, those parts of Lucullus\u0027 speech which deal with the\r\n constructive part of Academicism\u003ca name=\"NtA_253\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_253\"\u003e\u003csup\u003e[253]\u003c/sup\u003e\u003c/a\u003e seem to be intended for Catulus, to\r\n whom the maintenance of the genuine Carneadean distinction between \u003cspan\r\n lang=\"el\" title=\"adêla\" \u003e\u0026#x3B1;\u0026#x3B4;\u0026#x3B7;\u0026#x3BB;\u0026#x3B1;\u003c/span\u003e and\r\n \u003cspan lang=\"el\" title=\"akatalêpta\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e\r\n would be a peculiarly congenial task. Thus the commendation bestowed by\r\n Lucullus on the way in which the \u003ci\u003eprobabile\u003c/i\u003e had been handled\r\n appertains to Catulus. The exposition of the sceptical criticism would\r\n naturally be reserved for the most brilliant and incisive orator of the\r\n party\u0026mdash;Cicero himself. These conjectures have the advantage of\r\n establishing an intimate connection between the prooemium, the speech of\r\n Catulus, and the succeeding one of Hortensius. In the prooemium the\r\n innovations of Philo were mentioned; Catulus then showed that the only\r\n object aimed at by them, a satisfactory basis for \u003cspan lang=\"el\"\r\n title=\"epistêmê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e, was\r\n already attained by the Carneadean theory of the \u003cspan lang=\"el\"\r\n title=\"pithanon\"\r\n \u003e\u0026#x3C0;\u0026#x3B9;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e; whereupon\r\n Hortensius showed, after the principles of Antiochus, that \u003c!– Page lii\r\n –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_lii\"\u003e\u003c/a\u003e[lii]\u003c/span\u003e such a basis\r\n was provided by the older philosophy, which both Carneades and Philo had\r\n wrongly abandoned. Thus Philo becomes the central point or pivot of the\r\n discussion. With this arrangement none of the indications in the\r\n \u003ci\u003eLucullus\u003c/i\u003e clash. Even the demand made by Hortensius upon Catulus\u003ca\r\n name=\"NtA_254\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_254\"\u003e\u003csup\u003e[254]\u003c/sup\u003e\u003c/a\u003e need only imply\r\n such a bare statement on the part of the latter of the negative\r\n Arcesilaean doctrines as would clear the ground for the Carneadean \u003cspan\r\n lang=\"el\" title=\"pithanon\"\r\n \u003e\u0026#x3C0;\u0026#x3B9;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. One important\r\n opinion maintained by Catulus after Carneades, that the wise man would\r\n opine\u003ca name=\"NtA_255\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_255\"\u003e\u003csup\u003e[255]\u003c/sup\u003e\u003c/a\u003e (\u003cspan\r\n lang=\"el\" title=\"ton sophon doxasein\" \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e), seems\r\n another indication of the generally constructive character of his\r\n exposition. Everything points to the conclusion that this part of the\r\n dialogue was mainly drawn by Cicero from the writings of Clitomachus.\u003c/p\u003e\r\n\r\n \u003cp\u003eCatulus was followed by Hortensius, who in some way spoke in favour of\r\n Antiochean opinions, but to what extent is uncertain\u003ca\r\n name=\"NtA_256\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_256\"\u003e\u003csup\u003e[256]\u003c/sup\u003e\u003c/a\u003e. I think it\r\n extremely probable that he gave a résumé of the history of philosophy,\r\n corresponding to the speech of Varro in the beginning of the \u003ci\u003eAcademica\r\n Posteriora\u003c/i\u003e. One main reason in favour of this view is the difficulty\r\n of understanding to whom, if not to Hortensius, the substance of the\r\n speech could have been assigned in the first edition. In the \u003ci\u003eAcademica\r\n Posteriora\u003c/i\u003e it was necessary to make Varro speak first and not second\r\n as Hortensius did; this accounts for the disappearance in the second\r\n edition of the polemical argument of Hortensius\u003ca name=\"NtA_257\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_257\"\u003e\u003csup\u003e[257]\u003c/sup\u003e\u003c/a\u003e, which would be appropriate only in\r\n the mouth of one \u003c!– Page liii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_liii\"\u003e\u003c/a\u003e[liii]\u003c/span\u003e who was answering a speech already\r\n made. On the view I have taken, there would be little difficulty in the\r\n fact that Hortensius now advocates a dogmatic philosophy, though in the\r\n lost dialogue which bore his name he had argued against philosophy\r\n altogether\u003ca name=\"NtA_258\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_258\"\u003e\u003csup\u003e[258]\u003c/sup\u003e\u003c/a\u003e,\r\n and denied that philosophy and wisdom were at all the same thing\u003ca\r\n name=\"NtA_259\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_259\"\u003e\u003csup\u003e[259]\u003c/sup\u003e\u003c/a\u003e. Such a\r\n historical résumé as I have supposed Hortensius to give would be within\r\n the reach of any cultivated man of the time, and would only be put\r\n forward to show that the New Academic revolt against the supposed old\r\n Academico-Peripatetic school was unjustifiable. There is actual warrant\r\n for stating that his exposition of Antiochus was merely superficial\u003ca\r\n name=\"NtA_260\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_260\"\u003e\u003csup\u003e[260]\u003c/sup\u003e\u003c/a\u003e. We are thus\r\n relieved from the necessity of forcing the meaning of the word\r\n \u003ci\u003ecommoveris\u003c/i\u003e\u003ca name=\"NtA_261\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_261\"\u003e\u003csup\u003e[261]\u003c/sup\u003e\u003c/a\u003e, from which Krische infers that the\r\n dialogue, entitled \u003ci\u003eHortensius\u003c/i\u003e, had ended in a conversion to\r\n philosophy of the orator from whom it was named. To any such conversion\r\n we have nowhere else any allusion.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe relation in which Hortensius stood to Cicero, also his character\r\n and attainments, are too well known to need mention here. He seems to\r\n have been as nearly innocent of any acquaintance with philosophy as it\r\n was possible for an educated man to be. Cicero\u0027s materials for the speech\r\n of Hortensius were, doubtless, drawn from the published works and oral\r\n teaching of Antiochus.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe speech of Hortensius was answered by Cicero himself. If my view of\r\n the preceding speech is correct, \u003c!– Page liv –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_liv\"\u003e\u003c/a\u003e[liv]\u003c/span\u003e it follows that\r\n Cicero in his reply pursued the same course which he takes in his answer\r\n to Varro, part of which is preserved in the \u003ci\u003eAcademica Posteriora\u003c/i\u003e\u003ca\r\n name=\"NtA_262\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_262\"\u003e\u003csup\u003e[262]\u003c/sup\u003e\u003c/a\u003e. He justified\r\n the New Academy by showing that it was in essential harmony with the Old,\r\n and also with those ancient philosophers who preceded Plato. Lucullus,\r\n therefore, reproves him as a rebel in philosophy, who appeals to great\r\n and ancient names like a seditious tribune\u003ca name=\"NtA_263\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_263\"\u003e\u003csup\u003e[263]\u003c/sup\u003e\u003c/a\u003e. Unfair use had been made, according\r\n to Lucullus, of Empedocles, Anaxagoras, Democritus, Parmenides,\r\n Xenophanes, Plato, and Socrates\u003ca name=\"NtA_264\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_264\"\u003e\u003csup\u003e[264]\u003c/sup\u003e\u003c/a\u003e. But Cicero did not merely give a\r\n historical summary. He must have dealt with the theory of \u003cspan lang=\"el\"\r\n title=\"katalêptikê phantasia\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e and \u003cspan\r\n lang=\"el\" title=\"ennoiai\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e (which though\r\n really Stoic had been adopted by Antiochus), since he found it necessary\r\n to \"manufacture\" (\u003ci\u003efabricari\u003c/i\u003e) Latin terms to represent the Greek\u003ca\r\n name=\"NtA_265\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_265\"\u003e\u003csup\u003e[265]\u003c/sup\u003e\u003c/a\u003e. He probably\r\n also commented on the headlong rashness with which the dogmatists gave\r\n their assent to the truth of phenomena. To this a retort is made by\r\n Lucullus\u003ca name=\"NtA_266\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_266\"\u003e\u003csup\u003e[266]\u003c/sup\u003e\u003c/a\u003e.\r\n That Cicero\u0027s criticism of the dogmatic schools was incomplete may be\r\n seen by the fact that he had not had occasion to Latinize the terms \u003cspan\r\n lang=\"el\" title=\"katalêpsis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n (i.e. in the abstract, as opposed to the individual \u003cspan lang=\"el\"\r\n title=\"katalêptikê phantasia\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e), \u003cspan\r\n lang=\"el\" title=\"enargeia, hormê, apodeixis, dogma, oikeion, adêla, epochê\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C1;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;,\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3C1;\u0026#x3BC;\u0026#x3B7;,\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BE;\u0026#x3B9;\u0026#x3C2;,\r\n \u0026#x3B4;\u0026#x3BF;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;,\r\n \u0026#x3BF;\u0026#x3B9;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;,\r\n \u0026#x3B1;\u0026#x3B4;\u0026#x3B7;\u0026#x3BB;\u0026#x3B1;,\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e, nearly all important terms in\r\n the Stoic, and to some extent in the Antiochean system, all of which\r\n Lucullus is obliged to translate for himself\u003ca name=\"NtA_267\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_267\"\u003e\u003csup\u003e[267]\u003c/sup\u003e\u003c/a\u003e. The more the matter is examined the\r\n more clearly does it appear that the main purpose \u003c!– Page lv –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_lv\"\u003e\u003c/a\u003e[lv]\u003c/span\u003e of Cicero in this\r\n speech was to justify from the history of philosophy the position of the\r\n New Academy, and not to advance sceptical arguments against experience,\r\n which were reserved for his answer to Lucullus. In his later speech, he\r\n expressly tells us that such sceptical paradoxes as were advanced by him\r\n in the first day\u0027s discourse were really out of place, and were merely\r\n introduced in order to disarm Lucullus, who was to speak next\u003ca\r\n name=\"NtA_268\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_268\"\u003e\u003csup\u003e[268]\u003c/sup\u003e\u003c/a\u003e. Yet these\r\n arguments must have occupied some considerable space in Cicero\u0027s speech,\r\n although foreign to its main intention\u003ca name=\"NtA_269\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_269\"\u003e\u003csup\u003e[269]\u003c/sup\u003e\u003c/a\u003e. He probably gave a summary\r\n classification of the sensations, with the reasons for refusing to assent\r\n to the truth of each class\u003ca name=\"NtA_270\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_270\"\u003e\u003csup\u003e[270]\u003c/sup\u003e\u003c/a\u003e. The whole constitution and tenor of\r\n the elaborate speech of Cicero in the \u003ci\u003eLucullus\u003c/i\u003e proves that no\r\n general or minute demonstration of the impossibility of \u003cspan lang=\"el\"\r\n title=\"epistêmê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e in the\r\n dogmatic sense had been attempted in his statement of the day before.\r\n Cicero\u0027s argument in the \u003ci\u003eCatulus\u003c/i\u003e was allowed by Lucullus to have\r\n considerably damaged the cause of Antiochus\u003ca name=\"NtA_271\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_271\"\u003e\u003csup\u003e[271]\u003c/sup\u003e\u003c/a\u003e. The three speeches of Catulus,\r\n Hortensius, and Cicero had gone over nearly the whole ground marked out\r\n for the discussion\u003ca name=\"NtA_272\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_272\"\u003e\u003csup\u003e[272]\u003c/sup\u003e\u003c/a\u003e, but only cursorily, so that there\r\n was plenty of room for a more minute examination in the\r\n \u003ci\u003eLucullus\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eOne question remains: how far did Cicero defend Philo against the\r\n attack of Catulus? Krische believes \u003c!– Page lvi –\u003e\u003cspan\r\n class=\"pagenum\"\u003e\u003ca name=\"Page_lvi\"\u003e\u003c/a\u003e[lvi]\u003c/span\u003e that the argument of\r\n Catulus was answered point by point. In this opinion I cannot concur.\r\n Cicero never appears elsewhere as the defender of Philo\u0027s reactionary\r\n doctrines\u003ca name=\"NtA_273\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_273\"\u003e\u003csup\u003e[273]\u003c/sup\u003e\u003c/a\u003e.\r\n The expressions of Lucullus seem to imply that this part of his teaching\r\n had been dismissed by all the disputants\u003ca name=\"NtA_274\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_274\"\u003e\u003csup\u003e[274]\u003c/sup\u003e\u003c/a\u003e. It follows that when Cicero, in his\r\n letter of dedication to Varro, describes his own part as that of Philo\r\n (\u003ci\u003epartes mihi sumpsi Philonis\u003c/i\u003e\u003ca name=\"NtA_275\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_275\"\u003e\u003csup\u003e[275]\u003c/sup\u003e\u003c/a\u003e), he merely attaches Philo\u0027s name to\r\n those general New Academic doctrines which had been so brilliantly\r\n supported by the pupil of Clitomachus in his earlier days. The two chief\r\n sources for Cicero\u0027s speech in the \u003ci\u003eCatulus\u003c/i\u003e were, doubtless, Philo\r\n himself and Clitomachus.\u003c/p\u003e\r\n\r\n \u003cp\u003eIn that intermediate form of the \u003ci\u003eAcademica\u003c/i\u003e, where Cato and\r\n Brutus appeared in the place of Hortensius and Lucullus, there can be no\r\n doubt that Brutus occupied a more prominent position than Cato.\r\n Consequently Cato must have taken the comparatively inferior part of\r\n Hortensius, while Brutus took that of Lucullus. It may perhaps seem\r\n strange that a Stoic of the Stoics like Cato should be chosen to\r\n represent Antiochus, however much that philosopher may have borrowed from\r\n Zeno. The rôle given to Hortensius, however, was in my view such as any\r\n cultivated man might sustain who had not definitely committed himself to\r\n sceptical principles. So eminent an Antiochean as Brutus cannot have been\r\n reduced to the comparatively secondary position assigned to Hortensius in\r\n the \u003ci\u003eAcademica Priora\u003c/i\u003e. He would naturally occupy the \u003c!– Page lvii\r\n –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_lvii\"\u003e\u003c/a\u003e[lvii]\u003c/span\u003e place\r\n given to Varro in the second edition\u003ca name=\"NtA_276\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_276\"\u003e\u003csup\u003e[276]\u003c/sup\u003e\u003c/a\u003e. If this be true, Brutus would not\r\n speak at length in the first half of the work. Cato is not closely enough\r\n connected with the \u003ci\u003eAcademica\u003c/i\u003e to render it necessary to treat of\r\n him farther.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eb. \u003ci\u003eThe \"Lucullus.\"\u003c/i\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003eThe day after the discussion narrated in the \u003ci\u003eCatulus\u003c/i\u003e, during\r\n which Lucullus had been merely a looker-on, the whole party left the\r\n Cuman villa of Catulus early in the morning, and came to that of\r\n Hortensius at Bauli\u003ca name=\"NtA_277\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_277\"\u003e\u003csup\u003e[277]\u003c/sup\u003e\u003c/a\u003e. In the evening, if the wind\r\n favoured, Lucullus was to leave for his villa at Neapolis, Cicero for his\r\n at Pompeii\u003ca name=\"NtA_278\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_278\"\u003e\u003csup\u003e[278]\u003c/sup\u003e\u003c/a\u003e.\r\n Bauli was a little place on the gulf of Baiae, close to Cimmerium, round\r\n which so many legends lingered\u003ca name=\"NtA_279\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_279\"\u003e\u003csup\u003e[279]\u003c/sup\u003e\u003c/a\u003e. The scenery in view was\r\n magnificent\u003ca name=\"NtA_280\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_280\"\u003e\u003csup\u003e[280]\u003c/sup\u003e\u003c/a\u003e.\r\n As the party were seated in the xystus with its polished floor and lines\r\n of statues, the waves rippled at their feet, and the sea away to the\r\n horizon glistened and quivered under the bright sun, and changed colour\r\n under the freshening breeze. Within sight lay the Cuman shore and\r\n Puteoli, thirty stadia distant\u003ca name=\"NtA_281\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_281\"\u003e\u003csup\u003e[281]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eCicero strove to give vividness to the dialogue and \u003c!– Page lviii\r\n –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca name=\"Page_lviii\"\u003e\u003c/a\u003e[lviii]\u003c/span\u003e to keep\r\n it perfectly free from anachronisms. Diodotus is spoken of as still\r\n living, although when the words were written he had been dead for many\r\n years\u003ca name=\"NtA_282\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_282\"\u003e\u003csup\u003e[282]\u003c/sup\u003e\u003c/a\u003e. The\r\n surprise of Hortensius, who is but a learner in philosophy, at the wisdom\r\n of Lucullus, is very dramatic\u003ca name=\"NtA_283\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_283\"\u003e\u003csup\u003e[283]\u003c/sup\u003e\u003c/a\u003e. The many political and private\r\n troubles which were pressing upon Cicero when he wrote the work are kept\r\n carefully out of sight. Still we can catch here and there traces of\r\n thoughts and plans which were actively employing the author\u0027s mind at\r\n Astura. His intention to visit Tusculum has left its mark on the last\r\n section of the book, while in the last but one the \u003ci\u003eDe Finibus\u003c/i\u003e, the\r\n \u003ci\u003eDe Natura Deorum\u003c/i\u003e and other works are shadowed forth\u003ca\r\n name=\"NtA_284\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_284\"\u003e\u003csup\u003e[284]\u003c/sup\u003e\u003c/a\u003e. In another\r\n passage the design of the \u003ci\u003eTusculan Disputations\u003c/i\u003e, which was carried\r\n out immediately after the publication of the \u003ci\u003eAcademica\u003c/i\u003e and \u003ci\u003eDe\r\n Finibus\u003c/i\u003e, is clearly to be seen\u003ca name=\"NtA_285\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_285\"\u003e\u003csup\u003e[285]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eHortensius and Catulus now sink to a secondary position in the\r\n conversation, which is resumed by Lucullus. His speech is especially\r\n acknowledged by Cicero to be drawn from the works of Antiochus\u003ca\r\n name=\"NtA_286\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_286\"\u003e\u003csup\u003e[286]\u003c/sup\u003e\u003c/a\u003e. Nearly all\r\n that is known of the learning of Lucullus is told in Cicero\u0027s dialogue,\r\n and the passages already quoted from the letters. He seems at least to\r\n have dallied with culture, although his chief energy, as a private\r\n citizen, was directed to the care of his fish-ponds\u003ca\r\n name=\"NtA_287\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_287\"\u003e\u003csup\u003e[287]\u003c/sup\u003e\u003c/a\u003e. In his train\r\n when he went to Sicily was the poet Archias, and during the whole of his\r\n residence in \u003c!– Page lix –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_lix\"\u003e\u003c/a\u003e[lix]\u003c/span\u003e the East he sought to attach learned men\r\n to his person. At Alexandria he was found in the company of Antiochus,\r\n Aristus, Heraclitus Tyrius, Tetrilius Rogus and the Selii, all men of\r\n philosophic tastes\u003ca name=\"NtA_288\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_288\"\u003e\u003csup\u003e[288]\u003c/sup\u003e\u003c/a\u003e. He is several times mentioned by\r\n Pliny in the \u003ci\u003eNatural History\u003c/i\u003e as the patron of Greek artists. Yet,\r\n as we have already seen, Cicero acknowledged in his letters to Atticus\r\n that Lucullus was no philosopher. He has to be propped up, like Catulus,\r\n by the authority of another person. All his arguments are explicitly\r\n stated to be derived from a discussion in which he had heard Antiochus\r\n engage. The speech of Lucullus was, as I have said, mainly a reply to\r\n that of Cicero in the \u003ci\u003eCatulus\u003c/i\u003e. Any closer examination of its\r\n contents must be postponed till I come to annotate its actual text. The\r\n same may be said of Cicero\u0027s answer.\u003c/p\u003e\r\n\r\n \u003cp\u003eIn the intermediate form of the \u003ci\u003eAcademica\u003c/i\u003e, the speech of\r\n Lucullus was no doubt transferred to Brutus, but as he has only such a\r\n slight connection with the work, I do not think it necessary to do much\r\n more than call attention to the fact. I may, however, notice the close\r\n relationship in which Brutus stood to the other persons with whom we have\r\n had to deal. He was nephew of Cato, whose half-sister Servilia was wife\r\n of Lucullus\u003ca name=\"NtA_289\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_289\"\u003e\u003csup\u003e[289]\u003c/sup\u003e\u003c/a\u003e.\r\n Cato was tutor to Lucullus\u0027 son, with Cicero for a sort of adviser: while\r\n Hortensius had married a divorced wife of Cato. All of them were of the\r\n Senatorial party, and Cato and Brutus lived to be present, with Cicero,\r\n during the war between Pompey \u003c!– Page lx –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_lx\"\u003e\u003c/a\u003e[lx]\u003c/span\u003e and Caesar. Brutus and Cicero were both\r\n friends of Antiochus and Aristus, whose pupil Brutus was\u003ca\r\n name=\"NtA_290\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_290\"\u003e\u003csup\u003e[290]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003ec. \u003ci\u003eThe Second Edition.\u003c/i\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003eWhen Cicero dedicated the \u003ci\u003eAcademica\u003c/i\u003e to Varro, very slight\r\n alterations were necessary in the scenery and other accessories of the\r\n piece. Cicero had a villa close to the Cuman villa of Catulus and almost\r\n within sight of Hortensius\u0027 villa at Bauli\u003ca name=\"NtA_291\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_291\"\u003e\u003csup\u003e[291]\u003c/sup\u003e\u003c/a\u003e. Varro\u0027s villa, at which the scene\r\n was now laid, was close to the Lucrine lake\u003ca name=\"NtA_292\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_292\"\u003e\u003csup\u003e[292]\u003c/sup\u003e\u003c/a\u003e. With regard to the feigned date of\r\n the discourse, we may observe that at the very outset of the work it is\r\n shown to be not far distant from the actual time of composition\u003ca\r\n name=\"NtA_293\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_293\"\u003e\u003csup\u003e[293]\u003c/sup\u003e\u003c/a\u003e. Many allusions\r\n are made to recent events, such as the utter overthrow of the Pompeian\r\n party, the death of Tullia\u003ca name=\"NtA_294\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_294\"\u003e\u003csup\u003e[294]\u003c/sup\u003e\u003c/a\u003e, and the publication of the\r\n \u003ci\u003eHortensius\u003c/i\u003e\u003ca name=\"NtA_295\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_295\"\u003e\u003csup\u003e[295]\u003c/sup\u003e\u003c/a\u003e. Between the date of Tullia\u0027s death\r\n and the writing of the \u003ci\u003eAcademica\u003c/i\u003e, it can be shown that Varro,\r\n Cicero and Atticus could not have met together at Cumae. Cicero therefore\r\n for once admits into his works an impossibility in fact. This\r\n impossibility would at once occur to Varro, and Cicero anticipates his\r\n wonder in the letter of dedication\u003ca name=\"NtA_296\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_296\"\u003e\u003csup\u003e[296]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eFor the main facts of Varro\u0027s life the student must be referred to the\r\n ordinary sources of information. A short account of the points of contact\r\n between his life and that of Cicero, with a few words about his\r\n philosophical \u003c!– Page lxi –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_lxi\"\u003e\u003c/a\u003e[lxi]\u003c/span\u003e opinions, are alone needed here. The\r\n first mention we have of Varro in any of Cicero\u0027s writings is in itself\r\n sufficient to show his character and the impossibility of anything like\r\n friendship between the two. Varro had done the orator some service in the\r\n trying time which came before the exile. In writing to Atticus Cicero had\r\n eulogised Varro; and in the letter to which I refer he begs Atticus to\r\n send Varro the eulogy to read, adding \"\u003ci\u003eMirabiliter moratus est, sicut\r\n nosti,\u003c/i\u003e \u003cspan lang=\"el\" title=\"elikta kai ouden\"\r\n \u003e\u0026#x3B5;\u0026#x3BB;\u0026#x3B9;\u0026#x3BA;\u0026#x3C4;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5;\u0026#x3BD;\u003c/span\u003e\u003ca name=\"NtA_297\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_297\"\u003e\u003csup\u003e[297]\u003c/sup\u003e\u003c/a\u003e.\" All the references to Varro in the\r\n letters to Atticus are in the same strain. Cicero had to be pressed to\r\n write Varro a letter of thanks for supposed exertions in his behalf,\r\n during his exile\u003ca name=\"NtA_298\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_298\"\u003e\u003csup\u003e[298]\u003c/sup\u003e\u003c/a\u003e. Several passages show that Cicero\r\n refused to believe in Varro\u0027s zeal, as reported by Atticus\u003ca\r\n name=\"NtA_299\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_299\"\u003e\u003csup\u003e[299]\u003c/sup\u003e\u003c/a\u003e. On Cicero\u0027s\r\n return from exile, he and Varro remained in the same semi-friendly state.\r\n About the year 54 B.C., as we have already seen, Atticus in vain urged\r\n his friend to dedicate some work to the great polymath. After the fall of\r\n the Pompeian cause, Cicero and Varro do seem to have been drawn a little\r\n closer together. Eight letters, written mostly in the year before the\r\n \u003ci\u003eAcademica\u003c/i\u003e was published, testify to this approximation\u003ca\r\n name=\"NtA_300\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_300\"\u003e\u003csup\u003e[300]\u003c/sup\u003e\u003c/a\u003e. Still they are\r\n all cold, forced and artificial; very different from the letters Cicero\r\n addressed to his real intimates, such for instance as Sulpicius, Caelius,\r\n Paetus, Plancus, and Trebatius. They all show a fear of giving offence to\r\n the harsh temper of Varro, and a humility in presence of his vast\r\n learning which is by \u003c!– Page lxii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_lxii\"\u003e\u003c/a\u003e[lxii]\u003c/span\u003e no means natural to Cicero. The\r\n negotiations between Atticus and Cicero with respect to the dedication of\r\n the second edition, as detailed already, show sufficiently that this\r\n slight increase in cordiality did not lead to friendship\u003ca\r\n name=\"NtA_301\"\u003e\u003c/a\u003e\u003ca href=\"#Nt_301\"\u003e\u003csup\u003e[301]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe philosophical views of Varro can be gathered with tolerable\r\n accuracy from Augustine, who quotes considerably from, the work of Varro\r\n \u003ci\u003eDe Philosophia\u003c/i\u003e\u003ca name=\"NtA_302\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_302\"\u003e\u003csup\u003e[302]\u003c/sup\u003e\u003c/a\u003e. Beyond doubt he was a follower of\r\n Antiochus and the so-called Old Academy. How he selected this school\r\n from, among the 288 philosophies which he considered possible, by an\r\n elaborate and pedantic process of exhaustion, may be read by the curious\r\n in Augustine. My notes on the \u003ci\u003eAcademica Posteriora\u003c/i\u003e will show that\r\n there is no reason for accusing Cicero of having mistaken Varro\u0027s\r\n philosophical views. This supposition owes its currency to Müller, who,\r\n from Stoic phrases in the \u003ci\u003eDe Lingua Latina\u003c/i\u003e, concluded that Varro\r\n had passed over to the Stoics before that work was written. All that was\r\n Stoic in Varro came from Antiochus\u003ca name=\"NtA_303\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_303\"\u003e\u003csup\u003e[303]\u003c/sup\u003e\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eThe exact specification of the changes in the arrangement of the\r\n subject-matter, necessitated by the dedication to Varro, will be more\r\n conveniently deferred till we come to the fragments of the second edition\r\n preserved by Nonius and others. Roughly speaking, the following were the\r\n contents of the four books. Book I.: the historico-philosophical\r\n exposition of Antiochus\u0027 views, formerly given by Hortensius, now by\r\n Varro; then the historical justification of the Philonian position, \u003c!–\r\n Page lxiii –\u003e\u003cspan class=\"pagenum\"\u003e\u003ca\r\n name=\"Page_lxiii\"\u003e\u003c/a\u003e[lxiii]\u003c/span\u003e which Cicero had given in the first\r\n edition as an answer to Hortensius\u003ca name=\"NtA_304\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#Nt_304\"\u003e\u003csup\u003e[304]\u003c/sup\u003e\u003c/a\u003e. Book II.: an exposition by Cicero of\r\n Carneades\u0027 positive teaching, practically the same as that given by\r\n Catulus in ed. I.; to this was appended, probably, that foretaste of the\r\n negative arguments against dogmatism, which in ed. 1. had formed part of\r\n the answer made by Cicero to Hortensius. Book III.: a speech of Varro in\r\n reply to Cicero, closely corresponding to that of Lucullus in ed. 1. Book\r\n IV.: Cicero\u0027s answer, substantially the same as in ed. 1. Atticus must\r\n have been almost a \u003cspan lang=\"el\" title=\"kôphon prosôpon\"\r\n \u003e\u0026#x3BA;\u0026#x3C9;\u0026#x3C6;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C3;\u0026#x3C9;\u0026#x3C0;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003eI may here notice a fact which might puzzle the student. In some old\r\n editions the \u003ci\u003eLucullus\u003c/i\u003e is marked throughout as \u003ci\u003eAcademicorum\r\n liber IV\u003c/i\u003e. This is an entire mistake, which arose from a wrong view of\r\n Nonius\u0027 quotations, which are always from the \u003ci\u003esecond\u003c/i\u003e edition, and\r\n can tell us nothing about the constitution of the \u003ci\u003efirst\u003c/i\u003e. One other\r\n thing is worth remark. Halm (as many before him had done) places the\r\n \u003ci\u003eAcademica Priora\u003c/i\u003e before the \u003ci\u003ePosteriora\u003c/i\u003e. This seems to me an\r\n unnatural arrangement; the subject-matter of the \u003ci\u003eVarro\u003c/i\u003e is\r\n certainly prior, logically, to that of the \u003ci\u003eLucullus\u003c/i\u003e.\u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003ch2\u003eM. TULLII CICERONIS\u003c/h2\u003e\r\n\r\n\u003ch2\u003eACADEMICORUM POSTERIORUM\u003c/h2\u003e\r\n\r\n\u003ch3\u003eLIBER PRIMUS.\u003c/h3\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n \u003cp\u003eI. \u003ca name=\"BkI_1\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_1\"\u003e1\u003c/a\u003e. In Cumano nuper cum\r\n mecum Atticus noster esset, nuntiatum est nobis a M. Varrone, venisse eum\r\n Roma pridie vesperi et, nisi de via fessus esset, continuo ad nos\r\n venturum fuisse. Quod cum audissemus, nullam moram interponendam\r\n putavimus quin videremus hominem nobiscum et studiis isdem et vetustate\r\n amicitiae coniunctum. Itaque confestim ad eum ire perreximus, paulumque\r\n cum \u003ci\u003eab\u003c/i\u003e eius villa abessemus, ipsum ad nos venientem vidimus: atque\r\n ilium complexi, ut mos amicorum est, satis eum longo intervallo ad suam\r\n villam reduximus. \u003ca name=\"BkI_2\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_2\"\u003e2\u003c/a\u003e. Hic pauca\r\n primo, atque ea percontantibus nobis, ecquid forte Roma novi, Atticus:\r\n Omitte ista, quae nec percontari nec audire sine molestia possumus,\r\n quaeso, inquit, et quaere potius ecquid ipse novi. Silent enim diutius\r\n Musae Varronis quam solebant, nec tamen istum cessare, sed celare quae\r\n scribat existimo. Minime vero, inquit ille: intemperantis enim arbitror\r\n esse scribere quod occultari velit: sed habeo opus magnum in manibus,\r\n idque iam pridem: ad hunc enim ipsum\u0026mdash;me autem dicebat\u0026mdash;quaedam\r\n institui, quae et sunt magna sane et limantur a me politius. \u003ca\r\n name=\"BkI_3\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_3\"\u003e3\u003c/a\u003e. Et ego: Ista quidem, inquam,\r\n Varro, iam diu exspectans, non audeo tamen flagitare: audivi enim e\r\n Libone nostro, cuius nosti studium\u0026mdash;nihil enim eius modi celare\r\n possumus\u0026mdash;non te ea intermittere, sed accuratius tractare nec de\r\n manibus umquam deponere. Illud autem mihi ante hoc tempus numquam in\r\n mentem venit a te requirere: sed nunc, postea quam sum ingressus res eas,\r\n quas tecum simul didici, mandare monumentis philosophiamque veterem illam\r\n a Socrate ortam Latinis litteris illustrare, quaero quid sit cur, cum\r\n multa scribas, genus hoc praetermittas, praesertim cum et ipse in eo\r\n excellas et id studium totaque ea res longe ceteris et studiis et artibus\r\n antecedat.\u003c/p\u003e\r\n\r\n \u003cp\u003eII. \u003ca name=\"BkI_4\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_4\"\u003e4\u003c/a\u003e. Tum ille: Rem a me\r\n saepe deliberatam et multum agitatam requiris. Itaque non haesitans\r\n respondebo, sed ea dicam, quae mihi sunt in promptu, quod ista ipsa de re\r\n multum, ut dixi, et diu cogitavi. Nam cum philosophiam viderem\r\n diligentissime Graecis litteris explicatam, existimavi, si qui de nostris\r\n eius studio tenerentur, si essent Graecis doctrinis eruditi, Graeca\r\n potius quam nostra lecturos: sin a Graecorum artibus et disciplinis\r\n abhorrerent, ne haec quidem curaturos, quae sine eruditione Graeca\r\n intellegi non possunt: itaque ea nolui scribere, quae nec indocti\r\n intellegere possent nec docti legere curarent. \u003ca name=\"BkI_5\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIN_5\"\u003e5\u003c/a\u003e. Vides autem\u0026mdash;eadem enim ipse\r\n didicisti\u0026mdash;non posse nos Amafinii aut Rabirii similis esse, qui\r\n nulla arte adhibita de rebus ante oculos positis volgari sermone\r\n disputant, nihil definiunt, nihil partiuntur, nihil apta interrogatione\r\n concludunt, nullam denique artem esse nec dicendi nec disserendi putant.\r\n Nos autem praeceptis dialecticorum et oratorum etiam, quoniam utramque\r\n vim virtutem esse nostri putant, sic parentes, ut legibus, verbis quoque\r\n novis cogimur uti, quae docti, ut dixi, a Graecis petere malent, indocti\r\n ne a nobis quidem accipient, ut frustra omnis suscipiatur \u003ci\u003elabor\u003c/i\u003e.\r\n \u003ca name=\"BkI_6\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_6\"\u003e6\u003c/a\u003e. Iam vero physica, si\r\n Epicurum, id est, si Democritum probarem, possem scribere ita plane, ut\r\n Amafinius. Quid est enim magnum, cum causas rerum efficientium\r\n sustuleris, de corpusculorum\u0026mdash;ita enim appellat\r\n atomos\u0026mdash;concursione fortuita loqui? Nostra tu physica nosti, quae\r\n cum contineantur ex effectione et ex materia ea, quam fingit et format\r\n effectio, adhibenda etiam geometria est, quam quibusnam quisquam\r\n enuntiare verbis aut quem ad intellegendum poterit adducere? \u003ci\u003eQuid\u003c/i\u003e,\r\n haec ipsa de vita et moribus, et de expetendis fugiendisque rebus? Illi\r\n enim simpliciter pecudis et hominis idem bonum esse censent: apud nostros\r\n autem non ignoras quae sit et quanta subtilitas. \u003ca name=\"BkI_7\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIN_7\"\u003e7\u003c/a\u003e. Sive enim Zenonem sequare, magnum est efficere ut\r\n quis intelligat quid sit illud verum et simplex bonum, quod non possit ab\r\n honestate seiungi: quod bonum quale sit negat omnino Epicurus sine\r\n voluptatibus sensum moventibus ne suspicari \u003ci\u003equidem\u003c/i\u003e. Si vero\r\n Academiam veterem persequamur, quam nos, ut scis, probamus, quam erit\r\n illa acute explicanda nobis! quam argute, quam obscure etiam contra\r\n Stoicos disserendum! Totum igitur illud philosophiae studium mihi quidem\r\n ipse sumo et ad vitae constantiam quantum possum et ad delectationem\r\n animi, nec ullum arbitror, ut apud Platonem est, maius aut melius a dis\r\n datum munus homini. \u003ca name=\"BkI_8\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_8\"\u003e8\u003c/a\u003e. Sed meos\r\n amicos, in quibus est studium, in Graeciam mitto, id est, ad Graecos ire\r\n iubeo, ut ea a fontibus potius hauriant quam rivulos consectentur. Quae\r\n autem nemo adhuc docuerat nec erat unde studiosi scire possent, ea,\r\n quantum potui\u0026mdash;nihil enim magno opere meorum miror\u0026mdash;feci ut\r\n essent nota nostris. A Graecis enim peti non poterant ac post L. Aelii\r\n nostri occasum ne a Latinis quidem. Et tamen in illis veteribus nostris,\r\n quae Menippum imitati, non interpretati, quadam hilaritate conspersimus,\r\n multa admixta ex intima philosophia, multa dicta dialectice \u0026#x2020;quae\r\n quo facilius minus docti intelligerent, iucunditate quadam ad legendum\r\n invitati, in laudationibus, in his ipsis antiquitatum prooemiis\r\n \u0026#x2020;philosophe scribere voluimus, si modo consecuti sumus.\u003c/p\u003e\r\n\r\n \u003cp\u003eIII. \u003ca name=\"BkI_9\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_9\"\u003e9\u003c/a\u003e. Tum, ego. Sunt,\r\n inquam, ista, Varro. Nam nos in nostra urbe peregrinantis errantisque\r\n tamquam hospites tui libri quasi domum deduxerunt, ut possemus aliquando\r\n qui et ubi essemus agnoscere. Tu aetatem patriae, tu descriptiones\r\n temporum, tu sacrorum iura, tu sacerdotum, tu domesticam, tu bellicam\r\n disciplinam, tu sedem regionum locorum, tu omnium divinarum humanarumque\r\n rerum nomina, genera, officia, causas aperuisti, plurimumque poetis\r\n nostris omninoque Latinis et litteris luminis et verbis attulisti, atque\r\n ipse varium et elegans omni fere numero poema fecisti philosophiamque\r\n multis locis incohasti, ad impellendum satis, ad edocendum parum. \u003ca\r\n name=\"BkI_10\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_10\"\u003e10\u003c/a\u003e. Causam autem probabilem tu\r\n quidem adfers; aut enim Graeca legere malent qui erunt eruditi aut ne\r\n haec quidem qui illa nesciunt. Sed da mihi nunc: satisne probas? Immo\r\n vero et haec qui illa non poterunt et qui Graeca poterunt non contemnent\r\n sua. Quid enim causae est cur poetas Latinos Graecis litteris eruditi\r\n legant, philosophos non legant? an quia delectat Ennius, Pacuvius,\r\n Attius, multi alii, qui non verba, sed vim Graecorum expresserunt\r\n poetarum? Quanto magis philosophi delectabunt, si, ut illi Aeschylum,\r\n Sophoclem, Euripidem, sic hi Platonem imitentur, Aristotelem,\r\n Theophrastum? Oratores quidem laudari video, si qui e nostris Hyperidem\r\n sint aut Demosthenem imitati. \u003ca name=\"BkI_11\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIN_11\"\u003e11\u003c/a\u003e. Ego autem\u0026mdash;dicam enim, ut res est\u0026mdash;dum\r\n me ambitio, dum honores, dum causae, dum rei publicae non solum cura, sed\r\n quaedam etiam procuratio multis officiis implicatum et constrictum\r\n tenebat, haec inclusa habebam et, ne obsolescerent, renovabam, cum\r\n licebat, legendo. Nunc vero et fortunae gravissimo percussus volnere et\r\n administratione rei publicae liberatus, doloris medicinam a philosophia\r\n peto et otii oblectationem hanc honestissimam iudico. Aut enim huic\r\n aetati hoc maxime aptum est aut iis rebus, si quas dignas laude gessimus,\r\n hoc in primis consentaneum aut etiam ad nostros civis erudiendos nihil\r\n utilius aut, si haec ita non sunt, nihil aliud video quod agere possimus.\r\n \u003ca name=\"BkI_12\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_12\"\u003e12\u003c/a\u003e. Brutus quidem noster,\r\n excellens omni genere laudis, sic philosophiam Latinis litteris\r\n persequitur, nihil ut iisdem de rebus Graecia desideret, et eandem quidem\r\n sententiam sequitur quam tu. Nam Aristum Athenis audivit aliquam diu,\r\n cuius tu fratrem Antiochum. Quam ob rem da, quaeso, te huic etiam generi\r\n litterarum.\u003c/p\u003e\r\n\r\n \u003cp\u003eIV. \u003ca name=\"BkI_13\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_13\"\u003e13\u003c/a\u003e. Tum, ille. Istuc\r\n quidem considerabo, nec vero sine te. Sed de te ipso quid est, inquit,\r\n quod audio? Quanam, inquam, de re? Relictam a te veterem illam, inquit,\r\n tractari autem novam. Quid? ergo, inquam, Antiocho id magis licuerit,\r\n nostro familiari, remigrare in domum veterem e nova quam nobis in novam e\r\n vetere? certe enim recentissima quaeque sunt correcta et emendata maxime.\r\n Quamquam Antiochi magister Philo, magnus vir, ut tu existimas ipse, negat\r\n in libris, quod coram etiam ex ipso audiebamus, duas Academias esse\r\n erroremque eorum, qui ita putarunt, coarguit. Est, inquit, ut dicis: sed\r\n ignorare te non arbitror, quae contra \u003ci\u003eea\u003c/i\u003e Philonis Antiochus\r\n scripserit. \u003ca name=\"BkI_14\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_14\"\u003e14\u003c/a\u003e. Immo vero et\r\n ista et totam veterem Academiam, a qua absum iam diu, renovari a te, nisi\r\n molestum est, velim, et simul, adsidamus, inquam, si videtur. Sane istud\r\n quidem, inquit: sum enim admodum infirmus. Sed videamus idemne Attico\r\n placeat fieri a me, quod te velle video. Mihi vero, ille: quid est enim\r\n quod malim quam ex Antiocho iam pridem audita recordari? et simul videre\r\n satisne ea commode dici possit Latine? Quae cum essent dicta, in\r\n conspectu consedimus [omnes].\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"BkI_15\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_15\"\u003e15\u003c/a\u003e. Tum Varro ita exorsus\r\n est: Socrates mihi videtur, id quod constat inter omnis, primus a rebus\r\n occultis et ab ipsa natura involutis, in quibus omnes ante eum philosophi\r\n occupati fuerunt, avocavisse philosophiam et ad vitam communem adduxisse,\r\n ut de virtutibus et vitiis omninoque de bonis rebus et malis quaereret,\r\n caelestia autem vel procul esse a nostra cognitione censeret vel, si\r\n maxime cognita essent, nihil tamen ad bene vivendum \u003ci\u003evalere\u003c/i\u003e. \u003ca\r\n name=\"BkI_16\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_16\"\u003e16\u003c/a\u003e. Hic in omnibus fere\r\n sermonibus, qui ab iis qui illum audierunt perscripti varie \u003ci\u003eet\u003c/i\u003e\r\n copiose sunt, ita disputat ut nihil adfirmet ipse, refellat alios: nihil\r\n se scire dicat nisi id ipsum, eoque praestare ceteris, quod illi quae\r\n nesciant scire se putent, ipse se nihil scire, id unum sciat, ob eamque\r\n rem se arbitrari ab Apolline omnium sapientissimum esse dictum, quod haec\r\n esset una omnis sapientia non arbitrari sese scire quod nesciat. Quae cum\r\n diceret constanter et in ea sententia permaneret, omnis eius oratio tamen\r\n in virtute laudanda et in hominibus ad virtutis studium cohortandis\r\n consumebatur, ut e Socraticorum libris, maximeque Platonis, intellegi\r\n potest. \u003ca name=\"BkI_17\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_17\"\u003e17\u003c/a\u003e. Platonis autem\r\n auctoritate, qui varius et multiplex et copiosus fuit, una et consentiens\r\n duobus vocabulis philosophiae forma instituta est, Academicorum et\r\n Peripateticorum: qui rebus congruentes nominibus differebant. Nam cum\r\n Speusippum, sororis filium, Plato philosophiae quasi heredem reliquisset,\r\n duos autem praestantissimo studio atque doctrina, Xenocratem Chalcedonium\r\n et Aristotelem Stagiritem, qui erant cum Aristotele, Peripatetici dicti\r\n sunt, quia disputabant inambulantes in Lycio, illi autem, qui Platonis\r\n instituto in Academia, quod est alterum gymnasium, coetus erant et\r\n sermones habere soliti, e loci vocabulo nomen habuerunt. Sed utrique\r\n Platonis ubertate completi certam quandam disciplinae formulam\r\n composuerunt et eam quidem plenam ac refertam, illam autem Socraticam\r\n dubitationem de omnibus rebus et nulla adfirmatione adhibita\r\n consuetudinem disserendi reliquerunt. Ita facta est, quod minime Socrates\r\n probabat, ars quaedam philosophiae et rerum ordo et descriptio\r\n disciplinae. \u003ca name=\"BkI_18\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_18\"\u003e18\u003c/a\u003e. Quae quidem\r\n erat primo duobus, ut dixi, nominibus una: nihil enim inter Peripateticos\r\n et illam veterem Academiam differebat. Abundantia quadam ingeni\r\n praestabat, ut mihi quidem videtur, Aristoteles, sed idem fons erat\r\n utrisque et eadem rerum expetendarum fugiendarumque partitio.\u003c/p\u003e\r\n\r\n \u003cp\u003eV. Sed quid ago? inquit, aut sumne sanus, qui haec vos doceo? nam etsi\r\n non sus Minervam, ut aiunt, tamen inepte quisquis Minervam docet. Tum\r\n Atticus: Tu vero, inquit, perge, Varro: valde enim amo nostra atque\r\n nostros, meque ista delectant, cum Latine dicuntur, et isto modo. Quid\r\n me, inquam, putas, qui philosophiam iam professus sim populo nostro\r\n exhibiturum? Pergamus igitur, inquit, quoniam placet. \u003ca\r\n name=\"BkI_19\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_19\"\u003e19\u003c/a\u003e. Fuit ergo iam accepta a\r\n Platone philosophandi ratio triplex: una de vita et moribus, altera de\r\n natura et rebus occultis, tertia de disserendo et quid verum sit, quid\r\n falsum, quid rectum in oratione pravumve, quid consentiens, quid\r\n repugnans iudicando. Ac primum partem illam bene vivendi a natura\r\n petebant eique parendum esse dicebant, neque ulla alia in re nisi in\r\n natura quaerendum esse illud summum bonum quo omnia referrentur,\r\n constituebantque extremum esse rerum expetendarum et finem bonorum\r\n adeptum esse omnia e natura et animo et corpore et vita. Corporis autem\r\n alia ponebant esse in toto, alia in partibus: valetudinem, viris\r\n pulchritudinem in toto, in partibus autem sensus integros et praestantiam\r\n aliquam partium singularum, ut in pedibus celeritatem, vim in manibus,\r\n claritatem in voce, in lingua etiam explanatam vocum impressionem: \u003ca\r\n name=\"BkI_20\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_20\"\u003e20\u003c/a\u003e. animi autem, quae essent ad\r\n comprehendendam ingeniis virtutem idonea, eaque ab iis in naturam et\r\n mores dividebantur. Naturae celeritatem ad discendum et memoriam dabant:\r\n quorum utrumque mentis esset proprium et ingeni. Morum autem putabant\r\n studia esse et quasi consuetudinem: quam partim exercitationis\r\n adsiduitate, partim ratione formabant, in quibus erat philosophia ipsa.\r\n In qua quod incohatum est neque absolutum, progressio quaedam ad virtutem\r\n appellatur: quod autem absolutum, id est virtus, quasi perfectio naturae\r\n omniumque rerum, quas in animis ponunt, una res optima. Ergo haec\r\n animorum. \u003ca name=\"BkI_21\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_21\"\u003e21\u003c/a\u003e. Vitae\r\n autem\u0026mdash;id enim erat tertium\u0026mdash;adiuncta esse dicebant, quae ad\r\n virtutis usum valerent. Nam virtus animi bonis et corporis cernitur, et\r\n \u003ci\u003ein\u003c/i\u003e quibusdam quae non tam naturae quam beatae vitae adiuncta sunt.\r\n Hominem esse censebant quasi partem quandam civitatis et universi generis\r\n humani, eumque esse coniunctum cum hominibus humana quadam societate. Ac\r\n de summo quidem atque naturali bono sic agunt: cetera autem pertinere ad\r\n id putant aut adaugendum aut tuendum, ut divitias, ut opes, ut gloriam,\r\n ut gratiam. Ita tripartita ab iis inducitur ratio bonorum.\u003c/p\u003e\r\n\r\n \u003cp\u003eVI. \u003ca name=\"BkI_22\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_22\"\u003e22\u003c/a\u003e. Atque haec illa\r\n sunt tria genera, quae putant plerique Peripateticos dicere. Id quidem\r\n non falso: est enim haec partitio illorum: illud imprudenter, si alios\r\n esse Academicos, qui tum appellarentur, alios Peripateticos arbitrantur.\r\n Communis haec ratio et utrisque hic bonorum finis videbatur, adipisci\r\n quae essent prima natura quaeque ipsa per sese expetenda, aut omnia aut\r\n maxima. Ea sunt autem maxima, quae in ipso animo atque in ipsa virtute\r\n versantur. Itaque omnis illa antiqua philosophia sensit in una virtute\r\n esse positam beatam vitam, nec tamen beatissimam, nisi adiungerentur et\r\n corporis et cetera, quae supra dicta sunt, ad virtutis usum idonea. \u003ca\r\n name=\"BkI_23\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_23\"\u003e23\u003c/a\u003e. Ex hac descriptione agendi\r\n quoque aliquid in vita et officii ipsius initium reperiebatur: quod erat\r\n in conservatione earum rerum, quas natura praescriberet. Hinc gignebatur\r\n fuga desidiae voluptatumque contemptio: ex quo laborum dolorumque\r\n susceptio multorum magnorumque recti honestique causa et earum rerum,\r\n quae erant congruentes cum descriptione naturae, unde et amicitia\r\n exsistebat et iustitia atque aequitas: eaeque voluptatibus et multis\r\n vitae commodis anteponebantur. Haec quidem fuit apud eos morum institutio\r\n et eius partis, quam primam posui, forma atque descriptio.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"BkI_24\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_24\"\u003e24\u003c/a\u003e. De natura\r\n autem\u0026mdash;id enim sequebatur\u0026mdash;ita dicebant, ut eam dividerent in\r\n res duas, ut altera esset efficiens, altera autem quasi huic se praebens,\r\n ea quae efficeretur aliquid. In eo, quod efficeret, vim esse censebant,\r\n in eo autem, quod efficeretur, materiam quandam: in utroque tamen\r\n utrumque: neque enim materiam ipsam cohaerere potuisse, si nulla vi\r\n contineretur, neque vim sine aliqua materia. Nihil est enim quod non\r\n alicubi esse cogatur. Sed quod ex utroque, id iam corpus et quasi\r\n qualitatem quandam nominabant: dabitis enim profecto, ut in rebus\r\n inusitatis, quod Graeci ipsi faciunt, a quibus haec iam diu tractantur,\r\n utamur verbis interdum inauditis.\u003c/p\u003e\r\n\r\n \u003cp\u003eVII. \u003ca name=\"BkI_25\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_25\"\u003e25\u003c/a\u003e. Nos vero, inquit\r\n Atticus: quin etiam Graecis licebit utare, cum voles, si te Latina forte\r\n deficient. Bene sane facis: sed enitar ut Latine loquar, nisi in huiusce\r\n modi verbis, ut philosophiam aut rhetoricam aut physicam aut dialecticam\r\n appellem, quibus, ut aliis multis, consuetudo iam utitur pro Latinis.\r\n Qualitates igitur appellavi, quas \u003cspan lang=\"el\" title=\"poiotêtas\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3C4;\u0026#x3B7;\u0026#x3C4;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e\r\n Graeci vocant, quod ipsum apud Graecos non est vulgi verbum, sed\r\n philosophorum, atque id in multis. Dialecticorum vero verba nulla sunt\r\n publica: suis utuntur. Et id quidem commune omnium fere est artium. Aut\r\n enim nova sunt rerum novarum facienda nomina aut ex aliis transferenda.\r\n Quod si Graeci faciunt, qui in his rebus tot iam saecula versantur,\r\n quanto id magis nobis concedendum est, qui haec nunc primum tractare\r\n conamur? \u003ca name=\"BkI_26\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_26\"\u003e26\u003c/a\u003e. Tu vero, inquam,\r\n Varro, bene etiam meriturus mihi videris de tuis civibus, si eos non modo\r\n copia rerum auxeris, uti fecisti, sed etiam verborum. Audebimus ergo,\r\n inquit, novis verbis uti te auctore, si necesse erit. Earum igitur\r\n qualitatum sunt aliae principes, aliae ex his ortae. Principes sunt unius\r\n modi et simplices: ex his autem ortae variae sunt et quasi multiformes.\r\n Itaque aër\u0026mdash;utimur enim pro Latino\u0026mdash;et ignis et aqua et terra\r\n prima sunt: ex his autem ortae animantium formae earumque rerum, quae\r\n gignuntur e terra. Ergo illa initia et, ut e Graeco vertam, elementa\r\n dicuntur: e quibus aër et ignis movendi vim habent et efficiendi,\r\n reliquae partes accipiendi et quasi patiendi, aquam dico et terram.\r\n Quintum genus, e quo essent astra mentesque, singulare eorumque quattuor,\r\n quae supra dixi, dissimile Aristoteles quoddam esse rebatur. \u003ca\r\n name=\"BkI_27\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_27\"\u003e27\u003c/a\u003e. Sed subiectam putant omnibus\r\n sine ulla specie atque carentem omni illa qualitate\u0026mdash;faciamus enim\r\n tractando usitatius hoc verbum et tritius\u0026mdash;materiam quandam, ex qua\r\n omnia expressa atque efficta sint: quae tota omnia accipere possit\r\n omnibusque modis mutari atque ex omni parte, eoque etiam interire non in\r\n nihilum, sed in suas partis, quae infinite secari ac dividi possint, cum\r\n sit nihil omnino in rerum natura minimum quod dividi nequeat: quae autem\r\n moveantur, omnia intervallis moveri, quae intervalla item infinite dividi\r\n possint. \u003ca name=\"BkI_28\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_28\"\u003e28\u003c/a\u003e. Et cum ita\r\n moveatur illa vis, quam qualitatem esse diximus, et cum sic ultro\r\n citroque versetur, materiam ipsam totam penitus commutari putant et illa\r\n effici, quae appellant qualia, e quibus in omni natura cohaerente et\r\n continuata cum omnibus suis partibus effectum esse mundum, extra quem\r\n nulla pars materiae sit nullumque corpus, partis autem esse mundi omnia,\r\n quae insint in eo, quae natura sentiente teneantur, in qua ratio perfecta\r\n insit, quae sit eadem sempiterna: nihil enim valentius esse a quo\r\n intereat: \u003ca name=\"BkI_29\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_29\"\u003e29\u003c/a\u003e. quam vim animum\r\n esse dicunt mundi eandemque esse mentem sapientiamque perfectam, quem\r\n deum appellant, omniumque rerum, quae sunt ei subiectae, quasi prudentiam\r\n quandam, procurantem caelestia maxime, deinde in terris ea, quae\r\n pertinent ad homines: quam interdum eandem necessitatem appellant, quia\r\n nihil aliter possit atque ab ea constitutum sit, inter quasi fatalem et\r\n immutabilem continuationem ordinis sempiterni: non numquam eandem\r\n fortunam, quod efficiat multa improvisa ac necopinata nobis propter\r\n obscuritatem ignorationemque causarum.\u003c/p\u003e\r\n\r\n \u003cp\u003eVIII. \u003ca name=\"BkI_30\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_30\"\u003e30\u003c/a\u003e. Tertia deinde\r\n philosophiae pars, quae erat in ratione et in disserendo, sic tractabatur\r\n ab utrisque. Quamquam oriretur a sensibus, tamen non esse iudicium\r\n veritatis in sensibus. Mentem volebant rerum esse iudicem: solam\r\n censebant idoneam cui crederetur, quia sola cerneret id, quod semper\r\n esset simplex et unius modi et tale quale esset. Hanc illi \u003cspan\r\n lang=\"el\" title=\"idean\" \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e\r\n appellabant, iam a Platone ita nominatam, nos recte speciem possumus\r\n dicere. \u003ca name=\"BkI_31\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_31\"\u003e31\u003c/a\u003e. Sensus autem\r\n omnis hebetes et tardos esse arbitrabantur, nec percipere ullo modo res\r\n eas, quae subiectae sensibus viderentur, quae essent aut ita parvae, ut\r\n sub sensum cadere non possent, aut ita mobiles et concitatae, ut nihil\r\n umquam unum esset constans, ne idem quidem, quia continenter laberentur\r\n et fluerent omnia. Itaque hanc omnem partem rerum opinabilem appellabant.\r\n \u003ca name=\"BkI_32\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_32\"\u003e32\u003c/a\u003e. Scientiam autem nusquam\r\n esse censebant nisi in animi notionibus atque rationibus: qua de causa\r\n definitiones rerum probabant, et has ad omnia, de quibus disceptabatur,\r\n adhibebant. Verborum etiam explicatio probabatur, id est, qua de causa\r\n quaeque essent ita nominata, quam \u003cspan lang=\"el\" title=\"etymologian\"\r\n \u003e\u0026#x3B5;\u0026#x3C4;\u0026#x3C5;\u0026#x3BC;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e\r\n appellabant: post argumentis et quasi rerum notis ducibus utebantur ad\r\n probandum et ad concludendum id, quod explanari volebant: itaque\r\n tradebatur omnis dialecticae disciplina, id est, orationis ratione\r\n conclusae. Huic quasi ex altera parte oratoria vis dicendi adhibebatur,\r\n explicatrix orationis perpetuae ad persuadendum accommodatae. \u003ca\r\n name=\"BkI_33\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_33\"\u003e33\u003c/a\u003e. Haec erat illis disciplina a\r\n Platone tradita: cuius quas acceperim mutationes, si voltis, exponam. Nos\r\n vero volumus, inquam, ut pro Attico etiam respondeam.\u003c/p\u003e\r\n\r\n \u003cp\u003eIX. Et recte, inquit, respondes: praeclare enim explicatur\r\n Peripateticorum et Academiae veteris auctoritas. Aristoteles primus\r\n species, quas paulo ante dixi, labefactavit: quas mirifice Plato erat\r\n amplexatus, ut in iis quiddam divinum esse diceret. Theophrastus autem,\r\n vir et oratione suavis et ita moratus, ut prae se probitatem quandam et\r\n ingenuitatem ferat, vehementius etiam fregit quodam modo auctoritatem\r\n veteris disciplinae: spoliavit enim virtutem suo decore imbecillamque\r\n reddidit, quod negavit in ea sola positum esse beate vivere. \u003ca\r\n name=\"BkI_34\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_34\"\u003e34\u003c/a\u003e. Nam Strato, eius auditor,\r\n quamquam fuit acri ingenio, tamen ab ea disciplina omnino semovendus est:\r\n qui cum maxime necessariam partem philosophiae, quae posita est in\r\n virtute et moribus, reliquisset totumque se ad investigationem naturae\r\n contulisset, in ea ipsa plurimum dissedit a suis. Speusippus autem et\r\n Xenocrates, qui primi Platonis rationem auctoritatemque susceperant, et\r\n post eos Polemo et Crates unaque Crantor, in Academia congregati,\r\n diligenter ea, quae a superioribus acceperant, tuebantur. Iam Polemonem\r\n audiverant adsidue Zeno et Arcesilas. \u003ca name=\"BkI_35\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIN_35\"\u003e35\u003c/a\u003e. Sed Zeno cum Arcesilam anteiret aetate valdeque\r\n subtiliter dissereret et peracute moveretur, corrigere conatus est\r\n disciplinam. Eam quoque, si videtur, correctionem explicabo, sicut\r\n solebat Antiochus. Mihi vero, inquam, videtur, quod vides idem\r\n significare Pomponium.\u003c/p\u003e\r\n\r\n \u003cp\u003eX. Zeno igitur nullo modo is erat, qui, ut Theophrastus, nervos\r\n virtutis inciderit, sed contra, qui omnia quae ad beatam vitam\r\n pertinerent in una virtute poneret nec quicquam aliud numeraret in bonis,\r\n idque appellaret honestum, quod esset simplex quoddam et solum et unum\r\n bonum. \u003ca name=\"BkI_36\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_36\"\u003e36\u003c/a\u003e. Cetera autem etsi\r\n nec bona nec mala essent, tamen alia secundum naturam dicebat, alia\r\n naturae esse contraria. His ipsis alia interiecta et media numerabat.\r\n Quae autem secundum naturam essent, ea sumenda et quadam aestimatione\r\n dignanda docebat, contraque contraria: neutra autem in mediis\r\n relinquebat, in quibus ponebat nihil omnino esse momenti. \u003ca\r\n name=\"BkI_37\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_37\"\u003e37\u003c/a\u003e. Sed quae essent sumenda, ex\r\n iis alia pluris esse aestimanda, alia minoris. Quae pluris, ea praeposita\r\n appellabat, reiecta autem quae minoris. Atque ut haec non tam rebus quam\r\n vocabulis commutaverat, sic inter recte factum atque peccatum, officium\r\n et contra officium media locabat quaedam: recte facta sola in bonis\r\n actionibus ponens, prave, id est peccata, in malis: officia autem servata\r\n praetermissaque media putabat, ut dixi. \u003ca name=\"BkI_38\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIN_38\"\u003e38\u003c/a\u003e. Cumque superiores non omnem virtutem in ratione\r\n esse dicerent, sed quasdam virtutes natura aut more perfectas, hic omnis\r\n in ratione ponebat, cumque illi ea genera virtutum, quae supra dixi,\r\n seiungi posse arbitrarentur, hic nec id ullo modo fieri posse disserebat\r\n nec virtutis usum modo, ut superiores, sed ipsum habitum per se esse\r\n praeclarum, nec tamen virtutem cuiquam adesse quin ea semper uteretur.\r\n Cumque perturbationem animi illi ex homine non tollerent, naturaque et\r\n condolescere et concupiscere et extimescere et efferri laetitia dicerent,\r\n sed eas contraherent in angustumque deducerent, hic omnibus his quasi\r\n morbis voluit carere sapientem. \u003ca name=\"BkI_39\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIN_39\"\u003e39\u003c/a\u003e. Cumque eas perturbationes antiqui naturalis esse\r\n dicerent et rationis expertis aliaque in parte animi cupiditatem, alia\r\n rationem collocarent, ne his quidem adsentiebatur. Nam et perturbationes\r\n voluntarias esse putabat opinionisque iudicio suscipi et omnium\r\n perturbationum arbitrabatur matrem esse immoderatam quamdam\r\n intemperantiam. Haec fere de moribus.\u003c/p\u003e\r\n\r\n \u003cp\u003eXI. De naturis autem sic sentiebat, primum, ut quattuor initiis rerum\r\n illis quintam hanc naturam, ex qua superiores sensus et mentem effici\r\n rebantur, non adhiberet. Statuebat enim ignem esse ipsam naturam, quae\r\n quidque gigneret, et mentem atque sensus. Discrepabat etiam ab isdem quod\r\n nullo modo arbitrabatur quicquam effici posse ab ea, quae expers esset\r\n corporis, cuius generis Xenocrates et superiores etiam animum esse\r\n dixerant, nec vero aut quod efficeret aliquid aut quod efficeretur posse\r\n esse non corpus. \u003ca name=\"BkI_40\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_40\"\u003e40\u003c/a\u003e. Plurima\r\n autem in illa tertia philosophiae parte mutavit. In qua primum de\r\n sensibus ipsis quaedam dixit nova, quos iunctos esse censuit e quadam\r\n quasi impulsione oblata extrinsecus, quam ille \u003cspan lang=\"el\"\r\n title=\"phantasian\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e,\r\n nos visum appellemus licet, et teneamus hoc verbum quidem: erit enim\r\n utendum in reliquo sermone saepius. Sed ad haec, quae visa sunt et quasi\r\n accepta sensibus, adsensionem adiungit animorum, quam esse volt in nobis\r\n positam et voluntariam. \u003ca name=\"BkI_41\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_41\"\u003e41\u003c/a\u003e.\r\n Visis non omnibus adiungebat fidem, sed iis solum, quae propriam quandam\r\n haberent declarationem earum rerum, quae viderentur: id autem visum, cum\r\n ipsum per se cerneretur, comprehendibile\u0026mdash;feretis hoc? Nos vero,\r\n inquit. Quonam enim modo \u003cspan lang=\"el\" title=\"katalêpton\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n diceres?\u0026mdash;Sed, cum acceptum iam et approbatum esset, comprehensionem\r\n appellabat, similem iis rebus, quae manu prehenderentur: ex quo etiam\r\n nomen hoc duxerat, cum eo verbo antea nemo tali in re usus esset,\r\n plurimisque idem novis verbis\u0026mdash;nova enim dicebat\u0026mdash;usus est.\r\n Quod autem erat sensu comprehensum, id ipsum sensum appellabat, et si ita\r\n erat comprehensum, ut convelli ratione non posset, scientiam: sin aliter,\r\n inscientiam nominabat: ex qua exsisteret etiam opinio, quae esset\r\n imbecilla et cum falso incognitoque communis. \u003ca name=\"BkI_42\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIN_42\"\u003e42\u003c/a\u003e. Sed inter scientiam et inscientiam\r\n comprehensionem illam, quam dixi, collocabat, eamque neque in rectis\r\n neque in pravis numerabat, sed soli credendum esse dicebat. E quo\r\n sensibus etiam fidem tribuebat, quod, ut supra dixi, comprehensio facta\r\n sensibus et vera esse illi et fidelis videbatur, non quod omnia, quae\r\n essent in re, comprehenderet, sed quia nihil quod cadere in eam posset\r\n relinqueret quodque natura quasi normam scientiae et principium sui\r\n dedisset, unde postea notiones rerum in animis imprimerentur, e quibus\r\n non principia solum, sed latiores quaedam ad rationem inveniendam viae\r\n reperiuntur. Errorem autem et temeritatem et ignorantiam et opinationem\r\n et suspicionem et uno nomine omnia, quae essent aliena firmae et\r\n constantis adsensionis, a virtute sapientiaque removebat. Atque in his\r\n fere commutatio constitit omnis dissensioque Zenonis a superioribus.\u003c/p\u003e\r\n\r\n \u003cp\u003eXII. \u003ca name=\"BkI_43\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_43\"\u003e43\u003c/a\u003e. Quae cum\r\n dixisset: Breviter sane minimeque obscure exposita est, inquam, a te,\r\n Varro, et veteris Academiae ratio et Stoicorum: verum esse [autem]\r\n arbitror, ut Antiocho, nostro familiari, placebat, correctionem veteris\r\n Academiae potius quam aliquam novam disciplinam putandam. Tunc Varro:\r\n Tuae sunt nunc partes, inquit, qui ab antiquorum ratione desciscis et ea,\r\n quae ab Arcesila novata sunt, probas, docere quod et qua de causa\r\n discidium factum sit, ut videamus satisne ista sit iusta defectio. \u003ca\r\n name=\"BkI_44\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_44\"\u003e44\u003c/a\u003e. Tum ego: Cum Zenone, inquam,\r\n ut accepimus, Arcesilas sibi omne certamen instituit, non pertinacia aut\r\n studio vincendi, ut mihi quidem videtur, sed earum rerum obscuritate,\r\n quae ad confessionem ignorationis adduxerant Socratem et iam ante\r\n Socratem Democritum, Anaxagoram, Empedoclem, omnis paene veteres: qui\r\n nihil cognosci, nihil percipi, nihil sciri posse dixerunt: angustos\r\n sensus, imbecillos animos, brevia curricula vitae et, ut Democritus, in\r\n profundo veritatem esse demersam, opinionibus et institutis omnia teneri,\r\n nihil veritati relinqui, deinceps omnia tenebris circumfusa esse\r\n dixerunt. \u003ca name=\"BkI_45\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_45\"\u003e45\u003c/a\u003e. Itaque\r\n Arcesilas negabat esse quicquam quod sciri posset, ne illud quidem ipsum,\r\n quod Socrates sibi reliquisset: sic omnia latere censebat in occulto:\r\n neque esse quicquam quod cerni aut intellegi posset: quibus de causis\r\n nihil oportere neque profiteri neque adfirmare quemquam neque adsensione\r\n approbare, cohibereque semper et ab omni lapsu continere temeritatem,\r\n quae tum esset insignis, cum aut falsa aut incognita res approbaretur,\r\n neque hoc quicquam esse turpius quam cognitioni et perceptioni\r\n adsensionem approbationemque praecurrere. Huic rationi quod erat\r\n consentaneum faciebat, ut contra omnium sententias dicens in eam\r\n plerosque deduceret, ut cum in eadem re paria contrariis in partibus\r\n momenta rationum invenirentur, facilius ab utraque parte adsensio\r\n sustineretur. \u003ca name=\"BkI_46\"\u003e\u003c/a\u003e\u003ca href=\"#BkIN_46\"\u003e46\u003c/a\u003e. Hanc\r\n Academiam novam appellant, quae mihi vetus videtur, si quidem Platonem ex\r\n illa vetere numeramus, cuius in libris nihil adfirmatur et in utramque\r\n partem multa disseruntur, de omnibus quaeritur, nihil certi dicitur: sed\r\n tamen illa, quam exposui\u003ci\u003esti\u003c/i\u003e, vetus, haec nova nominetur: quae\r\n usque ad Carneadem perducta, qui quartus ab Arcesila fuit, in eadem\r\n Arcesilae ratione permansit. Carneades autem nullius philosophiae partis\r\n ignarus et, ut cognovi ex iis, qui illum audierant, maximeque ex Epicureo\r\n Zenone, qui cum ab eo plurimum dissentiret, unum tamen praeter ceteros\r\n mirabatur, incredibili quadam fuit facultate….\u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003ch3\u003eACADEMICORUM POSTERIORUM FRAGMENTA.\u003c/h3\u003e\r\n\r\n\u003cp class=\"center\"\u003eEX LIBRO I.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_1\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_1\"\u003e1\u003c/a\u003e. Nonius p. 65 Merc.\r\n \u003ci\u003eDigladiari dictum est dissentire et dissidere, dictum a gladiis.\r\n Cicero Academicorum lib. I.\u003c/i\u003e: quid autem stomachatur Menesarchus? quid\r\n Antipater digladiatur cum Carneade tot voluminibus?\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_2\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_2\"\u003e2\u003c/a\u003e. Nonius s.v.\r\n \u003ci\u003econcinnare\u003c/i\u003e p. 43. \u003ci\u003eIdem in Academicis lib. I.\u003c/i\u003e: qui cum\r\n similitudine verbi concinere maxime sibi videretur.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eEX LIBRO II.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_3\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_3\"\u003e3\u003c/a\u003e. Nonius p. 65. \u003ci\u003eAequor ab\r\n aequo et plano Cicero Academicorum lib. II. vocabulum accepisse\r\n confirmat\u003c/i\u003e: quid tam planum videtur quam mare? e quo etiam aequor\r\n illud poetae vocant.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_4\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_4\"\u003e4\u003c/a\u003e. Nonius p. 69. \u003ci\u003eAdamare\r\n Cicero Academicorum lib. II.\u003c/i\u003e: qui enim serius honores adamaverunt vix\r\n admittuntur ad eos nec satis commendati multitudini possunt esse.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_5\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_5\"\u003e5\u003c/a\u003e. Nonius p. 104. \u003ci\u003eExponere\r\n pro exempla boni ostentare. Cicero Academicis lib. II.\u003c/i\u003e: frangere\r\n avaritiam, scelera ponere, vitam suam exponere ad imitandum\r\n iuventuti.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_6\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_6\"\u003e6\u003c/a\u003e. Nonius p. 121. \u003ci\u003eHebes\r\n positum pro obscuro aut obtuso. Cicero Academicorum lib. II.:\u003c/i\u003e quid?\r\n lunae quae liniamenta sint potesne dicere? cuius et nascentis et\r\n senescentis alias hebetiora, alias acutiora videntur cornua.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_7\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_7\"\u003e7\u003c/a\u003e. Nonius p. 162.\r\n \u003ci\u003ePurpurascit. Cicero Academicorum lib. II.:\u003c/i\u003e quid? mare nonne\r\n caeruleum? at eius unda, cum est pulsa remis, purpurascit: et quidem\r\n aquae tinctum quodam modo et infectum….\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_8\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_8\"\u003e8\u003c/a\u003e. Nonius p. 162.\r\n \u003ci\u003ePerpendiculi et normae. Cic. Academicorum lib. II.:\u003c/i\u003e atqui si id\r\n crederemus, non egeremus perpendiculis, non normis, non regulis.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_9\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_9\"\u003e9\u003c/a\u003e. Nonius p. 394. \u003ci\u003eSiccum\r\n dicitur aridum et sine humore … Siccum dicitur et sobrium, non madidum\r\n … Cic. Academicorum lib. II.:\u003c/i\u003e alius (\u003ci\u003ecolor\u003c/i\u003e) adultis, alius\r\n adulescentibus, alius aegris, \u003ci\u003ealius sanis\u003c/i\u003e, alius siccis, alius\r\n vinulentis …\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_10\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_10\"\u003e10\u003c/a\u003e. Nonius p. 474.\r\n \u003ci\u003eUrinantur. Cic. in Academicis lib. II.:\u003c/i\u003e si quando enim nos\r\n demersimus, ut qui urinantur, aut nihil superum aut obscure admodum\r\n cernimus.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_11\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_11\"\u003e11\u003c/a\u003e. Nonius p. 545.\r\n \u003ci\u003eAlabaster. Cic. Academicorum lib. II.:\u003c/i\u003e quibus etiam alabaster\r\n plenus unguenti puter esse videtur.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eEX LIBRO III.\u003c/p\u003e\r\n\r\n \u003cp\u003eCicero ad Att. XVI. 6. §4. \u003ci\u003eDe gloria librum ad te misi: at in\r\n eo\u003c/i\u003e prooemium \u003ci\u003eid est, quod in Academico tertio.\u003c/i\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_12\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_12\"\u003e12\u003c/a\u003e. Nonius p. 65.\r\n \u003ci\u003eDigladiari … idem tertio:\u003c/i\u003e digladiari autem semper, depugnare cum\r\n facinorosis et audacibus, quis non cum miserrimum, tum etiam stultissimum\r\n dixerit?\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_13\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_13\"\u003e13\u003c/a\u003e. Nonius p. 65.\r\n \u003ci\u003eExultare dictum est exilire. Cic. Academicorum lib. III.\u003c/i\u003e: et ut\r\n nos nunc sedemus ad Lucrinum pisciculosque exultantes videmus …\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_14\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_14\"\u003e14\u003c/a\u003e. Nonius p. 123.\r\n \u003ci\u003eIngeneraretur ut innasceretur. Cic. Academicorum lib. III.\u003c/i\u003e: in\r\n tanta animantium varietate, homini ut soli cupiditas ingeneraretur\r\n cognitionis et scientiae.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_15\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_15\"\u003e15\u003c/a\u003e. Nonius p. 419.\r\n \u003ci\u003eVindicare, trahere, liberare … Cicero Academicorum lib. III.\u003c/i\u003e:\r\n aliqua potestas sit, vindicet se in libertatem.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_16\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_16\"\u003e16\u003c/a\u003e. Lactantius Inst. div.\r\n VI. 24. \u003ci\u003eCicero … cuius haec in Academico tertio verba sunt:\u003c/i\u003e quod\r\n si liceret, ut iis qui in itinere deerravissent, sic vitam deviam secutis\r\n corrigere errorem paenitendo, facilior esset emendatio temeritatis.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_17\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_17\"\u003e17\u003c/a\u003e. Diomedes p. 373, ed.\r\n Putsch.: p. 377, ed. Keil. \u003ci\u003eVarro ad Ciceronem tertio\u003c/i\u003e fixum \u003ci\u003eet\r\n Cicero Academicorum tertio\u003c/i\u003e (= \u003ci\u003eLucullus\u003c/i\u003e \u003ca\r\n href=\"#BkII_27\"\u003e§27\u003c/a\u003e): \u0026#x2020;malcho in opera adfixa.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_18\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_18\"\u003e18\u003c/a\u003e. Nonius p. 139.\r\n \u003ci\u003eMordicibus et mordicus pro morsu, pro morsibus … Cic. Academicorum\r\n lib. III.\u003c/i\u003e: perspicuitatem, quam mordicus tenere debemus, abesse\r\n dicemus. = \u003ci\u003eLucullus\u003c/i\u003e \u003ca href=\"#BkII_51\"\u003e§51\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_19\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_19\"\u003e19\u003c/a\u003e. Nonius p. 117.\r\n \u003ci\u003eGallinas. Cic. Academicorum lib. III.\u003c/i\u003e: qui gallinas alere\r\n permultas quaestus causa solerent: ii cum ovum inspexerant, quae gallina\r\n peperisset dicere solebant. = \u003ci\u003eLucullus\u003c/i\u003e \u003ca\r\n href=\"#BkII_57\"\u003e§57\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eEX LIBRO IIII.\u003c/p\u003e\r\n\r\n \u003cp\u003e20. Nonius p. 69, \u003ci\u003eAdstipulari positum est adsentiri. Cic. in\r\n Academicis lib. IIII.\u003c/i\u003e: falsum esse…. Antiochus. = \u003ci\u003eLucullus\u003c/i\u003e\r\n \u003ca href=\"#BkII_67\"\u003e§67\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_21\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_21\"\u003e21\u003c/a\u003e. Nonius p. 65.\r\n \u003ci\u003eMaeniana ab inventore eorum Maenio dicta sunt; unde et columna Maenia.\r\n Cic. Academicorum lib. IIII.\u003c/i\u003e: item ille cum aestuaret, veterum ut\r\n Maenianorum, sic Academicorum viam secutus est. = \u003ci\u003eLucullus\u003c/i\u003e \u003ca\r\n href=\"#BkII_70\"\u003e§70\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_22\"\u003e\u003c/a\u003e22. Nonius p. 99. \u003ci\u003eDolitum, quod dolatum usu\r\n dicitur, quod est percaesum vel abrasum vel effossum … Cicero dolatum\r\n Academicorum lib. IIII.\u003c/i\u003e: non enim est e saxo sculptus aut e robore\r\n dolatus. = \u003ci\u003eLucullus\u003c/i\u003e \u003ca href=\"#BkII_100\"\u003e§100\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_23\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_23\"\u003e23\u003c/a\u003e. Nonius p. 164. \u003ci\u003eRavum\r\n fulvum. Cic. Academicorum lib. IIII.\u003c/i\u003e: quia nobismet ipsis tum\r\n caeruleum, tum ravum videtur, quodque nunc a sole conlucet…. =\r\n \u003ci\u003eLucullus\u003c/i\u003e \u003ca href=\"#BkII_105\"\u003e§105\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e24. Nonius p. 107. \u003ci\u003eExanclare est perpeti vel superare. Cic.\r\n Academicorum lib. IIII.\u003c/i\u003e: credoque Clitomacho ita scribenti ut Herculi\r\n quendam laborem exanclatum. = \u003ci\u003eLucullus\u003c/i\u003e \u003ca\r\n href=\"#BkII_108\"\u003e§108\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e25. Nonius p. 163. \u003ci\u003ePingue positum pro impedito et inepto. Cic.\r\n Academicorum lib. IIII.\u003c/i\u003e: quod ipsi … contrarium. = \u003ci\u003eLucullus\u003c/i\u003e\r\n \u003ca href=\"#BkII_109\"\u003e§109\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e26. Nonius p. 122. \u003ci\u003eInfinitatem. Cic. Academicorum lib. IIII.\u003c/i\u003e:\r\n at hoc Anaximandro infinitatem. = \u003ci\u003eLucullus\u003c/i\u003e \u003ca\r\n href=\"#BkII_118\"\u003e§118\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e27. Nonius p. 65. \u003ci\u003eNatrices dicuntur angues natantes Cic.\r\n Academicorum lib. IIII.\u003c/i\u003e: sic enim voltis … fecerit. =\r\n \u003ci\u003eLucullus\u003c/i\u003e \u003ca href=\"#BkII_120\"\u003e§120\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_28\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_28\"\u003e28\u003c/a\u003e. Nonius p. 189.\r\n \u003ci\u003eUncinatum ab unco. Cic. Academicorum lib. IIII.\u003c/i\u003e: nec ut ille qui\r\n asperis et hamatis uncinatisque corpusculis concreta haec esse dicat. =\r\n \u003ci\u003eLucullus\u003c/i\u003e \u003ca href=\"#BkII_121\"\u003e§121\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_29\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_29\"\u003e29\u003c/a\u003e. Martianus Capella V.\r\n §517, p. 444, ed. Kopp. \u003ci\u003eCicero … in Academicis\u003c/i\u003e: latent ista\r\n omnia, Varro, magnis obscurata et circumfusa tenebris. = \u003ci\u003eLucullus\u003c/i\u003e\r\n \u003ca href=\"#BkII_122\"\u003e§122\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_30\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_30\"\u003e30\u003c/a\u003e. Nonius p. 102. \u003ci\u003eE\r\n regione positum est ex adverso. Cic. Academicorum lib. IIII.\u003c/i\u003e: nec ego\r\n non ita … vos etiam dicitis e regione nobis in contraria parte terrae\r\n qui adversis vestigiis stent contra nostra vestigia. = \u003ci\u003eLucullus\u003c/i\u003e \u003ca\r\n href=\"#BkII_123\"\u003e§123\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_31\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_31\"\u003e31\u003c/a\u003e. Nonius p. 80.\r\n \u003ci\u003eBalbuttire est cum quadam linguae haesitatione et confusione\r\n trepidare, Cic. Academicorum lib. IIII.\u003c/i\u003e: plane, ut supra dictus,\r\n Stoicus perpauca balbuttiens. = \u003ci\u003eLucullus\u003c/i\u003e \u003ca\r\n href=\"#BkII_135\"\u003e§135\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eEx LIBRIS INCERTIS.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_32\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_32\"\u003e32\u003c/a\u003e. Lactantius Inst. div.\r\n III. 14. \u003ci\u003eHaec tua verba sunt\u003c/i\u003e (\u003ci\u003esc. Cicero!\u003c/i\u003e): mihi autem non\r\n modo ad sapientiam caeci videmur, sed ad ea ipsa quae aliqua ex parte\r\n cerni videantur, hebetes et obtusi.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_33\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_33\"\u003e33\u003c/a\u003e. August. contra\r\n Academicos II. \u003ca href=\"#BkII_26\"\u003e§26\u003c/a\u003e.: \u003ci\u003eid probabile vel veri\r\n simile Academici vacant, quod nos ad agendum sine adsensione potent\r\n invitare\u003c/i\u003e. … Talia, \u003ci\u003einquit Academicus\u003c/i\u003e, mihi videntur omnia\r\n quae probabilia vel veri similia putavi nominanda: quae tu si alio nomine\r\n vis vocare, nihil repugno. Satis enim mihi est te iam bene accepisse quid\r\n dicam, id est, quibus rebus haec nomina imponam; non enim vocabulorum\r\n opificem, sed rerum inquisitorem decet esse sapientem. [\u003ci\u003eProximis post\r\n hunc locum verbis perspicue asseverat Augustinus haec ipsius esse\r\n Ciceronis verba\u003c/i\u003e.]\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_34\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_34\"\u003e34\u003c/a\u003e. Augustin. c. Acad. III.\r\n \u003ca href=\"#BkII_15\"\u003e§15\u003c/a\u003e. \u003ci\u003eEst in libris Ciceronis quae in huius\r\n causae (i.e. Academicorum) patrocinium scripsit, locus quidam…. \u003c/i\u003e\r\n Academico sapienti ab omnibus ceterarum sectarum, qui sibi sapientes\r\n videntur, secundas partes dari; cum primas sibi quemque vindicare necesse\r\n sit; ex quo posse probabiliter confici eum recte primum esse iudicio suo,\r\n qui omnium ceterorum judicio sit secundus.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_35\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_35\"\u003e35\u003c/a\u003e. Augustin. c. Acad. III.\r\n \u003ca href=\"#BkII_43\"\u003e§43\u003c/a\u003e. \u003ci\u003eAit enim Cicero\u003c/i\u003e illis (\u003ci\u003ei.e.\r\n Academicis\u003c/i\u003e) morem fuisse occultandi sententiam suam nec eam cuiquam,\r\n nisi qui secum ad senectutem usque vixissent, aperire consuesse.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Fr_36\"\u003e\u003c/a\u003e\u003ca href=\"#FrN_36\"\u003e36\u003c/a\u003e. Augustin. De Civit. Dei\r\n VI. 2. \u003ci\u003eDenique et ipse Tullius huic (i.e. M.T. Varroni) tale\r\n testimonium perhibet, ut in libris Academicis eam quae ibi versatur\r\n disputationem se habuisse cum M. Varrone\u003c/i\u003e, homine, \u003ci\u003einquit\u003c/i\u003e,\r\n omnium facile acutissimo et sine ulla dubitatione doctissimo.\u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003ch2\u003eACADEMICORUM PRIORUM\u003c/h2\u003e\r\n\r\n\u003ch3\u003eLIBER II.\u003c/h3\u003e\r\n\r\n \u003cp\u003eI. \u003ca name=\"BkII_1\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_1\"\u003e1\u003c/a\u003e. Magnum ingenium Luci\r\n Luculli magnumque optimarum artium studium, tum omnis liberalis et digna\r\n homine nobili ab eo percepta doctrina, quibus temporibus florere in foro\r\n maxime potuit, caruit omnino rebus urbanis. Ut enim admodum adolescens\r\n cum fratre pari pietate et industria praedito paternas inimicitias magna\r\n cum gloria est persecutus, in Asiam quaestor profectus, ibi permultos\r\n annos admirabili quadam laude provinciae praefuit; deinde absens factus\r\n aedilis, continuo praetor\u0026mdash;licebat enim celerius legis\r\n praemio\u0026mdash;, post in Africam, inde ad consulatum, quem ita gessit ut\r\n diligentiam admirarentur omnes, ingenium cognoscerent. Post ad\r\n Mithridaticum bellum missus a senatu non modo opinionem vicit omnium,\r\n quae de virtute eius erat, sed etiam gloriam superiorum. \u003ca\r\n name=\"BkII_2\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_2\"\u003e2\u003c/a\u003e. Idque eo fuit mirabilius,\r\n quod ab eo laus imperatoria non admodum exspectabatur, qui adolescentiam\r\n in forensi opera, quaesturae diuturnum tempus Murena bellum in Ponto\r\n gerente in Asia pace consumpserat. Sed incredibilis quaedam ingeni\r\n magnitudo non desideravit indocilem usus disciplinam. Itaque cum totum\r\n iter et navigationem consumpsisset partim in percontando a peritis,\r\n partim in rebus gestis legendis, in Asiam factus imperator venit, cum\r\n esset Roma profectus rei militaris rudis. Habuit enim divinam quandam\r\n memoriam rerum, verborum maiorem Hortensius, sed quo plus in negotiis\r\n gerendis res quam verba prosunt, hoc erat memoria illa praestantior, quam\r\n fuisse in Themistocle, quem facile Graeciae principem ponimus, singularem\r\n ferunt: qui quidem etiam pollicenti cuidam se artem ei memoriae, quae tum\r\n primum proferebatur, traditurum respondisse dicitur oblivisci se malle\r\n discere, credo, quod haerebant in memoria quaecumque audierat et viderat.\r\n Tali ingenio praeditus Lucullus adiunxerat etiam illam, quam Themistocles\r\n spreverat, disciplinam. Itaque ut litteris consignamus quae monumentis\r\n mandare volumus, sic ille in animo res insculptas habebat. \u003ca\r\n name=\"BkII_3\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_3\"\u003e3\u003c/a\u003e. Tantus ergo imperator in omni\r\n genere belli fuit, proeliis, oppugnationibus, navalibus pugnis totiusque\r\n belli instrumento et apparatu, ut ille rex post Alexandrum maximus hunc a\r\n se maiorem ducem cognitum quam quemquam eorum, quos legisset, fateretur.\r\n In eodem tanta prudentia fuit in constituendis temperandisque\r\n civitatibus, tanta aequitas, ut hodie stet Asia Luculli institutis\r\n servandis et quasi vestigiis persequendis. Sed etsi magna cum utilitate\r\n rei publicae, tamen diutius quam vellem tanta vis virtutis atque ingeni\r\n peregrinata afuit ab oculis et fori et curiae. Quin etiam, cum victor a\r\n Mithridatico bello revertisset, inimicorum calumnia triennio tardius quam\r\n debuerat triumphavit. Nos enim consules introduximus paene in urbem\r\n currum clarissimi viri: cuius mihi consilium et auctoritas quid tum in\r\n maximis rebus profuisset dicerem, nisi de me ipso dicendum esset: quod\r\n hoc tempore non est necesse. Itaque privabo illum potius debito\r\n testimonio quam id cum mea laude communicem.\u003c/p\u003e\r\n\r\n \u003cp\u003eII. \u003ca name=\"BkII_4\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_4\"\u003e4\u003c/a\u003e. Sed quae populari\r\n gloria decorari in Lucullo debuerunt, ea fere sunt et Graecis litteris\r\n celebrata et Latinis. Nos autem illa externa cum multis, haec interiora\r\n cum paucis ex ipso saepe cognovimus. Maiore enim studio Lucullus cum omni\r\n litterarum generi tum philosophiae deditus fuit quam qui illum ignorabant\r\n arbitrabantur, nec vero ineunte aetate solum, sed et pro quaestore\r\n aliquot annos et in ipso bello, in quo ita magna rei militaris esse\r\n occupatio solet, ut non multum imperatori sub ipsis pellibus otii\r\n relinquatur. Cum autem e philosophis ingenio scientiaque putaretur\r\n Antiochus, Philonis auditor, excellere, eum secum et quaestor habuit et\r\n post aliquot annos imperator, cumque esset ea memoria, quam ante dixi, ea\r\n saepe audiendo facile cognovit, quae vel semel audita meminisse\r\n potuisset. Delectabatur autem mirifice lectione librorum, de quibus\r\n audiebat.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"BkII_5\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_5\"\u003e5\u003c/a\u003e. Ac vereor interdum ne\r\n talium personarum cum amplificare velim, minuam etiam gloriam. Sunt enim\r\n multi qui omnino Graecas non ament litteras, plures qui philosophiam,\r\n reliqui, etiam si haec non improbent, tamen earum rerum disputationem\r\n principibus civitatis non ita decoram putant. Ego autem, cum Graecas\r\n litteras M. Catonem in senectute didicisse acceperim, P. autem Africani\r\n historiae loquantur in legatione illa nobili, quam ante censuram obiit,\r\n Panaetium unum omnino comitem fuisse, nec litterarum Graecarum nec\r\n philosophiae iam ullum auctorem requiro. \u003ca name=\"BkII_6\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_6\"\u003e6\u003c/a\u003e. Restat ut iis respondeam, qui sermonibus eius modi\r\n nolint personas tam gravis illigari. Quasi vero clarorum virorum aut\r\n tacitos congressus esse oporteat aut ludicros sermones aut rerum\r\n colloquia leviorum! Etenim, si quodam in libro vere est a nobis\r\n philosophia laudata, profecto eius tractatio optimo atque amplissimo\r\n quoque dignissima est, nec quicquam aliud videndum est nobis, quos\r\n populus Romanus hoc in gradu collocavit, nisi ne quid privatis studiis de\r\n opera publica detrahamus. Quod si, cum fungi munere debebamus, non modo\r\n operam nostram numquam a populari coetu removimus, sed ne litteram quidem\r\n ullam fecimus nisi forensem, quis reprehendet nostrum otium, qui in eo\r\n non modo nosmet ipsos hebescere et languere nolumus, sed etiam ut\r\n plurimis prosimus enitimur? Gloriam vero non modo non minui, sed etiam\r\n augeri arbitramur eorum, quorum ad popularis illustrisque laudes has\r\n etiam minus notas minusque pervolgatas adiungimus. \u003ca\r\n name=\"BkII_7\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_7\"\u003e7\u003c/a\u003e. Sunt etiam qui negent in iis,\r\n qui in nostris libris disputent, fuisse earum rerum, de quibus\r\n disputatur, scientiam: qui mihi videntur non solum vivis, sed etiam\r\n mortuis invidere.\u003c/p\u003e\r\n\r\n \u003cp\u003eIII. Restat unum genus reprehensorum, quibus Academiae ratio non\r\n probatur. Quod gravius ferremus, si quisquam ullam disciplinam\r\n philosophiae probaret praeter eam, quam ipse sequeretur. Nos autem,\r\n quoniam contra omnis dicere quae videntur solemus, non possumus quin alii\r\n a nobis dissentiant recusare: quamquam nostra quidem causa facilis est,\r\n qui verum invenire sine ulla contentione volumus, idque summa cura\r\n studioque conquirimus. Etsi enim omnis cognitio multis est obstructa\r\n difficultatibus eaque est et in ipsis rebus obscuritas et in iudiciis\r\n nostris infirmitas, ut non sine causa antiquissimi et doctissimi invenire\r\n se posse quod cuperent diffisi sint, tamen nec illi defecerunt neque nos\r\n studium exquirendi defetigati relinquemus, neque nostrae disputationes\r\n quicquam aliud agunt nisi ut in utramque partem dicendo eliciant et\r\n tamquam exprimant aliquid, quod aut verum sit aut ad id quam proxime\r\n accedat. \u003ca name=\"BkII_8\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_8\"\u003e8\u003c/a\u003e. Neque inter nos\r\n et eos, qui se scire arbitrantur, quicquam interest, nisi quod illi non\r\n dubitant quin ea vera sint, quae defendunt: nos probabilia multa habemus,\r\n quae sequi facile, adfirmare vix possumus. Hoc autem liberiores et\r\n solutiores sumus, quod integra nobis est iudicandi potestas, nec ut\r\n omnia, quae praescripta et quasi imperata sint, defendamus necessitate\r\n ulla cogimur. Nam ceteri primum ante tenentur adstricti quam quid esset\r\n optimum iudicare potuerunt: deinde infirmissimo tempore aetatis aut\r\n obsecuti amico cuidam aut una alicuius, quem primum audierunt, oratione\r\n capti de rebus incognitis iudicant et, ad quamcumque sunt disciplinam\r\n quasi tempestate delati, ad eam tamquam ad saxum adhaerescunt. \u003ca\r\n name=\"BkII_9\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_9\"\u003e9\u003c/a\u003e. Nam, quod dicunt omnino se\r\n credere ei, quem iudicent fuisse sapientem, probarem, si id ipsum rudes\r\n et indocti iudicare potuissent\u0026mdash;statuere enim qui sit sapiens vel\r\n maxime videtur esse sapientis\u0026mdash;, sed ut potuerint, potuerunt omnibus\r\n rebus auditis, cognitis etiam reliquorum sententiis, iudicaverunt autem\r\n re semel audita atque ad unius se auctoritatem contulerunt. Sed nescio\r\n quo modo plerique errare malunt eamque sententiam, quam adamaverunt,\r\n pugnacissime defendere quam sine pertinacia quid constantissime dicatur\r\n exquirere. Quibus de rebus et alias saepe multa quaesita et disputata\r\n sunt et quondam in Hortensii villa, quae est ad Baulos, cum eo Catulus et\r\n Lucullus nosque ipsi postridie venissemus, quam apud Catulum fuissemus.\r\n Quo quidem etiam maturius venimus, quod erat constitutum, si ventus\r\n esset, Lucullo in Neapolitanum, mihi in Pompeianum navigare. Cum igitur\r\n pauca in xysto locuti essemus, tum eodem in spatio consedimus.\u003c/p\u003e\r\n\r\n \u003cp\u003eIV. \u003ca name=\"BkII_10\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_10\"\u003e10\u003c/a\u003e. Hic Catulus:\r\n Etsi heri, inquit, id, quod quaerebatur, paene explicatum est, ut tota\r\n fere quaestio tractata videatur, tamen exspecto ea, quae te pollicitus\r\n es, Luculle, ab Antiocho audita dicturum. Equidem, inquit Hortensius,\r\n feci plus quam vellem: totam enim rem Lucullo integram servatam oportuit.\r\n Et tamen fortasse servata est: a me enim ea, quae in promptu erant, dicta\r\n sunt, a Lucullo autem reconditiora desidero. Tum ille: Non sane, inquit,\r\n Hortensi, conturbat me exspectatio tua, etsi nihil est iis, qui placere\r\n volunt, tam adversarium, sed quia non laboro quam valde ea, quae dico,\r\n probaturus sim, eo minus conturbor. Dicam enim nec mea nec ea, in quibus,\r\n si non fuerint, \u003ci\u003enon\u003c/i\u003e vinci me malim quam vincere. Sed mehercule, ut\r\n quidem nunc se causa habet, etsi hesterno sermone labefactata est, mihi\r\n tamen videtur esse verissima. Agam igitur, sicut Antiochus agebat: nota\r\n enim mihi res est. Nam et vacuo animo illum audiebam et magno studio,\r\n eadem de re etiam saepius, ut etiam maiorem exspectationem mei faciam\r\n quam modo fecit Hortensius. Cum ita esset exorsus, ad audiendum animos\r\n ereximus. \u003ca name=\"BkII_11\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_11\"\u003e11\u003c/a\u003e. At ille: Cum\r\n Alexandriae pro quaestore, inquit, essem, fuit Antiochus mecum et erat\r\n iam antea Alexandriae familiaris Antiochi Heraclitus Tyrius, qui et\r\n Clitomachum multos annos et Philonem audierat, homo sane in ista\r\n philosophia, quae nunc prope dimissa revocatur, probatus et nobilis: cum\r\n quo Antiochum saepe disputantem audiebam, sed utrumque leniter. Et quidem\r\n isti libri duo Philonis, de quibus heri dictum a Catulo est, tum erant\r\n adlati Alexandriam tumque primum in Antiochi manus venerant: et homo\r\n natura lenissimus\u0026mdash;nihil enim poterat fieri illo\r\n mitius\u0026mdash;stomachari tamen coepit. Mirabar: nec enim umquam ante\r\n videram. At ille, Heracliti memoriam implorans, quaerere ex eo\r\n viderenturne illa Philonis aut ea num vel e Philone vel ex ullo Academico\r\n audivisset aliquando? Negabat. Philonis tamen scriptum agnoscebat: nec id\r\n quidem dubitari poterat: nam aderant mei familiares, docti homines, P. et\r\n C. Selii et Tetrilius Rogus, qui se illa audivisse Romae de Philone et ab\r\n eo ipso illos duos libros dicerent descripsisse. \u003ca name=\"BkII_12\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_12\"\u003e12\u003c/a\u003e. Tum et illa dixit Antiochus, quae heri Catulus\r\n commemoravit a patre suo dicta Philoni, et alia plura, nec se tenuit quin\r\n contra suum doctorem librum etiam ederet, qui Sosus inscribitur. Tum\r\n igitur et cum Heraclitum studiose audirem contra Antiochum disserentem et\r\n item Antiochum contra Academicos, dedi Antiocho operam diligentius, ut\r\n causam ex eo totam cognoscerem. Itaque compluris dies adhibito Heraclito\r\n doctisque compluribus et in iis Antiochi fratre, Aristo, et praeterea\r\n Aristone et Dione, quibus ille secundum fratrem plurimum tribuebat,\r\n multum temporis in ista una disputatione consumpsimus. Sed ea pars, quae\r\n contra Philonem erat, praetermittenda est: minus enim acer est\r\n adversarius is, qui ista, quae sunt heri defensa, negat Academicos omnino\r\n dicere. Etsi enim mentitur, tamen est adversarius lenior. Ad Arcesilam\r\n Carneademque veniamus.\u003c/p\u003e\r\n\r\n \u003cp\u003eV. \u003ca name=\"BkII_13\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_13\"\u003e13\u003c/a\u003e. Quae cum\r\n dixisset, sic rursus exorsus est: Primum mihi videmini\u0026mdash;me autem\r\n nomine appellabat, cum veteres physicos nominatis, facere idem, quod\r\n seditiosi cives solent, cum aliquos ex antiquis claros viros proferunt,\r\n quos dicant fuisse popularis, ut eorum ipsi similes esse videantur.\r\n Repetunt ii a P. Valerio, qui exactis regibus primo anno consul fuit,\r\n commemorant reliquos, qui leges popularis de provocationibus tulerint,\r\n cum consules essent; tum ad hos notiores, C. Flaminium, qui legem\r\n agrariam aliquot annis ante secundum Punicum bellum tribunus plebis\r\n tulerit invito senatu et postea bis consul factus sit, L. Cassium, Q.\r\n Pompeium: illi quidem etiam P. Africanum referre in eundem numerum\r\n solent. Duos vero sapientissimos et clarissimos fratres, P. Crassum et P.\r\n Scaevolam, aiunt Ti. Graccho auctores legum fuisse, alterum quidem, ut\r\n videmus, palam, alterum, ut suspicantur, obscurius. Addunt etiam C.\r\n Marium. Et de hoc quidem nihil mentiuntur. Horum nominibus tot virorum\r\n atque tantorum expositis eorum se institutum sequi dicunt. \u003ca\r\n name=\"BkII_14\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_14\"\u003e14\u003c/a\u003e. Similiter vos, cum\r\n perturbare, ut illi rem publicam, sic vos philosophiam bene iam\r\n constitutam velitis, Empedoclem, Anaxagoram, Democritum, Parmenidem,\r\n Xenophanem, Platonem etiam et Socratem profertis. Sed neque Saturninus,\r\n ut nostrum inimicum potissimum nominem, simile quicquam habuit veterum\r\n illorum nec Arcesilae calumnia conferenda est cum Democriti verecundia.\r\n Et tamen isti physici raro admodum, cum haerent aliquo loco, exclamant\r\n quasi mente incitati, Empedocles quidem, ut interdum mihi furere\r\n videatur, abstrusa esse omnia, nihil nos sentire, nihil cernere, nihil\r\n omnino quale sit posse reperire: maiorem autem partem mihi quidem omnes\r\n isti videntur nimis etiam quaedam adfirmare plusque profiteri se scire\r\n quam sciant. \u003ca name=\"BkII_15\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_15\"\u003e15\u003c/a\u003e. Quod si\r\n illi tum in novis rebus quasi modo nascentes haesitaverunt, nihilne tot\r\n saeculis, summis ingeniis, maximis studiis explicatum putamus? nonne, cum\r\n iam philosophorum disciplinae gravissimae constitissent, tum exortus est\r\n ut in optima re publica Ti. Gracchus qui otium perturbaret, sic Arcesilas\r\n qui constitutam philosophiam everteret et in eorum auctoritate\r\n delitisceret, qui negavissent quicquam sciri aut percipi posse? quorum e\r\n numero tollendus est et Plato et Socrates: alter, quia reliquit\r\n perfectissimam disciplinam, Peripateticos et Academicos, nominibus\r\n differentis, re congruentis, a quibus Stoici ipsi verbis magis quam\r\n sententiis dissenserunt. Socrates autem de se ipse detrahens in\r\n disputatione plus tribuebat iis, quos volebat refellere. Ita, cum aliud\r\n agnosceret atque sentiret, libenter uti solitus est ea dissimulatione,\r\n quam Graeci \u003cspan lang=\"el\" title=\"eirôneian\"\r\n \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3C1;\u0026#x3C9;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e\r\n vocant: quam ait etiam in Africano fuisse Fannius, idque propterea\r\n vitiosum in illo non putandum, quod idem fuerit in Socrate.\u003c/p\u003e\r\n\r\n \u003cp\u003eVI. \u003ca name=\"BkII_16\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_16\"\u003e16\u003c/a\u003e. Sed fuerint illa\r\n veteribus, si voltis, incognita. Nihilne est igitur actum, quod\r\n investigata sunt, postea quam Arcesilas Zenoni, ut putatur, obtrectans\r\n nihil novi reperienti, sed emendanti superiores immutatione verborum, dum\r\n huius definitiones labefactare volt, conatus est clarissimis rebus\r\n tenebras obducere? Cuius primo non admodum probata ratio, quamquam\r\n floruit cum acumine ingeni tum admirabili quodam lepore dicendi, proxime\r\n a Lacyde solo retenta est: post autem confecta a Carneade, qui est\r\n quartus ab Arcesila: audivit enim Hegesinum, qui Euandrum audierat,\r\n Lacydi discipulum, cum Arcesilae Lacydes fuisset. Sed ipse Carneades diu\r\n tenuit: nam nonaginta vixit annos, et qui illum audierant, admodum\r\n floruerunt: e quibus industriae plurimum in Clitomacho\r\n fuit\u0026mdash;declarat multitudo librorum\u0026mdash;ingeni non minus in\r\n [Aeschine], in Charmada eloquentiae, in Melanthio Rhodio suavitatis. Bene\r\n autem nosse Carneadem Stratoniceus Metrodorus putabatur. \u003ca\r\n name=\"BkII_17\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_17\"\u003e17\u003c/a\u003e. Iam Clitomacho Philo\r\n vester operam multos annos dedit. Philone autem vivo patrocinium\r\n Academiae non defuit. Sed, quod nos facere nunc ingredimur, ut contra\r\n Academicos disseramus, id quidam e philosophis et ii quidem non mediocres\r\n faciendum omnino non putabant: nec vero esse ullam rationem disputare cum\r\n iis, qui nihil probarent, Antipatrumque Stoicum, qui multus in eo\r\n fuisset, reprehendebant, nec definiri aiebant necesse esse quid esset\r\n cognitio aut perceptio aut, si verbum e verbo volumus, comprehensio, quam\r\n \u003cspan lang=\"el\" title=\"katalêpsin\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n illi vocant, eosque, qui persuadere vellent, esse aliquid quod\r\n comprehendi et percipi posset, inscienter facere dicebant, propterea quod\r\n nihil esset clarius \u003cspan lang=\"el\" title=\"enargeiai\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C1;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e,\r\n ut Graeci: perspicuitatem aut evidentiam nos, si placet, nominemus\r\n fabricemurque, si opus erit, verba, ne hic sibi\u0026mdash;me appellabat\r\n iocans\u0026mdash;hoc licere putet soli: sed tamen orationem nullam putabant\r\n illustriorem ipsa evidentia reperiri posse nec ea, quae tam clara essent,\r\n definienda censebant. Alii autem negabant se pro hac evidentia quicquam\r\n priores fuisse dicturos, sed ad ea, quae contra dicerentur, dici oportere\r\n putabant, ne qui fallerentur. \u003ca name=\"BkII_18\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_18\"\u003e18\u003c/a\u003e. Plerique tamen et definitiones ipsarum etiam\r\n evidentium rerum non improbant et rem idoneam, de qua quaeratur, et\r\n homines dignos, quibuscum disseratur, putant. Philo autem, dum nova\r\n quaedam commovet, quod ea sustinere vix poterat, quae contra Academicorum\r\n pertinaciam dicebantur, et aperte mentitur, ut est reprehensus a patre\r\n Catulo, et, ut docuit Antiochus, in id ipsum se induit, quod timebat. Cum\r\n enim ita negaret, quicquam esse, quod comprehendi posset\u0026mdash;id enim\r\n volumus esse \u003cspan lang=\"el\" title=\"akatalêpton\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\u0026mdash;,\r\n si illud esset, sicut Zeno definiret, tale visum\u0026mdash;iam enim hoc pro\r\n \u003cspan lang=\"el\" title=\"phantasiai\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n verbum satis hesterno sermone trivimus\u0026mdash;visum igitur impressum\r\n effictumque ex eo, unde esset, quale esse non posset, ex eo, unde non\r\n esset, id nos a Zenone definitum rectissime dicimus: qui enim potest\r\n quicquam comprehendi, ut plane confidas perceptum id cognitumque esse,\r\n quod est tale, quale vel falsum esse possit? hoc cum infirmat tollitque\r\n Philo, iudicium tollit incogniti et cogniti: ex quo efficitur nihil posse\r\n comprehendi. Ita imprudens eo, quo minime volt, revolvitur. Qua re omnis\r\n oratio contra Academiam suscipitur a nobis, ut retineamus eam\r\n definitionem, quam Philo voluit evertere. Quam nisi obtinemus, percipi\r\n nihil posse concedimus.\u003c/p\u003e\r\n\r\n \u003cp\u003eVII. \u003ca name=\"BkII_19\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_19\"\u003e19\u003c/a\u003e. Ordiamur igitur\r\n a sensibus: quorum ita clara iudicia et certa sunt, ut, si optio naturae\r\n nostrae detur, et ab ea deus aliqui requirat contentane sit suis integris\r\n incorruptisque sensibus an postulet melius aliquid, non videam quid\r\n quaerat amplius. Nec vero hoc loco exspectandum est, dum de remo inflexo\r\n aut de collo columbae respondeam: non enim is sum, qui quidquid videtur\r\n tale dicam esse quale videatur. Epicurus hoc viderit et alia multa. Meo\r\n autem iudicio ita est maxima in sensibus veritas, si et sani sunt ac\r\n valentes et omnia removentur, quae obstant et impediunt. Itaque et lumen\r\n mutari saepe volumus et situs earum rerum, quas intuemur, et intervalla\r\n aut contrahimus aut diducimus, multaque facimus usque eo, dum adspectus\r\n ipse fidem faciat sui iudicii. Quod idem fit in vocibus, in odore, in\r\n sapore, ut nemo sit nostrum qui in sensibus sui cuiusque generis iudicium\r\n requirat acrius. \u003ca name=\"BkII_20\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_20\"\u003e20\u003c/a\u003e.\r\n Adhibita vero exercitatione et arte, ut oculi pictura teneantur, aures\r\n cantibus, quis est quin cernat quanta vis sit in sensibus? Quam multa\r\n vident pictores in umbris et in eminentia, quae nos non videmus! quam\r\n multa, quae nos fugiunt in cantu, exaudiunt in eo genere exercitati! qui\r\n primo inflatu tibicinis Antiopam esse aiunt aut Andromacham, quum id nos\r\n ne suspicemur quidem. Nihil necesse est de gustatu et odoratu loqui, in\r\n quibus intellegentia, etsi vitiosa, est quaedam tamen. Quid de tactu, et\r\n eo quidem, quem philosophi interiorem vocant, aut doloris aut voluptatis?\r\n in quo Cyrenaici solo putant veri esse iudicium, quia\r\n sentiatur:\u0026mdash;potestne igitur quisquam dicere inter eum, qui doleat,\r\n et inter eum, qui in voluptate sit, nihil interesse? aut, ita qui sentiet\r\n non apertissime insaniat? \u003ca name=\"BkII_21\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_21\"\u003e21\u003c/a\u003e. Atqui qualia sunt haec, quae sensibus percipi\r\n dicimus, talia secuntur ea, quae non sensibus ipsis percipi dicuntur, sed\r\n quodam modo sensibus, ut haec: \u0027illud est album, hoc dulce, canorum\r\n illud, hoc bene olens, hoc asperum.\u0027 Animo iam haec tenemus comprehensa,\r\n non sensibus. \u0027Ille\u0027 deinceps \u0027equus est, ille canis.\u0027 Cetera series\r\n deinde sequitur, maiora nectens, ut haec, quae quasi expletam rerum\r\n comprehensionem amplectuntur: \u0027si homo est, animal est mortale, rationis\r\n particeps.\u0027 Quo e genere nobis notitiae rerum imprimuntur, sine quibus\r\n nec intellegi quicquam nec quaeri disputarive potest. \u003ca\r\n name=\"BkII_22\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_22\"\u003e22\u003c/a\u003e. Quod si essent falsae\r\n notitiae\u0026mdash;\u003cspan lang=\"el\" title=\"ennoias\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e enim notitias\r\n appellare tu videbare\u0026mdash;, si igitur essent hae falsae aut eius modi\r\n visis impressae, qualia visa a falsis discerni non possent, quo tandem\r\n his modo uteremur? quo modo autem quid cuique rei consentaneum esset,\r\n quid repugnaret videremus? Memoriae quidem certe, quae non modo\r\n philosophiam, sed omnis vitae usus omnisque artis una maxime continet,\r\n nihil omnino loci relinquitur. Quae potest enim esse memoria falsorum?\r\n aut quid quisquam meminit, quod non animo comprehendit et tenet? Ars vero\r\n quae potest esse nisi quae non ex una aut duabus, sed ex multis animi\r\n perceptionibus constat? Quam si subtraxeris, qui distingues artificem ab\r\n inscio? Non enim fortuito hunc artificem dicemus esse, illum negabimus,\r\n sed cum alterum percepta et comprehensa tenere videmus, alterum non item.\r\n Cumque artium aliud eius modi genus sit, ut tantum modo animo rem cernat,\r\n aliud, ut moliatur aliquid et faciat, quo modo aut geometres cernere ea\r\n potest, quae aut nulla sunt aut internosci a falsis non possunt, aut is,\r\n qui fidibus utitur, explere numeros et conficere versus? Quod idem in\r\n similibus quoque artibus continget, quarum omne opus est in faciendo\r\n atque agendo. Quid enim est quod arte effici possit, nisi is, qui artem\r\n tractabit, multa perceperit?\u003c/p\u003e\r\n\r\n \u003cp\u003eVIII. \u003ca name=\"BkII_23\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_23\"\u003e23\u003c/a\u003e. Maxime vero\r\n virtutum cognitio confirmat percipi et comprehendi multa posse. In quibus\r\n solis inesse etiam scientiam dicimus, quam nos non comprehensionem modo\r\n rerum, sed eam stabilem quoque et immutabilem esse censemus, itemque\r\n sapientiam, artem vivendi, quae ipsa ex sese habeat constantiam. Ea autem\r\n constantia si nihil habeat percepti et cogniti, quaero unde nata sit aut\r\n quo modo? Quaero etiam, ille vir bonus, qui statuit omnem cruciatum\r\n perferre, intolerabili dolore lacerari potius quam aut officium prodat\r\n aut fidem, cur has igitur sibi tam gravis leges imposuerit, cum quam ob\r\n rem ita oporteret nihil haberet comprehensi, percepti, cogniti,\r\n constituti? Nullo igitur modo fieri potest ut quisquam tanti aestimet\r\n aequitatem et fidem, ut eius conservandae causa nullum supplicium\r\n recuset, nisi iis rebus adsensus sit, quae falsae esse non possint. \u003ca\r\n name=\"BkII_24\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_24\"\u003e24\u003c/a\u003e. Ipsa vero sapientia, si se\r\n ignorabit sapientia sit necne, quo modo primum obtinebit nomen\r\n sapientiae? deinde quo modo suscipere aliquam rem aut agere fidenter\r\n audebit, cum certi nihil erit quod sequatur? cum vero dubitabit quid sit\r\n extremum et ultimum bonorum, ignorans quo omnia referantur, qui poterit\r\n esse sapientia? Atque etiam illud perspicuum est, constitui necesse esse\r\n initium, quod sapientia, cum quid agere incipiat, sequatur, idque initium\r\n esse naturae accommodatum. Nam aliter appetitio\u0026mdash;eam enim volumus\r\n esse \u003cspan lang=\"el\" title=\"hormên\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3C1;\u0026#x3BC;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e\u0026mdash;, qua ad\r\n agendum impellimur, et id appetimus, quod est visum, moveri non potest.\r\n \u003ca name=\"BkII_25\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_25\"\u003e25\u003c/a\u003e. Illud autem, quod\r\n movet, prius oportet videri eique credi: quod fieri non potest, si id,\r\n quod visum erit, discerni non poterit a falso. Quo modo autem moveri\r\n animus ad appetendum potest, si id, quod videtur, non percipitur\r\n accommodatumne naturae sit an alienum? Itemque, si quid offici sui sit\r\n non occurrit animo, nihil umquam omnino aget, ad nullam rem umquam\r\n impelletur, numquam movebitur. Quod si aliquid aliquando acturus est,\r\n necesse est id ei verum, quod occurrit, videri. \u003ca name=\"BkII_26\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_26\"\u003e26\u003c/a\u003e. Quid quod, si ista vera sunt, ratio omnis\r\n tollitur, quasi quaedam lux lumenque vitae, tamenne in ista pravitate\r\n perstabitis? Nam quaerendi initium ratio attulit, quae perfecit virtutem,\r\n cum esset ipsa ratio confirmata quaerendo. Quaestio autem est appetitio\r\n cognitionis quaestionisque finis inventio. At nemo invenit falsa, nec ea,\r\n quae incerta permanent, inventa esse possunt, sed, cum ea, quae quasi\r\n involuta fuerunt, aperta sunt, tum inventa dicuntur. Sic et initium\r\n quaerendi et exitus percipiendi et comprehendendi tenet\u003ci\u003eur\u003c/i\u003e. Itaque\r\n argumenti conclusio, quae est Graece \u003cspan lang=\"el\" title=\"apodeixis\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BE;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e,\r\n ita definitur: \u0027ratio, quae ex rebus perceptis ad id, quod non\r\n percipiebatur, adducit.\u0027\u003c/p\u003e\r\n\r\n \u003cp\u003eIX. \u003ca name=\"BkII_27\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_27\"\u003e27\u003c/a\u003e. Quod si omnia\r\n visa eius modi essent, qualia isti dicunt, ut ea vel falsa esse possent,\r\n neque ea posset ulla notio discernere, quo modo quemquam aut conclusisse\r\n aliquid aut invenisse diceremus aut quae esset conclusi argumenti fides?\r\n Ipsa autem philosophia, quae rationibus progredi debet, quem habebit\r\n exitum? Sapientiae vero quid futurum est? quae neque de se ipsa dubitare\r\n debet neque de suis decretis, quae philosophi vocant \u003cspan lang=\"el\"\r\n title=\"dogmata\"\r\n \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e, quorum nullum\r\n sine scelere prodi poterit. Cum enim decretum proditur, lex veri rectique\r\n proditur, quo e vitio et amicitiarum proditiones et rerum publicarum\r\n nasci solent. Non potest igitur dubitari quin decretum nullum falsum\r\n possit esse sapientique satis non sit non esse falsum, sed etiam stabile,\r\n fixum, ratum esse debeat, quod movere nulla ratio queat. Talia autem\r\n neque esse neque videri possunt eorum ratione, qui illa visa, e quibus\r\n omnia decreta sunt nata, negant quicquam a falsis interesse. \u003ca\r\n name=\"BkII_28\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_28\"\u003e28\u003c/a\u003e. Ex hoc illud est natum,\r\n quod postulabat Hortensius, ut id ipsum saltem perceptum a sapiente\r\n diceretis, nihil posse percipi. Sed Antipatro hoc idem postulanti, cum\r\n diceret ei, qui adfirmaret nihil posse percipi, consentaneum esse unum\r\n tamen illud dicere percipi posse, ut alia non possent, Carneades acutius\r\n resistebat. Nam tantum abesse dicebat, ut id consentaneum esset, ut\r\n maxime etiam repugnaret. Qui enim negaret quicquam esse quod\r\n perciperetur, eum nihil excipere: ita necesse esse, ne id ipsum quidem,\r\n quod exceptum non esset, comprehendi et percipi ullo modo posse. \u003ca\r\n name=\"BkII_29\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_29\"\u003e29\u003c/a\u003e. Antiochus ad istum locum\r\n pressius videbatur accedere. Quoniam enim id haberent Academici\r\n decretum,\u0026mdash;sentitis enim iam hoc me \u003cspan lang=\"el\" title=\"dogma\"\r\n \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e dicere\u0026mdash;, nihil posse\r\n percipi, non debere eos in suo decreto, sicut in ceteris rebus,\r\n fluctuare, praesertim cum in eo summa consisteret: hanc enim esse regulam\r\n totius philosophiae, constitutionem veri falsi, cogniti incogniti: quam\r\n rationem quoniam susciperent docereque vellent quae vis\u003ci\u003ea\u003c/i\u003e accipi\r\n oporteret et quae repudiari, certe hoc ipsum, ex quo omne veri falsique\r\n iudicium esset, percipere eos debuisse: etenim duo esse haec maxima in\r\n philosophia, iudicium veri et finem bonorum, nec sapientem posse esse,\r\n qui aut cognoscendi esse initium ignoret aut extremum expetendi, ut aut\r\n unde proficiscatur aut quo perveniendum sit nesciat: haec autem habere\r\n dubia neque iis ita confidere, ut moveri non possint, abhorrere a\r\n sapientia plurimum. Hoc igitur modo potius erat ab his postulandum, ut\r\n hoc unum saltem, percipi nihil posse, perceptum esse dicerent. Sed de\r\n inconstantia totius illorum sententiae, si ulla sententia cuiusquam esse\r\n potest nihil approbantis, sit, ut opinor, dictum satis.\u003c/p\u003e\r\n\r\n \u003cp\u003eX. \u003ca name=\"BkII_30\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_30\"\u003e30\u003c/a\u003e. Sequitur\r\n disputatio copiosa illa quidem, sed paulo abstrusior\u0026mdash;habet enim\r\n aliquantum a physicis\u0026mdash;, ut verear ne maiorem largiar ei, qui contra\r\n dicturus est, libertatem et licentiam. Nam quid eum facturum putem de\r\n abditis rebus et obscuris, qui lucem eripere conetur? Sed disputari\r\n poterat subtiliter, quanto quasi artificio natura fabricata esset primum\r\n animal omne, deinde hominem maxime, quae vis esset in sensibus, quem ad\r\n modum primum visa nos pellerent, deinde appetitio ab his pulsa\r\n sequeretur, tum ut sensus ad res percipiendas intenderemus. Mens enim\r\n ipsa, quae sensuum fons est atque etiam ipsa sensus est, naturalem vim\r\n habet, quam intendit ad ea, quibus movetur. Itaque alia visa sic adripit,\r\n ut iis statim utatur, alia quasi recondit, e quibus memoria oritur.\r\n Cetera autem similitudinibus construit, ex quibus efficiuntur notitiae\r\n rerum, quas Graeci tum \u003cspan lang=\"el\" title=\"ennoias\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e, tum \u003cspan\r\n lang=\"el\" title=\"prolêpseis\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n vocant. Eo cum accessit ratio argumentique conclusio rerumque\r\n innumerabilium multitudo, tum et perceptio eorum omnium apparet et eadem\r\n ratio perfecta his gradibus ad sapientiam pervenit. \u003ca\r\n name=\"BkII_31\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_31\"\u003e31\u003c/a\u003e. Ad rerum igitur scientiam\r\n vitaeque constantiam aptissima cum sit mens hominis, amplectitur maxime\r\n cognitionem, et istam \u003cspan lang=\"el\" title=\"katalêpsin\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e,\r\n quam, ut dixi, verbum e verbo exprimentes comprehensionem dicemus, cum\r\n ipsam per se amat\u0026mdash;nihil est enim ei veritatis luce\r\n dulcius\u0026mdash;tum etiam propter usum. Quocirca et sensibus utitur et\r\n artis efficit, quasi sensus alteros, et usque eo philosophiam ipsam\r\n corroborat, ut virtutem efficiat, ex qua re una vita omnis apta sit. Ergo\r\n ii, qui negant quicquam posse comprehendi, haec ipsa eripiunt vel\r\n instrumenta vel ornamenta vitae vel potius etiam totam vitam evertunt\r\n funditus ipsumque animal orbant animo, ut difficile sit de temeritate\r\n eorum, perinde ut causa postulat, dicere.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"BkII_32\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_32\"\u003e32\u003c/a\u003e. Nec vero satis\r\n constituere possum quod sit eorum consilium aut quid velint. Interdum\r\n enim cum adhibemus ad eos orationem eius modi: \u0027Si ea, quae disputentur,\r\n vera sint, tum omnia fore incerta,\u0027 respondent: \u0027Quid ergo istud ad nos?\r\n num nostra culpa est? naturam accusa, quae in profundo veritatem, ut ait\r\n Democritus, penitus abstruserit.\u0027 Alii autem elegantius, qui etiam\r\n queruntur, quod eos insimulemus omnia incerta dicere, quantumque intersit\r\n inter incertum et id, quod percipi non possit, docere conantur eaque\r\n distinguere. Cum his igitur agamus, qui haec distinguunt: illos, qui\r\n omnia sic incerta dicunt, ut stellarum numerus par an impar sit, quasi\r\n desperatos aliquos relinquamus. Volunt enim\u0026mdash;et hoc quidem vel\r\n maxime vos animadvertebam moveri\u0026mdash;probabile aliquid esse et quasi\r\n veri simile, eaque se uti regula et in agenda vita et in quaerendo ac\r\n disserendo.\u003c/p\u003e\r\n\r\n \u003cp\u003eXI. \u003ca name=\"BkII_33\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_33\"\u003e33\u003c/a\u003e. Quae ista regula\r\n est veri et falsi, si notionem veri et falsi, propterea quod ea non\r\n possunt internosci, nullam habemus? Nam si habemus, interesse oportet ut\r\n inter rectum et pravum, sic inter verum et falsum. Si nihil interest,\r\n nulla regula est nec potest is, cui est visio veri falsique communis,\r\n ullum habere iudicium aut ullam omnino veritatis notam. Nam cum dicunt\r\n hoc se unum tollere, ut quicquam possit ita videri, ut non eodem modo\r\n falsum etiam possit videri, cetera autem concedere, faciunt pueriliter.\r\n Quo enim omnia iudicantur sublato reliqua se negant tollere: ut si quis\r\n quem oculis privaverit, dicat ea, quae cerni possent, se ei non ademisse.\r\n Ut enim illa oculis modo agnoscuntur, sic reliqua visis, sed propria\r\n veri, non communi veri et falsi nota. Quam ob rem, sive tu probabilem\r\n visionem sive probabilem et quae non impediatur, ut Carneades volebat,\r\n sive aliud quid proferes quod sequare, ad visum illud, de quo agimus,\r\n tibi erit revertendum. \u003ca name=\"BkII_34\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_34\"\u003e34\u003c/a\u003e.\r\n In eo autem, si erit communitas cum falso, nullum erit iudicium, quia\r\n proprium in communi signo notari non potest. Sin autem commune nihil\r\n erit, habeo quod volo: id enim quaero, quod ita mihi videatur verum, ut\r\n non possit item falsum videri. Simili in errore versantur, cum convicio\r\n veritatis coacti perspicua a perceptis volunt distinguere et conantur\r\n ostendere esse aliquid perspicui, verum illud quidem impressum in animo\r\n atque mente, neque tamen id percipi atque comprehendi posse. Quo enim\r\n modo perspicue dixeris album esse aliquid, cum possit accidere ut id,\r\n quod nigrum sit, album esse videatur? aut quo modo ista aut perspicua\r\n dicemus aut impressa subtiliter, cum sit incertum vere inaniterne\r\n moveatur? Ita neque color neque corpus nec veritas nec argumentum nec\r\n sensus neque perspicuum ullum relinquitur. \u003ca name=\"BkII_35\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_35\"\u003e35\u003c/a\u003e. Ex hoc illud iis usu venire solet, ut, quidquid\r\n dixerint, a quibusdam interrogentur: \u0027Ergo istuc quidem percipis?\u0027 Sed\r\n qui ita interrogant, ab iis irridentur. Non enim urguent, ut coarguant\r\n neminem ulla de re posse contendere neque adseverare sine aliqua eius\r\n rei, quam sibi quisque placere dicit, certa et propria nota. Quod est\r\n igitur istuc vestrum probabile? Nam si, quod cuique occurrit et primo\r\n quasi adspectu probabile videtur, id confirmatur, quid eo levius? \u003ca\r\n name=\"BkII_36\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_36\"\u003e36\u003c/a\u003e. Sin ex circumspectione\r\n aliqua et accurata consideratione, quod visum sit, id se dicent sequi,\r\n tamen exitum non habebunt: primum quia iis visis, inter quae nihil\r\n interest, aequaliter omnibus abrogatur fides: deinde, cum dicant posse\r\n accidere sapienti ut, cum omnia fecerit diligentissimeque circumspexerit,\r\n exsistat aliquid quod et veri simile videatur et absit longissime a vero,\r\n ne si magnam partem quidem, ut solent dicere, ad verum ipsum aut quam\r\n proxime accedant, confidere sibi poterunt. Ut enim confidant, notum iis\r\n esse debebit insigne veri, quo obscurato et oppresso quod tandem verum\r\n sibi videbuntur attingere? Quid autem tam absurde dici potest quam cum\r\n ita locuntur: \u0027Est hoc quidem illius rei signum aut argumentum et ea re\r\n id sequor, sed fieri potest ut id, quod significatur, aut falsum sit aut\r\n nihil sit omnino.\u0027 Sed de perceptione hactenus. Si quis enim ea, quae\r\n dicta sunt, labefactare volet, facile etiam absentibus nobis veritas se\r\n ipsa defendet.\u003c/p\u003e\r\n\r\n \u003cp\u003eXII. \u003ca name=\"BkII_37\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_37\"\u003e37\u003c/a\u003e. His satis\r\n cognitis, quae iam explicata sunt, nunc de adsensione atque approbatione,\r\n quam Graeci \u003cspan lang=\"el\" title=\"synkatathesin\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n vocant, pauca dicemus, non quo non latus locus sit, sed paulo ante iacta\r\n sunt fundamenta. Nam cum vim, quae esset in sensibus, explicabamus, simul\r\n illud aperiebatur, comprehendi multa et percipi sensibus, quod fieri sine\r\n adsensione non potest. Deinde cum inter inanimum et animal hoc maxime\r\n intersit, quod animal agit aliquid\u0026mdash;nihil enim agens ne cogitari\r\n quidem potest quale sit\u0026mdash;, aut ei sensus adimendus est aut ea, quae\r\n est in nostra potestate sita, reddenda adsensio. \u003ca name=\"BkII_38\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_38\"\u003e38\u003c/a\u003e. At vero animus quodam modo eripitur iis, quos\r\n neque sentire neque adsentiri volunt. Ut enim necesse est lancem in libra\r\n ponderibus impositis deprimi, sic animum perspicuis cedere. Nam quo modo\r\n non potest animal ullum non appetere id, quod accommodatum ad naturam\r\n appareat\u0026mdash;Graeci id \u003cspan lang=\"el\" title=\"oikeion\"\r\n \u003e\u0026#x3BF;\u0026#x3B9;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n appellant\u0026mdash;, sic non potest obiectam rem perspicuam non approbare.\r\n Quamquam, si illa, de quibus disputatum est, vera sunt, nihil attinet de\r\n adsensione omnino loqui. Qui enim quid percipit, adsentitur statim. Sed\r\n haec etiam secuntur, nec memoriam sine adsensione posse constare nec\r\n notitias rerum nec artis, idque, quod maximum est, ut sit aliquid in\r\n nostra potestate, in eo, qui rei nulli adsentietur, non erit. \u003ca\r\n name=\"BkII_39\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_39\"\u003e39\u003c/a\u003e. Ubi igitur virtus, si\r\n nihil situm est in ipsis nobis? Maxime autem absurdum vitia in ipsorum\r\n esse potestate neque peccare quemquam nisi adsensione: hoc idem in\r\n virtute non esse, cuius omnis constantia et firmitas ex iis rebus\r\n constat, quibus adsensa est et quas approbavit, omninoque ante videri\r\n aliquid quam agamus necesse est, eique, quod visum sit, adsentiatur. Qua\r\n re qui aut visum aut adsensum tollit, is omnem actionem tollit e\r\n vita.\u003c/p\u003e\r\n\r\n \u003cp\u003eXIII. \u003ca name=\"BkII_40\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_40\"\u003e40\u003c/a\u003e. Nunc ea\r\n videamus, quae contra ab his disputari solent. Sed prius potestis totius\r\n eorum rationis quasi fundamenta cognoscere. Componunt igitur primum artem\r\n quandam de iis, quae visa dicimus, eorumque et vim et genera definiunt,\r\n in his, quale sit id, quod percipi et comprehendi possit, totidem verbis\r\n quot Stoici. Deinde illa exponunt duo, quae quasi contineant omnem hanc\r\n quaestionem: quae ita videantur, ut etiam alia eodem modo videri possint\r\n nec in iis quicquam intersit, non posse eorum alia percipi, alia non\r\n percipi: nihil interesse autem, non modo si omni ex parte eiusdem modi\r\n sint, sed etiam si discerni non possint. Quibus positis unius argumenti\r\n conclusione tota ab his causa comprehenditur. Composita ea conclusio sic\r\n est: \u0027Eorum, quae videntur, alia vera sunt, alia falsa, et quod falsum\r\n est, id percipi non potest: quod autem verum visum est, id omne tale est,\r\n ut eiusdem modi etiam falsum possit videri.\u0027 Et, \u0027quae visa sint eius\r\n modi, ut in iis nihil intersit, non posse accidere ut eorum alia percipi\r\n possint, alia non possint. \u003ca name=\"BkII_41\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_41\"\u003e41\u003c/a\u003e. Nullum igitur est visum quod percipi possit.\u0027\r\n Quae autem sumunt, ut concludant id, quod volunt, ex his duo sibi putant\r\n concedi: neque enim quisquam repugnat. Ea sunt haec: \u0027Quae visa falsa\r\n sint, ea percipi non posse,\u0027 et alterum: \u0027Inter quae visa nihil intersit,\r\n ex iis non posse alia talia esse, ut percipi possint, alia ut non\r\n possint:\u0027 reliqua vero multa et varia oratione defendunt, quae sunt item\r\n duo, unum: \u0027quae videantur, eorum alia vera esse, alia falsa,\u0027 alterum:\r\n \u0027omne visum, quod sit a vero, tale esse, quale etiam a falso possit\r\n esse.\u0027 \u003ca name=\"BkII_42\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_42\"\u003e42\u003c/a\u003e. Haec duo\r\n proposita non praetervolant, sed ita dilatant, ut non mediocrem curam\r\n adhibeant et diligentiam. Dividunt enim in partis et eas quidem magnas:\r\n primum in sensus, deinde in ea, quae ducuntur a sensibus et ab omni\r\n consuetudine, quam obscurari volunt. Tum perveniunt ad eam partem, ut ne\r\n ratione quidem et coniectura ulla res percipi possit. Haec autem universa\r\n concidunt etiam minutius. Ut enim de sensibus hesterno sermone vidistis,\r\n item faciunt de reliquis, in singulisque rebus, quas in minima\r\n dispertiunt, volunt efficere iis omnibus, quae visa sint, veris adiuncta\r\n esse falsa, quae a veris nihil differant: ea cum talia sint, non posse\r\n comprehendi.\u003c/p\u003e\r\n\r\n \u003cp\u003eXIV. \u003ca name=\"BkII_43\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_43\"\u003e43\u003c/a\u003e. Hanc ego\r\n subtilitatem philosophia quidem dignissimam iudico, sed ab eorum causa,\r\n qui ita disserunt, remotissimam. Definitiones enim et partitiones et\r\n horum luminibus utens oratio, tum similitudines dissimilitudinesque et\r\n earum tenuis et acuta distinctio fidentium est hominum illa vera et firma\r\n et certa esse quae tutentur, non eorum qui clament nihilo magis vera illa\r\n esse quam falsa. Quid enim agant, si, cum aliquid definierint, roget eos\r\n quispiam, num illa definitio possit in aliam rem transferri quamlubet? Si\r\n posse dixerint, quid dicere habeant cur illa vera definitio sit?\r\n si\u003ci\u003en\u003c/i\u003e negaverint, fatendum sit, quoniam vel illa vera definitio\r\n transferri non possit in falsum, quod ea definitione explicetur, id\r\n percipi posse: quod minime illi volunt. Eadem dici poterunt in omnibus\r\n partibus. \u003ca name=\"BkII_44\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_44\"\u003e44\u003c/a\u003e. Si enim\r\n dicent ea, de quibus disserent, se dilucide perspicere nec ulla\r\n communione visorum impediri, comprehendere ea se fatebuntur. Sin autem\r\n negabunt vera visa a falsis posse distingui, qui poterunt longius\r\n progredi? Occurretur enim, sicut occursum est. Nam concludi argumentum\r\n non potest nisi iis, quae ad concludendum sumpta erunt, ita probatis, ut\r\n falsa eiusdem modi nulla possint esse. Ergo si rebus comprehensis et\r\n perceptis nisa et progressa ratio hoc efficiet, nihil posse comprehendi,\r\n quid potest reperiri quod ipsum sibi repugnet magis? cumque ipsa natura\r\n accuratae orationis hoc profiteatur, se aliquid patefacturam quod non\r\n appareat et, quo id facilius adsequatur, adhibituram et sensus et ea,\r\n quae perspicua sint, qualis est istorum oratio, qui omnia non tam esse\r\n quam videri volunt? Maxime autem convincuntur, cum haec duo pro\r\n congruentibus sumunt tam vehementer repugnantia: primum esse quaedam\r\n falsa visa: quod cum volunt, declarant quaedam esse vera: deinde ibidem,\r\n inter falsa visa et vera nihil interesse. At primum sumpseras, tamquam\r\n interesset: ita priori posterius, posteriori superius non iungitur.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"BkII_45\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_45\"\u003e45\u003c/a\u003e. Sed progrediamur\r\n longius et ita agamus, ut nihil nobis adsentati esse videamur, quaeque ab\r\n iis dicuntur, sic persequamur, ut nihil in praeteritis relinquamus.\r\n Primum igitur perspicuitas illa, quam diximus, satis magnam habet vim, ut\r\n ipsa per sese ea, quae sint, nobis ita ut sint indicet. Sed tamen, ut\r\n maneamus in perspicuis firmius et constantius, maiore quadam opus est vel\r\n arte vel diligentia, ne ab iis, quae clara sint ipsa per sese, quasi\r\n praestigiis quibusdam et captionibus depellamur. Nam qui voluit subvenire\r\n erroribus Epicurus iis, qui videntur conturbare veri cognitionem,\r\n dixitque sapientis esse opinionem a perspicuitate seiungere, nihil\r\n profecit: ipsius enim opinionis errorem nullo modo sustulit.\u003c/p\u003e\r\n\r\n \u003cp\u003eXV. \u003ca name=\"BkII_46\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_46\"\u003e46\u003c/a\u003e. Quam ob rem cum\r\n duae causae perspicuis et evidentibus rebus adversentur, auxilia totidem\r\n sunt contra comparanda. Adversatur enim primum, quod parum defigunt\r\n animos et intendunt in ea, quae perspicua sunt, ut quanta luce ea\r\n circumfusa sint possint agnoscere; alterum est, quod fallacibus et\r\n captiosis interrogationibus circumscripti atque decepti quidam, cum eas\r\n dissolvere non possunt, desciscunt a veritate. Oportet igitur et ea, quae\r\n pro perspicuitate responderi possunt, in promptu habere, de quibus iam\r\n diximus, et esse armatos, ut occurrere possimus interrogationibus eorum\r\n captionesque discutere: quod deinceps facere constitui. \u003ca\r\n name=\"BkII_47\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_47\"\u003e47\u003c/a\u003e. Exponam igitur generatim\r\n argumenta eorum, quoniam ipsi etiam illi solent non confuse loqui. Primum\r\n conantur ostendere multa posse videri esse, quae omnino nulla sint, cum\r\n animi inaniter moveantur eodem modo rebus iis, quae nullae sint, ut iis,\r\n quae sint. Nam cum dicatis, inquiunt, visa quaedam mitti a deo, velut ea,\r\n quae in somnis videantur quaeque oraculis, auspiciis, extis\r\n declarentur\u0026mdash;haec enim aiunt probari Stoicis, quos contra\r\n disputant\u0026mdash;, quaerunt quonam modo, falsa visa quae sint, ea deus\r\n efficere possit probabilia: quae autem plane proxime ad verum accedant,\r\n efficere non possit? aut, si ea quoque possit, cur illa non possit, quae\r\n perdifficiliter, internoscantur tamen? et, si haec, cur non inter quae\r\n nihil sit omnino? \u003ca name=\"BkII_48\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_48\"\u003e48\u003c/a\u003e.\r\n Deinde, cum mens moveatur ipsa per sese, ut et ea declarant, quae\r\n cogitatione depingimus, et ea, quae vel dormientibus vel furiosis\r\n videntur non numquam, veri simile est sic etiam mentem moveri, ut non\r\n modo non internoscat vera visa illa sint anne falsa, sed ut in iis nihil\r\n intersit omnino: ut si qui tremerent et exalbescerent vel ipsi per se\r\n motu mentis aliquo vel obiecta terribili re extrinsecus, nihil ut esset,\r\n qui distingueretur tremor ille et pallor, neque ut quicquam interesset\r\n inter intestinum et oblatum. Postremo si nulla visa sunt probabilia, quae\r\n falsa sint, alia ratio est. Sin autem sunt, cur non etiam quae non facile\r\n internoscantur? cur non ut plane nihil intersit? praesertim cum ipsi\r\n dicatis sapientem in furore sustinere se ab omni adsensu, quia nulla in\r\n visis distinctio appareat.\u003c/p\u003e\r\n\r\n \u003cp\u003eXVI. \u003ca name=\"BkII_49\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_49\"\u003e49\u003c/a\u003e. Ad has omnis\r\n visiones inanis Antiochus quidem et permulta dicebat et erat de hac una\r\n re unius diei disputatio. Mihi autem non idem faciendum puto, sed ipsa\r\n capita dicenda. Et primum quidem hoc reprehendendum, quod captiosissimo\r\n genere interrogationis utuntur, quod genus minime in philosophia probari\r\n solet, cum aliquid minutatim et gradatim additur aut demitur. Soritas hoc\r\n vocant, quia acervum efficiunt uno addito grano. Vitiosum sane et\r\n captiosum genus! Sic enim adscenditis: Si tale visum obiectum est a deo\r\n dormienti, ut probabile sit, cur non etiam ut valde veri simile? cur\r\n deinde non ut difficiliter a vero internoscatur? deinde ut ne\r\n internoscatur quidem? postremo ut nihil inter hoc et illud intersit? Huc\r\n si perveneris, me tibi primum quidque concedente, meum vitium fuerit: sin\r\n ipse tua sponte processeris, tuum. \u003ca name=\"BkII_50\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_50\"\u003e50\u003c/a\u003e. Quis enim tibi dederit aut omnia deum posse aut\r\n ita facturum esse, si possit? quo modo autem sumis, ut, si quid cui\r\n simile esse possit, sequatur ut etiam difficiliter internosci possit?\r\n deinde ut ne internosci quidem? postremo ut eadem sint? ut, si lupi\r\n canibus similes \u003ci\u003esunt\u003c/i\u003e, eosdem dices ad extremum. Et quidem honestis\r\n similia sunt quaedam non honesta et bonis non bona et artificiosis minime\r\n artificiosa: quid dubitamus igitur adfirmare nihil inter haec interesse?\r\n Ne repugnantia quidem videmus? Nihil est enim quod de suo genere in aliud\r\n genus transferri possit. At si efficeretur, ut inter visa differentium\r\n generum nihil interesset, reperirentur quae et in suo genere essent et in\r\n alieno. \u003ca name=\"BkII_51\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_51\"\u003e51\u003c/a\u003e. Quod fieri qui\r\n potest? Omnium deinde inanium visorum una depulsio est, sive illa\r\n cogitatione informantur, quod fieri solere concedimus, sive in quiete\r\n sive per vinum sive per insaniam. Nam ab omnibus eiusdem modi visis\r\n perspicuitatem, quam mordicus tenere debemus, abesse dicemus. Quis enim,\r\n cum sibi fingit aliquid et cogitatione depingit, non simul ac se ipse\r\n commovit atque ad se revocavit, sentit quid intersit inter perspicua et\r\n inania? Eadem ratio est somniorum. Num censes Ennium, cum in hortis cum\r\n Ser. Galba vicino suo ambulavisset, dixisse: \u0027Visus sum mihi cum Galba\r\n ambulare?\u0027 At, cum somniavit, ita narravit:\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027visus Homerus adesse poeta.\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003eIdemque in Epicharmo:\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027Nam videbar somniare med ego esse mortuum.\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003eItaque, simul ut experrecti sumus, visa illa contemnimus neque ita\r\n habemus, ut ea, quae in foro gessimus.\u003c/p\u003e\r\n\r\n \u003cp\u003eXVII. \u003ca name=\"BkII_52\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_52\"\u003e52\u003c/a\u003e. At enim dum\r\n videntur, eadem est in somnis species eorum\u003ci\u003eque\u003c/i\u003e, quae vigilantes\r\n videmus! Primum interest: sed id omittamus. Illud enim dicimus, non\r\n eandem esse vim neque integritatem dormientium et vigilantium nec mente\r\n nec sensu. Ne vinolenti quidem quae faciunt, eadem approbatione faciunt\r\n qua sobrii: dubitant, haesitant, revocant se interdum iisque, quae\r\n videntur, imbecillius adsentiuntur, cumque edormiverunt, illa visa quam\r\n levia fuerint intellegunt. Quod idem contingit insanis, ut et incipientes\r\n furere sentiant et dicant aliquid, quod non sit, id videri sibi, et, cum\r\n relaxentur, sentiant atque illa dicant Alcmaeonis:\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027Sed mihi ne utiquam cor consentit cum oculorum\u003c/p\u003e\r\n \u003cp\u003eadspectu\u0027 …\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003e\u003ca name=\"BkII_53\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_53\"\u003e53\u003c/a\u003e. At enim ipse sapiens\r\n sustinet se in furore, ne approbet falsa pro veris. Et alias quidem\r\n saepe, si aut in sensibus ipsius est aliqua forte gravitas aut tarditas\r\n aut obscuriora sunt quae videntur aut a perspiciendo temporis brevitate\r\n excluditur. Quamquam totum hoc, sapientem aliquando sustinere\r\n adsensionem, contra vos est. Si enim inter visa nihil interesset, aut\r\n semper sustineret aut numquam. Sed ex hoc genere toto perspici potest\r\n levitas orationis eorum, qui omnia cupiunt confundere. Quaerimus\r\n gravitatis, constantiae, firmitatis, sapientiae iudicium: utimur exemplis\r\n somniantium, furiosorum, ebriosorum. Illud attendimus in hoc omni genere\r\n quam inconstanter loquamur? Non enim proferremus vino aut somno oppressos\r\n aut mente captos tam absurde, ut tum diceremus interesse inter\r\n vigilantium visa et sobriorum et sanorum et eorum, qui essent aliter\r\n adfecti, tum nihil interesse. \u003ca name=\"BkII_54\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_54\"\u003e54\u003c/a\u003e. Ne hoc quidem cernunt, omnia se reddere incerta,\r\n quod nolunt, ea dico incerta, quae \u003cspan lang=\"el\" title=\"adêla\"\r\n \u003e\u0026#x3B1;\u0026#x3B4;\u0026#x3B7;\u0026#x3BB;\u0026#x3B1;\u003c/span\u003e Graeci. Si enim res se ita\r\n habeant, ut nihil intersit, utrum ita cui videatur, ut insano, an sano,\r\n cui possit exploratum esse de sua sanitate? quod velle efficere non\r\n mediocris insaniae est. Similitudines vero aut geminorum aut signorum\r\n anulis impressorum pueriliter consectantur. Quis enim nostrum\r\n similitudines negat esse, cum eae plurimis in rebus appareant? Sed, si\r\n satis est ad tollendam cognitionem similia esse multa multorum, cur eo\r\n non estis contenti, praesertim concedentibus nobis? et cur id potius\r\n contenditis, quod rerum natura non patitur, ut non suo quidque genere sit\r\n tale, quale est, nec sit in duobus aut pluribus nulla re differens ulla\r\n communitas? ut [sibi] sint et ova ovorum et apes apium simillimae: quid\r\n pugnas igitur? aut quid tibi vis in geminis? Conceditur enim similis\r\n esse, quo contentus esse potueras: tu autem vis eosdem plane esse, non\r\n similis: quod fieri nullo modo potest. \u003ca name=\"BkII_55\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_55\"\u003e55\u003c/a\u003e. Dein confugis ad physicos eos, qui maxime in\r\n Academia irridentur, a quibus ne tu quidem iam te abstinebis, et ais\r\n Democritum dicere innumerabilis esse mundos et quidem sic quosdam inter\r\n sese non solum similis, sed undique perfecte et absolute ita pares, ut\r\n inter eos nihil prorsus intersit [et eos quidem innumerabiles], itemque\r\n homines. Deinde postulas, ut, si mundus ita sit par alteri mundo, ut\r\n inter eos ne minimum quidem intersit, concedatur tibi ut in hoc quoque\r\n nostro mundo aliquid alicui sic sit par, ut nihil differat, nihil\r\n intersit. Cur enim, inquies, ex illis individuis, unde omnia Democritus\r\n gigni adfirmat, in reliquis mundis et in iis quidem innumerabilibus\r\n innumerabiles Q. Lutatii Catuli non modo possint esse, sed etiam sint, in\r\n hoc tanto mundo Catulus alter non possit effici?\u003c/p\u003e\r\n\r\n \u003cp\u003eXVIII. \u003ca name=\"BkII_56\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_56\"\u003e56\u003c/a\u003e. Primum quidem\r\n me ad Democritum vocas, cui non adsentior potiusque refello propter id,\r\n quod dilucide docetur a politioribus physicis singularum rerum singulas\r\n proprietates esse. Fac enim antiquos illos Servilios, qui gemini fuerunt,\r\n tam similis quam dicuntur, num censes etiam eosdem fuisse? Non\r\n cognoscebantur foris, at domi: non ab alienis, at a suis. An non videmus\r\n hoc usu venire, ut, quos numquam putassemus a nobis internosci posse, eos\r\n consuetudine adhibita tam facile internosceremus, uti ne minimum quidem\r\n similes viderentur? \u003ca name=\"BkII_57\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_57\"\u003e57\u003c/a\u003e.\r\n Hic, pugnes licet, non repugnabo: quin etiam concedam illum ipsum\r\n sapientem, de quo omnis hic sermo est, cum ei res similes occurrant, quas\r\n non habeat dinotatas, retenturum adsensum nec umquam ulli viso\r\n adsensurum, nisi quod tale fuerit, quale falsum esse non possit. Sed et\r\n ad ceteras res habet quandam artem, qua vera a falsis possit distinguere,\r\n et ad similitudines istas usus adhibendus est. Ut mater geminos\r\n internoscit consuetudine oculorum, sic tu internosces, si adsueveris.\r\n Videsne ut in proverbio sit ovorum inter se similitudo? Tamen hoc\r\n accepimus, Deli fuisse compluris salvis rebus illis, qui gallinas alere\r\n permultas quaestus causa solerent: ii cum ovum inspexerant, quae id\r\n gallina peperisset dicere solebant. \u003ca name=\"BkII_58\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_58\"\u003e58\u003c/a\u003e. Neque id est contra nos: nam nobis satis est ova\r\n illa non internoscere: nihil enim magis adsentiri par est, hoc illud\r\n esse, quasi inter illa omnino nihil interesset: habeo enim regulam, ut\r\n talia visa vera iudicem, qualia falsa esse non possint: ab hac mihi non\r\n licet transversum, ut aiunt, digitum discedere, ne confundam omnia. Veri\r\n enim et falsi non modo cognitio, sed etiam natura tolletur, si nihil erit\r\n quod intersit: ut etiam illud absurdum sit, quod interdum soletis dicere,\r\n cum visa in animos imprimantur, non vos id dicere, inter ipsas\r\n impressiones nihil interesse, sed inter species et quasdam formas eorum.\r\n Quasi vero non specie visa iudicentur! quae fidem nullam habebunt sublata\r\n veri et falsi nota. \u003ca name=\"BkII_59\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_59\"\u003e59\u003c/a\u003e.\r\n Illud vero perabsurdum, quod dicitis, probabilia vos sequi, si re nulla\r\n impediamini. Primum qui potestis non impediri, cum a veris falsa non\r\n distent? deinde quod iudicium est veri, cum sit commune falsi? Ex his\r\n illa necessario nata est \u003cspan lang=\"el\" title=\"epochê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e, id est adsensionis retentio,\r\n in qua melius sibi constitit Arcesilas, si vera sunt quae de Carneade non\r\n nulli existimant. Si enim percipi nihil potest, quod utrique visum est,\r\n tollendus adsensus est. Quid enim est tam futile quam quicquam approbare\r\n non cognitum? Carneadem autem etiam heri audiebamus solitum esse\r\n \u003ci\u003eeo\u003c/i\u003e delabi interdum, ut diceret opinaturum, id est peccaturum esse\r\n sapientem. Mihi porro non tam certum est esse aliquid, quod comprehendi\r\n possit, de quo iam nimium etiam diu disputo, quam sapientem nihil\r\n opinari, id est, numquam adsentiri rei vel falsae vel incognitae. \u003ca\r\n name=\"BkII_60\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_60\"\u003e60\u003c/a\u003e. Restat illud, quod dicunt,\r\n veri inveniendi causa contra omnia dici oportere et pro omnibus. Volo\r\n igitur videre quid invenerint. Non solemus, inquit, ostendere. Quae sunt\r\n tandem ista mysteria? aut cur celatis, quasi turpe aliquid, sententiam\r\n vestram? Ut, qui audient, inquit, ratione potius quam auctoritate\r\n ducantur. Quid, si utroque? num peius est? Unum tamen illud non celant,\r\n nihil esse quod percipi possit. An in eo auctoritas nihil obest? Mihi\r\n quidem videtur vel plurimum. Quis enim ista tam aperte perspicueque et\r\n perversa et falsa secutus esset, nisi tanta in Arcesila, multo etiam\r\n maior in Carneade et copia rerum et dicendi vis fuisset?\u003c/p\u003e\r\n\r\n \u003cp\u003eXIX. \u003ca name=\"BkII_61\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_61\"\u003e61\u003c/a\u003e. Haec Antiochus\r\n fere et Alexandreae tum et multis annis post, multo etiam adseverantius,\r\n in Syria cum esset mecum, paulo ante quam est mortuus. Sed iam confirmata\r\n causa te, hominem amicissimum\u0026mdash;me autem appellabat\u0026mdash;et aliquot\r\n annis minorem natu, non dubitabo monere: Tune, cum tantis laudibus\r\n philosophiam extuleris Hortensiumque nostrum dissentientem commoveris,\r\n eam philosophiam sequere quae confundit vera cum falsis, spoliat nos\r\n iudicio, privat approbatione, omnibus orbat sensibus? Et Cimmeriis\r\n quidem, quibus adspectum solis sive deus aliquis sive natura ademerat\r\n sive eius loci, quem incolebant, situs, ignes tamen aderant, quorum illis\r\n uti lumine licebat, isti autem, quos tu probas, tantis offusis tenebris\r\n ne scintillam quidem ullam nobis ad dispiciendum reliquerunt: quos si\r\n sequamur, iis vinculis simus adstricti, ut nos commovere nequeamus. \u003ca\r\n name=\"BkII_62\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_62\"\u003e62\u003c/a\u003e. Sublata enim adsensione\r\n omnem et motum animorum et actionem rerum sustulerunt: quod non modo\r\n recte fieri, sed omnino fieri non potest. Provide etiam ne uni tibi istam\r\n sententiam minime liceat defendere. An tu, cum res occultissimas\r\n aperueris in lucemque protuleris iuratusque dixeris ea te comperisse,\r\n quod mihi quoque licebat, qui ex te illa cognoveram, negabis esse rem\r\n ullam quae cognosci, comprehendi, percipi possit? Vide, quaeso, etiam\r\n atque etiam ne illarum quoque rerum pulcherrimarum a te ipso minuatur\r\n auctoritas. Quae cum dixisset ille, finem fecit. \u003ca name=\"BkII_63\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_63\"\u003e63\u003c/a\u003e. Hortensius autem vehementer admirans, quod\r\n quidem perpetuo Lucullo loquente fecerat, ut etiam manus saepe tolleret,\r\n nec mirum: nam numquam arbitror contra Academiam dictum esse subtilius,\r\n me quoque, iocansne an ita sentiens\u0026mdash;non enim satis\r\n intellegebam\u0026mdash;, coepit hortari, ut sententia desisterem. Tum mihi\r\n Catulus: Si te, inquit, Luculli oratio flexit, quae est habita memoriter,\r\n accurate, copiose, taceo neque te quo minus, si tibi ita videatur,\r\n sententiam mutes deterrendum puto. Illud vero non censuerim, ut eius\r\n auctoritate moveare. Tantum enim non te modo monuit, inquit adridens, ut\r\n caveres ne quis improbus tribunus plebis, quorum vides quanta copia\r\n semper futura sit, adriperet te et in contione quaereret qui tibi\r\n constares, cum idem negares quicquam certi posse reperiri, idem te\r\n comperisse dixisses. Hoc, quaeso, cave ne te terreat. De causa autem ipsa\r\n malim quidem te ab hoc dissentire. Sin cesseris, non magno opere mirabor.\r\n Memini enim Antiochum ipsum, cum annos multos alia sensisset, simul ac\r\n visum sit, sententia destitisse. Haec cum dixisset Catulus, me omnes\r\n intueri.\u003c/p\u003e\r\n\r\n \u003cp\u003eXX. \u003ca name=\"BkII_64\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_64\"\u003e64\u003c/a\u003e. Tum ego non\r\n minus commotus quam soleo in causis maioribus, huius modi quadam oratione\r\n sum exorsus: Me, Catule, oratio Luculli de ipsa re ita movit, ut docti\r\n hominis et copiosi et parati et nihil praetereuntis eorum, quae pro illa\r\n causa dici possent, non tamen ut ei respondere posse diffiderem.\r\n Auctoritas autem tanta plane me movebat, nisi tu opposuisses non minorem\r\n tuam. Adgrediar igitur, si pauca ante quasi de fama mea dixero. \u003ca\r\n name=\"BkII_65\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_65\"\u003e65\u003c/a\u003e. Ego enim si aut\r\n ostentatione aliqua adductus aut studio certandi ad hanc potissimum\r\n philosophiam me applicavi, non modo stultitiam meam, sed etiam mores et\r\n naturam condemnandam puto. Nam, si in minimis rebus pertinacia\r\n reprehenditur, calumnia etiam coercetur, ego de omni statu consilioque\r\n totius vitae aut certare cum aliis pugnaciter aut frustrari cum alios tum\r\n etiam me ipsum velim? Itaque, nisi ineptum putarem in tali disputatione\r\n id facere, quod, cum de re publica disceptatur, fieri interdum solet,\r\n iurarem per Iovem deosque penates me et ardere studio veri reperiendi et\r\n ea sentire, quae dicerem. \u003ca name=\"BkII_66\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_66\"\u003e66\u003c/a\u003e. Qui enim possum non cupere verum invenire, cum\r\n gaudeam, si simile veri quid invenerim? Sed, ut hoc pulcherrimum esse\r\n iudico, vera videre, sic pro veris probare falsa turpissimum est. Nec\r\n tamen ego is sum, qui nihil umquam falsi approbem, qui numquam adsentiar,\r\n qui nihil opiner, sed quaerimus de sapiente. Ego vero ipse et magnus\r\n quidem sum opinator\u0026mdash;non enim sum sapiens\u0026mdash;et meas cogitationes\r\n sic dirigo, non ad illam parvulam Cynosuram,\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027Qua fidunt duce nocturna Phoenices in alto,\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003eut ait Aratus, eoque directius gubernant, quod eam tenent,\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027Quae cursu interiore, brevi convertitur orbe,\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003esed Helicen et clarissimos Septemtriones, id est, rationes has latiore\r\n specie, non ad tenue elimatas. Eo fit ut errem et vager latius. Sed non\r\n de me, ut dixi, sed de sapiente quaeritur. Visa enim ista cum acriter\r\n mentem sensumve pepulerunt, accipio iisque interdum etiam adsentior, nec\r\n percipio tamen; nihil enim arbitror posse percipi. Non sum sapiens;\r\n itaque visis cedo nec possum resistere. Sapientis autem hanc censet\r\n Arcesilas vim esse maximam, Zenoni adsentiens, cavere ne capiatur, ne\r\n fallatur videre. Nihil est enim ab ea cogitatione, quam habemus de\r\n gravitate sapientis, errore, levitate, temeritate diiunctius. Quid igitur\r\n loquar de firmitate sapientis? quem quidem nihil opinari tu quoque,\r\n Luculle, concedis. Quod quoniam a te probatur\u0026mdash;ut praepostere tecum\r\n agam, mox referam me ad ordinem\u0026mdash;haec primum conclusio quam habeat\r\n vim considera.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXI. \u003ca name=\"BkII_67\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_67\"\u003e67\u003c/a\u003e. Si ulli rei\r\n sapiens adsentietur umquam, aliquando etiam opinabitur: numquam autem\r\n opinabitur: nulli igitur rei adsentietur. Hanc conclusionem Arcesilas\r\n probabat: confirmabat enim et primum et secundum. Carneades non numquam\r\n secundum illud dabat: adsentiri aliquando. Ita sequebatur etiam opinari,\r\n quod tu non vis et recte, ut mihi videris. Sed illud primum, sapientem,\r\n si adsensurus esset, etiam opinaturum, falsum esse et Stoici dicunt et\r\n eorum adstipulator Antiochus: posse enim eum falsa a veris et quae non\r\n possint percipi ab iis, quae possint, distinguere. \u003ca\r\n name=\"BkII_68\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_68\"\u003e68\u003c/a\u003e. Nobis autem primum, etiam\r\n si quid percipi possit, tamen ipsa consuetudo adsentiendi periculosa esse\r\n videtur et lubrica. Quam ob rem cum tam vitiosum esse constet adsentiri\r\n quicquam aut falsum aut incognitum, sustinenda est potius omnis adsensio,\r\n ne praecipitet, si temere processerit. Ita enim finitima sunt falsa\r\n veris, eaque, quae percipi non possunt, \u003ci\u003eiis quae possunt\u003c/i\u003e\u0026mdash;si\r\n modo ea sunt quaedam: iam enim videbimus\u0026mdash;, ut tam in praecipitem\r\n locum non debeat se sapiens committere. Sin autem omnino nihil esse quod\r\n percipi possit a me sumpsero et, quod tu mihi das, accepero, sapientem\r\n nihil opinari, effectum illud erit, sapientem adsensus omnes cohibiturum,\r\n ut videndum tibi sit, idne malis an aliquid opinaturum esse sapientem.\r\n Neutrum, inquies, illorum. Nitamur igitur, nihil posse percipi: etenim de\r\n eo omnis est controversia.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXII. \u003ca name=\"BkII_69\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_69\"\u003e69\u003c/a\u003e. Sed prius\r\n pauca cum Antiocho, qui haec ipsa, quae a me defenduntur, et didicit apud\r\n Philonem tam diu, ut constaret diutius didicisse neminem, et scripsit de\r\n his rebus acutissime, et idem haec non acrius accusavit in senectute quam\r\n antea defensitaverat. Quamvis igitur fuerit acutus, ut fuit, tamen\r\n inconstantia levatur auctoritas. Quis enim iste dies illuxerit quaero,\r\n qui illi ostenderit eam, quam multos annos esse negitavisset, veri et\r\n falsi notam. Excogitavit aliquid? Eadem dicit quae Stoici. Poenituit illa\r\n sensisse? Cur non se transtulit ad alios et maxime ad Stoicos? eorum enim\r\n erat propria ista dissensio. Quid? eum Mnesarchi poenitebat? quid?\r\n Dardani? qui erant Athenis tum principes Stoicorum. Numquam a Philone\r\n discessit, nisi postea quam ipse coepit qui se audirent habere. \u003ca\r\n name=\"BkII_70\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_70\"\u003e70\u003c/a\u003e. Unde autem subito vetus\r\n Academia revocata est? Nominis dignitatem videtur, cum a re ipsa\r\n descisceret, retinere voluisse, quod erant qui illum gloriae causa facere\r\n dicerent, sperare etiam fore ut ii, qui se sequerentur, Antiochii\r\n vocarentur. Mihi autem magis videtur non potuisse sustinere concursum\r\n omnium philosophorum. Etenim de ceteris sunt inter illos non nulla\r\n communia: haec Academicorum est una sententia, quam reliquorum\r\n philosophorum nemo probet. Itaque cessit, et ut ii, qui sub Novis solem\r\n non ferunt, item ille, cum aestuaret, veterum, ut Maenianorum, sic\r\n Academicorum umbram secutus est. \u003ca name=\"BkII_71\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_71\"\u003e71\u003c/a\u003e. Quoque solebat uti argumento tum, cum ei\r\n placebat nihil posse percipi, cum quaereret, Dionysius ille Heracleotes\r\n utrum comprehendisset certa illa nota, qua adsentiri dicitis oportere,\r\n illudne, quod multos annos tenuisset Zenonique magistro credidisset,\r\n honestum quod esset, id bonum solum esse, an quod postea defensitavisset,\r\n honesti inane nomen esse, voluptatem esse summum bonum: qui ex illius\r\n commutata sententia docere vellet nihil ita signari in animis nostris a\r\n vero posse, quod non eodem modo possit a falso, is curavit \u003ci\u003eut\u003c/i\u003e quod\r\n argumentum ex Dionysio ipse sumpsisset, ex eo ceteri sumerent. Sed cum\r\n hoc alio loco plura, nunc ad ea, quae a te, Luculle, dicta sunt.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXIII. \u003ca name=\"BkII_72\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_72\"\u003e72\u003c/a\u003e. Et primum\r\n quod initio dixisti videamus quale sit: similiter a nobis de antiquis\r\n philosophis commemorari atque seditiosi solerent claros viros, sed tamen\r\n popularis aliquos nominare. Illi cum res \u003ci\u003enon\u003c/i\u003e bonas tractent,\r\n similes bonorum videri volunt. Nos autem dicimus ea nobis videri, quae\r\n vosmet ipsi nobilissimis philosophis placuisse conceditis. Anaxagoras\r\n nivem nigram dixit esse. Ferres me, si ego idem dicerem? Tu, ne si\r\n dubitarem quidem. At quis est? num hic sophistes?\u0026mdash;sic enim\r\n appellabantur ii, qui ostentationis aut quaestus causa\r\n philosophabantur\u0026mdash;: maxima fuit et gravitatis et ingeni gloria. \u003ca\r\n name=\"BkII_73\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_73\"\u003e73\u003c/a\u003e. Quid loquar de Democrito?\r\n Quem cum eo conferre possumus non modo ingeni magnitudine, sed etiam\r\n animi? qui ita sit ausus ordiri: \u0027Haec loquor de universis.\u0027 Nihil\r\n excipit de quo non profiteatur. Quid enim esse potest extra universa?\r\n quis hunc philosophum non anteponit Cleanthi, Chrysippo, reliquis\r\n inferioris aetatis? qui mihi cum illo collati quintae classis videntur.\r\n Atque is non hoc dicit, quod nos, qui veri esse aliquid non negamus,\r\n percipi posse negamus; ille verum plane negat esse: sensus quidem non\r\n obscuros dicit, sed tenebricosos: sic enim appellat [eos]. Is, qui hunc\r\n maxime est admiratus, Chius Metrodorus initio libri, qui est de natura:\r\n \u0027Nego,\u0027 inquit, \u0027scire nos sciamusne aliquid an nihil sciamus, ne id\r\n ipsum quidem, nescire aut scire, scire nos, nec omnino sitne aliquid an\r\n nihil sit.\u0027 \u003ca name=\"BkII_74\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_74\"\u003e74\u003c/a\u003e. Furere tibi\r\n Empedocles videtur: at mihi dignissimum rebus iis, de quibus loquitur,\r\n sonum fundere. Num ergo is excaecat nos aut orbat sensibus, si parum\r\n magnam vim censet in iis esse ad ea, quae sub eos subiecta sunt,\r\n iudicanda? Parmenides, Xenophanes, minus bonis quamquam versibus, sed\r\n tamen illi versibus increpant eorum adrogantiam quasi irati, qui, cum\r\n sciri nihil possit, audeant se scire dicere. Et ab iis aiebas removendum\r\n Socratem et Platonem. Cur? an de ullis certius possum dicere? Vixisse cum\r\n iis equidem videor: ita multi sermones perscripti sunt, e quibus dubitari\r\n non possit quin Socrati nihil sit visum sciri posse. Excepit unum tantum,\r\n \u0027scire se nihil se scire,\u0027 nihil amplius. Quid dicam de Platone? qui\r\n certe tam multis libris haec persecutus non esset, nisi probavisset.\r\n Ironiam enim alterius, perpetuam praesertim, nulla fuit ratio\r\n persequi.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXIV. \u003ca name=\"BkII_75\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_75\"\u003e75\u003c/a\u003e. Videorne tibi,\r\n non ut Saturninus, nominare modo illustris homines, sed imitari numquam\r\n nisi clarum, nisi nobilem? Atqui habebam molestos vobis, sed minutos,\r\n Stilponem, Diodorum, Alexinum, quorum sunt contorta et aculeata quaedam\r\n \u003cspan lang=\"el\" title=\"sophismata\"\r\n \u003e\u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3B9;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e;\r\n sic enim appellantur fallaces conclusiunculae. Sed quid eos colligam, cum\r\n habeam Chrysippum, qui fulcire putatur porticum Stoicorum? Quam multa\r\n ille contra sensus, quam multa contra omnia, quae in consuetudine\r\n probantur! At dissolvit idem. Mihi quidem non videtur: sed dissolverit\r\n sane. Certe tam multa non collegisset, quae nos fallerent probabilitate\r\n magna, nisi videret iis resisti non facile posse. \u003ca\r\n name=\"BkII_76\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_76\"\u003e76\u003c/a\u003e. Quid Cyrenaici \u003ci\u003etibi\u003c/i\u003e\r\n videntur, minime contempti philosophi? Qui negant esse quicquam quod\r\n percipi possit extrinsecus: ea se sola percipere, quae tactu intimo\r\n sentiant, ut dolorem, ut voluptatem: neque se quo quid colore aut quo\r\n sono sit scire, sed tantum sentire adfici se quodam modo.\u003c/p\u003e\r\n\r\n \u003cp\u003eSatis multa de auctoribus. Quamquam ex me quaesieras nonne putarem\r\n post illos veteres tot saeculis inveniri verum potuisse tot ingeniis\r\n tantisque studiis quaerentibus. Quid inventum sit paulo post videro, te\r\n ipso quidem iudice. Arcesilam vero non obtrectandi causa cum Zenone\r\n pugnavisse, sed verum invenire voluisse sic intellegitur. \u003ca\r\n name=\"BkII_77\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_77\"\u003e77\u003c/a\u003e. Nemo, inquam, superiorum\r\n non modo expresserat, sed ne dixerat quidem posse hominem nihil opinari,\r\n nec solum posse, sed ita necesse esse sapienti. Visa est Arcesilae cum\r\n vera sententia tum honesta et digna sapiente. Quaesivit de Zenone\r\n fortasse quid futurum esset, si nec percipere quicquam posset sapiens nec\r\n opinari sapientis esset. Ille, credo, nihil opinaturum, quoniam esset,\r\n quod percipi posset. Quid ergo id esset? Visum, credo. Quale igitur\r\n visum? tum illum ita definisse, ex eo, quod esset, sicut esset, impressum\r\n et signatum et effictum. Post requisitum etiamne, si eiusdem modi esset\r\n visum verum, quale vel falsum. Hic Zenonem vidisse acute nullum esse\r\n visum quod percipi posset, si id tale esset ab eo, quod est, ut eiusdem\r\n modi ab eo, quod non est, posset esse. Recte consensit Arcesilas; ad\r\n definitionem additum: neque enim falsum percipi posse neque verum, si\r\n esset tale, quale vel falsum. Incubuit autem in eas disputationes, ut\r\n doceret nullum tale esse visum a vero, ut non eiusdem modi etiam a falso\r\n possit esse. \u003ca name=\"BkII_78\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_78\"\u003e78\u003c/a\u003e. Haec est\r\n una contentio, quae adhuc permanserit. Nam illud, nulli rei adsensurum\r\n esse sapientem, nihil ad hanc controversiam pertinebat. Licebat enim\r\n nihil percipere et tamen opinari, quod a Carneade dicitur probatum:\r\n equidem Clitomacho plus quam Philoni aut Metrodoro credens, hoc magis ab\r\n eo disputatum quam probatum puto. Sed id omittamus. Illud certe\r\n opinatione et perceptione sublata sequitur, omnium adsensionum retentio,\r\n ut, si ostendero nihil posse percipi, tu concedas numquam adsensurum\r\n esse.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXV. \u003ca name=\"BkII_79\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_79\"\u003e79\u003c/a\u003e. Quid ergo est\r\n quod percipi possit, si ne sensus quidem vera nuntiant? quos tu, Luculle,\r\n communi loco defendis: quod ne [id] facere posses, idcirco heri non\r\n necessario loco contra sensus tam multa dixeram. Tu autem te negas\r\n infracto remo neque columbae collo commoveri. Primum cur? Nam et in remo\r\n sentio non esse id, quod videatur, et in columba pluris videri colores\r\n nec esse plus uno. Deinde nihilne praeterea diximus?\u0026mdash;Manent illa\r\n omnia, iacet ista causa: veracis suos esse sensus dicit.\u0026mdash;Igitur\r\n semper auctorem habes eum, qui magno suo periculo causam agat! Eo enim\r\n rem demittit Epicurus, si unus sensus semel in vita mentitus sit, nulli\r\n umquam esse credendum. \u003ca name=\"BkII_80\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_80\"\u003e80\u003c/a\u003e.\r\n Hoc est verum esse, confidere suis testibus et importune insistere!\r\n Itaque Timagoras Epicureus negat sibi umquam, cum oculum torsisset, duas\r\n ex lucerna flammulas esse visas: opinionis enim esse mendacium, non\r\n oculorum. Quasi quaeratur quid sit, non quid videatur. Sed hic quidem\r\n maiorum similis: tu vero, qui visa sensibus alia vera dicas esse, alia\r\n falsa, qui ea distinguis? Desine, quaeso, communibus locis: domi nobis\r\n ista nascuntur. Si, inquis, deus te interroget: Sanis modo et integris\r\n sensibus, num amplius quid desideras? quid respondeas?\u0026mdash;Utinam\r\n quidem roget? Audiret quam nobiscum male ageret. Ut enim vera videamus,\r\n quam longe videmus? Ego Catuli Cumanum ex hoc loco video, Pompeianum non\r\n cerno, neque quicquam interiectum est quod obstet, sed intendi acies\r\n longius non potest. O praeclarum prospectum! Puteolos videmus: at\r\n familiarem nostrum C. Avianium, fortasse in porticu Neptuni ambulantem,\r\n non videmus. \u003ca name=\"BkII_81\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_81\"\u003e81\u003c/a\u003e. At ille\r\n nescio qui, qui in scholis nominari solet, mille et octingenta stadia\r\n quod abesset videbat: quaedam volucres longius. Responderem igitur\r\n audacter isti vestro deo me plane his oculis non esse contentum. Dicet me\r\n acrius videre quam illos pisces fortasse qui neque videntur a nobis et\r\n nunc quidem sub oculis sunt neque ipsi nos suspicere possunt. Ergo ut\r\n illis aqua, sic nobis aër crassus offunditur. At amplius non desideramus.\r\n Quid? talpam num desiderare lumen putas? Neque tam quererer cum deo, quod\r\n parum longe quam quod falsum viderem. Videsne navem illam? Stare nobis\r\n videtur: at iis, qui in nave sunt, moveri haec villa. Quaere rationem cur\r\n ita videatur: quam ut maxime inveneris, quod haud scio an non possis, non\r\n tu verum testem habere, sed eum non sine causa falsum testimonium dicere\r\n ostenderis.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXVI. \u003ca name=\"BkII_82\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_82\"\u003e82\u003c/a\u003e. Quid ego de\r\n nave? Vidi enim a te remum contemni. Maiora fortasse quaeris. Quid potest\r\n esse sole maius? quem mathematici amplius duodeviginti partibus\r\n confirmant maiorem esse quam terram. Quantulus nobis videtur! Mihi quidem\r\n quasi pedalis. Epicurus autem posse putat etiam minorem esse eum quam\r\n videatur, sed non multo: ne maiorem quidem multo putat esse vel tantum\r\n esse, quantus videatur, ut oculi aut nihil mentiantur aut non multum. Ubi\r\n igitur illud est semel? Sed ab hoc credulo, qui numquam sensus mentiri\r\n putat, discedamus: qui ne nunc quidem, cum ille sol, qui tanta\r\n incitatione fertur, ut celeritas eius quanta sit ne cogitari quidem\r\n possit, tamen nobis stare videatur. \u003ca name=\"BkII_83\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_83\"\u003e83\u003c/a\u003e. Sed, ut minuam controversiam, videte, quaeso,\r\n quam in parvo lis sit. Quattuor sunt capita, quae concludant nihil esse\r\n quod nosci, percipi, comprehendi possit, de quo haec tota quaestio est. E\r\n quibus primum est esse aliquod visum falsum, secundum non posse id\r\n percipi, tertium, inter quae visa nihil intersit, fieri non posse ut\r\n eorum alia percipi possint, alia non possint, quartum nullum esse visum\r\n verum a sensu profectum, cui non appositum sit visum aliud, quod ab eo\r\n nihil intersit quodque percipi non possit. Horum quattuor capitum\r\n secundum et tertium omnes concedunt. Primum Epicurus non dat; vos,\r\n quibuscum res est, id quoque conceditis. Omnis pugna de quarto est. \u003ca\r\n name=\"BkII_84\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_84\"\u003e84\u003c/a\u003e. Qui igitur P. Servilium\r\n Geminum videbat, si Quintum se videre putabat, incidebat in eius modi\r\n visum, quod percipi non posset, quia nulla nota verum distinguebatur a\r\n falso: qua distinctione sublata quam haberet in C. Cotta, qui bis cum\r\n Gemino consul fuit, agnoscendo eius modi notam, quae falsa esse non\r\n posset? Negas tantam similitudinem in rerum natura esse. Pugnas omnino,\r\n sed cum adversario facili. Ne sit sane: videri certe potest. Fallet\r\n igitur sensum, et si una fefellerit similitudo, dubia omnia reddiderit.\r\n Sublato enim iudicio illo, quo oportet agnosci, etiam si ipse erit, quem\r\n videris, qui tibi videbitur, tamen non ea nota iudicabis, qua dicis\r\n oportere, ut non possit esse eiusdem modi falsa. \u003ca name=\"BkII_85\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_85\"\u003e85\u003c/a\u003e. Quando igitur potest tibi P. Geminus Quintus\r\n videri, quid habes explorati cur non possit tibi Cotta videri qui non\r\n sit, quoniam aliquid videtur esse, quod non est? Omnia dicis sui generis\r\n esse, nihil esse idem, quod sit aliud. Stoicum est quidem nec admodum\r\n credibile \u0027nullum esse pilum omnibus rebus talem, qualis sit pilus alius,\r\n nullum granum.\u0027 Haec refelli possunt, sed pugnare nolo. Ad id enim, quod\r\n agitur, nihil interest omnibusne partibus visa res nihil differat an\r\n internosci non possit, etiam si differat. Sed, si hominum similitudo\r\n tanta esse non potest, ne signorum quidem? Dic mihi, Lysippus eodem aere,\r\n eadem temperatione, eodem caelo atque ceteris omnibus, centum Alexandros\r\n eiusdem modi facere non posset? Qua igitur notione discerneres? \u003ca\r\n name=\"BkII_86\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_86\"\u003e86\u003c/a\u003e. Quid? si in eius\u003ci\u003edem\u003c/i\u003e\r\n modi cera centum sigilla hoc anulo impressero, ecquae poterit in\r\n agnoscendo esse distinctio? an tibi erit quaerendus anularius aliqui,\r\n quoniam gallinarium invenisti Deliacum illum, qui ova cognosceret?\u003c/p\u003e\r\n\r\n \u003cp\u003eXXVII. Sed adhibes artem advocatam etiam sensibus. Pictor videt quae\r\n nos non videmus et, simul inflavit tibicen, a perito carmen agnoscitur.\r\n Quid? hoc nonne videtur contra te valere, si sine magnis artificiis, ad\r\n quae pauci accedunt, nostri quidem generis admodum, nec videre nec audire\r\n possimus? Iam illa praeclara, quanto artificio esset sensus nostros\r\n mentemque et totam constructionem hominis fabricata natura! \u003ca\r\n name=\"BkII_87\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_87\"\u003e87\u003c/a\u003e. Cur non extimescam\r\n opinandi temeritatem? Etiamne hoc adfirmare potes, Luculle, esse aliquam\r\n vim, cum prudentia et consilio scilicet, quae finxerit vel, ut tuo verbo\r\n utar, quae fabricata sit hominem? Qualis ista fabrica est? ubi adhibita?\r\n quando? cur? quo modo? Tractantur ista ingeniose: disputantur etiam\r\n eleganter. Denique videantur sane, ne adfirmentur modo. Sed de physicis\r\n mox et quidem ob eam causam, ne tu, qui idem me facturum paulo ante\r\n dixeris, videare mentitus. Sed ut ad ea, quae clariora sunt, veniam, res\r\n iam universas profundam, de quibus volumina impleta sunt non a nostris\r\n solum, sed etiam a Chrysippo:\u0026mdash;de quo queri solent Stoici, dum\r\n studiose omnia conquisierit contra sensus et perspicuitatem contraque\r\n omnem consuetudinem contraque rationem, ipsum sibi respondentem\r\n inferiorem fuisse, itaque ab eo armatum esse Carneadem.\u0026mdash;\u003ca\r\n name=\"BkII_88\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_88\"\u003e88\u003c/a\u003e. Ea sunt eius modi, quae a\r\n te diligentissime tractata sunt. Dormientium et vinolentorum et\r\n furiosorum visa imbecilliora esse dicebas quam vigilantium, siccorum,\r\n sanorum. Quo modo? quia, cum experrectus esset Ennius, non diceret \u0027se\r\n vidisse Homerum, sed visum esse,\u0027 Alcmaeo autem:\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027Sed mihi ne utiquam cor consentit …\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003eSimilia de vinolentis. Quasi quisquam neget et qui experrectus sit,\r\n eum somnia re\u003ci\u003eri\u003c/i\u003e et cuius furor consederit, putare non fuisse ea\r\n vera, quae essent sibi visa in furore. Sed non id agitur: tum, cum\r\n videbantur, quo modo viderentur, id quaeritur. Nisi vero Ennium non\r\n putamus ita totum illud audivisse,\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027O pietas animi …\u0027,\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003esi modo id somniavit, ut si vigilans audiret. Experrectus enim potuit\r\n illa visa putare, ut erant, somnia: dormienti vero aeque ac vigilanti\r\n probabantur. Quid? Iliona somno illo:\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027Mater, te appello …\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003enonne ita credit filium locutum, ut experrecta etiam crederet? Unde\r\n enim illa:\u003c/p\u003e\r\n\r\n \u003cp\u003e\u0027Age adsta: mane, audi: iterandum eadem istaec mihi!\u0027 num videtur\r\n minorem habere visis quam vigilantes fidem?\u003c/p\u003e\r\n\r\n \u003cp\u003eXXVIII. \u003ca name=\"BkII_89\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_89\"\u003e89\u003c/a\u003e. Quid loquar\r\n de insanis? qualis tandem fuit adfinis tuus, Catule, Tuditanus? quisquam\r\n sanissimus tam certa putat quae videt quam is putabat quae videbantur?\r\n Quid ille, qui:\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027Video, video te. Vive, Ulixes, dum licet,\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003enonne etiam bis exclamavit se videre, cum omnino non videret? Quid?\r\n apud Euripidem Hercules, cum, ut Eurysthei filios, ita suos configebat\r\n sagittis, cum uxorem interemebat, cum conabatur etiam patrem, non perinde\r\n movebatur falsis, ut veris moveretur? Quid? ipse Alcmaeo tuus, qui negat\r\n \u0027cor sibi cum oculis consentire,\u0027 nonne ibidem incitato furore:\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027unde haec flamma oritur?\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003eet illa deinceps:\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027Incedunt, incedunt: adsunt, \u003ci\u003eadsunt\u003c/i\u003e, me expetunt:\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003eQuid? cum virginis fidem implorat:\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027Fer mi auxilium, pestem abige a me, flammiferam\u003c/p\u003e\r\n \u003cp class=\"i4\"\u003ehanc vim, quae me excruciat!\u003c/p\u003e\r\n \u003cp\u003eCaerulea incinctae angui incedunt, circumstant\u003c/p\u003e\r\n \u003cp class=\"i4\"\u003ecum ardentibus taedis.\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003eNum dubitas quin sibi haec videre videatur? Itemque cetera:\u003c/p\u003e\r\n\r\n \u003cdiv class=\"poem\"\u003e\r\n \u003cdiv class=\"stanza\"\u003e\r\n \u003cp\u003e\u0027Intendit crinitus Apollo\u003c/p\u003e\r\n \u003cp\u003earcum auratum, luna innixus:\u003c/p\u003e\r\n \u003cp\u003eDiana facem iacit a laeva.\u0027\u003c/p\u003e\r\n \u003c/div\u003e\r\n \u003c/div\u003e\r\n \u003cp\u003e\u003ca name=\"BkII_90\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_90\"\u003e90\u003c/a\u003e. Qui magis haec\r\n crederet, si essent, quam credebat, quia videbantur? Apparet enim iam\r\n \u0027cor cum oculis consentire.\u0027 Omnia autem haec proferuntur, ut illud\r\n efficiatur, quo certius nihil potest esse, inter visa vera et falsa ad\r\n animi adsensum nihil interesse. Vos autem nihil agitis, cum illa falsa\r\n vel furiosorum vel somniantium recordatione ipsorum refellitis. Non enim\r\n id quaeritur, qualis recordatio fieri soleat eorum, qui experrecti sint,\r\n aut eorum, qui furere destiterint, sed qualis visio fuerit aut furentium\r\n aut somniantium tum cum movebantur. Sed abeo a sensibus.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"BkII_91\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_91\"\u003e91\u003c/a\u003e. Quid est quod\r\n ratione percipi possit? Dialecticam inventam esse dicitis, veri et falsi\r\n quasi disceptatricem et iudicem. Cuius veri et falsi? et in qua re? In\r\n geometriane quid sit verum aut falsum dialecticus iudicabit an in\r\n litteris an in musicis? At ea non novit. In philosophia igitur. Sol\r\n quantus sit quid ad illum? Quod sit summum bonum quid habet ut queat\r\n iudicare? Quid igitur iudicabit? quae coniunctio, quae diiunctio vera\r\n sit, quid ambigue dictum sit, quid sequatur quamque rem, quid repugnet?\r\n Si haec et horum similia iudicat, de se ipsa iudicat. Plus autem\r\n pollicebatur. Nam haec quidem iudicare ad ceteras res, quae sunt in\r\n philosophia multae atque magnae, non est satis. \u003ca name=\"BkII_92\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_92\"\u003e92\u003c/a\u003e. Sed quoniam tantum in ea arte ponitis, videte ne\r\n contra vos tota nata sit: quae primo progressu festive tradit elementa\r\n loquendi et ambiguorum intellegentiam concludendique rationem, tum paucis\r\n additis venit ad soritas, lubricum sane et periculosum locum, quod tu\r\n modo dicebas esse vitiosum interrogandi genus.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXIX. Quid ergo? istius vitii num nostra culpa est? Rerum natura\r\n nullam nobis dedit cognitionem finium, ut ulla in re statuere possimus\r\n quatenus. Nec hoc in acervo tritici solum, unde nomen est, sed nulla\r\n omnino in re minutatim interrogati, dives pauper, clarus obscurus sit,\r\n multa pauca, magna parva, longa brevia, lata angusta, quanto aut addito\r\n aut dempto certum respondeamus [non] habemus.\u0026mdash;\u003ca\r\n name=\"BkII_93\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_93\"\u003e93\u003c/a\u003e. At vitiosi sunt\r\n soritae.\u0026mdash;Frangite igitur eos, si potestis, ne molesti sint. Erunt\r\n enim, nisi cavetis. Cautum est, inquit. Placet enim Chrysippo, cum\r\n gradatim interrogetur, verbi causa, tria pauca sint anne multa, aliquanto\r\n prius quam ad multa perveniat quiescere, id est, quod ab his dicitur,\r\n \u003cspan lang=\"el\" title=\"hêsychazein\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3C3;\u0026#x3C5;\u0026#x3C7;\u0026#x3B1;\u0026#x3B6;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e.\r\n Per me vel stertas licet, inquit Carneades, non modo quiescas. Sed quid\r\n proficit? Sequitur enim, qui te ex somno excitet et eodem modo\r\n interroget. Quo in numero conticuisti, si ad eum numerum unum addidero,\r\n multane erunt? Progrediere rursus, quoad videbitur. Quid plura? hoc enim\r\n fateris, neque ultimum te paucorum neque primum multorum respondere\r\n posse. Cuius generis error ita manat, ut non videam quo non possit\r\n accedere. \u003ca name=\"BkII_94\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_94\"\u003e94\u003c/a\u003e. Nihil me\r\n laedit, inquit: ego enim, ut agitator callidus, prius quam ad finem\r\n veniam, equos sustinebo, eoque magis, si locus is, quo ferentur equi,\r\n praeceps erit. Sic me, inquit, ante sustineo nec diutius captiose\r\n interroganti respondeo. Si habes quod liqueat neque respondes, superbus\r\n es: si non habes, ne tu quidem percipis. Si, quia obscura, concedo. Sed\r\n negas te usque ad obscura progredi. Illustribus igitur rebus insistis. Si\r\n id tantum modo, ut taceas, nihil adsequeris. Quid enim ad illum, qui te\r\n captare volt, utrum tacentem irretiat te an loquentem? Sin autem usque ad\r\n novem, verbi gratia, sine dubitatione respondes pauca esse, in decimo\r\n insistis: etiam a certis et illustrioribus cohibes adsensum. Hoc idem me\r\n in obscuris facere non sinis. Nihil igitur te contra soritas ars ista\r\n adiuvat, quae nec augentis nec minuentis quid aut primum sit aut\r\n postremum docet. \u003ca name=\"BkII_95\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_95\"\u003e95\u003c/a\u003e. Quid?\r\n quod eadem illa ars, quasi Penelope telam retexens, tollit ad extremum\r\n superiora. Utrum ea vestra an nostra culpa est? Nempe fundamentum\r\n dialecticae est, quidquid enuntietur\u0026mdash;id autem appellant \u003cspan\r\n lang=\"el\" title=\"axiôma\"\r\n \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e, quod est quasi\r\n effatum\u0026mdash;, aut verum esse aut falsum. Quid igitur? haec vera an\r\n falsa sunt? Si te mentiri dicis idque verum dicis, mentiris \u003ci\u003ean\u003c/i\u003e\r\n verum dicis? Haec scilicet inexplicabilia esse dicitis. Quod est odiosius\r\n quam illa, quae nos non comprehensa et non percepta dicimus.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXX. Sed hoc omitto. Illud quaero, si ista explicari non possunt, nec\r\n eorum ullum iudicium invenitur, ut respondere possitis verane an falsa\r\n sint, ubi est illa definitio: \u0027effatum esse id, quod aut verum aut falsum\r\n sit\u0027? Rebus sumptis adiungam ex his sequendas esse alias, alias\r\n improbandas, quae sint in genere contrario. \u003ca name=\"BkII_96\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_96\"\u003e96\u003c/a\u003e. Quo modo igitur hoc conclusum esse iudicas? \u0027Si\r\n dicis \u003ci\u003enunc lucere et verum dicis, lucet; dicis autem\u003c/i\u003e nunc lucere\r\n et verum dicis: lucet igitur.\u0027 Probatis certe genus et rectissime\r\n conclusum dicitis. Itaque in docendo eum primum concludendi modum\r\n traditis. Aut quidquid igitur eodem modo concluditur probabitis aut ars\r\n ista nulla est. Vide ergo hanc conclusionem probaturusne sis: \u0027Si dicis\r\n te mentiri verumque dicis, mentiris; dicis autem te mentiri verumque\r\n dicis, mentiris igitur.\u0027 Qui potes hanc non probare, cum probaveris\r\n eiusdem generis superiorem? Haec Chrysippea sunt, ne ab ipso quidem\r\n dissoluta. Quid enim faceret huic conclusioni? \u0027Si lucet, lucet; lucet\r\n autem: lucet igitur.\u0027 Cederet scilicet. Ipsa enim ratio conexi, cum\r\n concesseris superius, cogit inferius concedere. Quid ergo haec ab illa\r\n conclusione differt? \u0027Si mentiris, mentiris: mentiris autem: mentiris\r\n igitur.\u0027 Hoc negas te posse nec approbare nec improbare. \u003ca\r\n name=\"BkII_97\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_97\"\u003e97\u003c/a\u003e. Qui igitur magis illud? Si\r\n ars, si ratio, si via, si vis denique conclusionis valet, eadem est in\r\n utroque. Sed hoc extremum eorum est: postulant ut excipiantur haec\r\n inexplicabilia. Tribunum aliquem censeo adeant: a me istam exceptionem\r\n numquam impetrabunt. Etenim cum ab Epicuro, qui totam dialecticam et\r\n contemnit et irridet, non impetrent ut verum esse concedat quod ita\r\n effabimur, \u0027aut vivet cras Hermarchus aut non vivet\u0027 cum dialectici sic\r\n statuant, omne, quod ita diiunctum sit, quasi \u0027aut etiam aut non,\u0027 non\r\n modo verum esse, sed etiam necessarium: vide quam sit catus is, quem isti\r\n tardum putant. Si enim, inquit, alterutrum concessero necessarium esse,\r\n necesse erit cras Hermarchum aut vivere aut non vivere; nulla autem est\r\n in natura rerum talis necessitas. Cum hoc igitur dialectici pugnent, id\r\n est, Antiochus et Stoici: totam enim evertit dialecticam. Nam si e\r\n contrariis diiunctio\u0026mdash;contraria autem ea dico, cum alterum aiat,\r\n alterum neget, si talis diiunctio falsa potest esse, nulla vera est. \u003ca\r\n name=\"BkII_98\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_98\"\u003e98\u003c/a\u003e. Mecum vero quid habent\r\n litium, qui ipsorum disciplinam sequor? Cum aliquid huius modi inciderat,\r\n sic ludere Carneades solebat: \u0027Si recte conclusi, teneo: sin vitiose,\r\n minam Diogenes reddet.\u0027 Ab eo enim Stoico dialecticam didicerat: haec\r\n autem merces erat dialecticorum. Sequor igitur eas vias, quas didici ab\r\n Antiocho, nec reperio quo modo iudicem \u0027si lucet, lucet,\u0027 verum esse ob\r\n eam causam, quod ita didici, omne, quod ipsum ex se conexum sit, verum\r\n esse, non iudicem \u0027si mentiris, mentiris,\u0027 eodem modo [esse] conexum. Aut\r\n igitur hoc et illud aut, nisi hoc, ne illud quidem iudicabo.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXXI. Sed, ut omnes istos aculeos et totum tortuosum genus disputandi\r\n relinquamus ostendamusque qui simus, iam explicata tota Carneadis\r\n sententia Antiochea ista corruent universa. Nec vero quicquam ita dicam,\r\n ut quisquam id fingi suspicetur: a Clitomacho sumam, qui usque ad\r\n senectutem cum Carneade fuit, homo et acutus, ut Poenus, et valde\r\n studiosus ac diligens. Et quattuor eius libri sunt de sustinendis\r\n adsensionibus. Haec autem, quae iam dicam, sunt sumpta de primo. \u003ca\r\n name=\"BkII_99\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_99\"\u003e99\u003c/a\u003e. Duo placet esse Carneadi\r\n genera visorum, in uno hanc divisionem: \u0027alia visa esse quae percipi\r\n possint, alia quae non possint,\u0027 in altero autem: \u0027alia visa esse\r\n probabilia; alia non probabilia.\u0027 Itaque, quae contra sensus contraque\r\n perspicuitatem dicantur, ea pertinere ad superiorem divisionem: contra\r\n posteriorem nihil dici oportere: qua re ita placere: tale visum nullum\r\n esse, ut perceptio consequeretur, ut autem probatio, multa. Etenim contra\r\n naturam esset, si probabile nihil esset. Et sequitur omnis vitae ea, quam\r\n tu, Luculle, commemorabas, eversio. Itaque et sensibus probanda multa\r\n sunt, teneatur modo illud, non inesse in iis quicquam tale, quale non\r\n etiam falsum nihil ab eo differens esse possit. Sic, quidquid acciderit\r\n specie probabile, si nihil se offeret quod sit probabilitati illi\r\n contrarium, utetur eo sapiens ac sic omnis ratio vitae gubernabitur.\r\n Etenim is quoque, qui a vobis sapiens inducitur, multa sequitur\r\n probabilia, non comprehensa neque percepta neque adsensa, sed similia\r\n veri: quae nisi probet, omnis vita tollatur. \u003ca name=\"BkII_100\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_100\"\u003e100\u003c/a\u003e. Quid enim? conscendens navem sapiens num\r\n comprehensum animo habet atque perceptum se ex sententia navigaturum? Qui\r\n potest? Sed si iam ex hoc loco proficiscatur Puteolos stadia triginta,\r\n probo navigio, bono gubernatore, hac tranquillitate, probabile videatur\r\n se illuc venturum esse salvum. Huius modi igitur visis consilia capiet et\r\n agendi et non agendi, faciliorque erit, ut albam esse nivem probet, quam\r\n erat Anaxagoras, qui id non modo ita esse negabat, sed sibi, quia sciret\r\n aquam nigram esse, unde illa concreta esset, albam ipsam esse, ne videri\r\n quidem. \u003ca name=\"BkII_101\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_101\"\u003e101\u003c/a\u003e. Et\r\n quaecumque res eum sic attinget, ut sit visum illud probabile neque ulla\r\n re impeditum, movebitur. Non enim est e saxo sculptus aut e robore\r\n dolatus, habet corpus, habet animum, movetur mente, movetur sensibus, ut\r\n ei multa vera videantur, neque tamen habere insignem illam et propriam\r\n percipiendi notam: eoque sapientem non adsentiri, quia possit eiusdem\r\n modi exsistere falsum aliquod, cuius modi hoc verum. Neque nos contra\r\n sensus aliter dicimus ac Stoici, qui multa falsa esse dicunt, longeque\r\n aliter se habere ac sensibus videantur.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXXII. Hoc autem si ita sit, ut unum modo sensibus falsum videatur,\r\n praesto est qui neget rem ullam percipi posse sensibus. Ita nobis\r\n tacentibus ex uno Epicuri capite, altero vestro perceptio et comprehensio\r\n tollitur. Quod est caput Epicuri? \u0027Si ullum sensus visum falsum est,\r\n nihil percipi potest.\u0027 Quod vestrum? \u0027Sunt falsa sensus visa.\u0027 Quid\r\n sequitur? ut taceam, conclusio ipsa loquitur: \u0027nihil posse percipi.\u0027 Non\r\n concedo, inquit, Epicuro. Certa igitur cum illo, qui a te totus diversus\r\n est: noli mecum, qui hoc quidem certe, falsi esse aliquid in sensibus,\r\n tibi adsentior. \u003ca name=\"BkII_102\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_102\"\u003e102\u003c/a\u003e.\r\n Quamquam nihil mihi tam mirum videtur quam ista dici, ab Antiocho quidem\r\n maxime, cui erant ea, quae paulo ante dixi, notissima. Licet enim haec\r\n quivis arbitratu suo reprehendat, quod negemus rem ullam percipi posse,\r\n certe levior reprehensio est: quod tamen dicimus esse quaedam probabilia,\r\n non videtur hoc satis esse vobis. Ne sit: illa certe debemus effugere,\r\n quae a te vel maxime agitata sunt: \u0027nihil igitur cernis? nihil audis?\r\n nihil tibi est perspicuum?\u0027 Explicavi paulo ante Clitomacho auctore quo\r\n modo ista Carneades diceret. Accipe quem ad modum eadem dicantur a\r\n Clitomacho in eo libro, quem ad C. Lucilium scripsit poëtam, cum\r\n scripsisset isdem de rebus ad L. Censorinum, eum, qui consul cum M.\r\n Manilio fuit. Scripsit igitur his fere verbis\u0026mdash;sunt enim mihi nota,\r\n propterea quod earum ipsarum rerum, de quibus agimus, prima institutio et\r\n quasi disciplina illo libro continetur\u0026mdash;, sed scriptum est ita: \u003ca\r\n name=\"BkII_103\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_103\"\u003e103\u003c/a\u003e. \u0027Academicis placere\r\n esse rerum eius modi dissimilitudines, ut aliae probabiles videantur,\r\n aliae contra: id autem non esse satis cur alia posse percipi dicas, alia\r\n non posse, propterea quod multa falsa probabilia sint, nihil autem falsi\r\n perceptum et cognitum possit esse.\u0027 Itaque ait vehementer errare eos, qui\r\n dicant ab Academia sensus eripi, a quibus numquam dictum sit aut colorem\r\n aut saporem aut sonum nullum esse, illud sit disputatum, non inesse in\r\n his propriam, quae nusquam alibi esset, veri et certi notam. \u003ca\r\n name=\"BkII_104\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_104\"\u003e104\u003c/a\u003e. Quae cum exposuisset,\r\n adiungit dupliciter dici adsensus sustinere sapientem: uno modo, cum hoc\r\n intelligatur, omnino eum rei nulli adsentiri: altero, cum se a\r\n respondendo, ut aut approbet quid aut improbet, sustineat, ut neque neget\r\n aliquid neque aiat. Id cum ita sit, alterum placere, ut numquam\r\n adsentiatur, alterum tenere, ut sequens probabilitatem, ubicumque haec\r\n aut occurrat aut deficiat, aut \u0027etiam\u0027 aut \u0027non\u0027 respondere possit.\r\n \u0026#x2020;Nec, ut placeat, eum, qui de omnibus rebus contineat se ab\r\n adsentiendo, moveri tamen et agere aliquid, reliquit eius modi visa,\r\n quibus ad actionem excitemur: item ea, quae interrogati in utramque\r\n partem respondere possimus, sequentes tantum modo, quod ita visum sit,\r\n dum sine adsensu: neque tamen omnia eius modi visa approbari, sed ea,\r\n quae nulla re impedirentur. \u003ca name=\"BkII_105\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_105\"\u003e105\u003c/a\u003e. Haec si vobis non probamus, sint falsa sane,\r\n invidiosa certe non sunt. Non enim lucem eripimus, sed ea, quae vos\r\n percipi comprehendique, eadem nos, si modo probabilia sint, videri\r\n dicimus.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXXIII. Sic igitur inducto et constituto probabili, et eo quidem\r\n expedito, soluto, libero, nulla re implicato, vides profecto, Luculle,\r\n iacere iam illud tuum perspicuitatis patrocinium. Isdem enim hic sapiens,\r\n de quo loquor, oculis quibus iste vester caelum, terram, mare intuebitur,\r\n isdem sensibus reliqua, quae sub quemque sensum cadunt, sentiet. Mare\r\n illud, quod nunc Favonio nascente purpureum videtur, idem huic nostro\r\n videbitur, nec tamen adsentietur, quia nobismet ipsis modo caeruleum\r\n videbatur, mane ravum, quodque nunc, qua a sole collucet, albescit et\r\n vibrat dissimileque est proximo et continenti, ut, etiam si possis\r\n rationem reddere cur id eveniat, tamen non possis id verum esse, quod\r\n videbatur oculis, defendere. \u003ca name=\"BkII_106\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_106\"\u003e106\u003c/a\u003e. Unde memoria, si nihil percipimus? Sic enim\r\n quaerebas. Quid? meminisse visa nisi comprehensa non possumus? Quid?\r\n Polyaenus, qui magnus mathematicus fuisse dicitur, is postea quam Epicuro\r\n adsentiens totam geometriam falsam esse credidit, num illa etiam, quae\r\n sciebat, oblitus est? Atqui, falsum quod est, id percipi non potest, ut\r\n vobismet ipsis placet. Si igitur memoria perceptarum comprehensarumque\r\n rerum est, omnia, quae quisque meminit, habet ea comprehensa atque\r\n percepta. Falsi autem comprehendi nihil potest, et omnia meminit Siron\r\n Epicuri dogmata. Vera igitur illa sunt nunc omnia. Hoc per me licet: sed\r\n tibi aut concedendum est ita esse, quod minime vis, aut memoriam mihi\r\n remittas oportet et fateare esse ei locum, etiam si comprehensio\r\n perceptioque nulla sit. \u003ca name=\"BkII_107\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_107\"\u003e107\u003c/a\u003e. Quid fiet artibus? Quibus? Iisne, quae ipsae\r\n fatentur coniectura se plus uti quam scientia, an iis, quae tantum id,\r\n quod videtur, secuntur nec habent istam artem vestram, qua vera et falsa\r\n diiudicent?\u003c/p\u003e\r\n\r\n \u003cp\u003eSed illa sunt lumina duo, quae maxime causam istam continent. Primum\r\n enim negatis fieri posse ut quisquam nulli rei adsentiatur. At id quidem\r\n perspicuum est. Cum Panaetius, princeps prope meo quidem iudicio\r\n Stoicorum, ea de re dubitare se dicat, quam omnes praeter eum Stoici\r\n certissimam putant, vera esse haruspicum [\u003ci\u003eresponsa\u003c/i\u003e], auspicia,\r\n oracula, somnia, vaticinationes, seque ab adsensu sustineat: quod is\r\n potest facere vel de iis rebus, quas illi, a quibus ipse didicit, certas\r\n habuerint, cur id sapiens de reliquis rebus facere non possit? An est\r\n aliquid, quod positum vel improbare vel approbare possit, dubitare non\r\n possit? an tu in soritis poteris hoc, cum voles: ille in reliquis rebus\r\n non poterit eodem modo insistere, praesertim cum possit sine adsensione\r\n ipsam veri similitudinem non impeditam sequi? \u003ca name=\"BkII_108\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_108\"\u003e108\u003c/a\u003e. Alterum est, quod negatis actionem ullius rei\r\n posse in eo esse, qui nullam rem adsensu suo comprobet. Primum enim\r\n videri oportet in quo sit etiam adsensus. Dicunt enim Stoici sensus ipsos\r\n adsensus esse, quos quoniam appetitio consequatur, actionem sequi: tolli\r\n autem omnia, si visa tollantur.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXXIV. Hac de re in utramque partem et dicta sunt et scripta multa,\r\n sed brevi res potest tota confici. Ego enim etsi maximam actionem puto\r\n repugnare visis, obsistere opinionibus, adsensus lubricos sustinere,\r\n credoque Clitomacho ita scribenti, Herculi quendam laborem exanclatum a\r\n Carneade, quod, ut feram et immanem beluam, sic ex animis nostris\r\n adsensionem, id est, opinationem et temeritatem extraxisset, tamen, ut ea\r\n pars defensionis relinquatur, quid impediet actionem eius, qui probabilia\r\n sequitur, nulla re impediente? \u003ca name=\"BkII_109\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_109\"\u003e109\u003c/a\u003e. Hoc, inquit, ipsum impediet, quod statuet, ne\r\n id quidem, quod probet, posse percipi. Iam istuc te quoque impediet in\r\n navigando, in conserendo, in uxore ducenda, in liberis procreandis\r\n plurimisque in rebus, in quibus nihil sequere praeter probabile.\u003c/p\u003e\r\n\r\n \u003cp\u003eEt tamen illud usitatum et saepe repudiatum refers, non ut Antipater,\r\n sed, ut ais, \u0027pressius.\u0027 Nam Antipatrum reprehensum, quod diceret\r\n consentaneum esse ei, qui adfirmaret nihil posse comprehendi, id ipsum\r\n saltem dicere posse comprehendi, quod ipsi Antiocho pingue videbatur et\r\n sibi ipsum contrarium. Non enim potest convenienter dici nihil\r\n comprehendi posse, si quicquam comprehendi posse dicatur. Illo modo\r\n potius putat urguendum fuisse Carneadem: cum sapientis nullum decretum\r\n esse possit nisi comprehensum, perceptum, cognitum, ut hoc ipsum\r\n decretum, quod sapientis esset, nihil posse percipi, fateretur esse\r\n perceptum. Proinde quasi nullum sapiens aliud decretum habeat et sine\r\n decretis vitam agere possit! \u003ca name=\"BkII_110\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_110\"\u003e110\u003c/a\u003e. Sed ut illa habet probabilia non percepta, sic\r\n hoc ipsum, nihil posse percipi. Nam si in hoc haberet cognitionis notam,\r\n eadem uteretur in ceteris. Quam quoniam non habet, utitur probabilibus.\r\n Itaque non metuit ne confundere omnia videatur et incerta reddere. Non\r\n enim, quem ad modum, si quaesitum ex eo sit, stellarum numerus par an\r\n impar sit, item, si de officio multisque aliis de rebus, in quibus\r\n versatus exercitatusque sit, nescire se dicat. In incertis enim nihil\r\n probabile est, in quibus autem est, in iis non deerit sapienti nec quid\r\n faciat nec quid respondeat. \u003ca name=\"BkII_111\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_111\"\u003e111\u003c/a\u003e. Ne illam quidem praetermisisti, Luculle,\r\n reprehensionem Antiochi\u0026mdash;nec mirum: in primis enim est\r\n nobilis\u0026mdash;, qua solebat dicere Antiochus Philonem maxime perturbatum.\r\n Cum enim sumeretur, unum, esse quaedam falsa visa, alterum nihil ea\r\n differre a veris, non adtendere, superius illud ea re a se esse\r\n concessum, quod videretur esse quaedam in vivis differentia, eam tolli\r\n altero, quo neget visa a falsis vera differre; nihil tam repugnare. Id\r\n ita esset, si nos verum omnino tolleremus. Non facimus. Nam tam vera quam\r\n falsa cernimus. Sed probandi species est: percipiendi signum nullum\r\n habemus.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXXV. \u003ca name=\"BkII_112\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_112\"\u003e112\u003c/a\u003e. Ac mihi\r\n videor nimis etiam nunc agere ieiune. Cum sit enim campus in quo\r\n exsultare possit oratio, cur eam tantas in angustias et in Stoicorum\r\n dumeta compellimus? si enim mihi cum Peripatetico res esset, qui id\r\n percipi posse diceret, \u0027quod impressum esset e vero,\u0027 neque adhiberet\r\n illam magnam accessionem, \u0027quo modo imprimi non posset a falso,\u0027 cum\r\n simplici homine simpliciter agerem nec magno opere contenderem atque\r\n etiam, si, cum ego nihil dicerem posse comprehendi, diceret ille\r\n sapientem interdum opinari, non repugnarem, praesertim ne Carneade quidem\r\n huic loco valde repugnante: nunc quid facere possum? \u003ca\r\n name=\"BkII_113\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_113\"\u003e113\u003c/a\u003e. Quaero enim quid sit\r\n quod comprehendi possit. Respondet mihi non Aristoteles aut Theophrastus,\r\n ne Xenocrates quidem aut Polemo, sed qui his minor est: \u0027tale verum quale\r\n falsum esse non possit.\u0027 Nihil eius modo invenio. Itaque incognito\r\n nimirum adsentiar, id est, opinabor. Hoc mihi et Peripatetici et vetus\r\n Academia concedit: vos negatis, Antiochus in primis, qui me valde movet,\r\n vel quod amavi hominem, sicut ille me, vel quod ita iudico, politissimum\r\n et acutissimum omnium nostrae memoriae philosophorum. A quo primum quaero\r\n quo tandem modo sit eius Academiae, cuius esse se profiteatur? Ut omittam\r\n alia, haec duo, de quibus agitur, quis umquam dixit aut veteris Academiae\r\n aut Peripateticorum, vel id solum percipi posse, quod esset verum tale,\r\n quale falsum esse non posset, vel sapientem nihil opinari? Certe nemo.\r\n Horum neutrum ante Zenonem magno opere defensum est. Ego tamen utrumque\r\n verum puto, nec dico temporis causa, sed ita plane probo.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXXVI. \u003ca name=\"BkII_114\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_114\"\u003e114\u003c/a\u003e. Illud\r\n ferre non possum. Tu cum me incognito adsentiri vetes idque turpissimum\r\n esse dicas et plenissimum temeritatis, tantum tibi adroges, ut exponas\r\n disciplinam sapientiae, naturam rerum omnium evolvas, mores fingas, finis\r\n bonorum malorumque constituas, officia describas, quam vitam ingrediar\r\n definias, idemque etiam disputandi et intellegendi iudicium dicas te et\r\n artificium traditurum, perficies ut ego ista innumerabilia complectens\r\n nusquam labar, nihil opiner? Quae tandem ea est disciplina, ad quam me\r\n deducas, si ab hac abstraxeris? Vereor ne subadroganter facias, si\r\n dixeris tuam. Atqui ita dicas necesse est. \u003ca name=\"BkII_115\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_115\"\u003e115\u003c/a\u003e. Neque vero tu solus, sed ad suam quisque\r\n rapiet. Age, restitero Peripateticis, qui sibi cum oratoribus cognationem\r\n esse, qui claros viros a se instructos dicant rem publicam saepe rexisse,\r\n sustinuero Epicureos, tot meos familiaris, tam bonos, tam inter se\r\n amantis viros, Diodoto quid faciam Stoico, quem a puero audivi? qui mecum\r\n vivit tot annos? qui habitat apud me? quem et admiror et diligo? qui ista\r\n Antiochea contemnit? Nostra, inquies, sola vera sunt. Certe sola, si\r\n vera: plura enim vera discrepantia esse non possunt. Utrum igitur nos\r\n impudentes, qui labi nolumus, an illi adrogantes, qui sibi persuaserint\r\n scire se solos omnia? Non me quidem, inquit, sed sapientem dico scire.\r\n Optime: nempe ista scire, quae sunt in tua disciplina. Hoc primum quale\r\n est, a non sapiente explicari sapientiam? Sed discedamus a nobismet\r\n ipsis, de sapiente loquamur, de quo, ut saepe iam dixi, omnis haec\r\n quaestio est.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"BkII_116\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_116\"\u003e116\u003c/a\u003e. In tres igitur\r\n partis et a plerisque et a vobismet ipsis distributa sapientia est.\r\n Primum ergo, si placet, quae de natura rerum sint quaesita, videamus: at\r\n illud ante. Estne quisquam tanto inflatus errore, ut sibi se illa scire\r\n persuaserit? Non quaero rationes eas, quae ex coniectura pendent, quae\r\n disputationibus huc et illuc trahuntur, nullam adhibent persuadendi\r\n necessitatem. Geometrae provideant, qui se profitentur non persuadere,\r\n sed cogere, et qui omnia vobis, quae describunt, probant. Non quaero ex\r\n his illa initia mathematicorum, quibus non concessis digitum progredi non\r\n possunt. Punctum esse quod magnitudinem nullam habeat: extremitatem et\r\n quasi libramentum in quo nulla omnino crassitudo sit: liniamentum sine\r\n ulla latitudine [carentem]. Haec cum vera esse concessero, si adigam ius\r\n iurandum sapientem, nec prius quam Archimedes eo inspectante rationes\r\n omnis descripserit eas, quibus efficitur multis partibus solem maiorem\r\n esse quam terram, iuraturum putas? Si fecerit, solem ipsum, quem deum\r\n censet esse, contempserit. \u003ca name=\"BkII_117\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_117\"\u003e117\u003c/a\u003e. Quod si geometricis rationibus non est\r\n crediturus, quae vim adferunt in docendo, vos ipsi ut dicitis, ne ille\r\n longe aberit ut argumentis credat philosophorum, aut, si est crediturus,\r\n quorum potissimum? Omnia enim physicorum licet explicare; sed longum est:\r\n quaero tamen quem sequatur. Finge aliquem nunc fieri sapientem, nondum\r\n esse, quam potissimum sententiam eliget \u003ci\u003eet\u003c/i\u003e disciplinam? Etsi\r\n quamcumque eliget, insipiens eliget. Sed sit ingenio divino, quem unum e\r\n physicis potissimum probabit? Nec plus uno poterit. Non persequor\r\n quaestiones infinitas: tantum de principiis rerum, e quibus omnia\r\n constant, videamus quem probet: est enim inter magnos homines summa\r\n dissensio.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXXVII. \u003ca name=\"BkII_118\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_118\"\u003e118\u003c/a\u003e. Princeps\r\n Thales, unus e septem, cui sex reliquos concessisse primas ferunt, ex\r\n aqua dixit constare omnia. At hoc Anaximandro, populari et sodali suo,\r\n non persuasit: is enim infinitatem naturae dixit esse, e qua omnia\r\n gignerentur. Post eius auditor Anaximenes infinitum aëra, sed ea, quae ex\r\n eo orirentur, definita: gigni autem terram, aquam, ignem, tum ex his\r\n omnia. Anaxagoras materiam infinitam, sed ex ea particulas, similis inter\r\n se, minutas, eas primum confusas, postea in ordinem adductas a mente\r\n divina. Xenophanes, paulo etiam antiquior, unum esse omnia neque id esse\r\n mutabile et id esse deum neque natum umquam et sempiternum, conglobata\r\n figura: Parmenides ignem, qui moveat terram, quae ab eo formetur:\r\n Leucippus, plenum et inane: Democritus huic in hoc similis, uberior in\r\n ceteris: Empedocles haec pervolgata et nota quattuor: Heraclitus ignem:\r\n Melissus hoc, quod esset infinitum et immutabile, et fuisse semper et\r\n fore. Plato ex materia in se omnia recipiente mundum factum esse censet a\r\n deo sempiternum. Pythagorei ex numeris et mathematicorum initiis\r\n proficisci volunt omnia. Ex his eliget vester sapiens unum aliquem,\r\n credo, quem sequatur: ceteri tot viri et tanti repudiati ab eo\r\n condemnatique discedent. \u003ca name=\"BkII_119\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_119\"\u003e119\u003c/a\u003e. Quamcumque vero sententiam probaverit, eam sic\r\n animo comprehensam habebit, ut ea, quae sensibus, nec magis approbabit\r\n nunc lucere, quam, quoniam Stoicus est, hunc mundum esse sapientem,\r\n habere mentem, quae et se et ipsum fabricata sit et omnia moderetur,\r\n moveat, regat. Erit ei persuasum etiam solem, lunam, stellas omnis,\r\n terram, mare deos esse, quod quaedam animalis intellegentia per omnia ea\r\n permanet et transeat, fore tamen aliquando ut omnis hic mundus ardore\r\n deflagret.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXXVIII. Sint ista vera\u0026mdash;vides enim iam me fateri aliquid esse\r\n veri\u0026mdash;, comprehendi ea tamen et percipi nego. Cum enim tuus iste\r\n Stoicus sapiens syllabatim tibi ista dixerit, veniet flumen orationis\r\n aureum fundens Aristoteles, qui illum desipere dicat: neque enim ortum\r\n esse umquam mundum, quod nulla fuerit novo consilio inito tam praeclari\r\n operis inceptio, et ita esse eum undique aptum, ut nulla vis tantos queat\r\n motus mutationemque moliri, nulla senectus diuturnitate temporum\r\n exsistere, ut hic ornatus umquam dilapsus occidat. Tibi hoc repudiare,\r\n illud autem superius sicut caput et famam tuam defendere necesse erit,\r\n cum mihi ne ut dubitem quidem relinquatur. \u003ca name=\"BkII_120\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_120\"\u003e120\u003c/a\u003e. Ut omittam levitatem temere adsentientium,\r\n quanti libertas ipsa aestimanda est non mihi necesse esse quod tibi est?\r\n Cur deus, omnia nostra causa cum faceret\u0026mdash;sic enim voltis\u0026mdash;,\r\n tantam vim natricum viperarumque fecerit? cur mortifera tam multa\r\n \u003ci\u003eac\u003c/i\u003e perniciosa terra marique disperserit? Negatis haec tam polite\r\n tamque subtiliter effici potuisse sine divina aliqua sollertia. Cuius\r\n quidem vos maiestatem deducitis usque ad apium formicarumque\r\n perfectionem, ut etiam inter deos Myrmecides aliquis minutorum\r\n opusculorum fabricator fuisse videatur. \u003ca name=\"BkII_121\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_121\"\u003e121\u003c/a\u003e. Negas sine deo posse quicquam. Ecce tibi e\r\n transverso Lampsacenus Strato, qui det isti deo immunitatem magni quidem\r\n muneris: sed cum sacerdotes deorum vacationem habeant, quanto est aequius\r\n habere ipsos deos! Negat opera deorum se uti ad fabricandum mundum.\r\n Quaecumque sint, docet omnia effecta esse natura, nec, ut ille, qui\r\n asperis et levibus et hamatis uncinatisque corporibus concreta haec esse\r\n dicat interiecto inani. Somnia censet haec esse Democriti non docentis,\r\n sed optantis. Ipse autem singulas mundi partis persequens, quidquid aut\r\n sit aut fiat, naturalibus fieri aut factum esse docet ponderibus et\r\n motibus. Ne ille et deum opere magno liberat et me timore. Quis enim\r\n potest, cum existimet curari se a deo, non et dies et noctes divinum\r\n numen horrere et, si quid adversi acciderit\u0026mdash;quod cui non\r\n accidit?\u0026mdash;extimescere ne id iure evenerit? Nec Stratoni tamen\r\n adsentior, nec vero tibi. Modo hoc, modo illud probabilius videtur.\u003c/p\u003e\r\n\r\n \u003cp\u003eXXXIX. \u003ca name=\"BkII_122\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_122\"\u003e122\u003c/a\u003e. Latent\r\n ista omnia, Luculle, crassis occultata et circumfusa tenebris, ut nulla\r\n acies humani ingeni tanta sit, quae penetrare in caelum, terram intrare\r\n possit: corpora nostra non novimus: qui sint situs partium, quam vim\r\n quaeque pars habeat ignoramus. Itaque medici ipsi, quorum intererat ea\r\n nosse, aperuerunt, ut viderentur. Nec eo tamen aiunt empirici notiora\r\n esse illa, quia possit fieri ut patefacta et detecta mutentur. Sed ecquid\r\n nos eodem modo rerum naturas persecare, aperire, dividere possumus, ut\r\n videamus terra penitusne defixa sit et quasi radicibus suis haereat an\r\n media pendeat? \u003ca name=\"BkII_123\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_123\"\u003e123\u003c/a\u003e.\r\n Habitari ait Xenophanes in luna eamque esse terram multarum urbium et\r\n montium. Portenta videntur, sed tamen neque ille, qui dixit, iurare\r\n posset, ita se rem habere, neque ego non ita. Vos etiam dicitis esse e\r\n regione nobis, e contraria parte terrae, qui adversis vestigiis stent\r\n contra nostra vestigia, quos \u003cspan lang=\"el\" title=\"antipodas\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B9;\u0026#x3C0;\u0026#x3BF;\u0026#x3B4;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e\r\n vocatis: cur mihi magis suscensetis, qui ista non aspernor, quam iis,\r\n qui, cum audiunt, desipere vos arbitrantur? Hicetas Syracusius, ut ait\r\n Theophrastus, caelum, solem, lunam, stellas, supera denique omnia stare\r\n censet neque praeter terram rem ullam in mundo moveri: quae cum circum\r\n axem se summa celeritate convertat et torqueat, eadem effici omnia, quae,\r\n si stante terra caelum moveretur. Atque hoc etiam Platonem in Timaeo\r\n dicere quidam arbitrantur, sed paulo obscurius. Quid tu, Epicure?\r\n loquere. Putas solem esse tantulum? Egone? ne bis quidem tantum! Et vos\r\n ab illo irridemini et ipsi illum vicissim eluditis. Liber igitur a tali\r\n irrisione Socrates, liber Aristo Chius, qui nihil istorum sciri putat\r\n posse. \u003ca name=\"BkII_124\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_124\"\u003e124\u003c/a\u003e. Sed redeo ad\r\n animum et corpus. Satisne tandem ea nota sunt nobis, quae nervorum natura\r\n sit, quae venarum? tenemusne quid sit animus, ubi sit? denique sitne an,\r\n ut Dicaearcho visum est, ne sit quidem ullus? Si est, tresne partis\r\n habeat, ut Platoni placuit, rationis, irae, cupiditatis, an simplex\r\n unusque sit? si simplex, utrum sit ignis an anima an sanguis an, ut\r\n Xenocrates, numerus nullo corpore\u0026mdash;quod intellegi quale sit vix\r\n potest\u0026mdash;et, quidquid est, mortale sit an aeternum? nam utramque in\r\n partem multa dicuntur. Horum aliquid vestro sapienti certum videtur,\r\n nostro ne quid maxime quidem probabile sit occurrit: ita sunt in\r\n plerisque contrariarum rationum paria momenta.\u003c/p\u003e\r\n\r\n \u003cp\u003eXL. \u003ca name=\"BkII_125\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_125\"\u003e125\u003c/a\u003e. Sin agis\r\n verecundius et me accusas, non quod tuis rationibus non adsentiar, sed\r\n quod nullis, vincam animum cuique adsentiar deligam … quem potissimum?\r\n quem? Democritum: semper enim, ut scitis, studiosus nobilitatis fui.\r\n Urguebor iam omnium vestrum convicio. Tune aut inane quicquam putes esse,\r\n cum ita completa et conferta sint omnia, ut et quod movebitur corporum\r\n cedat et qua quidque cesserit aliud ilico subsequatur? aut atomos ullas,\r\n e quibus quidquid efficiatur, illarum sit dissimillimum? aut sine aliqua\r\n mente rem ullam effici posse praeclaram? et cum in uno mundo ornatus hic\r\n tam sit mirabilis, innumerabilis supra infra, dextra sinistra, ante post,\r\n alios dissimilis, alios eiusdem modi mundos esse? et, ut nos nunc simus\r\n ad Baulos Puteolosque videamus, sic innumerabilis paribus in locis isdem\r\n esse nominibus, honoribus, rebus gestis, ingeniis, formis, aetatibus,\r\n isdem de rebus disputantis? et, si nunc aut si etiam dormientes aliquid\r\n animo videre videamur, imagines extrinsecus in animos nostros per corpus\r\n irrumpere? Tu vero ista ne asciveris neve fueris commenticiis rebus\r\n adsensus. Nihil sentire est melius quam tam prava sentire. \u003ca\r\n name=\"BkII_126\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_126\"\u003e126\u003c/a\u003e. Non ergo id agitur, ut\r\n aliquid adsensu meo comprobem; quae tu, vide ne impudenter etiam\r\n postules, non solum adroganter, praesertim cum ista tua mihi ne\r\n probabilia quidem videantur. Nec enim divinationem, quam probatis, ullam\r\n esse arbitror, fatumque illud, quo omnia contineri dicitis, contemno. Ne\r\n exaedificatum quidem hunc mundum divino consilio existimo, atque haud\r\n scio an ita sit.\u003c/p\u003e\r\n\r\n \u003cp\u003eXLI. Sed cur rapior in invidiam? licetne per vos nescire quod nescio?\r\n an Stoicis ipsis inter se disceptare, cum his non licebit? Zenoni et\r\n reliquis fere Stoicis aether videtur summus deus, mente praeditus, qua\r\n omnia regantur. Cleanthes, qui quasi maiorum est gentium Stoicus, Zenonis\r\n auditor, solem dominari et rerum potiri putat. Ita cogimur dissensione\r\n sapientium dominum nostrum ignorare, quippe qui nesciamus soli an aetheri\r\n serviamus. Solis autem magnitudinem\u0026mdash;ipse enim hic radiatus me\r\n intueri videtur ac monet ut crebro faciam mentionem sui\u0026mdash;vos ergo\r\n huius magnitudinem quasi decempeda permensi refertis: huic me quasi malis\r\n architectis mensurae vestrae nego credere. Ergo dubium est uter nostrum\r\n sit, leniter ut dicam, verecundior? \u003ca name=\"BkII_127\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_127\"\u003e127\u003c/a\u003e. Neque tamen istas quaestiones physicorum\r\n exterminandas puto. Est enim animorum ingeniorumque naturale quoddam\r\n quasi pabulum consideratio contemplatioque naturae. Erigimur, elatiores\r\n fieri videmur, humana despicimus, cogitantesque supera atque caelestia\r\n haec nostra ut exigua et minima contemnimus. Indagatio ipsa rerum cum\r\n maximarum tum etiam occultissimarum habet oblectationem. Si vero aliquid\r\n occurrit, quod veri simile videatur, humanissima completur animus\r\n voluptate. \u003ca name=\"BkII_128\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_128\"\u003e128\u003c/a\u003e. Quaeret\r\n igitur haec et vester sapiens et hic noster, sed vester, ut adsentiatur,\r\n credat, adfirmet, noster, ut vereatur temere opinari praeclareque agi\r\n secum putet, si in eius modi rebus veri simile quod sit invenerit.\r\n Veniamus nunc ad bonorum malorumque notionem: at paulum ante dicendum\r\n est. Non mihi videntur considerare, cum physica ista valde adfirmant,\r\n earum etiam rerum auctoritatem, si quae illustriores videantur, amittere.\r\n Non enim magis adsentiuntur neque approbant lucere nunc, quam, cum cornix\r\n cecinerit, tum aliquid eam aut iubere aut vetare, nec magis adfirmabunt\r\n signum illud, si erunt mensi, sex pedum esse quam solem, quem metiri non\r\n possunt, plus quam duodeviginti partibus maiorem esse quam terram. Ex quo\r\n illa conclusio nascitur: si sol quantus sit percipi non potest, qui\r\n ceteras res eodem modo quo magnitudinem solis approbat, is eas res non\r\n percipit. Magnitudo autem solis percipi non potest. Qui igitur id\r\n approbat, quasi percipiat, nullam rem percipit. Responderint posse\r\n percipi quantus sol sit. Non repugnabo, dum modo eodem pacto cetera\r\n percipi comprehendique dicant. Nec enim possunt dicere aliud alio magis\r\n minusve comprehendi, quoniam omnium rerum una est definitio\r\n comprehendendi.\u003c/p\u003e\r\n\r\n \u003cp\u003eXLII. \u003ca name=\"BkII_129\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_129\"\u003e129\u003c/a\u003e. Sed quod\r\n coeperam: Quid habemus in rebus bonis et malis explorati? nempe fines\r\n constituendi sunt ad quos et bonorum et malorum summa referatur: qua de\r\n re est igitur inter summos viros maior dissensio? Omitto illa, quae\r\n relicta iam videntur, ut Herillum, qui in cognitione et scientia summum\r\n bonum ponit: qui cum Zenonis auditor esset, vides quantum ab eo\r\n dissenserit et quam non multum a Platone. Megaricorum fuit nobilis\r\n disciplina, cuius, ut scriptum video, princeps Xenophanes, quem modo\r\n nominavi, deinde eum secuti Parmenides et Zeno, itaque ab his Eleatici\r\n philosophi nominabantur. Post Euclides, Socratis discipulus, Megareus, a\r\n quo iidem illi Megarici dicti, qui id bonum solum esse dicebant, quod\r\n esset unum et simile et idem semper. Hic quoque multa a Platone. A\r\n Menedemo autem, quod is Eretria fuit, Eretriaci appellati, quorum omne\r\n bonum in mente positum et mentis acie, qua verum cerneretur, Herilli\r\n similia, sed, opinor, explicata uberius et ornatius. \u003ca\r\n name=\"BkII_130\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_130\"\u003e130\u003c/a\u003e. Hos si contemnimus et\r\n iam abiectos putamus, illos certe minus despicere debemus, Aristonem, qui\r\n cum Zenonis fuisset auditor, re probavit ea quae ille verbis, nihil esse\r\n bonum nisi virtutem, nec malum nisi quod virtuti esset contrarium: in\r\n mediis ea momenta, quae Zeno voluit, nulla esse censuit. Huic summum\r\n bonum est in his rebus neutram in partem moveri, quae \u003cspan lang=\"el\"\r\n title=\"adiaphoria\"\r\n \u003e\u0026#x3B1;\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C6;\u0026#x3BF;\u0026#x3C1;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n ab ipso dicitur. Pyrrho autem ea ne sentire quidem sapientem, quae \u003cspan\r\n lang=\"el\" title=\"apatheia\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e nominatur. Has\r\n igitur tot sententias ut omittamus, haec nunc videamus, quae diu\r\n multumque defensa sunt. \u003ca name=\"BkII_131\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_131\"\u003e131\u003c/a\u003e. Alii voluptatem finem esse voluerunt: quorum\r\n princeps Aristippus, qui Socratem audierat, unde Cyrenaici. Post\r\n Epicurus, cuius est disciplina nunc notior, neque tamen cum Cyrenaicis de\r\n ipsa voluptate consentiens. Voluptatem autem et honestatem finem esse\r\n Callipho censuit: vacare omni molestia Hieronymus: hoc idem cum honestate\r\n Diodorus: ambo hi Peripatetici. Honeste autem vivere fruentem rebus iis,\r\n quas primas homini natura conciliet, et vetus Academia censuit, ut\r\n indicant scripta Polemonis, quem Antiochus probat maxime, et Aristoteles\r\n eiusque amici nunc proxime videntur accedere. Introducebat etiam\r\n Carneades, non quo probaret, sed ut opponeret Stoicis, summum bonum esse\r\n frui rebus iis, quas primas natura conciliavisset. Honeste autem vivere,\r\n quod ducatur a conciliatione naturae, Zeno statuit finem esse bonorum,\r\n qui inventor et princeps Stoicorum fuit.\u003c/p\u003e\r\n\r\n \u003cp\u003eXLIII. \u003ca name=\"BkII_132\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_132\"\u003e132\u003c/a\u003e. Iam illud\r\n perspicuum est, omnibus iis finibus bonorum, quos exposui, malorum finis\r\n esse contrarios. Ad vos nunc refero quem sequar: modo ne quis illud tam\r\n ineruditum absurdumque respondeat: \u0027Quemlibet, modo aliquem.\u0027 Nihil\r\n potest dici inconsideratius. Cupio sequi Stoicos. Licetne\u0026mdash;omitto\r\n per Aristotelem, meo iudicio in philosophia prope singularem\u0026mdash;per\r\n ipsum Antiochum? qui appellabatur Academicus, erat quidem, si perpauca\r\n mutavisset, germanissimus Stoicus. Erit igitur res iam in discrimine. Nam\r\n aut Stoicus constituatur sapiens aut veteris Academiae. Utrumque non\r\n potest. Est enim inter eos non de terminis, sed de tota possessione\r\n contentio. Nam omnis ratio vitae definitione summi boni continetur, de\r\n qua qui dissident, de omni vitae ratione dissident. Non potest igitur\r\n uterque sapiens esse, quoniam tanto opere dissentiunt, sed alter. Si\r\n Polemoneus, peccat Stoicus, rei falsae adsentiens\u0026mdash;nam vos quidem\r\n nihil esse dicitis a sapiente tam alienum\u0026mdash;: sin vera sunt Zenonis,\r\n eadem in veteres Academicos \u003ci\u003eet\u003c/i\u003e Peripateticos dicenda. Hic igitur\r\n neutri adsentietur? Sin, inquam, uter est prudentior? \u003ca\r\n name=\"BkII_133\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_133\"\u003e133\u003c/a\u003e. Quid? cum ipse\r\n Antiochus dissentit quibusdam in rebus ab his, quos amat, Stoicis, nonne\r\n indicat non posse illa probanda esse sapienti? Placet Stoicis omnia\r\n peccata esse paria. At hoc Antiocho vehementissime displicet. Liceat\r\n tandem mihi considerare utram sententiam sequar. Praecide, inquit: statue\r\n aliquando quidlibet. Quid, quod quae dicuntur et acuta mihi videntur in\r\n utramque partem et paria? nonne caveam ne scelus faciam? Scelus enim\r\n dicebas esse, Luculle, dogma prodere. Contineo igitur me, ne incognito\r\n assentiar: quod mihi tecum est dogma commune. \u003ca name=\"BkII_134\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_134\"\u003e134\u003c/a\u003e. Ecce multo maior etiam dissensio. Zeno in una\r\n virtute positam beatam vitam putat. Quid Antiochus? Etiam, inquit,\r\n beatam, sed non beatissimam. Deus ille, qui nihil censuit deesse virtuti,\r\n homuncio hic, qui multa putat praeter virtutem homini partim cara esse,\r\n partim etiam necessaria. Sed ille vereor ne virtuti plus tribuat quam\r\n natura patiatur, praesertim Theophrasto multa diserte copioseque dicente.\r\n Et hic metuo ne vix sibi constet, qui cum dicat esse quaedam et corporis\r\n et fortunae mala, tamen eum, qui in his omnibus sit, beatum fore censeat,\r\n si sapiens sit. Distrahor: tum hoc mihi probabilius, tum illud videtur,\r\n et tamen, nisi alterutrum sit, virtutem iacere plane puto. Verum in his\r\n discrepant.\u003c/p\u003e\r\n\r\n \u003cp\u003eXLIV. \u003ca name=\"BkII_135\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_135\"\u003e135\u003c/a\u003e. Quid? illa,\r\n in quibus consentiunt, num pro veris probare possumus? Sapientis animum\r\n numquam nec cupiditate moveri nec laetitia efferri. Age, haec probabilia\r\n sane sint: num etiam illa, numquam timere, numquam dolere? Sapiensne non\r\n timeat, si patria deleatur? non doleat, si deleta sit? Durum, sed Zenoni\r\n necessarium, cui praeter honestum nihil est in bonis, tibi vero,\r\n Antioche, minime, cui praeter honestatem multa bona, praeter turpitudinem\r\n multa mala videntur, quae et venientia metuat sapiens necesse est et\r\n venisse doleat. Sed quaero quando ista fuerint \u003ci\u003eab\u003c/i\u003e Academia vetere\r\n decreta, ut animum sapientis commoveri et conturbari negarent?\r\n Mediocritates illi probabant et in omni permotione naturalem volebant\r\n esse quendam modum. Legimus omnes Crantoris veteris Academici de luctu.\r\n Est enim non magnus, verum aureolus et, ut Tuberoni Panaetius praecipit,\r\n ad verbum ediscendus libellus. Atque illi quidem etiam utiliter a natura\r\n dicebant permotiones istas animis nostris datas: metum cavendi causa,\r\n misericordiam aegritudinemque clementiae, ipsam iracundiam fortitudinis\r\n quasi cotem esse dicebant, recte secusne alias viderimus. \u003ca\r\n name=\"BkII_136\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_136\"\u003e136\u003c/a\u003e. Atrocitas quidem ista\r\n tua quo modo in veterem Academiam irruperit nescio: illa vero ferre non\r\n possum, non quo mihi displiceant: sunt enim Socratica pleraque mirabilia\r\n Stoicorum, quae \u003cspan lang=\"el\" title=\"paradoxa\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u003c/span\u003e\r\n nominantur, sed ubi Xenocrates, ubi Aristoteles ista tetigit? hos enim\r\n quasi eosdem esse voltis. Illi umquam dicerent sapientis solos reges,\r\n solos divites, solos formosos? omnia, quae ubique essent, sapientis esse?\r\n neminem consulem, praetorem, imperatorem, nescio an ne quinquevirum\r\n quidem quemquam nisi sapientem? postremo, solum civem, solum liberum?\r\n insipientis omnis peregrinos, exsules, servos, furiosos? denique scripta\r\n Lycurgi, Solonis, duodecim tabulas nostras non esse leges? ne urbis\r\n quidem aut civitatis, nisi quae essent sapientium? \u003ca\r\n name=\"BkII_137\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_137\"\u003e137\u003c/a\u003e. Haec tibi, Luculle, si\r\n es adsensus Antiocho, familiari tuo, tam sunt defendenda quam moenia:\r\n mihi autem bono modo, tantum quantum videbitur.\u003c/p\u003e\r\n\r\n \u003cp\u003eXLV. Legi apud Clitomachum, cum Carneades et Stoicus Diogenes ad\r\n senatum in Capitolio starent, A. Albinum, qui tum P. Scipione et M.\r\n Marcello coss. praetor esset, eum, qui cum avo tuo, Luculle, consul fuit,\r\n doctum sane hominem, ut indicat ipsius historia scripta Graece, iocantem\r\n dixisse Carneadi: \u0027Ego tibi, Carneade, praetor esse non videor, quia\r\n sapiens non sum: nec haec urbs nec in ea civitas.\u0027 Tum ille: \u0027Huic Stoico\r\n non videris.\u0027 Aristoteles aut Xenocrates, quos Antiochus sequi volebat,\r\n non dubitavisset quin et praetor ille esset et Roma urbs et eam civitas\r\n incoleret. Sed ille noster est plane, ut supra dixi, Stoicus, perpauca\r\n balbutiens. \u003ca name=\"BkII_138\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_138\"\u003e138\u003c/a\u003e. Vos\r\n autem mihi veremini ne labar ad opinionem et aliquid asciscam et\r\n comprobem incognitum, quod minime voltis. Quid consilii datis? Testatur\r\n saepe Chrysippus tres solas esse sententias, quae defendi possint, de\r\n finibus bonorum: circumcidit et amputat multitudinem: aut enim honestatem\r\n esse finem aut voluptatem aut utrumque: nam qui summum bonum dicant id\r\n esse, si vacemus omni molestia, eos invidiosum nomen voluptatis fugere,\r\n sed in vicinitate versari, quod facere eos etiam, qui illud idem cum\r\n honestate coniungerent, nec multo secus eos, qui ad honestatem prima\r\n naturae commoda adiungerent: ita tres relinquit sententias, quas putat\r\n probabiliter posse defendi. \u003ca name=\"BkII_139\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_139\"\u003e139\u003c/a\u003e. Sit sane ita\u0026mdash;quamquam a Polemonis et\r\n Peripateticorum et Antiochi finibus non facile divellor, nec quicquam\r\n habeo adhuc probabilius\u0026mdash;, verum tamen video quam suaviter voluptas\r\n sensibus nostris blandiatur. Labor eo, ut adsentiar Epicuro aut\r\n Aristippo. Revocat virtus vel potius reprehendit manu: pecudum illos\r\n motus esse dicit, hominem iungit deo. Possum esse medius, ut, quoniam\r\n Aristippus, quasi animum nullum habeamus, corpus solum tuetur, Zeno,\r\n quasi corporis simus expertes, animum solum complectitur, ut Calliphontem\r\n sequar, cuius quidem sententiam Carneades ita studiose defensitabat, ut\r\n eam probare etiam videretur. Quamquam Clitomachus adfirmabat numquam se\r\n intellegere potuisse quid Carneadi probaretur. Sed, si istum finem velim\r\n sequi, nonne ipsa veritas et gravis et recta ratio mihi obversetur? Tu,\r\n cum honestas in voluptate contemnenda consistat, honestatem cum voluptate\r\n tamquam hominem cum belua copulabis?\u003c/p\u003e\r\n\r\n \u003cp\u003eXLVI. \u003ca name=\"BkII_140\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_140\"\u003e140\u003c/a\u003e. Unum igitur\r\n par quod depugnet reliquum est, voluptas cum honestate. De quo Chrysippo\r\n fuit, quantum ego sentio, non magna contentio. Alteram si sequare, multa\r\n ruunt et maxime communitas cum hominum genere, caritas, amicitia,\r\n iustitia, reliquae virtutes: quarum esse nulla potest, nisi erit\r\n gratuita. Nam quae voluptate quasi mercede aliqua ad officium impellitur,\r\n ea non est virtus, sed fallax imitatio simulatioque virtutis. Audi contra\r\n illos, qui nomen honestatis a se ne intellegi quidem dicant, nisi forte,\r\n quod gloriosum sit in volgus, id honestum velimus dicere: fontem omnium\r\n bonorum in corpore esse, hanc normam, hanc regulam, hanc praescriptionem\r\n esse naturae, a qua qui aberravisset, eum numquam quid in vita sequeretur\r\n habiturum. \u003ca name=\"BkII_141\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_141\"\u003e141\u003c/a\u003e. Nihil\r\n igitur me putatis, haec et alia innumerabilia cum audiam, moveri? Tam\r\n moveor quam tu, Luculle, neque me minus hominem quam te putaveris. Tantum\r\n interest, quod tu, cum es commotus, adquiescis, adsentiris, approbas,\r\n verum illud certum, comprehensum, perceptum, ratum, firmum, fixum esse\r\n vis, deque eo nulla ratione neque pelli neque moveri potes: ego nihil\r\n eius modi esse arbitror, cui si adsensus sim, non adsentiar saepe falso,\r\n quoniam vera a falsis nullo discrimine separantur, praesertim cum iudicia\r\n ista dialecticae nulla sint.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"BkII_142\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_142\"\u003e142\u003c/a\u003e. Venio enim iam ad\r\n tertiam partem philosophiae. Aliud iudicium Protagorae est, qui putet id\r\n cuique verum esse, quod cuique videatur: aliud Cyrenaicorum, qui praeter\r\n permotiones intimas nihil putant esse iudicii: aliud Epicuri, qui omne\r\n iudicium in sensibus et in rerum notitiis et in voluptate constituit.\r\n Plato autem omne iudicium veritatis veritatemque ipsam abductam ab\r\n opinionibus et a sensibus cogitationis ipsius et mentis esse voluit. \u003ca\r\n name=\"BkII_143\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_143\"\u003e143\u003c/a\u003e. Num quid horum probat\r\n noster Antiochus? Ille vero ne maiorum quidem suorum. Ubi enim aut\r\n Xenocratem sequitur, cuius libri sunt de ratione loquendi multi et multum\r\n probati, aut ipsum Aristotelem, quo profecto nihil est acutius, nihil\r\n politius? A Chrysippo pedem nusquam.\u003c/p\u003e\r\n\r\n \u003cp\u003eXLVII. Quid ergo Academici appellamur? an abutimur gloria nominis? aut\r\n cur cogimur eos sequi, qui inter se dissident? In hoc ipso, quod in\r\n elementis dialectici docent, quo modo iudicare oporteat verum falsumne\r\n sit, si quid ita conexum est, ut hoc, \u0027si dies est, lucet,\u0027 quanta\r\n contentio est! Aliter Diodoro, aliter Philoni, Chrysippo aliter placet.\r\n Quid? cum Cleanthe doctore suo quam multis rebus Chrysippus dissidet!\r\n quid? duo vel principes dialecticorum, Antipater et Archidemus,\r\n opiniosissimi homines, nonne multis in rebus dissentiunt? \u003ca\r\n name=\"BkII_144\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_144\"\u003e144\u003c/a\u003e. Quid me igitur,\r\n Luculle, in invidiam et tamquam in contionem vocas? et quidem, ut\r\n seditiosi tribuni solent, occludi tabernas iubes? quo enim spectat illud,\r\n cum artificia tolli quereris a nobis, nisi ut opifices concitentur? qui\r\n si undique omnes convenerint, facile contra vos incitabuntur. Expromam\r\n primum illa invidiosa, quod eos omnis, qui in contione stabunt, exsules,\r\n servos, insanos esse dicatis: deinde ad illa veniam, quae iam non ad\r\n multitudinem, sed ad vosmet ipsos, qui adestis, pertinent. Negat enim vos\r\n Zeno, negat Antiochus scire quicquam. Quo modo? inquies: nos enim\r\n defendimus etiam insipientem multa comprehendere. \u003ca\r\n name=\"BkII_145\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_145\"\u003e145\u003c/a\u003e. At scire negatis\r\n quemquam rem ullam nisi sapientem. Et hoc quidem Zeno gestu conficiebat.\r\n Nam, cum extensis digitis adversam manum ostenderat, \u0027visum,\u0027 inquiebat,\r\n \u0027huius modi est.\u0027 Deinde, cum paulum digitos contraxerat, \u0027adsensus huius\r\n modi.\u0027 Tum cum plane compresserat pugnumque fecerat, comprehensionem\r\n illam esse dicebat: qua ex similitudine etiam nomen ei rei, quod ante non\r\n fuerat, \u003cspan lang=\"el\" title=\"katalêpsin\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n imposuit. Cum autem laevam manum adverterat et illum pugnum arte\r\n vehementerque compresserat, scientiam talem esse dicebat, cuius compotem\r\n nisi sapientem esse neminem. Sed qui sapientes sint aut fuerint ne ipsi\r\n quidem solent dicere. Ita tu nunc, Catule, lucere nescis nec tu,\r\n Hortensi, in tua villa nos esse. \u003ca name=\"BkII_146\"\u003e\u003c/a\u003e\u003ca\r\n href=\"#BkIIN_146\"\u003e146\u003c/a\u003e. Num minus haec invidiose dicuntur? nec tamen\r\n nimis eleganter: illa subtilius. Sed quo modo tu, si nihil comprehendi\r\n posset, artificia concidere dicebas neque mihi dabas id, quod probabile\r\n esset, satis magnam vim habere ad artis, sic ego nunc tibi refero artem\r\n sine scientia esse non posse. An pateretur hoc Zeuxis aut Phidias aut\r\n Polyclitus, nihil se scire, cum in iis esset tanta sollertia? Quod si eos\r\n docuisset aliquis quam vim habere diceretur scientia, desinerent irasci:\r\n ne nobis quidem suscenserent, cum didicissent id tollere nos, quod\r\n nusquam esset, quod autem satis esset ipsis relinquere. Quam rationem\r\n maiorum etiam comprobat diligentia, qui primum iurare \u0027ex sui animi\r\n sententia\u0027 quemque voluerunt, deinde ita teneri \u0027si sciens falleret,\u0027\r\n quod inscientia multa versaretur in vita, tum, qui testimonium diceret,\r\n ut \u0027arbitrari\u0027 se diceret etiam quod ipse vidisset, quaeque iurati\r\n iudices cognovissent, ea non ut esse facta, sed ut \u0027videri\u0027\r\n pronuntiarentur.\u003c/p\u003e\r\n\r\n \u003cp\u003eXLVIII. \u003ca name=\"BkII_147\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_147\"\u003e147\u003c/a\u003e. Verum,\r\n quoniam non solum nauta significat, sed etiam Favonius ipse insusurrat\r\n navigandi nobis, Luculle, tempus esse et quoniam satis multa dixi, est\r\n mihi perorandum. Posthac tamen, cum haec quaeremus, potius de\r\n dissensionibus tantis summorum virorum disseramus, de obscuritate naturae\r\n deque errore tot philosophorum, qui de bonis contrariisque rebus tanto\r\n opere discrepant, ut, cum plus uno verum esse non possit, iacere necesse\r\n sit tot tam nobilis disciplinas, quam de oculorum sensuumque reliquorum\r\n mendaciis et de sorite aut pseudomeno, quas plagas ipsi contra se Stoici\r\n texuerunt. \u003ca name=\"BkII_148\"\u003e\u003c/a\u003e\u003ca href=\"#BkIIN_148\"\u003e148\u003c/a\u003e. Tum\r\n Lucullus: Non moleste, inquit, fero nos haec contulisse. Saepius enim\r\n congredientes nos, et maxime in Tusculanis nostris, si quae videbuntur,\r\n requiremus. Optime, inquam, sed quid Catulus sentit? quid Hortensius? Tum\r\n Catulus: Egone? inquit, ad patris revolvor sententiam, quam quidem ille\r\n Carneadeam esse dicebat, ut percipi nihil putem posse, adsensurum autem\r\n non percepto, id est, opinaturum sapientem existimem, sed ita, ut\r\n intellegat se opinari sciatque nihil esse quod comprehendi et percipi\r\n possit: qua re \u003cspan lang=\"el\" title=\"epochên\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e illam omnium rerum non\r\n probans, illi alteri sententiae, nihil esse quod percipi possit,\r\n vehementer adsentior. Habeo, inquam, sententiam tuam nec eam admodum\r\n aspernor. Sed tibi quid tandem videtur, Hortensi? Tum ille ridens:\r\n Tollendum. Teneo te, inquam: nam ista Academiae est propria sententia.\r\n Ita sermone confecto Catulus remansit: nos ad naviculas nostras\r\n descendimus.\u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003ch2\u003eNOTES.\u003c/h2\u003e\r\n\r\n\u003ch3\u003eBOOK I.\u003c/h3\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkI_1\"\u003e§§1\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkI_14\"\u003e14\u003c/a\u003e\u003c/b\u003e. Summary. Cic., Varro and Atticus meet at Cumae\r\n (\u003ca href=\"#BkI_1\"\u003e1\u003c/a\u003e). Cic., after adroitly reminding Varro that the\r\n promised dedication of the \u003ci\u003eDe Lingua Latina\u003c/i\u003e is too long delayed,\r\n turns the conversation towards philosophy, by asking Varro why he leaves\r\n this subject untouched (\u003ca href=\"#BkI_2\"\u003e2\u003c/a\u003e, \u003ca href=\"#BkI_3\"\u003e3\u003c/a\u003e).\r\n Varro thinks philosophy written in Latin can serve no useful purpose, and\r\n points to the failures of the Roman Epicureans (\u003ca\r\n href=\"#BkI_4\"\u003e4\u003c/a\u003e\u0026mdash;\u003ca href=\"#BkI_6\"\u003e6\u003c/a\u003e). He greatly believes in\r\n philosophy, but prefers to send his friends to Greece for it, while he\r\n devotes himself to subjects which the Greeks have not treated (\u003ca\r\n href=\"#BkI_7\"\u003e7\u003c/a\u003e, \u003ca href=\"#BkI_8\"\u003e8\u003c/a\u003e). Cic. lauds this devotion,\r\n but demurs to the theory that philosophy written in Latin is useless.\r\n Latins may surely imitate Greek philosophers as well as Greek poets and\r\n orators. He gives reasons why he should himself make the attempt, and\r\n instancing the success of Brutus, again begs Varro to write on philosophy\r\n (\u003ca href=\"#BkI_9\"\u003e9\u003c/a\u003e\u0026mdash;\u003ca href=\"#BkI_12\"\u003e12\u003c/a\u003e). Varro putting\r\n the request on one side charges Cic. with deserting the Old Academy for\r\n the New. Cic. defends himself, and appeals to Philo for the statement\r\n that the New Academy is in harmony with the Old. Varro refers to\r\n Antiochus as an authority on the other side. This leads to a proposal on\r\n the part of Cic. to discuss thoroughly the difference between Antiochus\r\n and Philo. Varro agrees, and promises an exposition of the principles of\r\n Antiochus (\u003ca href=\"#BkI_13\"\u003e13\u003c/a\u003e, \u003ca\r\n href=\"#BkI_14\"\u003e14\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_1\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_1\"\u003e§1\u003c/a\u003e\u003c/b\u003e. \u003ci\u003eNoster\u003c/i\u003e:\r\n our common friend. Varro was much more the friend of Atticus than of\r\n Cic., see Introd. p. \u003ca href=\"#Page_xxxvii\"\u003e37\u003c/a\u003e. \u003ci\u003eNuntiatum\u003c/i\u003e: the\r\n spelling \u003ci\u003enunciatum\u003c/i\u003e is a mistake, cf. Corssen, \u003ci\u003eAusspr.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e p. 51. \u003ci\u003eA M. Varrone\u003c/i\u003e: \u003ci\u003efrom M. Varro\u0027s\r\n house\u003c/i\u003e news came. \u003ci\u003eAudissemus\u003c/i\u003e: Cic. uses the contracted forms of\r\n such subjunctives, as well as the full forms, but not intermediate forms\r\n like \u003ci\u003eaudiissemus\u003c/i\u003e. \u003ci\u003eConfestim\u003c/i\u003e: note how artfully Cic. uses\r\n the dramatic form of the dialogue in order to magnify his attachment for\r\n Varro. \u003ci\u003eAb eius villa\u003c/i\u003e: the prep is absent from the MSS., but\r\n Wesenberg (\u003ci\u003eEm. M.T. Cic. Epistolarum\u003c/i\u003e, p. 62) shows that it must be\r\n inserted. Cic. writes \u003ci\u003eabesse Roma\u003c/i\u003e (\u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 15, 4), \u003ci\u003epatria\u003c/i\u003e (\u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 106) etc., but not \u003ci\u003eabesse officio\u003c/i\u003e (\u003ci\u003eDe\r\n Off.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 43, where Wes. alters it) or the\r\n like. \u003ci\u003eSatis eum longo intervallo\u003c/i\u003e: so all the MSS.; but Halm, after\r\n Davies, reads \u003ci\u003ese visentum\u003c/i\u003e for \u003ci\u003esatis eum\u003c/i\u003e, quoting \u003ci\u003eAd\r\n Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 4, Madv. \u003ci\u003etum\u003c/i\u003e for \u003ci\u003eeum\u003c/i\u003e\r\n (Baiter and Halm\u0027s ed. of 1861, p. 854). The text is sound; the\r\n repetition of pronouns (\u003ci\u003eillum\u003c/i\u003e, \u003ci\u003eeum\u003c/i\u003e) is quite Ciceronian.\r\n The emphatic \u003ci\u003eille\u003c/i\u003e is often repeated by the unemphatic \u003ci\u003eis\u003c/i\u003e,\r\n cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 71, and \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 22. I may note that the separation of \u003ci\u003esatis\u003c/i\u003e\r\n from \u003ci\u003elongo\u003c/i\u003e by the word \u003ci\u003eeum\u003c/i\u003e is quite in Cicero\u0027s style (see\r\n my note on \u003ca href=\"#BkIN_25\"\u003e25\u003c/a\u003e \u003ci\u003equanta id magis\u003c/i\u003e). Some\r\n editors stumble (Goerenz miserably) by taking \u003ci\u003eintervallo\u003c/i\u003e of\r\n distance in space, instead of duration in time, while others wrongly\r\n press \u003ci\u003esatis\u003c/i\u003e, which only means \"tolerably,\" to mean \"sufficiently.\"\r\n The words \u003ci\u003esatis longo intervallo\u003c/i\u003e simply = \"after a tolerably long\r\n halt.\" For the clause \u003ci\u003eut mos\u003c/i\u003e, etc., cf. \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 13.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_2\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_2\"\u003e§2\u003c/a\u003e\u003c/b\u003e. \u003ci\u003eHic pauca\r\n primo\u003c/i\u003e: for the omission of \u003ci\u003elocuti\u003c/i\u003e, cf. the very similar\r\n passages in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 14, \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 8, also my note on \u003ca href=\"#BkIN_14\"\u003e14\u003c/a\u003e.\r\n \u003ci\u003eAtque ea\u003c/i\u003e: Halm brackets \u003ci\u003eea\u003c/i\u003e, quite needlessly, for its\r\n insertion is like Cic. \u003ci\u003eEcquid forte Roma novi\u003c/i\u003e: \u003ci\u003eRoma\u003c/i\u003e is the\r\n ablative, and some verb like \u003ci\u003eattulisset\u003c/i\u003e is omitted. (So Turnebus.)\r\n To take it as nom., understanding \u003ci\u003efaciat\u003c/i\u003e, is clearly wrong.\r\n \u003ci\u003ePercontari\u003c/i\u003e: the spelling \u003ci\u003epercunctari\u003c/i\u003e rests on false\r\n derivation (Corss. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 36). \u003ci\u003eEcquid ipse\r\n novi\u003c/i\u003e: cf. \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 13. The MSS.\r\n have \u003ci\u003eet si quid\u003c/i\u003e, bad Latin altered by Manutius. \u003ci\u003eIstum\u003c/i\u003e: some\r\n edd. \u003ci\u003eipsum\u003c/i\u003e, but Cic. often makes a speaker use \u003ci\u003eiste\u003c/i\u003e of a\r\n person who is present. Goer. qu. \u003ci\u003eBrut.\u003c/i\u003e 125, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 228. \u003ci\u003eVelit\u003c/i\u003e: Walker reads \u003ci\u003evelis\u003c/i\u003e with\r\n St Jerome. For \u003ci\u003equod velit\u003c/i\u003e = \u003ci\u003equod quis velit\u003c/i\u003e, cf. \u003ci\u003eDe\r\n Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 30. \u003ci\u003eIn manibus\u003c/i\u003e: so often, cf.\r\n \u003ci\u003eCat. Mai.\u003c/i\u003e 38. \u003ci\u003eIdque\u003c/i\u003e: MSS. have in the place of this\r\n \u003ci\u003equod\u003c/i\u003e with variants \u003ci\u003eque\u003c/i\u003e, \u003ci\u003equae\u003c/i\u003e, \u003ci\u003equi\u003c/i\u003e,\r\n \u003ci\u003equo\u003c/i\u003e. Dav. gave \u003ci\u003equia\u003c/i\u003e, which was the vulgate reading down to\r\n Halm, who reads \u003ci\u003eidque\u003c/i\u003e, after Christ. \u003ci\u003eAd hunc enim ipsum\u003c/i\u003e:\r\n MSS. have \u003ci\u003eeum\u003c/i\u003e for \u003ci\u003eenim\u003c/i\u003e (exc. Halm\u0027s G). Such a combination\r\n of pronouns is vainly defended by Goer.; for expressions like \u003ci\u003eme illum\r\n ipsum\u003c/i\u003e (\u003ci\u003eAd Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 1, 11) are not in\r\n point. Of course if \u003ci\u003equia\u003c/i\u003e be read above, \u003ci\u003eeum\u003c/i\u003e must be ejected\r\n altogether. \u003ci\u003eQuaedam institui\u003c/i\u003e: the \u003ci\u003eDe Lingua Latina\u003c/i\u003e; see\r\n \u003ci\u003eAd. Att\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIII.\u003c/span\u003e 12.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_3\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_3\"\u003e§3\u003c/a\u003e\u003c/b\u003e. \u003ci\u003eE Libone\u003c/i\u003e:\r\n the father-in-law of Sext. Pompeius; see Cæsar \u003ci\u003eB. Civ.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 5, 16, 24. \u003ci\u003eNihil enim eius modi\u003c/i\u003e again all\r\n MSS. except Halm\u0027s G. have \u003ci\u003eeum\u003c/i\u003e for \u003ci\u003eenim\u003c/i\u003e. Christ conj.\r\n \u003ci\u003eenim eum\u003c/i\u003e; so Baiter. \u003ci\u003eIllud … requirere\u003c/i\u003e: i.e. the question\r\n which follows; cf. \u003ci\u003erequiris\u003c/i\u003e in \u003ca href=\"#BkI_4\"\u003e4\u003c/a\u003e. \u003ci\u003eTecum\r\n simul\u003c/i\u003e: Halm\u0027s G om. \u003ci\u003etecum\u003c/i\u003e; but cf. \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 330. \u003ci\u003eMandare monumentis\u0026mdash;letteris\r\n illustrare\u003c/i\u003e: common phrases in Cic., e.g. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 1, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 1, \u003ci\u003eDe\r\n Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 4. \u003ci\u003eMonumentis\u003c/i\u003e: this, and not\r\n \u003ci\u003emonimentis\u003c/i\u003e (Halm) or \u003ci\u003emonementis\u003c/i\u003e, is probably the right\r\n spelling; cf. Corss. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 314. \u003ci\u003eOrtam a\u003c/i\u003e:\r\n Cic. \u003ci\u003ealways\u003c/i\u003e writes the prep. after \u003ci\u003eortus\u003c/i\u003e; cf. \u003ci\u003eM.D.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 69. \u003ci\u003eGenus\u003c/i\u003e: regularly used by Cic. as\r\n \u003ci\u003eopus\u003c/i\u003e by Quintilian to mean \"department of literature.\" \u003ci\u003eEa\r\n res\u003c/i\u003e: one of Halm\u0027s MSS. followed by Baiter has \u003ci\u003ears\u003c/i\u003e; on the\r\n other hand Bentley (if the \u003ci\u003eamicus\u003c/i\u003e so often quoted in Davies\u0027 notes\r\n be really he) reads \u003ci\u003eartibus\u003c/i\u003e for \u003ci\u003erebus\u003c/i\u003e below. The slight\r\n variation, however, from \u003ci\u003eres\u003c/i\u003e to \u003ci\u003eartibus\u003c/i\u003e is such as Cic.\r\n loves. \u003ci\u003eCeteris\u003c/i\u003e: the spelling \u003ci\u003ecaeteris\u003c/i\u003e (Klotz) is absolutely\r\n wrong, cf. Corss. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 325. \u003ci\u003eAntecedat\u003c/i\u003e: some\r\n MSS. give \u003ci\u003eantecellat\u003c/i\u003e. a frequent variant, cf. \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 105\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_4\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_4\"\u003e§4\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eDeliberatam\u0026mdash;agitatam\u003c/i\u003e: Cic. as usual exaggerates the\r\n knowledge possessed by the \u003ci\u003epersonae\u003c/i\u003e of the dialogue; cf. Introd.\r\n p. \u003ca href=\"#Page_xxxviii\"\u003e38\u003c/a\u003e, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 1. \u003ci\u003eIn promptu\u003c/i\u003e: so \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_10\"\u003e10\u003c/a\u003e. \u003ci\u003eQuod ista ipsa …\r\n cogitavi\u003c/i\u003e: Goer., who half a page back had made merry over the gloss\r\n hunters, here himself scented a miserable gloss; Schutz, Goerenz\u0027s echo\r\n expels the words. Yet they are thoroughly like Cic. (cf. \u003ci\u003eDe Div.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 1, \u003ci\u003eCat. Mai.\u003c/i\u003e 38), and moreover\r\n nothing is more Ciceronian than the repetition of words and clauses in\r\n slightly altered forms. The reason here is partly the intense desire to\r\n flatter Varro. \u003ci\u003eSi qui … si essent\u003c/i\u003e: the first \u003ci\u003esi\u003c/i\u003e has\r\n really no conditional force, \u003ci\u003esi qui\u003c/i\u003e like \u003cspan lang=\"el\"\r\n title=\"eitines\" \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e\r\n merely means \"all who,\" for a strong instance see \u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 9, 13, ed Nobbe, \u003ci\u003esi accusandi sunt, si qui\r\n pertimuerunt\u003c/i\u003e. \u003ci\u003eEa nolui scribere\u003c/i\u003e, etc.: very similar\r\n expressions occur in the prologue to \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e, which should be compared with this prologue\r\n throughout.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_5\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_5\"\u003e§5\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eVides …\r\n didicisti\u003c/i\u003e: MSS. have \u003ci\u003evides autem eadem ipse didicisti enim\u003c/i\u003e. My\r\n reading is that of Dav. followed by Baiter. Halm, after Christ, has\r\n \u003ci\u003evides autem ipse\u0026mdash;didicisti enim eadem\u0026mdash;non posse\u003c/i\u003e, etc.\r\n \u003ci\u003eSimilis\u003c/i\u003e: Halm, in deference to MSS., makes Cic. write \u003ci\u003ei\u003c/i\u003e and\r\n \u003ci\u003ee\u003c/i\u003e indiscriminately in the acc. plur. of i stems. I shall write\r\n \u003ci\u003ei\u003c/i\u003e everywhere, we shall thus, I believe, be far nearer Cicero\u0027s\r\n real writing. Though I do not presume to say that his usage did not vary,\r\n he must in the vast majority of instances have written \u003ci\u003ei\u003c/i\u003e, see\r\n Corss. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 738\u0026mdash;744. \u003ci\u003eAmafinii aut\r\n Rabirii\u003c/i\u003e: cf. Introd. p. \u003ca href=\"#Page_xxvi\"\u003e26\u003c/a\u003e. \u003ci\u003eDefiniunt …\r\n partiuntur\u003c/i\u003e: n. on \u003ca href=\"#BkIN_32\"\u003e32\u003c/a\u003e. \u003ci\u003eInterrogatione\u003c/i\u003e:\r\n Faber saw this to be right, but a number of later scholars alter it, e.g.\r\n Bentl. \u003ci\u003eargumentatione\u003c/i\u003e, Ernesti \u003ci\u003eratione\u003c/i\u003e. But the word as it\r\n stands has exactly the meaning these alterations are intended to secure.\r\n \u003ci\u003eInterrogatio\u003c/i\u003e is merely the \u003ci\u003econclusio\u003c/i\u003e or syllogism put as a\r\n series of questions. Cf. \u003ci\u003eParadoxa\u003c/i\u003e 2, with \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 42 which will show that \u003ci\u003einterrogatiuncula\u003c/i\u003e\r\n and \u003ci\u003econclusiuncula\u003c/i\u003e are almost convertible terms. See also\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 39. \u003ci\u003eNec dicendi nec\r\n disserendi\u003c/i\u003e: Cic.\u0027s constant mode of denoting the Greek \u003cspan\r\n lang=\"el\" title=\"rhêtorikê\"\r\n \u003e\u0026#x201B;\u0026#x3C1;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C1;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e\r\n and \u003cspan lang=\"el\" title=\"dialektikê\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BB;\u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e;\r\n note on \u003ca href=\"#BkIN_32\"\u003e32\u003c/a\u003e. \u003ci\u003eEt oratorum etiam\u003c/i\u003e: Man., Lamb.\r\n om. \u003ci\u003eetiam\u003c/i\u003e, needlessly. In \u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIX.\u003c/span\u003e 25, 3, the two words even occur without any other\r\n word to separate them. For \u003ci\u003eoratorum\u003c/i\u003e Pearce conj. \u003ci\u003erhetorum\u003c/i\u003e.\r\n \u003ci\u003eRhetor\u003c/i\u003e, however is not thus used in Cic.\u0027s phil. works.\r\n \u003ci\u003eUtramque vim virtutem\u003c/i\u003e: strange that Baiter (esp. after Halm\u0027s\r\n note) should take Manutius\u0027 far-fetched conj. \u003ci\u003eunam\u003c/i\u003e for\r\n \u003ci\u003evirtutem\u003c/i\u003e. Any power or faculty (vis, \u003cspan lang=\"el\"\r\n title=\"dynamis\"\r\n \u003e\u0026#x3B4;\u0026#x3C5;\u0026#x3BD;\u0026#x3B1;\u0026#x3BC;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e) may be called\r\n in Gk. \u003cspan lang=\"el\" title=\"aretê\"\r\n \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B7;\u003c/span\u003e, in Lat \u003ci\u003evirtus\u003c/i\u003e. Two\r\n passages, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 72, \u003ci\u003eDe Or.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 65, will remove all suspicion from the\r\n text. \u003ci\u003eVerbis quoque novis\u003c/i\u003e: MSS. have \u003ci\u003equanquam\u003c/i\u003e which however\r\n is impossible in such a place in Cic. (cf. \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 68). \u003ci\u003eNe a nobis quidem\u003c/i\u003e: so all the MSS., but\r\n Orelli (after Ernesti) thinking the phrase \"\u003ci\u003earrogantius dictum\u003c/i\u003e\"\r\n places \u003ci\u003equidem\u003c/i\u003e after \u003ci\u003eaccipient\u003c/i\u003e. The text is quite right,\r\n \u003ci\u003ene quidem\u003c/i\u003e, as Halm remarks, implies no more than the Germ. \u003ci\u003eauch\r\n nicht\u003c/i\u003e, cf. also Gk. \u003cspan lang=\"el\" title=\"oude\"\r\n \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5;\u003c/span\u003e. \u003ci\u003eSuscipiatur labor\u003c/i\u003e: MSS. om.\r\n the noun, but it is added by a later hand in G.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_6\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_6\"\u003e§6\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eEpicurum, id\r\n est si Democritum\u003c/i\u003e: for the charge see \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 17, \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 13, \u003ci\u003eN.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 73. \u003ci\u003eId est\u003c/i\u003e often introduces in Cic. a\r\n clause which intensifies and does not merely explain the first clause,\r\n exx. in \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 33. \u003ci\u003eCum causas rerum\r\n efficientium sustuleris\u003c/i\u003e: cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 18, the same charge is brought by Aristotle against the Atomists,\r\n \u003ci\u003eMet.\u003c/i\u003e A, 2. Many editors from Lamb. to Halm and Baiter read\r\n \u003ci\u003eefficientis\u003c/i\u003e, which would then govern \u003ci\u003ererum\u003c/i\u003e (cf. \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 81, \u003ci\u003eDe Fato\u003c/i\u003e, 33, also Gk. \u003cspan\r\n lang=\"el\" title=\"poiêtikos\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e).\r\n But the genitive is merely one of definition, the \u003ci\u003ecausae\u003c/i\u003e are the\r\n \u003ci\u003eres efficientes\u003c/i\u003e, for which cf. \u003ca href=\"#BkI_24\"\u003e24\u003c/a\u003e and\r\n \u003ci\u003eTopica\u003c/i\u003e, 58, \u003ci\u003eproximus locus est rerum efficientium, quae causae\r\n appellantur\u003c/i\u003e. So Faber, though less fully. \u003ci\u003eAppellat\u003c/i\u003e: i.e.\r\n Amafinius, who first so translated \u003cspan lang=\"el\" title=\"atomos\"\r\n \u003e\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e. \u003ci\u003eQuae cum\r\n contineantur\u003c/i\u003e: this reading has far the best MSS. authority, it must\r\n be kept, and \u003ci\u003eadhibenda etiam\u003c/i\u003e begins the \u003ci\u003eapodosis\u003c/i\u003e. Madvig\r\n (\u003ci\u003eEmendationes ad Ciceronis Libros Philosophicos\u003c/i\u003e, Hauniae, 1825, p.\r\n 108) tacitly reads \u003ci\u003econtinentur\u003c/i\u003e without \u003ci\u003ecum\u003c/i\u003e, so Orelli and\r\n Klotz. Goer. absurdly tries to prop up the subj. without \u003ci\u003ecum\u003c/i\u003e.\r\n \u003ci\u003eQuam quibusnam\u003c/i\u003e: Durand\u0027s em. for \u003ci\u003equoniam quibusnam\u003c/i\u003e of the\r\n MSS., given by Halm and also Baiter. Madv. (\u003ci\u003eEm.\u003c/i\u003e p. 108) made a\r\n forced defence of \u003ci\u003equoniam\u003c/i\u003e, as marking a rapid transition from one\r\n subject to another (here from physics to ethics) like the Gk. \u003cspan\r\n lang=\"el\" title=\"epei\" \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B5;\u0026#x3B9;\u003c/span\u003e, only one\r\n parallel instance, however, was adduced (\u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 14) and the usage probably is not Latin.\r\n \u003ci\u003eAdducere?\u003c/i\u003e: The note of interrogation is Halm\u0027s; thus the whole\r\n sentence, so far, explains the difficulty of setting forth the true\r\n system of physics. If \u003ci\u003equoniam\u003c/i\u003e is read and no break made at\r\n \u003ci\u003eadducere\u003c/i\u003e, all after \u003ci\u003equoniam\u003c/i\u003e will refer to ethics, in that\r\n case there will be a strange change of subject in passing from\r\n \u003ci\u003equisquam\u003c/i\u003e to \u003ci\u003ehaec ipsa\u003c/i\u003e, both which expressions will be\r\n nominatives to \u003ci\u003epoterit\u003c/i\u003e, further, there will be the almost\r\n impossible ellipse of \u003ci\u003ears\u003c/i\u003e, \u003ci\u003escientia\u003c/i\u003e, or something of the\r\n kind after \u003ci\u003ehaec ipsa\u003c/i\u003e. On every ground the reading of Madv. is\r\n insupportable. \u003ci\u003eQuid, haec ipsa\u003c/i\u003e: I have added \u003ci\u003equid\u003c/i\u003e to fill\r\n up the lacuna left by Halm, who supposes much more to have fallen out.\r\n [The technical philosophical terms contained in this section will be\r\n elucidated later. For the Epicurean ignorance of geometry see note on\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkIIN_123\"\u003e123\u003c/a\u003e] \u003ci\u003eIlli enim\r\n simpliciter\u003c/i\u003e: \"frankly,\" cf. \u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVIII.\u003c/span\u003e 6, 1 \u003ci\u003ePecudis et hominis\u003c/i\u003e: note on \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkIIN_139\"\u003e139\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_7\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_7\"\u003e§7\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSive sequare\r\n … magnum est\u003c/i\u003e: for the constr. cf. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_140\"\u003e140\u003c/a\u003e. \u003ci\u003eMagnum est\u003c/i\u003e: cf. \u003ci\u003equid est magnum\u003c/i\u003e,\r\n \u003ca href=\"#BkI_6\"\u003e6\u003c/a\u003e. \u003ci\u003eVerum et simplex bonum\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkI_35\"\u003e35\u003c/a\u003e. \u003ci\u003eQuod bonum … ne suspicari quidem\u003c/i\u003e an\r\n opinion often denounced by Cic., see esp \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 41, where Cic.\u0027s Latin agrees very closely with\r\n the Greek preserved by Diog. Laert. \u003cspan class=\"vol\"\u003eX.\u003c/span\u003e 6 (qu.\r\n Zeller, 451), and less accurately by Athenaeus, \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 279 (qu. R. and P. 353). \u003ci\u003eNe suspicari\r\n quidem\u003c/i\u003e: for this MSS. give \u003ci\u003enec suspicari\u003c/i\u003e, but Madv.\r\n (\u003ci\u003eD.F.\u003c/i\u003e, Excursus \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e) has conclusively\r\n shown that \u003ci\u003enec\u003c/i\u003e for \u003ci\u003ene … quidem\u003c/i\u003e is post Augustan Latin.\r\n Christ supposes some thing like \u003ci\u003esentire\u003c/i\u003e to have fallen out before\r\n \u003ci\u003enec suspicari\u003c/i\u003e; that this is wrong is clear from the fact that in\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 20, 30, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 46, \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 111,\r\n where the same opinion of Epicurus is dealt with, we have either \u003ci\u003ene\r\n suspicari quidem\u003c/i\u003e or \u003ci\u003ene intellegere quidem\u003c/i\u003e (cf. also \u003ci\u003eIn\r\n Pisonem\u003c/i\u003e 69). Further, \u003ci\u003ene … quidem\u003c/i\u003e is esp frequent with\r\n \u003ci\u003esuspicari\u003c/i\u003e (\u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 20), and verbs\r\n of the kind (\u003ci\u003ecogitari\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_82\"\u003e82\u003c/a\u003e), and especially, as Durand remarked, at the end\r\n of sentences eg \u003ci\u003eVerr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 1, 155. Notice\r\n \u003ci\u003enegat … ne suspicari quidem\u003c/i\u003e without \u003ci\u003ese\u003c/i\u003e, which however\r\n Baiter inserts, in spite of the numerous passages produced from Cic. by\r\n Madv. (\u003ci\u003eEm.\u003c/i\u003e 111), in which not only \u003ci\u003ese\u003c/i\u003e, but \u003ci\u003eme\u003c/i\u003e,\r\n \u003ci\u003enos\u003c/i\u003e, and other accusatives of pronouns are omitted before the\r\n infinitive, after verbs like \u003ci\u003enegat\u003c/i\u003e. Cf. also the omission of\r\n \u003ci\u003esibi\u003c/i\u003e in \u003ci\u003eParadoxa\u003c/i\u003e 40. \u003ci\u003eSi vero\u003c/i\u003e: this, following\r\n \u003ci\u003esive enim\u003c/i\u003e above, is a departure from Cic.\u0027s rule which is to write\r\n \u003ci\u003esive\u0026mdash;sive\u003c/i\u003e or \u003ci\u003esi\u0026mdash;sin\u003c/i\u003e, but not\r\n \u003ci\u003esi\u0026mdash;sive\u003c/i\u003e or \u003ci\u003esive\u0026mdash;si\u003c/i\u003e. This and two or three other\r\n similar passages in Cic. are explained as anacolutha by Madv. in a most\r\n important and exhaustive excursus to his \u003ci\u003eD.F.\u003c/i\u003e (p. 785, ed. 2), and\r\n are connected with other instances of broken sequence. There is no need\r\n therefore to read \u003ci\u003esive\u003c/i\u003e here, as did Turn. Lamb. Dav. and others.\r\n \u003ci\u003eQuam nos … probamus\u003c/i\u003e: cf. Introd. p. \u003ca href=\"#Page_lxii\"\u003e62\u003c/a\u003e.\r\n \u003ci\u003eErit explicanda\u003c/i\u003e: for the separation of these words by other words\r\n interposed, which is characteristic of Cic., see \u003ca\r\n href=\"#BkI_11\"\u003e11\u003c/a\u003e, \u003ca href=\"#BkI_17\"\u003e17\u003c/a\u003e. I am surprised that Halm\r\n and Baiter both follow Ernesti in his hypercritical objection to the\r\n phrase \u003ci\u003eexplicare Academiam\u003c/i\u003e, and read \u003ci\u003eerunt\u003c/i\u003e against the\r\n MSS., making \u003ci\u003eilla\u003c/i\u003e plural. If \u003ci\u003eerunt\u003c/i\u003e is read, \u003ci\u003eerit\u003c/i\u003e\r\n must be supplied from it to go with \u003ci\u003edisserendum\u003c/i\u003e, which is harsh.\r\n \u003ci\u003eQuam argute, quam obscure\u003c/i\u003e: at first sight an oxymoron, but\r\n \u003ci\u003eargute\u003c/i\u003e need not only imply \u003ci\u003eclearness\u003c/i\u003e, it means merely\r\n \"acutely\". \u003ci\u003eQuantum possum\u003c/i\u003e: some MSS. have \u003ci\u003equantam\u003c/i\u003e, which is\r\n scarcely Latin, since in Cic. an accusative only follows \u003ci\u003enequeo\u003c/i\u003e,\r\n \u003ci\u003evolo\u003c/i\u003e, \u003ci\u003emalo\u003c/i\u003e, \u003ci\u003epossum\u003c/i\u003e, and such verbs when an\r\n infinitive can be readily supplied to govern it. For \u003ci\u003evelle\u003c/i\u003e see a\r\n good instance in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 68, where\r\n consult Madv. \u003ci\u003eConstantiam\u003c/i\u003e: the notions of firmness, consistency,\r\n and clearness of mind are bound up in this word, cf. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_53\"\u003e53\u003c/a\u003e. \u003ci\u003eApud Platonem\u003c/i\u003e:\r\n \u003ci\u003eTimaeus\u003c/i\u003e, 47 B, often quoted or imitated by Cic., cf. \u003ci\u003eDe\r\n Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 58, \u003ci\u003eLaelius\u003c/i\u003e 20, 47,\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 64.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_8\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_8\"\u003e§8\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eId est …\r\n jubeo\u003c/i\u003e: these words have been naturally supposed a gloss. But Cicero\r\n is nothing if not tautological; he is fond of placing slight variations\r\n in phrase side by side. See some remarkable instances of slightly varied\r\n phrases connected by \u003ci\u003eid est\u003c/i\u003e in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 72, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 90. I therefore\r\n hold Halm and Baiter to be wrong in bracketing the words. \u003ci\u003eEa a\u003c/i\u003e:\r\n Lamb., objecting to the sound (which is indeed not like Cic.), would read\r\n \u003ci\u003ee\u003c/i\u003e for \u003ci\u003ea\u003c/i\u003e, which Halm would also prefer. \u003ci\u003eDe\u003c/i\u003e,\r\n \u003ci\u003eab\u003c/i\u003e, and \u003ci\u003eex\u003c/i\u003e follow \u003ci\u003ehaurire\u003c/i\u003e indifferently in Cic.\r\n \u003ci\u003eRivulos consectentur\u003c/i\u003e: so Wordsworth, \"to hunt the waterfalls\". The\r\n metaphor involved in \u003ci\u003efontibus\u0026mdash;rivulos\u003c/i\u003e is often applied by\r\n Cic. to philosophy, see esp. a sarcastic passage about Epicurus in\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 120. \u003ci\u003eNihil enim magno\r\n opere\u003c/i\u003e: \u003ci\u003emagno opere\u003c/i\u003e should be written in two words, not as\r\n \u003ci\u003emagnopere\u003c/i\u003e, cf. the phrases \u003ci\u003emaximo opere\u003c/i\u003e, \u003ci\u003enimio\r\n opere\u003c/i\u003e, the same holds good of \u003ci\u003etanto opere\u003c/i\u003e, \u003ci\u003equanto\r\n opere\u003c/i\u003e. \u003ci\u003eL. Aelii\u003c/i\u003e: MSS. \u003ci\u003eLaelii\u003c/i\u003e. The person meant is L.\r\n Aelius Stilo or Praeconinus, the master of Varro, and the earliest\r\n systematic grammarian of Rome. See Quintil. \u003ci\u003eInst. Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eX.\u003c/span\u003e 1, 99, Gellius \u003cspan class=\"vol\"\u003eX.\u003c/span\u003e 21,\r\n Sueton. \u003ci\u003eGramm.\u003c/i\u003e 3. \u003ci\u003eOccasum\u003c/i\u003e: an unusual metaphor.\r\n \u003ci\u003eMenippum\u003c/i\u003e: a Cynic satirist, see \u003ci\u003eDict. Biogr.\u003c/i\u003e Considerable\r\n fragments of Varro\u0027s Menippean Satires remain, and have often been\r\n edited\u0026mdash;most recently by Riese (published by Teubner). \u003ci\u003eImitati\r\n non interpretati\u003c/i\u003e: Cic. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 7,\r\n gives his opinion as to the right use to be made of Greek models.\r\n \u003ci\u003e\u0026#x2020;Quae quo\u003c/i\u003e: these words are evidently wrong. Halm after\r\n Faber ejects \u003ci\u003equae\u003c/i\u003e, and is followed by Baiter. Varro is thus made\r\n to say that he stated many things dialectically, \u003ci\u003ein order that\u003c/i\u003e the\r\n populace might be enticed to read. To my mind the fault lies in the word\r\n \u003ci\u003equo\u003c/i\u003e, for which I should prefer to read \u003ci\u003ecum\u003c/i\u003e (=\u003ci\u003equom\u003c/i\u003e,\r\n which would be written \u003ci\u003equ\u0026#333;\u003c/i\u003e in the MSS.) The general sense\r\n would then be \"Having introduced philosophy into that kind of literature\r\n which the unlearned read, I proceeded to introduce it into that which the\r\n learned read.\" \u003ci\u003eLaudationibus\u003c/i\u003e: \u003cspan lang=\"el\" title=\"logois epitaphiois\"\r\n \u003e\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C4;\u0026#x3B1;\u0026#x3C6;\u0026#x3B9;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e,\r\n cf. \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIII.\u003c/span\u003e 48 where Varro\u0027s are\r\n mentioned. \u003ci\u003e\u0026#x2020;Philosophe scribere\u003c/i\u003e: the MSS. all give\r\n \u003ci\u003ephilosophie\u003c/i\u003e. Klotz has \u003ci\u003ephilosophiam\u003c/i\u003e, which is demonstrably\r\n wrong, \u003ci\u003ephysica\u003c/i\u003e, \u003ci\u003emusica\u003c/i\u003e etc. \u003ci\u003escribere\u003c/i\u003e may be said,\r\n but not \u003ci\u003ephysicam\u003c/i\u003e, \u003ci\u003emusicam\u003c/i\u003e etc. \u003ci\u003escribere\u003c/i\u003e. The one\r\n passage formerly quoted to justify the phrase \u003ci\u003ephilosophiam\r\n scribere\u003c/i\u003e is now altered in the best texts (\u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 121, where see Tischer). Goer. reads\r\n \u003ci\u003ephilosophiae scribere\u003c/i\u003e; his explanation is, as Orelli gently says,\r\n \"vix Latina.\" I can scarcely think Halm\u0027s \u003ci\u003ephilosophe\u003c/i\u003e to be right,\r\n the word occurs nowhere else, and Cic. almost condemns it by his use of\r\n the Greek \u003cspan lang=\"el\" title=\"philosophôs\"\r\n \u003e\u0026#x3C6;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e\r\n (\u003ci\u003eAd Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIII.\u003c/span\u003e 20). In older Greek the\r\n adverb does not appear, nor is \u003cspan lang=\"el\" title=\"philosophos\"\r\n \u003e\u0026#x3C6;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n used as an adjective much, yet Cic. uses \u003ci\u003ephilosophus\u003c/i\u003e adjectivally\r\n in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 121, \u003ci\u003eCat. Mai.\u003c/i\u003e 22,\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 23, just as he uses\r\n \u003ci\u003etyrannus\u003c/i\u003e (\u003ci\u003eDe Rep.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 45), and\r\n \u003ci\u003eanapaestus\u003c/i\u003e (\u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 57) Might we\r\n not read \u003ci\u003ephilosophis\u003c/i\u003e, in the dative, which only requires the\r\n alteration of a single letter from the MSS. reading? The meaning would\r\n then be \"to write \u003ci\u003efor\u003c/i\u003e philosophers,\" which would agree with my\r\n emendation \u003ci\u003ecum\u003c/i\u003e for \u003ci\u003equo\u003c/i\u003e above. \u003ci\u003ePhilosophice\u003c/i\u003e would be\r\n a tempting alteration, but that the word \u003cspan lang=\"el\"\r\n title=\"philosophikos\"\r\n \u003e\u0026#x3C6;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n is not Greek, nor do \u003ci\u003ephilosophicus\u003c/i\u003e, \u003ci\u003ephilosophice\u003c/i\u003e occur till\r\n very late Latin times. \u003ci\u003eSi modo id consecuti sumus\u003c/i\u003e: cf.\r\n \u003ci\u003eBrut.\u003c/i\u003e 316.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_9\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_9\"\u003e§9\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSunt ista\u003c/i\u003e:\r\n = \u003cspan lang=\"el\" title=\"esti tauta\" \u003e\u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e, so often, e.g. \u003ci\u003eLael.\u003c/i\u003e\r\n 6. Some edd. have \u003ci\u003esint\u003c/i\u003e, which is unlikely to be right. \u003ci\u003eNos in\r\n nostra\u003c/i\u003e: Augustine (\u003ci\u003eDe Civ. Dei\u003c/i\u003e \u003cspan class=\"vol\"\u003eVI.\u003c/span\u003e 2)\r\n quotes this with the reading \u003ci\u003ereduxerunt\u003c/i\u003e for \u003ci\u003ededuxerunt\u003c/i\u003e,\r\n which is taken by Baiter and by Halm; who quotes with approval Durand\u0027s\r\n remark, \"\u003ci\u003ededucimus honoris causa sed errantes reducimus\r\n humanitatis\u003c/i\u003e.\" The words, however, are almost convertible; see \u003ci\u003eCat.\r\n Mai.\u003c/i\u003e 63. In \u003ci\u003eLael.\u003c/i\u003e 12, \u003ci\u003eBrut.\u003c/i\u003e 86, we have\r\n \u003ci\u003ereducere\u003c/i\u003e, where Durand\u0027s rule requires \u003ci\u003ededucere\u003c/i\u003e, on the\r\n other hand cf. \u003ci\u003eAd Herennium\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 64,\r\n \u003ci\u003ehospites domum deducere. Aetatem patriae\u003c/i\u003e etc., August. (\u003ci\u003eDe Civ.\r\n Dei\u003c/i\u003e \u003cspan class=\"vol\"\u003eVI.\u003c/span\u003e 3) describes Varro\u0027s \"\u003ci\u003eLibri\r\n Antiquitatum\u003c/i\u003e\" (referred to in \u003ca href=\"#BkI_8\"\u003e8\u003c/a\u003e), in which most\r\n of the subjects here mentioned were treated of. \u003ci\u003eDescriptiones\r\n temporum\u003c/i\u003e: lists of dates, so \u003cspan lang=\"el\" title=\"chronoi\"\r\n \u003e\u0026#x3C7;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e is technically used\r\n for dates, Thuc. \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 20, etc. \u003ci\u003eTu\r\n sacerdotum\u003c/i\u003e: after this Lamb. inserts \u003ci\u003emunera\u003c/i\u003e to keep the\r\n balance of the clauses. Cic. however is quite as fond of variety as of\r\n formal accuracy. \u003ci\u003eDomesticam\u0026mdash;bellicam\u003c/i\u003e: opposed like \u003ci\u003edomi\r\n bellique\u003c/i\u003e, cf. \u003ci\u003eBrut.\u003c/i\u003e 49, \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 74. Augustine\u0027s reading \u003ci\u003epublicam\u003c/i\u003e shows him\r\n to have been quoting from memory. \u003ci\u003eSedem\u003c/i\u003e: so the best MSS. of Aug.,\r\n some edd. here give \u003ci\u003esedium\u003c/i\u003e. The argument for \u003ci\u003esedem\u003c/i\u003e is the\r\n awkwardness of making the three genitives, \u003ci\u003esedium\u003c/i\u003e,\r\n \u003ci\u003eregionum\u003c/i\u003e, \u003ci\u003elocorum\u003c/i\u003e, dependent on the accusatives,\r\n \u003ci\u003enomina\u003c/i\u003e, \u003ci\u003egenera\u003c/i\u003e, \u003ci\u003eofficia\u003c/i\u003e, \u003ci\u003ecausas\u003c/i\u003e. Cic. is fond\r\n of using \u003ci\u003esedes\u003c/i\u003e, \u003ci\u003elocus\u003c/i\u003e, \u003ci\u003eregio\u003c/i\u003e together, see \u003ci\u003ePro\r\n Murena\u003c/i\u003e, 85, \u003ci\u003ePro Cluentio\u003c/i\u003e, 171, quoted by Goer. \u003ci\u003eOmnium\r\n divinarum humanarumque rerum\u003c/i\u003e: from the frequent references of Aug. it\r\n appears that the \"\u003ci\u003eLibri Antiquitatum\u003c/i\u003e\" were divided into two parts,\r\n one treating of \u003ci\u003eres humanae\u003c/i\u003e, the other of \u003ci\u003eres divinae\u003c/i\u003e\r\n (\u003ci\u003eDe Civ. Dei\u003c/i\u003e, \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 1, 27, \u003cspan\r\n class=\"vol\"\u003eVI.\u003c/span\u003e 3). \u003ci\u003eEt litteris luminis\u003c/i\u003e: for\r\n \u003ci\u003eluminis\u003c/i\u003e, cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 5. \u003ci\u003eEt\r\n verbis\u003c/i\u003e: Manut. reads \u003ci\u003erebus\u003c/i\u003e from \u003ca href=\"#BkI_26\"\u003e26\u003c/a\u003e.\r\n Varro\u0027s researches into the Latin tongue are meant. \u003ci\u003eMultis locis\r\n incohasti\u003c/i\u003e: Varro\u0027s book \"\u003ci\u003eDe Philosophia\u003c/i\u003e\" had apparently not\r\n yet been written.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_10\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_10\"\u003e§10\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eCausa\u003c/i\u003e:\r\n = \u003cspan lang=\"el\" title=\"prophasis\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C6;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e.\r\n \u003ci\u003eProbabilem\u003c/i\u003e: = specious. \u003ci\u003eNesciunt\u003c/i\u003e: Halm with his one MS. G,\r\n which is the work of a clever emendator, gives \u003ci\u003enescient\u003c/i\u003e to suit\r\n \u003ci\u003emalent\u003c/i\u003e above, and is followed by Baiter. It is not necessary to\r\n force on Cic. this formally accurate sequence of tenses, which Halm\r\n himself allows to be broken in two similar passages, \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_20\"\u003e20\u003c/a\u003e, \u003ca\r\n href=\"#BkII_105\"\u003e105\u003c/a\u003e. \u003ci\u003eSed da mihi nunc, satisne probas?\u003c/i\u003e: So\r\n all MSS. except G, which has the evident conj. \u003ci\u003esed ea (eam) mihi non\r\n sane probas\u003c/i\u003e. This last Baiter gives, while Halm after Durand reads\r\n \u003ci\u003esed eam mihi non satis probas\u003c/i\u003e, which is too far from the MSS. to\r\n please me. The text as it stands is not intolerable, though \u003ci\u003eda\r\n mihi\u003c/i\u003e for \u003ci\u003edic mihi\u003c/i\u003e is certainly poetic. \u003ci\u003eDa te mihi\u003c/i\u003e\r\n (Manut., Goer., Orelli) is far too strong for the passage, and cannot be\r\n supported by \u003ca href=\"#BkI_12\"\u003e12\u003c/a\u003e, \u003ci\u003eBrut.\u003c/i\u003e 306, \u003ci\u003eAd Fam.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 8, or such like passages. \u003ci\u003eAttius\u003c/i\u003e: the\r\n old spelling \u003ci\u003eAccius\u003c/i\u003e is wrong. \u003ci\u003eSi qui … imitati\u003c/i\u003e: note the\r\n collocation, and cf. \u003ca href=\"#BkI_17\"\u003e17\u003c/a\u003e. Halm needlessly writes\r\n \u003ci\u003esint\u003c/i\u003e for MSS. \u003ci\u003esunt\u003c/i\u003e. For this section throughout cf. the\r\n prologues to \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e and \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_11\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_11\"\u003e§11\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eProcuratio\u003c/i\u003e: for the proper meaning of \u003ci\u003eprocurator\u003c/i\u003e and\r\n \u003ci\u003eprocuratio\u003c/i\u003e see Jordan on \u003ci\u003ePro Caecina\u003c/i\u003e 55. \u003ci\u003eImplacatum et\r\n constrictum\u003c/i\u003e: the conjunction introduces the intenser word, as usual;\r\n cf. \u003ca href=\"#BkI_17\"\u003e17\u003c/a\u003e \u003ci\u003eplenam ac refertam\u003c/i\u003e, \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_127\"\u003e127\u003c/a\u003e \u003ci\u003eexigua et\r\n minima\u003c/i\u003e, so \u003cspan lang=\"el\" title=\"kai\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n in Greek. \u003ci\u003eInclusa habebam\u003c/i\u003e: cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 1. \u003ci\u003eObsolescerent\u003c/i\u003e, used of \u003ci\u003eindividual\u003c/i\u003e\r\n memory, is noteworthy. \u003ci\u003ePercussus volnere\u003c/i\u003e: many edd. give the\r\n frequent variant \u003ci\u003eperculsus\u003c/i\u003e. The \u003ci\u003evolnus\u003c/i\u003e, which Goer. finds\r\n so mysterious, is the death of Tullia, cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 9, \u003ci\u003eDe Consolatione\u003c/i\u003e, fragment 7, ed. Nobbe,\r\n and Introd. p. \u003ca href=\"#Page_xxxii\"\u003e32\u003c/a\u003e. \u003ci\u003eAut … aut … aut …\r\n aut\u003c/i\u003e: This casting about for an excuse shows how low philosophy stood\r\n in public estimation at Rome. See Introd. p. \u003ca href=\"#Page_xxix\"\u003e29\u003c/a\u003e.\r\n The same elaborate apologies often recur, cf. esp the exordium of\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_12\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_12\"\u003e§12\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eBrutus\u003c/i\u003e:\r\n the same praise often recurs in \u003ci\u003eD.F.\u003c/i\u003e and the \u003ci\u003eBrutus Graecia\r\n desideret\u003c/i\u003e so all Halm\u0027s MSS., except G, which has \u003ci\u003eGraeca\u003c/i\u003e. Halm\r\n (and after him Baiter) adopts the conj. of Aldus the younger, \u003ci\u003eGraeca\r\n desideres\u003c/i\u003e. A reviewer of Halm, in Schneidewin\u0027s \u003ci\u003ePhilologus\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eXXIV.\u003c/span\u003e 483, approves the reading on the curious\r\n ground that Brutus was not anxious to satisfy Greek requirements, but\r\n rather to render it unnecessary for Romans to have recourse to Greece for\r\n philosophy. I keep the MSS. reading, for Greece with Cicero is the\r\n supreme arbiter of performance in philosophy, if she is satisfied the\r\n philosophic world is tranquil. Cf. \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 20, 6, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 8,\r\n \u003ci\u003eAd Qu. Fr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 16, 5. I just note the em.\r\n of Turnebus, \u003ci\u003ea Graecia desideres\u003c/i\u003e, and that of Dav. \u003ci\u003eGraecia\r\n desideretur\u003c/i\u003e. \u003ci\u003eEandem sententiam\u003c/i\u003e: cf. Introd. p. \u003ca\r\n href=\"#Page_lvi\"\u003e56\u003c/a\u003e. \u003ci\u003eAristum\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n \u003ca href=\"#BkII_11\"\u003e11\u003c/a\u003e, and \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 8.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_13\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_13\"\u003e§13\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSine\r\n te\u003c/i\u003e: = \u003cspan lang=\"el\" title=\"sou dicha\" \u003e\u0026#x3C3;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3C7;\u0026#x3B1;\u003c/span\u003e. \u003ci\u003eRelictam\u003c/i\u003e: Cic. very rarely\r\n omits \u003ci\u003eesse\u003c/i\u003e, see note on \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkIIN_77\"\u003e77\u003c/a\u003e, for Cicero\u0027s supposed conversion see Introd. p.\r\n \u003ca href=\"#Page_xx\"\u003e20\u003c/a\u003e. \u003ci\u003eVeterem illam\u003c/i\u003e: MSS. have \u003ci\u003eiam\u003c/i\u003e for\r\n \u003ci\u003eillam\u003c/i\u003e. The position of \u003ci\u003eiam\u003c/i\u003e would be strange, in the passage\r\n which used to be compared, \u003ci\u003ePro Cluentio\u003c/i\u003e 16, Classen and Baiter now\r\n om. the word. Further, \u003ci\u003evetus\u003c/i\u003e and \u003ci\u003enova\u003c/i\u003e can scarcely be so\r\n barely used to denote the Old and the New Academy. The reading\r\n \u003ci\u003eillam\u003c/i\u003e is from Madv. (\u003ci\u003eEm.\u003c/i\u003e 115), and is supported by \u003ci\u003eillam\r\n veterem\u003c/i\u003e (\u003ca href=\"#BkI_18\"\u003e18\u003c/a\u003e), \u003ci\u003eilla antiqua\u003c/i\u003e (\u003ca\r\n href=\"#BkI_22\"\u003e22\u003c/a\u003e), \u003ci\u003eistius veteris\u003c/i\u003e (\u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 8), and similar uses. Bentl. (followed by Halm and\r\n Bait.) thinks \u003ci\u003eiam\u003c/i\u003e comprises the last two syllables of\r\n \u003ci\u003eAcademiam\u003c/i\u003e, which he reads. \u003ci\u003eCorrecta et emendata\u003c/i\u003e: a fine\r\n sentiment to come from a conservative like Cic. The words often occur\r\n together and illustrate Cic.\u0027s love for small diversities of expression,\r\n cf. \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 30, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 21, also Tac. \u003ci\u003eHist.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 37. \u003ci\u003eNegat\u003c/i\u003e: MSS. have \u003ci\u003enegaret\u003c/i\u003e, but\r\n Cic. never writes the subj. after \u003ci\u003equamquam\u003c/i\u003e in \u003ci\u003eoratio recta\u003c/i\u003e,\r\n as Tac. does, unless there is some conditional or potential force in the\r\n sentence; see \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 70. Nothing is\r\n commoner in the MSS. than the substitution of the imp. subj. for the\r\n pres. ind. of verbs of the first conjug. and \u003ci\u003evice versa\u003c/i\u003e. \u003ci\u003eIn\r\n libris\u003c/i\u003e: see \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_11\"\u003e11\u003c/a\u003e.\r\n \u003ci\u003eDuas Academias\u003c/i\u003e: for the various modes of dividing the Academy\r\n refer to R. and P. 404. \u003ci\u003eContra ea Philonis\u003c/i\u003e: MSS. have \u003ci\u003econtra\r\n Philonis\u003c/i\u003e merely, exc. Halm\u0027s \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e, which gives\r\n \u003ci\u003ePhilonem\u003c/i\u003e, as does the ed. Rom. (1471). I have added \u003ci\u003eea\u003c/i\u003e.\r\n Orelli quotes \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXII.\u003c/span\u003e 23, 2, \u003ci\u003eex\r\n Apollodori\u003c/i\u003e. Possibly the MSS. may be right, and \u003ci\u003elibros\u003c/i\u003e may be\r\n supplied from \u003ci\u003elibris\u003c/i\u003e above, so in \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXIII.\u003c/span\u003e 32, 2, \u003ci\u003eDicaearchi\u003c/i\u003e \u003cspan lang=\"el\"\r\n title=\"peri psychês\" \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\r\n \u0026#x3C8;\u0026#x3C5;\u0026#x3C7;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e \u003ci\u003eutrosque\u003c/i\u003e, the word\r\n \u003ci\u003elibros\u003c/i\u003e has to be supplied from the preceding letter, cf. a similar\r\n ellipse of \u003ci\u003ebona\u003c/i\u003e in \u003ca href=\"#BkI_19\"\u003e19\u003c/a\u003e, \u003ca\r\n href=\"#BkI_22\"\u003e22\u003c/a\u003e. Madvig\u0027s \u003ci\u003ePhilonia\u003c/i\u003e is improbable from its\r\n non-appearance elsewhere, while the companion adjective \u003ci\u003eAntiochius\u003c/i\u003e\r\n is frequent. Halm inserts \u003ci\u003esententiam\u003c/i\u003e, a heroic remedy. To make\r\n \u003ci\u003econtra\u003c/i\u003e an adv. and construe \u003ci\u003ePhilonis Antiochus\u003c/i\u003e together,\r\n supplying \u003ci\u003eauditor\u003c/i\u003e, as is done by some unknown commentators who\r\n probably only exist in Goerenz\u0027s note, is wild, and cannot be justified\r\n by \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 13.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_14\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_14\"\u003e§14\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eA qua absum\r\n iam diu\u003c/i\u003e: MSS. have strangely \u003ci\u003eaqua absumtam diu\u003c/i\u003e, changed by\r\n Manut. \u003ci\u003eRenovari\u003c/i\u003e: the vulg. \u003ci\u003erevocari\u003c/i\u003e is a curious instance\r\n of oversight. It crept into the text of Goer. by mistake, for in his note\r\n he gave \u003ci\u003erenovari\u003c/i\u003e. Orelli\u0026mdash;who speaks of Goerenz\u0027s\r\n \"\u003ci\u003epraestantissima recensio\u003c/i\u003e,\" and founds his own text upon it two\r\n years after Madvig\u0027s crushing exposure in his \u003ci\u003eEm.\u003c/i\u003e often quoted by\r\n me\u0026mdash;not only reads \u003ci\u003erevocari\u003c/i\u003e, but quotes \u003ci\u003erenovari\u003c/i\u003e as an\r\n em. of the ed. Victoriana of 1536. From Orelli, Klotz, whose text has no\r\n independent value, took it. \u003ci\u003eRenovare\u003c/i\u003e in Cic. often means \"to\r\n refresh the memory,\" e.g. \u003ca href=\"#BkI_11\"\u003e11\u003c/a\u003e, \u003ci\u003eBrut.\u003c/i\u003e 315.\r\n \u003ci\u003eNisi molestum est\u003c/i\u003e: like \u003ci\u003enisi alienum putas\u003c/i\u003e, a variation on\r\n the common \u003ci\u003esi placet, si videtur\u003c/i\u003e. \u003ci\u003eAdsidamus\u003c/i\u003e: some MSS. have\r\n \u003ci\u003eadsideamus\u003c/i\u003e, which would be wrong here. \u003ci\u003eSane istud\u003c/i\u003e: Halm\r\n \u003ci\u003eistuc\u003c/i\u003e from G. \u003ci\u003eInquit\u003c/i\u003e: for the late position of this word,\r\n which is often caused by its affinity for \u003ci\u003equoniam\u003c/i\u003e, \u003ci\u003equidem\u003c/i\u003e,\r\n etc., cf. \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 20 \u003ci\u003eQuae cum\r\n essent dicta, in conspectu consedimus (omnes)\u003c/i\u003e: most edd. since\r\n Gulielmus print this without \u003ci\u003eessent\u003c/i\u003e as a hexameter, and suppose it\r\n a quotation. But firstly, a verse so commonplace, if familiar, would\r\n occur elsewhere in Cic. as others do, if not familiar, would not be given\r\n without the name of its author. Secondly, most MSS. have \u003ci\u003esint\u003c/i\u003e or\r\n \u003ci\u003eessent\u003c/i\u003e before \u003ci\u003edicta\u003c/i\u003e. It is more probable therefore that\r\n \u003ci\u003eomnes\u003c/i\u003e was added from an involuntary desire to make up the\r\n hexameter rhythm. Phrases like \u003ci\u003equae cum essent dicta consedimus\u003c/i\u003e\r\n often occur in similar places in Cic.\u0027s dialogues cf. \u003ci\u003eDe Div.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 150, and Augustine, the imitator of Cic.,\r\n \u003ci\u003eContra Academicos\u003c/i\u003e, \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 25, also\r\n \u003ci\u003econsedimus\u003c/i\u003e at the end of a clause in \u003ci\u003eBrut.\u003c/i\u003e 24, and\r\n \u003ci\u003econsiditur\u003c/i\u003e in \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 18.\r\n \u003ci\u003eMihi vero\u003c/i\u003e: the omission of \u003ci\u003einquit\u003c/i\u003e, which is strange to\r\n Goer., is well illustrated in \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 9. There is an odd ellipse of \u003ci\u003elaudasti\u003c/i\u003e in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 81.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkI_15\"\u003e§§15\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkI_42\"\u003e42\u003c/a\u003e.\u003c/b\u003e Antiochus\u0027 view of the history of Philosophy.\r\n First part of Varro\u0027s Exposition, \u003ca href=\"#BkI_15\"\u003e15\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkI_18\"\u003e18\u003c/a\u003e. Summary. Socrates rejected physics and made ethics\r\n supreme in philosophy (\u003ca href=\"#BkI_15\"\u003e15\u003c/a\u003e). He had no fixed tenets,\r\n his one doctrine being that wisdom consists in a consciousness of\r\n ignorance. Moral exhortation was his task (\u003ca href=\"#BkI_16\"\u003e16\u003c/a\u003e).\r\n Plato added to and enriched the teaching of his master, from him sprang\r\n two schools which abandoned the negative position of Socrates and adopted\r\n definite tenets, yet remained in essential agreement with one\r\n another\u0026mdash;the Peripatetic and the Academic (\u003ca href=\"#BkI_17\"\u003e17\u003c/a\u003e,\r\n \u003ca href=\"#BkI_18\"\u003e18\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_15\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_15\"\u003e§15\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eA rebus …\r\n involutis\u003c/i\u003e: physical phenomena are often spoken of in these words by\r\n Cic., cf. \u003ca href=\"#BkI_19\"\u003e19\u003c/a\u003e, \u003ci\u003eTimaeus\u003c/i\u003e c. 1, \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 64, \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 18, \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 10, \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 49.\r\n Ursinus rejected \u003ci\u003eab\u003c/i\u003e here, but the insertion or omission of\r\n \u003ci\u003eab\u003c/i\u003e after the passive verb depends on the degree to which\r\n \u003ci\u003enatura\u003c/i\u003e is personified, if \u003ca href=\"#BkI_28\"\u003e28\u003c/a\u003e be compared\r\n with \u003ci\u003eTim.\u003c/i\u003e c. 1, this will be clear. \u003ci\u003eInvolutis\u003c/i\u003e = veiled; cf.\r\n \u003ci\u003einvolucrum\u003c/i\u003e. Cic. shows his feeling of the metaphor by adding\r\n \u003ci\u003equasi\u003c/i\u003e in \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_26\"\u003e26\u003c/a\u003e,\r\n and often. \u003ci\u003eAvocavisse philosophiam\u003c/i\u003e: this, the Xenophontic view of\r\n Socrates, was the popular one in Cicero\u0027s time, cf. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_123\"\u003e123\u003c/a\u003e, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 10, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 87, 88,\r\n also Varro in Aug. \u003ci\u003eDe Civ. Dei\u003c/i\u003e, \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 3.\r\n Objections to it, however occurred to Cic., and were curiously answered\r\n in \u003ci\u003eDe Rep.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 16 (cf. also Varro in Aug.\r\n \u003ci\u003eDe Civ. Dei\u003c/i\u003e, \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 4). The same view is\r\n supposed to be found in Aristotle, see the passages quoted by R. and P.\r\n 141. To form an opinion on this difficult question the student should\r\n read Schleiermacher\u0027s \u003ci\u003eEssay on the Worth of Socrates as a\r\n Philosopher\u003c/i\u003e (trans. by Thirlwall), and Zeller\u0027s \u003ci\u003eSocrates and the\r\n Socratic Schools\u003c/i\u003e, Eng. Trans., pp. 112\u0026mdash;116 [I dissent from his\r\n view of Aristotle\u0027s evidence], also Schwegler\u0027s \u003ci\u003eHandbook\u003c/i\u003e, so far\r\n as it relates to Socrates and Plato. \u003ci\u003eNihil tamen ad bene vivendum\r\n valere\u003c/i\u003e: \u003ci\u003evalere\u003c/i\u003e is absent from MSS., and is inserted by Halm,\r\n its use in \u003ca href=\"#BkI_21\"\u003e21\u003c/a\u003e makes it more probable than\r\n \u003ci\u003econferre\u003c/i\u003e, which is in ed. Rom. (1471). Gronovius vainly tries to\r\n justify the MSS. reading by such passages as \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 39, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 70. The\r\n strangest ellipse with \u003ci\u003enihil ad\u003c/i\u003e elsewhere in Cic. is in \u003ci\u003eDe\r\n Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 6.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_16\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_16\"\u003e§16\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eHic …\r\n illum\u003c/i\u003e: for this repetition of pronouns see \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 43. \u003ci\u003eVarie et copiose\u003c/i\u003e: MSS. omit \u003ci\u003eet\u003c/i\u003e,\r\n but it may be doubted whether Cic. would let two \u003ci\u003eadverbs\u003c/i\u003e stand\r\n together without \u003ci\u003eet\u003c/i\u003e, though three may (cf. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 63), and though with pairs of \u003ci\u003enouns\u003c/i\u003e and\r\n \u003ci\u003eadjectives, et\u003c/i\u003e often is left out, as in the passages quoted here\r\n by Manut. \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 3, 3, \u003ci\u003eAd\r\n Fam.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIII.\u003c/span\u003e 24, \u003cspan\r\n class=\"vol\"\u003eXIII.\u003c/span\u003e 28, cf. also the learned note of Wesenberg,\r\n reprinted in Baiter and Halm\u0027s edition, of Cic.\u0027s philosophical works\r\n (1861), on \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 6. \u003ci\u003eVarie et\r\n copiose\u003c/i\u003e is also in \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 240.\r\n Cf. the omission of \u003ci\u003eque\u003c/i\u003e in \u003ca href=\"#BkI_23\"\u003e23\u003c/a\u003e, also \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_63\"\u003e63\u003c/a\u003e. \u003ci\u003ePerscripti\u003c/i\u003e: Cic.\r\n like Aristotle often speaks of Plato\u0027s dialogues as though they were\r\n authentic reports of Socratic conversations, cf. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_74\"\u003e74\u003c/a\u003e. \u003ci\u003eNihil adfirmet\u003c/i\u003e:\r\n so \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 99. \"\u003ci\u003eEoque praestare\r\n ceteris\u003c/i\u003e\" this is evidently from Plato \u003ci\u003eApol.\u003c/i\u003e p. 21, as to the\r\n proper understanding of which see note on \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkIIN_74\"\u003e74\u003c/a\u003e. \u003ci\u003eAb Apolline\u003c/i\u003e, Plato \u003ci\u003eApol.\u003c/i\u003e 21 A,\r\n \u003ci\u003eOmnium\u003c/i\u003e: Dav. conj. \u003ci\u003ehominum\u003c/i\u003e needlessly. \u003ci\u003eDictum\u003c/i\u003e:\r\n Lamb., followed by Schutz, reads \u003ci\u003eiudicatum\u003c/i\u003e, it is remarkable that\r\n in four passages where Cic. speaks of this very oracle (\u003ci\u003eCato Mai.\u003c/i\u003e\r\n 78, \u003ci\u003eLael.\u003c/i\u003e 7, 9, 13) he uses the verb \u003ci\u003eiudicare\u003c/i\u003e. \u003ci\u003eUna\r\n omnis\u003c/i\u003e: Lamb. \u003ci\u003ehominis\u003c/i\u003e, Baiter also. \u003ci\u003eOmnis eius oratio\r\n tamen\u003c/i\u003e: \u003ci\u003enotwithstanding\u003c/i\u003e his negative dialectic he gave positive\r\n teaching in morals. \u003ci\u003eTamen\u003c/i\u003e: for MSS. \u003ci\u003etam\u003c/i\u003e or \u003ci\u003etum\u003c/i\u003e is\r\n due to Gruter, Halm has \u003ci\u003etantum\u003c/i\u003e. \u003ci\u003eTam\u003c/i\u003e, \u003ci\u003etum\u003c/i\u003e and\r\n \u003ci\u003etamen\u003c/i\u003e are often confused in MSS., e.g. \u003ci\u003eIn Veri\u003c/i\u003e (\u003ci\u003eAct\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e) \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 3, 65, \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 55, 112, \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 78, where see\r\n Zumpt. Goer. abuses edd. for not knowing that \u003ci\u003etum … et\u003c/i\u003e, \u003ci\u003etum\r\n … que\u003c/i\u003e, \u003ci\u003eet … tum\u003c/i\u003e, correspond in Cic. like \u003ci\u003etum …\r\n cum\u003c/i\u003e, \u003ci\u003etum … tum\u003c/i\u003e. His proofs of this new Latin may be sampled\r\n by \u003ci\u003eAc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_1\"\u003e1\u003c/a\u003e, \u003ca\r\n href=\"#BkII_43\"\u003e43\u003c/a\u003e. \u003ci\u003eAd virtutis studium cohortandis\u003c/i\u003e: this\r\n broad assertion is distinctly untrue; see Zeller\u0027s \u003ci\u003eSocrates\u003c/i\u003e 88,\r\n with footnote.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_17\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_17\"\u003e§17\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eVarius et\r\n multiplex, et copiosus\u003c/i\u003e: these characteristics are named to account\r\n for the branching off from Plato of the later schools. For\r\n \u003ci\u003emultiplex\u003c/i\u003e \"many sided,\" cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 11. \u003ci\u003eUna et consentiens\u003c/i\u003e: this is an opinion\r\n of Antiochus often adopted by Cic. in his own person, as in \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 5 \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 38, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 67. Five ancient\r\n philosophers are generally included in this supposed harmonious\r\n Academico-Peripatetic school, viz. Aristotle, Theophrastus, Speusippus,\r\n Xenocrates, Polemo (cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 2),\r\n sometimes Crantor is added. The harmony was supposed to have been first\r\n broken by Polemo\u0027s pupils; so Varro says (from Antiochus) in Aug. \u003ci\u003eDe\r\n Civ. Dei\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIX.\u003c/span\u003e 1, cf. also \u003ca\r\n href=\"#BkI_34\"\u003e34\u003c/a\u003e. Antiochus doubtless rested his theory almost\r\n entirely on the ethical resemblances of the two schools. In \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 21, which is taken direct from Antiochus,\r\n this appears, as also in Varro (in Aug. as above) who often spoke as\r\n though ethics were the whole of philosophy (cf. also \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 20). Antiochus probably made light of such\r\n dialectical controversies between the two schools as that about \u003cspan\r\n lang=\"el\" title=\"ideai\" \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e,\r\n which had long ceased. Krische \u003ci\u003eUber Cicero\u0027s Akademika\u003c/i\u003e p. 51, has\r\n some good remarks. \u003ci\u003eNominibus\u003c/i\u003e: the same as \u003ci\u003evocabulis\u003c/i\u003e above.\r\n Cic. does not observe Varro\u0027s distinction (\u003ci\u003eDe L. L.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIX.\u003c/span\u003e 1) which confines \u003ci\u003enomen\u003c/i\u003e to proper nouns,\r\n \u003ci\u003evocabulum\u003c/i\u003e to common nouns, though he would not use\r\n \u003ci\u003evocabulum\u003c/i\u003e as Tac. does, for the name of a person (\u003ci\u003eAnnals\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eXII.\u003c/span\u003e 66, etc.). \u003ci\u003eQuasi heredem … duos\r\n autem\u003c/i\u003e: the conj. of Ciaconus \"\u003ci\u003eex asse heredem, secundos autem\u003c/i\u003e\"\r\n is as acute as it is absurd. \u003ci\u003eDuos\u003c/i\u003e: it is difficult to decide\r\n whether this or \u003ci\u003eduo\u003c/i\u003e is right in Cic., he can scarcely have been so\r\n inconsistent as the MSS. and edd. make him (cf. Baiter and Halm\u0027s ed.,\r\n \u003ci\u003eAc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_11\"\u003e11\u003c/a\u003e, \u003ca\r\n href=\"#BkII_13\"\u003e13\u003c/a\u003e with \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 6). The older inscr. in the \u003ci\u003eCorpus\u003c/i\u003e vol. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e have \u003ci\u003eduo\u003c/i\u003e, but only in \u003ci\u003eduoviros\u003c/i\u003e, two\r\n near the time of Cic. (\u003ci\u003eC.I.\u003c/i\u003e vol. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e nos.\r\n 571 and 1007) give \u003ci\u003eduos\u003c/i\u003e, which Cic. probably wrote. \u003ci\u003eDuo\u003c/i\u003e is\r\n in old Latin poets and Virgil. \u003ci\u003eChalcedonium\u003c/i\u003e: not\r\n \u003ci\u003eCalchedonium\u003c/i\u003e as Klotz, cf. Gk. \u003cspan lang=\"el\"\r\n title=\"Chalkêdonion\"\r\n \u003e\u0026#x3A7;\u0026#x3B1;\u0026#x3BB;\u0026#x3BA;\u0026#x3B7;\u0026#x3B4;\u0026#x3BF;\u0026#x3BD;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003ePraestantissimos\u003c/i\u003e: Halm wrongly, cf. \u003ci\u003eBrut.\u003c/i\u003e 125.\r\n \u003ci\u003eStagiritem\u003c/i\u003e: not \u003ci\u003eStagiritam\u003c/i\u003e as Lamb., for Cic., exc. in a\r\n few nouns like \u003ci\u003ePersa\u003c/i\u003e, \u003ci\u003epirata\u003c/i\u003e, etc., which came down from\r\n antiquity, did not make Greek nouns in \u003cspan lang=\"el\" title=\"-ês\"\r\n \u003e-\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e into Latin nouns in \u003ci\u003e-a\u003c/i\u003e. See \u003ci\u003eM.D.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 94. \u003ci\u003eCoetus … soliti\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkI_10\"\u003e10\u003c/a\u003e. \u003ci\u003ePlatonis ubertate\u003c/i\u003e: cf. Quintilian\u0027s\r\n \"\u003ci\u003eilla Livii lactea ubertas\u003c/i\u003e.\" \u003ci\u003ePlenum ac refertam\u003c/i\u003e: n. on \u003ca\r\n href=\"#BkIN_11\"\u003e11\u003c/a\u003e. \u003ci\u003eDubitationem\u003c/i\u003e: Halm with one MS., G, gives\r\n \u003ci\u003edubitantem\u003c/i\u003e, Baiter \u003ci\u003edubitanter\u003c/i\u003e, Why alter? \u003ci\u003eArs quaedam\r\n philosophiae\u003c/i\u003e: before these words all Halm\u0027s MSS., exc G, insert\r\n \u003ci\u003edisserendi\u003c/i\u003e, probably from the line above, Lipsius keeps it and\r\n ejects \u003ci\u003ephilosophiae\u003c/i\u003e, while Lamb., Day read \u003ci\u003ephilosophia\u003c/i\u003e in\r\n the nom. Varro, however, would never say that philosophy became entirely\r\n dialectical in the hands of the old Academics and Peripatetics.\r\n \u003ci\u003eArs\u003c/i\u003e = \u003cspan lang=\"el\" title=\"technê\"\r\n \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e, a set of definite rules, so\r\n Varro in Aug. (as above) speaks of the \u003ci\u003ecerta dogmata\u003c/i\u003e of this old\r\n school as opposed to the incertitude of the New Academy.\r\n \u003ci\u003eDescriptio\u003c/i\u003e: so Halm here, but often \u003ci\u003ediscriptio\u003c/i\u003e. The\r\n \u003ci\u003eCorp. Inscr.\u003c/i\u003e, vol. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e nos. 198 and 200,\r\n has thrice \u003ci\u003ediscriptos\u003c/i\u003e or \u003ci\u003ediscriptum\u003c/i\u003e, the other spelling\r\n never.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_18\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_18\"\u003e§18\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eUt mihi\r\n quidem videtur\u003c/i\u003e: MSS. transpose \u003ci\u003equidem\u003c/i\u003e and \u003ci\u003evidetur\u003c/i\u003e, as\r\n in \u003ca href=\"#BkI_44\"\u003e44\u003c/a\u003e. \u003ci\u003eQuidem\u003c/i\u003e, however nearly always comes\r\n closely after the pronoun, see \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e\r\n 43, cf. also \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 71, \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 28, \u003ci\u003eOpusc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 406. \u003ci\u003eExpetendarum fugiendarumque\u003c/i\u003e: \u003cspan lang=\"el\" title=\"hairetôn kai pheuktôn\"\r\n \u003e\u0026#x201B;\u0026#x3B1;\u0026#x3B9;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C6;\u0026#x3B5;\u0026#x3C5;\u0026#x3BA;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e, about which\r\n more in n. on \u003ca href=\"#BkIN_36\"\u003e36\u003c/a\u003e. The Platonic and Aristotelian\r\n ethics have indeed an external resemblance, but the ultimate bases of the\r\n two are quite different. In rejecting the Idea of the Good, Aristotle did\r\n away with what Plato would have considered most valuable in his system.\r\n The ideal theory, however, was practically defunct in the time of\r\n Antiochus, so that the similarity between the two schools seemed much\r\n greater than it was. \u003ci\u003eNon sus Minervam\u003c/i\u003e: a Greek proverb, cf.\r\n Theocr. \u003ci\u003eId.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 23, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 233, \u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIX.\u003c/span\u003e\r\n 18, 3. Binder, in his German translation of the \u003ci\u003eAcademica\u003c/i\u003e, also\r\n quotes Plutarch \u003ci\u003ePræc. Polit.\u003c/i\u003e 7. \u003ci\u003eInepte … docet\u003c/i\u003e: elliptic\r\n for \u003ci\u003einepte docet, quisquis docet\u003c/i\u003e. \u003ci\u003eNostra atque nostros\u003c/i\u003e: few\r\n of the editors have understood this. Atticus affects everything Athenian,\r\n and speaks as though he were one of them; in Cic.\u0027s letters to him the\r\n words \"\u003ci\u003etui cives\u003c/i\u003e,\" meaning the Athenians, often occur. \u003ci\u003eQuid me\r\n putas\u003c/i\u003e: i.e. \u003ci\u003evelle\u003c/i\u003e. \u003ci\u003eExhibiturum\u003c/i\u003e: Halm inserts \u003ci\u003eme\u003c/i\u003e\r\n before this from his one MS. G, evidently emended here by its copyist.\r\n For the omission of \u003ci\u003eme\u003c/i\u003e, cf. note on \u003ca href=\"#BkIN_7\"\u003e7\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkI_19\"\u003e§§19\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkI_23\"\u003e23\u003c/a\u003e.\u003c/b\u003e Part \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e of Varro\u0027s\r\n Exposition: Antiochus\u0027 \u003ci\u003eEthics\u003c/i\u003e. Summary. The threefold division of\r\n philosophy into \u003cspan lang=\"el\" title=\"êthikê, physikê, dialektikê\"\r\n \u003e\u0026#x3B7;\u0026#x3B8;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;,\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;,\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BB;\u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e.\r\n Goodness means obedience to nature, happiness the acquisition of natural\r\n advantages. These are of three kinds, mental, bodily, and external. The\r\n bodily are described (\u003ca href=\"#BkI_19\"\u003e19\u003c/a\u003e); then the mental, which\r\n fall into two classes, congenital and acquired, virtue being the chief of\r\n the acquired (\u003ca href=\"#BkI_20\"\u003e20\u003c/a\u003e), then the external, which form\r\n with the bodily advantages a kind of exercise-ground for virtue (\u003ca\r\n href=\"#BkI_21\"\u003e21\u003c/a\u003e). The ethical standard is then succinctly stated,\r\n in which virtue has chief part, and is capable in itself of producing\r\n happiness, though not the greatest happiness possible, which requires the\r\n possession of all three classes of advantages (\u003ca href=\"#BkI_22\"\u003e22\u003c/a\u003e).\r\n With this ethical standard, it is possible to give an intelligent account\r\n of action and duty (\u003ca href=\"#BkI_23\"\u003e23\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_19\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_19\"\u003e§19\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eRatio\r\n triplex\u003c/i\u003e: Plato has not this division, either consciously or\r\n unconsciously, though it was generally attributed to him in Cicero\u0027s\r\n time, so by Varro himself (from Antiochus) in Aug. \u003ci\u003eDe Civ. Dei\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 4, and by Diog. Laert. \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 56 (see R. and P., p. 195). The division itself\r\n cannot be traced farther back than Xenocrates and the post-Aristotelian\r\n Peripatetics, to whom it is assigned by Sext. Emp. \u003ci\u003eAdv. Math.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 16. It was probably first brought into\r\n strong prominence by the Stoics, whom it enabled more sharply and\r\n decisively to subordinate to Ethics all else in philosophy. Cf. esp.\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 3. \u003ci\u003eQuid verum … repugnans\r\n iudicando\u003c/i\u003e: MSS. exc. G have \u003ci\u003eet\u003c/i\u003e before \u003ci\u003equid falsum\u003c/i\u003e,\r\n whence Klotz conj. \u003ci\u003esit\u003c/i\u003e in order to obviate the awkwardness of\r\n \u003ci\u003erepugnet\u003c/i\u003e which MSS. have for \u003ci\u003erepugnans\u003c/i\u003e. Krische wishes to\r\n read \u003ci\u003econsequens\u003c/i\u003e for \u003ci\u003econsentiens\u003c/i\u003e, comparing \u003ci\u003eOrator\u003c/i\u003e\r\n 115, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 68, \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 150, to which add \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 21 On the other hand cf. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_22\"\u003e22\u003c/a\u003e, \u003ca\r\n href=\"#BkII_91\"\u003e91\u003c/a\u003e. Notice the double translations of the Greek\r\n terms, \u003ci\u003ede vita et moribus\u003c/i\u003e for \u003cspan lang=\"el\" title=\"êthikê\"\r\n \u003e\u0026#x3B7;\u0026#x3B8;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e, etc. This is very\r\n characteristic of Cic., as we shall see later. \u003ci\u003eAc primum\u003c/i\u003e: many\r\n MSS. and edd. \u003ci\u003eprimam\u003c/i\u003e, cf. \u003ca href=\"#BkI_23\"\u003e23\u003c/a\u003e, \u003ca\r\n href=\"#BkI_30\"\u003e30\u003c/a\u003e. \u003ci\u003eA natura petebant\u003c/i\u003e: how Antiochus could have\r\n found this in Plato and Aristotle is difficult to see; that he did so,\r\n however, is indubitable; see \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 24\u0026mdash;27, which should be closely compared with our passage, and Varro\r\n in Aug. \u003cspan class=\"vol\"\u003eXIX.\u003c/span\u003e 3. The root of Plato\u0027s system is\r\n the \u003cspan lang=\"el\" title=\"idea\" \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u003c/span\u003e of\r\n the Good, while so far is Aristotle from founding his system on the\r\n abstract \u003cspan lang=\"el\" title=\"physis\"\r\n \u003e\u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e, that he scarcely appeals\r\n even incidentally to \u003cspan lang=\"el\" title=\"physis\"\r\n \u003e\u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e in his ethical works. The\r\n abstract conception of nature in relation to ethics is first strongly\r\n apparent in Polemo, from whom it passed into Stoic hands and then into\r\n those of Antiochus. \u003ci\u003eAdeptum esse omnia\u003c/i\u003e: put rather differently in\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 24, 26, cf. also \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 33, 34, \u003ci\u003eAc.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_131\"\u003e131\u003c/a\u003e. \u003ci\u003eEt animo et\r\n corpore et vita\u003c/i\u003e: this is the \u003cspan lang=\"el\" title=\"trias\"\r\n \u003e\u0026#x3C4;\u0026#x3C1;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e or \u003cspan lang=\"el\"\r\n title=\"trilogia tôn agathôn\"\r\n \u003e\u0026#x3C4;\u0026#x3C1;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3C4;\u0026#x3C9;\u0026#x3BD; \u0026#x3B1;\u0026#x3B3;\u0026#x3B1;\u0026#x3B8;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e,\r\n which belongs in this form to late Peripateticism (cf. \u003ci\u003eM.D.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 43), the third division is a development\r\n from the \u003cspan lang=\"el\" title=\"bios teleios\"\r\n \u003e\u0026#x3B2;\u0026#x3B9;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3B5;\u0026#x3BB;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e of Aristotle.\r\n The \u003cspan lang=\"el\" title=\"trias\"\r\n \u003e\u0026#x3C4;\u0026#x3C1;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e in this distinct shape is\r\n foreign both to Plato and Arist, though Stobaeus, \u003ci\u003eEthica\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 6, 4, tries hard to point it out in Plato; Varro\r\n seems to merge the two last divisions into one in Aug. \u003ci\u003eDe Civ. Dei\u003c/i\u003e\r\n XIX 3. This agrees better with \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 34\u0026mdash;36, cf. also Aug. \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 8. On the\r\n Antiochean \u003ci\u003efinis\u003c/i\u003e see more in note on \u003ca href=\"#BkIN_22\"\u003e22\u003c/a\u003e.\r\n \u003ci\u003eCorporis alia\u003c/i\u003e: for ellipse of \u003ci\u003ebona\u003c/i\u003e, see n. on \u003ca\r\n href=\"#BkIN_13\"\u003e13\u003c/a\u003e. \u003ci\u003ePonebant esse\u003c/i\u003e: n. on \u003ca\r\n href=\"#BkIN_36\"\u003e36\u003c/a\u003e. \u003ci\u003eIn toto in partibus\u003c/i\u003e: the same distinction\r\n is in Stob. \u003ci\u003eEth.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 7; cf. also\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 35. \u003ci\u003ePulchritudinem\u003c/i\u003e: Cic.\r\n \u003ci\u003eOrator\u003c/i\u003e 160, puts the spelling \u003ci\u003epulcher\u003c/i\u003e beyond a doubt; it\r\n often appears in inscr. of the Republic. On the other hand only\r\n \u003ci\u003epulcrai\u003c/i\u003e, \u003ci\u003epulcrum\u003c/i\u003e, etc., occur in inscr., exc.\r\n \u003ci\u003epulchre\u003c/i\u003e, which is found once (\u003ci\u003eCorp. Inscr.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e no 1019). \u003ci\u003eSepulchrum\u003c/i\u003e, however, is frequent\r\n at an early time. On the tendency to aspirate even native Latin words see\r\n Boscher in Curtius\u0027 \u003ci\u003eStudien\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 1, p.\r\n 145. In the case of \u003ci\u003epulcher\u003c/i\u003e the false derivation from \u003cspan\r\n lang=\"el\" title=\"polychroos\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3C5;\u0026#x3C7;\u0026#x3C1;\u0026#x3BF;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n may have aided the corruption. Similarly in modern times J.C. Scaliger\r\n derived it from \u003cspan lang=\"el\" title=\"poly cheir\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3C5; \u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3C1;\u003c/span\u003e\r\n (Curtius\u0027 \u003ci\u003eGrundz\u003c/i\u003e ed. 3, p. 8) For \u003ci\u003evaletudinem viris\r\n pulchritudinem\u003c/i\u003e, cf. the \u003cspan lang=\"el\" title=\"hygieia ischys kallos\"\r\n \u003e\u0026#x201B;\u0026#x3C5;\u0026#x3B3;\u0026#x3B9;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3B9;\u0026#x3C3;\u0026#x3C7;\u0026#x3C5;\u0026#x3C2;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e of Stob. \u003ci\u003eEth\u003c/i\u003e.\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 7, and \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 22. \u003ci\u003eSensus integros\u003c/i\u003e \u003cspan lang=\"el\"\r\n title=\"euaisthêsia\"\r\n \u003e\u0026#x3B5;\u0026#x3C5;\u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n in Stob., cf. also \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 36 (\u003ci\u003ein\r\n sensibus est sua cuiusque virtus\u003c/i\u003e). \u003ci\u003eCeleritatem\u003c/i\u003e: so \u003cspan\r\n lang=\"el\" title=\"podôkeia\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B4;\u0026#x3C9;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e in\r\n Stob., \u003ci\u003ebene currere\u003c/i\u003e in Aug. \u003cspan class=\"vol\"\u003eXIX.\u003c/span\u003e 3.\r\n \u003ci\u003eClaritatem in voce\u003c/i\u003e: cf. \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 133. \u003ci\u003eImpressionem\u003c/i\u003e: al. \u003ci\u003eexpressionem\u003c/i\u003e. For the former cf.\r\n \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 185, which will show the\r\n meaning to be the distinct marking of each sound; for the latter \u003ci\u003eDe\r\n Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 41, which will disprove Klotz\u0027s\r\n remark \"\u003ci\u003eimprimit lingua voces, non exprimit\u003c/i\u003e.\" See also \u003ci\u003eDe\r\n Off.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 133. One old ed. has\r\n \u003ci\u003epressionem\u003c/i\u003e, which, though not itself Ciceronian, recalls \u003ci\u003epresse\r\n loqui\u003c/i\u003e, and \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 149. Pliny,\r\n \u003ci\u003ePanegyric\u003c/i\u003e, c. 64, has \u003ci\u003eexpressit explanavitque verba\u003c/i\u003e; he and\r\n Quintilian often so use \u003ci\u003eexprimere\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_20\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_20\"\u003e§20\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eIngeniis\u003c/i\u003e: rejected by many (so Halm), but cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 2, and \u003ci\u003eanimis\u003c/i\u003e below and in \u003ci\u003eN.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 58. \u003ci\u003eIn naturam et mores\u003c/i\u003e: for \u003ci\u003ein ea\r\n quae natura et moribus fiunt\u003c/i\u003e. A similar inaccuracy of expression is\r\n found in \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_42\"\u003e42\u003c/a\u003e. The\r\n division is practically Aristotle\u0027s, who severs \u003cspan lang=\"el\"\r\n title=\"aretai\" \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e into\r\n \u003cspan lang=\"el\" title=\"dianoêtikai\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n and \u003cspan lang=\"el\" title=\"êthikai\"\r\n \u003e\u0026#x3B7;\u0026#x3B8;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e (\u003ci\u003eNic. Eth.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e c. 13, \u003ci\u003eMagna Mor.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e c. 5). In \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 38 the \u003cspan lang=\"el\" title=\"dianoêtikai\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n are called \u003ci\u003enon voluntariae\u003c/i\u003e, the \u003cspan lang=\"el\" title=\"êthikai\"\r\n \u003e\u0026#x3B7;\u0026#x3B8;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e \u003ci\u003evoluntariae\u003c/i\u003e.\r\n \u003ci\u003eCeleritatem ad discendum et memoriam\u003c/i\u003e: cf. the \u003cspan lang=\"el\"\r\n title=\"eumatheia, mnêmê\"\r\n \u003e\u0026#x3B5;\u0026#x3C5;\u0026#x3BC;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;,\r\n \u0026#x3BC;\u0026#x3BD;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e of Arist. (who adds \u003cspan\r\n lang=\"el\" title=\"anchinoia sophia phronêsis\"\r\n \u003e\u0026#x3B1;\u0026#x3B3;\u0026#x3C7;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3C6;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e), and the\r\n \u003ci\u003edocilitas, memoria\u003c/i\u003e of \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 36.\r\n \u003ci\u003eQuasi consuetudinem\u003c/i\u003e: the \u003ci\u003equasi\u003c/i\u003e marks a translation from the\r\n Greek, as frequently, here probably of \u003cspan lang=\"el\" title=\"ethismos\"\r\n \u003e\u0026#x3B5;\u0026#x3B8;\u0026#x3B9;\u0026#x3C3;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e (\u003ci\u003eNic.\r\n Eth.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e c. 1). \u003ci\u003ePartim ratione\r\n formabant\u003c/i\u003e: the relation which reason bears to virtue is set forth in\r\n \u003ci\u003eNic. Eth.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVI.\u003c/span\u003e c. 2. \u003ci\u003eIn quibus\u003c/i\u003e:\r\n i.e. \u003ci\u003ein moribus\u003c/i\u003e. All the late schools held that ethics formed the\r\n sole ultimate aim of philosophy. \u003ci\u003eErat\u003c/i\u003e: note the change from\r\n \u003ci\u003eoratio obliqua\u003c/i\u003e to \u003ci\u003erecta\u003c/i\u003e, and cf. the opposite change in\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_40\"\u003e40\u003c/a\u003e.\r\n \u003ci\u003eProgressio\u003c/i\u003e: this, like the whole of the sentence in which it\r\n stands, is intensely Stoic. For the Stoic \u003cspan lang=\"el\" title=\"prokorê, prokoptein eis aretên\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3BA;\u0026#x3BF;\u0026#x3C1;\u0026#x3B7;,\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3BA;\u0026#x3BF;\u0026#x3C0;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3C2; \u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e,\r\n cf. \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 64, 66, R. and P. 392,\r\n sq., Zeller, \u003ci\u003eStoics\u003c/i\u003e 258, 276. The phrases are sometimes said to be\r\n Peripatetic, if so, they must belong only to the late Stoicised\r\n Peripateticism of which we find so much in Stobaeus. \u003ci\u003ePerfectio\r\n naturae\u003c/i\u003e: cf. esp. \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 25. More\r\n Stoic still is the definition of virtue as the perfection of the\r\n \u003ci\u003ereason\u003c/i\u003e, cf. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_26\"\u003e26\u003c/a\u003e, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 35,\r\n \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 38, and Madvig\u0027s note on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 88. Faber quotes Galen \u003ci\u003eDe Decr. Hipp. et\r\n Plat.\u003c/i\u003e c. 5, \u003cspan lang=\"el\" title=\"hê aretê teleiotês esti tês hekastou physeos\"\r\n \u003e\u0026#x201B;\u0026#x3B7; \u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B7;\r\n \u0026#x3C4;\u0026#x3B5;\u0026#x3BB;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x201B;\u0026#x3B5;\u0026#x3BA;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B5;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e. \u003ci\u003eUna res optima\u003c/i\u003e:\r\n the supremacy of virtue is also asserted by Varro in Aug. \u003cspan\r\n class=\"vol\"\u003eXIX.\u003c/span\u003e 3, cf. also \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 36, 38.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_21\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_21\"\u003e§21\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eVirtutis\r\n usum\u003c/i\u003e: so the Stoics speak of their \u003cspan lang=\"el\" title=\"adiaphora\"\r\n \u003e\u0026#x3B1;\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C6;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e as the\r\n practising ground for virtue (\u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e\r\n 50), cf. \u003ci\u003evirtutis usum\u003c/i\u003e in Aug. \u003cspan class=\"vol\"\u003eXIX.\u003c/span\u003e 1.\r\n \u003ci\u003eNam virtus\u003c/i\u003e: most MSS. have \u003ci\u003eiam\u003c/i\u003e, which is out of place here.\r\n \u003ci\u003eAnimi bonis et corporis cernitur et in quibusdam\u003c/i\u003e: MSS. omit\r\n \u003ci\u003eet\u003c/i\u003e between \u003ci\u003ecernitur\u003c/i\u003e and \u003ci\u003ein\u003c/i\u003e, exc. Halm\u0027s G which has\r\n \u003ci\u003ein\u003c/i\u003e before \u003ci\u003eanimi\u003c/i\u003e and also before \u003ci\u003ecorporis\u003c/i\u003e. These last\r\n insertions are not necessary, as may be seen from \u003ci\u003eTopica\u003c/i\u003e 80,\r\n \u003ci\u003ecausa certis personis locis temporibus actionibus negotiis cernitur\r\n aut\u003c/i\u003e in \u003ci\u003eomnibus aut\u003c/i\u003e in \u003ci\u003eplerisque\u003c/i\u003e, also \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 22. In Stob. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 8, the\r\n \u003cspan lang=\"el\" title=\"telos\" \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n of the Peripatetics is stated to be \u003cspan lang=\"el\" title=\"to kat\u0027 aretên zên en tois peri sôma kai tois exôthen agathois\"\r\n \u003e\u0026#x3C4;\u0026#x3BF; \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0027\r\n \u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B7;\u0026#x3BD; \u0026#x3B6;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3BD; \u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2; \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\r\n \u0026#x3C3;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2; \u0026#x3B5;\u0026#x3BE;\u0026#x3C9;\u0026#x3B8;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3B3;\u0026#x3B1;\u0026#x3B8;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e, here\r\n \u003ci\u003equibusdam quae\u003c/i\u003e etc., denote the \u003cspan lang=\"el\" title=\"exôthen\"\r\n \u003e\u0026#x3B5;\u0026#x3BE;\u0026#x3C9;\u0026#x3B8;\u0026#x3B5;\u0026#x3BD;\u003c/span\u003e or \u003cspan lang=\"el\"\r\n title=\"ektos agatha\" \u003e\u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3B3;\u0026#x3B1;\u0026#x3B8;\u0026#x3B1;\u003c/span\u003e, the third class in \u003ca\r\n href=\"#BkI_19\"\u003e19\u003c/a\u003e. \u003ci\u003eHominem … societate\u003c/i\u003e: all this is strongly\r\n Stoic, though also attributed to the Peripatetics by Stob. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 6, 7 (\u003cspan lang=\"el\" title=\"koinê philanthrôpia\"\r\n \u003e\u0026#x3BA;\u0026#x3BF;\u0026#x3B9;\u0026#x3BD;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B9;\u0026#x3BB;\u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3C1;\u0026#x3C9;\u0026#x3C0;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e),\r\n etc., doubtless the humanitarianism of the Stoics readily united with the\r\n \u003cspan lang=\"el\" title=\"physei anthrôpos politikon zôon\"\r\n \u003e\u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3C1;\u0026#x3C9;\u0026#x3C0;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3B9;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B6;\u0026#x3C9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e theory of Aristotle. For Cic. cf.\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 66, \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 23, for the Stoics, Zeller 293\u0026mdash;296. The\r\n repetitions \u003ci\u003ehominem\u003c/i\u003e, \u003ci\u003ehumani\u003c/i\u003e, \u003ci\u003ehominibus\u003c/i\u003e,\r\n \u003ci\u003ehumana\u003c/i\u003e are striking. For the last, Bentley (i.e. Davies\u0027 anonymous\r\n friend) proposed \u003ci\u003emundana\u003c/i\u003e from \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 108, Varro, however, has \u003ci\u003ehumana societas\u003c/i\u003e in\r\n Aug. \u003cspan class=\"vol\"\u003eXIX.\u003c/span\u003e 3. \u003ci\u003eCetera autem\u003c/i\u003e: what are these\r\n \u003ci\u003ecetera?\u003c/i\u003e They form portion of the \u003cspan lang=\"el\" title=\"ektos agatha\"\r\n \u003e\u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3B3;\u0026#x3B1;\u0026#x3B8;\u0026#x3B1;\u003c/span\u003e, and although not strictly\r\n contained within the \u003ci\u003esummum bonum\u003c/i\u003e are necessary to enrich it and\r\n preserve it. Of the things enumerated in Stob. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 6, 8, 13, \u003cspan lang=\"el\" title=\"philia, philoi\"\r\n \u003e\u0026#x3C6;\u0026#x3B9;\u0026#x3BB;\u0026#x3B9;\u0026#x3B1;,\r\n \u0026#x3C6;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e would belong to the\r\n \u003ci\u003equaedam\u003c/i\u003e of Cicero, while \u003cspan lang=\"el\" title=\"ploutos archê eutychia eugeneia dynasteia\"\r\n \u003e\u0026#x3C0;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B7;\r\n \u0026#x3B5;\u0026#x3C5;\u0026#x3C4;\u0026#x3C5;\u0026#x3C7;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3C5;\u0026#x3B3;\u0026#x3B5;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3B4;\u0026#x3C5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n would be included in \u003ci\u003ecetera\u003c/i\u003e. The same distinction is drawn in Aug.\r\n \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 8. \u003ci\u003eTuendum\u003c/i\u003e: most MSS.\r\n \u003ci\u003etenendum\u003c/i\u003e, but \u003ci\u003etuendum\u003c/i\u003e corresponds best with the division of\r\n \u003cspan lang=\"el\" title=\"agatha\"\r\n \u003e\u0026#x3B1;\u0026#x3B3;\u0026#x3B1;\u0026#x3B8;\u0026#x3B1;\u003c/span\u003e into \u003cspan lang=\"el\"\r\n title=\"poiêtika\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u003c/span\u003e and\r\n \u003cspan lang=\"el\" title=\"phylaktika\"\r\n \u003e\u0026#x3C6;\u0026#x3C5;\u0026#x3BB;\u0026#x3B1;\u0026#x3BA;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u003c/span\u003e,\r\n Stob. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 13. For the word \u003ci\u003epertinere\u003c/i\u003e\r\n see \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 54.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_22\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_22\"\u003e§22\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePlerique\u003c/i\u003e: Antiochus believes it also Academic. \u003ci\u003eQui tum\r\n appellarentur\u003c/i\u003e: MSS. \u003ci\u003edum\u003c/i\u003e, the subj. is strange, and was felt to\r\n be so by the writer of Halm\u0027s G, which has \u003ci\u003eappellantur\u003c/i\u003e.\r\n \u003ci\u003eVidebatur\u003c/i\u003e: Goer. and Orelli stumble over this, not perceiving that\r\n it has the strong meaning of the Gr. \u003cspan lang=\"el\" title=\"edokei\"\r\n \u003e\u0026#x3B5;\u0026#x3B4;\u0026#x3BF;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u003c/span\u003e, \"it was their dogma,\"\r\n so often. \u003ci\u003eAdipisci\u003c/i\u003e: cf. \u003ci\u003eadeptum esse\u003c/i\u003e, \u003ca\r\n href=\"#BkI_19\"\u003e19\u003c/a\u003e. \u003ci\u003eQuae essent prima natura\u003c/i\u003e: MSS. have \u003ci\u003ein\r\n natura\u003c/i\u003e. For the various modes of denoting the \u003cspan lang=\"el\"\r\n title=\"prôta kata physin\" \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3C9;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1; \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n in Latin see Madvig\u0027s \u003ci\u003eFourth Excursus to the D.F.\u003c/i\u003e, which the\r\n student of Cic.\u0027s philosophy ought to know by heart. The phrase \u003ci\u003eprima\r\n natura\u003c/i\u003e (abl.) could not stand alone, for \u003cspan lang=\"el\" title=\"ta prôta tê physei\"\r\n \u003e\u0026#x3C4;\u0026#x3B1; \u0026#x3C0;\u0026#x3C1;\u0026#x3C9;\u0026#x3C4;\u0026#x3B1; \u0026#x3C4;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u003c/span\u003e is one of Goerenz\u0027s numerous\r\n forgeries. The ablative is always conditioned by some verb, see Madv. A\r\n comparison of this statement of the ethical \u003ci\u003efinis\u003c/i\u003e with that in \u003ca\r\n href=\"#BkI_19\"\u003e19\u003c/a\u003e and the passages quoted in my note there, will show\r\n that Cic. drew little distinction between the Stoic \u003cspan lang=\"el\"\r\n title=\"ta prôta kata physin\" \u003e\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3C9;\u0026#x3C4;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e and the Peripatetic \u003cspan\r\n lang=\"el\" title=\"trilogia\"\r\n \u003e\u0026#x3C4;\u0026#x3C1;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e. That\r\n this is historically absurd Madvig shows in his \u003ci\u003eExcursus\u003c/i\u003e, but he\r\n does not sufficiently recognise the fact that Cicero has perfectly\r\n correctly reported Antiochus. At all events, Varro\u0027s report (Aug. \u003ci\u003eDe\r\n Civ. Dei\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIX.\u003c/span\u003e 3) coincides with Cic.\u0027s in\r\n every particular. Even the \u003ci\u003einexplicabilis perversitas\u003c/i\u003e of which\r\n Madv. complains (p. 821) is traceable to Antiochus, who, as will be seen\r\n from Augustine \u003cspan class=\"vol\"\u003eXIX.\u003c/span\u003e 1, 3, included even\r\n \u003ci\u003evirtus\u003c/i\u003e among the \u003ci\u003eprima naturae\u003c/i\u003e. A little reflection will\r\n show that in no other way could Antiochus have maintained the practical\r\n identity of the Stoic and Peripatetic views of the \u003ci\u003efinis\u003c/i\u003e. I regret\r\n that my space does not allow me to pursue this difficult subject farther.\r\n For the Stoic \u003cspan lang=\"el\" title=\"prôta kata physin\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3C9;\u0026#x3C4;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e see Zeller, chap \u003cspan\r\n class=\"vol\"\u003eXI.\u003c/span\u003e \u003ci\u003eIpsa per sese expetenda\u003c/i\u003e: Gk. \u003cspan\r\n lang=\"el\" title=\"haireta\"\r\n \u003e\u0026#x201B;\u0026#x3B1;\u0026#x3B9;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e, which is\r\n applied to all things contained within the \u003ci\u003esummum bonum\u003c/i\u003e. As the\r\n Stoic \u003ci\u003efinis\u003c/i\u003e was \u003cspan lang=\"el\" title=\"aretê\"\r\n \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B7;\u003c/span\u003e only, that alone to them was\r\n \u003cspan lang=\"el\" title=\"haireton\"\r\n \u003e\u0026#x201B;\u0026#x3B1;\u0026#x3B9;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, their\r\n \u003cspan lang=\"el\" title=\"prôta kata physin\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3C9;\u0026#x3C4;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e were not \u003cspan lang=\"el\"\r\n title=\"haireta\"\r\n \u003e\u0026#x201B;\u0026#x3B1;\u0026#x3B9;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e, (cf.\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 21). Antiochus\u0027 \u003ci\u003eprima\r\n naturae\u003c/i\u003e were \u003cspan lang=\"el\" title=\"haireta\"\r\n \u003e\u0026#x201B;\u0026#x3B1;\u0026#x3B9;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e to him, cf.\r\n Aug. \u003cspan class=\"vol\"\u003eXIX.\u003c/span\u003e 3, \u003ci\u003eprima illa naturae propter se\r\n ipsa existimat expetenda\u003c/i\u003e so Stob., \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 7,\r\n demonstrates each branch of the \u003cspan lang=\"el\" title=\"trilogia\"\r\n \u003e\u0026#x3C4;\u0026#x3C1;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e to be\r\n \u003cspan lang=\"el\" title=\"kath\u0027 hauto haireton\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3B8;\u0027\r\n \u0026#x201B;\u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x201B;\u0026#x3B1;\u0026#x3B9;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. \u003ci\u003eAut\r\n omnia aut maxima\u003c/i\u003e: so frequently in Cic., e.g. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 27, so Stob. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 8,\r\n \u003cspan lang=\"el\" title=\"ta pleista kai kyriôtata\" \u003e\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C0;\u0026#x3BB;\u0026#x3B5;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BA;\u0026#x3C5;\u0026#x3C1;\u0026#x3B9;\u0026#x3C9;\u0026#x3C4;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e.\r\n \u003ci\u003eEa sunt maxima\u003c/i\u003e: so Stob., Varro in Aug. \u003ci\u003epassim\u003c/i\u003e.\r\n \u003ci\u003eSensit\u003c/i\u003e: much misunderstood by edd., here = \u003ci\u003eiudicavit\u003c/i\u003e not\r\n \u003ci\u003eanimadvertit\u003c/i\u003e cf. \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6.\r\n \u003ci\u003eReperiebatur\u003c/i\u003e: for change of constr. cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 26 \u003ci\u003eNec tamen beatissimam\u003c/i\u003e: the question\r\n whether \u003cspan lang=\"el\" title=\"aretê\"\r\n \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B7;\u003c/span\u003e was \u003cspan lang=\"el\"\r\n title=\"autarkes pros eudaimonian\"\r\n \u003e\u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B1;\u0026#x3C1;\u0026#x3BA;\u0026#x3B5;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C5;\u0026#x3B4;\u0026#x3B1;\u0026#x3B9;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e\r\n was one of the most important to the late Greek philosophy. As to\r\n Antiochus, consult \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 67.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_23\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_23\"\u003e§23\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eAgendi\r\n aliquid\u003c/i\u003e: Gk. \u003cspan lang=\"el\" title=\"praxeôs\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3BE;\u0026#x3B5;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e, the usual\r\n translation, cf. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_24\"\u003e24\u003c/a\u003e,\r\n \u003ca href=\"#BkII_37\"\u003e37\u003c/a\u003e. \u003ci\u003eOfficii ipsius initium\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"tou kathêkontos archên\" \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B8;\u0026#x3B7;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e, Stob. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 6, 7. This sentence is covertly aimed at the New\r\n Academics, whose scepticism, according to the dogmatists, cut away the\r\n ground from action and duty, see \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_24\"\u003e24\u003c/a\u003e. \u003ci\u003eRecti honestique\u003c/i\u003e: these words are redolent\r\n of the Stoa. \u003ci\u003eEarum rerum\u003c/i\u003e: Halm thinks something like\r\n \u003ci\u003eappetitio\u003c/i\u003e has fallen out, \u003ci\u003esusceptio\u003c/i\u003e however, above, is\r\n quite enough for both clauses; a similar use of it is found in\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 32. \u003ci\u003eDescriptione\r\n naturae\u003c/i\u003e: Halm with one MS. (G) gives \u003ci\u003epraescriptione\u003c/i\u003e, which is\r\n in \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_140\"\u003e140\u003c/a\u003e, cf. also\r\n \u003ci\u003epraescriberet\u003c/i\u003e above. The phrase is Antiochean; cf. \u003ci\u003eprima\r\n constitutio naturae\u003c/i\u003e in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 15.\r\n \u003ci\u003eAequitas\u003c/i\u003e: not in the Roman legal sense, but as a translation of\r\n \u003cspan lang=\"el\" title=\"epieikeia\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e.\r\n \u003ci\u003eEaeque\u003c/i\u003e: so Halm for MSS. \u003ci\u003ehaeque\u003c/i\u003e, \u003ci\u003ehaecque\u003c/i\u003e. Of course\r\n \u003ci\u003ehaecque\u003c/i\u003e, like \u003ci\u003ehicque\u003c/i\u003e, \u003ci\u003esicque\u003c/i\u003e, would be\r\n un-Ciceronian. \u003ci\u003eVoluptatibus\u003c/i\u003e: a side blow at the Epicureans.\r\n \u003ci\u003eForma\u003c/i\u003e see n. on \u003ca href=\"#BkIN_33\"\u003e33\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkI_24\"\u003e§§24\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkI_29\"\u003e29\u003c/a\u003e.\u003c/b\u003e Part III of Varro\u0027s Exposition. Antiochus\u0027\r\n \u003ci\u003ePhysics\u003c/i\u003e. Summary. All that is consists of force and matter, which\r\n are never actually found apart, though they are thought of as separate.\r\n When force impresses form on the formless matter, it becomes a formed\r\n entity (\u003cspan lang=\"el\" title=\"poion ti\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD; \u0026#x3C4;\u0026#x3B9;\u003c/span\u003e or\r\n \u003ci\u003equale\u003c/i\u003e)\u0026mdash;(\u003ca href=\"#BkI_24\"\u003e24\u003c/a\u003e). These formed entities are\r\n either \u003ci\u003eprimary\u003c/i\u003e or \u003ci\u003esecondary\u003c/i\u003e. Air, fire, water, earth are\r\n primary, the two first having an active, the two last a passive function.\r\n Aristotle added a fifth (\u003ca href=\"#BkI_26\"\u003e26\u003c/a\u003e). Underlying all formed\r\n entities is the formless matter, matter and space are infinitely\r\n subdivisible (\u003ca href=\"#BkI_27\"\u003e27\u003c/a\u003e). Force or form acts on the\r\n formless matter and so produces the ordered universe, outside which no\r\n matter exists. Reason permeates the universe and makes it eternal. This\r\n Reason has various names\u0026mdash;Soul of the Universe, Mind, Wisdom,\r\n Providence, Fate, Fortune are only different titles for the same thing\r\n (\u003ca href=\"#BkI_28\"\u003e28\u003c/a\u003e, \u003ca href=\"#BkI_29\"\u003e29\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_24\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_24\"\u003e§24\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNatura\u003c/i\u003e:\r\n this word, it is important to observe, has to serve as a translation both\r\n of \u003cspan lang=\"el\" title=\"physis\"\r\n \u003e\u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e and \u003cspan lang=\"el\"\r\n title=\"ousia\" \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e. Here it is\r\n \u003cspan lang=\"el\" title=\"ousia\" \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n in the broadest sense, all that exists. \u003ci\u003eIn res duas\u003c/i\u003e: the\r\n distinction between Force and Matter, the active and passive agencies in\r\n the universe, is of course Aristotelian and Platonic. Antiochus however\r\n probably apprehended the distinction as modified by the Stoics, for this\r\n read carefully Zeller, 135 sq., with the footnotes. The clearest view of\r\n Aristotle\u0027s doctrine is to be got from Schwegler, \u003ci\u003eHandbook\u003c/i\u003e, pp\r\n 99\u0026mdash;105. R. and P. 273 sq. should be consulted for the important\r\n coincidence of Force with logical \u003ci\u003egenus\u003c/i\u003e (\u003cspan lang=\"el\"\r\n title=\"eidos\" \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3B4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e), and of Matter\r\n (\u003cspan lang=\"el\" title=\"hylê\" \u003e\u0026#x201B;\u0026#x3C5;\u0026#x3BB;\u0026#x3B7;\u003c/span\u003e) with\r\n logical \u003ci\u003edifferentia\u003c/i\u003e (\u003cspan lang=\"el\" title=\"diaphora\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C6;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e). For the\r\n \u003ci\u003eduae res\u003c/i\u003e, cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 18.\r\n \u003ci\u003eEfficiens … huic se praebens\u003c/i\u003e: an attempt to translate \u003cspan\r\n lang=\"el\" title=\"to poioun\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\u0026#x3BD;\u003c/span\u003e and \u003cspan lang=\"el\"\r\n title=\"to paschon\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3C3;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e of the\r\n \u003ci\u003eTheaetetus\u003c/i\u003e, \u003cspan lang=\"el\" title=\"to othen\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3BF;\u0026#x3B8;\u0026#x3B5;\u0026#x3BD;\u003c/span\u003e and \u003cspan lang=\"el\" title=\"to dechomenon\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3B4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e of\r\n the \u003ci\u003eTimaeus\u003c/i\u003e (50 D). Cic. in \u003ci\u003eTim.\u003c/i\u003e has \u003ci\u003eefficere\u003c/i\u003e and\r\n \u003ci\u003epati\u003c/i\u003e, Lucretius \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 440 \u003ci\u003efacere\u003c/i\u003e and\r\n \u003ci\u003efungi\u003c/i\u003e. \u003ci\u003eEa quae\u003c/i\u003e: so Gruter, Halm for MSS. \u003ci\u003eeaque.\u003c/i\u003e The\r\n meaning is this; passive matter when worked upon by an active generative\r\n form results in an \u003ci\u003ealiquid\u003c/i\u003e, a \u003cspan lang=\"el\" title=\"tode ti\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5; \u0026#x3C4;\u0026#x3B9;\u003c/span\u003e as Aristotle calls\r\n it. Passive matter \u003cspan lang=\"el\" title=\"hylê\"\r\n \u003e\u0026#x201B;\u0026#x3C5;\u0026#x3BB;\u0026#x3B7;\u003c/span\u003e is only potentially \u003cspan lang=\"el\"\r\n title=\"tode ti\" \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5; \u0026#x3C4;\u0026#x3B9;\u003c/span\u003e,\r\n passing into actual \u003cspan lang=\"el\" title=\"tode ti\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5; \u0026#x3C4;\u0026#x3B9;\u003c/span\u003e, when affected by the\r\n form. (Cf. \u003cspan lang=\"el\" title=\"tode, touto\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5;,\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u003c/span\u003e, Plato \u003ci\u003eTim.\u003c/i\u003e 49 E, 50 A,\r\n also Arist. \u003ci\u003eMetaph\u003c/i\u003e H, 1, R. and P. 270\u0026mdash;274). A figurative\r\n description of the process is given in \u003ci\u003eTimaeus\u003c/i\u003e, 50 D. \u003ci\u003eIn eo\r\n quod efficeret … materiam quandam\u003c/i\u003e: Cic. is hampered by the\r\n \u003ci\u003epatrii sermonis egestas\u003c/i\u003e, which compels him to render simple Greek\r\n terms by laboured periphrases. \u003ci\u003eId quod efficit\u003c/i\u003e is not distinct\r\n from, but \u003ci\u003eequivalent\u003c/i\u003e to \u003ci\u003evis\u003c/i\u003e, \u003ci\u003eid quod efficitur\u003c/i\u003e to\r\n \u003ci\u003emateria\u003c/i\u003e. \u003ci\u003eMateriam quandam\u003c/i\u003e: it is extraordinary how edd.\r\n (esp Goer.) could have so stumbled over \u003ci\u003equandam\u003c/i\u003e and \u003ci\u003equasi\u003c/i\u003e\r\n used in this fashion. Both words (which are joined below) simply mark the\r\n unfamiliarity of the Latin word in its philosophical use, in the Greek\r\n \u003cspan lang=\"el\" title=\"hylê\" \u003e\u0026#x201B;\u0026#x3C5;\u0026#x3BB;\u0026#x3B7;\u003c/span\u003e the\r\n strangeness had had time to wear off. \u003ci\u003eIn utroque\u003c/i\u003e: for \u003ci\u003ein eo\r\n quod ex utroque\u003c/i\u003e (sc. \u003ci\u003evi et materia\u003c/i\u003e) \u003ci\u003efit\u003c/i\u003e, the meaning is\r\n clearly given by the next clause, viz. that Force and Matter cannot\r\n actually exist apart, but only in the compound of the two, the formed\r\n entity, which doctrine is quite Aristotelian. See the reff. given above.\r\n \u003ci\u003eNihil enim est quod non alicubi esse cogatur\u003c/i\u003e: the meaning of this\r\n is clear, that nothing can \u003ci\u003eexist\u003c/i\u003e except in space \u003ci\u003e(alicubi)\u003c/i\u003e,\r\n it is more difficult to see why it should be introduced here. Unless\r\n \u003ci\u003eest\u003c/i\u003e be taken of merely phenomenal existence (the only existence\r\n the Stoics and Antiochus would allow), the sentence does not represent\r\n the belief of Aristotle and Plato. The \u003cspan lang=\"el\" title=\"ideai\"\r\n \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e for instance, though to Plato\r\n in the highest sense existent, do not exist in space. (Aristotle\r\n explicitly says this, \u003ci\u003ePhys.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 4).\r\n Aristotle also recognised much as existent which did not exist in space,\r\n as in \u003ci\u003ePhys.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 5 (qu. R. and P. 289).\r\n Cic. perhaps translates here from \u003ci\u003eTim.\u003c/i\u003e 52 B, \u003cspan lang=\"el\"\r\n title=\"phamen anankaion einai pou to hon hapan en tini topô\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B3;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9; \u0026#x3C0;\u0026#x3BF;\u0026#x3C5; \u0026#x3C4;\u0026#x3BF;\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3BD; \u0026#x201B;\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3BD; \u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3C0;\u0026#x3C9;\u003c/span\u003e. For ancient theories about space the\r\n student must be referred to the histories of philosophy. A fair summary\r\n is given by Stob. \u003ci\u003ePhys.\u003c/i\u003e \u003cspan lang=\"el\" title=\"peri kenou kai topou kai chôras\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9; \u0026#x3BA;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C7;\u0026#x3C9;\u0026#x3C1;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e, ch.\r\n \u003cspan class=\"vol\"\u003eXVIII.\u003c/span\u003e 1. \u003ci\u003eCorpus et quasi qualitatem\u003c/i\u003e:\r\n note that \u003ci\u003ecorpus\u003c/i\u003e is \u003ci\u003eformed\u003c/i\u003e, as contrasted with\r\n \u003ci\u003emateria\u003c/i\u003e, \u003ci\u003eunformed\u003c/i\u003e matter. \u003ci\u003eQualitas\u003c/i\u003e is here wrongly\r\n used for \u003ci\u003equale\u003c/i\u003e; it ought to be used of Force only, not of the\r\n product of Force and Matter, cf. \u003ca href=\"#BkI_28\"\u003e28\u003c/a\u003e. The Greeks\r\n themselves sometimes confuse \u003cspan lang=\"el\" title=\"poiotês\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e and \u003cspan\r\n lang=\"el\" title=\"poion\" \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, the\r\n confusion is aided by the ambiguity of the phrase \u003cspan lang=\"el\"\r\n title=\"to poion\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e in Greek, which may either\r\n denote the \u003cspan lang=\"el\" title=\"tode ti\" \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3C4;\u0026#x3B9;\u003c/span\u003e as \u003cspan lang=\"el\" title=\"poion\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, or the Force which makes it\r\n \u003cspan lang=\"el\" title=\"poion\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, hence Arist. calls one of\r\n his categories \u003cspan lang=\"el\" title=\"to poion\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e and \u003cspan lang=\"el\"\r\n title=\"poiotês\" \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e\r\n indifferently For the Stoic view of \u003cspan lang=\"el\" title=\"poiotês\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e, see Zeller,\r\n 96\u0026mdash;103, with footnotes.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_25\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_25\"\u003e§25\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eBene\r\n facis\u003c/i\u003e: \u003ci\u003epassim\u003c/i\u003e in comedy, whence Cic. takes it; cf. \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 16, a passage in other respects exceedingly\r\n like this. \u003ci\u003eRhetoricam\u003c/i\u003e: Hülsemann conj. \u003ci\u003eethicam\u003c/i\u003e, which\r\n however is \u003ci\u003enot\u003c/i\u003e Latin. The words have no philosophical significance\r\n here, but are simply specimens of words once foreign, now naturalised.\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 5 is very similar. Cic.\u0027s words\r\n make it clear that these nouns ought to be treated as Latin first\r\n declension nouns; the MSS. often give, however, a Gk. accus. in\r\n \u003ci\u003een\u003c/i\u003e. \u003ci\u003eNon est vulgi verbum\u003c/i\u003e: it first appears in\r\n \u003ci\u003eTheaet.\u003c/i\u003e 182 A, where it is called \u003cspan lang=\"el\" title=\"allokoton onoma\"\r\n \u003e\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3BF;\u0026#x3BA;\u0026#x3BF;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BF;\u0026#x3BD;\u0026#x3BF;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e. \u003ci\u003eNova … facienda\u003c/i\u003e: =\r\n \u003ci\u003eimponenda\u003c/i\u003e in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 5. \u003ci\u003eSuis\r\n utuntur\u003c/i\u003e: so \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 4.\r\n \u003ci\u003eTransferenda\u003c/i\u003e: \u003ci\u003etransferre\u003c/i\u003e = \u003cspan lang=\"el\"\r\n title=\"metapherein\"\r\n \u003e\u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3C6;\u0026#x3B5;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e,\r\n which is technically used as early as Isocrates. See Cic. on metaphor,\r\n \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 153 sq., where\r\n \u003ci\u003enecessitas\u003c/i\u003e is assigned as one cause of it (159) just as here; cf.\r\n also \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 149. \u003ci\u003eSaecula\u003c/i\u003e: the\r\n spelling \u003ci\u003esecula\u003c/i\u003e is wrong; Corss. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 325,\r\n 377. The diphthong bars the old derivations from \u003ci\u003esecare\u003c/i\u003e, and\r\n \u003ci\u003esequi\u003c/i\u003e. \u003ci\u003eQuanto id magis\u003c/i\u003e: Cic. is exceedingly fond of\r\n separating \u003ci\u003etam quam ita tantus quantus\u003c/i\u003e, etc., from the words with\r\n which they are syntactically connected, by just one small word, e.g.\r\n \u003ci\u003eLael.\u003c/i\u003e 53 \u003ci\u003equam id recte\u003c/i\u003e, \u003ci\u003eAcad.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 125 \u003ci\u003etam sit mirabilis\u003c/i\u003e, \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 68 \u003ci\u003etam in praecipitem\u003c/i\u003e; also \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 5 \u003ci\u003equanto id nobis magis est concedendum\r\n qui ea nunc primum audemus attingere\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_26\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_26\"\u003e§26\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNon modo\r\n rerum sed verborum\u003c/i\u003e: cf. \u003ca href=\"#BkI_9\"\u003e9\u003c/a\u003e. \u003ci\u003eIgitur\u003c/i\u003e picks\r\n up the broken thread of the exposition; so \u003ca href=\"#BkI_35\"\u003e35\u003c/a\u003e, and\r\n frequently. \u003ci\u003ePrincipes … ex his ortae\u003c/i\u003e: the Greek terms are \u003cspan\r\n lang=\"el\" title=\"hapla\" \u003e\u0026#x201B;\u0026#x3B1;\u0026#x3C0;\u0026#x3BB;\u0026#x3B1;\u003c/span\u003e and\r\n \u003cspan lang=\"el\" title=\"syntheta\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B8;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e, see Arist.\r\n \u003ci\u003eDe Coelo\u003c/i\u003e, \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 2 (R. and P. 294). The\r\n distinction puzzled Plutarch (quoted in R. and P. 382). It was both\r\n Aristotelian and Stoic. The Stoics (Zeller, 187 sq.) followed partly\r\n Heraclitus, and cast aside many refinements of Aristotle which will be\r\n found in R. and P. 297. \u003ci\u003eQuasi multiformes\u003c/i\u003e: evidently a trans. of\r\n \u003cspan lang=\"el\" title=\"polyeideis\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3C5;\u0026#x3B5;\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e,\r\n which is opposed to \u003cspan lang=\"el\" title=\"haplous\"\r\n \u003e\u0026#x201B;\u0026#x3B1;\u0026#x3C0;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\u003c/span\u003e in Plat.\r\n \u003ci\u003ePhaedr.\u003c/i\u003e 238 A, and often. Plato uses also \u003cspan lang=\"el\"\r\n title=\"monoeidês\"\r\n \u003e\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3BF;\u0026#x3B5;\u0026#x3B9;\u0026#x3B4;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e\r\n for \u003ci\u003eunius modi\u003c/i\u003e; cf. Cic. \u003ci\u003eTim.\u003c/i\u003e ch. \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e, a transl. of Plat. \u003ci\u003eTim.\u003c/i\u003e 35 A. \u003ci\u003ePrima\r\n sunt\u003c/i\u003e: \u003ci\u003eprimae\u003c/i\u003e (sc. \u003ci\u003equalitates\u003c/i\u003e) is the needless em. of\r\n Walker, followed by Halm. \u003ci\u003eFormae\u003c/i\u003e = \u003ci\u003egenera\u003c/i\u003e, \u003cspan lang=\"el\"\r\n title=\"eidê\" \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3B4;\u0026#x3B7;\u003c/span\u003e. The word is applied to\r\n the four elements themselves, \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 19;\r\n cf. also \u003ci\u003equintum genus\u003c/i\u003e below, and \u003ci\u003eTopica\u003c/i\u003e, 11\u0026mdash;13. A\r\n good view of the history of the doctrine of the four elements may be\r\n gained from the section of Stob. \u003ci\u003ePhys.\u003c/i\u003e, entitled \u003cspan lang=\"el\"\r\n title=\"peri archôn kai stoicheiôn kai tou pantos\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9; \u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e. It will be there seen\r\n that Cic. is wrong in making \u003ci\u003einitia\u003c/i\u003e and \u003ci\u003eelementa\u003c/i\u003e here and\r\n in \u003ca href=\"#BkI_39\"\u003e39\u003c/a\u003e (\u003cspan lang=\"el\" title=\"archai\"\r\n \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e and \u003cspan lang=\"el\"\r\n title=\"stoicheia\"\r\n \u003e\u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e)\r\n convertible terms. The Greeks would call the four elements \u003cspan\r\n lang=\"el\" title=\"stoicheia\"\r\n \u003e\u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e but\r\n \u003ci\u003enot\u003c/i\u003e \u003cspan lang=\"el\" title=\"archai\"\r\n \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e, which term would be reserved\r\n for the primary Matter and Force. \u003ci\u003eAër et ignis\u003c/i\u003e: this is Stoic but\r\n \u003ci\u003enot\u003c/i\u003e Aristotelian. Aristot., starting with the four necessary\r\n properties of matter, viz. heat, cold, dryness, moisture, marks the two\r\n former as active, the two latter as passive. He then assigns \u003ci\u003etwo\u003c/i\u003e\r\n of these properties, \u003ci\u003eone\u003c/i\u003e active and \u003ci\u003eone\u003c/i\u003e passive, to each of\r\n the four elements; each therefore is to him \u003ci\u003eboth\u003c/i\u003e active and\r\n passive. The Stoics assign only \u003ci\u003eone\u003c/i\u003e property to each element; heat\r\n to fire, cold to air (cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 26),\r\n moisture to water, dryness to earth. The doctrine of the text follows at\r\n once. Cf. Zeller, pp. 155, 187 sq., with footnotes, R. and P. 297 sq.\r\n \u003ci\u003eAccipiendi … patiendi\u003c/i\u003e: \u003cspan lang=\"el\" title=\"dechesthai\"\r\n \u003e\u0026#x3B4;\u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e often\r\n comes in Plat. \u003ci\u003eTim.\u003c/i\u003e \u003ci\u003eQuintum genus\u003c/i\u003e: the note on this,\r\n referred to in Introd. p. \u003ca href=\"#Page_xvi\"\u003e16\u003c/a\u003e, is postponed to \u003ca\r\n href=\"#BkIN_39\"\u003e39\u003c/a\u003e. \u003ci\u003eDissimile … quoddam\u003c/i\u003e: so MSS.; one would\r\n expect \u003ci\u003equiddam\u003c/i\u003e, which Orelli gives. \u003ci\u003eRebatur\u003c/i\u003e: an old\r\n poetical word revived by Cic. \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e\r\n 153; cf. Quintil. \u003ci\u003eInst. Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 3,\r\n 26.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_27\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_27\"\u003e§27\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSubiectam\r\n … materiam\u003c/i\u003e: the \u003cspan lang=\"el\" title=\"hypokeimenê hylê\"\r\n \u003e\u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3BF;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3BB;\u0026#x3B7;\u003c/span\u003e of Aristotle, from which our word\r\n subject-matter is descended. \u003ci\u003eSine ulla specie\u003c/i\u003e: \u003ci\u003especies\u003c/i\u003e here\r\n = \u003ci\u003eforma\u003c/i\u003e above, the \u003cspan lang=\"el\" title=\"eidos\"\r\n \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3B4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e or \u003cspan lang=\"el\"\r\n title=\"morphê\" \u003e\u0026#x3BC;\u0026#x3BF;\u0026#x3C1;\u0026#x3C6;\u0026#x3B7;\u003c/span\u003e of Arist.\r\n \u003ci\u003eOmnibus\u003c/i\u003e without \u003ci\u003erebus\u003c/i\u003e is rare. The ambiguity is sometimes\r\n avoided by the immediate succession of a neuter relative pronoun, as in\r\n \u003ca href=\"#BkI_21\"\u003e21\u003c/a\u003e in \u003ci\u003equibusdam\u003c/i\u003e, \u003ci\u003equae\u003c/i\u003e.\r\n \u003ci\u003eExpressa\u003c/i\u003e: chiselled as by a sculptor (cf. \u003ci\u003eexpressa effigies\u003c/i\u003e\r\n \u003ci\u003eDe Off\u003c/i\u003e. \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 69); \u003ci\u003eefficta\u003c/i\u003e, moulded\r\n as by a potter (see \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_77\"\u003e77\u003c/a\u003e); the word was given by Turnebus for MSS.\r\n \u003ci\u003eeffecta\u003c/i\u003e. So Matter is called an \u003cspan lang=\"el\" title=\"ekmageion\"\r\n \u003e\u0026#x3B5;\u0026#x3BA;\u0026#x3BC;\u0026#x3B1;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n in Plat. \u003ci\u003eTim.\u003c/i\u003e \u003ci\u003eQuae tota omnia\u003c/i\u003e: these words have given rise\r\n to needless doubts; Bentl., Dav., Halm suspect them. \u003ci\u003eTota\u003c/i\u003e is\r\n feminine sing.; cf. \u003ci\u003emateriam totam ipsam\u003c/i\u003e in \u003ca\r\n href=\"#BkI_28\"\u003e28\u003c/a\u003e; \"which matter throughout its whole extent can\r\n suffer all changes.\" For the word \u003ci\u003eomnia\u003c/i\u003e cf. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_118\"\u003e118\u003c/a\u003e, and Plat. \u003ci\u003eTim.\u003c/i\u003e\r\n 50 B (\u003cspan lang=\"el\" title=\"dechetai gar êi ta panta\"\r\n \u003e\u0026#x3B4;\u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1;\r\n \u0026#x3B7;\u0026#x3B9; \u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e), 51 A (\u003cspan lang=\"el\"\r\n title=\"eidos pandeches\" \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3B4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3B4;\u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e). The\r\n word \u003cspan lang=\"el\" title=\"pandeches\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3B4;\u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e is also\r\n quoted from Okellus in Stob. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 20, 3. Binder is\r\n certainly wrong in taking \u003ci\u003etota\u003c/i\u003e and \u003ci\u003eomnia\u003c/i\u003e both as\r\n neut.\u0026mdash;\"\u003ci\u003ealles und jedes\u003c/i\u003e.\" Cic. knew the \u003ci\u003eTim.\u003c/i\u003e well and\r\n imitated it here. The student should read Grote\u0027s comments on the\r\n passages referred to. I cannot here point out the difference between\r\n Plato\u0027s \u003cspan lang=\"el\" title=\"hylê\"\r\n \u003e\u0026#x201B;\u0026#x3C5;\u0026#x3BB;\u0026#x3B7;\u003c/span\u003e and that of Aristotle. \u003ci\u003eEoque\r\n interire\u003c/i\u003e: so MSS.; Halm after Dav. \u003ci\u003eeaque\u003c/i\u003e. Faber was right in\r\n supposing that Cic. has said loosely of the \u003ci\u003emateria\u003c/i\u003e what he ought\r\n to have said of the \u003ci\u003equalia\u003c/i\u003e. Of course the \u003cspan lang=\"el\"\r\n title=\"prote hylê\" \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C4;\u0026#x3B5;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3BB;\u0026#x3B7;\u003c/span\u003e, whether Platonic or Aristotelian,\r\n is imperishable (cf. \u003ci\u003eTim.\u003c/i\u003e 52 A. \u003cspan lang=\"el\" title=\"phthoran ou prosdechomenon\"\r\n \u003e\u0026#x3C6;\u0026#x3B8;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u0026#x3BD; \u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C3;\u0026#x3B4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e).\r\n \u003ci\u003eNon in nihilum\u003c/i\u003e: this is aimed at the Atomists, who maintained that\r\n infinite subdivision logically led to the passing of things into nothing\r\n and their reparation out of nothing again. See Lucr. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 215\u0026mdash;264, and elsewhere. \u003ci\u003eInfinite\r\n secari\u003c/i\u003e: through the authority of Aristotle, the doctrine of the\r\n infinite subdivisibility of matter had become so thoroughly the orthodox\r\n one that the Atom was scouted as a silly absurdity. Cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 20 \u003ci\u003ene illud quidem physici credere esse\r\n minimum\u003c/i\u003e, Arist. \u003ci\u003ePhysica\u003c/i\u003e, \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 1 \u003cspan\r\n lang=\"el\" title=\"ouk estin elachiston megethos\" \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3BA;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3BB;\u0026#x3B1;\u0026#x3C7;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3B3;\u0026#x3B5;\u0026#x3B8;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e. The history of\r\n ancient opinion on this subject is important, but does not lie close\r\n enough to our author for comment. The student should at least learn\r\n Plato\u0027s opinions from \u003ci\u003eTim.\u003c/i\u003e 35 A sq. It is notable that Xenocrates,\r\n tripping over the old \u003cspan lang=\"el\" title=\"antiphasis\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B9;\u0026#x3C6;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n of the One and the Many, denied \u003cspan lang=\"el\" title=\"pan megethos diaireton einai kai meros echein\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3BD; \u0026#x3BC;\u0026#x3B5;\u0026#x3B3;\u0026#x3B5;\u0026#x3B8;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C1;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e (R. and P. 245). Chrysippus\r\n followed Aristotle very closely (R. and P. 377, 378). \u003ci\u003eIntervallis\r\n moveri\u003c/i\u003e: this is the theory of motion without void which Lucr. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 370 sq. disproves, where see Munro. Cf. also Sext.\r\n Emp. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 214. Aristotle\r\n denied the existence of void either within or without the universe,\r\n Strato allowed its possibility within, while denying its existence\r\n without (Stob. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 18, 1), the Stoics did the\r\n exact opposite affirming its existence without, and denying it within the\r\n universe (Zeller 186, with footnotes). \u003ci\u003eQuae intervalla …\r\n possint\u003c/i\u003e: there is no ultimate space atom, just as there is no matter\r\n atom. As regards space, the Stoics and Antiochus closely followed\r\n Aristotle, whose ideas may be gathered from R. and P. 288, 9, and\r\n especially from M. Saint Hilaire\u0027s explanation of the \u003ci\u003ePhysica\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_28\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_28\"\u003e§28\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eUltro\r\n citroque\u003c/i\u003e: this is the common reading, but I doubt its correctness.\r\n MSS. have \u003ci\u003eultro introque\u003c/i\u003e, whence \u003ci\u003eed. Rom.\u003c/i\u003e (1471) has\r\n \u003ci\u003eultro in utroque\u003c/i\u003e. I think that \u003ci\u003ein utroque\u003c/i\u003e, simply, was the\r\n reading, and that \u003ci\u003eultro\u003c/i\u003e is a dittographia from \u003ci\u003eutro\u003c/i\u003e. The\r\n meaning would be \"since force plays this part in the compound,\"\r\n \u003ci\u003eutroque\u003c/i\u003e being as in \u003ca href=\"#BkI_24\"\u003e24\u003c/a\u003e for \u003ci\u003eeo quod ex\r\n utroque fit\u003c/i\u003e. If the vulg. is kept, translate \"since force has this\r\n motion and is ever thus on the move.\" \u003ci\u003eUltro citroque\u003c/i\u003e is an odd\r\n expression to apply to universal Force, Cic. would have qualified it with\r\n a \u003ci\u003equasi\u003c/i\u003e. Indeed if it is kept I suggest \u003ci\u003equasi\u003c/i\u003e for \u003ci\u003ecum\r\n sic\u003c/i\u003e. The use of \u003ci\u003eversetur\u003c/i\u003e is also strange. \u003ci\u003eE quibus in omni\r\n natura\u003c/i\u003e: most edd. since Dav. (Halm included) eject \u003ci\u003ein\u003c/i\u003e. It is\r\n perfectly sound if \u003ci\u003enatura\u003c/i\u003e be taken as \u003cspan lang=\"el\"\r\n title=\"ousia\" \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e = existence\r\n substance. The meaning is \"out of which \u003ci\u003equalia\u003c/i\u003e, themselves\r\n existing in (being co-extensive with) universal substance (cf. \u003ci\u003etotam\r\n commutari\u003c/i\u003e above), which is coherent and continuous, the world was\r\n formed.\" For the \u003ci\u003ein\u003c/i\u003e cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 35, \u003ci\u003ein omni natura necesse est absolvi aliquid\u003c/i\u003e, also a similar use\r\n \u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 80, and \u003ci\u003eAc.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_42\"\u003e42\u003c/a\u003e. If \u003ci\u003ein utroque\u003c/i\u003e be\r\n read above, \u003ci\u003ein omni natura\u003c/i\u003e will form an exact contrast, substance\r\n as a whole being opposed to the individual \u003ci\u003equale\u003c/i\u003e. \u003ci\u003eCohaerente et\r\n continuata\u003c/i\u003e: the Stoics made the universe much more of a unity than\r\n any other school, the expressions here and the striking parallels in\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 19, 84, 119, \u003ci\u003eDe Div.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 33, \u003ci\u003eDe Leg.\u003c/i\u003e fragm. 1. (at the end of\r\n Bait. and Halm\u0027s ed.) all come ultimately from Stoic sources, even if\r\n they be got at second hand through Antiochus. Cf. Zeller 137, Stob. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 22, 3. The \u003ci\u003epartes mundi\u003c/i\u003e are spoken of in\r\n most of the passages just quoted, also in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 22, 28, 30, 32, 75, 86, 115, 116, all from Stoic\r\n sources. \u003ci\u003eEffectum esse mundum\u003c/i\u003e: Halm adds \u003ci\u003eunum\u003c/i\u003e from his\r\n favourite MS. (G). \u003ci\u003eNatura sentiente\u003c/i\u003e: a clumsy trans. of \u003cspan\r\n lang=\"el\" title=\"aisthêtê ousia\"\r\n \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C4;\u0026#x3B7;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e = substance which can affect\r\n the senses. The same expression is in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 75. It should not be forgotten, however, that to\r\n the Stoics the universe was itself sentient, cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 22, 47, 87. \u003ci\u003eTeneantur\u003c/i\u003e: for\r\n \u003ci\u003econtineantur\u003c/i\u003e; cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 29 with\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 31 \u003ci\u003eIn qua ratio perfecta insit\u003c/i\u003e: this\r\n is thorough going Stoicism. Reason, God, Matter, Universe, are\r\n interchangeable terms with the Stoics. See Zeller 145\u0026mdash;150 By an\r\n inevitable inconsistency, while believing that Reason \u003ci\u003eis\u003c/i\u003e the\r\n Universe, they sometimes speak of it as being \u003ci\u003ein\u003c/i\u003e the Universe, as\r\n here (cf. Diog. Laert. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 138, \u003ci\u003eN.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 34) In a curious passage (\u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 33), Cic. charges Aristotle with the same\r\n inconsistency. For the Pantheistic idea cf. Pope \"lives through all life,\r\n extends through all extent\". \u003ci\u003eSempiterna\u003c/i\u003e: Aristotle held this: see\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_119\"\u003e119\u003c/a\u003e and \u003ci\u003eN.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 118, Stob. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 21,\r\n 6. The Stoics while believing that our world would be destroyed by fire\r\n (Diog. Laert. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 141, R. and P. 378, Stob.\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 20, 1) regarded the destruction as merely an\r\n absorption into the Universal World God, who will recreate the world out\r\n of himself, since he is beyond the reach of harm (Diog. Laert. \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 147, R. and P. 386, Zeller 159) Some Stoics\r\n however denied the \u003cspan lang=\"el\" title=\"ekpyrôsis\"\r\n \u003e\u0026#x3B5;\u0026#x3BA;\u0026#x3C0;\u0026#x3C5;\u0026#x3C1;\u0026#x3C9;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e.\r\n \u003ci\u003eNihil enim valentius\u003c/i\u003e: this is an argument often urged, as in\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 31 (\u003ci\u003equid potest esse mundo\r\n valentius?\u003c/i\u003e), Boethus quoted in Zeller 159. \u003ci\u003eA quo intereat\u003c/i\u003e:\r\n \u003ci\u003einterire\u003c/i\u003e here replaces the passive of \u003ci\u003eperdere\u003c/i\u003e cf. \u003cspan\r\n lang=\"el\" title=\"anastênai, ekpiptein hypo tinos\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;,\r\n \u0026#x3B5;\u0026#x3BA;\u0026#x3C0;\u0026#x3B9;\u0026#x3C0;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3BF;\r\n \u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_29\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_29\"\u003e§29\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuam vim\r\n animum\u003c/i\u003e: there is no need to read \u003ci\u003eanimam\u003c/i\u003e, as some edd. do. The\r\n Stoics give their World God, according to his different attributes, the\r\n names God, Soul, Reason, Providence, Fate, Fortune, Universal Substance,\r\n Fire, Ether, All pervading Air-Current, etc. See Zeller, ch. \u003cspan\r\n class=\"vol\"\u003eVI.\u003c/span\u003e \u003ci\u003epassim\u003c/i\u003e. Nearly all these names occur in\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e The whole of this section is\r\n undilutedly Stoic, one can only marvel how Antiochus contrived to fit it\r\n all in with the known opinions of old Academics and Peripatetics.\r\n \u003ci\u003eSapientiam\u003c/i\u003e: cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 36 with\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 23, in which latter passage the Stoic\r\n opinion is severely criticised. \u003ci\u003eDeum\u003c/i\u003e: Cic. in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 30 remarks that Plato in his \u003ci\u003eTimaeus\u003c/i\u003e had\r\n already made the \u003ci\u003emundus\u003c/i\u003e a God. \u003ci\u003eQuasi prudentium quandam\u003c/i\u003e:\r\n the Greek \u003cspan lang=\"el\" title=\"pronoia\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e is translated\r\n both by \u003ci\u003eprudentia\u003c/i\u003e and \u003ci\u003eprovidentia\u003c/i\u003e in the same passage,\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 58, also in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 77\u0026mdash;80. \u003ci\u003eProcurantem … quae pertinent ad\r\n homines\u003c/i\u003e: the World God is perfectly beneficent, see \u003ci\u003eAc.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_120\"\u003e120\u003c/a\u003e, \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 23, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 160 (where there\r\n is a quaint jest on the subject), Zeller 167 sq. \u003ci\u003eNecessitatem\u003c/i\u003e:\r\n \u003cspan lang=\"el\" title=\"anankên\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B3;\u0026#x3BA;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e, which is \u003cspan\r\n lang=\"el\" title=\"eirmos aitiôn\"\r\n \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3C1;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e, \u003ci\u003ecausarum series\r\n sempiterna\u003c/i\u003e (\u003ci\u003eDe Fato\u003c/i\u003e 20, cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 55, \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 125,\r\n 127, Diog. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 149, and Zeller as before). This\r\n is merely the World God apprehended as regulating the orderly sequence of\r\n cause upon cause. When the World God is called Fortune, all that is\r\n expressed is human inability to see this orderly sequence. \u003cspan\r\n lang=\"el\" title=\"Tuchê\" \u003e\u0026#x3A4;\u0026#x3C5;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e therefore is\r\n defined as \u003cspan lang=\"el\" title=\"aitia adêlos anthrôpinôi logismôi\"\r\n \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3B1;\u0026#x3B4;\u0026#x3B7;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3C1;\u0026#x3C9;\u0026#x3C0;\u0026#x3B9;\u0026#x3BD;\u0026#x3C9;\u0026#x3B9;\r\n \u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3C3;\u0026#x3BC;\u0026#x3C9;\u0026#x3B9;\u003c/span\u003e (Stob.\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 7, 9, where the same definition is ascribed\r\n to Anaxagoras\u0026mdash;see also \u003ci\u003eTopica\u003c/i\u003e, 58\u0026mdash;66). This\r\n identification of Fate with Fortune (which sadly puzzles Faber and\r\n excites his wrath) seems to have first been brought prominently forward\r\n by Heraclitus, if we may trust Stob. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 5, 15.\r\n \u003ci\u003eNihil aliter possit\u003c/i\u003e: on \u003ci\u003eposse\u003c/i\u003e for \u003ci\u003eposse fieri\u003c/i\u003e see\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 48, also \u003ci\u003eAc.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_121\"\u003e121\u003c/a\u003e. For the sense of\r\n Cleanthes\u0027 hymn to Zeus (i.e. the Stoic World-God), \u003cspan lang=\"el\"\r\n title=\"oude ti gignetai ergon epi chthoni sou dicha daimon\"\r\n \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5; \u0026#x3C4;\u0026#x3B9;\r\n \u0026#x3B3;\u0026#x3B9;\u0026#x3B3;\u0026#x3BD;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3C1;\u0026#x3B3;\u0026#x3BF;\u0026#x3BD; \u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\r\n \u0026#x3C7;\u0026#x3B8;\u0026#x3BF;\u0026#x3BD;\u0026#x3B9; \u0026#x3C3;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3C7;\u0026#x3B1;\r\n \u0026#x3B4;\u0026#x3B1;\u0026#x3B9;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. \u003ci\u003eInter quasi\r\n fatalem\u003c/i\u003e: a trans. of the Gk. \u003cspan lang=\"el\" title=\"katênankasmenon\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\u0026#x3B1;\u0026#x3B3;\u0026#x3BA;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e.\r\n I see no reason for suspecting \u003ci\u003einter\u003c/i\u003e, as Halm does.\r\n \u003ci\u003eIgnorationemque causarum\u003c/i\u003e: the same words in \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 49; cf. also August. \u003ci\u003eContra Academicos\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 1. In addition to studying the reff. given\r\n above, the student might with advantage read Aristotle\u0027s \u003ci\u003ePhysica\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e ch. 4\u0026mdash;6, with M. Saint Hilaire\u0027s\r\n explanation, for the views of Aristotle about \u003cspan lang=\"el\"\r\n title=\"tychê\" \u003e\u0026#x3C4;\u0026#x3C5;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e and \u003cspan lang=\"el\"\r\n title=\"to automaton\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n also ch. 8\u0026mdash;9 for \u003cspan lang=\"el\" title=\"anankê\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B3;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e. Plato\u0027s doctrine of\r\n \u003cspan lang=\"el\" title=\"anankê\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B3;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e, which is\r\n diametrically opposed to that of the Stoics, is to be found in\r\n \u003ci\u003eTimaeus\u003c/i\u003e p. 47, 48, Grote\u0027s \u003ci\u003ePlato\u003c/i\u003e, \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 249\u0026mdash;59.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkI_30\"\u003e§§30\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkI_32\"\u003e32\u003c/a\u003e.\u003c/b\u003e Part iv. of Varro\u0027s Exposition: Antiochus\u0027\r\n \u003ci\u003eEthics\u003c/i\u003e. Summary. Although the old Academics and Peripatetics based\r\n knowledge on the senses, they did not make the senses the criterion of\r\n truth, but the mind, because it alone saw the permanently real and true\r\n (\u003ca href=\"#BkI_30\"\u003e30\u003c/a\u003e). The senses they thought heavy and clogged and\r\n unable to gain knowledge of such things as were either too small to come\r\n into the domain of sense, or so changing and fleeting that no part of\r\n their being remained constant or even the same, seeing that all parts\r\n were in a continuous flux. Knowledge based \u003ci\u003eonly\u003c/i\u003e on sense was\r\n therefore mere opinion (\u003ca href=\"#BkI_31\"\u003e31\u003c/a\u003e). Real knowledge only\r\n came through the reasonings of the mind, hence they \u003ci\u003edefined\u003c/i\u003e\r\n everything about which they argued, and also used verbal explanations,\r\n from which they drew proofs. In these two processes consisted their\r\n dialectic, to which they added persuasive rhetoric (\u003ca\r\n href=\"#BkI_32\"\u003e32\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_30\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_30\"\u003e§30\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuae\r\n erat\u003c/i\u003e: the Platonic \u003cspan lang=\"el\" title=\"ên\" \u003e\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e,\r\n = was, as we said. \u003ci\u003eIn ratione et disserendo\u003c/i\u003e: an instance of\r\n Cicero\u0027s fondness for tautology, cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 22 \u003ci\u003equaerendi ac disserendi\u003c/i\u003e. \u003ci\u003eQuamquam\r\n oriretur\u003c/i\u003e: the sentence is inexact, it is \u003ci\u003eknowledge\u003c/i\u003e which takes\r\n its rise in the senses, not the criterion of truth, which is the mind\r\n itself; cf. however \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkIIN_30\"\u003e30\u003c/a\u003e and n. \u003ci\u003eIudicium\u003c/i\u003e: the constant translation\r\n of \u003cspan lang=\"el\" title=\"kritêrion\"\r\n \u003e\u0026#x3BA;\u0026#x3C1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B7;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n a word foreign to the older philosophy. \u003ci\u003eMentem volebant rerum esse\r\n iudicem\u003c/i\u003e: Halm with his pet MS. writes \u003ci\u003eesse rerum\u003c/i\u003e, thus giving\r\n an almost perfect iambic, strongly stopped off before and after, so that\r\n there is no possibility of avoiding it in reading. I venture to say that\r\n no real parallel can be found to this in Cic., it stands in glaring\r\n contradiction to his own rules about admitting metre in prose,\r\n \u003ci\u003eOrator\u003c/i\u003e 194 sq., \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 182\r\n sq. \u003ci\u003eSolam censebant … tale quale esset\u003c/i\u003e: probably from Plato\u0027s\r\n \u003ci\u003eTim.\u003c/i\u003e 35 A thus translated by Cic., \u003ci\u003eTim.\u003c/i\u003e c. 7 \u003ci\u003eex ea\r\n materia quae individua est et unius modi\u003c/i\u003e (\u003cspan lang=\"el\" title=\"aei kata tauta echousês\"\r\n \u003e\u0026#x3B1;\u0026#x3B5;\u0026#x3B9; \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C4;\u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e cf. 28 A. \u003cspan\r\n lang=\"el\" title=\"to kata tauta echon\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1; \u0026#x3C4;\u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e) \u003ci\u003eet sui simile\u003c/i\u003e, cf. also\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 58 \u003ci\u003eid solum esse quod semper\r\n tale sit quale sit, quam\u003c/i\u003e \u003cspan lang=\"el\" title=\"idean\"\r\n \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e \u003ci\u003eappellat ille, nos\r\n speciem\u003c/i\u003e, and \u003ci\u003eAc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_129\"\u003e129\u003c/a\u003e. \u003ci\u003eIlli\u003c/i\u003e \u003cspan lang=\"el\" title=\"idean\"\r\n \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e, etc.: there is more than one\r\n difficulty here. The words \u003ci\u003eiam a Platone ita nom\u003c/i\u003e seem to exclude\r\n Plato from the supposed old Academico-Peripatetic school. This may be an\r\n oversight, but to say first that the school (\u003ci\u003eilli\u003c/i\u003e, cf. \u003ci\u003esic\r\n tractabatur ab utrisque\u003c/i\u003e) which included Aristotle held the doctrine\r\n of \u003cspan lang=\"el\" title=\"ideai\"\r\n \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e, and next, in \u003ca\r\n href=\"#BkI_33\"\u003e33\u003c/a\u003e, that Aristotle crushed the same doctrine, appears\r\n very absurd. We may reflect, however, that the difference between Plato\u0027s\r\n \u003cspan lang=\"el\" title=\"ideai\" \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n and Aristotle\u0027s \u003cspan lang=\"el\" title=\"ta kathalou\" \u003e\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B8;\u0026#x3B1;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u003c/span\u003e would naturally\r\n seem microscopic to Antiochus. Both theories were practically as dead in\r\n his time as those of Thales or Anaxagoras. The confusion must not be laid\r\n at Cicero\u0027s door, for Antiochus in reconciling his own dialectics with\r\n Plato\u0027s must have been driven to desperate shifts. Cicero\u0027s very\r\n knowledge of Plato has, however, probably led him to intensify what\r\n inconsistency there was in Antiochus, who would have glided over Plato\u0027s\r\n opinions with a much more cautious step.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_31\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_31\"\u003e§31\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSensus\r\n omnis hebetes\u003c/i\u003e: this stands in contradiction to the whole Antiochean\r\n view as given in \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_12\"\u003e12\u003c/a\u003e\u0026mdash;\u003ca href=\"#BkII_64\"\u003e64\u003c/a\u003e, cf. esp. \u003ca\r\n href=\"#BkII_19\"\u003e19\u003c/a\u003e \u003ci\u003esensibus quorum ita clara et certa iudicia\r\n sunt\u003c/i\u003e, etc.: Antiochus would probably defend his agreement with Plato\r\n by asserting that though sense is naturally dull, reason may sift out the\r\n certain from the uncertain. \u003ci\u003eRes eas … quae essent aut ita\u003c/i\u003e: Halm\r\n by following his pet MS. without regard to the meaning of Cic. has\r\n greatly increased the difficulty of the passage. He reads \u003ci\u003eres ullas\r\n … quod aut ita essent\u003c/i\u003e; thus making Antiochus assert that \u003ci\u003eno\u003c/i\u003e\r\n true information can be got from sensation, whereas, as we shall see in\r\n the \u003ci\u003eLucullus\u003c/i\u003e, he really divided sensations into true and false. I\r\n believe that we have a mixture here of Antiochus\u0027 real view with Cicero\u0027s\r\n reminiscences of the \u003ci\u003eTheaetetus\u003c/i\u003e and of Xenocrates; see below.\r\n \u003ci\u003eNec percipere\u003c/i\u003e: for this see \u003ci\u003eLucullus\u003c/i\u003e passim. Christ\u0027s conj.\r\n \u003ci\u003epercipi, quod perceptio sit mentis non sensuum\u003c/i\u003e, which Halm seems\r\n to approve, is a wanton corruption of the text, cf. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_101\"\u003e101\u003c/a\u003e \u003ci\u003eneget rem ullam\r\n percipi posse sensibus\u003c/i\u003e, so \u003ca href=\"#BkII_21\"\u003e21\u003c/a\u003e, \u003ca\r\n href=\"#BkII_119\"\u003e119\u003c/a\u003e (just like \u003ci\u003eratione percipi\u003c/i\u003e \u003ca\r\n href=\"#BkII_91\"\u003e91\u003c/a\u003e), also \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_41\"\u003e41\u003c/a\u003e \u003ci\u003esensu comprehensum\u003c/i\u003e. \u003ci\u003eSubiectae\r\n sensibus\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_74\"\u003e74\u003c/a\u003e\r\n and Sext. Emp. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 9, \u003cspan\r\n lang=\"el\" title=\"ta hypopiptonta tê aisthêsei\" \u003e\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C0;\u0026#x3B9;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C4;\u0026#x3B7;\r\n \u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u003c/span\u003e. \u003ci\u003eAut\r\n ita mobiles\u003c/i\u003e, etc.: this strongly reminds one of the\r\n \u003ci\u003eTheaetetus\u003c/i\u003e, esp. 160 D sq. For \u003ci\u003econstans\u003c/i\u003e cf. \u003cspan lang=\"el\"\r\n title=\"estêkos\"\r\n \u003e\u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BA;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e, which so often\r\n occurs there and in the \u003ci\u003eSophistes\u003c/i\u003e. \u003ci\u003eNe idem\u003c/i\u003e: Manut. for MSS.\r\n \u003ci\u003eeidem\u003c/i\u003e. In the \u003ci\u003eTheaetetus\u003c/i\u003e, Heraclitus\u0027 theory of flux is\r\n carried to such an extent as to destroy the self-identity of things; even\r\n the word \u003cspan lang=\"el\" title=\"eme\" \u003e\u0026#x3B5;\u0026#x3BC;\u0026#x3B5;\u003c/span\u003e is\r\n stated to be an absurdity, since it implies a permanent subject, whereas\r\n the subject is changing from moment to moment; the expression therefore\r\n ought to be \u003cspan lang=\"el\" title=\"tous eme\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2; \u0026#x3B5;\u0026#x3BC;\u0026#x3B5;\u003c/span\u003e.\r\n \u003ci\u003eContinenter\u003c/i\u003e: \u003cspan lang=\"el\" title=\"ounechôs\"\r\n \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3BD;\u0026#x3B5;\u0026#x3C7;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e; cf. Simplicius\r\n quoted in Grote\u0027s Plato, \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e p. 37, about\r\n Heraclitus, \u003cspan lang=\"el\" title=\"en metabolê gar synechei ta onta\"\r\n \u003e\u0026#x3B5;\u0026#x3BD; \u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B2;\u0026#x3BF;\u0026#x3BB;\u0026#x3B7;\r\n \u0026#x3B3;\u0026#x3B1;\u0026#x3C1; \u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B1; \u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e. \u003ci\u003eLaberentur et\r\n fluerent\u003c/i\u003e: cf. the phrases \u003cspan lang=\"el\" title=\"rhoê, panta rhei, hoion rheumata kineisthai ta panta\"\r\n \u003e\u0026#x201B;\u0026#x3C1;\u0026#x3BF;\u0026#x3B7;, \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x201B;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;, \u0026#x201B;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x201B;\u0026#x3C1;\u0026#x3B5;\u0026#x3C5;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B1; \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e, etc., which\r\n are scattered thickly over the \u003ci\u003eTheaet.\u003c/i\u003e and the ancient texts about\r\n Heraclitus; also a very similar passage in \u003ci\u003eOrator\u003c/i\u003e 10.\r\n \u003ci\u003eOpinabilem\u003c/i\u003e: \u003cspan lang=\"el\" title=\"doxastên\"\r\n \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e, so\r\n \u003ci\u003eopinabile\u003c/i\u003e = \u003cspan lang=\"el\" title=\"doxaston\"\r\n \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e in Cic.\r\n \u003ci\u003eTim\u003c/i\u003e ch. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e The term was largely used by\r\n Xenocrates (R. and P. 243\u0026mdash;247), Arist. too distinguishes between\r\n the \u003cspan lang=\"el\" title=\"doxaston\"\r\n \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e and the\r\n \u003cspan lang=\"el\" title=\"epistêton\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n e.g \u003ci\u003eAnalyt. Post.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 33 (qu. R. and P.\r\n 264).\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_32\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_32\"\u003e§32\u003c/a\u003e.\u003c/b\u003e For this cf.\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 8\u0026mdash;10. \u003ci\u003eNotionibus\u003c/i\u003e:\r\n so one MS. for \u003ci\u003emotionibus\u003c/i\u003e which the rest have. \u003ci\u003eNotio\u003c/i\u003e is\r\n Cicero\u0027s regular translation for \u003cspan lang=\"el\" title=\"ennoia\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, which is Stoic. This\r\n statement might have been made both by Aristotle and Plato, though each\r\n would put a separate meaning on the word \u003ci\u003enotio\u003c/i\u003e. \u003cspan lang=\"el\"\r\n title=\"Epistêmê\"\r\n \u003e\u0026#x395;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e in Plato\r\n is of the \u003cspan lang=\"el\" title=\"ideai\"\r\n \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e only, while in Aristotle it\r\n is \u003cspan lang=\"el\" title=\"ton katholou\" \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B8;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u003c/span\u003e; cf. \u003ci\u003eAnal.\r\n Post.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 33 (R. and P. 264), \u003cspan lang=\"el\"\r\n title=\"legô noun archên epistêmês\" \u003e\u0026#x3BB;\u0026#x3B5;\u0026#x3B3;\u0026#x3C9;\r\n \u0026#x3BD;\u0026#x3BF;\u0026#x3C5;\u0026#x3BD; \u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e.\r\n \u003ci\u003eDefinitiones rerum\u003c/i\u003e: these must be carefully distinguished fiom\r\n \u003ci\u003edefinitiones nominum\u003c/i\u003e, see the distinction drawn after Aristotle in\r\n R. and P. 265, note b. The \u003ci\u003edefinitio rei\u003c/i\u003e really involves the whole\r\n of philosophy with Plato and Aristotle (one might almost add, with\r\n moderns too). Its importance to Plato may be seen from the\r\n \u003ci\u003ePoliticus\u003c/i\u003e and \u003ci\u003eSophistes\u003c/i\u003e, to Aristotle from the passages\r\n quoted in R. and P. pp. 265, 271, whose notes will make the subject as\r\n clear as it can be made to any one who has not a knowledge of the whole\r\n of Aristotle\u0027s philosophy. \u003ci\u003eVerborum explicatio\u003c/i\u003e: this is quite a\r\n different thing from those \u003ci\u003edefinitiones nominum\u003c/i\u003e just referred to;\r\n it is \u003ci\u003ederivation\u003c/i\u003e, which does not necessitate definition. \u003cspan\r\n lang=\"el\" title=\"etymologian\"\r\n \u003e\u0026#x3B5;\u0026#x3C4;\u0026#x3C5;\u0026#x3BC;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e:\r\n this is almost entirely Stoic. The word is foreign to the Classic Greek\r\n Prose, as are \u003cspan lang=\"el\" title=\"etymos\"\r\n \u003e\u0026#x3B5;\u0026#x3C4;\u0026#x3C5;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e and all its\r\n derivatives. (\u003cspan lang=\"el\" title=\"Etymôs\"\r\n \u003e\u0026#x395;\u0026#x3C4;\u0026#x3C5;\u0026#x3BC;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e means \"etymologically\"\r\n in the \u003ci\u003eDe Mundo\u003c/i\u003e, which however is not Aristotle\u0027s). The word \u003cspan\r\n lang=\"el\" title=\"etymologia\"\r\n \u003e\u0026#x3B5;\u0026#x3C4;\u0026#x3C5;\u0026#x3BC;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n is itself not frequent in the older Stoics, who use rather \u003cspan\r\n lang=\"el\" title=\"onomatôn orthotês\"\r\n \u003e\u0026#x3BF;\u0026#x3BD;\u0026#x3BF;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3BF;\u0026#x3C1;\u0026#x3B8;\u0026#x3BF;\u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e (Diog. Laert.\r\n \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 83), the title of their books on the\r\n subject preserved by Diog. is generally \"\u003cspan lang=\"el\" title=\"peri tôn etymologikôn\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C4;\u0026#x3C5;\u0026#x3BC;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3BA;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e\"\r\n The systematic pursuit of etymology was not earlier than Chrysippus, when\r\n it became distinctive of the Stoic school, though Zeno and Cleanthes had\r\n given the first impulse (\u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 63).\r\n Specimens of Stoic etymology are given in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e and ridiculed in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e (cf. esp. 62 \u003ci\u003ein enodandis nominibus quod\r\n miserandum sit laboratis\u003c/i\u003e). \u003ci\u003ePost argumentis et quasi rerum notis\r\n ducibus\u003c/i\u003e: the use of etymology in rhetoric in order to prove something\r\n about the thing denoted by the word is well illustrated in \u003ci\u003eTopica\u003c/i\u003e\r\n 10, 35. In this rhetorical sense Cic. rejects the translation\r\n \u003ci\u003everiloquium\u003c/i\u003e of \u003cspan lang=\"el\" title=\"etymologia\"\r\n \u003e\u0026#x3B5;\u0026#x3C4;\u0026#x3C5;\u0026#x3BC;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n and adopts \u003ci\u003enotatio\u003c/i\u003e, the \u003ci\u003ererum nota\u003c/i\u003e (Greek \u003cspan lang=\"el\"\r\n title=\"symbolon\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BC;\u0026#x3B2;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e) being\r\n the name so explained (\u003ci\u003eTop.\u003c/i\u003e 35). Varro translated \u003cspan lang=\"el\"\r\n title=\"etymologia\"\r\n \u003e\u0026#x3B5;\u0026#x3C4;\u0026#x3C5;\u0026#x3BC;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n by \u003ci\u003eoriginatio\u003c/i\u003e (Quintil. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 6, 28).\r\n Aristotle had already laid down rules for this rhetorical use of\r\n etymology, and Plato also incidentally adopts it, so it may speciously be\r\n said to belong to the old Academico-Peripatetic school. A closer\r\n examination of authorities would have led Halm to retract his bad em.\r\n \u003ci\u003enotationibus\u003c/i\u003e for \u003ci\u003enotas ducibus\u003c/i\u003e, the word \u003ci\u003enotatio\u003c/i\u003e is\r\n used for the whole science of etymology, and not for particular\r\n derivations, while Cic. in numerous passages (e.g. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 74) describes \u003ci\u003everba\u003c/i\u003e or \u003ci\u003enomina\u003c/i\u003e as\r\n \u003ci\u003ererum notae\u003c/i\u003e. Berkley\u0027s \u003ci\u003enodis\u003c/i\u003e for \u003ci\u003enotis\u003c/i\u003e has no\r\n support, (\u003ci\u003eenodatio nominum\u003c/i\u003e in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 62 is quite different). One more remark, and I\r\n conclude this wearisome note. The \u003ci\u003equasi\u003c/i\u003e marks \u003ci\u003ererum nota\u003c/i\u003e as\r\n an unfamiliar trans. of \u003cspan lang=\"el\" title=\"symbolon\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BC;\u0026#x3B2;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. Davies\r\n therefore ought not to have placed it before \u003ci\u003educibus\u003c/i\u003e, which word,\r\n strong as the metaphor is, requires no qualification, see a good instance\r\n in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 27. \u003ci\u003eItaque tradebatur\u003c/i\u003e:\r\n so Halm improves on Madvig\u0027s \u003ci\u003eita\u003c/i\u003e for \u003ci\u003ein qua\u003c/i\u003e of the MSS.,\r\n which cannot be defended. Orelli\u0027s reference to \u003ca href=\"#BkI_30\"\u003e30\u003c/a\u003e\r\n \u003ci\u003epars\u003c/i\u003e for an antecedent to \u003ci\u003equa\u003c/i\u003e (\u003ci\u003ein ea parte in qua\u003c/i\u003e)\r\n is violent, while Goerenz\u0027s resort to \u003ci\u003epartem rerum opinabilem\u003c/i\u003e is\r\n simply silly. Manut. conj. \u003ci\u003ein quo\u003c/i\u003e, Cic. does often use the neut.\r\n pronoun, as in \u003ci\u003eOrator\u003c/i\u003e 3, but not quite thus. I have sometimes\r\n thought that Cic. wrote \u003ci\u003ehaec, inquam\u003c/i\u003e (cf. \u003ci\u003ehuic\u003c/i\u003e below).\r\n \u003ci\u003eDialecticae\u003c/i\u003e: as \u003cspan lang=\"el\" title=\"logikê\"\r\n \u003e\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e had not been\r\n Latinised, Cic. is obliged to use this word to denote \u003cspan lang=\"el\"\r\n title=\"logikê\" \u003e\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e, of\r\n which \u003cspan lang=\"el\" title=\"dialektikê\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BB;\u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e\r\n is really one subdivision with the Stoics and Antiochus, \u003cspan lang=\"el\"\r\n title=\"rhêtorikê\"\r\n \u003e\u0026#x201B;\u0026#x3C1;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C1;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e\r\n which is mentioned in the next sentence being the other; see Zeller 69,\r\n 70. \u003ci\u003eOrationis ratione conclusae\u003c/i\u003e: speech drawn up in a syllogistic\r\n form which becomes \u003ci\u003eoratio perpetua\u003c/i\u003e under the influence of \u003cspan\r\n lang=\"el\" title=\"rhêtorikê\"\r\n \u003e\u0026#x201B;\u0026#x3C1;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C1;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e.\r\n \u003ci\u003eQuasi ex altera parte\u003c/i\u003e: a trans. of Aristotle\u0027s \u003cspan lang=\"el\"\r\n title=\"antistrophos\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3C1;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n in the beginning of the \u003ci\u003eRhetoric\u003c/i\u003e. \u003ci\u003eOratoria\u003c/i\u003e: Halm brackets\r\n this word; cf. however a close parallel in \u003ci\u003eBrut.\u003c/i\u003e 261 \u003ci\u003eoratorio\r\n ornamenta dicendi\u003c/i\u003e. The construction is simply a variation of Cic.\u0027s\r\n favourite double genitive (\u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 39),\r\n \u003ci\u003eoratoria\u003c/i\u003e being put for \u003ci\u003eoratoris\u003c/i\u003e. \u003ci\u003eAd persuadendum\u003c/i\u003e:\r\n \u003cspan lang=\"el\" title=\"to pithanon\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3C0;\u0026#x3B9;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e is with Arist.\r\n and all ancient authorities the one aim of \u003cspan lang=\"el\"\r\n title=\"rhêtorikê\"\r\n \u003e\u0026#x201B;\u0026#x3C1;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C1;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkI_33\"\u003e§§33\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkI_42\"\u003e42\u003c/a\u003e.\u003c/b\u003e Part v. of Varro\u0027s exposition: the departures\r\n from the old Academico-Peripatetic school. Summary. Arist. crushed the\r\n \u003cspan lang=\"el\" title=\"ideai\" \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n of Plato, Theophrastus weakened the power of virtue (\u003ca\r\n href=\"#BkI_33\"\u003e33\u003c/a\u003e). Strato abandoned ethics for physics, Speusippus,\r\n Xenocrates, Polemo, Crates, Crantor faithfully kept the old tradition, to\r\n which Zeno and Arcesilas, pupils of Polemo, were both disloyal (\u003ca\r\n href=\"#BkI_34\"\u003e34\u003c/a\u003e). Zeno maintained that nothing but virtue could\r\n influence happiness, and would allow the name \u003ci\u003egood\u003c/i\u003e to nothing else\r\n (\u003ca href=\"#BkI_35\"\u003e35\u003c/a\u003e). All other things he divided into three\r\n classes, some were in accordance with nature, some at discord with\r\n nature, and some were neutral. To the first class he assigned a positive\r\n value, and called them \u003ci\u003epreferred\u003c/i\u003e to the second a negative value\r\n and called them \u003ci\u003erejected\u003c/i\u003e, to the third no value\r\n whatever\u0026mdash;mere verbal alterations on the old scheme (\u003ca\r\n href=\"#BkI_36\"\u003e36\u003c/a\u003e, \u003ca href=\"#BkI_37\"\u003e37\u003c/a\u003e). Though the terms\r\n \u003ci\u003eright action\u003c/i\u003e and \u003ci\u003esin\u003c/i\u003e belong only to virtue and vice, he\r\n thought there was an appropriate action (\u003ci\u003eofficium\u003c/i\u003e) and an\r\n inappropriate, which concerned things \u003ci\u003epreferred\u003c/i\u003e and things\r\n \u003ci\u003erejected\u003c/i\u003e (\u003ca href=\"#BkI_37\"\u003e37\u003c/a\u003e). He made \u003ci\u003eall\u003c/i\u003e virtue\r\n reside in the reason, and considered not the \u003ci\u003epractice\u003c/i\u003e but the mere\r\n \u003ci\u003epossession\u003c/i\u003e of virtue to be the important thing, although the\r\n possession could not but lead to the practice (\u003ca href=\"#BkI_38\"\u003e38\u003c/a\u003e).\r\n All emotion he regarded as unnatural and immoral (\u003ca\r\n href=\"#BkI_38\"\u003e38\u003c/a\u003e, \u003ca href=\"#BkI_39\"\u003e39\u003c/a\u003e). In physics he discarded\r\n the fifth element, and believed fire to be the universal substance, while\r\n he would not allow the existence of anything incorporeal (\u003ca\r\n href=\"#BkI_39\"\u003e39\u003c/a\u003e). In dialectic he analysed sensation into two\r\n parts, an impulse from without, and a succeeding judgment of the mind, in\r\n passing which the will was entirely free (\u003ca href=\"#BkI_40\"\u003e40\u003c/a\u003e).\r\n Sensations (\u003ci\u003evisa\u003c/i\u003e) he divided into the true and the untrue; if the\r\n examination gone through by the mind proved irrefragably the truth of a\r\n sensation he called it \u003ci\u003eKnowledge\u003c/i\u003e, if otherwise, \u003ci\u003eIgnorance\u003c/i\u003e\r\n (\u003ca href=\"#BkI_41\"\u003e41\u003c/a\u003e). \u003ci\u003ePerception\u003c/i\u003e, thus defined, he regarded\r\n as morally neither right nor wrong but as the sole ultimate basis of\r\n truth. Rashness in giving assent to phenomena, and all other defects in\r\n the application to them of the reason he thought could not coexist with\r\n virtue and perfect wisdom (\u003ca href=\"#BkI_42\"\u003e42\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_33\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_33\"\u003e§33\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eHaec erat\r\n illis forma\u003c/i\u003e: so Madv. \u003ci\u003eEm.\u003c/i\u003e 118 for MSS. \u003ci\u003eprima\u003c/i\u003e, comparing\r\n \u003ci\u003eformulam\u003c/i\u003e in 17, also \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 19,\r\n \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 9, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e\r\n 38, to which add \u003ci\u003eAc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_23\"\u003e23\u003c/a\u003e. See other em. in Halm. Goer. proposes to keep the\r\n MSS. reading and supply \u003ci\u003epars\u003c/i\u003e, as usual. His power of\r\n \u003ci\u003esupplying\u003c/i\u003e is unlimited. There is a curious similarity between the\r\n difficulties involved in the MSS. readings in \u003ca href=\"#BkI_6\"\u003e6\u003c/a\u003e, \u003ca\r\n href=\"#BkI_15\"\u003e15\u003c/a\u003e, \u003ca href=\"#BkI_32\"\u003e32\u003c/a\u003e and here.\r\n \u003ci\u003eImmutationes\u003c/i\u003e: so Dav. for \u003ci\u003edisputationes\u003c/i\u003e, approved by Madv.\r\n \u003ci\u003eEm.\u003c/i\u003e 119 who remarks that the phrase \u003ci\u003edisputationes\r\n philosophiae\u003c/i\u003e would not be Latin. The em. is rendered almost certain\r\n by \u003ci\u003emutavit\u003c/i\u003e in \u003ca href=\"#BkI_40\"\u003e40\u003c/a\u003e, \u003ci\u003ecommutatio\u003c/i\u003e in \u003ca\r\n href=\"#BkI_42\"\u003e42\u003c/a\u003e, and \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 38.\r\n Halm\u0027s odd em. \u003ci\u003edissupationes\u003c/i\u003e, so much admired by his reviewer in\r\n Schneidewin\u0027s \u003ci\u003ePhilologus\u003c/i\u003e, needs support, which it certainly does\r\n not receive from the one passage Halm quotes, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 207. \u003ci\u003eEt recte\u003c/i\u003e: for the \u003ci\u003eet\u003c/i\u003e cf. \u003ci\u003eet\r\n merito\u003c/i\u003e, which begins one of Propertius\u0027 elegies. \u003ci\u003eAuctoritas\u003c/i\u003e:\r\n \"system\". \u003ci\u003eInquit\u003c/i\u003e: sc. Atticus of course. Goer., on account of the\r\n omission of \u003ci\u003eigitur\u003c/i\u003e after Aristoteles, supposes Varro\u0027s speech to\r\n begin here. To the objection that Varro (who in \u003ca href=\"#BkI_8\"\u003e8\u003c/a\u003e\r\n says \u003ci\u003enihil enim meorum magno opere miror\u003c/i\u003e) would not eulogise\r\n himself quite so unblushingly, Goer. feebly replies that the eulogy is\r\n meant for Antiochus, whom Varro is copying. \u003ci\u003eAristoteles\u003c/i\u003e: after\r\n this the copyist of Halm\u0027s G. alone, and evidently on his own conjecture,\r\n inserts \u003ci\u003eigitur\u003c/i\u003e, which H. adopts. Varro\u0027s resumption of his\r\n exposition is certainly abrupt, but if chapter \u003cspan\r\n class=\"vol\"\u003eIX.\u003c/span\u003e ought to begin here, as Halm supposes, a reader\r\n would not be much incommoded. \u003ci\u003eLabefactavit\u003c/i\u003e, that Antiochus still\r\n continued to include Aristotle in the supposed old Academico-Peripatetic\r\n school can only be explained by the fact that he considered ethical\r\n resemblances as of supreme importance, cf. the strong statement of Varro\r\n in Aug. \u003cspan class=\"vol\"\u003eXIX.\u003c/span\u003e 1 \u003ci\u003enulla est causa philosophandi\r\n nisi finis boni\u003c/i\u003e. \u003ci\u003eDivinum\u003c/i\u003e: see R. and P. 210 for a full\r\n examination of the relation in which Plato\u0027s \u003cspan lang=\"el\"\r\n title=\"ideai\" \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e stand to his\r\n notion of the deity. \u003ci\u003eSuavis\u003c/i\u003e: his constant epithet, see Gellius qu.\r\n R. and P. 327. His real name was not Theophrastus, he was called so from\r\n his style (cf. \u003ci\u003eloquendi nitor ille divinus\u003c/i\u003e, Quint. \u003cspan\r\n class=\"vol\"\u003eX.\u003c/span\u003e 1, 83). For \u003ci\u003esuavis\u003c/i\u003e of style cf. \u003ci\u003eOrat.\u003c/i\u003e\r\n 161, \u003ci\u003eBrut.\u003c/i\u003e 120. \u003ci\u003eNegavit\u003c/i\u003e: for his various offences see\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 12 sq., \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 25, 85. There is no reason to suppose that he\r\n departed very widely from the Aristotelian ethics; we have here a Stoic\r\n view of him transmitted through Antiochus. In \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_134\"\u003e134\u003c/a\u003e Cic. speaks very\r\n differently of him. Between the particular tenet here mentioned and that\r\n of Antiochus in \u003ca href=\"#BkI_22\"\u003e22\u003c/a\u003e the difference is merely verbal.\r\n \u003ci\u003eBeate vivere\u003c/i\u003e: the only translation of \u003cspan lang=\"el\"\r\n title=\"eudaimonian\"\r\n \u003e\u0026#x3B5;\u0026#x3C5;\u0026#x3B4;\u0026#x3B1;\u0026#x3B9;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e.\r\n Cic. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 95 suggests \u003ci\u003ebeatitas\u003c/i\u003e\r\n and \u003ci\u003ebeatitudo\u003c/i\u003e but does not elsewhere employ them.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_34\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_34\"\u003e§34\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eStrato\u003c/i\u003e:\r\n see \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_121\"\u003e121\u003c/a\u003e. The\r\n statement in the text is not quite true for Diog. \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 58, 59 preserves the titles of at least seven\r\n ethical works, while Stob. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 4 quotes his\r\n definition of the \u003cspan lang=\"el\" title=\"agathon\"\r\n \u003e\u0026#x3B1;\u0026#x3B3;\u0026#x3B1;\u0026#x3B8;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. \u003ci\u003eDiligenter …\r\n tuebantur\u003c/i\u003e: far from true as it stands, Polemo was an inchoate Stoic,\r\n cf. Diog. Laert. \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 18, \u003ci\u003eAc.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_131\"\u003e131\u003c/a\u003e, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 34, and R. and P. \u003ci\u003eCongregati\u003c/i\u003e: \"\u003ci\u003eall\u003c/i\u003e\r\n in the Academic fold,\" cf. \u003ci\u003eLael.\u003c/i\u003e 69, \u003ci\u003ein nostro, ut ita dicam,\r\n grege\u003c/i\u003e. Of Crates and Crantor little is known. \u003ci\u003ePolemonem … Zeno\r\n et Arcesilas\u003c/i\u003e: scarcely true, for Polemo was merely one of Zeno\u0027s many\r\n teachers (Diog. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 2, 3), while he is not\r\n mentioned by Diog. at all among the teachers of Arcesilas. The fact is\r\n that we have a mere theory, which accounts for the split of Stoicism from\r\n Academicism by the rivalry of two fellow pupils. Cf. Numenius in Euseb.\r\n \u003ci\u003ePraep. Ev.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIV.\u003c/span\u003e 5, \u003cspan lang=\"el\"\r\n title=\"symphoitôntes para Polemôni ephilo timêthêsan\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BC;\u0026#x3C6;\u0026#x3BF;\u0026#x3B9;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\u0026#x3C4;\u0026#x3B5;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\r\n \u0026#x3A0;\u0026#x3BF;\u0026#x3BB;\u0026#x3B5;\u0026#x3BC;\u0026#x3C9;\u0026#x3BD;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3C6;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\r\n \u0026#x3C4;\u0026#x3B9;\u0026#x3BC;\u0026#x3B7;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e.\r\n Dates are against the theory, see Zeller 500.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_35\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_35\"\u003e§35\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eAnteiret\r\n aetate\u003c/i\u003e: Arcesilas was born about 315, Zeno about 350, though the\r\n dates are uncertain. \u003ci\u003eDissereret\u003c/i\u003e: was a deep reasoner. Bentl.\r\n missing the meaning conj. \u003ci\u003edefiniret\u003c/i\u003e. \u003ci\u003ePeracute moveretur\u003c/i\u003e:\r\n Bentl. \u003ci\u003epartiretur\u003c/i\u003e; this with \u003ci\u003edefiniret\u003c/i\u003e above well\r\n illustrates his licence in emendations. Halm ought not to have doubted\r\n the soundness of the text, the words refer not to the emotional, but to\r\n the intellectual side of Zeno\u0027s nature. The very expression occurs \u003ci\u003eAd\r\n Fam.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXV.\u003c/span\u003e 21, 4, see other close parallels in\r\n n. on \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkIIN_37\"\u003e37\u003c/a\u003e. \u003ci\u003eNervos\r\n … inciderit\u003c/i\u003e: same metaphor in \u003ci\u003ePhilipp.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXII.\u003c/span\u003e 8, cf. also \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 27 \u003ci\u003enervos virtutis elidere\u003c/i\u003e, \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 83 \u003ci\u003estirpis aegritudinis elidere\u003c/i\u003e. (In both\r\n these passages Madv. \u003ci\u003eEm. Liv.\u003c/i\u003e 135 reads \u003ci\u003eelegere\u003c/i\u003e for\r\n \u003ci\u003eelidere\u003c/i\u003e, I cannot believe that he is right). Plato uses \u003cspan\r\n lang=\"el\" title=\"neura ektemnein\" \u003e\u0026#x3BD;\u0026#x3B5;\u0026#x3C5;\u0026#x3C1;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3B5;\u0026#x3BC;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n metaphorically. Notice \u003ci\u003einciderit\u003c/i\u003e but \u003ci\u003eponeret\u003c/i\u003e. There is no\r\n need to alter (as Manut., Lamb., Dav.) for the sequence is not uncommon\r\n in Cic., e.g. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 33. \u003ci\u003eOmnia,\r\n quae\u003c/i\u003e: MSS. \u003ci\u003equaeque\u003c/i\u003e, which edd. used to take for\r\n \u003ci\u003equaecunque\u003c/i\u003e. Cf. Goerenz\u0027s statement \"\u003ci\u003enegari omnino nequit hac\r\n vi saepius pronomen illud reperiri\u003c/i\u003e\" with Madvig\u0027s utter refutation in\r\n the sixth Excursus to his \u003ci\u003eD.F.\u003c/i\u003e \u003ci\u003eSolum et unum bonum\u003c/i\u003e: for the\r\n Stoic ethics the student must in general consult R. and P. and Zeller for\r\n himself. I can only treat such points as are involved in the special\r\n difficulties of the \u003ci\u003eAcademica\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_36\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_36\"\u003e§36\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eCetera\u003c/i\u003e:\r\n Stoic \u003cspan lang=\"el\" title=\"adiaphora\"\r\n \u003e\u0026#x3B1;\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C6;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e, the\r\n presence or absence of which cannot affect happiness. The Stoics loudly\r\n protested against their being called either \u003ci\u003ebona\u003c/i\u003e or \u003ci\u003emala\u003c/i\u003e,\r\n and this question was one of the great battle grounds of the later Greek\r\n philosophy. \u003ci\u003eSecundum naturam … contraria\u003c/i\u003e: Gr. \u003cspan lang=\"el\"\r\n title=\"kata physin, para physin\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;, \u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e. \u003ci\u003eHis ipsis …\r\n numerabat\u003c/i\u003e: I see no reason for placing this sentence after the words\r\n \u003ci\u003equae minoris\u003c/i\u003e below (with Christ) or for suspecting its genuineness\r\n (with Halm). The word \u003ci\u003emedia\u003c/i\u003e is the Gk. \u003cspan lang=\"el\"\r\n title=\"mesa\" \u003e\u0026#x3BC;\u0026#x3B5;\u0026#x3C3;\u0026#x3B1;\u003c/span\u003e, which word however is\r\n not usually applied to \u003ci\u003ethings\u003c/i\u003e, but to \u003ci\u003eactions\u003c/i\u003e.\r\n \u003ci\u003eSumenda\u003c/i\u003e: Gk. \u003cspan lang=\"el\" title=\"lêpta\"\r\n \u003e\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e. \u003ci\u003eAestimatione\u003c/i\u003e: \u003cspan\r\n lang=\"el\" title=\"axia\" \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, positive\r\n value. \u003ci\u003eContraque contraria\u003c/i\u003e: Cic. here as in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 50 feels the need of a word to express \u003cspan\r\n lang=\"el\" title=\"apaxia\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e (negative value).\r\n (Madv. in his note on that passage coins the word \u003ci\u003einaestimatio.\u003c/i\u003e)\r\n \u003ci\u003ePonebat esse\u003c/i\u003e: cf. \u003ca href=\"#BkI_19\"\u003e19\u003c/a\u003e, \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 73.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_37\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_37\"\u003e§37\u003c/a\u003e.\u003c/b\u003e To cope\r\n thoroughly with the extraordinary difficulties of this section the\r\n student must read the whole of the chapters on Stoic ethics in Zeller and\r\n Ritter and Preller. There is no royal road to the knowledge, which it\r\n would be absurd to attempt to convey in these notes. Assuming a general\r\n acquaintance with Stoic ethics, I set out the difficulties thus: Cic.\r\n appears at first sight to have made the \u003cspan lang=\"el\"\r\n title=\"apoproêgmena\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3B7;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e\r\n a subdivision of the \u003cspan lang=\"el\" title=\"lêpta\"\r\n \u003e\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e (\u003ci\u003esumenda\u003c/i\u003e), the two\r\n being utterly different. I admit, with Madv. (\u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 50), that there is no reason for suspecting the\r\n text to be corrupt, the heroic remedy of Dav., therefore, who reads\r\n \u003ci\u003emedia\u003c/i\u003e in the place of \u003ci\u003esumenda\u003c/i\u003e, must be rejected. Nor can\r\n anything be said for Goerenz\u0027s plan, who distorts the Stoic philosophy in\r\n order to save Cicero\u0027s consistency. On the other hand, I do not believe\r\n that Cic. could so utterly misunderstand one of the cardinal and best\r\n known doctrines of Stoicism, as to think even for a moment that the \u003cspan\r\n lang=\"el\" title=\"apoproêgmena\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3B7;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e\r\n formed a branch of the \u003cspan lang=\"el\" title=\"lêpta\"\r\n \u003e\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e. This view of Madvig\u0027s is\r\n strongly opposed to the fact that Cic. in \u003ca href=\"#BkI_36\"\u003e36\u003c/a\u003e had\r\n explained with perfect correctness the Stoic theory of the \u003cspan\r\n lang=\"el\" title=\"adiaphora\"\r\n \u003e\u0026#x3B1;\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C6;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e, nor is\r\n there anywhere in the numerous passages where he touches on the theory\r\n any trace of the same error. My explanation is that Cic. began with the\r\n intention to speak of the \u003ci\u003esumenda\u003c/i\u003e only and then rapidly extended\r\n his thought so as to embrace the whole class of \u003cspan lang=\"el\"\r\n title=\"adiaphora\"\r\n \u003e\u0026#x3B1;\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C6;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e, which\r\n he accordingly dealt with in the latter part of the same sentence and in\r\n the succeeding sentence. (The remainder has its own difficulties, which I\r\n defer for the present.) Cic. therefore is chargeable not with ignorance\r\n of Stoicism but with careless writing. A striking parallel occurs in\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 52, \u003ci\u003equae secundum locum\r\n obtinent\u003c/i\u003e, \u003cspan lang=\"el\" title=\"proêgmena\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3B7;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e\r\n \u003ci\u003eid est producta nominentur, quae vel ita appellemus, vel promota et\r\n remota\u003c/i\u003e. If this language be closely pressed, the \u003cspan lang=\"el\"\r\n title=\"apoproêgmena\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3B7;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e\r\n are made of a subdivision of the \u003cspan lang=\"el\" title=\"proêgmena\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3B7;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e,\r\n though no sensible reader would suppose Cic. to have had that intention.\r\n So if his words in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 90 be pressed,\r\n the \u003ci\u003esumenda\u003c/i\u003e are made to include both \u003ci\u003eproducta\u003c/i\u003e and\r\n \u003ci\u003ereducta\u003c/i\u003e, in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 16\r\n \u003ci\u003eappeterent\u003c/i\u003e includes \u003ci\u003efugerent\u003c/i\u003e, \u003ci\u003eibid.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 86 the opposite of \u003ci\u003ebeata vita\u003c/i\u003e is abruptly\r\n introduced. So \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 88 \u003ci\u003efrui\r\n dolore\u003c/i\u003e must be construed together, and \u003ci\u003eibid.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 73 \u003ci\u003epudor modestia pudicitia\u003c/i\u003e are said\r\n \u003ci\u003ecoerceri\u003c/i\u003e, the writer\u0027s thoughts having drifted on rapidly to the\r\n vices which are opposite to these virtues.\u003c/p\u003e\r\n\r\n \u003cp\u003eI now pass on to a second class of difficulties. Supposing that by\r\n \u003ci\u003eex iis\u003c/i\u003e Cic. means \u003ci\u003emediis\u003c/i\u003e, and not \u003ci\u003esumendis\u003c/i\u003e, about\r\n which he had intended to talk when he began the sentence; I believe that\r\n \u003ci\u003epluris aestimanda\u003c/i\u003e and \u003ci\u003eminoris aestimanda\u003c/i\u003e simply indicate\r\n the \u003cspan lang=\"el\" title=\"axia\" \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e and\r\n \u003cspan lang=\"el\" title=\"apaxia\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e of the Greek,\r\n \u003ci\u003enot\u003c/i\u003e different degrees of \u003cspan lang=\"el\" title=\"axia\"\r\n \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e (positive value). That \u003ci\u003eminor\r\n aestimatio\u003c/i\u003e should mean \u003cspan lang=\"el\" title=\"apaxia\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e need not surprise us\r\n when we reflect (1) on the excessive difficulty there was in expressing\r\n this \u003cspan lang=\"el\" title=\"apaxia\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e or negative value in\r\n Latin, a difficulty I have already observed on \u003ca href=\"#BkIN_36\"\u003e36\u003c/a\u003e;\r\n (2) on the strong negative meaning which \u003ci\u003eminor\u003c/i\u003e bears in Latin,\r\n e.g. \u003ci\u003esin minus\u003c/i\u003e in Cic. means \"but if not.\" Even the Greeks fall\r\n victims to the task of expressing \u003cspan lang=\"el\" title=\"apaxia\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e. Stobaeus, in a\r\n passage closely resembling ours makes \u003cspan lang=\"el\" title=\"elattôn axia\"\r\n \u003e\u0026#x3B5;\u0026#x3BB;\u0026#x3B1;\u0026#x3C4;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e equivalent to \u003cspan lang=\"el\"\r\n title=\"pollê apaxia\" \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3BB;\u0026#x3B7;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e (II. 6, 6), while Sext.\r\n Emp. after rightly defining \u003cspan lang=\"el\" title=\"apoproêgmena\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3B7;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e\r\n as \u003cspan lang=\"el\" title=\"ta hikanên apaxian echonta\" \u003e\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x201B;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e (\u003ci\u003eAdv. Math.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eXI.\u003c/span\u003e 62\u0026mdash;64) again speaks of them as \u003cspan\r\n lang=\"el\" title=\"ta mê hikanên echonta axian\" \u003e\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BC;\u0026#x3B7; \u0026#x201B;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e (\u003ci\u003ePyrrhon. Hypot.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 191) words which usually have an opposite\r\n meaning. Now I contend that Cicero\u0027s words \u003ci\u003eminoris aestimanda\u003c/i\u003e bear\r\n quite as strong a negative meaning as the phrase of Sextus, \u003cspan\r\n lang=\"el\" title=\"ta mê hikanên axian echonta\" \u003e\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BC;\u0026#x3B7; \u0026#x201B;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e. I therefore conclude\r\n that Cicero has striven, so far as the Latin language allowed, to express\r\n the Stoic doctrine that, of the \u003cspan lang=\"el\" title=\"adiaphora\"\r\n \u003e\u0026#x3B1;\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C6;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e, some\r\n have \u003cspan lang=\"el\" title=\"axia\" \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n while others have \u003cspan lang=\"el\" title=\"apaxia\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e. He may fairly claim\r\n to have applied to his words the rule \"\u003ci\u003ere intellecta in verborum usu\r\n faciles esse debemus\u003c/i\u003e\" (\u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 52).\r\n There is quite as good ground for accusing Sextus and Stobaeus of\r\n misunderstanding the Stoics as there is for accusing Cicero. There are\r\n difficulties connected with the terms \u003cspan lang=\"el\" title=\"hikanê axia\"\r\n \u003e\u0026#x201B;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\r\n \u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e and \u003cspan lang=\"el\" title=\"hikanê apaxia\"\r\n \u003e\u0026#x201B;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e which are not\r\n satisfactorily treated in the ordinary sources of information; I regret\r\n that my space forbids me to attempt the elucidation of them. The student\r\n will find valuable aid in the notes of Madv. on the passages of the\r\n \u003ci\u003eD.F.\u003c/i\u003e quoted in this note. \u003ci\u003eNon tam rebus quam vocabulis\u003c/i\u003e:\r\n Cic. frequently repeats this assertion of Antiochus, who, having stolen\r\n the clothes of the Stoics, proceeded to prove that they had never\r\n properly belonged to the Stoics at all. \u003ci\u003eInter recte factum atque\r\n peccatum\u003c/i\u003e: Stob. speaks \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 6 of \u003cspan\r\n lang=\"el\" title=\"ta metaxy aretês kai kakias\" \u003e\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3BE;\u0026#x3C5;\r\n \u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B7;\u0026#x3C2; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3BA;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e. (This does not\r\n contradict his words a little earlier, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 5,\r\n \u003cspan lang=\"el\" title=\"aretês de kai kakias ouden metaxy\"\r\n \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B7;\u0026#x3C2; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3BA;\u0026#x3B1;\u0026#x3BA;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3BE;\u0026#x3C5;\u003c/span\u003e, which have regard to\r\n divisions of men, not of actions. Diog. Laert., however, \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 127, distinctly contradicts Cic. and Stob., see\r\n R. and P. 393.) \u003ci\u003eRecte factum\u003c/i\u003e = \u003cspan lang=\"el\" title=\"katorthôma\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3C1;\u0026#x3B8;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e,\r\n \u003ci\u003epeccatum\u003c/i\u003e = \u003cspan lang=\"el\" title=\"hamartêma\"\r\n \u003e\u0026#x201B;\u0026#x3B1;\u0026#x3BC;\u0026#x3B1;\u0026#x3C1;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e,\r\n \u003ci\u003eofficium\u003c/i\u003e = \u003cspan lang=\"el\" title=\"kathêkon\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3B8;\u0026#x3B7;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e (cf. R. and P.\r\n 388\u0026mdash;394, Zeller 238\u0026mdash;248, 268\u0026mdash;272). \u003ci\u003eServata\r\n praetermissaque\u003c/i\u003e: MSS. have \u003ci\u003eet\u003c/i\u003e before \u003ci\u003eservata\u003c/i\u003e, which all\r\n edd. since Lamb. eject. Where \u003ci\u003eet\u003c/i\u003e and \u003ci\u003eque\u003c/i\u003e correspond in\r\n Cic., the \u003ci\u003eque\u003c/i\u003e is always an afterthought, added in oblivion of the\r\n \u003ci\u003eet\u003c/i\u003e. With two nouns, adjectives, adverbs, or participles, this\r\n oblivion is barely possible, but when the conjunctions go with separate\r\n \u003ci\u003eclauses\u003c/i\u003e it is possible. Cf. \u003ca href=\"#BkI_43\"\u003e43\u003c/a\u003e and\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 64.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_38\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_38\"\u003e§38\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSed quasdam\r\n virtutes\u003c/i\u003e: see \u003ca href=\"#BkI_20\"\u003e20\u003c/a\u003e. This passage requires careful\r\n construing: after \u003ci\u003equasdam virtutes\u003c/i\u003e not the whole phrase \u003ci\u003ein\r\n ratione esse dicerent\u003c/i\u003e must be repeated but \u003ci\u003edicerent\u003c/i\u003e merely,\r\n since only the \u003ci\u003evirtutes natura perfectae\u003c/i\u003e, the \u003cspan lang=\"el\"\r\n title=\"dianoêtikai aretai\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e of Arist., could be\r\n said to belong to the reason, while the \u003ci\u003evirtutes more perfectae\u003c/i\u003e\r\n are Aristotle\u0027s \u003cspan lang=\"el\" title=\"êthikai aretai\"\r\n \u003e\u0026#x3B7;\u0026#x3B8;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e. Trans. \"but spoke of\r\n certain excellences as perfected by the reason, or (as the case might be)\r\n by habit.\" \u003ci\u003eEa genera virtutum\u003c/i\u003e: both Plato and Arist. roughly\r\n divided the nature of man into two parts, the intellectual and the\r\n emotional, the former being made to govern, the latter to obey (cf.\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 47, and Arist. \u003cspan lang=\"el\"\r\n title=\"to men hôs logon echon, to de epipeithes logôi\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3BD; \u0026#x201B;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3BD; \u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;,\r\n \u0026#x3C4;\u0026#x3BF; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C0;\u0026#x3B5;\u0026#x3B9;\u0026#x3B8;\u0026#x3B5;\u0026#x3C2;\r\n \u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3C9;\u0026#x3B9;\u003c/span\u003e); Zeno however asserted the\r\n nature of man to be one and indivisible and to consist solely of Reason,\r\n to which he gave the name \u003cspan lang=\"el\" title=\"hêgemonikon\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3B3;\u0026#x3B5;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n (Zeller 203 sq.). Virtue also became for him one and indivisible (Zeller\r\n 248, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e \u003ci\u003epassim\u003c/i\u003e). When the\r\n \u003cspan lang=\"el\" title=\"hêgemonikon\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3B3;\u0026#x3B5;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n was in a perfect state, there was virtue, when it became disordered there\r\n was vice or emotion. The battle between virtue and vice therefore did not\r\n resemble a war between two separate powers, as in Plato and Aristotle,\r\n but a civil war carried on in one and the same country. \u003ci\u003eVirtutis\r\n usum\u003c/i\u003e: cf. the description of Aristotle\u0027s \u003ci\u003efinis\u003c/i\u003e in \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 19. \u003ci\u003eIpsum habitum\u003c/i\u003e: the mere\r\n possession. So Plato, \u003ci\u003eTheaetet.\u003c/i\u003e 197 B, uses the word \u003cspan\r\n lang=\"el\" title=\"hexis\" \u003e\u0026#x201B;\u0026#x3B5;\u0026#x3BE;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e, a\r\n use which must be clearly distinguished from the later sense found in the\r\n \u003ci\u003eEthics\u003c/i\u003e of Arist. In this sense virtue is \u003ci\u003enot\u003c/i\u003e a \u003cspan\r\n lang=\"el\" title=\"hexis\" \u003e\u0026#x201B;\u0026#x3B5;\u0026#x3BE;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e,\r\n according to the Stoics, but a \u003cspan lang=\"el\" title=\"diathesis\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e (Stob.\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 5, Diog. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e\r\n 89; yet Diog. sometimes speaks of virtue loosely as a \u003cspan lang=\"el\"\r\n title=\"hexis\" \u003e\u0026#x201B;\u0026#x3B5;\u0026#x3BE;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e, \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 92, 93; cf. Zeller 249, with footnotes). \u003ci\u003eNec\r\n virtutem cuiquam adesse … uteretur\u003c/i\u003e: cf. Stob. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 6, 6 \u003cspan lang=\"el\" title=\"duo genê tôn anthrôpôn einai to men tôn spoudaiôn, to de tôn phaulôn, kai to men tôn spoudaiôn dia pantos tou biou chrêsthai tais aretais, to de tôn phaulôn tais kakiais\"\r\n \u003e\u0026#x3B4;\u0026#x3C5;\u0026#x3BF; \u0026#x3B3;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3C1;\u0026#x3C9;\u0026#x3C0;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C0;\u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B1;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;,\r\n \u0026#x3C4;\u0026#x3BF; \u0026#x3B4;\u0026#x3B5; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3C5;\u0026#x3BB;\u0026#x3C9;\u0026#x3BD;, \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3BF; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C0;\u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B1;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1; \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3C5; \u0026#x3B2;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C7;\u0026#x3C1;\u0026#x3B7;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u0026#x3C2;, \u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3B4;\u0026#x3B5; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3C5;\u0026#x3BB;\u0026#x3C9;\u0026#x3BD; \u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3BA;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e.\r\n \u003ci\u003ePerturbationem\u003c/i\u003e: I am surprised that Halm after the fine note of\r\n Wesenberg, printed on p. 324 of the same volume in which Halm\u0027s text of\r\n the \u003ci\u003eAcad.\u003c/i\u003e appears, should read the plural \u003ci\u003eperturbationes\u003c/i\u003e, a\r\n conj. of Walker. \u003ci\u003ePerturbationem\u003c/i\u003e means emotion in the abstract;\r\n \u003ci\u003eperturbationes\u003c/i\u003e below, particular emotions. There is exactly the\r\n same transition in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 23, 24,\r\n \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 59, 65, \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 43,\r\n while \u003ci\u003eperturbatio\u003c/i\u003e is used, in the same sense as here, in at least\r\n five other passages of the \u003ci\u003eT.D.\u003c/i\u003e, i.e. \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e\r\n 8, 11, 24, 57, 82. \u003ci\u003eQuasi mortis\u003c/i\u003e: a trans. of Stoic \u003cspan lang=\"el\"\r\n title=\"pathesi\" \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B9;\u003c/span\u003e, which\r\n Cic. rejects in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 35. \u003ci\u003eVoluit\r\n carere sapientem\u003c/i\u003e: emotion being a disturbance of equilibrium in the\r\n reason, and perfect reason being virtue (\u003ca href=\"#BkI_20\"\u003e20\u003c/a\u003e), it\r\n follows that the Stoic sapiens must be emotionless (Zeller 228 sq.). All\r\n emotions are reasonless; \u003cspan lang=\"el\" title=\"hêdonê\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3B4;\u0026#x3BF;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e or \u003ci\u003elaetitia\u003c/i\u003e\r\n for instance is \u003cspan lang=\"el\" title=\"alogos eparsis\"\r\n \u003e\u0026#x3B1;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e. (\u003ci\u003eT.D.\u003c/i\u003e\r\n Books \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e and \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e\r\n treat largely of the Stoic view of emotions.) Wesenberg, \u003ci\u003eEm.\u003c/i\u003e to\r\n the \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e p. 8, says Cic. always uses\r\n \u003ci\u003eefferri laetitia\u003c/i\u003e but \u003ci\u003eferri libidine\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_39\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_39\"\u003e§39\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eAliaque in\r\n parte\u003c/i\u003e: so Plato, \u003ci\u003eTim.\u003c/i\u003e 69 C, \u003ci\u003eRep.\u003c/i\u003e 436, 441, Arist. \u003ci\u003eDe\r\n Anima\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 3, etc.; cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 20. \u003ci\u003eVoluntarias\u003c/i\u003e: the whole aim of the Stoic\r\n theory of the emotions was to bring them under the predominance of the\r\n will. How the moral freedom of the will was reconciled with the general\r\n Stoic fatalism we are not told. \u003ci\u003eOpinionisque iudicio suscipi\u003c/i\u003e: all\r\n emotion arose, said the Stoics, from a false judgment about some external\r\n object; cf. Diog. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 111. \u003cspan lang=\"el\"\r\n title=\"ta pathê kriseis einai\" \u003e\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3B7;\r\n \u0026#x3BA;\u0026#x3C1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e. Instances of each in Zeller\r\n 233. For \u003ci\u003eiudicio\u003c/i\u003e cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 35,\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 61, \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 14, 15, 18. \u003ci\u003eIntemperantiam\u003c/i\u003e: the same in\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 22, Gk. \u003cspan lang=\"el\"\r\n title=\"akolasia\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3BF;\u0026#x3BB;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, see\r\n Zeller 232. \u003ci\u003eQuintam naturam\u003c/i\u003e: the \u003cspan lang=\"el\" title=\"pemptê ousia\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3BC;\u0026#x3C0;\u0026#x3C4;\u0026#x3B7;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e or \u003cspan lang=\"el\"\r\n title=\"pempton sôma\" \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3BC;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e of Aristotle, who proves its\r\n existence in \u003ci\u003eDe Coelo\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 2, in a curious\r\n and recondite fashion. Cic. is certainly wrong in stating that Arist.\r\n derived \u003ci\u003emind\u003c/i\u003e from this fifth element, though the finest and\r\n highest of material substances. He always guards himself from assigning a\r\n material origin to mind. Cic. repeats the error in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 22, 41, 65, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 12. On this last passage Madv. has an important\r\n note, but he fails to recognise the essential fact, which is clear from\r\n Stob. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 41, 33, that the Peripatetics of the\r\n time were in the habit of deriving the mind from \u003cspan lang=\"el\"\r\n title=\"aithêr\" \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3B8;\u0026#x3B7;\u0026#x3C1;\u003c/span\u003e, which is the\r\n very name that Aristotle gives to the fifth element (\u003cspan lang=\"el\"\r\n title=\"sôma aitherion\" \u003e\u0026#x3C3;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\r\n \u0026#x3B1;\u0026#x3B9;\u0026#x3B8;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e in the\r\n \u003ci\u003eDe Coelo\u003c/i\u003e), and of giving this out to be Aristotle\u0027s opinion. The\r\n error once made, no one could correct it, for there were a hundred\r\n influences at work to confirm it, while the works of Aristotle had fallen\r\n into a strange oblivion. I cannot here give an exhaustive account of\r\n these influences, but will mention a few. Stoicism had at the time\r\n succeeded in powerfully influencing every other sect, and it placed \u003cspan\r\n lang=\"el\" title=\"nous en aitheri\" \u003e\u0026#x3BD;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3BD; \u0026#x3B1;\u0026#x3B9;\u0026#x3B8;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\u003c/span\u003e (see\r\n Plutarch, qu. R. and P. 375). It had destroyed the belief in immaterial\r\n existence The notion that \u003cspan lang=\"el\" title=\"nous\"\r\n \u003e\u0026#x3BD;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\u003c/span\u003e or \u003cspan lang=\"el\" title=\"psychê\"\r\n \u003e\u0026#x3C8;\u0026#x3C5;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e came from \u003cspan lang=\"el\"\r\n title=\"aithêr\" \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3B8;\u0026#x3B7;\u0026#x3C1;\u003c/span\u003e was also\r\n fostered by the language of Plato. He had spoken of the soul as \u003cspan\r\n lang=\"el\" title=\"aeikinêtos\"\r\n \u003e\u0026#x3B1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n in passages which were well known to Cic. and had taken great hold on his\r\n mind One from the \u003ci\u003ePhaedrus\u003c/i\u003e 245 C is translated twice, in\r\n \u003ci\u003eSomnium Scipionis\u003c/i\u003e (\u003ci\u003eDe Rep.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVI.\u003c/span\u003e),\r\n and \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 53 sq. Now the only thing\r\n with Aristotle which is \u003cspan lang=\"el\" title=\"aeikinêtos\"\r\n \u003e\u0026#x3B1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n in eternal perfect circular motion (for to the ancients circular motion\r\n is alone perfect and eternal), is the \u003cspan lang=\"el\" title=\"aithêr\"\r\n \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3B8;\u0026#x3B7;\u0026#x3C1;\u003c/span\u003e or \u003cspan lang=\"el\"\r\n title=\"pempton sôma\" \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3BC;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e, that fiery external rim of the\r\n universe of which the stars are mere nodes, and with which they revolve.\r\n How natural then, in the absence of Aristotle\u0027s works, to conclude that\r\n the \u003cspan lang=\"el\" title=\"aeikinêtos psychê\"\r\n \u003e\u0026#x3B1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C8;\u0026#x3C5;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e of Plato came from the \u003cspan\r\n lang=\"el\" title=\"aeikinêtos aithêr\"\r\n \u003e\u0026#x3B1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3B9;\u0026#x3B8;\u0026#x3B7;\u0026#x3C1;\u003c/span\u003e of Aristotle! Arist. had\r\n guarded himself by saying that the soul as an \u003cspan lang=\"el\"\r\n title=\"archê kinêseôs\" \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B7;\r\n \u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e must be\r\n \u003cspan lang=\"el\" title=\"akinêtos\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e, but\r\n Cic. had no means of knowing this (see Stob. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 41, 36). Again, Plato had often spoken of souls at death flying away to\r\n the outer circle of the universe, as though to their natural home, just\r\n where Arist. placed his \u003cspan lang=\"el\" title=\"pempton sôma\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3BC;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e Any one who will compare \u003ci\u003eT.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 43 with the \u003ci\u003eSomn. Scipionis\u003c/i\u003e will see\r\n what power this had over Cicero. Further, Cic. would naturally link the\r\n mind in its origin with the stars which both Plato and Arist. looked on\r\n as divine (cf. \u003ci\u003eSomn. Scip.\u003c/i\u003e 15) These considerations will be enough\r\n to show that neither Cic. nor Antiochus, whom Madv. considers responsible\r\n for the error, could have escaped it in any way not superhuman except by\r\n the recovery of Aristotle\u0027s lost works, which did not happen till too\r\n late. \u003ci\u003eSensus\u003c/i\u003e: we seem here to have a remnant of the distinction\r\n drawn by Arist. between animal heat and other heat, the former being\r\n \u003cspan lang=\"el\" title=\"analogon tô tôn astrôn stoicheiô\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3BD; \u0026#x3C4;\u0026#x3C9;\r\n \u0026#x3C4;\u0026#x3C9;\u0026#x3BD; \u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3C1;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3C9;\u003c/span\u003e (\u003ci\u003eDe\r\n Gen. An.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 3, qu. R. and P. 299).\r\n \u003ci\u003eIgnem\u003c/i\u003e: the Stoics made no difference, except one of degree,\r\n between \u003cspan lang=\"el\" title=\"aithêr\"\r\n \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3B8;\u0026#x3B7;\u0026#x3C1;\u003c/span\u003e and \u003cspan lang=\"el\"\r\n title=\"pyr\" \u003e\u0026#x3C0;\u0026#x3C5;\u0026#x3C1;\u003c/span\u003e, see Zeller 189, 190. \u003ci\u003eIpsam\r\n naturam\u003c/i\u003e: \u003cspan lang=\"el\" title=\"pyr\" \u003e\u0026#x3C0;\u0026#x3C5;\u0026#x3C1;\u003c/span\u003e is\r\n \u003cspan lang=\"el\" title=\"kat\u0027 exochên stoicheion\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0027\r\n \u0026#x3B5;\u0026#x3BE;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n (Stob. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 10, 16), and is the first thing\r\n generated from the \u003cspan lang=\"el\" title=\"apoios hylê\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3BB;\u0026#x3B7;\u003c/span\u003e; from it comes air, from air water,\r\n from water earth (Diog. Laert. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 136, 137)\r\n The fire is \u003cspan lang=\"el\" title=\"logikon\"\r\n \u003e\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, from it comes\r\n the \u003cspan lang=\"el\" title=\"hêgemonikon\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3B3;\u0026#x3B5;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n of man, which comprises within it all powers of sensation and thought.\r\n These notions came from Heraclitus who was a great hero of the Stoics\r\n (Zeller ch. \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e with notes) For his view of\r\n sensation and thought see Sextus \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 127\u0026mdash;129, qu. by R. and P. 21. The Stoics\r\n probably misunderstood him; cf. R. and P. \"Heraclitus,\" and Grote\u0027s\r\n \u003ci\u003ePlato\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 34 sq. \u003ci\u003eExpers corporis\u003c/i\u003e:\r\n for Stoic materialism see Zeller, pp. 120 sq. The necessity of a\r\n connection between the perceiving mind and the things perceived followed\r\n from old physical principles such as that of Democritus (\u003cspan lang=\"el\"\r\n title=\"ou gar enchôrein ta hetera kai diapheronta paschein hyp\u0027 allêlôn\"\r\n \u003e\u0026#x3BF;\u0026#x3C5; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1;\r\n \u0026#x3B5;\u0026#x3B3;\u0026#x3C7;\u0026#x3C9;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD; \u0026#x3C4;\u0026#x3B1;\r\n \u0026#x201B;\u0026#x3B5;\u0026#x3C4;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C6;\u0026#x3B5;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3C3;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD; \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0027\r\n \u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3B7;\u0026#x3BB;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e, qu. from Arist.\r\n \u003ci\u003eDe Gen. et Corr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 7, by R. and P. 43),\r\n the same is affirmed loosely of all the old \u003cspan lang=\"el\"\r\n title=\"physikoi\"\r\n \u003e\u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e, (Sextus\r\n \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 116), and by Empedocles\r\n in his lines \u003cspan lang=\"el\" title=\"gaiai men gaian opôpamen\"\r\n \u003e\u0026#x3B3;\u0026#x3B1;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3B3;\u0026#x3B1;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3BF;\u0026#x3C0;\u0026#x3C9;\u0026#x3C0;\u0026#x3B1;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u003c/span\u003e, etc.\r\n Plato in the \u003ci\u003eTimaeus\u003c/i\u003e fosters the same notion, though in a\r\n different way. The Stoics simply followed out boldly that line of\r\n thought. \u003ci\u003eXenocrates\u003c/i\u003e: see \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkIIN_124\"\u003e124\u003c/a\u003e, n. \u003ci\u003eSuperiores\u003c/i\u003e: merely the supposed old\r\n Academico-Peripatetic school. \u003ci\u003ePosse esse non corpus\u003c/i\u003e: there is no\r\n ultimate difference between Force and Matter in the Stoic scheme, see\r\n Zeller, pp. 134, 135.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_40\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_40\"\u003e§40\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eIunctos\u003c/i\u003e: how can anything be a \u003ci\u003ecompound\u003c/i\u003e of one thing? The\r\n notion that \u003ci\u003eiunctos\u003c/i\u003e could mean \u003ci\u003eaptos\u003c/i\u003e (R. and P. 366) is\r\n untenable. I entirely agree with Madv. (first Excursus to his\r\n \u003ci\u003eD.F.\u003c/i\u003e) that we have here an anacoluthon. Cic. meant to say\r\n \u003ci\u003eiunctos e quadam impulsione et ex assensu animorum\u003c/i\u003e, but having to\r\n explain \u003cspan lang=\"el\" title=\"phantasia\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e was\r\n obliged to break off and resume at \u003ci\u003esed ad haec\u003c/i\u003e. The explanation of\r\n a Greek term causes a very similar anacoluthon in \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 153. Schuppe, \u003ci\u003eDe Anacoluthis Ciceronianis\u003c/i\u003e p.\r\n 9, agrees with Madv. For the expression cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 44 \u003ci\u003ee duplici genere voluptatis coniunctus\u003c/i\u003e\r\n Ernesti em. \u003ci\u003ecunctos\u003c/i\u003e, Dav. \u003ci\u003epunctos\u003c/i\u003e, \u003ci\u003eingeniose ille\r\n quidem\u003c/i\u003e says Halm, \u003ci\u003epessime\u003c/i\u003e I should say. \u003cspan lang=\"el\"\r\n title=\"Phantasian\"\r\n \u003e\u0026#x3A6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e:\r\n a full and clear account of Stoic theories of sensation is given by\r\n Zeller, ch. \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e, R. and P. 365 sq. \u003ci\u003eNos\r\n appellemus licet\u003c/i\u003e: the same turn of expression occurs \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 21, \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 74. \u003ci\u003eHoc\r\n verbum quidem hoc quidem\u003c/i\u003e probably ought to be read, see \u003ca\r\n href=\"#BkI_18\"\u003e18\u003c/a\u003e. \u003ci\u003eAdsensionem\u003c/i\u003e = \u003cspan lang=\"el\"\r\n title=\"synkatathesin\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eIn nobis positam\u003c/i\u003e: the usual expression for freedom of the will,\r\n cf. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_37\"\u003e37\u003c/a\u003e, \u003ci\u003eDe\r\n Fato\u003c/i\u003e, 42, 43 (a very important passage). The actual sensation is\r\n involuntary (\u003cspan lang=\"el\" title=\"akousion\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e Sext.\r\n Emp. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 397). \u003ci\u003eTironum\r\n causa\u003c/i\u003e I note that the Stoics sometimes speak of the assent of the\r\n mind as \u003ci\u003einvoluntary,\u003c/i\u003e while the \u003cspan lang=\"el\" title=\"katalêptikê phantasia\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n \u003ci\u003ecompels\u003c/i\u003e assent (see \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_38\"\u003e38\u003c/a\u003e). This is, however, only true of the healthy\r\n reason, the unhealthy may refuse assent.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_41\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_41\"\u003e§41\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eVisis non\r\n omnibus\u003c/i\u003e: while Epicurus defended the truth of all sensations, Zeno\r\n abandoned the weak positions to the sceptic and retired to the inner\r\n citadel of the \u003cspan lang=\"el\" title=\"katalêptikê phantasia\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e.\r\n \u003ci\u003eDeclarationem\u003c/i\u003e: \u003cspan lang=\"el\" title=\"enargeian\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C1;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e,\r\n a term alike Stoic, Epicurean, and Academic, see n. on \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkIIN_17\"\u003e17\u003c/a\u003e. \u003ci\u003eEarum rerum\u003c/i\u003e:\r\n only this class of sensations gives correct information of the\r\n \u003ci\u003ethings\u003c/i\u003e lying behind. \u003ci\u003eIpsum per se\u003c/i\u003e: i.e. its whole truth\r\n lies in its own \u003cspan lang=\"el\" title=\"enargeia\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C1;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, which\r\n requires no corroboration from without. \u003ci\u003eComprehendibile\u003c/i\u003e: this form\r\n has better MSS. authority than the vulg \u003ci\u003ecomprehensibile\u003c/i\u003e. Goerenz\u0027s\r\n note on these words is worth reading as a philological curiosity \u003ci\u003eNos\r\n vero, inquit\u003c/i\u003e: Halm with Manut. writes \u003ci\u003einquam\u003c/i\u003e. Why change?\r\n Atticus answers as in \u003ca href=\"#BkI_14\"\u003e14\u003c/a\u003e, \u003ca href=\"#BkI_25\"\u003e25\u003c/a\u003e,\r\n \u003ca href=\"#BkI_33\"\u003e33\u003c/a\u003e. \u003cspan lang=\"el\" title=\"Katalêpton\"\r\n \u003e\u0026#x39A;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e:\r\n strictly the \u003ci\u003ething\u003c/i\u003e which emits the \u003ci\u003evisum\u003c/i\u003e is said to be\r\n \u003cspan lang=\"el\" title=\"katalêpton\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n but, as we shall see in the \u003ci\u003eLucullus\u003c/i\u003e, the sensation and the thing\r\n from which it proceeds are often confused. \u003ci\u003eComprehensionem\u003c/i\u003e: this\r\n word properly denotes the process of perception in the abstract, not the\r\n individual perception. The Greeks, however, themselves use \u003cspan\r\n lang=\"el\" title=\"katalêpsis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n for \u003cspan lang=\"el\" title=\"katalêptikê phantasia\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e very\r\n often. \u003ci\u003eQuae manu prehenderentur\u003c/i\u003e: see \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n \u003ca href=\"#BkII_145\"\u003e145\u003c/a\u003e. \u003ci\u003eNova enim dicebat\u003c/i\u003e: an admission not\r\n often made by Cic., who usually contends, with Antiochus, that Zeno\r\n merely renamed old doctrines (cf. \u003ca href=\"#BkI_43\"\u003e43\u003c/a\u003e).\r\n \u003ci\u003eSensum\u003c/i\u003e: so Stob., \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 41, 25 applies the\r\n term \u003cspan lang=\"el\" title=\"aisthêsis\"\r\n \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e to the\r\n \u003cspan lang=\"el\" title=\"phantasia\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e.\r\n \u003ci\u003eScientiam\u003c/i\u003e: the word \u003cspan lang=\"el\" title=\"epistêmê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e is used\r\n in two ways by the Stoics, (1) to denote a number of coordinated or\r\n systematised perceptions (\u003cspan lang=\"el\" title=\"katalêpseis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n or \u003cspan lang=\"el\" title=\"katalêptikai phantasiai\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e)\r\n sometimes also called \u003cspan lang=\"el\" title=\"technê\"\r\n \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e (cf. Sext. \u003ci\u003ePyrrh. Hyp.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 188 \u003cspan lang=\"el\" title=\"technên de einai systêma ek katalêpseôn syngegymnasmenôn\"\r\n \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B1; \u0026#x3B5;\u0026#x3BA;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B5;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3B3;\u0026#x3B5;\u0026#x3B3;\u0026#x3C5;\u0026#x3BC;\u0026#x3BD;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e);\r\n (2) to denote a single perception, which use is copied by Cic. and may be\r\n seen in several passages quoted by Zeller 80. \u003ci\u003eUt convelli ratione non\r\n posset\u003c/i\u003e: here is a trace of later Stoicism. To Zeno all \u003cspan\r\n lang=\"el\" title=\"katalêptikai phantasiai\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n were \u003cspan lang=\"el\" title=\"asphaleis, ametaptôtoi hypo logou\"\r\n \u003e\u0026#x3B1;\u0026#x3C3;\u0026#x3C6;\u0026#x3B1;\u0026#x3BB;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;,\r\n \u0026#x3B1;\u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3C0;\u0026#x3C4;\u0026#x3C9;\u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3BF; \u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3C5;\u003c/span\u003e.\r\n Later Stoics, however, allowed that some of them were not impervious to\r\n logical tests; see Sext. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e\r\n 253, qu. Zeller 88. Thus every \u003cspan lang=\"el\" title=\"katalêptikê phantasia\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, instead\r\n of carrying with it its own evidence, had to pass through the fire of\r\n sceptical criticism before it could be believed. This was, as Zeller\r\n remarks, equivalent to giving up all that was valuable in the Stoic\r\n theory. \u003ci\u003eInscientiam: ex qua exsisteret\u003c/i\u003e: I know nothing like this\r\n in the Stoic texts; \u003cspan lang=\"el\" title=\"amathia\"\r\n \u003e\u0026#x3B1;\u0026#x3BC;\u0026#x3B1;\u0026#x3B8;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e is very seldom talked\r\n of there. \u003ci\u003eOpinio\u003c/i\u003e: \u003cspan lang=\"el\" title=\"doxa\"\r\n \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u003c/span\u003e, see Zeller and cf. \u003ci\u003eAc.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_52\"\u003e52\u003c/a\u003e, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 52, \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 15, 26.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_42\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_42\"\u003e§42\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eInter\r\n scientiam\u003c/i\u003e: so Sextus \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e\r\n 151 speaks of \u003cspan lang=\"el\" title=\"epistêmên kai doxan kai tên en methopiai toutôn katalêpsin\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7;\u0026#x3BD; \u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3B8;\u0026#x3BF;\u0026#x3C0;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eSoli\u003c/i\u003e: Halm, I know not why, suspects this and Christ gives\r\n \u003ci\u003esolum ei\u003c/i\u003e. \u003ci\u003eNon quod omnia\u003c/i\u003e: the meaning is that the reason\r\n must generalize on separate sensations and combine them before we can\r\n know thoroughly any one \u003ci\u003ething\u003c/i\u003e. This will appear if the whole\r\n sentence be read \u003ci\u003euno haustu\u003c/i\u003e; Zeller p. 78 seems to take the same\r\n view, but I have not come across anything exactly like this in the Greek.\r\n \u003ci\u003eQuasi\u003c/i\u003e: this points out \u003ci\u003enormam\u003c/i\u003e as a trans. of some Gk. word,\r\n \u003cspan lang=\"el\" title=\"kritêrion\"\r\n \u003e\u0026#x3BA;\u0026#x3C1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B7;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n perhaps, or \u003cspan lang=\"el\" title=\"gnômôn\"\r\n \u003e\u0026#x3B3;\u0026#x3BD;\u0026#x3C9;\u0026#x3BC;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e or \u003cspan lang=\"el\"\r\n title=\"kanôn\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3BD;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e. \u003ci\u003eNotiones\r\n rerum\u003c/i\u003e: Stoic \u003cspan lang=\"el\" title=\"ennoiai\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e; Zeller\r\n 81\u0026mdash;84, R. and P. 367, 368. \u003ci\u003eQuodque natura\u003c/i\u003e: the omission of\r\n \u003ci\u003eeam\u003c/i\u003e is strange; Faber supplies it. \u003ci\u003eImprimerentur\u003c/i\u003e: the terms\r\n \u003cspan lang=\"el\" title=\"enapesphragismenê, enapomemagmenê, entetypômenê\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C0;\u0026#x3B5;\u0026#x3C3;\u0026#x3C6;\u0026#x3C1;\u0026#x3B1;\u0026#x3B3;\u0026#x3B9;\u0026#x3C3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;,\r\n \u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BC;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;,\r\n \u0026#x3B5;\u0026#x3BD;\u0026#x3C4;\u0026#x3B5;\u0026#x3C4;\u0026#x3C5;\u0026#x3C0;\u0026#x3C9;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e\r\n occur constantly, but generally in relation to \u003cspan lang=\"el\"\r\n title=\"phantasiai\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e,\r\n not to \u003cspan lang=\"el\" title=\"ennoiai\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e. \u003ci\u003eNon\r\n principia solum\u003c/i\u003e: there seems to be a ref. to those \u003cspan lang=\"el\"\r\n title=\"archai tês apodeixeôs\" \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BE;\u0026#x3B5;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e\r\n of Arist. which, induced from experience and incapable of proof, are the\r\n bases of all proof. (See Grote\u0027s \u003ci\u003eEssay on the Origin of Knowledge\u003c/i\u003e,\r\n first printed in Bain\u0027s \u003ci\u003eMental and Moral Science\u003c/i\u003e, now re-published\r\n in Grote\u0027s \u003ci\u003eAristotle.\u003c/i\u003e) Zeno\u0027s \u003cspan lang=\"el\" title=\"ennoiai\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e were all this\r\n and more. \u003ci\u003eReperiuntur\u003c/i\u003e: two things vex the edd. (1) the change from\r\n \u003ci\u003eoratio obliqua\u003c/i\u003e to \u003ci\u003erecta\u003c/i\u003e, which however has repeatedly taken\r\n place during Varro\u0027s exposition, and for which see \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 30, \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 49; (2) the\r\n phrase \u003ci\u003ereperire viam\u003c/i\u003e, which seems to me sound enough. Dav., Halm\r\n give \u003ci\u003eaperirentur\u003c/i\u003e. There is no MSS. variant. \u003ci\u003eAliena\u003c/i\u003e: cf.\r\n \u003ci\u003ealienatos\u003c/i\u003e \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 18. \u003ci\u003eA\r\n virtute sapientiaque removebat\u003c/i\u003e: cf. \u003ci\u003esapiens numquam fallitur in\r\n iudicando\u003c/i\u003e \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 59. The \u003ci\u003efirma\r\n adsensia\u003c/i\u003e is opposed to \u003ci\u003eimbecilla\u003c/i\u003e \u003ca href=\"#BkI_41\"\u003e41\u003c/a\u003e. For\r\n the \u003ci\u003eadsensio\u003c/i\u003e of the \u003ci\u003esapiens\u003c/i\u003e see Zeller 87. More information\r\n on the subject-matter of this section will be found in my notes on the\r\n first part of the \u003ci\u003eLucullus\u003c/i\u003e. \u003ci\u003eIn his constitit\u003c/i\u003e: cf. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_134\"\u003e134\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkI_43\"\u003e§§43\u003c/a\u003e\u0026mdash;end.\u003c/b\u003e Cicero\u0027s\r\n historical justification of the New Academy. Summary. Arcesilas\u0027\r\n philosophy was due to no mere passion for victory in argument, but to the\r\n obscurity of phenomena, which had led the ancients to despair of\r\n knowledge (\u003ca href=\"#BkI_44\"\u003e44\u003c/a\u003e). He even abandoned the one tenet\r\n held by Socrates to be certain; and maintained that since arguments of\r\n equal strength could be urged in favour of the truth or falsehood of\r\n phenomena, the proper course to take was to suspend judgment entirely (\u003ca\r\n href=\"#BkI_45\"\u003e45\u003c/a\u003e). His views were really in harmony with those of\r\n Plato, and were carried on by Carneades (\u003ca\r\n href=\"#BkI_46\"\u003e46\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_43\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_43\"\u003e§43\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eBreviter\u003c/i\u003e: MSS. \u003ci\u003eet breviter;\u003c/i\u003e see \u003ca href=\"#BkI_37\"\u003e37\u003c/a\u003e.\r\n \u003ci\u003eTunc\u003c/i\u003e: rare before a consonant; see Munro on \u003ci\u003eLucr.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 130. \u003ci\u003eVerum esse [autem] arbitror\u003c/i\u003e: in\r\n deference to Halm I bracket \u003ci\u003eautem\u003c/i\u003e, but I still think the MSS.\r\n reading defensible, if \u003ci\u003everum\u003c/i\u003e be taken as the neut. adj. and not as\r\n meaning \u003ci\u003ebut\u003c/i\u003e. Translate: \"Yet I think the truth to be … that it\r\n is to be thought,\" etc. The edd. seem to have thought that \u003ci\u003eesse\u003c/i\u003e\r\n was needed to go with \u003ci\u003eputandam\u003c/i\u003e. This is a total mistake; cf.\r\n \u003ci\u003eait … putandam\u003c/i\u003e, without \u003ci\u003eesse\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n \u003ca href=\"#BkII_15\"\u003e15\u003c/a\u003e, \u003ci\u003eaiebas removendum\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_74\"\u003e74\u003c/a\u003e; a hundred other\r\n passages might be quoted from Cic.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_44\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_44\"\u003e§44\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNon\r\n pertinacia aut studio vincendi\u003c/i\u003e: for these words see n. on \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkIIN_14\"\u003e14\u003c/a\u003e. The sincerity of\r\n Arcesilas is defended also in \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_76\"\u003e76\u003c/a\u003e. \u003ci\u003eObscuritate\u003c/i\u003e: a side-blow at\r\n \u003ci\u003edeclaratio\u003c/i\u003e \u003ca href=\"#BkI_41\"\u003e41\u003c/a\u003e. \u003ci\u003eConfessionem\r\n ignorationis\u003c/i\u003e: see \u003ca href=\"#BkI_16\"\u003e16\u003c/a\u003e. Socrates was far from\r\n being a sceptic, as Cic. supposes; see note on \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkIIN_74\"\u003e74\u003c/a\u003e. \u003ci\u003eEt iam ante\r\n Socratem\u003c/i\u003e: MSS. \u003ci\u003eveluti amantes Socratem;\u003c/i\u003e Democritus\r\n (460\u0026mdash;357 B.C.) was really very little older than Socrates\r\n (468\u0026mdash;399) who died nearly sixty years before him. \u003ci\u003eOmnis paene\r\n veteres\u003c/i\u003e: the statement is audaciously inexact, and is criticised\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_14\"\u003e14\u003c/a\u003e. None of these\r\n were sceptics; for Democritus see my note on \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n \u003ca href=\"#BkIIN_73\"\u003e73\u003c/a\u003e, for Empedocles on \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkIIN_74\"\u003e74\u003c/a\u003e, for Anaxagoras on\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkIIN_72\"\u003e72\u003c/a\u003e. \u003ci\u003eNihil\r\n cognosci, nihil penipi, nihil sciri\u003c/i\u003e: the verbs are all equivalent;\r\n cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 15 \u003ci\u003eequidem soleo etiam\r\n quod uno Graeci … idem pluribus verbis exponere\u003c/i\u003e. \u003ci\u003eAngustos\r\n sensus\u003c/i\u003e: Cic. is thinking of the famous lines of Empedocles \u003cspan\r\n lang=\"el\" title=\"steinopoi men gar palamai k.t.l.\"\r\n \u003e\u0026#x3C3;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3BD; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3BB;\u0026#x3B1;\u0026#x3BC;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BA;.\u0026#x3C4;.\u0026#x3BB;.\u003c/span\u003e R. and P. 107. \u003ci\u003eBrevia curricula\r\n vitae\u003c/i\u003e: cf. Empedocles\u0027 \u003cspan lang=\"el\" title=\"pauron de zôês abiou meros\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3C5;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3B6;\u0026#x3C9;\u0026#x3B7;\u0026#x3C2; \u0026#x3B1;\u0026#x3B2;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C1;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e. Is there an allusion in\r\n \u003ci\u003ecurricula\u003c/i\u003e to Lucretius\u0027 \u003ci\u003elampada vitai tradunt\u003c/i\u003e, etc.? \u003ci\u003eIn\r\n profundo\u003c/i\u003e: Dem. \u003cspan lang=\"el\" title=\"en bythô\" \u003e\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3B2;\u0026#x3C5;\u0026#x3B8;\u0026#x3C9;\u003c/span\u003e, cf. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_32\"\u003e32\u003c/a\u003e. The common trans. \"well\" is weak, \"abyss\" would\r\n suit better. \u003ci\u003eInstitutis\u003c/i\u003e: \u003cspan lang=\"el\" title=\"nomô\"\r\n \u003e\u0026#x3BD;\u0026#x3BF;\u0026#x3BC;\u0026#x3C9;\u003c/span\u003e of Democritus, see R. and P. 50.\r\n Goerenz\u0027s note here is an extraordinary display of ignorance. \u003ci\u003eDeinceps\r\n omnia\u003c/i\u003e: \u003cspan lang=\"el\" title=\"panta ephexês\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3C6;\u0026#x3B5;\u0026#x3BE;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e there is no need to\r\n read \u003ci\u003edenique\u003c/i\u003e for \u003ci\u003edeinceps\u003c/i\u003e as Bentl., Halm. \u003ci\u003eCircumfusa\r\n tenebris\u003c/i\u003e: an allusion to the \u003cspan lang=\"el\" title=\"skotiê gnôsis\"\r\n \u003e\u0026#x3C3;\u0026#x3BA;\u0026#x3BF;\u0026#x3C4;\u0026#x3B9;\u0026#x3B7;\r\n \u0026#x3B3;\u0026#x3BD;\u0026#x3C9;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e of Democr., see \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_73\"\u003e73\u003c/a\u003e. \u003ci\u003eDixerunt\u003c/i\u003e: Halm\r\n brackets this because of \u003ci\u003edixerunt\u003c/i\u003e above, parts of the verb\r\n \u003ci\u003edicere\u003c/i\u003e are however often thus repeated by Cic.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_45\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_45\"\u003e§45\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNe illud\r\n quidem\u003c/i\u003e: cf. \u003ca href=\"#BkI_16\"\u003e16\u003c/a\u003e. \u003ci\u003eLatere censebat\u003c/i\u003e Goer.\r\n omitted \u003ci\u003ecensebat\u003c/i\u003e though in most MSS. Orelli and Klotz followed as\r\n usual. For the sense \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_122\"\u003e122\u003c/a\u003e. \u003ci\u003eCohibereque\u003c/i\u003e: Gk. \u003cspan lang=\"el\"\r\n title=\"epechein\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e, which we shall\r\n have to explain in the \u003ci\u003eLucullus\u003c/i\u003e. \u003ci\u003eTemeritatem … turpius\u003c/i\u003e:\r\n for these expressions, see \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkIIN_66\"\u003e66\u003c/a\u003e, note. \u003ci\u003ePraecurrere\u003c/i\u003e: as was the case with\r\n the dogmatists. \u003ci\u003eParia momenta\u003c/i\u003e: this is undiluted scepticism, and\r\n excludes even the possibility of the \u003ci\u003eprobabile\u003c/i\u003e which Carneades put\r\n forward. For the doctrine cf. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_124\"\u003e124\u003c/a\u003e, for the expression Euseb. \u003ci\u003ePraep. Evan.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eXIV.\u003c/span\u003e c. 4 (from Numenius) of Arcesilas, \u003cspan\r\n lang=\"el\" title=\"einai gar panta akatalêpta kai tous eis ekatera logous isokrateis allêlois\"\r\n \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3B1;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2; \u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\r\n \u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\r\n \u0026#x3B9;\u0026#x3C3;\u0026#x3BF;\u0026#x3BA;\u0026#x3C1;\u0026#x3B1;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3B7;\u0026#x3BB;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e, Sextus\r\n \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIX.\u003c/span\u003e 207 \u003cspan lang=\"el\"\r\n title=\"isostheneis logoi\"\r\n \u003e\u0026#x3B9;\u0026#x3C3;\u0026#x3BF;\u0026#x3C3;\u0026#x3B8;\u0026#x3B5;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e; in the latter writer the word\r\n \u003cspan lang=\"el\" title=\"isostheneia\"\r\n \u003e\u0026#x3B9;\u0026#x3C3;\u0026#x3BF;\u0026#x3C3;\u0026#x3B8;\u0026#x3B5;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n very frequently occurs in the same sense, e g \u003ci\u003ePyrrhon. Hyp.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 8 (add \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 10,\r\n \u003ci\u003erationis momenta\u003c/i\u003e)\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIN_46\"\u003e\u003c/a\u003e\u003ca href=\"#BkI_46\"\u003e§46\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePlatonem\u003c/i\u003e: to his works both dogmatists and sceptics appealed,\r\n Sextus \u003ci\u003ePyrrhon. Hyp.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 221 \u003cspan\r\n lang=\"el\" title=\"ton Platôna oin hoi men dogmatikon ephasan einai, hoi de apo êtikon, hoi de kata men ti aporêtikon, kata de ti dogmatikon\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3BD; \u0026#x3A0;\u0026#x3BB;\u0026#x3B1;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\u0026#x3B1;\r\n \u0026#x3BF;\u0026#x3B9;\u0026#x3BD; \u0026#x201B;\u0026#x3BF;\u0026#x3B9; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3B4;\u0026#x3BF;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C6;\u0026#x3B1;\u0026#x3C3;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;, \u0026#x201B;\u0026#x3BF;\u0026#x3B9;\r\n \u0026#x3B4;\u0026#x3B5; \u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\r\n \u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;, \u0026#x201B;\u0026#x3BF;\u0026#x3B9;\r\n \u0026#x3B4;\u0026#x3B5; \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3C1;\u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;,\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1; \u0026#x3B4;\u0026#x3B5; \u0026#x3C4;\u0026#x3B9;\r\n \u0026#x3B4;\u0026#x3BF;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e.\r\n Stobaeus \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6, 4 neatly slips out of the\r\n difficulty; \u003cspan lang=\"el\" title=\"Platôn polyphônos ôn, ouch hôs tines oiontai polydoxos\"\r\n \u003e\u0026#x3A0;\u0026#x3BB;\u0026#x3B1;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3C5;\u0026#x3C6;\u0026#x3C9;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C9;\u0026#x3BD;, \u0026#x3BF;\u0026#x3C5;\u0026#x3C7; \u0026#x201B;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3C2;\r\n \u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3C5;\u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e.\r\n \u003ci\u003eExposuisti\u003c/i\u003e: Durand\u0027s necessary em., approved by Krische, Halm,\r\n etc. for MSS. \u003ci\u003eexposui\u003c/i\u003e. \u003ci\u003eZenone\u003c/i\u003e: see Introd. p. \u003ca\r\n href=\"#Page_v\"\u003e5\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003ch3\u003eNOTES ON THE FRAGMENTS.\u003c/h3\u003e\r\n\r\n\u003cp class=\"center\"\u003eBOOK I.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_1\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_1\"\u003e1\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eMnesarchus\u003c/i\u003e:\r\n see \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_69\"\u003e69\u003c/a\u003e, \u003ci\u003eDe Or.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 45, and \u003ci\u003eDict. Biogr.\u003c/i\u003e \u0027Antipater\u0027; cf.\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_143\"\u003e143\u003c/a\u003e, \u003ci\u003eDe Off.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 50. Evidently this fragment belongs to that\r\n historical justification of the New Academy with which I suppose Cicero\r\n to have concluded the first book.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_2\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_2\"\u003e2\u003c/a\u003e.\u003c/b\u003e The word\r\n \u003ci\u003econcinere\u003c/i\u003e occurs \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 60,\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 16, in both which places it is\r\n used of the Stoics, who are said \u003ci\u003ere concinere, verbis discrepare\u003c/i\u003e\r\n with the other schools. This opinion of Antiochus Cic. had already\r\n mentioned \u003ca href=\"#BkI_43\"\u003e43\u003c/a\u003e, and probably repeated in this\r\n fragment. Krische remarks that Augustine, \u003ci\u003eCont. Acad.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 14, 15, seems to have imitated that part of\r\n Cicero\u0027s exposition to which this fragment belongs. If so Cic. must have\r\n condemned the unwarrantable verbal innovations of Zeno in order to excuse\r\n the extreme scepticism of Arcesilas (Krische, p. 58).\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eBOOK II.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_3\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_3\"\u003e3\u003c/a\u003e.\u003c/b\u003e This fragm. clearly\r\n forms part of those anticipatory sceptical arguments which Cic. in the\r\n first edition had included in his answer to Hortensius, see Introd. p. \u003ca\r\n href=\"#Page_lv\"\u003e55\u003c/a\u003e. The argument probably ran thus: What seems so\r\n level as the sea? Yet it is easy to prove that it is really not\r\n level.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_4\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_4\"\u003e4\u003c/a\u003e.\u003c/b\u003e On this I have\r\n nothing to remark.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_5\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_5\"\u003e5\u003c/a\u003e.\u003c/b\u003e There is nothing\r\n distinctive about this which might enable us to determine its connection\r\n with the dialogue. Probably Zeno is the person who \u003ci\u003eserius adamavit\r\n honores\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_6\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_6\"\u003e6\u003c/a\u003e.\u003c/b\u003e The changing aspects\r\n of the same thing are pointed to here as invalidating the evidence of the\r\n senses.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_7\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_7\"\u003e7\u003c/a\u003e.\u003c/b\u003e This passage has the\r\n same aim as the last and closely resembles \u003ci\u003eLucullus\u003c/i\u003e \u003ca\r\n href=\"#BkII_105\"\u003e105\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_8\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_8\"\u003e8\u003c/a\u003e.\u003c/b\u003e The fact that the\r\n eye and hand need such guides shows how untrustworthy the senses are. A\r\n similar argument occurs in \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_86\"\u003e86\u003c/a\u003e.\r\n \u003ci\u003ePerpendiculum\u003c/i\u003e is a plumb line, \u003ci\u003enorma\u003c/i\u003e a mason\u0027s square, the\r\n word being probably a corruption of the Greek \u003cspan lang=\"el\"\r\n title=\"gnômôn\" \u003e\u0026#x3B3;\u0026#x3BD;\u0026#x3C9;\u0026#x3BC;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e (Curt.\r\n \u003ci\u003eGrundz\u003c/i\u003e p. 169, ed. 3), \u003ci\u003eregula\u003c/i\u003e, a rule.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_9\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_9\"\u003e9\u003c/a\u003e.\u003c/b\u003e The different\r\n colours which the same persons show in different conditions, when young\r\n and when old, when sick and when healthy, when sober and when drunken,\r\n are brought forward to prove how little of permanence there is even in\r\n the least fleeting of the objects of sense.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_10\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_10\"\u003e10\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eUrinari\u003c/i\u003e is\r\n to dive; for the derivation see Curt. \u003ci\u003eGrundz\u003c/i\u003e p. 326. A diver would\r\n be in exactly the position of the fish noticed in \u003ci\u003eLuc.\u003c/i\u003e \u003ca\r\n href=\"#BkII_81\"\u003e81\u003c/a\u003e, which are unable to see that which lies\r\n immediately above them and so illustrate the narrow limits of the power\r\n of vision.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_11\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_11\"\u003e11\u003c/a\u003e.\u003c/b\u003e Evidently an\r\n attempt to prove the sense of smell untrustworthy. Different people pass\r\n different judgments on one and the same odour. The student will observe\r\n that the above extracts formed part of an argument intended to show the\r\n deceptive character of the senses. To these should probably be added\r\n fragm. \u003ca href=\"#Fr_32\"\u003e32\u003c/a\u003e. Fr. \u003ca href=\"#Fr_19\"\u003e19\u003c/a\u003e shows that\r\n the impossibility of distinguishing eggs one from another, which had been\r\n brought forward in the \u003ci\u003eCatulus\u003c/i\u003e, was allowed to stand in the second\r\n edition, other difficulties of the kind, such as those connected with the\r\n bent oar, the pigeon\u0027s neck, the twins, the impressions of seals\r\n (\u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_19\"\u003e19\u003c/a\u003e, \u003ca href=\"#BkII_54\"\u003e54\u003c/a\u003e), would\r\n also appear in both editions. The result of these assaults on the senses\r\n must have been summed up in the phrase \u003ci\u003ecuncta dubitanda esse\u003c/i\u003e which\r\n Augustine quotes from the \u003ci\u003eAcademica Posteriora\u003c/i\u003e (see fragm. \u003ca\r\n href=\"#Fr_36\"\u003e36\u003c/a\u003e).\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eBOOK III.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_12\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_12\"\u003e12\u003c/a\u003e.\u003c/b\u003e This forms part\r\n of Varro\u0027s answer to Cicero, which corresponded in substance to Lucullus\u0027\r\n speech in the \u003ci\u003eAcademica Priora\u003c/i\u003e The drift of this extract was most\r\n likely this: just as there is a limit beyond which the battle against\r\n criminals cannot be maintained, so after a certain point we must cease to\r\n fight against perverse sceptics and let them take their own way. See\r\n another view in Krische, p. 62.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_13\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_13\"\u003e13\u003c/a\u003e.\u003c/b\u003e Krische believes\r\n that this fragment formed part of an attempt to show that the senses were\r\n trustworthy, in the course of which the clearness with which the fishes\r\n were seen leaping from the water was brought up as evidence. (In\r\n \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_81\"\u003e81\u003c/a\u003e, on the other hand, Cic. drew an\r\n argument hostile to the senses from the consideration of the fish.) The\r\n explanation seems to me very improbable. The words bear such a striking\r\n resemblance to those in \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_125\"\u003e125\u003c/a\u003e (\u003ci\u003eut\r\n nos nunc simus ad Baulos Puteolosque videmus, sic innumerabilis paribus\r\n in locis esse isdem de rebus disputantis\u003c/i\u003e) that I am inclined to think\r\n that the reference in Nonius ought to be to Book \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e and not Book \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e, and\r\n that Cic., when he changed the scene from Bauli to the Lucrine lake, also\r\n changed \u003ci\u003ePuteolosque\u003c/i\u003e into \u003ci\u003episciculosque exultantes\u003c/i\u003e for the\r\n sufficient reason that Puteoli was not visible from Varro\u0027s villa on the\r\n Lucrine.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_14\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_14\"\u003e14\u003c/a\u003e.\u003c/b\u003e The passion for\r\n knowledge in the human heart was doubtless used by Varro as an argument\r\n in favour of assuming absolute knowledge to be attainable. The same line\r\n is taken in \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_31\"\u003e31\u003c/a\u003e, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 17, and elsewhere.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_15\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_15\"\u003e15\u003c/a\u003e.\u003c/b\u003e It is so much\r\n easier to find parallels to this in Cicero\u0027s speech than in that of\r\n Lucullus in the \u003ci\u003eAcademica Priora\u003c/i\u003e that I think the reference in\r\n Nonius must be wrong. The talk about freedom suits a sceptic better than\r\n a dogmatist (see \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_105\"\u003e105\u003c/a\u003e, \u003ca\r\n href=\"#BkII_120\"\u003e120\u003c/a\u003e, and Cic.\u0027s words in \u003ca href=\"#BkII_8\"\u003e8\u003c/a\u003e of\r\n the same). If my conjecture is right this fragment belongs to Book \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e Krische gives a different opinion, but very\r\n hesitatingly, p. 63.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_16\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_16\"\u003e16\u003c/a\u003e.\u003c/b\u003e This may well\r\n have formed part of Varro\u0027s explanation of the \u003cspan lang=\"el\"\r\n title=\"katalêpsis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e,\r\n \u003ci\u003etemeritas\u003c/i\u003e being as much deprecated by the Antiocheans and Stoics\r\n as by the Academics cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_42\"\u003e42\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_17\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_17\"\u003e17\u003c/a\u003e.\u003c/b\u003e I conjecture\r\n \u003ci\u003emalleo\u003c/i\u003e (a hammer) for the corrupt \u003ci\u003emalcho\u003c/i\u003e, and think that in\r\n the second ed. some comparison from building operations to illustrate the\r\n fixity of knowledge gained through the \u003cspan lang=\"el\"\r\n title=\"katalêpseis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n was added to a passage which would correspond in substance with \u003ca\r\n href=\"#BkII_27\"\u003e27\u003c/a\u003e of the \u003ci\u003eLucullus\u003c/i\u003e. I note in Vitruvius,\r\n quoted by Forc. s.v. \u003ci\u003emalleolus\u003c/i\u003e, a similar expression (\u003ci\u003enaves\r\n malleolis confixae\u003c/i\u003e) and in Pliny \u003ci\u003eNat. Hist.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXXXIV.\u003c/span\u003e 14 \u003ci\u003enavis fixa malleo\u003c/i\u003e. \u003ci\u003eAdfixa\u003c/i\u003e\r\n therefore in this passage must have agreed with some lost noun either in\r\n the neut. plur. or fem. sing.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_18\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_18\"\u003e18\u003c/a\u003e.\u003c/b\u003e This and fragm.\r\n \u003ca href=\"#Fr_19\"\u003e19\u003c/a\u003e evidently hang very closely together. As Krische\r\n notes, the Stoic \u003cspan lang=\"el\" title=\"enargeia\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C1;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e had\r\n evidently been translated earlier in the book by \u003ci\u003eperspicuitas\u003c/i\u003e as\r\n in \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_17\"\u003e17\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_19\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_19\"\u003e19\u003c/a\u003e.\u003c/b\u003e See on\r\n \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkIIN_57\"\u003e57\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eBOOK IV.\u003c/p\u003e\r\n\r\n \u003cp\u003eFurther information on all these passages will be found in my notes on\r\n the parallel passages of the \u003ci\u003eLucullus\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_21\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_21\"\u003e21\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eViam\u003c/i\u003e\r\n evidently a mistake for the \u003ci\u003eumbram\u003c/i\u003e of \u003ci\u003eLuc.\u003c/i\u003e \u003ca\r\n href=\"#BkII_70\"\u003e70\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_23\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_23\"\u003e23\u003c/a\u003e.\u003c/b\u003e The best MS. of\r\n Nonius points to \u003ci\u003eflavum\u003c/i\u003e for \u003ci\u003eravum\u003c/i\u003e (\u003ci\u003eLuc.\u003c/i\u003e \u003ca\r\n href=\"#BkII_105\"\u003e105\u003c/a\u003e). Most likely an alteration was made in the\r\n second edition, as Krische supposes, p. 64.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_28\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_28\"\u003e28\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eCorpusculis\u003c/i\u003e: \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_121\"\u003e121\u003c/a\u003e has\r\n \u003ci\u003ecorporibus\u003c/i\u003e. Krische\u0027s opinion that this latter word was in the\r\n second edition changed into the former may be supported from \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_6\"\u003e6\u003c/a\u003e, which he does not notice.\r\n The conj. is confirmed by Aug. \u003ci\u003eContr. Ac.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 23.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_29\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_29\"\u003e29\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eMagnis\r\n obscurata\u003c/i\u003e: in \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_122\"\u003e122\u003c/a\u003e it is\r\n \u003ci\u003ecrassis occultata\u003c/i\u003e, so that we have another alteration, see\r\n Krische, p. 64.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_30\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_30\"\u003e30\u003c/a\u003e.\u003c/b\u003e Only slight\r\n differences appear in the MSS. of the \u003ci\u003eLuc.\u003c/i\u003e \u003ca\r\n href=\"#BkII_123\"\u003e123\u003c/a\u003e, viz. \u003ci\u003econtraria\u003c/i\u003e, for \u003ci\u003ein c.\u003c/i\u003e, \u003ci\u003ead\r\n vestigia\u003c/i\u003e for \u003ci\u003econtra v.\u003c/i\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_31\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_31\"\u003e31\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eLuc.\u003c/i\u003e \u003ca\r\n href=\"#BkII_137\"\u003e137\u003c/a\u003e has \u003ci\u003edixi\u003c/i\u003e for \u003ci\u003edictus\u003c/i\u003e. As Cic. does\r\n not often leave out \u003ci\u003eest\u003c/i\u003e with the passive verb, Nonius has probably\r\n quoted wrongly. It will be noted that the fragments of Book \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e correspond to the first half of the \u003ci\u003eLuc.\u003c/i\u003e,\r\n those of Book \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e to the second half. Cic.\r\n therefore divided the \u003ci\u003eLuc.\u003c/i\u003e into two portions at or about \u003ca\r\n href=\"#BkII_63\"\u003e63\u003c/a\u003e.\u003c/p\u003e\r\n\r\n\u003cp class=\"center\"\u003eUNCERTAIN BOOKS.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_32\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_32\"\u003e32\u003c/a\u003e.\u003c/b\u003e I have already\r\n said that this most likely belonged to the preliminary assault on the\r\n senses made by Cic. in the second book.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_33\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_33\"\u003e33\u003c/a\u003e.\u003c/b\u003e In the Introd. p.\r\n \u003ca href=\"#Page_lv\"\u003e55\u003c/a\u003e I have given my opinion that the substance of\r\n Catulus\u0027 speech which unfolded the doctrine of the \u003ci\u003eprobabile\u003c/i\u003e was\r\n incorporated with Cicero\u0027s speech in the second book of this edition. To\r\n that part this fragment must probably be referred.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_34\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_34\"\u003e34\u003c/a\u003e.\u003c/b\u003e This important\r\n fragment clearly belongs to Book \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e, and is a\r\n jocular application of the Carneadean \u003ci\u003eprobabile\u003c/i\u003e, as may be seen\r\n from the words \u003ci\u003eprobabiliter posse confici\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_35\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_35\"\u003e35\u003c/a\u003e.\u003c/b\u003e Krische assigns\r\n this to the end of Varro\u0027s speech in the third Book. With this opinion I\r\n find it quite impossible to agree. A passage in the \u003ci\u003eLucullus\u003c/i\u003e (\u003ca\r\n href=\"#BkII_60\"\u003e60\u003c/a\u003e) proves to demonstration that in the first edition\r\n this allusion to the esoteric teaching of the Academy could only have\r\n occurred either in the speech of Catulus or in that of Cicero. As no\r\n reason whatever appears to account for its transference to Varro I prefer\r\n to regard it as belonging to Cic.\u0027s exposition of the positive side of\r\n Academic doctrine in the second book. Cic. repeatedly insists that the\r\n Academic school must not be supposed to have no truths to maintain, see\r\n \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_119\"\u003e119\u003c/a\u003e, also \u003ca href=\"#BkII_66\"\u003e66\u003c/a\u003e\r\n and \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 12. Also Aug. \u003ci\u003eContra.\r\n Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 29.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"FrN_36\"\u003e\u003c/a\u003e\u003ca href=\"#Fr_36\"\u003e36\u003c/a\u003e.\u003c/b\u003e It is difficult\r\n to see where this passage could have been included if not in that\r\n prooemium to the third book which is mentioned \u003ci\u003eAd. Att.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXVI.\u003c/span\u003e 6, 4. I may here add that Krische seems to me\r\n wrong in holding that the whole four books formed one discussion,\r\n finished within the limits of a single day. Why interrupt the discussion\r\n by the insertion of a prologue of so general a nature as to be taken from\r\n a stock which Cic. kept on hand ready made? (Cf. \u003ci\u003eAd Att.\u003c/i\u003e as\r\n above.)\u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n \u003cp\u003eBesides the actual fragments of the second edition, many indications\r\n of its contents are preserved in the work of Augustine entitled \u003ci\u003eContra\r\n Academicos\u003c/i\u003e, which, though written in support of dogmatic opinions,\r\n imitated throughout the second edition of the \u003ci\u003eAcademica\u003c/i\u003e of Cic. No\r\n writings of the Classical period had so great an influence on the culture\r\n and opinions of Augustine as the \u003ci\u003eAcademica\u003c/i\u003e and the lost\r\n \u003ci\u003eHortensius\u003c/i\u003e. I give, partly from Krische, the scattered indications\r\n of the contents of the former which are to be gathered from the bishop\u0027s\r\n works. In Aug. \u003ci\u003eContr. Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 14, 15, we\r\n have what appears to be a summary of the lost part of Book \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e to the following effect. The New Academy must not\r\n be regarded as having revolted against the Old, all that it did was to\r\n discuss that new doctrine of \u003cspan lang=\"el\" title=\"katalêpsis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n advanced by Zeno. The doctrine of \u003cspan lang=\"el\" title=\"akatalêpsia\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n though present to the minds of the ancients had never taken distinct\r\n shape, because it had met with no opposition. The Old Academy was rather\r\n enriched than attacked by the New. Antiochus, in adopting Stoicism under\r\n the name of the Old Academy, made it appear that there was a strife\r\n between it and the New. With Antiochus the historical exposition of Cic.\r\n must have ended. From this portion of the first book, Aug. derived his\r\n opinion (\u003ci\u003eContra. Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 1) that New\r\n Academicism was excusable from the necessities of the age in which it\r\n appeared. Indications of Book \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e in Aug. are\r\n scarce, but to it I refer \u003ci\u003eContra. Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 7 \u003ci\u003eplacuit Ciceroni nostro beatum esse qui verum investigat etiam si ad\r\n eius inventionem non valeat pervenire\u003c/i\u003e, also \u003ci\u003eibid.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 10 \u003ci\u003eillis (Academicis) placuit esse posse\r\n hominem sapientem, et tamen in hominem scientiam cadere non posse\u003c/i\u003e.\r\n These I refer to Cicero\u0027s development of the \u003ci\u003eprobabile\u003c/i\u003e in Book\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e, although I ought to say that Krische, p.\r\n 65, maintains that the substance of Catulus\u0027 exposition in the \u003ci\u003eAc.\r\n Priora\u003c/i\u003e transferred to Book \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e of the \u003ci\u003eAc.\r\n Posteriora\u003c/i\u003e. As this would leave very meagre material for Book \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e, nothing indeed excepting the provisional proof of\r\n the deceptiveness of the senses, I cannot accede to his arrangement;\r\n mine, I may remark, involves a much smaller departure from the first\r\n edition. Allusions in Aug. to the attack on the senses by Cic. in Book\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e are difficult to fix, as they apply equally\r\n well to the later attack in Book \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e As to Books\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e and \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e, I do not\r\n think it necessary here to prove from Aug. the points of agreement\r\n between them and the \u003ci\u003eLucullus\u003c/i\u003e, which will find a better place in\r\n my notes on the latter, but merely give the divergences which appear from\r\n other sources. These are the translation of \u003cspan lang=\"el\"\r\n title=\"sophismata\"\r\n \u003e\u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3B9;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e\r\n by \u003ci\u003ecavillationes\u003c/i\u003e in \u003ci\u003eLuc.\u003c/i\u003e \u003ca href=\"#BkII_75\"\u003e75\u003c/a\u003e (Seneca\r\n \u003ci\u003eEp.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e), and the insertion in \u003ca\r\n href=\"#BkII_118\"\u003e118\u003c/a\u003e of \u003ci\u003eessentia\u003c/i\u003e as a translation of \u003cspan\r\n lang=\"el\" title=\"ousia\" \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n\u003ch3\u003eBOOK II.\u003c/h3\u003e\r\n\r\n\u003cp class=\"center\"\u003eENTITLED \u003ci\u003eLUCULLUS\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_1\"\u003e§§1\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_12\"\u003e12\u003c/a\u003e.\u003c/b\u003e Summary. Lucullus, though an able and\r\n cultivated man, was absent from Rome on public service too long during\r\n his earlier years to attain to glory in the forum (\u003ca\r\n href=\"#BkII_1\"\u003e1\u003c/a\u003e). He unexpectedly proved a great general. This was\r\n due to his untiring study and his marvellous memory (\u003ca\r\n href=\"#BkII_2\"\u003e2\u003c/a\u003e). He had to wait long for the reward of his merits\r\n as a commander and civil administrator, and was allowed no triumph till\r\n just before my consulship. What I owed to him in those troublous times I\r\n cannot now tell (\u003ca href=\"#BkII_3\"\u003e3\u003c/a\u003e). He was not merely a general;\r\n he was also a philosopher, having learned much from Antiochus and read\r\n much for himself (\u003ca href=\"#BkII_4\"\u003e4\u003c/a\u003e). Those enemies of Greek\r\n culture who think a Roman noble ought not to know philosophy, must be\r\n referred to the examples of Cato and Africanus (\u003ca href=\"#BkII_5\"\u003e5\u003c/a\u003e).\r\n Others think that famous men should not be introduced into dialogues of\r\n the kind. Are they then, when they meet, to be silent or to talk about\r\n trifles? I, in applying myself to philosophy, have neglected no public\r\n duty, nor do I think the fame of illustrious citizens diminished, but\r\n enriched, by a reputation for philosophical knowledge (\u003ca\r\n href=\"#BkII_6\"\u003e6\u003c/a\u003e). Those who hold that the interlocutors in these\r\n dialogues had no such knowledge show that they can make their envy reach\r\n beyond the grave. Some critics do not approve the particular philosophy\r\n which I follow\u0026mdash;the Academic. This is natural, but they must know\r\n that Academicism puts no stop to inquiry (\u003ca href=\"#BkII_7\"\u003e7\u003c/a\u003e). My\r\n school is free from the fetters of dogma; other schools are enslaved to\r\n authority (\u003ca href=\"#BkII_8\"\u003e8\u003c/a\u003e). The dogmatists say they bow to the\r\n authority of the wise man. How can they find out the wise man without\r\n hearing all opinions? This subject was discussed by myself, Catulus,\r\n Lucullus, and Hortensius, the day after the discussion reported in the\r\n \u003ci\u003eCatulus\u003c/i\u003e (\u003ca href=\"#BkII_9\"\u003e9\u003c/a\u003e). Catulus called on Lucullus to\r\n defend the doctrines of Antiochus. This Lucullus believed himself able to\r\n do, although the doctrines had suffered in the discussion of the day\r\n before (\u003ca href=\"#BkII_10\"\u003e10\u003c/a\u003e). He spoke thus: At Alexandria I heard\r\n discussions between Heraclitus Tyrius the pupil of Clitomachus and Philo,\r\n and Antiochus. At that very time the books mentioned by Catulus yesterday\r\n came into the hands of Antiochus, who was so angry that he wrote a book\r\n against his old teacher (\u003ca href=\"#BkII_11\"\u003e11\u003c/a\u003e and \u003ca\r\n href=\"#BkII_12\"\u003e12\u003c/a\u003e). I will now give the substance of the disputes\r\n between Heraclitus and Antiochus, omitting the remarks made by the latter\r\n against Philo (\u003ca href=\"#BkII_12\"\u003e12\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_1\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_1\"\u003e§1\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eLuculli\u003c/i\u003e:\r\n see Introd. p. \u003ca href=\"#Page_lviii\"\u003e58\u003c/a\u003e, and \u003ci\u003eDict. Biog.\u003c/i\u003e\r\n \u003ci\u003eDigna homini nobili\u003c/i\u003e: a good deal of learning would have been\r\n considered \u003ci\u003eunworthy\u003c/i\u003e of a man like Lucullus, see Introd. p. \u003ca\r\n href=\"#Page_xxx\"\u003e30\u003c/a\u003e. \u003ci\u003ePercepta\u003c/i\u003e: \"gained,\" \"won;\" cf.\r\n \u003ci\u003epercipere fruges\u003c/i\u003e, \"to reap,\" \u003ci\u003eCat. Mai.\u003c/i\u003e 24. \u003ci\u003eCaruit\u003c/i\u003e:\r\n \"was cut off from;\" \u003ci\u003ecarere\u003c/i\u003e comes from a root \u003ci\u003eskar\u003c/i\u003e meaning\r\n to divide, see Corss. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 403. For the three\r\n nouns with a singular verb see Madv. \u003ci\u003eGram.\u003c/i\u003e 213 A, who confines the\r\n usage to nouns denoting things and impersonal ideas. If the common\r\n reading \u003ci\u003edissensit\u003c/i\u003e in \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e\r\n 68 is right, the restriction does not hold. \u003ci\u003eAdmodum\u003c/i\u003e: \"to a\r\n degree.\" \u003ci\u003eFratre\u003c/i\u003e: this brother was adopted by a M. Terentius Varro,\r\n and was a man of distinction also; see \u003ci\u003eDict. Biog.\u003c/i\u003e \u003ci\u003eMagna cum\r\n gloria\u003c/i\u003e: a ref. to \u003ci\u003eDict. Biog.\u003c/i\u003e will show that the whole affair\r\n was discreditable to the father; to our notions, the sons would have\r\n gained greater glory by letting it drop. \u003ci\u003eQuaestor\u003c/i\u003e: to Sulla, who\r\n employed him chiefly in the civil administration of Asia.\r\n \u003ci\u003eContinuo\u003c/i\u003e: without any interval. \u003ci\u003eLegis praemio\u003c/i\u003e: this seems\r\n to mean \"by the favour of a special law,\" passed of course by Sulla, who\r\n had restored the old \u003ci\u003elex annalis\u003c/i\u003e in all its rigour, and yet\r\n excepted his own officers from its operation. \u003ci\u003eProoemio\u003c/i\u003e, which has\r\n been proposed, would not be Latin, see \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 16. \u003ci\u003eConsulatum\u003c/i\u003e: he seems to have been\r\n absent during the years 84\u0026mdash;74, in the East. \u003ci\u003eSuperiorum\u003c/i\u003e:\r\n scarcely that of Sulla.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_2\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_2\"\u003e§2\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eLaus\u003c/i\u003e:\r\n \"merit,\" as often, so \u003ci\u003epraemium\u003c/i\u003e, Virg. \u003ci\u003eAen.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXII.\u003c/span\u003e 437, means a deed worthy of reward. \u003ci\u003eNon\r\n admodum exspectabatur\u003c/i\u003e: Cic. forgets that Luc. had served with\r\n distinction in the Social War and the first Mithridatic war. \u003ci\u003eIn Asia\r\n pace\u003c/i\u003e: three good MSS. have \u003ci\u003eAsiae\u003c/i\u003e; Baiter ejects \u003ci\u003eAsia\u003c/i\u003e;\r\n Guilelmus read \u003ci\u003ein Asia in pace\u003c/i\u003e (which Davies conjectures, though\r\n he prints \u003ci\u003eAsiae\u003c/i\u003e). \u003ci\u003eConsumere\u003c/i\u003e followed by an ablative without\r\n \u003ci\u003ein\u003c/i\u003e is excessively rare in Cic. Madv. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 53 denies the use altogether. In addition, however,\r\n to our passage, I note \u003ci\u003ehoc loco consumitur\u003c/i\u003e in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 23, where Baiter\u0027s two texts (1861 and 1863) give\r\n no variants. \u003ci\u003ePace\u003c/i\u003e here perhaps ought to be taken adverbially, like\r\n \u003ci\u003etranqullo\u003c/i\u003e. \u003ci\u003eIndocilem\u003c/i\u003e: this is simply passive, = \"untaught,\"\r\n as in Prop. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 2, 12, Ov. \u003ci\u003eFast.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 119 (the last qu. by Dav.). Forc. s.v. is wrong\r\n in making it active. \u003ci\u003eFactus\u003c/i\u003e: = \u003ci\u003eperfectus\u003c/i\u003e; cf. Hor.\r\n \u003ci\u003eSat.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 5, 33 \u003ci\u003ehomo factus ad\r\n unguem\u003c/i\u003e, Cic. \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 184, \u003ci\u003eIn\r\n Verr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 126. So \u003ci\u003eeffectus\u003c/i\u003e in silver\r\n Latin. \u003ci\u003eRebus gestis\u003c/i\u003e: military history, so often. \u003ci\u003eDivinam\r\n quandam memoriam\u003c/i\u003e: the same phrase in \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 360. \u003ci\u003eRerum, verborum\u003c/i\u003e: same distinction in\r\n \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 359. \u003ci\u003eOblivisci se\r\n malle\u003c/i\u003e: the same story is told \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 104, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 299. The ancient art of memory was begun by Simonides (who is the person\r\n denoted here by \u003ci\u003ecuidam\u003c/i\u003e) and completed by Metrodorus of Scepsis,\r\n for whom see \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 360.\r\n \u003ci\u003eConsignamus\u003c/i\u003e: cf. \u003ci\u003econsignatae in animis notiones\u003c/i\u003e in\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 57. \u003ci\u003elitteris\u003c/i\u003e must be an\r\n ablative of the instrument. \u003ci\u003eMandare monum.\u003c/i\u003e: cf. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_3\"\u003e3\u003c/a\u003e. \u003ci\u003eInsculptas\u003c/i\u003e: rare in\r\n the metaphorical use, cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 45.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_3\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_3\"\u003e§3\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eGenere\u003c/i\u003e:\r\n \"department\" cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_3\"\u003e3\u003c/a\u003e.\r\n \u003ci\u003eNavalibus pugnis\u003c/i\u003e: \u003cspan lang=\"el\" title=\"naumachiais\"\r\n \u003e\u0026#x3BD;\u0026#x3B1;\u0026#x3C5;\u0026#x3BC;\u0026#x3B1;\u0026#x3C7;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e.\r\n \u003ci\u003eInstrumento et adparatu\u003c/i\u003e: \u003cspan lang=\"el\" title=\"kataskeuê kai paraskeuê\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3BA;\u0026#x3B5;\u0026#x3C5;\u0026#x3B7;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3C3;\u0026#x3BA;\u0026#x3B5;\u0026#x3C5;\u0026#x3B7;\u003c/span\u003e.\r\n \u003ci\u003eRex\u003c/i\u003e: Mithridates. \u003ci\u003eQuos legisset\u003c/i\u003e: = \u003ci\u003ede quibus l.\u003c/i\u003e; cf.\r\n the use of the passive verb so common in Ovid, e.g. \u003ci\u003eTrist.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 4, 14. I take of course \u003ci\u003erex\u003c/i\u003e to be nom. to\r\n \u003ci\u003elegisset\u003c/i\u003e, the suggestion of a friend that Lucullus is nom. and\r\n that \u003ci\u003equos legisset\u003c/i\u003e = \u003ci\u003equorum commentarios legisset\u003c/i\u003e I think\r\n improbable. \u003ci\u003eHodie\u003c/i\u003e: Drakenborch on Livy \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 27 wants to read \u003ci\u003ehodieque\u003c/i\u003e, which however, is not Ciceronian. In\r\n passages like \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 103 and\r\n \u003ci\u003eVerr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 64, the \u003ci\u003eque\u003c/i\u003e connects\r\n clauses and does not modify \u003ci\u003ehodie\u003c/i\u003e. On this subject see Madv.\r\n \u003ci\u003eOpuscula\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 390. \u003ci\u003eEtsi\u003c/i\u003e:\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 68, shows that in Cic. a\r\n parenthetic clause with \u003ci\u003eetsi\u003c/i\u003e always has a common verb with its\r\n principal clause; a rule not observed by the silver writers. The same\r\n holds of \u003ci\u003equamquam\u003c/i\u003e, see n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_5\"\u003e5\u003c/a\u003e. \u003ci\u003eCalumnia\u003c/i\u003e: properly a fraudulent use of\r\n litigation, \u003cspan lang=\"el\" title=\"sykophantia\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BA;\u0026#x3BF;\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e.\r\n The chief enemy was the infamous Memmius who prosecuted him. \u003ci\u003eIn\r\n urbem\u003c/i\u003e: until his triumph Luc. would remain outside the city.\r\n \u003ci\u003eProfuisset\u003c/i\u003e: this ought properly to be \u003ci\u003eprofuerit\u003c/i\u003e, but the\r\n conditional \u003ci\u003edicerem\u003c/i\u003e changes it. \u003ci\u003ePotius … quam …\r\n communicem\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_23\"\u003e23\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_4\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_4\"\u003e§4\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSunt …\r\n celebrata\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_11\"\u003e11\u003c/a\u003e,\r\n \u003ca href=\"#BkI_17\"\u003e17\u003c/a\u003e for the collocation of the words. \u003ci\u003eExterna …\r\n interiora\u003c/i\u003e: cf. \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 124 \u003ci\u003esed\r\n haec quoque in promptu, nunc interiora videamus\u003c/i\u003e. \u003ci\u003ePro\r\n quaestore\u003c/i\u003e: for this Faber wrote \u003ci\u003equaestor\u003c/i\u003e, arguing that as Luc.\r\n was Sulla\u0027s \u003ci\u003equaestor\u003c/i\u003e and Sulla sent him to Egypt, he could not be\r\n \u003ci\u003epro quaestor\u003c/i\u003e. But surely after the first year he would be \u003ci\u003epro\r\n quaestor\u003c/i\u003e. Dav. reads \u003ci\u003equaestor\u003c/i\u003e here and \u003ca\r\n href=\"#BkII_11\"\u003e11\u003c/a\u003e, saying \"\u003ci\u003eveterem lectionem iugulavit\r\n Faber\u003c/i\u003e\". \u003ci\u003eEa memoria … quam\u003c/i\u003e: Bentl., Halm, Baiter give\r\n \u003ci\u003equa\u003c/i\u003e, Halm refers to Bentl. on Hor. \u003ci\u003eSat.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 6, 15. A passage like ours is \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 29, \u003ci\u003eista sis aequitate, quam ostendis\u003c/i\u003e, where\r\n one MS. has \u003ci\u003equa\u003c/i\u003e. Read Madvig\u0027s lucid note there. \u003ci\u003eDe quibus\r\n audiebat\u003c/i\u003e: Madv. \u003ci\u003eEm.\u003c/i\u003e 121 makes this equivalent to \u003ci\u003ede eis\r\n rebus de quibus\u003c/i\u003e, the necessity of which explanation, though approved\r\n by Halm, I fail to see. The form of expression is very common in Cic.,\r\n and the relative always refers to an actually expressed antecedent, cf.\r\n e.g. \u003ci\u003eCat. Mai.\u003c/i\u003e 83. I take \u003ci\u003equibus\u003c/i\u003e as simply =\r\n \u003ci\u003elibris\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_5\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_5\"\u003e§5\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eAc\u003c/i\u003e:\r\n strong, as often, = \u003cspan lang=\"el\" title=\"kai mên\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3BC;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e. \u003ci\u003ePersonarum\u003c/i\u003e:\r\n public characters, \u003cspan lang=\"el\" title=\"prosôpôn poleôs\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C3;\u0026#x3C9;\u0026#x3C0;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3B5;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e (\u003ci\u003eAd. Fam.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXV.\u003c/span\u003e 17, 2), so \u003ci\u003epersonas\u003c/i\u003e \u003ca\r\n href=\"#BkII_6\"\u003e6\u003c/a\u003e. \u003ci\u003eMulti … plures\u003c/i\u003e: cf. Introd. p. \u003ca\r\n href=\"#Page_xxx\"\u003e30\u003c/a\u003e. \u003ci\u003eReliqui\u003c/i\u003e: many MSS. insert \u003ci\u003equi\u003c/i\u003e by\r\n \u003ci\u003edittographia\u003c/i\u003e, as I think, though Halm, as well as Bait., retains\r\n it. On the retention or omission of this \u003ci\u003equi\u003c/i\u003e will depend the\r\n choice of \u003ci\u003eputant\u003c/i\u003e or \u003ci\u003eputent\u003c/i\u003e below. \u003ci\u003eEarum rerum\r\n disputationem\u003c/i\u003e: for \u003ci\u003edisp.\u003c/i\u003e followed by genitive see n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_33\"\u003e33\u003c/a\u003e. \u003ci\u003eNon ita decoram\u003c/i\u003e:\r\n for this feeling see Introd. p. \u003ca href=\"#Page_xxx\"\u003e30\u003c/a\u003e. For \u003ci\u003enon\r\n ita\u003c/i\u003e cf. the Lowland Scottish \"no just sae\". \u003ci\u003eHistoriae\r\n loquantur\u003c/i\u003e: \u003ci\u003ehist.\u003c/i\u003e means in Cic. rather \"memoirs\" than\r\n \"history,\" which is better expressed by \u003ci\u003eres gestae\u003c/i\u003e. Note that the\r\n verb \u003ci\u003eloqui\u003c/i\u003e not \u003ci\u003edicere\u003c/i\u003e is used, and cf. n. on \u003ca\r\n href=\"#BkIIN_101\"\u003e101\u003c/a\u003e. \u003ci\u003eLegatione\u003c/i\u003e: to the kings in Egypt and\r\n the East in alliance with Rome. The censorship was in 199 B.C. About the\r\n embassy see \u003ci\u003eDict. Biogr.\u003c/i\u003e art. \u0027Panactius\u0027. \u003ci\u003eAuctorem\u003c/i\u003e: one\r\n would think this simple and sound enough, Bentl. however read\r\n \u003ci\u003efautorem\u003c/i\u003e, Dav. \u003ci\u003eauditorem\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_6\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_6\"\u003e§6\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eIlligari\u003c/i\u003e: \"entangled\" as though in something bad. For this use\r\n Forc. qu. Liv. \u003cspan class=\"vol\"\u003eXXXIII.\u003c/span\u003e 21, Tac. \u003ci\u003eAnn.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eXIII.\u003c/span\u003e 40. \u003ci\u003eAut ludicros sermones\u003c/i\u003e: = \u003ci\u003eaut\r\n clar. vir. serm. ludic. esse oporteat\u003c/i\u003e. \u003ci\u003eRerum leviorum\u003c/i\u003e: a\r\n similar argument in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 12. \u003ci\u003eQuodam\r\n in libro\u003c/i\u003e: the \u003ci\u003eHortensius\u003c/i\u003e. \u003ci\u003eGradu\u003c/i\u003e: so the word \"degree\"\r\n was once used, e.g. \"a squire of low degree\" in the ballad. \u003ci\u003eDe opera\r\n publica detrahamus\u003c/i\u003e: the dative often follows this verb, as in\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 7 \u003ci\u003enihil operae reipublicae\r\n detrahens\u003c/i\u003e, a passage often wrongly taken. \u003ci\u003eOperae\u003c/i\u003e is the dat.\r\n after the verb, not the gen. after \u003ci\u003enihil\u003c/i\u003e, \u003ci\u003ereip.\u003c/i\u003e the gen.\r\n after \u003ci\u003eoperae\u003c/i\u003e, like \u003ci\u003eopera publica\u003c/i\u003e here, not the dat. after\r\n \u003ci\u003edetrahens\u003c/i\u003e. \u003ci\u003eNisi forensem\u003c/i\u003e: the early oratorical works may\r\n fairly be said to have this character; scarcely, however, the \u003ci\u003eDe\r\n Republica\u003c/i\u003e or the \u003ci\u003eDe Leg.\u003c/i\u003e both of which fall within the period\r\n spoken of. \u003ci\u003eUt plurimis prosimus\u003c/i\u003e: cf. Introd. p. \u003ca\r\n href=\"#Page_xxix\"\u003e29\u003c/a\u003e. \u003ci\u003eNon modo non minui, sed\u003c/i\u003e: notice \u003ci\u003enon\r\n modo … sed\u003c/i\u003e thrice over in two sentences.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_7\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_7\"\u003e§7\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSunt … qui\r\n negent\u003c/i\u003e: and truly, see Introd. p. \u003ca href=\"#Page_xxxviii\"\u003e38\u003c/a\u003e. In\r\n \u003ci\u003eCat. Mai.\u003c/i\u003e §3 Cic. actually apologises for making Cato more learned\r\n than he really was. \u003ci\u003eMortuis\u003c/i\u003e: Catulus died in 60, Lucullus about\r\n 57, Hortensius 50. \u003ci\u003eContra omnis dicere quae videntur\u003c/i\u003e: MSS. mostly\r\n insert \u003ci\u003equi\u003c/i\u003e between \u003ci\u003edicere\u003c/i\u003e and \u003ci\u003equae\u003c/i\u003e, one of the best\r\n however has \u003ci\u003edicere quae aliis\u003c/i\u003e as a correction, while another has\r\n the marginal reading \u003ci\u003equi scire sibi videntur\u003c/i\u003e. The omission of\r\n \u003ci\u003equi\u003c/i\u003e, which I conjectured, but now see occurs in a MS. (Pal. 2)\r\n referred to by Halm, gives admirable sense. \u003ci\u003eVerum invenire\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_60\"\u003e60\u003c/a\u003e. \u003ci\u003eContentione\u003c/i\u003e: = \u003cspan lang=\"el\"\r\n title=\"philoneikia\"\r\n \u003e\u0026#x3C6;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n as usual. \u003ci\u003eIn … rebus obscuritas\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n \u003ca href=\"#BkI_44\"\u003e44\u003c/a\u003e \u003ci\u003ererum obscuritate\u003c/i\u003e. \u003ci\u003eInfirmitas\u003c/i\u003e: cf.\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_44\"\u003e44\u003c/a\u003e \u003ci\u003eimbecillos\r\n animos\u003c/i\u003e. \u003ci\u003eAntiquissimi et doctissimi\u003c/i\u003e: on the other hand\r\n \u003ci\u003erecentissima quaeque sunt correcta et emendata maxime\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_13\"\u003e13\u003c/a\u003e. \u003ci\u003eDiffisi\u003c/i\u003e: one of\r\n the best MSS. has \u003ci\u003ediffissi\u003c/i\u003e, which reminds one of the spelling\r\n \u003ci\u003edivisssiones\u003c/i\u003e, asserted to be Ciceronian in Quint. \u003ci\u003eInst. Or\u003c/i\u003e.\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 7, 20. \u003ci\u003eIn utramque partem\u003c/i\u003e: \u003cspan\r\n lang=\"el\" title=\"ep\u0027 amphotera\" \u003e\u0026#x3B5;\u0026#x3C0;\u0027\r\n \u0026#x3B1;\u0026#x3BC;\u0026#x3C6;\u0026#x3BF;\u0026#x3C4;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e, cf.\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_45\"\u003e45\u003c/a\u003e. \u003ci\u003eExprimant\u003c/i\u003e:\r\n \"embody,\" cf. n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_19\"\u003e19\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_8\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_8\"\u003e§8\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eProbabilia\u003c/i\u003e: \u003cspan lang=\"el\" title=\"pithana\"\r\n \u003e\u0026#x3C0;\u0026#x3B9;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e, for which see \u003ca\r\n href=\"#BkII_33\"\u003e33\u003c/a\u003e. \u003ci\u003eSequi\u003c/i\u003e: \"act upon,\" cf. \u003ca\r\n href=\"#BkII_99\"\u003e99\u003c/a\u003e-\u003ca href=\"#BkII_101\"\u003e101\u003c/a\u003e. \u003ci\u003eLiberiores et\r\n solutiores\u003c/i\u003e: these two words frequently occur together in Cic. and\r\n illustrate his love for petty variations; see \u003ca\r\n href=\"#BkII_105\"\u003e105\u003c/a\u003e, also \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 43, \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 4, \u003ci\u003eDe Rep.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 4, \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 56,\r\n \u003ci\u003eOrat.\u003c/i\u003e 64. \u003ci\u003eIntegra\u003c/i\u003e: \"untrammelled,\" cf. the phrase \"\u003ci\u003enon\r\n mihi integrum est\u003c/i\u003e\"\u0026mdash;\"I have committed my self.\" \u003ci\u003eEt quasi\u003c/i\u003e:\r\n MSS. have \u003ci\u003eet quibus et quasi\u003c/i\u003e. \u003ci\u003eCogimur\u003c/i\u003e: for this Academic\r\n freedom see Introd. p. \u003ca href=\"#Page_xviii\"\u003e18\u003c/a\u003e. \u003ci\u003eAmico cuidam\u003c/i\u003e:\r\n Orelli after Lamb. \u003ci\u003ecuipiam;\u003c/i\u003e for the difference see Madv.\r\n \u003ci\u003eGram.\u003c/i\u003e 493 \u003ci\u003eb\u003c/i\u003e, \u003ci\u003ec\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_9\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_9\"\u003e§9\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eUt\r\n potuerint, potuerunt\u003c/i\u003e: thus Lamb. corrected the MSS. reading which was\r\n simply \u003ci\u003eut potuerunt\u003c/i\u003e, \"granting that they had the ability, they\r\n gained it by hearing all things, now as a matter of fact they \u003ci\u003edid\u003c/i\u003e\r\n decide on a single hearing,\" etc. \u003ci\u003eIudicaverunt autem\u003c/i\u003e: so Lamb. for\r\n MSS. \u003ci\u003eaut\u003c/i\u003e. Muretus, by what Dav. calls an \"\u003ci\u003earguta\r\n hariolatio\u003c/i\u003e,\" read \u003ci\u003ean\u003c/i\u003e for \u003ci\u003eaut\u003c/i\u003e and put a note of\r\n interrogation at \u003ci\u003econtulerunt\u003c/i\u003e. C.F. Hermann (Schneidewin\u0027s\r\n \u003ci\u003ePhilologus\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 466) introduces by conj.\r\n a sad confusion into the text, but no other good critic since Madvig\u0027s\r\n remarks in \u003ci\u003eEm.\u003c/i\u003e 125 has impugned Lambinus\u0027 reading. Goerenz indeed,\r\n followed by the faithful Schutz, kept the MSS. reading with the insertion\r\n of \u003ci\u003eaut\u003c/i\u003e between \u003ci\u003esed\u003c/i\u003e and \u003ci\u003eut\u003c/i\u003e at the beginning; of this\r\n Madv. says \"\u003ci\u003enon solum Latina non est, sed sanae menti repugnat\u003c/i\u003e.\"\r\n For the proceeding which Cic. deprecates, cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 10, \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 36.\r\n \u003ci\u003eQuam adamaverunt\u003c/i\u003e: \"which they have learned to love;\" the \u003ci\u003ead\u003c/i\u003e\r\n has the same force as \u003cspan lang=\"el\" title=\"pro\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u003c/span\u003e in \u003cspan lang=\"el\" title=\"promanthanein\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3BC;\u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e,\r\n which means \"to learn \u003ci\u003eon and on\u003c/i\u003e, to learn by degrees\" (cf. \u003cspan\r\n lang=\"el\" title=\"proumathon stergein kakois\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C5;\u0026#x3BC;\u0026#x3B1;\u0026#x3B8;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C4;\u0026#x3B5;\u0026#x3C1;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3BA;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e), not, as the lexica\r\n absurdly say, \"to learn beforehand, i.e. to learn thoroughly.\"\r\n \u003ci\u003eConstantissime\u003c/i\u003e: \"most consistently\". \u003ci\u003eQuae est ad Baulos\u003c/i\u003e:\r\n cf. Introd. p. \u003ca href=\"#Page_lvii\"\u003e57\u003c/a\u003e. \u003ci\u003eIn spatio\u003c/i\u003e: this\r\n \u003ci\u003exystus\u003c/i\u003e was a colonnade with one side open to the sea, called \u003cspan\r\n lang=\"el\" title=\"xystos\"\r\n \u003e\u0026#x3BE;\u0026#x3C5;\u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e from its polished\r\n floor and pillars. \u003ci\u003eConsedimus\u003c/i\u003e: n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n \u003ca href=\"#BkIN_14\"\u003e14\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_10\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_10\"\u003e§10\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eServatam\r\n oportuit\u003c/i\u003e: a construction very characteristic of Terence, found, but\r\n rarely, in Cic. and Livy. \u003ci\u003eIn promptu … reconditiora\u003c/i\u003e: cf. \u003ci\u003ein\r\n promptu … interiora\u003c/i\u003e in \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 124, also \u003ci\u003eAc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_4\"\u003e4\u003c/a\u003e.\r\n \u003ci\u003eQuae dico\u003c/i\u003e: Goer. is exceedingly troubled by the pres. tense and\r\n wishes to read \u003ci\u003edixero\u003c/i\u003e. But the substitution of the pres. for the\r\n future is common enough in all languages cf. Iuv. \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 130 with Mayor\u0027s copious note. \u003ci\u003eSi non\r\n fuerint\u003c/i\u003e: so all Halm\u0027s best MSS. Two, however, of Davies\u0027 have \u003ci\u003esi\r\n vera\u003c/i\u003e etc. In support of the text, see \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_9\"\u003e9\u003c/a\u003e (\u003ci\u003esunt ista\u003c/i\u003e) and note. \u003ci\u003eLabefactata\u003c/i\u003e: this\r\n is only found as an alteration in the best MSS. and in \u003ci\u003eEd. Rom.\u003c/i\u003e\r\n (1471); the others have \u003ci\u003elabefacta\u003c/i\u003e. Orelli\u0027s statement (note to his\r\n separate text of the \u003ci\u003eAcademica\u003c/i\u003e 1827) that Cic. commonly uses the\r\n perfect \u003ci\u003elabefeci\u003c/i\u003e and the part, \u003ci\u003elabefactus\u003c/i\u003e is quite wrong.\r\n The former is indeed the vulg. reading in \u003ci\u003ePro Sestio\u003c/i\u003e 101, the\r\n latter in \u003ci\u003eDe Haruspicum Responsis\u003c/i\u003e 60, but the last of these two\r\n passages is doubtful. Cic. as a rule prefers long forms like\r\n \u003ci\u003esustentatus\u003c/i\u003e, which occurs with \u003ci\u003elabefactatus\u003c/i\u003e in \u003ci\u003eCat.\r\n Mai.\u003c/i\u003e 20. For the perfect \u003ci\u003elabefactavit\u003c/i\u003e cf. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_33\"\u003e33\u003c/a\u003e. \u003ci\u003eAgam igitur\u003c/i\u003e: Cic.\r\n rather overdoes the attempt to force on his readers a belief in the\r\n learning of Lucullus.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_11\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_11\"\u003e§11\u003c/a\u003e.\u003c/b\u003e \u003ci\u003ePro\r\n quaestore\u003c/i\u003e: cf. \u003ca href=\"#BkII_4\"\u003e4\u003c/a\u003e. \u003ci\u003eEssem\u003c/i\u003e: MSS.\r\n \u003ci\u003eissem\u003c/i\u003e, whence Goer. conj. \u003ci\u003eAlexandriam issem\u003c/i\u003e. \u003ci\u003eHeraclitus\r\n Tyrius\u003c/i\u003e: scarcely known except from this passage. \u003ci\u003eClitomachum\u003c/i\u003e:\r\n for this philosopher see Zeller 532. \u003ci\u003eQuae nunc prope dimissa\r\n revocatur\u003c/i\u003e: sc. \u003ci\u003ea Cicerone\u003c/i\u003e. Philo\u0027s only notable pupils had\r\n combined to form the so called \"Old Academy,\" and when Cic. wrote the\r\n \u003ci\u003eAcademica\u003c/i\u003e the New Academic dialectic had been without a\r\n representative for many years. Cf. Introd. p. \u003ca href=\"#Page_xxi\"\u003e21\u003c/a\u003e.\r\n \u003ci\u003eLibri duo\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_13\"\u003e13\u003c/a\u003e. \u003ci\u003eHeri\u003c/i\u003e for this indication of the contents of\r\n the lost \u003ci\u003eCatulus\u003c/i\u003e, see Introd. p. \u003ca href=\"#Page_l\"\u003e50\u003c/a\u003e.\r\n \u003ci\u003eImplorans\u003c/i\u003e: \"appealing to,\" the true meaning being \"to appeal to\r\n with tears,\" see Corss. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 361. \u003ci\u003ePhilonis\u003c/i\u003e:\r\n sc. \u003ci\u003eesse\u003c/i\u003e. \u003ci\u003eScriptum agnoscebat\u003c/i\u003e: i.e. it was an actual work\r\n of Ph. \u003ci\u003eTetrilius\u003c/i\u003e: some MSS. are said to have Tetrinius, and the\r\n name \u003ci\u003eTertinius\u003c/i\u003e is found on Inscr. One good MS. has\r\n \u003ci\u003eTretilius\u003c/i\u003e, which may be a mistake for \u003ci\u003eTertilius\u003c/i\u003e, a name\r\n formed like \u003ci\u003ePompilius\u003c/i\u003e, \u003ci\u003eQuintilius\u003c/i\u003e, \u003ci\u003eSextilius\u003c/i\u003e. Qy,\r\n should \u003ci\u003ePetrilius\u003c/i\u003e, a derivative from the word for four, be read?\r\n \u003ci\u003ePetrilius\u003c/i\u003e and \u003ci\u003ePompilius\u003c/i\u003e would then agree like\r\n \u003ci\u003ePetronius\u003c/i\u003e and \u003ci\u003ePomponius\u003c/i\u003e, \u003ci\u003ePetreius\u003c/i\u003e and\r\n \u003ci\u003ePompeius\u003c/i\u003e. For the formation of these names see Corss. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 116. \u003ci\u003eRogus\u003c/i\u003e: an ill omened and unknown name.\r\n \u003ci\u003eRocus\u003c/i\u003e, as Ursinus pointed out, occurs on \u003ci\u003edenarii\u003c/i\u003e of the\r\n \u003ci\u003egens Creperia\u003c/i\u003e. \u003ci\u003eDe Philone … ab eo ipso\u003c/i\u003e: note the change\r\n of prep. \"from Philo\u0027s lips,\" \"from his copy.\" \u003ci\u003eDe\u003c/i\u003e and \u003ci\u003eex\u003c/i\u003e\r\n are common in Cic. after \u003ci\u003eaudire\u003c/i\u003e, while \u003ci\u003eab\u003c/i\u003e is rather rarer.\r\n See \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 39, and for \u003ci\u003edescribere\r\n ab aliquo\u003c/i\u003e cf. \u003ci\u003ea te\u003c/i\u003e in \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXIII.\u003c/span\u003e 22, 3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_12\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_12\"\u003e§12\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eDicta\r\n Philoni\u003c/i\u003e: for this see Introd. p. \u003ca href=\"#Page_l\"\u003e50\u003c/a\u003e. It cannot\r\n mean what Goer. makes it mean, \"\u003ci\u003ecoram Philone\u003c/i\u003e.\" I think it\r\n probable that \u003ci\u003ePhiloni\u003c/i\u003e is a marginal explanation foisted on the\r\n text. As to the statements of Catulus the elder, they are made clear by\r\n \u003ca href=\"#BkII_18\"\u003e18\u003c/a\u003e. \u003ci\u003eAcademicos\u003c/i\u003e: i.e. \u003ci\u003enovos\u003c/i\u003e, who are\r\n here treated as the true Academics, though Antiochus himself claimed the\r\n title. \u003ci\u003eAristo\u003c/i\u003e: see Introd. p. \u003ca href=\"#Page_xi\"\u003e11\u003c/a\u003e.\r\n \u003ci\u003eAristone\u003c/i\u003e: Diog. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 164 mentions an\r\n Aristo of Alexandria, a Peripatetic, who may be the same. Dio seems\r\n unknown. \u003ci\u003eNegat\u003c/i\u003e: see n. on \u003ca href=\"#BkIIN_18\"\u003e18\u003c/a\u003e.\r\n \u003ci\u003eLenior\u003c/i\u003e: some MSS. \u003ci\u003elevior\u003c/i\u003e, as is usual with these two words.\r\n In \u003ca href=\"#BkII_11\"\u003e11\u003c/a\u003e one of the earliest editions has\r\n \u003ci\u003eleviter\u003c/i\u003e for \u003ci\u003eleniter\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_13\"\u003e§§13\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_18\"\u003e18\u003c/a\u003e.\u003c/b\u003e Summary. Cicero seems to me to have acted\r\n like a seditious tribune, in appealing to famous old philosophers as\r\n supporters of scepticism (\u003ca href=\"#BkII_13\"\u003e13\u003c/a\u003e), Those very\r\n philosophers, with the exception of Empedocles, seem to me, if anything,\r\n too dogmatic (\u003ca href=\"#BkII_14\"\u003e14\u003c/a\u003e). Even if they were often in\r\n doubt, do you suppose that no advance has been made during so many\r\n centuries by the investigations of so many men of ability? Arcesilas was\r\n a rebel against a good philosophy, just as Ti. Gracchus was a rebel\r\n against a good government (\u003ca href=\"#BkII_15\"\u003e15\u003c/a\u003e). Has nothing really\r\n been learned since the time of Arcesilas? His opinions have had scanty,\r\n though brilliant support (\u003ca href=\"#BkII_16\"\u003e16\u003c/a\u003e). Now many dogmatists\r\n think that no argument ought to be held with a sceptic, since argument\r\n can add nothing to the innate clearness of true sensations (\u003ca\r\n href=\"#BkII_17\"\u003e17\u003c/a\u003e). Most however do allow of discussion with\r\n sceptics. Philo in his innovations was induced to state falsehoods, and\r\n incurred all the evils he wished to avoid, his rejection of Zeno\u0027s\r\n definition of the \u003cspan lang=\"el\" title=\"katalêptikê phantasia\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e really\r\n led him back to that utter scepticism from which he was fleeing. We then\r\n must either maintain Zeno\u0027s definition or give in to the sceptics (\u003ca\r\n href=\"#BkII_18\"\u003e18\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_13\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_13\"\u003e§13\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eRursus\r\n exorsus est\u003c/i\u003e: cf. \u003ci\u003eexorsus\u003c/i\u003e in \u003ca href=\"#BkII_10\"\u003e10\u003c/a\u003e.\r\n \u003ci\u003ePopularis\u003c/i\u003e: \u003cspan lang=\"el\" title=\"dêmotikous\"\r\n \u003e\u0026#x3B4;\u0026#x3B7;\u0026#x3BC;\u0026#x3BF;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\u003c/span\u003e.\r\n \u003ci\u003eIi a\u003c/i\u003e: so Dav. for MSS. \u003ci\u003eiam\u003c/i\u003e. \u003ci\u003eTum ad hos\u003c/i\u003e: so MSS.,\r\n Dav. \u003ci\u003eaut hos\u003c/i\u003e. The omission of the verb \u003ci\u003evenire\u003c/i\u003e is very\r\n common in Cic.\u0027s letters. \u003ci\u003eC. Flaminium\u003c/i\u003e: the general at lake\r\n Trasimene. \u003ci\u003eAliquot annis\u003c/i\u003e: one good MS. has \u003ci\u003eannos\u003c/i\u003e, cf.\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 4, where all the best MSS. have\r\n \u003ci\u003eannos\u003c/i\u003e. The ablative is always used to express point of time, and\r\n indeed it may be doubted whether the best writers \u003ci\u003eever\u003c/i\u003e use any\r\n accusative in that sense, though they do occasionally use the ablative to\r\n express duration (cf. Prop. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 6, 7 and Madv.\r\n \u003ci\u003eGram.\u003c/i\u003e 235, 2). \u003ci\u003eL. Cassium\u003c/i\u003e: this is L. Cassius Longinus\r\n Ravilla, a man of good family, who carried a ballot bill (\u003ci\u003eDe Leg.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 35), he was the author of the \u003ci\u003ecui\r\n bono\u003c/i\u003e principle and so severe a judge as to be called \u003ci\u003escopulus\r\n reorum\u003c/i\u003e. Pompeium: apparently the man who made the disgraceful treaty\r\n with Numantia repudiated by home in 139 B.C. \u003ci\u003eP. Africanum\u003c/i\u003e: i.e.\r\n the younger, who supported the ballot bill of Cassius, but seems to have\r\n done nothing else for the democrats. \u003ci\u003eFratres\u003c/i\u003e: Lamb. \u003ci\u003eviros\u003c/i\u003e,\r\n but cf. \u003ci\u003eBrut.\u003c/i\u003e 98. \u003ci\u003eP. Scaevolam\u003c/i\u003e: the pontifex, consul in the\r\n year Tib. Gracchus was killed, when he refused to use violence against\r\n the tribunes. The only connection these brothers had with the schemes of\r\n Gracchus seems to be that they were consulted by him as lawyers, about\r\n the legal effect the bills would have. \u003ci\u003eUt videmus … ut\r\n suspicantur\u003c/i\u003e: Halm with Gruter brackets these words on the ground that\r\n the statement about Marius implies that the demagogues lie about all but\r\n him. Those words need not imply so much, and if they did, Cic. may be\r\n allowed the inconsistency.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_14\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_14\"\u003e§14\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eSimiliter\u003c/i\u003e: it is noticeable that five MSS. of Halm have\r\n \u003ci\u003esimile\u003c/i\u003e. \u003ci\u003eXenophanem\u003c/i\u003e: so Victorius for the MSS.\r\n \u003ci\u003eXenoplatonem\u003c/i\u003e. \u003ci\u003eEd. Rom.\u003c/i\u003e (1471) has \u003ci\u003eCenonem\u003c/i\u003e, which\r\n would point to \u003ci\u003eZenonem\u003c/i\u003e, but Cic. does not often name Zeno of Elea.\r\n \u003ci\u003eSaturninus\u003c/i\u003e: of the question why he was an enemy of Lucullus, Goer.\r\n says \u003ci\u003efrustra quaeritur\u003c/i\u003e. Saturninus was the persistent enemy of\r\n Metellus Numidicus, who was the uncle of Lucullus by marriage.\r\n \u003ci\u003eArcesilae calumnia\u003c/i\u003e: this was a common charge, cf. \u003ci\u003eAcademicorum\r\n calumnia\u003c/i\u003e in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 20 and\r\n \u003ci\u003ecalumnia\u003c/i\u003e in \u003ca href=\"#BkII_18\"\u003e18\u003c/a\u003e and \u003ca\r\n href=\"#BkII_65\"\u003e65\u003c/a\u003e of this book. So August. \u003ci\u003eContra Acad.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 1 speaks of \u003ci\u003eAcademicorum vel calumnia vel\r\n pertinacia vel pericacia\u003c/i\u003e. \u003ci\u003eDemocriti verecundia\u003c/i\u003e: Cic. always\r\n has a kind of tenderness for Democritus, as Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 20 remarks, cf. \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 30 where Democr. is made an exception to the\r\n general \u003ci\u003earrogantia\u003c/i\u003e of the \u003ci\u003ephysici\u003c/i\u003e. \u003ci\u003eEmpedocles quidem …\r\n videatur\u003c/i\u003e: cf. \u003ca href=\"#BkII_74\"\u003e74\u003c/a\u003e. The exordium of his poem is\r\n meant, though there is nothing in it so strong as the words of the text,\r\n see R. and P. 108. \u003ci\u003eQuale sit\u003c/i\u003e: the emphasis is on \u003ci\u003esit\u003c/i\u003e, the\r\n sceptic regards only phenomenal, not essential existence. \u003ci\u003eQuasi modo\r\n nascentes\u003c/i\u003e: Ciacconus thought this spurious, cf. however \u003ci\u003eT.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 5 \u003ci\u003eut oratorum laus … senescat … ,\r\n philosophia nascatur\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_15\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_15\"\u003e§15\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ehaesitaverunt\u003c/i\u003e: Goer. cf. \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 40. \u003ci\u003eConstitutam\u003c/i\u003e: so in \u003ca href=\"#BkII_14\"\u003e14\u003c/a\u003e.\r\n \u003ci\u003eDelitisceret\u003c/i\u003e: this is the right spelling, not \u003ci\u003edelitesceret\u003c/i\u003e,\r\n which one good MS. has here, see Corssen \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 285. \u003ci\u003eNegavissent\u003c/i\u003e: \"had denied, as they said.\" \u003ci\u003eTollendus\r\n est\u003c/i\u003e: a statement which is criticised in \u003ca href=\"#BkII_74\"\u003e74\u003c/a\u003e.\r\n \u003ci\u003eNominibus differentis … dissenserunt\u003c/i\u003e: genuine Antiochean\r\n opinions, see the \u003ci\u003eAcademica Posteriora\u003c/i\u003e \u003ca href=\"#BkI_17\"\u003e17\u003c/a\u003e,\r\n \u003ca href=\"#BkI_43\"\u003e43\u003c/a\u003e. \u003ci\u003eDe se ipse\u003c/i\u003e: very frequent in Cic. (cf.\r\n Madv. \u003ci\u003eGram.\u003c/i\u003e 487 \u003ci\u003eb\u003c/i\u003e). \u003ci\u003eDiceret\u003c/i\u003e: this is omitted by the\r\n MSS., but one has \u003ci\u003eagnosceret\u003c/i\u003e on the margin; see n. on \u003ca\r\n href=\"#BkIIN_88\"\u003e88\u003c/a\u003e. \u003ci\u003eFannius\u003c/i\u003e: in his \"Annals.\" The same\r\n statement is quoted in \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 270,\r\n \u003ci\u003eBrutus\u003c/i\u003e 299. Brutus had written an epitome of this work of Fannius\r\n (\u003ci\u003eAd Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXII.\u003c/span\u003e 5, 3).\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_16\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_16\"\u003e§16\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eVeteribus\u003c/i\u003e: Bentley\u0027s em. of MSS. \u003ci\u003evetera\u003c/i\u003e: C.F. Hermann\r\n (Schneid \u003ci\u003ePhilol.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 457), thinking the\r\n departure from the MSS. too great, keeps \u003ci\u003evetera\u003c/i\u003e and changes\r\n \u003ci\u003eincognita\u003c/i\u003e into \u003ci\u003eincondita\u003c/i\u003e, comparing \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 197, \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 173. A glance,\r\n however, at the exx. in Forc. will show that the word always means merely\r\n \"disordered, confused\" in Cic. The difference here is not one between\r\n order and no order, but between knowledge and no knowledge, so that\r\n \u003ci\u003eincognita\u003c/i\u003e is far better. I am not at all certain that the MSS.\r\n reading needs alteration. If kept the sense would be: \"but let us\r\n suppose, for sake of argument, that the doctrines of the ancients were\r\n not \u003ci\u003eknowledge\u003c/i\u003e, but mere \u003ci\u003eopinion\u003c/i\u003e.\" The conj. of Kayser\r\n \u003ci\u003everi nota\u003c/i\u003e for \u003ci\u003evetera\u003c/i\u003e (cf. \u003ca href=\"#BkII_76\"\u003e76\u003c/a\u003e) and\r\n \u003ci\u003einvestigatum\u003c/i\u003e below, is fanciful and improbable. \u003ci\u003eQuod\r\n investigata sunt\u003c/i\u003e: \"in that an investigation was made.\" Herm. again\r\n disturbs the text which since Madv. \u003ci\u003eEm.\u003c/i\u003e 127 supported it (quoting\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 15, Liv. \u003cspan\r\n class=\"vol\"\u003eXXXV.\u003c/span\u003e 16) had been settled. Holding that \u003ci\u003eilla\u003c/i\u003e\r\n in the former sentence cannot be the subj. of the verb, he rashly ejects\r\n \u003ci\u003enihilne est igitur actum\u003c/i\u003e as a dittographia (!) from \u003ca\r\n href=\"#BkII_15\"\u003e15\u003c/a\u003e \u003ci\u003enihilne explicatum\u003c/i\u003e, and reads \u003ci\u003equot\u003c/i\u003e\r\n for \u003ci\u003equod\u003c/i\u003e with Bentl. For the meaning cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 69 and Arist. on the progress of philosophy as\r\n there quoted. \u003ci\u003eArcesilas Zenoni … obtrectans\u003c/i\u003e: see n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_34\"\u003e34\u003c/a\u003e. These charges were\r\n brought by each school against the other. In Plutarch \u003ci\u003eAdv. Colotem\u003c/i\u003e\r\n p. 1121 F, want of novelty is charged against Arcesilas, and the charge\r\n is at once joyfully accepted by Plut. The scepticism of Arcesilas was\r\n often excused by the provocation Zeno gave, see Aug. \u003ci\u003eContra Acad.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 14, 15 and notes on fragm. \u003ca\r\n href=\"#FrN_2\"\u003e2\u003c/a\u003e and \u003ca href=\"#FrN_35\"\u003e35\u003c/a\u003e of the \u003ci\u003eAcademica\r\n Posteriora\u003c/i\u003e. \u003ci\u003eImmutatione verborum\u003c/i\u003e: n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_33\"\u003e33\u003c/a\u003e. This phrase has also\r\n technical meanings; it translates the Greek \u003cspan lang=\"el\"\r\n title=\"tropoi\" \u003e\u0026#x3C4;\u0026#x3C1;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e\r\n (\u003ci\u003eBrut.\u003c/i\u003e 69) and \u003cspan lang=\"el\" title=\"allêgoria\"\r\n \u003e\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3B7;\u0026#x3B3;\u0026#x3BF;\u0026#x3C1;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n in \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 261, where an ex. is given.\r\n \u003ci\u003eDefinitiones\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_18\"\u003e18\u003c/a\u003e. \u003ci\u003eTenebras\r\n obducere\u003c/i\u003e: such expressions abound in Cic. where the New Academy is\r\n mentioned, cf. \u003ca href=\"#BkII_30\"\u003e30\u003c/a\u003e (\u003ci\u003elucem eripere\u003c/i\u003e),\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 6 (\u003ci\u003enoctem obfundere\u003c/i\u003e) Aug.\r\n \u003ci\u003eContra Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 14 (\u003ci\u003equasdam nebulas\r\n obfundere\u003c/i\u003e), also the joke of Aug. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 29\r\n \u003ci\u003etenebrae quae patronae Academicorum solent esse\u003c/i\u003e. \u003ci\u003eNon admodum\r\n probata\u003c/i\u003e: cf. the passage of Polybius qu. by Zeller 533.\r\n \u003ci\u003eLacyde\u003c/i\u003e: the most important passages in ancient authorities\r\n concerning him are quoted by Zeller 506. It is important to note that\r\n Arcesilas left no writings so that Lacydes became the source of\r\n information about his teacher\u0027s doctrines. \u003ci\u003eTenuit\u003c/i\u003e: cf. the use of\r\n \u003ci\u003eobtinere\u003c/i\u003e in \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 45. \u003ci\u003eIn\r\n Aeschine\u003c/i\u003e: so Dav. for the confused MSS. reading. For this philosopher\r\n see Zeller 533. As two MSS. have \u003ci\u003ehac nonne\u003c/i\u003e Christ conj.\r\n \u003ci\u003eHagnone\u003c/i\u003e which Halm, as well as Baiter takes; Zeller 533 seems to\r\n adopt this and at once confuses the supposed philosopher with one Agnon\r\n just mentioned in Quint. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 17, 15. There is\r\n not the slightest reason for this, Agnon and Hagnon being known, if known\r\n at all, from these two passages only.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_17\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_17\"\u003e§17\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePatrocinium\u003c/i\u003e: for the word cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 6. \u003ci\u003eNon defuit\u003c/i\u003e: such patronage \u003ci\u003ewas\u003c/i\u003e\r\n wanting in the time of Arcesilas (\u003ca href=\"#BkII_16\"\u003e16\u003c/a\u003e).\r\n \u003ci\u003eFaciendum omnino non putabant\u003c/i\u003e: \"Epictetus (Arrian, \u003ci\u003eDiss.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 27, 15) quietly suppresses a sceptic by\r\n saying \u003cspan lang=\"el\" title=\"ouk agô scholên pros tauta\"\r\n \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3BA; \u0026#x3B1;\u0026#x3B3;\u0026#x3C9;\r\n \u0026#x3C3;\u0026#x3C7;\u0026#x3BF;\u0026#x3BB;\u0026#x3B7;\u0026#x3BD; \u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e\" (Zeller 85, n.). In another\r\n passage (Arrian, \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 5) Epict. says it is no more\r\n use arguing with a sceptic than with a corpse. \u003ci\u003eUllam rationem\r\n disputare\u003c/i\u003e: the same constr. occurs in \u003ca href=\"#BkII_74\"\u003e74\u003c/a\u003e and\r\n \u003ci\u003ePro Caecina\u003c/i\u003e 15, \u003ci\u003eVerr. Act.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 24.\r\n \u003ci\u003eAntipatrum\u003c/i\u003e: cf. fragm. \u003ca href=\"#Fr_1\"\u003e1\u003c/a\u003e of Book \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ci\u003eVerbum e verbo\u003c/i\u003e: so \u003ca\r\n href=\"#BkII_31\"\u003e31\u003c/a\u003e, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 15,\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 7, not \u003ci\u003everbum de verbo\u003c/i\u003e,\r\n which Goer. asserts to be the usual form. \u003ci\u003eComprehensio\u003c/i\u003e: cf. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_41\"\u003e41\u003c/a\u003e. \u003ci\u003eUt Graeci\u003c/i\u003e: for the\r\n ellipse of the verb cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_44\"\u003e44\u003c/a\u003e \u003ci\u003eut Democritus\u003c/i\u003e. \u003ci\u003eEvidentiam\u003c/i\u003e: other\r\n translations proposed by Cic. were \u003ci\u003eillustratio\u003c/i\u003e (Quint. \u003cspan\r\n class=\"vol\"\u003eVI.\u003c/span\u003e 2, 32) and \u003ci\u003eperspicientia\u003c/i\u003e (\u003ci\u003eDe Off.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 15). \u003ci\u003eFabricemur\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_87\"\u003e87\u003c/a\u003e, \u003ca href=\"#BkII_119\"\u003e119\u003c/a\u003e, \u003ca\r\n href=\"#BkII_121\"\u003e121\u003c/a\u003e. \u003ci\u003eMe appellabat\u003c/i\u003e: Cic. was the great\r\n advocate for the Latinisation of Greek terms (\u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 15). \u003ci\u003eSed tamen\u003c/i\u003e: this often resumes the\r\n interrupted narrative, see Madv. \u003ci\u003eGram.\u003c/i\u003e 480. \u003ci\u003eIpsa evidentia\u003c/i\u003e:\r\n note that the verb \u003ci\u003eevidere\u003c/i\u003e is not Latin.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_18\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_18\"\u003e§18\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eSustinere\u003c/i\u003e: cf. \u003ca href=\"#BkII_70\"\u003e70\u003c/a\u003e. \u003ci\u003ePertinaciam\u003c/i\u003e: the\r\n exact meaning of this may be seen from \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 107, \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 1. It denotes\r\n the character which cannot recognise a defeat in argument and refuses to\r\n see the force of an opponent\u0027s reasoning. For the application of the term\r\n to the Academics, cf. n. on \u003ca href=\"#BkIIN_14\"\u003e14\u003c/a\u003e, \u003ca\r\n href=\"#BkII_66\"\u003e66\u003c/a\u003e, also \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_44\"\u003e44\u003c/a\u003e and \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 94,\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 13, in the last of which passages\r\n the Academy is called \u003ci\u003eprocax\u003c/i\u003e. \u003ci\u003eMentitur\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_12\"\u003e12\u003c/a\u003e. \u003ci\u003eIta negaret\u003c/i\u003e: this \u003ci\u003eita\u003c/i\u003e corresponds\r\n to \u003ci\u003esi\u003c/i\u003e below,\u0026mdash;a common sequence of particles in Cic., cf. \u003ca\r\n href=\"#BkII_19\"\u003e19\u003c/a\u003e. \u003cspan lang=\"el\" title=\"Akatalêpton\"\r\n \u003e\u0026#x391;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e:\r\n the conj. of Turnebus \u003cspan lang=\"el\" title=\"katalêpton\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n is unnecessary, on account of the negative contained in \u003ci\u003enegaret\u003c/i\u003e.\r\n \u003ci\u003eVisum\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_40\"\u003e40\u003c/a\u003e.\r\n \u003ci\u003eTrivimus\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_27\"\u003e27\u003c/a\u003e. \u003ci\u003eVisum igitur\u003c/i\u003e: the Greek of this definition\r\n will be found in Zeller 86. The words \u003ci\u003eimpressum effictumque\u003c/i\u003e are\r\n equivalent to \u003cspan lang=\"el\" title=\"enapesphragismenê kai enapomemagmenê\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C0;\u0026#x3B5;\u0026#x3C3;\u0026#x3C6;\u0026#x3C1;\u0026#x3B1;\u0026#x3B3;\u0026#x3B9;\u0026#x3C3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BC;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e\r\n in the Gk. It must not be forgotten that the Stoics held a sensation to\r\n be a real alteration (\u003cspan lang=\"el\" title=\"heteroiôsis\"\r\n \u003e\u0026#x201B;\u0026#x3B5;\u0026#x3C4;\u0026#x3B5;\u0026#x3C1;\u0026#x3BF;\u0026#x3B9;\u0026#x3C9;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e)\r\n of the material substance of the soul through the action of some external\r\n thing, which impresses its image on the soul as a seal does on wax, cf.\r\n Zeller 76 and 77 with footnotes. \u003ci\u003eEx eo unde esset … unde non\r\n esset\u003c/i\u003e: this translation corresponds closely to the definition given\r\n by Sextus in four out of the six passages referred to by Zeller (in\r\n \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 86 \u003ci\u003ePyrrh.\r\n Hypotyp.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 242, the definition is clipt),\r\n and in Diog. Laert. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 50 (in 46 he gives a\r\n clipt form like that of Sextus in the two passages just referred to). It\r\n is worth remarking (as Petrus Valentia did, p. 290 of Orelli\u0027s reprint of\r\n his \u003ci\u003eAcademica\u003c/i\u003e) that Cic. omits to represent the words \u003cspan\r\n lang=\"el\" title=\"kat\u0027 auto to hyparchon\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0027\r\n \u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF; \u0026#x3C4;\u0026#x3BF;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. Sextus\r\n \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 249 considers them\r\n essential to the definition and instances Orestes who looking at Electra,\r\n mistook her for an Erinys. The \u003cspan lang=\"el\" title=\"phantasia\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n therefore which he had although \u003cspan lang=\"el\" title=\"apo hyparchontos\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n (proceeding from an actually existent thing) was not \u003cspan lang=\"el\"\r\n title=\"kata to hyparchon\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1; \u0026#x3C4;\u0026#x3BF;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, i.e.\r\n did not truly represent that existent thing. Aug. \u003ci\u003eCont. Acad.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 11 quotes Cicero\u0027s definition and condenses\r\n it thus; \u003ci\u003ehis signis verum posse comprehendi quae signa non potest\r\n habere quod falsum est\u003c/i\u003e. \u003ci\u003eIudicium\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"kritêrion\"\r\n \u003e\u0026#x3BA;\u0026#x3C1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B7;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n a test to distinguish between the unknown and the known. \u003ci\u003eEo, quo\r\n minime volt\u003c/i\u003e: several things are clear, (1) that Philo headed a\r\n reaction towards dogmatism, (2) that he based the possibility of\r\n knowledge on a ground quite different from the \u003cspan lang=\"el\"\r\n title=\"katalêptikê phantasia\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, which he\r\n pronounced impossible, (3) that he distorted the views of Carneades to\r\n suit his own. As to (1) all ancient testimony is clear, cf. \u003ca\r\n href=\"#BkII_11\"\u003e11\u003c/a\u003e, Sextus \u003ci\u003ePyrr. Hyp.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 235, who tells us that while the Carneadeans\r\n believed all things to be \u003cspan lang=\"el\" title=\"akatalêpta\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e,\r\n Philo held them to be \u003cspan lang=\"el\" title=\"katalêpta\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e,\r\n and Numenius in Euseb. \u003ci\u003ePraep. Ev.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIV.\u003c/span\u003e 8,\r\n p. 739, who treats him throughout his notice as a renegade. (2) is\r\n evident from the \u003ci\u003eAcademica\u003c/i\u003e and from Sextus as quoted above. The\r\n foundation for knowledge which he substituted is more difficult to\r\n comprehend. Sextus indeed tells us that he held things to be \u003ci\u003ein their\r\n own nature\u003c/i\u003e \u003cspan lang=\"el\" title=\"katalêpta (hoson de epi tê physei tôn pragmatôn autôn katal.)\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B1;\r\n (\u0026#x201B;\u0026#x3BF;\u0026#x3C3;\u0026#x3BF;\u0026#x3BD; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7; \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;.)\u003c/span\u003e. But Arcesilas and Carneades\r\n would not have attempted to disprove this; they never tried to show that\r\n things \u003ci\u003ein themselves\u003c/i\u003e were incognisable, \u003ci\u003ebut\u003c/i\u003e that human\r\n faculties do not avail to give information about them. Unless therefore\r\n Philo deluded himself with words, there was nothing new to him about such\r\n a doctrine. The Stoics by their \u003cspan lang=\"el\" title=\"katalêptikê phantasia\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e professed\r\n to be able to get at \u003ci\u003ethe thing in itself\u003c/i\u003e, in its real being, if\r\n then Philo did away with the \u003cspan lang=\"el\" title=\"katal. phant.\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;.\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;.\u003c/span\u003e and substituted no other mode of\r\n curing the defects alleged by Arcesilas and Carneades to reside in sense,\r\n he was fairly open to the retort of Antiochus given in the text. Numenius\r\n treats his polemic against the \u003cspan lang=\"el\" title=\"katal. phant.\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;.\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;.\u003c/span\u003e as a mere feint intended to cover\r\n his retreat towards dogmatism. A glimpse of his position is afforded in\r\n \u003ca href=\"#BkII_112\"\u003e112\u003c/a\u003e of this book, where we may suppose Cic. to be\r\n expressing the views of Philo, and not those of Clitomachus as he usually\r\n does. It would seem from that passage that he defined the cognisable to\r\n be \"\u003ci\u003equod impressum esset e vero\u003c/i\u003e\" (\u003cspan lang=\"el\" title=\"phantasia apo hyparchontos enapomemagmenê\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BC;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e),\r\n refusing to add \"\u003ci\u003equo modo imprimi non posset a falso\u003c/i\u003e (\u003cspan\r\n lang=\"el\" title=\"hoia ouk an genoito apo mê hyparchontos\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1; \u0026#x3BF;\u0026#x3C5;\u0026#x3BA; \u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3B3;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3C4;\u0026#x3BF; \u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\r\n \u0026#x3BC;\u0026#x3B7;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e),\r\n cf. my n. on the passage. Thus defined, he most likely tried to show that\r\n the cognisable was equivalent to the \u003cspan lang=\"el\" title=\"dêlon\"\r\n \u003e\u0026#x3B4;\u0026#x3B7;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e or \u003cspan lang=\"el\"\r\n title=\"pithanon\"\r\n \u003e\u0026#x3C0;\u0026#x3B9;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e of Carneades,\r\n hence he eagerly pressed the doubtful statement of the latter that the\r\n wise man would \"opine,\" that is, would pronounce definite judgments on\r\n phenomena. (See \u003ca href=\"#BkII_78\"\u003e78\u003c/a\u003e of this book.) The scarcity of\r\n references to Philo in ancient authorities does not allow of a more exact\r\n view of his doctrine. Modern inquiry has been able to add little or\r\n nothing to the elucidation given in 1596 by Petrus Valentia in his book\r\n entitled \u003ci\u003eAcademica\u003c/i\u003e (pp. 313\u0026mdash;316 of the reprint by Orelli).\r\n With regard to (3), it it not difficult to see wherein Philo\u0027s \"lie\"\r\n consisted. He denied the popular view of Arcesilas and Carneades, that\r\n they were apostles of doubt, to be correct (\u003ca href=\"#BkII_12\"\u003e12\u003c/a\u003e). I\r\n may add that from the mention of Philo\u0027s ethical works at the outset of\r\n Stobaeus\u0027 \u003ci\u003eEthica\u003c/i\u003e, he would appear to have afterwards left\r\n dialectic and devoted himself to ethics. What is important for us is,\r\n that Cic. never seems to have made himself the defender of the new\r\n Philonian dialectic. By him the dialectic of Carneades is treated as\r\n genuinely Academic. \u003ci\u003eRevolvitur\u003c/i\u003e: cf. \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 13, also \u003ca href=\"#BkII_148\"\u003e148\u003c/a\u003e of this book.\r\n \u003ci\u003eEam definitionem\u003c/i\u003e: it is noteworthy that the whole war between the\r\n sceptics and the dogmatists was waged over the definition of the single\r\n sensation. Knowledge, it was thought, was a homogeneous compound of these\r\n sense atoms, if I may so call them, on all hands it was allowed that\r\n \u003ci\u003eall\u003c/i\u003e knowledge ultimately rests on sense; therefore its possibility\r\n depends on the truth of the individual perception of sense.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_19\"\u003e§§19\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_29\"\u003e29\u003c/a\u003e.\u003c/b\u003e Summary. If the senses are healthy and\r\n unimpaired, they give perfectly true information about external things.\r\n Not that I maintain the truth of \u003ci\u003eevery\u003c/i\u003e sensation, Epicurus must\r\n see to that. Things which impede the action of the senses must always be\r\n removed, in practice we always do remove them where we can (\u003ca\r\n href=\"#BkII_19\"\u003e19\u003c/a\u003e). What power the cultivated senses of painters and\r\n musicians have! How keen is the sense of touch! (\u003ca\r\n href=\"#BkII_20\"\u003e20\u003c/a\u003e). After the perceptions of sense come the equally\r\n clear perceptions of the mind, which are in a certain way perceptions of\r\n sense, since they come through sense, these rise in complexity till we\r\n arrive at definitions and ideas (\u003ca href=\"#BkII_21\"\u003e21\u003c/a\u003e). If these\r\n ideas may possibly be false, logic memory, and all kinds of arts are at\r\n once rendered impossible (\u003ca href=\"#BkII_22\"\u003e22\u003c/a\u003e). That true\r\n perception is possible, is seen from moral action. Who would act, if the\r\n things on which he takes action might prove to be false? (\u003ca\r\n href=\"#BkII_23\"\u003e23\u003c/a\u003e) How can wisdom be wisdom if she has nothing\r\n certain to guide her? There must he some ground on which action can\r\n proceed (\u003ca href=\"#BkII_24\"\u003e24\u003c/a\u003e). Credence must be given to the thing\r\n which impels us to action, otherwise action is impossible (\u003ca\r\n href=\"#BkII_25\"\u003e25\u003c/a\u003e). The doctrines of the New Academy would put an\r\n end to all processes of reasoning. The fleeting and uncertain can never\r\n be discovered. Rational proof requires that something, once veiled,\r\n should be brought to light (\u003ca href=\"#BkII_26\"\u003e26\u003c/a\u003e). Syllogisms are\r\n rendered useless, philosophy too cannot exist unless her dogmas have a\r\n sure basis (\u003ca href=\"#BkII_27\"\u003e27\u003c/a\u003e). Hence the Academics have been\r\n urged to allow their \u003ci\u003edogma\u003c/i\u003e that perception is impossible, to be a\r\n certain perception of their minds. This, Carneades said, would be\r\n inconsistent, since the very dogma excludes the supposition that there\r\n can be \u003ci\u003eany\u003c/i\u003e true perception (\u003ca href=\"#BkII_28\"\u003e28\u003c/a\u003e). Antiochus\r\n declared that the Academics could not be held to be philosophers if they\r\n had not even confidence in their one dogma (\u003ca\r\n href=\"#BkII_29\"\u003e29\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_19\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_19\"\u003e§19\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eSensibus\u003c/i\u003e: it is important to observe that the word \u003ci\u003esensus\u003c/i\u003e\r\n like \u003cspan lang=\"el\" title=\"aisthêsis\"\r\n \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e means\r\n two things, (1) one of the \u003ci\u003efive\u003c/i\u003e senses, (2) an individual act of\r\n sensation. \u003ci\u003eDeus\u003c/i\u003e: for the supposed god cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 67. \u003ci\u003eNon videam\u003c/i\u003e: this strong statement is\r\n ridiculed in \u003ca href=\"#BkII_80\"\u003e80\u003c/a\u003e. \u003ci\u003eDe remo inflexo et de collo\r\n columbae\u003c/i\u003e: cf. \u003ca href=\"#BkII_79\"\u003e79\u003c/a\u003e, \u003ca href=\"#BkII_82\"\u003e82\u003c/a\u003e.\r\n The \u003cspan lang=\"el\" title=\"kôpê enalos keklasmenê\"\r\n \u003e\u0026#x3BA;\u0026#x3C9;\u0026#x3C0;\u0026#x3B7; \u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3BA;\u0026#x3B5;\u0026#x3BA;\u0026#x3BB;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e\r\n and \u003cspan lang=\"el\" title=\"peristeras trachêlos\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3C1;\u0026#x3B1;\u0026#x3C7;\u0026#x3B7;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e are\r\n frequently mentioned, along with numerous other instances of the\r\n deceptiveness of sense, by Sext. Emp., e.g. \u003ci\u003ePyrrhon. Hypot.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 119-121, \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 244, 414. Cicero, in his speech of the day\r\n before, had probably added other examples, cf. Aug. \u003ci\u003eCont. Ac.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 27. \u003ci\u003eEpicurus hoc viderit\u003c/i\u003e: see \u003ca\r\n href=\"#BkII_79\"\u003e79\u003c/a\u003e, \u003ca href=\"#BkII_80\"\u003e80\u003c/a\u003e. Epic. held all\r\n sensation, \u003ci\u003eper se\u003c/i\u003e, to be infallible. The chief authorities for\r\n this are given in R. and P. 343, 344, Zeller 403, footnote. \u003ci\u003eLumen\r\n mutari\u003c/i\u003e: cf. \u003ci\u003eBrut.\u003c/i\u003e 261. \u003ci\u003eIntervalla … diducimus\u003c/i\u003e: for\r\n this cf. Sext. \u003ci\u003ePyrrh\u003c/i\u003e. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 118 \u003cspan\r\n lang=\"el\" title=\"pemptos esti logos\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3BC;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9; \u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n (i.e. the 5th sceptic \u003cspan lang=\"el\" title=\"tropos\"\r\n \u003e\u0026#x3C4;\u0026#x3C1;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e for showing sense to\r\n be untrustworthy) \u003cspan lang=\"el\" title=\"ho para tas theseis\"\r\n \u003e\u0026#x201B;\u0026#x3BF; \u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1; \u0026#x3C4;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e (\u003ci\u003esitus\u003c/i\u003e) \u003cspan\r\n lang=\"el\" title=\"kai ta diastêmata\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e\r\n (\u003ci\u003eintervalla\u003c/i\u003e) \u003cspan lang=\"el\" title=\"kai tous topous\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\u003c/span\u003e. \u003ci\u003eMultaque facimus\r\n usque eo\u003c/i\u003e: Sext. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 258\r\n \u003cspan lang=\"el\" title=\"panta poiei mechris an tranên kai plêktikên spasê phantasian\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1; \u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C7;\u0026#x3C1;\u0026#x3B9;\u0026#x3C2; \u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3C1;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C0;\u0026#x3BB;\u0026#x3B7;\u0026#x3BA;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C0;\u0026#x3B1;\u0026#x3C3;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eSui iudicii\u003c/i\u003e: see for the gen. \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 27; there is an extraordinary instance in Plaut.\r\n \u003ci\u003ePersa\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 2, 8, quoted by Goer. \u003ci\u003eSui\r\n cuiusque\u003c/i\u003e: for this use of \u003ci\u003esuus quisque\u003c/i\u003e as a single word see\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 46.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_20\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_20\"\u003e§20\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eUt oculi\r\n … cantibus\u003c/i\u003e: Halm after Dav. treats this as a gloss: on the other\r\n hand I think it appropriate and almost necessary. \u003ci\u003eQuis est quin\r\n cernat\u003c/i\u003e: read Madvig\u0027s strong remarks on Goerenz\u0027s note here\r\n (\u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 27). \u003ci\u003eUmbris …\r\n eminentia\u003c/i\u003e: Pliny (see Forc.) often uses \u003ci\u003eumbra\u003c/i\u003e and\r\n \u003ci\u003elumen\u003c/i\u003e, to denote background and foreground, so in Gk. \u003cspan\r\n lang=\"el\" title=\"skia\" \u003e\u0026#x3C3;\u0026#x3BA;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e and \u003cspan\r\n lang=\"el\" title=\"skiasma\"\r\n \u003e\u0026#x3C3;\u0026#x3BA;\u0026#x3B9;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e are opposed to\r\n \u003cspan lang=\"el\" title=\"lampra\"\r\n \u003e\u0026#x3BB;\u0026#x3B1;\u0026#x3BC;\u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e; cf. also \u003cspan\r\n lang=\"el\" title=\"skiagraphein\"\r\n \u003e\u0026#x3C3;\u0026#x3BA;\u0026#x3B9;\u0026#x3B1;\u0026#x3B3;\u0026#x3C1;\u0026#x3B1;\u0026#x3C6;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e,\r\n \u003ci\u003eadumbrare\u003c/i\u003e, and Aesch. \u003ci\u003eAgam\u003c/i\u003e. 1328. Cic. often applies\r\n metaphorically to oratory the two words here used, e.g. \u003ci\u003eDe Or.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 101, and after him Quintilian, e.g. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 17, 21. \u003ci\u003eInflatu\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_86\"\u003e86\u003c/a\u003e (where an answer is given) and \u003cspan lang=\"el\"\r\n title=\"anabolê\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B2;\u0026#x3BF;\u0026#x3BB;\u0026#x3B7;\u003c/span\u003e.\r\n \u003ci\u003eAntiopam\u003c/i\u003e: of Pacuvius. \u003ci\u003eAndromacham\u003c/i\u003e: of Ennius, often quoted\r\n by Cic., as \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 23.\r\n \u003ci\u003eInteriorem\u003c/i\u003e: see R. and P. 165 and Zeller\u0027s \u003ci\u003eSocrates and the\r\n Socratic Schools\u003c/i\u003e, 296. \u003ci\u003eQuia sentiatur\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"aisthêsis\"\r\n \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e being\r\n their only \u003cspan lang=\"el\" title=\"kritêrion\"\r\n \u003e\u0026#x3BA;\u0026#x3C1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B7;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e.\r\n Madv. (without necessity, as a study of the passages referred to in R.\r\n and P. and Zeller will show) conj. \u003ci\u003ecui adsentiatur\u003c/i\u003e, comparing \u003ca\r\n href=\"#BkII_39\"\u003e39\u003c/a\u003e, \u003ca href=\"#BkII_58\"\u003e58\u003c/a\u003e; cf. also \u003ca\r\n href=\"#BkII_76\"\u003e76\u003c/a\u003e. \u003ci\u003eInter eum … et inter\u003c/i\u003e: for the repetition\r\n of \u003ci\u003einter\u003c/i\u003e cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 32 and Madv.\r\n \u003ci\u003eGram.\u003c/i\u003e 470. \u003ci\u003eNihil interesse\u003c/i\u003e: if the doctrine of the\r\n Academics were true, a man might really be in pain when he fancied\r\n himself in pleasure, and \u003ci\u003evice versa\u003c/i\u003e; thus the distinction between\r\n pleasure and pain would be obscured. \u003ci\u003eSentiet … insaniat\u003c/i\u003e: For the\r\n sequence cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 62 and Wesenberg\u0027s\r\n fine note on \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 102.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_21\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_21\"\u003e§21\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eIllud est\r\n album\u003c/i\u003e: these are \u003cspan lang=\"el\" title=\"axiômata\"\r\n \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e,\r\n judgments of the mind, in which alone truth and falsehood reside; see\r\n Zeller 107 sq. There is a passage in Sext. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 344, 345 which closely resembles ours; it is too\r\n long to quote entire: \u003cspan lang=\"el\" title=\"aisthêsesi men oun monais labein talêthes\"\r\n \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3C3;\u0026#x3B9;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3BD; \u0026#x3BF;\u0026#x3C5;\u0026#x3BD;\r\n \u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3BB;\u0026#x3B1;\u0026#x3B2;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3B8;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e (which resides\r\n only in the \u003cspan lang=\"el\" title=\"axiôma\"\r\n \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e) \u003cspan lang=\"el\"\r\n title=\"ou dynatai anthrôpos. … physei gar eisin alogoi … dei de eis phantasian achthênai tou toioutou pragmatos \u0027touto leukon esti kai touto glyky estin.\u0027 tôi de toioutôi pragmati ouketi tês aisthêseôs ergon estin epiballein … syneseôs te dei kai mnêmês\"\r\n \u003e\u0026#x3BF;\u0026#x3C5; \u0026#x3B4;\u0026#x3C5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3C1;\u0026#x3C9;\u0026#x3C0;\u0026#x3BF;\u0026#x3C2;. …\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3B9; … \u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x3B4;\u0026#x3B5; \u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3C7;\u0026#x3B8;\u0026#x3B7;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \"\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3BB;\u0026#x3B5;\u0026#x3C5;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD; \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3B3;\u0026#x3BB;\u0026#x3C5;\u0026#x3BA;\u0026#x3C5; \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;.\"\r\n \u0026#x3C4;\u0026#x3C9;\u0026#x3B9; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3C9;\u0026#x3B9;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B9;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3BA;\u0026#x3B5;\u0026#x3C4;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C1;\u0026#x3B3;\u0026#x3BF;\u0026#x3BD; \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3B2;\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\r\n … \u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B5;\u0026#x3C3;\u0026#x3B5;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3B5; \u0026#x3B4;\u0026#x3B5;\u0026#x3B9; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BC;\u0026#x3BD;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e. \u003ci\u003eIlle deinceps\u003c/i\u003e:\r\n \u003ci\u003edeinceps\u003c/i\u003e is really out of place; cf. \u003ca href=\"#BkII_24\"\u003e24\u003c/a\u003e\r\n \u003ci\u003equomodo primum\u003c/i\u003e for \u003ci\u003epr. quom.\u003c/i\u003e \u003ci\u003eIlle equus est\u003c/i\u003e: Cic.\r\n seems to consider that the \u003cspan lang=\"el\" title=\"axiôma\"\r\n \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e, which affirms the\r\n existence of an abstract quality, is prior to that which affirms the\r\n existence of a concrete individual. I can quote no parallel to this from\r\n the Greek texts. \u003ci\u003eExpletam comprehensionem\u003c/i\u003e: full knowledge. Here we\r\n rise to a definition. This one often appears in Sextus: e.g. \u003ci\u003eAdv.\r\n Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e \u003cspan lang=\"el\" title=\"anthrôpos esti zôon logikon thnêton, nou kai epistêmês dektikon\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3C1;\u0026#x3C9;\u0026#x3C0;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9; \u0026#x3B6;\u0026#x3C9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B8;\u0026#x3BD;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;, \u0026#x3BD;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3B4;\u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. The\r\n Stoic \u003cspan lang=\"el\" title=\"horoi\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3C1;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e, and this among them, are\r\n amusingly ridiculed, \u003ci\u003ePyrrh. Hyp.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 208\u0026mdash;211. \u003ci\u003eNotitiae\u003c/i\u003e: this Cic. uses as a translation both of\r\n \u003cspan lang=\"el\" title=\"prolêpsis\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e and\r\n \u003cspan lang=\"el\" title=\"ennoia\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, for which see Zeller\r\n 79, 89. In \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_40\"\u003e40\u003c/a\u003e\r\n \u003ci\u003enotiones rerum\u003c/i\u003e is given. \u003ci\u003eSine quibus\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"dia gar tôn ennoiôn ta pragmata lambanetai\" \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3B3;\u0026#x3B1;\u0026#x3C1; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD; \u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BB;\u0026#x3B1;\u0026#x3BC;\u0026#x3B2;\u0026#x3B1;\u0026#x3BD;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n Diog. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 42.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_22\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_22\"\u003e§22\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eIgitur\u003c/i\u003e: for the anacoluthia cf. Madv. \u003ci\u003eGram.\u003c/i\u003e 480.\r\n \u003ci\u003eConsentaneum\u003c/i\u003e: so Sextus constantly uses \u003cspan lang=\"el\"\r\n title=\"akolouthon\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u0026#x3B8;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eRepugnaret\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_19\"\u003e19\u003c/a\u003e and n. \u003ci\u003eMemoriae certe\u003c/i\u003e: n. on \u003ca\r\n href=\"#BkIIN_106\"\u003e106\u003c/a\u003e. \u003ci\u003eContinet\u003c/i\u003e: cf. \u003ci\u003econtineant\u003c/i\u003e in \u003ca\r\n href=\"#BkII_40\"\u003e40\u003c/a\u003e. \u003ci\u003eQuae potest esse\u003c/i\u003e: Cic. nearly always\r\n writes \u003ci\u003eputat esse\u003c/i\u003e, \u003ci\u003epotest esse\u003c/i\u003e and the like, not \u003ci\u003eesse\r\n putat\u003c/i\u003e etc., which form is especially rare at the end of a clause.\r\n \u003ci\u003eMemoria falsorum\u003c/i\u003e: this difficulty is discussed in Plato\r\n \u003ci\u003eSophist.\u003c/i\u003e 238\u0026mdash;239. \u003ci\u003eEx multis animi perceptionibus\u003c/i\u003e: the\r\n same definition of an art occurs in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 148, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 18\r\n (see Madv.), Quint, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 17, 41, Sext. \u003ci\u003ePyrrh.\r\n Hyp.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 188 \u003cspan lang=\"el\" title=\"technên einai systêma ek katalêpseon syngegymnasmenôn\"\r\n \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B1; \u0026#x3B5;\u0026#x3BA;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B5;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3B3;\u0026#x3B5;\u0026#x3B3;\u0026#x3C5;\u0026#x3BC;\u0026#x3BD;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e\r\n \u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 250. \u003ci\u003eQuam\u003c/i\u003e: for the change\r\n from plural to singular (\u003ci\u003eperceptio in universum\u003c/i\u003e) cf. n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_38\"\u003e38\u003c/a\u003e, Madv. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 61, \u003ci\u003eEm.\u003c/i\u003e 139. \u003ci\u003eQui distingues\u003c/i\u003e: Sext.\r\n \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 280 \u003cspan lang=\"el\"\r\n title=\"ou dioisei tês atechnias hê technê\" \u003e\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3BF;\u0026#x3B9;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2; \u0026#x201B;\u0026#x3B7;\r\n \u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e. Sextus often comments on\r\n similar complaints of the Stoics. \u003ci\u003eAliud eiusmodi genus sit\u003c/i\u003e: this\r\n distinction is as old as Plato and Arist., and is of constant occurrence\r\n in the late philosophy. Cf. Sext. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXI.\u003c/span\u003e 197 who adds a third class of \u003cspan lang=\"el\"\r\n title=\"technai\" \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e called\r\n \u003cspan lang=\"el\" title=\"apotelesmatikai\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3C4;\u0026#x3B5;\u0026#x3BB;\u0026#x3B5;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n to the usual \u003cspan lang=\"el\" title=\"theôrêtikai\"\r\n \u003e\u0026#x3B8;\u0026#x3B5;\u0026#x3C9;\u0026#x3C1;\u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n and \u003cspan lang=\"el\" title=\"praktikai\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3BA;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e,\r\n also Quint. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 18, 1 and 2, where \u003cspan\r\n lang=\"el\" title=\"poiêtikê\"\r\n \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e\r\n corresponds to the \u003cspan lang=\"el\" title=\"apot.\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3C4;.\u003c/span\u003e of Sext. \u003ci\u003eContinget\u003c/i\u003e: \"will be\r\n the natural consequence.\" The notion that the verb \u003ci\u003econtingit\u003c/i\u003e\r\n denotes necessarily \u003ci\u003egood\u003c/i\u003e fortune is quite unfounded; see Tischer\r\n on \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 4. \u003ci\u003eTractabit\u003c/i\u003e: \u003cspan\r\n lang=\"el\" title=\"mellei metacheirizesthai\"\r\n \u003e\u0026#x3BC;\u0026#x3B5;\u0026#x3BB;\u0026#x3BB;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3C1;\u0026#x3B9;\u0026#x3B6;\u0026#x3B5;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_23\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_23\"\u003e§23\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eCognitio\u003c/i\u003e: like Germ. \u003ci\u003elehre\u003c/i\u003e, the branch of learning which\r\n concerns the virtues. Goer. is quite wrong in taking it to be a trans. of\r\n \u003cspan lang=\"el\" title=\"katalêpsis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n here. \u003ci\u003eIn quibus\u003c/i\u003e: the antecedent is not \u003ci\u003evirtutum\u003c/i\u003e, as Petrus\r\n Valentia (p. 292 ed. Orelli) supposes and gets into difficulty thereby,\r\n but \u003ci\u003emulta\u003c/i\u003e. This is shown by \u003ci\u003eetiam\u003c/i\u003e; not \u003ci\u003emerely\u003c/i\u003e the\r\n virtues but \u003ci\u003ealso\u003c/i\u003e all \u003cspan lang=\"el\" title=\"epistêmê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e depends\r\n on \u003cspan lang=\"el\" title=\"katalêpseis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e;\r\n cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_40\"\u003e40\u003c/a\u003e, \u003ca\r\n href=\"#BkI_41\"\u003e41\u003c/a\u003e, with notes, Zeller 88, R. and P. 367.\r\n \u003ci\u003eStabilem\u003c/i\u003e: \u003cspan lang=\"el\" title=\"bebaion kai ametaptôtou\"\r\n \u003e\u0026#x3B2;\u0026#x3B5;\u0026#x3B2;\u0026#x3B1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3C0;\u0026#x3C4;\u0026#x3C9;\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u003c/span\u003e.\r\n \u003ci\u003eArtem vivendi\u003c/i\u003e: \"\u003ci\u003etralaticium hoc apud omnes philosophos\u003c/i\u003e\"\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 42. Sextus constantly talks\r\n about \u003cspan lang=\"el\" title=\"hê oneiropoloumenê peri ton bion technê\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\r\n \u0026#x3BF;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3C1;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B2;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD; \u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e\r\n (\u003ci\u003ePyrrh. Hyp.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 250) the existence of\r\n which he disproves to his own satisfaction (\u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXI.\u003c/span\u003e 168 sq). \u003ci\u003eIlle vir bonus\u003c/i\u003e: in all ancient\r\n systems, even the Epicurean, the happiness of the \u003ci\u003esapiens\u003c/i\u003e must be\r\n proof against the rack; cf. esp. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 29, 75, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 73, Zeller 450, and the similar description of the \u003cspan lang=\"el\"\r\n title=\"sophos\" \u003e\u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e in Plato\u0027s\r\n \u003ci\u003eGorgias\u003c/i\u003e. \u003ci\u003ePotius quam aut\u003c/i\u003e: Lamb. \u003ci\u003eut\u003c/i\u003e; but I think C.F.\r\n Hermann is right in asserting after Wopkens that Cic. \u003ci\u003enever\u003c/i\u003e\r\n inserts \u003ci\u003eut\u003c/i\u003e after \u003ci\u003epotius quam\u003c/i\u003e with the subj. Tischer on\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 52 affirms that \u003ci\u003eut\u003c/i\u003e is\r\n frequently found, but gives no exx. For the meaning cf. \u003ci\u003eDe Off.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 86, Aug. \u003ci\u003eCont. Ac.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 12 who says the \u003ci\u003esapiens\u003c/i\u003e of the Academy must\r\n be \u003ci\u003edesertor officiorum omnium\u003c/i\u003e. \u003ci\u003eComprehensi … constituti\u003c/i\u003e:\r\n cf. the famous \u003ci\u003eabiit, evasit, excessit, crupit\u003c/i\u003e. \u003ci\u003eIis rebus\u003c/i\u003e:\r\n note the assumption that the \u003ci\u003esensation\u003c/i\u003e corresponds to the\r\n \u003ci\u003ething\u003c/i\u003e which causes it. \u003ci\u003eAdsensus sit … possint\u003c/i\u003e: nearly all\r\n edd. before Halm read \u003ci\u003epossunt\u003c/i\u003e, but the subj. expresses the\r\n possibility as present to the mind of the supposed \u003ci\u003evir bonus\u003c/i\u003e. Cf.\r\n Madv. \u003ci\u003eGram.\u003c/i\u003e 368.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_24\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_24\"\u003e§24\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePrimum\u003c/i\u003e: out of place, see on \u003ca href=\"#BkIIN_21\"\u003e21\u003c/a\u003e.\r\n \u003ci\u003eAgere\u003c/i\u003e: the dogmatist always held that the sceptic must, if\r\n consistent, be \u003cspan lang=\"el\" title=\"anenergêtos en biôi\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B5;\u0026#x3BD;\u0026#x3B5;\u0026#x3C1;\u0026#x3B3;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3BD; \u0026#x3B2;\u0026#x3B9;\u0026#x3C9;\u0026#x3B9;\u003c/span\u003e (Sext. \u003ci\u003ePyrrh.\r\n Hyp.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 23). \u003ci\u003eExtremum\u003c/i\u003e: similar\r\n attempts to translate \u003cspan lang=\"el\" title=\"telos\"\r\n \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e are made in D.F. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 11, 29, \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 17. \u003ci\u003eCum quid\r\n agere\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_23\"\u003e23\u003c/a\u003e for\r\n the phrase \u003ci\u003eNaturae accommodatum\u003c/i\u003e. a purely Stoic expression, \u003cspan\r\n lang=\"el\" title=\"hômoiômenon tê physei\"\r\n \u003e\u0026#x201B;\u0026#x3C9;\u0026#x3BC;\u0026#x3BF;\u0026#x3B9;\u0026#x3C9;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3B7; \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u003c/span\u003e; cf. \u003ca\r\n href=\"#BkII_38\"\u003e38\u003c/a\u003e and \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 17,\r\n also \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 16, Zeller 227, footnote, R. and P.\r\n 390. \u003ci\u003eImpellimur\u003c/i\u003e: \u003cspan lang=\"el\" title=\"kinoumetha\"\r\n \u003e\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3B8;\u0026#x3B1;\u003c/span\u003e,\r\n Sext. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 391, as often.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_25\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_25\"\u003e§25\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eOportet\r\n videri\u003c/i\u003e: \"ought to be seen.\" For this use cf. \u003ca\r\n href=\"#BkII_39\"\u003e39\u003c/a\u003e, \u003ca href=\"#BkII_81\"\u003e81\u003c/a\u003e and \u003ca\r\n href=\"#BkII_122\"\u003e122\u003c/a\u003e of this book. \u003ci\u003eVideri\u003c/i\u003e at the end of this\r\n section has the weak sense, \"to seem.\" Lucretius often passes rapidly\r\n from the one use to the other; cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 262 with\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 270, and Munro\u0027s n., also \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 52, \u003ci\u003eEm. Liv.\u003c/i\u003e p. 42. \u003ci\u003eNon poterit\u003c/i\u003e: as\r\n the Academics allege. \u003ci\u003eNaturae … alienum\u003c/i\u003e: Cic. uses this\r\n adjective with the dat, and also with the ablative preceded by \u003ci\u003eab\u003c/i\u003e;\r\n I doubt whether the phrase \u003ci\u003emaiestate alienum\u003c/i\u003e (without the\r\n preposition) can be right in \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 102, where the best texts still keep it. \u003ci\u003eNon occurrit … aget\u003c/i\u003e:\r\n occurrit is probably the perfect. Cf. n. on \u003ca\r\n href=\"#BkIIN_127\"\u003e127\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_26\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_26\"\u003e§26\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuid quod\r\n si\u003c/i\u003e: Goer., outrageously reads \u003ci\u003equid quod si, si\u003c/i\u003e.\r\n \u003ci\u003eTollitur\u003c/i\u003e: the verb \u003ci\u003etollere\u003c/i\u003e occurs as frequently in this\r\n sense as \u003cspan lang=\"el\" title=\"anairein\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e does in\r\n Sextus. \u003ci\u003eLux lumenque\u003c/i\u003e: Bentl. \u003ci\u003edux\u003c/i\u003e The expression \u003ci\u003edux\r\n vitae\u003c/i\u003e is of course frequent (cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 40, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 5 and\r\n Lucretius), but there is no need to alter. \u003ci\u003eLux\u003c/i\u003e is properly natural\r\n light, \u003ci\u003elumen\u003c/i\u003e artificial, cf. \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXVI.\u003c/span\u003e 13, 1. \u003ci\u003elumina dimiseramus, nec satis\r\n lucebat\u003c/i\u003e, D.F. \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 45 \u003ci\u003esolis luce …\r\n lumen lucernae\u003c/i\u003e. There is the same difference between \u003cspan lang=\"el\"\r\n title=\"phôs\" \u003e\u0026#x3C6;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e and \u003cspan lang=\"el\"\r\n title=\"phengos\" \u003e\u0026#x3C6;\u0026#x3B5;\u0026#x3B3;\u0026#x3B3;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e, the\r\n latter is used for the former (\u003cspan lang=\"el\" title=\"phengos hêliou\"\r\n \u003e\u0026#x3C6;\u0026#x3B5;\u0026#x3B3;\u0026#x3B3;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x201B;\u0026#x3B7;\u0026#x3BB;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\u003c/span\u003e) just as \u003ci\u003elumen\u003c/i\u003e\r\n is for \u003ci\u003elux\u003c/i\u003e (\u003ci\u003esi te secundo lumine his offendere\u003c/i\u003e\u0026mdash;\u003ci\u003eAd\r\n Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 26, 1) but not often \u003ci\u003evice\r\n versa\u003c/i\u003e. Trans. \"the luminary and the lamp of life,\" and cf. Sext.\r\n \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 269 where the \u003cspan\r\n lang=\"el\" title=\"phantasia\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e is\r\n called \u003cspan lang=\"el\" title=\"phengos\"\r\n \u003e\u0026#x3C6;\u0026#x3B5;\u0026#x3B3;\u0026#x3B3;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e. \u003ci\u003eFinis\u003c/i\u003e: so in\r\n the beginning of the \u003ci\u003eNicom. Eth.\u003c/i\u003e Aristot. assumes that the actual\r\n existence of human exertion is a sufficient proof that there is a \u003cspan\r\n lang=\"el\" title=\"telos\" \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e.\r\n \u003ci\u003eAperta\u003c/i\u003e: a reminiscence of the frequently recurring Greek terms\r\n \u003cspan lang=\"el\" title=\"ekkalyptein, ekkalyptikos\"\r\n \u003e\u0026#x3B5;\u0026#x3BA;\u0026#x3BA;\u0026#x3B1;\u0026#x3BB;\u0026#x3C5;\u0026#x3C0;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;,\r\n \u0026#x3B5;\u0026#x3BA;\u0026#x3BA;\u0026#x3B1;\u0026#x3BB;\u0026#x3C5;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n etc., cf. Sextus \u003ci\u003epassim\u003c/i\u003e, and \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 30. \u003ci\u003eInitium … exitus\u003c/i\u003e = \u003cspan lang=\"el\"\r\n title=\"archê … telos\" \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B7; …\r\n \u0026#x3C4;\u0026#x3B5;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e. \u003ci\u003eTenetur\u003c/i\u003e: MSS.\r\n \u003ci\u003etenet\u003c/i\u003e, the nom. to which Guietus thought to be \u003ci\u003eratio\u003c/i\u003e above.\r\n \u003cspan lang=\"el\" title=\"Apodeixis\"\r\n \u003e\u0026#x391;\u0026#x3C0;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BE;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e:\r\n cf. the definition very often given by Sext. e.g. \u003ci\u003ePyrrh. Hyp.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 143 \u003cspan lang=\"el\" title=\"logos di\u0027 homologoumenôn lêmmatôn\"\r\n \u003e\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3C2; \u0026#x3B4;\u0026#x3B9;\u0027\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3BC;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3BB;\u0026#x3B7;\u0026#x3BC;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e\r\n (premisses) \u003cspan lang=\"el\" title=\"kata synagôgên epiphoran\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B1;\u0026#x3B3;\u0026#x3C9;\u0026#x3B3;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C6;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e\r\n (conclusion) \u003cspan lang=\"el\" title=\"ekkalyptôn adêlon\"\r\n \u003e\u0026#x3B5;\u0026#x3BA;\u0026#x3BA;\u0026#x3B1;\u0026#x3BB;\u0026#x3C5;\u0026#x3C0;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3B4;\u0026#x3B7;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, also Diog. \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 45, \u003cspan lang=\"el\" title=\"logon dia tôn mallon katalambanomenôn to hêtton katalambanomenon perainonta\"\r\n \u003e\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3BD; \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3C4;\u0026#x3C9;\u0026#x3BD; \u0026#x3BC;\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B1;\u0026#x3BC;\u0026#x3B2;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3BF; \u0026#x201B;\u0026#x3B7;\u0026#x3C4;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B1;\u0026#x3BC;\u0026#x3B2;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e\r\n (if the reading be right).\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_27\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_27\"\u003e§27\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eNotio\u003c/i\u003e: another trans. of \u003cspan lang=\"el\" title=\"ennoia\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e. \u003ci\u003eConclusisse\u003c/i\u003e:\r\n although the Greeks used \u003cspan lang=\"el\" title=\"symperasma\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BC;\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e\r\n instead of \u003cspan lang=\"el\" title=\"epiphora\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C6;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e sometimes for\r\n the conclusion of the syllogism, they did not use the verb \u003cspan\r\n lang=\"el\" title=\"symperainein\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BC;\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n which has been supposed to correspond to \u003ci\u003econcludere\u003c/i\u003e. It is more\r\n likely to be a trans. of \u003cspan lang=\"el\" title=\"synagein\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B1;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e, and\r\n \u003ci\u003econclusum argumentum\u003c/i\u003e of \u003cspan lang=\"el\" title=\"synaktikos logos\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B1;\u0026#x3BA;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e, which terms are of frequent\r\n occurrence. \u003ci\u003eRationibus progredi\u003c/i\u003e: to a similar question Sextus\r\n answers, \u003cspan lang=\"el\" title=\"ouk estin anankaion tas ekeinon\"\r\n \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3BA; \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B3;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e (the dogmatists)\r\n \u003cspan lang=\"el\" title=\"dogmatologias probainein, plasmatôdeis hyparchousas\"\r\n \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3B2;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;,\r\n \u0026#x3C0;\u0026#x3BB;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3C9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e\r\n (\u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 367). \u003ci\u003eSapientiae …\r\n futurum est\u003c/i\u003e: for the dat. with \u003ci\u003efacio\u003c/i\u003e and \u003ci\u003efio\u003c/i\u003e see Madv.\r\n \u003ci\u003eGram.\u003c/i\u003e 241, obs. 5, \u003ci\u003eOpusc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 370,\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 79, and cf. \u003ca\r\n href=\"#BkII_96\"\u003e96\u003c/a\u003e of this book. \u003ci\u003eLex veri rectique\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_29\"\u003e29\u003c/a\u003e; the \u003ci\u003econstitutio veri\u003c/i\u003e and the determination\r\n of what is \u003ci\u003erectum\u003c/i\u003e in morals are the two main tasks of philosophy.\r\n \u003ci\u003eSapientique satis non sit\u003c/i\u003e: so Manut. for the \u003ci\u003esapientisque\r\n sit\u003c/i\u003e of the MSS. Halm after Dav. reads \u003ci\u003esapientis, neque satis\r\n sit\u003c/i\u003e, which I think is wrong, for if the ellipse be supplied the\r\n construction will run \u003ci\u003eneque dubitari potest quin satis sit\u003c/i\u003e, which\r\n gives the exact opposite of the sense required. \u003ci\u003eRatum\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_141\"\u003e141\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_28\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_28\"\u003e§28\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePerceptum\u003c/i\u003e: thoroughly known and grasped. Similar arguments are\r\n very frequent in Sextus, e.g. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVIII.\u003c/span\u003e 281, where the dogmatist argues that if proof be\r\n impossible, as the sceptic says, there must be a proof to show it\r\n impossible; the sceptic doctrine must be \u003ci\u003eprovable\u003c/i\u003e. Cf. \u003ca\r\n href=\"#BkII_109\"\u003e109\u003c/a\u003e of this book. \u003ci\u003ePostulanti\u003c/i\u003e: making it a\r\n necessity for the discussion; cf. \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 21. \u003ci\u003eConsentaneum esse\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"akolouthon einai\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u0026#x3B8;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e. \u003ci\u003eUt alia\u003c/i\u003e:\r\n \u003ci\u003ealthough\u003c/i\u003e others. \u003ci\u003eTantum abest ut\u0026mdash;ut\u003c/i\u003e: cf. Madv.\r\n \u003ci\u003eGram.\u003c/i\u003e 440 a.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_29\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_29\"\u003e§29\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePressius\u003c/i\u003e: cf. \u003ci\u003eDe Fato\u003c/i\u003e 31, 33, \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 20, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 14,\r\n \u003ci\u003eHortensius\u003c/i\u003e fragm. 46 ed. Nobbe. The word is mocked in \u003ca\r\n href=\"#BkII_109\"\u003e109\u003c/a\u003e. \u003ci\u003eDecretum\u003c/i\u003e: of course the Academics would\r\n say they did not hold this \u003cspan lang=\"el\" title=\"dogma\"\r\n \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e as \u003ci\u003estabile fixum ratum\u003c/i\u003e\r\n but only as \u003ci\u003eprobabile\u003c/i\u003e. Sextus however \u003ci\u003ePyrrh. Hyp.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 226 (and elsewhere) accuses them of making it in\r\n reality what in words they professed it not to be, a fixed dogma.\r\n \u003ci\u003eSentitis enim\u003c/i\u003e: cf. \u003ci\u003esentis\u003c/i\u003e in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 26. \u003ci\u003eFluctuare\u003c/i\u003e: \"to be at sea,\" Halm\r\n \u003ci\u003efluctuari\u003c/i\u003e, but the deponent verb is not elsewhere found in Cic.\r\n \u003ci\u003eSumma\u003c/i\u003e: cf. \u003ci\u003esumma philosophiae\u003c/i\u003e \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 86. \u003ci\u003eVeri falsi\u003c/i\u003e: cf. n. on \u003ca\r\n href=\"#BkIIN_92\"\u003e92\u003c/a\u003e. \u003ci\u003eQuae visa\u003c/i\u003e: so Halm for MSS.\r\n \u003ci\u003equaevis\u003c/i\u003e, which edd. had changed to \u003ci\u003equae a quovis\u003c/i\u003e.\r\n \u003ci\u003eRepudiari\u003c/i\u003e: the selection depended on the \u003ci\u003eprobabile\u003c/i\u003e of\r\n course, with the Academics. \u003ci\u003eVeri falsique\u003c/i\u003e: these words were used\r\n in different senses by the dogmatist and the sceptic, the former meant by\r\n them \"the undestructibly true and false.\" This being so, the statements\r\n in the text are in no sense arguments, they are mere assertions, as Sext.\r\n says, \u003cspan lang=\"el\" title=\"psilê phasei ison pheretai psilê phasis\"\r\n \u003e\u0026#x3C8;\u0026#x3B9;\u0026#x3BB;\u0026#x3B7; \u0026#x3C6;\u0026#x3B1;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x3B9;\u0026#x3C3;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B5;\u0026#x3C1;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C8;\u0026#x3B9;\u0026#x3BB;\u0026#x3B7; \u0026#x3C6;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n (\u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 315), \u003cspan lang=\"el\"\r\n title=\"phasei men phasis epischethêsetai\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C7;\u0026#x3B5;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n (\u003ci\u003eib.\u003c/i\u003e 337). \u003ci\u003eCognoscendi initium\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_26\"\u003e26\u003c/a\u003e, \"This I have,\" the Academic would reply, \"in my\r\n \u003ci\u003eprobabile\u003c/i\u003e.\" \u003ci\u003eExtremum expetendi\u003c/i\u003e: a rather unusual phrase for\r\n the ethical \u003ci\u003efinis\u003c/i\u003e. \u003ci\u003eUt moveri non possint\u003c/i\u003e: so \u003cspan\r\n lang=\"el\" title=\"kineisthai\"\r\n \u003e\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n is perpetually used in Sext. \u003ci\u003eEst ut opinor\u003c/i\u003e: so Halm after Ernesti\r\n for \u003ci\u003esit\u003c/i\u003e of the MSS. I think it very likely that the MSS. reading\r\n is right, and that the whole expression is an imitation of the Greek\r\n \u003cspan lang=\"el\" title=\"hikanos eioêsthô\"\r\n \u003e\u0026#x201B;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3B7;\u0026#x3C3;\u0026#x3B8;\u0026#x3C9;\u003c/span\u003e and the like.\r\n The subj. is supported by \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 20,\r\n \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 8, \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXIII.\u003c/span\u003e 14, 3, where \u003ci\u003eut opinor\u003c/i\u003e is thrown in as\r\n here, and by \u003ci\u003eAc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ca\r\n href=\"#BkII_17\"\u003e17\u003c/a\u003e, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 21, 24,\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 109, where \u003ci\u003esi placet\u003c/i\u003e is\r\n appended in a similar way.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_30\"\u003e§§30\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_36\"\u003e36\u003c/a\u003e.\u003c/b\u003e Summary. With respect to physical science, we\r\n might urge that nature has constructed man with great art. His mind is\r\n naturally formed for the attainment of knowledge (\u003ca\r\n href=\"#BkII_30\"\u003e30\u003c/a\u003e). For this purpose the mind uses the senses, and\r\n so gradually arrives at virtue, which is the perfection of the reason.\r\n Those then who deny that any certainty can be attained through the\r\n senses, throw the whole of life into confusion (\u003ca\r\n href=\"#BkII_31\"\u003e31\u003c/a\u003e). Some sceptics say \"we cannot help it.\" Others\r\n distinguish between the absolute absence of certainty, and the denial of\r\n its absolute presence. Let us deal with these rather than with the former\r\n (\u003ca href=\"#BkII_32\"\u003e32\u003c/a\u003e). Now they on the one hand profess to\r\n distinguish between true and false, and on the other hold that no\r\n absolutely certain method for distinguishing between true and false is\r\n possible (\u003ca href=\"#BkII_33\"\u003e33\u003c/a\u003e). This is absurd, a thing cannot be\r\n known at all unless by such marks as can appertain to no other thing. How\r\n can a thing be said to be \"evidently white,\" if the possibility remains\r\n that it may be really black? Again, how can a thing be \"evident\" at all\r\n if it may be after all a mere phantom (\u003ca href=\"#BkII_34\"\u003e34\u003c/a\u003e)? There\r\n is no definite mark, say the sceptics, by which a thing may be known.\r\n Their \"probability\" then is mere random guess work (\u003ca\r\n href=\"#BkII_35\"\u003e35\u003c/a\u003e). Even if they only profess to decide after\r\n careful pondering of the circumstances, we reply that a decision which is\r\n still possibly false is useless (\u003ca href=\"#BkII_36\"\u003e36\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_30\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_30\"\u003e§30\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePhysicis\u003c/i\u003e: neuter not masc.; cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_6\"\u003e6\u003c/a\u003e. \u003ci\u003eLibertatem et licentiam\u003c/i\u003e: \u003ci\u003eet\u003c/i\u003e = \"and\r\n even.\" \u003ci\u003eLibertas\u003c/i\u003e = \u003cspan lang=\"el\" title=\"parrêsia\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3C1;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e as often\r\n in Tacitus. \u003ci\u003eAbditis rebus et obscuris\u003c/i\u003e: cf. n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_15\"\u003e15\u003c/a\u003e, and the word \u003cspan\r\n lang=\"el\" title=\"syneskiasmenos\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B5;\u0026#x3C3;\u0026#x3BA;\u0026#x3B9;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n Sext. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 26. \u003ci\u003eLucem\r\n eripere\u003c/i\u003e: like \u003ci\u003etollere\u003c/i\u003e (n. on \u003ca href=\"#BkIIN_26\"\u003e26\u003c/a\u003e), cf.\r\n \u003ca href=\"#BkII_38\"\u003e38\u003c/a\u003e, \u003ca href=\"#BkII_103\"\u003e103\u003c/a\u003e and \u003ci\u003eN.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 6. For the sense see n. on \u003ca\r\n href=\"#BkIIN_16\"\u003e16\u003c/a\u003e, also \u003ca href=\"#BkII_61\"\u003e61\u003c/a\u003e.\r\n \u003ci\u003eArtificio\u003c/i\u003e: this word is used in Cic. as equivalent to \u003ci\u003ears\u003c/i\u003e\r\n in all its senses, cf. \u003ca href=\"#BkII_114\"\u003e114\u003c/a\u003e and \u003ci\u003eDe Or.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 83. \u003ci\u003eFabricata esset\u003c/i\u003e: the expression\r\n is sneered at in \u003ca href=\"#BkII_87\"\u003e87\u003c/a\u003e. \u003ci\u003eQuem ad modum primum\u003c/i\u003e:\r\n so Halm rightly for MSS. \u003ci\u003eprima\u003c/i\u003e or \u003ci\u003eprimo\u003c/i\u003e, which latter is\r\n not often followed by \u003ci\u003edeinde\u003c/i\u003e in Cicero. \u003ci\u003ePrimum\u003c/i\u003e is out of\r\n position, as in \u003ca href=\"#BkII_24\"\u003e24\u003c/a\u003e. \u003ci\u003eAppetitio pulsa\u003c/i\u003e: =\r\n \u003ci\u003emota\u003c/i\u003e, set in motion. For \u003cspan lang=\"el\" title=\"hormê\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3C1;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e see \u003ca\r\n href=\"#BkII_24\"\u003e24\u003c/a\u003e. \u003ci\u003eIntenderemus\u003c/i\u003e: as in the exx. given in \u003ca\r\n href=\"#BkII_20\"\u003e20\u003c/a\u003e. \u003ci\u003eFons\u003c/i\u003e: \"reservoir,\" rather than \"source\"\r\n here. It will be noted that \u003cspan lang=\"el\" title=\"synkatathesis\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n must take place before the \u003cspan lang=\"el\" title=\"hormê\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3C1;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e is roused. \u003ci\u003eIpse sensus\r\n est\u003c/i\u003e: an approach to this theory is made in Plat. \u003ci\u003eTheaet.\u003c/i\u003e 185,\r\n 191. Cf. especially Sext. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e\r\n 350 \u003cspan lang=\"el\" title=\"kai hoi men diapherein autên tôn aisthêseôn, hôs hoi pleious, hoi de autên einai tas aisthêseis … hês staseôs êrxe Straton\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x201B;\u0026#x3BF;\u0026#x3B9; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C6;\u0026#x3B5;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B7;\u0026#x3BD; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3C9;\u0026#x3BD;,\r\n \u0026#x201B;\u0026#x3C9;\u0026#x3C2; \u0026#x201B;\u0026#x3BF;\u0026#x3B9;\r\n \u0026#x3C0;\u0026#x3BB;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;, \u0026#x201B;\u0026#x3BF;\u0026#x3B9;\r\n \u0026#x3B4;\u0026#x3B5; \u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2; …\r\n \u0026#x201B;\u0026#x3B7;\u0026#x3C2; \u0026#x3C3;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B5;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3B7;\u0026#x3C1;\u0026#x3BE;\u0026#x3B5;\r\n \u0026#x3A3;\u0026#x3C4;\u0026#x3C1;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. All powers of\r\n sensation with the Stoics, who are perhaps imitated here, were included\r\n in the \u003cspan lang=\"el\" title=\"hêgemonikon\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3B3;\u0026#x3B5;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n cf. n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_38\"\u003e38\u003c/a\u003e. \u003ci\u003eAlia\r\n quasi\u003c/i\u003e: so Faber for \u003ci\u003ealiqua\u003c/i\u003e. \"\u003ci\u003eIn vera et aperta partitione\r\n nec Cicero nec alius quisquam aliquis\u0026mdash;alius dixit, multo minus\r\n alius\u0026mdash;aliquis\u003c/i\u003e,\" \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 63.\r\n Goer. on the other hand says he can produce 50 exx. of the usage, he\r\n forbears however, to produce them. \u003ci\u003eRecondit\u003c/i\u003e: so the \u003cspan\r\n lang=\"el\" title=\"ennoiai\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e are called\r\n \u003cspan lang=\"el\" title=\"apokeimenai noêseis\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BD;\u0026#x3BF;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e (Plut. \u003ci\u003eDe\r\n Sto. Repug.\u003c/i\u003e p. 1057 a). In Sext. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 373 \u003cspan lang=\"el\" title=\"mnêmê\"\r\n \u003e\u0026#x3BC;\u0026#x3BD;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e is called \u003cspan lang=\"el\"\r\n title=\"thêsaurismos phantasiôn\"\r\n \u003e\u0026#x3B8;\u0026#x3B7;\u0026#x3C3;\u0026#x3B1;\u0026#x3C5;\u0026#x3C1;\u0026#x3B9;\u0026#x3C3;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eSimilitudinibus\u003c/i\u003e: \u003cspan lang=\"el\" title=\"kath\u0027 homoiôsin\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3B8;\u0027\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3BC;\u0026#x3BF;\u0026#x3B9;\u0026#x3C9;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n Sext. \u003ci\u003ePyrr. Hyp.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 75. Cic. uses this\r\n word as including all processes by which the mind gets to know things not\r\n immediately perceived by sense. In \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 33 it receives its proper meaning, for which see\r\n Madv. there, and the passages he quotes, \"analogies\" will here best\r\n translate the word, which, is used in the same wide sense in \u003ci\u003eN.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 22 38. \u003ci\u003eConstruit\u003c/i\u003e: so MSS. Orelli gave\r\n \u003ci\u003econstituit\u003c/i\u003e. \u003ci\u003eNotitiae\u003c/i\u003e: cf. \u003ca href=\"#BkII_22\"\u003e22\u003c/a\u003e. Cic.\r\n fails to distinguish between the \u003cspan lang=\"el\" title=\"physikai ennoiai\"\r\n \u003e\u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e or \u003cspan\r\n lang=\"el\" title=\"koinai\"\r\n \u003e\u0026#x3BA;\u0026#x3BF;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e which are the \u003cspan\r\n lang=\"el\" title=\"prolêpseis\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e,\r\n and those \u003cspan lang=\"el\" title=\"ennoiai\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e which are the\r\n conscious product of the reason, in the Stoic system. Cf. \u003ci\u003eM.D.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 21, \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 60, for\r\n this and other inaccuracies of Cic. in treating of the same subject, also\r\n Zeller 79. \u003ci\u003eRerumque\u003c/i\u003e: \"facts\". \u003ci\u003ePerfecta\u003c/i\u003e: \u003ci\u003esapientia\u003c/i\u003e,\r\n \u003ci\u003evirtus\u003c/i\u003e, \u003ci\u003eperfecta ratio\u003c/i\u003e, are almost convertible terms in the\r\n expositions of Antiocheanism found in Cic. Cf. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_20\"\u003e20\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_31\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_31\"\u003e§31\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eVitaeque\r\n constantiam\u003c/i\u003e: which philosophy brings, see \u003ca href=\"#BkII_23\"\u003e23\u003c/a\u003e.\r\n \u003ci\u003eCognitionem\u003c/i\u003e: \u003cspan lang=\"el\" title=\"epistêmên\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eCognitio\u003c/i\u003e is used to translate \u003cspan lang=\"el\" title=\"katalêpsis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 16, \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 17, cf. n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_41\"\u003e41\u003c/a\u003e. \u003ci\u003eUt dixi … dicemus\u003c/i\u003e: For the repetition\r\n cf. \u003ca href=\"#BkII_135\"\u003e135\u003c/a\u003e, \u003ca href=\"#BkII_146\"\u003e146\u003c/a\u003e, and\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 41. The future tense is odd and\r\n unlike Cic. Lamb. wrote \u003ci\u003edicimus\u003c/i\u003e, I would rather read\r\n \u003ci\u003edicamus\u003c/i\u003e; cf. n. on \u003ca href=\"#BkIIN_29\"\u003e29\u003c/a\u003e. \u003ci\u003ePer se\u003c/i\u003e:\r\n \u003cspan lang=\"el\" title=\"kath\u0027 autên\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3B8;\u0027\r\n \u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e, there is no need to read\r\n \u003ci\u003epropter\u003c/i\u003e, as Lamb. \u003ci\u003eUt virtutem efficiat\u003c/i\u003e: note that virtue is\r\n throughout this exposition treated as the result of the exercise of the\r\n \u003ci\u003ereason\u003c/i\u003e. \u003ci\u003eEvertunt\u003c/i\u003e: cf. \u003ci\u003eeversio\u003c/i\u003e in \u003ca\r\n href=\"#BkII_99\"\u003e99\u003c/a\u003e. \u003ci\u003eAnimal … animo\u003c/i\u003e: Cic. allows\r\n \u003ci\u003eanimus\u003c/i\u003e to all animals, not merely \u003ci\u003eanima\u003c/i\u003e; see Madv.\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 38. The rule given by Forc. s.v.\r\n \u003ci\u003eanimans\u003c/i\u003e is therefore wrong. \u003ci\u003eTemeritate\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"propeteia\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C0;\u0026#x3B5;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e,\r\n which occurs \u003ci\u003epassim\u003c/i\u003e in Sext. The word, which is constantly hurled\r\n at the dogmatists by the sceptics, is here put by way of retort. So in\r\n Sext. \u003ci\u003eAdv. Math.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 260, the sceptic is\r\n called \u003cspan lang=\"el\" title=\"embrontêtos\"\r\n \u003e\u0026#x3B5;\u0026#x3BC;\u0026#x3B2;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n for rejecting the \u003cspan lang=\"el\" title=\"katalêptikê phantasia\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_32\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_32\"\u003e§32\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eIncerta\u003c/i\u003e: \u003cspan lang=\"el\" title=\"adêla\"\r\n \u003e\u0026#x3B1;\u0026#x3B4;\u0026#x3B7;\u0026#x3BB;\u0026#x3B1;\u003c/span\u003e. \u003ci\u003eDemocritus\u003c/i\u003e: cf. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_44\"\u003e44\u003c/a\u003e. \u003ci\u003eQuae …\r\n abstruserit\u003c/i\u003e: \"\u003ci\u003ebecause\u003c/i\u003e she has hidden.\" \u003ci\u003eAlii autem\u003c/i\u003e: note\r\n the ellipse of the verb, and cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_2\"\u003e2\u003c/a\u003e. \u003ci\u003eEtiam queruntur\u003c/i\u003e: \"actually complain;\" \"go so\r\n far as to complain.\" \u003ci\u003eInter incertum\u003c/i\u003e: cf. Numenius in Euseb. \u003ci\u003ePr.\r\n Ev.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIV.\u003c/span\u003e 7, 12, \u003cspan lang=\"el\"\r\n title=\"diaphoran einai adêlou kai akatalêptou, kai panta men einai akatalêpta ou panta de adêla\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C6;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3B4;\u0026#x3B7;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;,\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3BD; \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BF;\u0026#x3C5; \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3B1;\u0026#x3B4;\u0026#x3B7;\u0026#x3BB;\u0026#x3B1;\u003c/span\u003e (quoted as from Carneades),\r\n also \u003ca href=\"#BkII_54\"\u003e54\u003c/a\u003e of this book. \u003ci\u003eDocere\u003c/i\u003e: \"to prove,\"\r\n cf. n. on \u003ca href=\"#BkIIN_121\"\u003e121\u003c/a\u003e. \u003ci\u003eQui haec distinguunt\u003c/i\u003e: the\r\n followers of Carneades rather than those of Arcesilas; cf. n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_45\"\u003e45\u003c/a\u003e. \u003ci\u003eStellarum\r\n numerus\u003c/i\u003e: this typical uncertainty is constantly referred to in Sext.\r\n e.g. \u003ci\u003eP.H\u003c/i\u003e. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 90, 98, \u003ci\u003eA.M\u003c/i\u003e. \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 243, \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 147, 317;\r\n where it is reckoned among things \u003cspan lang=\"el\" title=\"aiônion echonta agnôsian\"\r\n \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3B1;\u0026#x3B3;\u0026#x3BD;\u0026#x3C9;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e. So in\r\n the Psalms, God only \"telleth the number of the stars;\" cf. \u003ca\r\n href=\"#BkII_110\"\u003e110\u003c/a\u003e. \u003ci\u003eAliquos\u003c/i\u003e: contemptuous; \u003cspan lang=\"el\"\r\n title=\"aponenoêmenous tinas\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3BD;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3B7;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e. Cf. \u003ci\u003eParad.\u003c/i\u003e 33\r\n \u003ci\u003eagrestis aliquos\u003c/i\u003e. \u003ci\u003eMoveri\u003c/i\u003e: this probably refers to the\r\n speech of Catulus; see Introd. p. \u003ca href=\"#Page_li\"\u003e51\u003c/a\u003e. Aug.\r\n \u003ci\u003eCont. Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 15 refers to this passage,\r\n which must have been preserved in the second edition.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_33\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_33\"\u003e§33\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eVeri et\r\n falsi\u003c/i\u003e: these words Lamb. considered spurious in the first clause, and\r\n Halm brackets; but surely their repetition is pointed and appropriate.\r\n \"You talk about a rule for distinguishing between the true and the false\r\n while you do away with the notion of true and false altogether.\" The\r\n discussion here really turns on the use of terms. If it is fair to use\r\n the term \"true\" to denote the \u003ci\u003eprobably true\u003c/i\u003e, the Academics are not\r\n open to the criticism here attempted; cf. \u003ca href=\"#BkII_111\"\u003e111\u003c/a\u003e\r\n \u003ci\u003etam vera quam falsa cernimus\u003c/i\u003e. \u003ci\u003eUt inter rectum et pravum\u003c/i\u003e:\r\n the sceptic would no more allow the absolute certainty of this\r\n distinction than of the other. \u003ci\u003eCommunis\u003c/i\u003e: the \u003cspan lang=\"el\"\r\n title=\"aparallaktos\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3B1;\u0026#x3BA;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n of Sextus; \"in whose vision true and false are confused.\" Cf. \u003cspan\r\n lang=\"el\" title=\"koinê phantasia alêthous kai pseudous\"\r\n \u003e\u0026#x3BA;\u0026#x3BF;\u0026#x3B9;\u0026#x3BD;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3B8;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C8;\u0026#x3B5;\u0026#x3C5;\u0026#x3B4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\u003c/span\u003e Sext.\r\n \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 164 (R. and P. 410), also 175.\r\n \u003ci\u003eNotam\u003c/i\u003e: the \u003cspan lang=\"el\" title=\"sêmeion\"\r\n \u003e\u0026#x3C3;\u0026#x3B7;\u0026#x3BC;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e of Sextus; cf.\r\n esp. \u003ci\u003eP.H\u003c/i\u003e. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 97 sq. \u003ci\u003eEodem modo\r\n falsum\u003c/i\u003e: Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 164 (R. and\r\n P. 410) \u003cspan lang=\"el\" title=\"oudemia estin alêthês phantasia hoia ouk an genoito pseudês\"\r\n \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5;\u0026#x3BC;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3B8;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1; \u0026#x3BF;\u0026#x3C5;\u0026#x3BA; \u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3B3;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3C8;\u0026#x3B5;\u0026#x3C5;\u0026#x3B4;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e. \u003ci\u003eUt si quis\u003c/i\u003e:\r\n Madv. in an important n. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 30\r\n explains this thus; \u003ci\u003eista ratione si quis … privaverit, possit\r\n dicere\u003c/i\u003e. I do not think our passage at all analogous to those he\r\n quotes, and still prefer to construe \u003ci\u003equem\u003c/i\u003e as a strong relative,\r\n making a pause between \u003ci\u003equis\u003c/i\u003e and \u003ci\u003equem\u003c/i\u003e. \u003ci\u003eVisionem\u003c/i\u003e:\r\n Simply another trans. of \u003cspan lang=\"el\" title=\"phantasia\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e. \u003ci\u003eUt\r\n Carneades\u003c/i\u003e: see Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 166\r\n \u003cspan lang=\"el\" title=\"tên te pithanên phantasian kai tên pithanên hama kai aperispaston kai diexôdeumenên\"\r\n \u003e\u0026#x3C4;\u0026#x3B7;\u0026#x3BD; \u0026#x3C4;\u0026#x3B5;\r\n \u0026#x3C0;\u0026#x3B9;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3B9;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x201B;\u0026#x3B1;\u0026#x3BC;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\u0026#x3C3;\u0026#x3C0;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B5;\u0026#x3BE;\u0026#x3C9;\u0026#x3B4;\u0026#x3B5;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e\r\n (R. and P. 411). As the trans. of the latter phrase in Zeller 524\r\n \"probable undisputed and tested\" is imperfect, I will give Sextus\u0027 own\r\n explanation. The merely \u003cspan lang=\"el\" title=\"pithanê\"\r\n \u003e\u0026#x3C0;\u0026#x3B9;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e is that sensation\r\n which at first sight, without any further inquiry, seems probably true\r\n (Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 167\u0026mdash;175). Now no\r\n sensation is perceived \u003ci\u003ealone\u003c/i\u003e; the percipient subject has always\r\n other synchronous sensations which are able to turn him aside (\u003cspan\r\n lang=\"el\" title=\"perispan, perielkein\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\u0026#x3C3;\u0026#x3C0;\u0026#x3B1;\u0026#x3BD;,\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\u0026#x3B5;\u0026#x3BB;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e)\r\n from the one which is the immediate object of his attention. This last is\r\n only called \u003cspan lang=\"el\" title=\"aperispastos\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\u0026#x3C3;\u0026#x3C0;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n when examination has shown all the concomitant sensations to be in\r\n harmony with it. (Sext. as above 175\u0026mdash;181.) The word \"undisputed,\"\r\n therefore, is a misleading trans. of the term. The \u003cspan lang=\"el\"\r\n title=\"diexôdeumenê\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B5;\u0026#x3BE;\u0026#x3C9;\u0026#x3B4;\u0026#x3B5;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e\r\n (\"thoroughly explored\") requires more than a mere apparent agreement of\r\n the concomitant sensations with the principal one. Circumstances quite\r\n external to the sensations themselves must be examined; the time at which\r\n they occur, or during which they continue; the condition of the space\r\n within which they occur, and the apparent intervals between the person\r\n and the objects; the state of the air; the disposition of the person\u0027s\r\n mind, and the soundness or unsoundness of his eyes (Sext.\r\n 181\u0026mdash;189).\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_34\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_34\"\u003e§34\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eCommunitas\u003c/i\u003e: \u003cspan lang=\"el\" title=\"aparallaxia\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n or \u003cspan lang=\"el\" title=\"epimixia tôn phantasiôn\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3BC;\u0026#x3B9;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e;\r\n Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 403, \u003ci\u003eP.H.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 127. \u003ci\u003eProprium\u003c/i\u003e: so Sext. often uses \u003cspan\r\n lang=\"el\" title=\"idioma\"\r\n \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B9;\u0026#x3BF;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e, e.g. \u003ci\u003eA. M.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIX.\u003c/span\u003e 410. \u003ci\u003eSigno notari\u003c/i\u003e: \u003ci\u003esigno\u003c/i\u003e for\r\n \u003ci\u003enota\u003c/i\u003e, merely from love of variety. The \u003ci\u003ein\u003c/i\u003e before\r\n \u003ci\u003ecommuni\u003c/i\u003e, though bracketed by Halm after Manut., Lamb. is perfectly\r\n sound; it means \"within the limits of,\" and is so used after\r\n \u003ci\u003enotare\u003c/i\u003e in \u003ci\u003eDe Or.\u003c/i\u003e, \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 186.\r\n \u003ci\u003eConvicio\u003c/i\u003e: so Madv. \u003ci\u003eEm.\u003c/i\u003e 143 corrected the corrupt MSS.\r\n readings, comparing \u003ci\u003eOrator\u003c/i\u003e 160, \u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXV.\u003c/span\u003e 18. A.W. Zumpt on \u003ci\u003ePro Murena\u003c/i\u003e 13 rightly\r\n defines the Ciceronian use of the word, \"\u003ci\u003eNon unum maledictum\r\n appellatur convicium sed multorum verborum quasi vociferatio\u003c/i\u003e.\" He is\r\n wrong however in thinking that Cic. only uses the word \u003ci\u003eonce\u003c/i\u003e in the\r\n plural (\u003ci\u003eAd Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 18, 1), for it occurs\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 20, and elsewhere.\r\n \u003ci\u003ePerspicua\u003c/i\u003e: \u003cspan lang=\"el\" title=\"enargê\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C1;\u0026#x3B3;\u0026#x3B7;\u003c/span\u003e, a term used with\r\n varying signification by all the later Greek schools. \u003ci\u003eVerum illud\r\n quidem\u003c/i\u003e: \"which is indeed what \u003ci\u003ethey\u003c/i\u003e call \u0027true\u0027.\"\r\n \u003ci\u003eImpressum\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_18\"\u003e18\u003c/a\u003e. \u003ci\u003ePercipi atque\r\n comprehendi\u003c/i\u003e: Halm retains the barbarous \u003ci\u003eac\u003c/i\u003e of the MSS. before\r\n the guttural. It is quite impossible that Cic. could have written it. The\r\n two verbs are both trans. of \u003cspan lang=\"el\" title=\"katalambanesthai\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B1;\u0026#x3BC;\u0026#x3B2;\u0026#x3B1;\u0026#x3BD;\u0026#x3B5;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e;\r\n Cic. proceeds as usual on the principle thus described in \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 14 \u003ci\u003eerit notius quale sit, pluribus\r\n notatum vocabulis idem declarantibus\u003c/i\u003e. \u003ci\u003eSubtiliter\u003c/i\u003e: Cic.\u0027s\r\n constant trans. of \u003cspan lang=\"el\" title=\"akribôs\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3C1;\u0026#x3B9;\u0026#x3B2;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e or \u003cspan\r\n lang=\"el\" title=\"kat\u0027 akribeian\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0027\r\n \u0026#x3B1;\u0026#x3BA;\u0026#x3C1;\u0026#x3B9;\u0026#x3B2;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e\r\n (\u003ci\u003epassim\u003c/i\u003e in Sext. e.g. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 123). \u003ci\u003eInaniterne moveatur\u003c/i\u003e: MSS. agree in \u003ci\u003eve\u003c/i\u003e for \u003ci\u003ene\u003c/i\u003e,\r\n on which see \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 76.\r\n \u003ci\u003eInaniter\u003c/i\u003e = \u003cspan lang=\"el\" title=\"kenôs\"\r\n \u003e\u0026#x3BA;\u0026#x3B5;\u0026#x3BD;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e = \u003cspan lang=\"el\"\r\n title=\"pseudôs\" \u003e\u0026#x3C8;\u0026#x3B5;\u0026#x3C5;\u0026#x3B4;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e. Cf.\r\n n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_35\"\u003e35\u003c/a\u003e, also \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e \u003ca href=\"#BkII_47\"\u003e47\u003c/a\u003e, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 3 (\u003ci\u003einaniter moveri\u003c/i\u003e), \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 13, \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 120, 126, 140 (\u003ci\u003eper se moveri\u003c/i\u003e), Greek \u003cspan lang=\"el\"\r\n title=\"kenopathein\"\r\n \u003e\u0026#x3BA;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n (Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 49), \u003cspan lang=\"el\"\r\n title=\"kenopatheia\"\r\n \u003e\u0026#x3BA;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n (= \u003ci\u003einanis motus\u003c/i\u003e, Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e\r\n 184), \u003cspan lang=\"el\" title=\"kenopathêmata kai anaplasmata tês dianoias\"\r\n \u003e\u0026#x3BA;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3B7;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3C0;\u0026#x3BB;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e\r\n (\u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 354), \u003cspan lang=\"el\"\r\n title=\"diakenos helkysmos\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BA;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x201B;\u0026#x3B5;\u0026#x3BB;\u0026#x3BA;\u0026#x3C5;\u0026#x3C3;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n (\u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 241), \u003cspan lang=\"el\"\r\n title=\"diakenos phantasia\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BA;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n (\u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 67), and the frequent phrase\r\n \u003cspan lang=\"el\" title=\"kinêma tês dianoias\"\r\n \u003e\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B7;\u0026#x3BC;\u0026#x3B1; \u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e. For the\r\n meaning see n. on \u003ca href=\"#BkIIN_47\"\u003e47\u003c/a\u003e. \u003ci\u003eRelinquitur\u003c/i\u003e: so in\r\n Sext. \u003cspan lang=\"el\" title=\"apoleipein\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3B5;\u0026#x3B9;\u0026#x3C0;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n is constantly used as the opposite of \u003cspan lang=\"el\" title=\"anairein\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n (\u003ci\u003etollere\u003c/i\u003e).\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_35\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_35\"\u003e§35\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eNeminem\u003c/i\u003e etc.: they are content to make strong statements without\r\n any mark of certainty. \u003ci\u003ePrimo quasi adspectu\u003c/i\u003e: the \u003ci\u003emerely\u003c/i\u003e\r\n \u003cspan lang=\"el\" title=\"pithanê phantasia\"\r\n \u003e\u0026#x3C0;\u0026#x3B9;\u0026#x3B8;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e is here\r\n meant; see \u003ca href=\"#BkII_33\"\u003e33\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_36\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_36\"\u003e§36\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eEx\r\n circumspectione\u003c/i\u003e, etc.: the \u003cspan lang=\"el\" title=\"diexôdeumenê\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B5;\u0026#x3BE;\u0026#x3C9;\u0026#x3B4;\u0026#x3B5;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e;\r\n see n. on \u003ca href=\"#BkIIN_33\"\u003e33\u003c/a\u003e. \u003ci\u003ePrimum quia … deinde\u003c/i\u003e: for\r\n the slight anacoluthia, cf. \u003ci\u003eM.D.F\u003c/i\u003e ed. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n p. 796. \u003ci\u003eIis visis\u003c/i\u003e, etc.: i.e. if you have a number of\r\n \u003ci\u003ethings\u003c/i\u003e, emitting a number of \u003ci\u003eappearances\u003c/i\u003e, and you cannot be\r\n sure of uniting each \u003ci\u003eappearance\u003c/i\u003e to the \u003ci\u003ething\u003c/i\u003e from which it\r\n proceeds, then you can have no faith in any \u003ci\u003eappearance\u003c/i\u003e even if you\r\n have gone through the process required by Carneades\u0027 rules. \u003ci\u003eAd verum\r\n ipsum\u003c/i\u003e: cf. \u003ca href=\"#BkII_40\"\u003e40\u003c/a\u003e. \u003ci\u003eQuam proxime\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_47\"\u003e47\u003c/a\u003e, and also \u003ca href=\"#BkII_7\"\u003e7\u003c/a\u003e. \u003ci\u003eInsigne\u003c/i\u003e:\r\n \u003cspan lang=\"el\" title=\"sêmeion\"\r\n \u003e\u0026#x3C3;\u0026#x3B7;\u0026#x3BC;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, the same as\r\n \u003ci\u003enota\u003c/i\u003e and \u003ci\u003esignum\u003c/i\u003e above. \u003ci\u003eQuo obscurato\u003c/i\u003e: so Lamb. for\r\n MSS. \u003ci\u003eobscuro\u003c/i\u003e which Halm keeps. Cf. \u003ci\u003equam obscurari volunt\u003c/i\u003e in\r\n \u003ca href=\"#BkII_42\"\u003e42\u003c/a\u003e and \u003ci\u003equo sublato\u003c/i\u003e in \u003ca\r\n href=\"#BkII_33\"\u003e33\u003c/a\u003e. \u003ci\u003eArgumentum\u003c/i\u003e: Cic. seems to be thinking of\r\n the word \u003cspan lang=\"el\" title=\"tekmêrion\"\r\n \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3BA;\u0026#x3BC;\u0026#x3B7;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n which, however, the Stoics hardly use. \u003ci\u003eId quod significatur\u003c/i\u003e: \u003cspan\r\n lang=\"el\" title=\"to sêmeiônton\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3C3;\u0026#x3B7;\u0026#x3BC;\u0026#x3B5;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n in Sext.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_37\"\u003e§§37\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_40\"\u003e40\u003c/a\u003e.\u003c/b\u003e Summary The distinction of an animal is to\r\n act. You must either therefore deprive it of sensation, or allow it to\r\n assent to phenomena (\u003ca href=\"#BkII_37\"\u003e37\u003c/a\u003e). Mind, memory, the arts\r\n and virtue itself, require a firm assent to be given to some phenomena,\r\n he therefore who does away with assent does away with all action in life\r\n (\u003ca href=\"#BkII_38\"\u003e38\u003c/a\u003e, \u003ca href=\"#BkII_39\"\u003e39\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_37\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_37\"\u003e§37\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eExplicabamus\u003c/i\u003e: \u003ca href=\"#BkII_19\"\u003e19\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_21\"\u003e21\u003c/a\u003e and \u003ca href=\"#BkII_30\"\u003e30\u003c/a\u003e (\u003ci\u003equae vis esset\r\n in sensibus\u003c/i\u003e). \u003ci\u003eInanimum\u003c/i\u003e: not \u003ci\u003einanimatum\u003c/i\u003e, cf.\r\n \u003ci\u003eM.D.F\u003c/i\u003e. \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 36. \u003ci\u003eAgit aliquid\u003c/i\u003e: \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_23\"\u003e23\u003c/a\u003e. \u003ci\u003eQuae est in\r\n nostra\u003c/i\u003e: Walker\u0027s insertion of \u003ci\u003enon\u003c/i\u003e before \u003ci\u003eest\u003c/i\u003e is\r\n needless, cf. n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_40\"\u003e40\u003c/a\u003e. It is the impact of the sensation from without,\r\n not the assent given to it, that is involuntary (Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVIII.\u003c/span\u003e 397 \u003cspan lang=\"el\" title=\"to men gar phantasiôthênai aboulêton ên\"\r\n \u003e\u0026#x3C4;\u0026#x3BF; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3C9;\u0026#x3B8;\u0026#x3B7;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3B2;\u0026#x3BF;\u0026#x3C5;\u0026#x3BB;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B7;\u0026#x3BD;\u003c/span\u003e). For \u003ci\u003ein potestate\u003c/i\u003e cf. \u003ci\u003eDe Fato\u003c/i\u003e 9,\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 69\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_38\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_38\"\u003e§38\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eEripitur\u003c/i\u003e: cf. \u003ca href=\"#BkII_30\"\u003e30\u003c/a\u003e. \u003ci\u003eNeque sentire\u003c/i\u003e:\r\n Christ om. \u003ci\u003eneque\u003c/i\u003e; but the sceptics throughout are supposed to rob\r\n people of their senses. \u003ci\u003eCedere\u003c/i\u003e: cf. \u003cspan lang=\"el\" title=\"eikein, eixis\"\r\n \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;,\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BE;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e in Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 193, 230, Diog. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 51,\r\n \u003cspan lang=\"el\" title=\"tôn de aisthêtikôn meta eixeôs kai synkatatheseôs ginontai [hai phantasia\\]\"\r\n \u003e\u0026#x3C4;\u0026#x3C9;\u0026#x3BD; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1; \u0026#x3B5;\u0026#x3B9;\u0026#x3BE;\u0026#x3B5;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B5;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3B3;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n [\u0026#x201B;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;]\u003c/span\u003e; also \u003ca\r\n href=\"#BkII_66\"\u003e66\u003c/a\u003e of this book. \u003cspan lang=\"el\" title=\"Oikeion\"\r\n \u003e\u0026#x39F;\u0026#x3B9;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e: cf. \u003ca\r\n href=\"#BkII_34\"\u003e34\u003c/a\u003e. \u003ci\u003eAdsentitur statim\u003c/i\u003e: this really contradicts\r\n a good deal that has gone before, esp. \u003ca href=\"#BkII_20\"\u003e20\u003c/a\u003e.\r\n \u003ci\u003eMemoriam\u003c/i\u003e: cf. \u003ca href=\"#BkII_22\"\u003e22\u003c/a\u003e. \u003ci\u003eIn nostra\r\n potestate\u003c/i\u003e: this may throw light on fragm. \u003ca href=\"#Fr_15\"\u003e15\u003c/a\u003e of\r\n the \u003ci\u003eAc. Post.\u003c/i\u003e, which see.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_39\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_39\"\u003e§39\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eVirtus\u003c/i\u003e: even the Stoics, who were fatalists as a rule, made moral\r\n action depend on the freedom of the will; see n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_40\"\u003e40\u003c/a\u003e. \u003ci\u003eAnte videri\r\n aliquid\u003c/i\u003e for the doctrine cf. \u003ca href=\"#BkII_25\"\u003e25\u003c/a\u003e, for the\r\n passive use of \u003ci\u003evideri\u003c/i\u003e, n. on \u003ca href=\"#BkIIN_25\"\u003e25\u003c/a\u003e.\r\n \u003ci\u003eAdsentiatur\u003c/i\u003e: the passive use is illustrated by Madv. \u003ci\u003eEm.\u003c/i\u003e\r\n 131, the change of construction from infin. to subj. after \u003ci\u003enecesse\r\n est\u003c/i\u003e on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 25. \u003ci\u003eTollit e\r\n vita\u003c/i\u003e: so \u003ci\u003eDe Fato\u003c/i\u003e 29.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_40\"\u003e§§40\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_42\"\u003e42\u003c/a\u003e.\u003c/b\u003e Summary. The Academics have a regular method.\r\n They first give a general definition of sensation, and then lay down the\r\n different classes of sensations. Then they put forward their two strong\r\n arguments, (1) \u003ci\u003ethings\u003c/i\u003e which produce \u003ci\u003esensations\u003c/i\u003e such as\r\n might have been produced in the same form by other \u003ci\u003ethings\u003c/i\u003e, cannot\r\n be partly capable of being perceived, partly not capable, (2)\r\n \u003ci\u003esensations\u003c/i\u003e must be assumed to be of the same form if our faculties\r\n do not enable us to distinguish between them. Then they proceed.\r\n Sensations are partly true, partly false, the false cannot of course be\r\n real \u003ci\u003eperceptions\u003c/i\u003e, while the true are always of a form which the\r\n false \u003ci\u003emay\u003c/i\u003e assume. Now sensations which are indistinguishable from\r\n false cannot be partly perceptions, partly not. There is therefore no\r\n sensation which is also a perception (\u003ca href=\"#BkII_40\"\u003e40\u003c/a\u003e). Two\r\n admissions, they say, are universally made, (1) false sensations cannot\r\n be perceptions, (2) sensations which are indistinguishable from false,\r\n cannot be partly perceptions, partly not. The following two assertions\r\n they strive to prove, (1) sensations are partly true, partly false, (2)\r\n every sensation which proceeds from a reality, has a form which it might\r\n have if it proceeded from an unreality (\u003ca href=\"#BkII_41\"\u003e41\u003c/a\u003e). To\r\n prove these propositions, they divide perceptions into those which are\r\n sensations, and those which are deduced from sensations; after which they\r\n show that credit cannot be given to either class (\u003ca\r\n href=\"#BkII_42\"\u003e42\u003c/a\u003e). [The word \"perception\" is used to mean \"a\r\n certainly known sensation.\"]\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_40\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_40\"\u003e§40\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuasi\r\n fundamenta\u003c/i\u003e: a trans. probably of \u003cspan lang=\"el\" title=\"themelios\"\r\n \u003e\u0026#x3B8;\u0026#x3B5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BB;\u0026#x3B9;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e or the\r\n like; cf. \u003cspan lang=\"el\" title=\"hôsper themelios\"\r\n \u003e\u0026#x201B;\u0026#x3C9;\u0026#x3C3;\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\r\n \u0026#x3B8;\u0026#x3B5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BB;\u0026#x3B9;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e in Sext.\r\n \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 50. \u003ci\u003eArtem\u003c/i\u003e: method, like\r\n \u003cspan lang=\"el\" title=\"technê\"\r\n \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e, cf. \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 4, Mayor on Iuv. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e\r\n 177. \u003ci\u003eVim\u003c/i\u003e: the general character which attaches to all \u003cspan\r\n lang=\"el\" title=\"phantasiai\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e;\r\n \u003ci\u003egenera\u003c/i\u003e the different classes of \u003cspan lang=\"el\" title=\"phantasiai\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e.\r\n \u003ci\u003eTotidem verbis\u003c/i\u003e: of course with a view to showing that nothing\r\n really corresponded to the definition. Carneades largely used the\r\n \u003ci\u003ereductio ad absurdum\u003c/i\u003e method. \u003ci\u003eContineant … quaestionem\u003c/i\u003e:\r\n cf. \u003ca href=\"#BkII_22\"\u003e22\u003c/a\u003e and \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 65 \u003ci\u003euna res videtur causam continere\u003c/i\u003e.\r\n \u003ci\u003eQuae ita\u003c/i\u003e: it is essential throughout this passage to distinguish\r\n clearly the \u003ci\u003esensation\u003c/i\u003e (\u003ci\u003evisum\u003c/i\u003e) from the \u003ci\u003ething\u003c/i\u003e which\r\n causes it. Here the \u003ci\u003ethings\u003c/i\u003e are meant; two \u003ci\u003ethings\u003c/i\u003e are\r\n supposed to cause two \u003ci\u003esensations\u003c/i\u003e so similar that the person who\r\n has one of the \u003ci\u003esensations\u003c/i\u003e cannot tell from which of the two\r\n \u003ci\u003ethings\u003c/i\u003e it comes. Under these circumstances the sceptics urge that\r\n it is absurd to divide \u003ci\u003ethings\u003c/i\u003e into those which can be perceived\r\n (known with certainty) and those which cannot. \u003ci\u003eNihil interesse\r\n autem\u003c/i\u003e: the sceptic is not concerned to prove the absolute similarity\r\n of the two sensations which come from the two dissimilar things, it is\r\n enough if he can show that human faculties are not perfect enough to\r\n discern whatever difference may exist, cf. \u003ca href=\"#BkII_85\"\u003e85\u003c/a\u003e.\r\n \u003ci\u003eAlia vera sunt\u003c/i\u003e: Numenius in Euseb. \u003ci\u003ePr. Ev.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXIV.\u003c/span\u003e 8, 4 says Carneades allowed that truth and\r\n falsehood (or reality and unreality) could be affirmed of \u003ci\u003ethings\u003c/i\u003e,\r\n though not of \u003ci\u003esensations\u003c/i\u003e. If we could only pierce \u003ci\u003ethrough\u003c/i\u003e a\r\n sensation and arrive at its source, we should be able to tell whether to\r\n believe the sensation or not. As we cannot do this, it is wrong to assume\r\n that \u003ci\u003esensation\u003c/i\u003e and \u003ci\u003ething\u003c/i\u003e correspond. Cf. Sext. \u003ci\u003eP.H.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 22 \u003cspan lang=\"el\" title=\"peri men tou phaisthai toion ê toion to hypokeimenon\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD; \u0026#x3B7;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD; \u0026#x3C4;\u0026#x3BF;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3BF;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n (i.e. the thing from which the appearance proceeds) \u003cspan lang=\"el\"\r\n title=\"oudeis isôs amphisbêtei, peri de tou ei toiouton estin hopoion phainetai zêteitai\"\r\n \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2; \u0026#x3B9;\u0026#x3C3;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3BC;\u0026#x3C6;\u0026#x3B9;\u0026#x3C3;\u0026#x3B2;\u0026#x3B7;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;,\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9; \u0026#x3B4;\u0026#x3B5; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3B5;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B6;\u0026#x3B7;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e. Neither\r\n Carneades nor Arcesilas ever denied, as some modern sceptics have done,\r\n the actual existence of things which cause sensations, they simply\r\n maintained that, granting the existence of the things, our sensations do\r\n not give us correct information about them. \u003ci\u003eEiusdem modi\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_33\"\u003e33\u003c/a\u003e \u003ci\u003eeodem modo\u003c/i\u003e. \u003ci\u003eNon posse accidere\u003c/i\u003e: this\r\n is a very remarkable, and, as Madv. (\u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 30) thinks, impossible, change from \u003ci\u003erecta oratio\r\n to obliqua\u003c/i\u003e. Halm with Manut. reads \u003ci\u003epotest\u003c/i\u003e. Cf. \u003ca\r\n href=\"#BkII_101\"\u003e101\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_41\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_41\"\u003e§41\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNeque\r\n enim\u003c/i\u003e: a remark of Lucullus\u0027 merely. \u003ci\u003eQuod sit a vero\u003c/i\u003e: cf. Munio\r\n on Lucr. \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 51 \u003ci\u003efulgor ab auro\u003c/i\u003e.\r\n \u003ci\u003ePossit\u003c/i\u003e: for the om. of \u003ci\u003eesse\u003c/i\u003e cf. n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_29\"\u003e29\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_42\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_42\"\u003e§42\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eProposita\u003c/i\u003e: cf. \u003cspan lang=\"el\" title=\"protaseis\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n \u003ci\u003epassim\u003c/i\u003e in Sext. \u003ci\u003eIn sensus\u003c/i\u003e: = \u003ci\u003ein ea, quae ad sensus\r\n pertinent\u003c/i\u003e cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_20\"\u003e20\u003c/a\u003e.\r\n \u003ci\u003eOmni consuetudine\u003c/i\u003e: \"general experience\" \u003cspan lang=\"el\"\r\n title=\"empeiria\"\r\n \u003e\u0026#x3B5;\u0026#x3BC;\u0026#x3C0;\u0026#x3B5;\u0026#x3B9;\u0026#x3C1;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, cf.\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 83. \u003ci\u003eQuam obscurari volunt\u003c/i\u003e:\r\n cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_33\"\u003e33\u003c/a\u003e. \u003ci\u003equod\r\n explanari volebant\u003c/i\u003e; the em. of Dav. \u003ci\u003eobscurare\u003c/i\u003e is against\r\n Cic.\u0027s usage, that of Christ \u003ci\u003equam observari nolunt\u003c/i\u003e is wanton\r\n without being ingenious. \u003ci\u003eDe reliquis\u003c/i\u003e: i.e. \u003ci\u003eiis quae a sensibus\r\n ducuntur\u003c/i\u003e. \u003ci\u003eIn singulisque rebus\u003c/i\u003e: the word \u003ci\u003erebus\u003c/i\u003e must\r\n mean \u003ci\u003esubjects\u003c/i\u003e, not \u003ci\u003ethings\u003c/i\u003e, to which the words \u003ci\u003ein minima\r\n dispertiunt\u003c/i\u003e would hardly apply. \u003ci\u003eAdiuncta\u003c/i\u003e: Sext. \u003ci\u003eA.M.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 164 (R. and P. 410) \u003cspan lang=\"el\"\r\n title=\"pasêi tê dokousêi alêthei kathestanai eurisketai tis aparallaktos pseudês\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3C3;\u0026#x3B7;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7;\r\n \u0026#x3B4;\u0026#x3BF;\u0026#x3BA;\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B7;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3C5;\u0026#x3C1;\u0026#x3B9;\u0026#x3C3;\u0026#x3BA;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3B1;\u0026#x3BA;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C8;\u0026#x3B5;\u0026#x3C5;\u0026#x3B4;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e, also \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 438, etc.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_43\"\u003e§§43\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_45\"\u003e45\u003c/a\u003e.\u003c/b\u003e Summary. The sceptics ought not to\r\n \u003ci\u003edefine\u003c/i\u003e, for (1) a definition cannot be a definition of two things,\r\n (2) if the definition is applicable only to one thing, that thing must be\r\n capable of being thoroughly known and distinguished from others (\u003ca\r\n href=\"#BkII_43\"\u003e43\u003c/a\u003e). For the purposes of reasoning their\r\n \u003ci\u003eprobabile\u003c/i\u003e is not enough. Reasoning can only proceed upon\r\n \u003ci\u003ecertain\u003c/i\u003e premisses. Again to say that there are false sensations is\r\n to say that there are true ones; you acknowledge therefore a difference,\r\n then you contradict yourselves and say there is none (\u003ca\r\n href=\"#BkII_44\"\u003e44\u003c/a\u003e). Let us discuss the matter farther. The innate\r\n clearness of \u003ci\u003evisa\u003c/i\u003e, aided by reason, can lead to knowledge (\u003ca\r\n href=\"#BkII_45\"\u003e45\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_43\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_43\"\u003e§43\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eHorum\u003c/i\u003e: Lamb. \u003ci\u003eharum\u003c/i\u003e; the text however is quite right, cf.\r\n Madv. \u003ci\u003eGram.\u003c/i\u003e 214 \u003ci\u003eb\u003c/i\u003e. \u003ci\u003eLuminibus\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_101\"\u003e101\u003c/a\u003e. \u003ci\u003eNihilo magis\u003c/i\u003e: = \u003cspan lang=\"el\"\r\n title=\"ouden mallon\" \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3BC;\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, which was constantly\r\n in the mouths of sceptics, see e.g. Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 14. \u003ci\u003eNum illa definitio … transferri\u003c/i\u003e: I\r\n need hardly point out that the \u003cspan lang=\"el\" title=\"horos\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3C1;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e of the Academics was merely\r\n founded on probability, just as their \"truth\" was (cf. n. on \u003ca\r\n href=\"#BkIIN_29\"\u003e29\u003c/a\u003e). An Academic would say in reply to the question,\r\n \"probably it cannot, but I will not affirm it.\" \u003ci\u003eVel illa vera\u003c/i\u003e:\r\n these words seem to me genuine, though nearly all editors attack them.\r\n \u003ci\u003eVel\u003c/i\u003e = \"even\" i.e. if \u003ci\u003eeven\u003c/i\u003e the definition is firmly known,\r\n the thing, which is more important, must also be known. In \u003ci\u003eilla\r\n vera\u003c/i\u003e we have a pointed mocking repetition like that of \u003ci\u003everi et\r\n falsi\u003c/i\u003e in \u003ca href=\"#BkII_33\"\u003e33\u003c/a\u003e. \u003ci\u003eIn falsum\u003c/i\u003e: note that\r\n \u003ci\u003efalsum\u003c/i\u003e = \u003ci\u003ealiam rem\u003c/i\u003e above. For the sense cf. Sext.\r\n \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 209 \u003cspan lang=\"el\"\r\n title=\"mochthêrous horous einai tous periechontas ti tôn mê prosontôn tois horistois\"\r\n \u003e\u0026#x3BC;\u0026#x3BF;\u0026#x3C7;\u0026#x3B8;\u0026#x3B7;\u0026#x3C1;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3C1;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3B9; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD; \u0026#x3BC;\u0026#x3B7;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C3;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3C1;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e,\r\n and the schoolmen\u0027s maxim \u003ci\u003edefinitio non debet latior esse definito\r\n suo\u003c/i\u003e. \u003ci\u003eMinime volunt\u003c/i\u003e: cf. \u003ca href=\"#BkII_18\"\u003e18\u003c/a\u003e.\r\n \u003ci\u003ePartibus\u003c/i\u003e: Orelli after Goer. ejected this, but \u003ci\u003eomnibus\u003c/i\u003e\r\n hardly ever stands for \u003ci\u003eomn. rebus\u003c/i\u003e, therefore C.F. Hermann reads\r\n \u003ci\u003epariter rebus\u003c/i\u003e for \u003ci\u003epartibus\u003c/i\u003e. A little closer attention to\r\n the subject matter would have shown emendation to be unnecessary, cf. \u003ca\r\n href=\"#BkII_42\"\u003e42\u003c/a\u003e \u003ci\u003edividunt in partis\u003c/i\u003e, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 24, where \u003ci\u003egenus\u003c/i\u003e = division, \u003ci\u003epars\u003c/i\u003e =\r\n subdivision.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_44\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_44\"\u003e§44\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eImpediri\r\n … fatebuntur\u003c/i\u003e: essentially the same argument as in \u003ca\r\n href=\"#BkII_33\"\u003e33\u003c/a\u003e at the end. \u003ci\u003eOccurretur\u003c/i\u003e: not an imitation of\r\n \u003cspan lang=\"el\" title=\"enantiousthai\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n as Goer. says, but of \u003cspan lang=\"el\" title=\"apantan\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e, which occurs\r\n very frequently in Sext. \u003ci\u003eSumpta\u003c/i\u003e: the two premisses are in Gk.\r\n called together \u003cspan lang=\"el\" title=\"lêmmata\"\r\n \u003e\u0026#x3BB;\u0026#x3B7;\u0026#x3BC;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e, separately\r\n \u003cspan lang=\"el\" title=\"lêmma\" \u003e\u0026#x3BB;\u0026#x3B7;\u0026#x3BC;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e\r\n and \u003cspan lang=\"el\" title=\"proslêpsis\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C3;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n (\u003ci\u003esumptio et adsumptio\u003c/i\u003e \u003ci\u003eDe Div\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 108). \u003ci\u003eOrationis\u003c/i\u003e: as Faber points out, Cic. does sometimes use this\r\n word like \u003ci\u003eratio\u003c/i\u003e (\u003cspan lang=\"el\" title=\"syllogismos\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BB;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3C3;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e),\r\n cf. \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 48 \u003ci\u003econclusa oratio\u003c/i\u003e.\r\n Fab. refers to Gell. \u003cspan class=\"vol\"\u003eXV.\u003c/span\u003e 26. \u003ci\u003eProfiteatur\u003c/i\u003e:\r\n so \u003cspan lang=\"el\" title=\"hypischneisthai\"\r\n \u003e\u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C7;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n is often used by Sext. e.g. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e\r\n 283. \u003ci\u003ePatefacturum\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_26\"\u003e26\u003c/a\u003e, \u003cspan\r\n lang=\"el\" title=\"ekkalyptein, ekkalyptikos, dêlôtikos\"\r\n \u003e\u0026#x3B5;\u0026#x3BA;\u0026#x3BA;\u0026#x3B1;\u0026#x3BB;\u0026#x3C5;\u0026#x3C0;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;,\r\n \u0026#x3B5;\u0026#x3BA;\u0026#x3BA;\u0026#x3B1;\u0026#x3BB;\u0026#x3C5;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3C2;,\r\n \u0026#x3B4;\u0026#x3B7;\u0026#x3BB;\u0026#x3C9;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n (the last in Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 277) often\r\n recur in Greek. \u003ci\u003ePrimum esse … nihil interesse\u003c/i\u003e: there is no\r\n inconsistency. Carneades allowed that \u003ci\u003evisa\u003c/i\u003e, \u003ci\u003ein themselves\u003c/i\u003e,\r\n might be true or false, but affirmed that human faculties were incapable\r\n of distinguishing those \u003ci\u003evisa\u003c/i\u003e which proceed from real things and\r\n give a correct representation of the things, from those which either are\r\n mere phantoms or, having a real source, do not correctly represent it.\r\n Lucullus confuses \u003ci\u003eessential\u003c/i\u003e with \u003ci\u003eapparent\u003c/i\u003e difference.\r\n \u003ci\u003eNon iungitur\u003c/i\u003e: a supposed case of \u003cspan lang=\"el\" title=\"diartêsis\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C1;\u0026#x3C4;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e,\r\n which is opposed to \u003cspan lang=\"el\" title=\"synartêsis\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C1;\u0026#x3C4;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n and explained in Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e\r\n 430.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_45\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_45\"\u003e§45\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eAssentati\u003c/i\u003e: here simply = \u003ci\u003eassensi\u003c/i\u003e. \u003ci\u003ePraeteritis\u003c/i\u003e: here\r\n used in the strong participial sense, \"in the class of things passed\r\n over,\" cf. \u003ci\u003ein remissis\u003c/i\u003e \u003ci\u003eOrat.\u003c/i\u003e 59. \u003ci\u003ePrimum igitur … sed\r\n tamen\u003c/i\u003e: for the slight anacoluthia cf. Madv. \u003ci\u003eGram.\u003c/i\u003e 480. \u003ci\u003eIis\r\n qui videntur\u003c/i\u003e: Goer. \u003ci\u003eis qui videtur\u003c/i\u003e, which is severely\r\n criticised by Madv. \u003ci\u003eEm.\u003c/i\u003e 150. For Epicurus\u0027 view of sensation see\r\n n. on \u003ca href=\"#BkIIN_79\"\u003e79\u003c/a\u003e, \u003ca href=\"#BkIIN_80\"\u003e80\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_46\"\u003e§§46\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_48\"\u003e48\u003c/a\u003e\u003c/b\u003e. Summary. The refusal of people to assent to\r\n the innate clearness of some phenomena (\u003cspan lang=\"el\" title=\"enargeia\"\r\n \u003e\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3C1;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e) is due\r\n to two causes, (1) they do not make a serious endeavour to see the light\r\n by which these phenomena are surrounded, (2) their faith is shaken by\r\n sceptic paradoxes (\u003ca href=\"#BkII_46\"\u003e46\u003c/a\u003e). The sceptics argue thus:\r\n you allow that mere phantom sensations are often seen in dreams, why then\r\n do you not allow what is easier, that two sensations caused by two really\r\n existing things may be mistaken the one for the other? (\u003ca\r\n href=\"#BkII_47\"\u003e47\u003c/a\u003e). Further, they urge that a phantom sensation\r\n produces very often the same effect as a real one. The dogmatists say\r\n they admit that mere phantom sensations \u003ci\u003edo\u003c/i\u003e command assent. Why\r\n should they not admit that they command assent when they so closely\r\n resemble real ones as to be indistinguishable from them? (\u003ca\r\n href=\"#BkII_48\"\u003e48\u003c/a\u003e)\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_46\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_46\"\u003e§46\u003c/a\u003e\u003c/b\u003e.\r\n \u003ci\u003eCircumfusa sint\u003c/i\u003e: Goer. retains the MSS. \u003ci\u003esunt\u003c/i\u003e on the ground\r\n that the clause \u003ci\u003equanta sint\u003c/i\u003e is inserted \u003cspan lang=\"el\"\r\n title=\"parenthetikôs\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B5;\u0026#x3BD;\u0026#x3B8;\u0026#x3B5;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e!\r\n Orelli actually follows him. For the phrase cf. \u003ca\r\n href=\"#BkII_122\"\u003e122\u003c/a\u003e \u003ci\u003ecircumfusa tenebris\u003c/i\u003e.\r\n \u003ci\u003eInterrogationibus\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_5\"\u003e5\u003c/a\u003e where I showed that the words \u003ci\u003einterrogatio\u003c/i\u003e and\r\n \u003ci\u003econclusio\u003c/i\u003e are convertible. I may add that in Sextus pure\r\n syllogisms are very frequently called \u003cspan lang=\"el\" title=\"erôtêseis\"\r\n \u003e\u0026#x3B5;\u0026#x3C1;\u0026#x3C9;\u0026#x3C4;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e,\r\n and that he often introduces a new argument by \u003cspan lang=\"el\"\r\n title=\"erôtatai kai touto\"\r\n \u003e\u0026#x3B5;\u0026#x3C1;\u0026#x3C9;\u0026#x3C4;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u003c/span\u003e, when\r\n there is nothing interrogatory about the argument at all.\r\n \u003ci\u003eDissolvere\u003c/i\u003e: \u003cspan lang=\"el\" title=\"apolyesthai\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3C5;\u0026#x3B5;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n in Sext. \u003ci\u003eOccurrere\u003c/i\u003e: cf. \u003ca href=\"#BkII_44\"\u003e44\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_47\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_47\"\u003e§47\u003c/a\u003e\u003c/b\u003e. \u003ci\u003eConfuse\r\n loqui\u003c/i\u003e: the mark of a bad dialectician, affirmed of Epicurus in\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 27. \u003ci\u003eNulla sunt\u003c/i\u003e: on the\r\n use of \u003ci\u003enullus\u003c/i\u003e for \u003ci\u003enon\u003c/i\u003e in Cic. cf. Madv. \u003ci\u003eGram.\u003c/i\u003e 455\r\n obs. 5. The usage is mostly colloquial and is very common in Plaut. and\r\n Terence, while in Cic. it occurs mostly in the Letters. \u003ci\u003eInaniter\u003c/i\u003e:\r\n cf. \u003ca href=\"#BkII_34\"\u003e34\u003c/a\u003e. There are two ways in which a sensation\r\n may be false, (1) it may come from one really existent thing, but be\r\n supposed by the person who feels it to be caused by a totally different\r\n thing, (2) it may be a mere \u003cspan lang=\"el\" title=\"phantasma\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e or \u003cspan\r\n lang=\"el\" title=\"anaplasma tês dianoias\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3C0;\u0026#x3BB;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\r\n \u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e, a\r\n phantom behind which there is no reality at all. \u003ci\u003eQuae in somnis\r\n videantur\u003c/i\u003e: for the support given by Stoics to all forms of divination\r\n see Zeller 166, \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 7, etc.\r\n \u003ci\u003eQuaerunt\u003c/i\u003e: a slight anacoluthon from \u003ci\u003edicatis\u003c/i\u003e above.\r\n \u003ci\u003eQuonam modo … nihil sit omnino\u003c/i\u003e: this difficult passage can only\r\n be properly explained in connection with \u003ca href=\"#BkII_50\"\u003e50\u003c/a\u003e and\r\n with the general plan of the Academics expounded in \u003ca\r\n href=\"#BkII_41\"\u003e41\u003c/a\u003e. After long consideration I elucidate it as\r\n follows. The whole is an attempt to prove the proposition announced in \u003ca\r\n href=\"#BkII_41\"\u003e41\u003c/a\u003e and \u003ca href=\"#BkII_42\"\u003e42\u003c/a\u003e viz. \u003ci\u003eomnibus\r\n veris visis adiuncta esse falsa\u003c/i\u003e. The criticism in \u003ca\r\n href=\"#BkII_50\"\u003e50\u003c/a\u003e shows that the argument is meant to be based on\r\n the assumption known to be Stoic, \u003ci\u003eomnia deum posse\u003c/i\u003e. If the god can\r\n manufacture (\u003ci\u003eefficere\u003c/i\u003e) sensations which are false, but probable\r\n (as the Stoics say he does in dreams), why can he not manufacture false\r\n sensations which are so probable as to closely resemble true ones, or to\r\n be only with difficulty distinguishable from the true, or finally to be\r\n utterly indistinguishable from the true (this meaning of \u003ci\u003einter quae\r\n nihil sit omnino\u003c/i\u003e is fixed by \u003ca href=\"#BkIIN_40\"\u003e40\u003c/a\u003e, where see\r\n n.)? \u003ci\u003eProbabilia\u003c/i\u003e, then, denotes false sensations such as have only\r\n a slight degree of resemblance to the true, by the three succeeding\r\n stages the resemblance is made complete. The word \u003ci\u003eprobabilia\u003c/i\u003e is a\r\n sort of tertiary predicate after \u003ci\u003eefficere\u003c/i\u003e (\"to manufacture so as\r\n to be probable\"). It \u003ci\u003emust not be repeated\u003c/i\u003e after the second\r\n \u003ci\u003eefficere\u003c/i\u003e, or the whole sense will be inverted and this section\r\n placed out of harmony with \u003ca href=\"#BkII_50\"\u003e50\u003c/a\u003e. \u003ci\u003ePlane\r\n proxime\u003c/i\u003e: = \u003ci\u003equam proxime\u003c/i\u003e of \u003ca href=\"#BkII_36\"\u003e36\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_48\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_48\"\u003e§48\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eIpsa per\r\n sese\u003c/i\u003e: simply = \u003ci\u003einaniter\u003c/i\u003e as in \u003ca href=\"#BkII_34\"\u003e34\u003c/a\u003e, \u003ca\r\n href=\"#BkII_47\"\u003e47\u003c/a\u003e, i.e. without the approach of any external object.\r\n \u003ci\u003eCogitatione\u003c/i\u003e: the only word in Latin, as \u003cspan lang=\"el\"\r\n title=\"dianoia\" \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n is in Greek, to express our \"imagination.\" \u003ci\u003eNon numquam\u003c/i\u003e: so Madv.\r\n for MSS. \u003ci\u003enon inquam\u003c/i\u003e. Goer. after Manut. wrote \u003ci\u003enon inquiunt\u003c/i\u003e\r\n with an interrogation at \u003ci\u003eomnino\u003c/i\u003e. \u003ci\u003eVeri simile est\u003c/i\u003e: so Madv.\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 58 for \u003ci\u003esit\u003c/i\u003e. The argument\r\n has the same purpose as that in the last section, viz to show that\r\n phantom sensations may produce the same effect on the mind as those which\r\n proceed from realities. \u003ci\u003eUt si qui\u003c/i\u003e: the \u003ci\u003eut\u003c/i\u003e here is merely\r\n \"as,\" \"for instance,\" cf. n. on \u003ca href=\"#BkIIN_33\"\u003e33\u003c/a\u003e. \u003ci\u003eNihil ut\r\n esset\u003c/i\u003e: the \u003ci\u003eut\u003c/i\u003e here is a repetition of the \u003ci\u003eut\u003c/i\u003e used\r\n several times in the early part of the sentence, all of them alike depend\r\n on \u003ci\u003esic\u003c/i\u003e. Lamb. expunged \u003ci\u003eut\u003c/i\u003e before \u003ci\u003eesset\u003c/i\u003e and before\r\n \u003ci\u003equicquam\u003c/i\u003e. \u003ci\u003eIntestinum et oblatum\u003c/i\u003e: cf. Sext. \u003ci\u003eA.M.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 241 \u003cspan lang=\"el\" title=\"êtoi tôn ektos ê tôn en hêmin pathôn\"\r\n \u003e\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3B9; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2; \u0026#x3B7; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3BD; \u0026#x201B;\u0026#x3B7;\u0026#x3BC;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e, and the two classes of\r\n \u003ci\u003efalsa visa\u003c/i\u003e mentioned in n. on \u003ca href=\"#BkIIN_47\"\u003e47\u003c/a\u003e. \u003ci\u003eSin\r\n autem sunt\u003c/i\u003e, etc.: if there \u003ci\u003eare\u003c/i\u003e false sensations which are\r\n probable (as the Stoics allow), why should there not be false sensations\r\n so probable as to be with difficulty distinguishable from the true? The\r\n rest exactly as in \u003ca href=\"#BkII_47\"\u003e47\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_49\"\u003e§§49\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_53\"\u003e53\u003c/a\u003e.\u003c/b\u003e Antiochus attacked these arguments as\r\n \u003ci\u003esoritae\u003c/i\u003e, and therefore faulty (\u003ca href=\"#BkII_49\"\u003e49\u003c/a\u003e). The\r\n admission of a certain amount of similarity between true and false\r\n sensations does not logically lead to the impossibility of distinguishing\r\n between the true and the false (\u003ca href=\"#BkII_50\"\u003e50\u003c/a\u003e). We contend\r\n that these phantom sensations lack that self evidence which we require\r\n before giving assent. When we have wakened from the dream, we make light\r\n of the sensations we had while in it (\u003ca href=\"#BkII_51\"\u003e51\u003c/a\u003e). But,\r\n say our opponents, while they last our dreaming sensations are as vivid\r\n as our waking ones. This we deny (\u003ca href=\"#BkII_52\"\u003e52\u003c/a\u003e). \"But,\" say\r\n they, \"you allow that the wise man in madness withholds his assent.\" This\r\n proves nothing, for he will do so in many other circumstances in life.\r\n All this talk about dreamers, madmen and drunkards is unworthy our\r\n attention (\u003ca href=\"#BkII_53\"\u003e53\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_49\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_49\"\u003e§49\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eAntiochus\u003c/i\u003e: Sext. often quotes him in the discussion of this and\r\n similar subjects. \u003ci\u003eIpsa capita\u003c/i\u003e: \u003cspan lang=\"el\" title=\"auta ta kephalaia\"\r\n \u003e\u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B1; \u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BA;\u0026#x3B5;\u0026#x3C6;\u0026#x3B1;\u0026#x3BB;\u0026#x3B1;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e.\r\n \u003ci\u003eInterrogationis\u003c/i\u003e: the \u003ci\u003esorites\u003c/i\u003e was always in the form of a\r\n series of questions, cf. \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 11\r\n (where Cic. says the Greek word was already naturalised, so that his\r\n proposed trans. \u003ci\u003eacervalis\u003c/i\u003e is unnecessary), \u003ci\u003eHortens.\u003c/i\u003e fragm.\r\n 47, and n. on \u003ca href=\"#BkIIN_92\"\u003e92\u003c/a\u003e. \u003ci\u003eHoc vocant\u003c/i\u003e: i.e. \u003ci\u003ehoc\r\n genus\u003c/i\u003e, cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 70 \u003ci\u003eex eo\r\n genere, quae prosunt\u003c/i\u003e. \u003ci\u003eVitiosum\u003c/i\u003e: cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 50 \u003ci\u003eille sorites, quo nihil putatis\u003c/i\u003e (Stoici)\r\n \u003ci\u003evitiosius\u003c/i\u003e. Most edd. read \u003ci\u003ehos\u003c/i\u003e, which indeed in \u003ca\r\n href=\"#BkII_136\"\u003e136\u003c/a\u003e is a necessary em. for MSS. \u003ci\u003ehoc\u003c/i\u003e. \u003ci\u003eTale\r\n visum\u003c/i\u003e: i.e. \u003ci\u003efalsum\u003c/i\u003e. \u003ci\u003eDormienti\u003c/i\u003e: sc. \u003cspan lang=\"el\"\r\n title=\"tini\" \u003e\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u0026#x3B9;\u003c/span\u003e. \u003ci\u003eUt probabile\r\n sit\u003c/i\u003e, etc.: cf. \u003ca href=\"#BkII_47\"\u003e47\u003c/a\u003e, \u003ca href=\"#BkII_48\"\u003e48\u003c/a\u003e\r\n and notes. \u003ci\u003ePrimum quidque\u003c/i\u003e: not \u003ci\u003equodque\u003c/i\u003e as Klotz; cf.\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 105, to whose exx. add \u003ci\u003eDe\r\n Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 112, and an instance of \u003ci\u003eproximus\r\n quisque\u003c/i\u003e in \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 75.\r\n \u003ci\u003eVitium\u003c/i\u003e: cf. \u003ci\u003evitiosum\u003c/i\u003e above.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_50\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_50\"\u003e§50\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eOmnia\r\n deum posse\u003c/i\u003e: this was a principle generally admitted among Stoics at\r\n least, see \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 86. For the line\r\n of argument here cf. \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 106\r\n \u003ci\u003efac dare deos, quod absurdum est\u003c/i\u003e. \u003ci\u003eEadem\u003c/i\u003e: this does not mean\r\n that the two sensations are merged into one, but merely that when one of\r\n them is present, it cannot be distinguished from the other; see n. on \u003ca\r\n href=\"#BkIIN_40\"\u003e40\u003c/a\u003e. \u003ci\u003eSimiles\u003c/i\u003e: after this \u003ci\u003esunt\u003c/i\u003e was added\r\n by Madv. \u003ci\u003eIn suo genere essent\u003c/i\u003e: substitute \u003ci\u003eesse viderentur\u003c/i\u003e\r\n for \u003ci\u003eessent\u003c/i\u003e, and you get the real view of the Academic, who would\r\n allow that \u003ci\u003ethings in their essence\u003c/i\u003e are divisible into\r\n sharply-defined \u003ci\u003egenera\u003c/i\u003e, but would deny that the \u003ci\u003esensations\u003c/i\u003e\r\n which proceed from or are caused by the \u003ci\u003ethings\u003c/i\u003e, are so\r\n divisible.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_51\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_51\"\u003e§51\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eUna\r\n depulsio\u003c/i\u003e: cf. \u003ca href=\"#BkII_128\"\u003e128\u003c/a\u003e (\u003ci\u003eomnium rerum una est\r\n definitio comprehendendi\u003c/i\u003e), \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 136 (\u003ci\u003eomnium somniorum una ratio est\u003c/i\u003e). \u003ci\u003eIn\r\n quiete\u003c/i\u003e: = \u003ci\u003ein somno\u003c/i\u003e, a rather poetical usage. \u003ci\u003eNarravit\u003c/i\u003e:\r\n Goer., Orelli, Klotz alter into \u003ci\u003enarrat\u003c/i\u003e, most wantonly. \u003ci\u003eVisus\r\n Homerus\u003c/i\u003e, etc.: this famous dream of Ennius, recorded in his\r\n \u003ci\u003eAnnals\u003c/i\u003e, is referred to by Lucr. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 124,\r\n Cic. \u003ci\u003eDe Rep.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVI.\u003c/span\u003e 10 (\u003ci\u003eSomn. Scip.\u003c/i\u003e\r\n c. 1), Hor. \u003ci\u003eEpist.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 1, 50. \u003ci\u003eSimul\r\n ut\u003c/i\u003e: rare in Cic., see Madv. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 33, who, however, unduly restricts the usage. In three out of the five\r\n passages where he allows it to stand, the \u003ci\u003eut\u003c/i\u003e precedes a vowel;\r\n Cic. therefore used it to avoid writing \u003ci\u003eac\u003c/i\u003e before a vowel, so that\r\n in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 33 \u003ci\u003eut\u003c/i\u003e should probably\r\n be written (with Manut. and others) for \u003ci\u003eet\u003c/i\u003e which Madv. ejects.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_52\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_52\"\u003e§52\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eEorumque\u003c/i\u003e: MSS. om. \u003ci\u003eque\u003c/i\u003e. Dav. wrote \u003ci\u003eac\u003c/i\u003e before\r\n \u003ci\u003eeorum\u003c/i\u003e, this however is as impossible in Cic. as the c before a\r\n guttural condemned in n. on \u003ca href=\"#BkIIN_34\"\u003e34\u003c/a\u003e. For the argument\r\n see n. on \u003ca href=\"#BkIIN_80\"\u003e80\u003c/a\u003e \u003ci\u003equasi vero quaeratur quid sit non\r\n quid videatur\u003c/i\u003e. \u003ci\u003ePrimum interest\u003c/i\u003e: for om. of \u003ci\u003edeinde\u003c/i\u003e cf.\r\n \u003ca href=\"#BkII_45\"\u003e45\u003c/a\u003e, \u003ca href=\"#BkII_46\"\u003e46\u003c/a\u003e. \u003ci\u003eImbecillius\u003c/i\u003e:\r\n cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_41\"\u003e41\u003c/a\u003e.\r\n \u003ci\u003eEdormiverunt\u003c/i\u003e: \"have slept \u003ci\u003eoff\u003c/i\u003e the effects,\" cf. \u003cspan\r\n lang=\"el\" title=\"apobrizein\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3B2;\u0026#x3C1;\u0026#x3B9;\u0026#x3B6;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n in Homer. \u003ci\u003eRelaxentur\u003c/i\u003e: cf. \u003cspan lang=\"el\" title=\"anienai tês orgês\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B9;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3BF;\u0026#x3C1;\u0026#x3B3;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e Aristoph. \u003ci\u003eRan.\u003c/i\u003e 700,\r\n \u003ci\u003erelaxare\u003c/i\u003e is used in the neut. sense in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 94. \u003ci\u003eAlcmaeonis\u003c/i\u003e: the Alcmaeon of Ennius is\r\n often quoted by Cic., e.g. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e\r\n 62.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_53\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_53\"\u003e§53\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eSustinet\u003c/i\u003e: \u003cspan lang=\"el\" title=\"epechei\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u003c/span\u003e; see on \u003ca\r\n href=\"#BkIIN_94\"\u003e94\u003c/a\u003e. \u003ci\u003eAliquando sustinere\u003c/i\u003e: the point of the\r\n Academic remark lay in the fact that in the state of madness the \u003cspan\r\n lang=\"el\" title=\"epochê\" \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e of\r\n the \u003ci\u003esapiens\u003c/i\u003e becomes \u003ci\u003ehabitual\u003c/i\u003e; he gives up the attempt to\r\n distinguish between true and false \u003ci\u003evisa\u003c/i\u003e. Lucullus answers that,\r\n did no distinction exist, he would give up the attempt to draw it, even\r\n in the sane condition. \u003ci\u003eConfundere\u003c/i\u003e: so \u003ca href=\"#BkII_58\"\u003e58\u003c/a\u003e,\r\n \u003ca href=\"#BkII_110\"\u003e110\u003c/a\u003e, Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVIII.\u003c/span\u003e 56 (\u003cspan lang=\"el\" title=\"syncheousi ta pragmata\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3C7;\u0026#x3B5;\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e),\r\n \u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 157 (\u003cspan lang=\"el\"\r\n title=\"syncheomen ton bion\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3C7;\u0026#x3B5;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3BD; \u0026#x3B2;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e), \u003cspan\r\n class=\"vol\"\u003eVIII.\u003c/span\u003e 372 (\u003cspan lang=\"el\" title=\"holên syncheei tên philosophon zêtêsin\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3BB;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3C7;\u0026#x3B5;\u0026#x3B5;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B6;\u0026#x3B7;\u0026#x3C4;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e), Plut. \u003ci\u003eDe\r\n Communi Notit. adv. Stoicos\u003c/i\u003e p. 1077 (\u003cspan lang=\"el\" title=\"hôs panta pragmata syncheousi\"\r\n \u003e\u0026#x201B;\u0026#x3C9;\u0026#x3C2; \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3C7;\u0026#x3B5;\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u003c/span\u003e).\r\n \u003ci\u003eUtimur\u003c/i\u003e: \"we have to put up with,\" so \u003cspan lang=\"el\"\r\n title=\"chrêsthai\"\r\n \u003e\u0026#x3C7;\u0026#x3C1;\u0026#x3B7;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e is used in Gk.\r\n \u003ci\u003eEbriosorum\u003c/i\u003e: \"habitual drunkards,\" more invidious than\r\n \u003ci\u003evinolenti\u003c/i\u003e above. \u003ci\u003eIllud attendimus\u003c/i\u003e: Goer., and Orelli write\r\n \u003ci\u003enum illud\u003c/i\u003e, but the emphatic \u003ci\u003eille\u003c/i\u003e is often thus introduced\r\n by itself in questions, a good ex. occurs in \u003ca href=\"#BkII_136\"\u003e136\u003c/a\u003e.\r\n \u003ci\u003eProferremus\u003c/i\u003e: this must apparently be added to the exx. qu. by\r\n Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 35 of the subj. used to\r\n denote \"\u003ci\u003enon id quod fieret factumve esset, sed quod fieri\r\n debuerit\u003c/i\u003e.\" As such passages are often misunderstood, I note that they\r\n can be most rationally explained as elliptic constructions in which a\r\n \u003ci\u003econdition\u003c/i\u003e is expressed without its \u003ci\u003econsequence\u003c/i\u003e. We have an\r\n exact parallel in English, e.g. \"\u003ci\u003etu dictis Albane maneres\u003c/i\u003e\" may\r\n fairly be translated, \"hadst thou but kept to thy word, Alban!\" Here the\r\n condition \"\u003ci\u003eif\u003c/i\u003e thou hadst kept, etc.\" stands without the\r\n consequence \"thou wouldst not have died,\" or something of the kind. Such\r\n a condition may be expressed without \u003ci\u003esi\u003c/i\u003e, just as in Eng. without\r\n \"\u003ci\u003eif\u003c/i\u003e,\" cf. Iuv. \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 78 and Mayor\u0027s n. The\r\n use of the Greek optative to express a wish (with \u003cspan lang=\"el\"\r\n title=\"ei gar\" \u003e\u0026#x3B5;\u0026#x3B9; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1;\u003c/span\u003e, etc., and\r\n even without \u003cspan lang=\"el\" title=\"ei\" \u003e\u0026#x3B5;\u0026#x3B9;\u003c/span\u003e) is\r\n susceptible of the same explanation. The Latin subj. has many such points\r\n of similarity with the Gk. optative, having absorbed most of the\r\n functions of the lost Lat. optative. [Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 35 seems to imply that he prefers the hypothesis\r\n of a suppressed protasis, but as in his \u003ci\u003eGram.\u003c/i\u003e 351 \u003ci\u003eb\u003c/i\u003e, obs. 4\r\n he attempts no elucidation, I cannot be certain.]\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_54\"\u003e§§54\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_63\"\u003e63\u003c/a\u003e.\u003c/b\u003e Summary. The Academics fail to see that such\r\n doctrines do away with all probability even. Their talk about twins and\r\n seals is childish (\u003ca href=\"#BkII_54\"\u003e54\u003c/a\u003e). They press into their\r\n service the old physical philosophers, though ordinarily none are so much\r\n ridiculed by them (\u003ca href=\"#BkII_55\"\u003e55\u003c/a\u003e). Democritus may say that\r\n innumerable worlds exist in every particular similar to ours, but I\r\n appeal to more cultivated physicists, who maintain that each thing has\r\n its own peculiar marks (\u003ca href=\"#BkII_55\"\u003e55\u003c/a\u003e, \u003ca\r\n href=\"#BkII_56\"\u003e56\u003c/a\u003e). The Servilii were distinguished from one another\r\n by their friends, and Delian breeders of fowls could tell from the\r\n appearance of an egg which hen had laid it (\u003ca href=\"#BkII_56\"\u003e56\u003c/a\u003e, \u003ca\r\n href=\"#BkII_57\"\u003e57\u003c/a\u003e). We however, do not much care whether we are able\r\n to distinguish eggs from one another or not. Another thing that they say\r\n is absurd, viz. that there may be distinction between individual\r\n sensations, but not between classes of sensations (58). Equally absurd\r\n are those \"probable and undisturbed\" sensations they profess to follow.\r\n The doctrine that true and false sensations are indistinguishable\r\n logically leads to the unqualified \u003cspan lang=\"el\" title=\"epochê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e of Arcesilas (59). What\r\n nonsense they talk about inquiring after the truth, and about the bad\r\n influence of authority! (60). Can you, Cicero, the panegyrist of\r\n philosophy, plunge us into more than Cimmerian darkness? (61) By holding\r\n that knowledge is impossible you weaken the force of your famous oath\r\n that you \"knew all about\" Catiline. Thus ended Lucullus, amid the\r\n continued wonder of Hortensius (62, 63). Then Catulus said that he should\r\n not be surprised if the speech of Lucullus were to induce me to change my\r\n view (63).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_54\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_54\"\u003e§54\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNe hoc\r\n quidem\u003c/i\u003e: the common trans. \"not even\" for \"\u003ci\u003ene quidem\u003c/i\u003e\" is often\r\n inappropriate. Trans. here \"they do not see this \u003ci\u003eeither\u003c/i\u003e,\" cf. n.\r\n on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_5\"\u003e5\u003c/a\u003e. \u003ci\u003eHabeant\u003c/i\u003e:\r\n the slight alteration \u003ci\u003ehabeat\u003c/i\u003e introduced by Goer. and Orelli quite\r\n destroys the point of the sentence. \u003ci\u003eQuod nolunt\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_44\"\u003e44\u003c/a\u003e. \u003ci\u003eAn sano\u003c/i\u003e: Lamb. \u003ci\u003ean ut sano\u003c/i\u003e, which\r\n Halm approves, and Baiter reads. \u003ci\u003eSimilitudines\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_84\"\u003e84\u003c/a\u003e\u0026mdash;\u003ca href=\"#BkII_86\"\u003e86\u003c/a\u003e. The impossibility\r\n of distinguishing between twins, eggs, the impressions of seals, etc. was\r\n a favourite theme with the sceptics, while the Stoics contended that no\r\n two things were absolutely alike. Aristo the Chian, who maintained the\r\n Stoic view, was practically refuted by his fellow pupil Persaeus, who\r\n took two twins, and made one deposit money with Aristo, while the other\r\n after a time asked for the money back and received it. On this subject\r\n cf. Sextus \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 408\u0026mdash;410.\r\n \u003ci\u003eNegat esse\u003c/i\u003e: in phrases like this Cic. nearly always places\r\n \u003ci\u003eesse\u003c/i\u003e second, especially at the end of a clause. \u003ci\u003eCur eo non\r\n estis contenti\u003c/i\u003e: Lucullus here ignores the question at issue, which\r\n concerned the \u003ci\u003eamount\u003c/i\u003e of similarity. The dogmatists maintained that\r\n the similarity between two phenomena could never be great enough to\r\n render it impossible to guard against mistaking the one for the other,\r\n the sceptics argued that it could. \u003ci\u003eQuod rerum natura non patitur\u003c/i\u003e:\r\n again Lucullus confounds \u003ci\u003eessential\u003c/i\u003e with \u003ci\u003ephenomenal\u003c/i\u003e\r\n difference, and so misses his mark; cf. n. on \u003ca href=\"#BkIIN_50\"\u003e50\u003c/a\u003e.\r\n \u003ci\u003eNulla re differens\u003c/i\u003e: cf. the \u003ci\u003enihil differens\u003c/i\u003e of \u003ca\r\n href=\"#BkII_99\"\u003e99\u003c/a\u003e, the substitution of which here would perhaps make\r\n the sentence clearer. The words are a trans. of the common Gk. term \u003cspan\r\n lang=\"el\" title=\"aparallaktos\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3B1;\u0026#x3BA;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n (Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 252, etc.). \u003ci\u003eUlla\r\n communitas\u003c/i\u003e: I am astonished to find Bait. returning to the reading of\r\n Lamb. \u003ci\u003enulla\u003c/i\u003e after the fine note of Madv. (\u003ci\u003eEm.\u003c/i\u003e 154),\r\n approved by Halm and other recent edd. The opinion maintained by the\r\n Stoics may be stated thus \u003ci\u003esuo quidque genere est tale, quale est, nec\r\n est in duobus aut pluribus nulla re differens ulla communitas\u003c/i\u003e (\u003cspan\r\n lang=\"el\" title=\"oude hyparchei epimigê aparallaktos\"\r\n \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5;\r\n \u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3BC;\u0026#x3B9;\u0026#x3B3;\u0026#x3B7;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3B1;\u0026#x3BA;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e).\r\n This opinion is negatived by \u003ci\u003enon patitur ut\u003c/i\u003e and it will be evident\r\n at a glance that the only change required is to put the two verbs\r\n (\u003ci\u003eest\u003c/i\u003e) into the subjunctive. The change of \u003ci\u003eulla\u003c/i\u003e into\r\n \u003ci\u003enulla\u003c/i\u003e is in no way needed. \u003ci\u003eUt\u003c/i\u003e [\u003ci\u003esibi\u003c/i\u003e] \u003ci\u003esint\u003c/i\u003e:\r\n \u003ci\u003esibi\u003c/i\u003e is clearly wrong here. Madv., in a note communicated\r\n privately to Halm and printed by the latter on p. 854 of Bait. and Halm\u0027s\r\n ed of the philosophical works, proposed to read \u003ci\u003enulla re differens\r\n communitas visi? Sint et ova\u003c/i\u003e etc. omitting \u003ci\u003eulla\u003c/i\u003e and \u003ci\u003eut\u003c/i\u003e\r\n and changing \u003ci\u003evisi\u003c/i\u003e into \u003ci\u003esibi\u003c/i\u003e (cf. Faber\u0027s em. \u003ci\u003enovas\u003c/i\u003e\r\n for \u003ci\u003ebonas\u003c/i\u003e in \u003ca href=\"#BkIIN_72\"\u003e72\u003c/a\u003e). This ingenious but, as I\r\n think, improbable conj. Madv. has just repeated in the second vol. of his\r\n \u003ci\u003eAdversaria\u003c/i\u003e. Lamb. reads \u003ci\u003eat tibi sint\u003c/i\u003e, Dav. \u003ci\u003eat si vis,\r\n sint\u003c/i\u003e, Christ \u003ci\u003eut tibi sint\u003c/i\u003e, Bait. \u003ci\u003eut si sint\u003c/i\u003e after\r\n C.F.W. Muller, I should prefer \u003ci\u003esui\u003c/i\u003e for \u003ci\u003esibi\u003c/i\u003e (SVI for SIBI).\r\n B is very frequently written for V in the MSS., and I would easily slip\r\n in. \u003ci\u003eEosdem\u003c/i\u003e: once more we have Lucullus\u0027 chronic and perhaps\r\n intentional misconception of the sceptic position; see n. on \u003ca\r\n href=\"#BkIIN_50\"\u003e50\u003c/a\u003e. Before leaving this section, I may point out\r\n that the \u003cspan lang=\"el\" title=\"epimigê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3BC;\u0026#x3B9;\u0026#x3B3;\u0026#x3B7;\u003c/span\u003e or \u003cspan\r\n lang=\"el\" title=\"epimixia tôn phantasiôn\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3BC;\u0026#x3B9;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e\r\n supplies Sext. with one of the sceptic \u003cspan lang=\"el\" title=\"tropoi\"\r\n \u003e\u0026#x3C4;\u0026#x3C1;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e, see \u003ci\u003ePyrrh.\r\n Hyp.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 124.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_55\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_55\"\u003e§55\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eIrridentur\u003c/i\u003e: the contradictions of physical philosophers were the\r\n constant sport of the sceptics, cf. Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIX.\u003c/span\u003e 1. \u003ci\u003eAbsolute ita paris\u003c/i\u003e: Halm as well as\r\n Bait. after Christ, brackets \u003ci\u003eita\u003c/i\u003e; if any change be needed, it\r\n would be better to place it before \u003ci\u003eundique\u003c/i\u003e. For this opinion of\r\n Democr. see R. and P. 45. \u003ci\u003eEt eo quidem innumerabilis\u003c/i\u003e: this is the\r\n quite untenable reading of the MSS., for which no satisfactory em. has\r\n yet been proposed, cf. \u003ca href=\"#BkII_125\"\u003e125\u003c/a\u003e. \u003ci\u003eNihil differat,\r\n nihil intersit\u003c/i\u003e: these two verbs often appear together in Cic.,\r\n e.g.\u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 25.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_56\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_56\"\u003e§56\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePotiusque\u003c/i\u003e: this adversative use of \u003ci\u003eque\u003c/i\u003e is common with\r\n \u003ci\u003epotius\u003c/i\u003e, e.g.\u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 51. Cf.\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 55 \u003ci\u003eingemescere nonnum quam\r\n viro concessum est, idque raro\u003c/i\u003e, also \u003ci\u003eac potius\u003c/i\u003e, \u003ci\u003eAd Att.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 10, etc. \u003ci\u003eProprietates\u003c/i\u003e: the \u003cspan\r\n lang=\"el\" title=\"idiotêtes\"\r\n \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B9;\u0026#x3BF;\u0026#x3C4;\u0026#x3B7;\u0026#x3C4;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e\r\n or \u003cspan lang=\"el\" title=\"idiômata\"\r\n \u003e\u0026#x3B9;\u0026#x3B4;\u0026#x3B9;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e of\r\n Sextus, the doctrine of course involves the whole question at issue\r\n between dogmatism and scepticism. \u003ci\u003eCognoscebantur\u003c/i\u003e: Dav.\r\n \u003ci\u003edignoscebantur\u003c/i\u003e, Walker \u003ci\u003einternoscebantur\u003c/i\u003e. The MSS. reading\r\n is right, cf. \u003ca href=\"#BkII_86\"\u003e86\u003c/a\u003e. \u003ci\u003eConsuetudine\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_42\"\u003e42\u003c/a\u003e, \"experience\". \u003ci\u003eMinimum\u003c/i\u003e: an adverb like\r\n \u003ci\u003esummum\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_57\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_57\"\u003e§57\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eDinotatas\u003c/i\u003e: so the MSS., probably correctly, though Forc. does not\r\n recognise the word. Most edd. change it into \u003ci\u003edenotatas\u003c/i\u003e.\r\n \u003ci\u003eArtem\u003c/i\u003e: \u003cspan lang=\"el\" title=\"technên\"\r\n \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e, a set of rules. \u003ci\u003eIn\r\n proverbio\u003c/i\u003e: so \u003ci\u003evenire in proverbium\u003c/i\u003e, \u003ci\u003ein proverbii usum\r\n venire\u003c/i\u003e, \u003ci\u003eproverbii locum obtinere\u003c/i\u003e, \u003ci\u003eproverbii loco dici\u003c/i\u003e\r\n are all used. \u003ci\u003eSalvis rebus\u003c/i\u003e: not an uncommon phrase, e.g. \u003ci\u003eAd\r\n Fam.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 1. \u003ci\u003eGallinas\u003c/i\u003e: cf. fragm. \u003ca\r\n href=\"#Fr_19\"\u003e19\u003c/a\u003e of the \u003ci\u003eAcad. Post.\u003c/i\u003e The similarity of eggs was\r\n discussed \u003ci\u003ead nauseam\u003c/i\u003e by the sceptics and dogmatists. Hermagoras\r\n the Stoic actually wrote a book entitled, \u003cspan lang=\"el\" title=\"ôi skopia\"\r\n \u003e\u0026#x3C9;\u0026#x3B9; \u0026#x3C3;\u0026#x3BA;\u0026#x3BF;\u0026#x3C0;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e (egg\r\n investigation) \u003cspan lang=\"el\" title=\"ê peri sophisteias pros Akadêmaikous\"\r\n \u003e\u0026#x3B7; \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\r\n \u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x391;\u0026#x3BA;\u0026#x3B1;\u0026#x3B4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B1;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\u003c/span\u003e,\r\n mentioned by Suidas.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_58\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_58\"\u003e§58\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eContra\r\n nos\u003c/i\u003e: the sense requires \u003ci\u003enos\u003c/i\u003e, but all Halm\u0027s MSS. except one\r\n read \u003ci\u003evos\u003c/i\u003e. \u003ci\u003eNon internoscere\u003c/i\u003e: this is the reading of all the\r\n MSS., and is correct, though Orelli omits \u003ci\u003enon\u003c/i\u003e. The sense is, \"we\r\n are quite content not to be able to distinguish between the eggs, we\r\n shall not on that account be led into a mistake for our rule will prevent\r\n us from making any positive assertion about the eggs.\" \u003ci\u003eAdsentiri\u003c/i\u003e:\r\n for the passive use of this verb cf. \u003ca href=\"#BkII_39\"\u003e39\u003c/a\u003e. \u003ci\u003ePar\r\n est\u003c/i\u003e: so Dav. for \u003ci\u003eper\u003c/i\u003e, which most MSS. have. The older edd. and\r\n Orelli have \u003ci\u003epotest\u003c/i\u003e, with one MS. \u003ci\u003eQuasi\u003c/i\u003e: the em. of Madv.\r\n for the \u003ci\u003equam si\u003c/i\u003e of the MSS. \u003ci\u003eTransversum digitum\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_116\"\u003e116\u003c/a\u003e. \u003ci\u003eNe confundam omnia\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_53\"\u003e53\u003c/a\u003e, \u003ca href=\"#BkII_110\"\u003e110\u003c/a\u003e. \u003ci\u003eNatura\r\n tolletur\u003c/i\u003e: this of course the sceptics would deny. They refused to\r\n discuss the nature of \u003ci\u003ethings in themselves\u003c/i\u003e, and kept to\r\n \u003ci\u003ephenomena\u003c/i\u003e. \u003ci\u003eIntersit\u003c/i\u003e: i.e. \u003ci\u003einter visa\u003c/i\u003e. \u003ci\u003eIn\r\n animos\u003c/i\u003e: Orelli with one MS. reads \u003ci\u003eanimis\u003c/i\u003e; if the MSS. are\r\n correct the assertion of Krebs and Allgayer (\u003ci\u003eAntibarbarus\u003c/i\u003e, ed. 4)\r\n \"\u003ci\u003eimprimere\u003c/i\u003e wird klas sisch verbunden \u003ci\u003ein aliqua re\u003c/i\u003e, nicht\r\n \u003ci\u003ein aliquam rem\u003c/i\u003e,\" will require modification. \u003ci\u003eSpecies et quasdam\r\n formas\u003c/i\u003e: \u003cspan lang=\"el\" title=\"eidê kai genê\"\r\n \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3B4;\u0026#x3B7; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B3;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\u003c/span\u003e, \u003ci\u003equasdam\u003c/i\u003e marks the fact that\r\n \u003ci\u003eformas\u003c/i\u003e is a trans. I have met with no other passage where any such\r\n doctrine is assigned to a sceptic. As it stands in the text the doctrine\r\n is absurd, for surely it must always be easier to distinguish between two\r\n \u003ci\u003egenera\u003c/i\u003e than between two individuals. If the \u003ci\u003enon\u003c/i\u003e before\r\n \u003ci\u003evos\u003c/i\u003e were removed a better sense would be given. It has often been\r\n inserted by copyists when \u003ci\u003esed\u003c/i\u003e, \u003ci\u003etamen\u003c/i\u003e, or some such word,\r\n comes in the following clause, as in the famous passage of Cic \u003ci\u003eAd\r\n Quintum Fratrem\u003c/i\u003e, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 11, discussed by Munro,\r\n Lucr. p. 313, ed. 3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_59\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_59\"\u003e§59\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eIllud\r\n vero perabsurdum\u003c/i\u003e: note the omission of \u003ci\u003eest\u003c/i\u003e, which often takes\r\n place after the emphatic pronoun. \u003ci\u003eImpediamini\u003c/i\u003e: cf. n. on \u003ca\r\n href=\"#BkIIN_33\"\u003e33\u003c/a\u003e. \u003ci\u003eA veris\u003c/i\u003e: if \u003ci\u003evisis\u003c/i\u003e be supplied the\r\n statement corresponds tolerably with the Academic belief, if \u003ci\u003erebus\u003c/i\u003e\r\n be meant, it is wide of the mark. \u003ci\u003eId est … retentio\u003c/i\u003e: supposed to\r\n be a gloss by Man., Lamb., see however nn. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n \u003ca href=\"#BkIN_6\"\u003e6\u003c/a\u003e, \u003ca href=\"#BkIN_8\"\u003e8\u003c/a\u003e. \u003ci\u003eConstitit\u003c/i\u003e: from\r\n \u003ci\u003econsto\u003c/i\u003e, not from \u003ci\u003econsisto\u003c/i\u003e cf. \u003ca href=\"#BkII_63\"\u003e63\u003c/a\u003e\r\n \u003ci\u003equi tibi constares\u003c/i\u003e. \u003ci\u003eSi vera sunt\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_67\"\u003e67\u003c/a\u003e, \u003ca href=\"#BkII_78\"\u003e78\u003c/a\u003e, \u003ca\r\n href=\"#BkII_112\"\u003e112\u003c/a\u003e, \u003ca href=\"#BkII_148\"\u003e148\u003c/a\u003e. The\r\n \u003ci\u003enonnulli\u003c/i\u003e are Philo and Metrodorus, see \u003ca href=\"#BkII_78\"\u003e78\u003c/a\u003e.\r\n \u003ci\u003eTollendus est adsensus\u003c/i\u003e: i.e. even that qualified assent which the\r\n Academics gave to probable phenomena. \u003ci\u003eAdprobare\u003c/i\u003e: this word is\r\n ambiguous, meaning either qualified or unqualified assent. Cf. n. on \u003ca\r\n href=\"#BkIIN_104\"\u003e104\u003c/a\u003e. \u003ci\u003eId est peccaturum\u003c/i\u003e: \"which is equivalent\r\n to sinning,\" cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_42\"\u003e42\u003c/a\u003e.\r\n \u003ci\u003eIam nimium etiam\u003c/i\u003e: note \u003ci\u003eiam\u003c/i\u003e and \u003ci\u003eetiam\u003c/i\u003e in the same\r\n clause.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_60\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_60\"\u003e§60\u003c/a\u003e.\u003c/b\u003e \u003ci\u003ePro\r\n omnibus\u003c/i\u003e: note \u003ci\u003eomnibus\u003c/i\u003e for \u003ci\u003eomnibus rebus\u003c/i\u003e. \u003ci\u003eIsta\r\n mysteria\u003c/i\u003e: Aug. \u003ci\u003eContra Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 37, 38\r\n speaks of various doctrines, which were \u003ci\u003eservata et pro mysteriis\r\n custodita\u003c/i\u003e by the New Academics. The notion that the Academic\r\n scepticism was merely external and polemically used, while they had an\r\n esoteric dogmatic doctrine, must have originated in the reactionary\r\n period of Metrodorus (of Stratonice), Philo, and Antiochus, and may\r\n perhaps from a passage of Augustine, \u003ci\u003eC. Ac.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 41 (whose authority must have been Cicero), be\r\n attributed to the first of the three (cf. Zeller 534, n.). The idea is\r\n ridiculed by Petrus Valentia (Orelli\u0027s reprint, p. 279), and all\r\n succeeding inquirers. \u003ci\u003eAuctoritate\u003c/i\u003e: cf. \u003ca href=\"#BkII_8\"\u003e8\u003c/a\u003e, \u003ca\r\n href=\"#BkII_9\"\u003e9\u003c/a\u003e. \u003ci\u003eUtroque\u003c/i\u003e: this neuter, referring to two fem.\r\n nouns, is noticeable, see exx. in Madv. \u003ci\u003eGram.\u003c/i\u003e 214 \u003ci\u003ec\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_61\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_61\"\u003e§61\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eAmicissimum\u003c/i\u003e: \"\u003ci\u003ebecause\u003c/i\u003e you are my dear friend\".\r\n \u003ci\u003eCommoveris\u003c/i\u003e: a military term, cf. \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 26 and Forc., also Introd. p. \u003ca\r\n href=\"#Page_liii\"\u003e53\u003c/a\u003e. \u003ci\u003eSequere\u003c/i\u003e: either this is future, as in \u003ca\r\n href=\"#BkII_109\"\u003e109\u003c/a\u003e, or \u003ci\u003esequeris\u003c/i\u003e, the constant form in Cic.\r\n of the pres., must be read. \u003ci\u003eApprobatione omni\u003c/i\u003e: the word\r\n \u003ci\u003eomni\u003c/i\u003e is emphatic, and includes both qualified and unqualified\r\n assent, cf. \u003ca href=\"#BkII_59\"\u003e59\u003c/a\u003e. \u003ci\u003eOrbat sensibus\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_74\"\u003e74\u003c/a\u003e, and \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 64,\r\n where Madv. is wrong in reproving Torquatus for using the phrase\r\n \u003ci\u003esensus tolli\u003c/i\u003e, on the ground that the Academics swept away not\r\n \u003ci\u003esensus\u003c/i\u003e but \u003ci\u003eiudicium sensuum Cimmeriis\u003c/i\u003e. Goer. qu. Plin.\r\n \u003ci\u003eN.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 5, Sil. Ital. \u003cspan\r\n class=\"vol\"\u003eXII.\u003c/span\u003e 131, Festus, s.v. \u003ci\u003eCimmerii\u003c/i\u003e, to show that\r\n the town or village of Cimmerium lay close to Bauli, and probably induced\r\n this mention of the legendary people. \u003ci\u003eDeus aliquis\u003c/i\u003e: so the best\r\n edd. without comment, although they write \u003ci\u003edeus aliqui\u003c/i\u003e in \u003ca\r\n href=\"#BkII_19\"\u003e19\u003c/a\u003e. It is difficult to distinguish between\r\n \u003ci\u003ealiquis\u003c/i\u003e and \u003ci\u003ealiqui\u003c/i\u003e, \u003ci\u003enescio quis\u003c/i\u003e and \u003ci\u003enescio\r\n qui\u003c/i\u003e, \u003ci\u003esi quis\u003c/i\u003e and \u003ci\u003esi qui\u003c/i\u003e (for the latter see n. on \u003ca\r\n href=\"#BkIIN_81\"\u003e81\u003c/a\u003e). As \u003ci\u003ealiquis\u003c/i\u003e is substantival,\r\n \u003ci\u003ealiqui\u003c/i\u003e adjectival, \u003ci\u003ealiquis\u003c/i\u003e must not be written with\r\n impersonal nouns like \u003ci\u003eterror\u003c/i\u003e (\u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 35, \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 62), \u003ci\u003edolor\u003c/i\u003e\r\n (\u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 82, \u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 1, 1), \u003ci\u003ecasus\u003c/i\u003e (\u003ci\u003eDe Off.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 33). In the case of personal nouns the best edd.\r\n vary, e.g. \u003ci\u003edeus aliqui\u003c/i\u003e (\u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 23, \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 35), \u003ci\u003edeus aliquis\u003c/i\u003e (\u003ci\u003eLael.\u003c/i\u003e\r\n 87, \u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIV.\u003c/span\u003e 7, 1), \u003ci\u003eanularius\r\n aliqui\u003c/i\u003e (\u003ca href=\"#BkII_86\"\u003e86\u003c/a\u003e of this book), \u003ci\u003emagistratus\r\n aliquis\u003c/i\u003e (\u003ci\u003eIn Verr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 146). With a\r\n proper name belonging to a real person \u003ci\u003ealiquis\u003c/i\u003e ought to be written\r\n (\u003ci\u003eMyrmecides\u003c/i\u003e in \u003ca href=\"#BkIIN_120\"\u003e120\u003c/a\u003e, see my n.).\r\n \u003ci\u003eDispiciendum\u003c/i\u003e: not \u003ci\u003edespiciendum\u003c/i\u003e, cf. \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 97, \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 64, also \u003ci\u003eDe\r\n Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 81, \u003ci\u003everum dispicere\u003c/i\u003e. \u003ci\u003eIis\r\n vinculis\u003c/i\u003e, etc. this may throw light on fragm. \u003ca href=\"#Fr_15\"\u003e15\u003c/a\u003e\r\n of the \u003ci\u003eAcad. Post.\u003c/i\u003e, which see.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_62\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_62\"\u003e§62\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eMotum\r\n animorum\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_34\"\u003e34\u003c/a\u003e. \u003ci\u003eActio rerum\u003c/i\u003e: here\r\n \u003ci\u003eactio\u003c/i\u003e is a pure verbal noun like \u003cspan lang=\"el\" title=\"praxis\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e, cf. \u003ci\u003eDe Off.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 83, and expressions like \u003ci\u003eactio vitae\u003c/i\u003e\r\n (\u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 2), \u003ci\u003eactio ullius rei\u003c/i\u003e (\u003ca\r\n href=\"#BkII_108\"\u003e108\u003c/a\u003e of this book), and the similar use of\r\n \u003ci\u003eactus\u003c/i\u003e in Quintilian (\u003ci\u003eInst. Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eX.\u003c/span\u003e\r\n 1, 31, with Mayor\u0027s n.) \u003ci\u003eIuratusque\u003c/i\u003e: Bait. possibly by a mere\r\n misprint reads \u003ci\u003eiratus\u003c/i\u003e. \u003ci\u003eComperisse\u003c/i\u003e: this expression of Cic.,\r\n used in the senate in reference to Catiline\u0027s conspiracy, had become a\r\n cant phrase at Rome, with which Cic. was often taunted. See \u003ci\u003eAd\r\n Fam.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 5, 2, \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 14, 5. \u003ci\u003eLicebat\u003c/i\u003e: this is the reading of the\r\n best MSS., not \u003ci\u003eliquebat\u003c/i\u003e, which Goer., Kl., Or. have. For the\r\n support accorded by Lucullus to Cic. during the conspiracy see \u003ca\r\n href=\"#BkII_3\"\u003e3\u003c/a\u003e, and the passages quoted in Introd. p. \u003ca\r\n href=\"#Page_xlvi\"\u003e46\u003c/a\u003e with respect to Catulus, in most of which\r\n Lucullus is also mentioned.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_63\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_63\"\u003e§63\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuod …\r\n fecerat, ut\u003c/i\u003e: different from the constr. treated by Madv. \u003ci\u003eGram.\u003c/i\u003e\r\n 481 \u003ci\u003eb\u003c/i\u003e. \u003ci\u003eQuod\u003c/i\u003e refers simply to the fact of Lucullus\u0027\r\n admiration, which the clause introduced by \u003ci\u003eut\u003c/i\u003e defines, \"which\r\n admiration he had shown … to such an extent that, etc.\" \u003ci\u003eIocansne\r\n an\u003c/i\u003e: this use of \u003ci\u003ene … an\u003c/i\u003e implies, Madv. says (on \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 87), more doubt than the use of \u003ci\u003ene\u003c/i\u003e\r\n alone as in \u003ci\u003evero falsone\u003c/i\u003e. \u003ci\u003eMemoriter\u003c/i\u003e: nearly all edd. before\r\n Madv. make this mean \u003ci\u003ee memoria\u003c/i\u003e as opposed to \u003ci\u003ede scripto\u003c/i\u003e; he\r\n says, \"\u003ci\u003elaudem habet bonae et copiosae memoriae\u003c/i\u003e\" (on \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 34). See Krebs and Allgayer in the\r\n \u003ci\u003eAntibarbarus\u003c/i\u003e, ed. 4. \u003ci\u003eCensuerim\u003c/i\u003e: more modest than\r\n \u003ci\u003ecenseo\u003c/i\u003e, see Madv. \u003ci\u003eGram.\u003c/i\u003e 380. \u003ci\u003eTantum enim non te modo\r\n monuit\u003c/i\u003e: edd. before Madv., seeing no way of taking \u003ci\u003emodo\u003c/i\u003e exc.\r\n with \u003ci\u003enon\u003c/i\u003e, ejected it. Madv. (\u003ci\u003eEm.\u003c/i\u003e 160) retains it, making it\r\n mean \u003ci\u003epaulo ante\u003c/i\u003e. On the other hand, Halm after Christ asserts that\r\n \u003ci\u003etantum non\u003c/i\u003e = \u003cspan lang=\"el\" title=\"monon ou\"\r\n \u003e\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD; \u0026#x3BF;\u0026#x3C5;\u003c/span\u003e occurs nowhere\r\n else in Cic. Bait. therefore ejects \u003ci\u003enon\u003c/i\u003e, taking \u003ci\u003etantum\u003c/i\u003e as\r\n \u003ci\u003ehoc tantum, nihil praeterea\u003c/i\u003e. Livy certainly has the suspected use\r\n of \u003ci\u003etantum non\u003c/i\u003e. \u003ci\u003eTribunus\u003c/i\u003e: a retort comes in \u003ca\r\n href=\"#BkII_97\"\u003e97\u003c/a\u003e, \u003ca href=\"#BkII_144\"\u003e144\u003c/a\u003e. \u003ci\u003eAntiochum\u003c/i\u003e:\r\n cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_13\"\u003e13\u003c/a\u003e.\r\n \u003ci\u003eDestitisse\u003c/i\u003e: on the difference between \u003ci\u003ememini\u003c/i\u003e followed by\r\n the pres. and by the perf. inf. consult Madv. \u003ci\u003eGram.\u003c/i\u003e 408 \u003ci\u003eb\u003c/i\u003e,\r\n obs. 2.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_64\"\u003e§§64\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_71\"\u003e71\u003c/a\u003e.\u003c/b\u003e Summary. Cic. much moved thus begins. The\r\n strength of Lucullus argument has affected me much, yet I feel that it\r\n can be answered. First, however, I must speak something that concerns my\r\n character (\u003ca href=\"#BkII_64\"\u003e64\u003c/a\u003e). I protest my entire sincerity in\r\n all that I say, and would confirm it by an oath, were that proper (\u003ca\r\n href=\"#BkII_65\"\u003e65\u003c/a\u003e). I am a passionate inquirer after truth, and on\r\n that very account hold it disgraceful to assent to what is false. I do\r\n not deny that I make slips, but we must deal with the \u003ci\u003esapiens\u003c/i\u003e,\r\n whose characteristic it is never to err in giving his assent (\u003ca\r\n href=\"#BkII_66\"\u003e66\u003c/a\u003e). Hear Arcesilas\u0027 argument: if the \u003ci\u003esapiens\u003c/i\u003e\r\n ever gives his assent he will be obliged to \u003ci\u003eopine\u003c/i\u003e, but he never\r\n will \u003ci\u003eopine\u003c/i\u003e therefore he never will give his assent. The Stoics and\r\n Antiochus deny the first of these statements, on the ground that it is\r\n possible to distinguish between true and false (\u003ca\r\n href=\"#BkII_67\"\u003e67\u003c/a\u003e). Even if it be so the mere habit of assenting is\r\n full of peril. Still, our whole argument must tend to show that\r\n \u003ci\u003eperception\u003c/i\u003e in the Stoic sense is impossible (\u003ca\r\n href=\"#BkII_68\"\u003e68\u003c/a\u003e). However, a few words first with Antiochus. When\r\n he was converted, what proof had he of the doctrine he had so long\r\n denied? (\u003ca href=\"#BkII_69\"\u003e69\u003c/a\u003e) Some think he wished to found a\r\n school called by his own name. It is more probable that he could no\r\n longer bear the opposition of all other schools to the Academy (\u003ca\r\n href=\"#BkII_70\"\u003e70\u003c/a\u003e). His conversion gave a splendid opening for an\r\n \u003ci\u003eargumentum ad hominem\u003c/i\u003e (\u003ca href=\"#BkII_71\"\u003e71\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_64\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_64\"\u003e§64\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuadam\r\n oratione\u003c/i\u003e: so Halm, also Bait. after the best MSS., not \u003ci\u003equandam\r\n orationem\u003c/i\u003e as Lamb., Orelli. \u003ci\u003eDe ipsa re\u003c/i\u003e: cf. \u003ci\u003ede causa\r\n ipsa\u003c/i\u003e above. \u003ci\u003eRespondere posse\u003c/i\u003e: for the om. of \u003ci\u003eme\u003c/i\u003e before\r\n the infin, which has wrongly caused many edd. either to read\r\n \u003ci\u003erespondere\u003c/i\u003e (as Dav., Bait.) or to insert \u003ci\u003eme\u003c/i\u003e (as Lamb.), see\r\n n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_7\"\u003e7\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_65\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_65\"\u003e§65\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eStudio\r\n certandi\u003c/i\u003e: = \u003cspan lang=\"el\" title=\"philoneikia\"\r\n \u003e\u0026#x3C6;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e.\r\n \u003ci\u003ePertinacia … calumnia\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_14\"\u003e14\u003c/a\u003e.\r\n \u003ci\u003eIurarem\u003c/i\u003e: Cic. was thinking of his own famous oath at the end of\r\n his consulship.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_66\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_66\"\u003e§66\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eTurpissimum\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_45\"\u003e45\u003c/a\u003e, \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 1.\r\n \u003ci\u003eOpiner\u003c/i\u003e: \u003ci\u003eopinio\u003c/i\u003e or \u003cspan lang=\"el\" title=\"doxa\"\r\n \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u003c/span\u003e is judgment based on insufficient\r\n grounds. \u003ci\u003eSed quaerimus de sapiente\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_115\"\u003e115\u003c/a\u003e, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 55, 59\r\n also \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 75 \u003ci\u003enon quid ego sed\r\n quid orator\u003c/i\u003e. \u003ci\u003eMagnus … opinator\u003c/i\u003e: Aug. \u003ci\u003eContra Acad.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 31 qu. this passage wrongly as from the\r\n \u003ci\u003eHortensius\u003c/i\u003e. He imitates it, \u003ci\u003eibid.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 15 \u003ci\u003emagnus definitor\u003c/i\u003e. \u003ci\u003eQua fidunt\u003c/i\u003e,\r\n etc.: these lines are part of Cic.\u0027s \u003ci\u003eAratea\u003c/i\u003e, and are quoted in\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 105, 106. \u003ci\u003ePhoenices\u003c/i\u003e: the\r\n same fact is mentioned by Ovid, \u003ci\u003eFasti\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 107, \u003ci\u003eTristia\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e\r\n 3, 1. \u003ci\u003eSed Helicen\u003c/i\u003e: the best MSS. om. \u003ci\u003ead\u003c/i\u003e, which Orelli\r\n places before \u003ci\u003eHelicen\u003c/i\u003e. \u003ci\u003eElimatas\u003c/i\u003e: the MSS. are divided\r\n between this and \u003ci\u003elimatas\u003c/i\u003e. \u003ci\u003eElimare\u003c/i\u003e, though a very rare word\r\n occurs \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXVI.\u003c/span\u003e 7, 3. \u003ci\u003eVisis\r\n cedo\u003c/i\u003e: cf. n. on \u003ca href=\"#BkIIN_38\"\u003e38\u003c/a\u003e. \u003ci\u003eVim maximam\u003c/i\u003e: so\r\n \u003ci\u003esummum munus\u003c/i\u003e is applied to the same course of action in\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 31. \u003ci\u003eCogitatione\u003c/i\u003e: \"idea\".\r\n \u003ci\u003eTemeritate\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_42\"\u003e42\u003c/a\u003e, \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 7, and\r\n the charge of \u003cspan lang=\"el\" title=\"propeteia\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C0;\u0026#x3B5;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n constantly brought against the dogmatists by Sext. \u003ci\u003ePraepostere\u003c/i\u003e: in\r\n a disorderly fashion, taking the wrong thing first.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_67\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_67\"\u003e§67\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eAliquando\r\n … opinabitur\u003c/i\u003e: this of course is only true if you grant the Academic\r\n doctrine, \u003ci\u003enihil posse percipi\u003c/i\u003e. \u003ci\u003eSecundum illud … etiam\r\n opinari\u003c/i\u003e: it seems at first sight as though \u003ci\u003eadsentiri\u003c/i\u003e and\r\n \u003ci\u003eopinari\u003c/i\u003e ought to change places in this passage, as Manut.\r\n proposes. The difficulty lies in the words \u003ci\u003esecundum illud\u003c/i\u003e, which,\r\n it has been supposed, must refer back to the second premiss of Arcesilas\u0027\r\n argument. But if the passage be translated thus, \"Carneades sometimes\r\n granted \u003ci\u003eas a second premiss\u003c/i\u003e the following statement, that the wise\r\n man sometimes does opine\" the difficulty vanishes. The argument of\r\n Carneades would then run thus, (1) \u003ci\u003eSi ulli rei\u003c/i\u003e, etc. as above, (2)\r\n \u003ci\u003eadsentietur autem aliquando\u003c/i\u003e, (3) \u003ci\u003eopinabitur igitur\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_68\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_68\"\u003e§68\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eAdsentiri\r\n quicquam\u003c/i\u003e: only with neuter pronouns like this could \u003ci\u003eadsentiri\u003c/i\u003e\r\n be followed by an accusative case. \u003ci\u003eSustinenda est\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"ephekteon\"\r\n \u003e\u0026#x3B5;\u0026#x3C6;\u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3B5;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. \u003ci\u003eIis\r\n quae possunt\u003c/i\u003e: these words MSS. om. \u003ci\u003eTam in praecipiti\u003c/i\u003e: for the\r\n position of \u003ci\u003ein\u003c/i\u003e cf. n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_25\"\u003e25\u003c/a\u003e. The best MSS. have here \u003ci\u003etamen in\u003c/i\u003e. Madv.\r\n altered \u003ci\u003etamen\u003c/i\u003e to \u003ci\u003etam\u003c/i\u003e in n. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 26. The two words are often confused, as in\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 7, cf. also n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_16\"\u003e16\u003c/a\u003e. \u003ci\u003eSin autem\u003c/i\u003e, etc.:\r\n cf. the passage of Lactantius \u003ci\u003eDe Falsa Sapientia\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 3, qu. by P. Valentia (p. 278 of Orelli\u0027s\r\n reprint) \u003ci\u003esi neque sciri quicquam potest, ut Socrates docuit, neque\r\n opinari, oportet, ut Zeno, tota philosophia sublata est\u003c/i\u003e. \u003ci\u003eNitamur\r\n … percipi\u003c/i\u003e: \"let us struggle to prove the proposition, etc.\" The\r\n construction is, I believe, unexampled so that I suspect \u003ci\u003ehoc\u003c/i\u003e, or\r\n some such word, to have fallen out between \u003ci\u003eigitur\u003c/i\u003e and\r\n \u003ci\u003enihil\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_69\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_69\"\u003e§69\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNon\r\n acrius\u003c/i\u003e: one of the early editions omits \u003ci\u003enon\u003c/i\u003e while Goer. reads\r\n \u003ci\u003eacutius\u003c/i\u003e and puts a note of interrogation at \u003ci\u003edefensitaverat\u003c/i\u003e.\r\n M. \u003ci\u003eEm.\u003c/i\u003e 161 points out the absurdity of making Cic. say that the\r\n old arguments of Antiochus in favour of Academicism were weaker than his\r\n new arguments against it. \u003ci\u003eQuis enim\u003c/i\u003e: so Lamb. for MSS. \u003ci\u003equisquam\r\n enim\u003c/i\u003e. \u003ci\u003eExcogitavit\u003c/i\u003e: on interrogations not introduced by a\r\n particle of any kind see Madv. \u003ci\u003eGram.\u003c/i\u003e 450. \u003ci\u003eEadem dicit\u003c/i\u003e: on\r\n the subject in hand, of course. Taken without this limitation the\r\n proposition is not strictly true, see n. on \u003ca href=\"#BkIIN_132\"\u003e132\u003c/a\u003e.\r\n \u003ci\u003eSensisse\u003c/i\u003e: = \u003ci\u003eiudicasse\u003c/i\u003e, n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_22\"\u003e22\u003c/a\u003e. \u003ci\u003eMnesarchi … Dardani\u003c/i\u003e: see \u003ci\u003eDict.\r\n Biogr.\u003c/i\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_70\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_70\"\u003e§70\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eRevocata\r\n est\u003c/i\u003e: Manut. here wished to read \u003ci\u003erenovata\u003c/i\u003e, cf. n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_14\"\u003e14\u003c/a\u003e. \u003ci\u003eNominis\r\n dignitatem\u003c/i\u003e, etc.: hence Aug. \u003ci\u003eContra Acad.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 41 calls him \u003ci\u003efoeneus ille Platonicus\r\n Antiochus\u003c/i\u003e (that \u003ci\u003etulchan\u003c/i\u003e Platonist). \u003ci\u003eGloriae causa\u003c/i\u003e: cf.\r\n Aug. \u003ci\u003eibid.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 15 \u003ci\u003eAntiochus gloriae\r\n cupidior quam veritatis\u003c/i\u003e. \u003ci\u003eFacere dicerent\u003c/i\u003e: so Camerarius for\r\n the MSS. \u003ci\u003efacerent\u003c/i\u003e. \u003ci\u003eSustinere\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_115\"\u003e115\u003c/a\u003e \u003ci\u003esustinuero Epicureos\u003c/i\u003e. \u003ci\u003eSub Novis\u003c/i\u003e:\r\n Faber\u0027s brilliant em. for the MSS. \u003ci\u003esub nubes\u003c/i\u003e. The \u003ci\u003eNovae\r\n Tabernae\u003c/i\u003e were in the forum, and are often mentioned by Cic. and Livy.\r\n In \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 266 a story is told of\r\n Caesar, who, while speaking \u003ci\u003esub Veteribus\u003c/i\u003e, points to a\r\n \"\u003ci\u003etabula\u003c/i\u003e\" which hangs \u003ci\u003esub Novis\u003c/i\u003e. The excellence of Faber\u0027s\r\n em. may be felt by comparing that of Manut. \u003ci\u003esub nube\u003c/i\u003e, and that of\r\n Lamb. \u003ci\u003enisi sub nube\u003c/i\u003e. I have before remarked that \u003ci\u003eb\u003c/i\u003e is\r\n frequently written in MSS. for \u003ci\u003ev\u003c/i\u003e. \u003ci\u003eMaenianorum\u003c/i\u003e: projecting\r\n eaves, according to Festus s.v. They were probably named from their\r\n inventor like \u003ci\u003eVitelliana\u003c/i\u003e, \u003ci\u003eVatinia\u003c/i\u003e etc.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_71\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_71\"\u003e§71\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuoque\r\n … argumento\u003c/i\u003e: the sentence is anacoluthic, the broken thread is\r\n picked up by \u003ci\u003equod argumentum\u003c/i\u003e near the end. \u003ci\u003eUtrum\u003c/i\u003e: the\r\n neuter pronoun, not the so called conjunction, the two alternatives are\r\n marked by \u003ci\u003ene\u003c/i\u003e and \u003ci\u003ean\u003c/i\u003e. The same usage is found in \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 60, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e\r\n 9, and must be carefully distinguished from the use of \u003ci\u003eutrum … ne\r\n … an\u003c/i\u003e, which occurs not unfrequently in Cic., e g \u003ci\u003eDe Invent.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 115 \u003ci\u003eutrum copiane sit agri an penuria\r\n consideratur\u003c/i\u003e. On this point cf. M. \u003ci\u003eEm.\u003c/i\u003e 163, \u003ci\u003eGram.\u003c/i\u003e 452,\r\n obs. 1, 2, Zumpt on Cic. \u003ci\u003eVerr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 73.\r\n \u003ci\u003eHonesti inane nomen esse\u003c/i\u003e: a modern would be inclined to write\r\n \u003ci\u003ehonestum\u003c/i\u003e, in apposition to \u003ci\u003enomen\u003c/i\u003e, cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 18 \u003ci\u003evoluptatis alii putant primum appetitum\u003ci\u003e.\r\n \u003c/i\u003eVoluptatem\u003c/i\u003e etc.: for the conversion of Dionysius (called \u003cspan\r\n lang=\"el\" title=\"ho metathemenos\" \u003e\u0026#x201B;\u0026#x3BF;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e)\r\n from Stoicism to Epicureanism cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 60, Diog. Laert. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e\r\n 166\u0026mdash;7. \u003ci\u003eA vero\u003c/i\u003e: \"coming from a reality,\" cf. \u003ca\r\n href=\"#BkIIN_41\"\u003e41\u003c/a\u003e, n. \u003ci\u003eIs curavit\u003c/i\u003e: Goer. reads \u003ci\u003ehis\u003c/i\u003e,\r\n \"\u003ci\u003esolet \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e D. in hoc pronomen saevire\u003c/i\u003e,\"\r\n says Madv. The scribes often prefix \u003ci\u003eh\u003c/i\u003e to parts of the pronoun\r\n \u003ci\u003eis\u003c/i\u003e, and Goer. generally patronises their vulgar error.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_72\"\u003e§§72\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_78\"\u003e78\u003c/a\u003e.\u003c/b\u003e Summary. You accuse me of appealing to\r\n ancient names like a revolutionist, yet Anaxagoras, Democritus, and\r\n Metrodorus, philosophers of the highest position, protest against the\r\n truth of sense knowledge, and deny the possibility of knowledge\r\n altogether (\u003ca href=\"#BkII_72\"\u003e72\u003c/a\u003e, \u003ca href=\"#BkII_73\"\u003e73\u003c/a\u003e).\r\n Empedocles, Xenophanes, and Parmenides all declaim against sense\r\n knowledge. You said that Socrates and Plato must not be classed with\r\n these. Why? Socrates said he knew nothing but his own ignorance, while\r\n Plato pursued the same theme in all his works (\u003ca\r\n href=\"#BkII_74\"\u003e74\u003c/a\u003e). Now do you see that I do not merely name, but\r\n take for my models famous men? Even Chrysippus stated many difficulties\r\n concerning the senses and general experience. You say he solved them,\r\n even if he did, which I do not believe, he admitted that it was not easy\r\n to escape being ensnared by them (\u003ca href=\"#BkII_75\"\u003e75\u003c/a\u003e). The\r\n Cyrenaics too held that they knew nothing about things external to\r\n themselves. The sincerity of Arcesilas may be seen thus (\u003ca\r\n href=\"#BkII_76\"\u003e76\u003c/a\u003e). Zeno held strongly that the wise man ought to\r\n keep clear from \u003ci\u003eopinion\u003c/i\u003e. Arcesilas agreed but this without\r\n \u003ci\u003eknowledge\u003c/i\u003e was impossible. \u003ci\u003eKnowledge\u003c/i\u003e consists of\r\n \u003ci\u003eperceptions\u003c/i\u003e. Arcesilas therefore demanded a definition of\r\n \u003ci\u003eperception\u003c/i\u003e. This definition Arcesilas combated. This is the\r\n controversy which has lasted to our time. Do away with \u003ci\u003eopinion\u003c/i\u003e and\r\n \u003ci\u003eperception\u003c/i\u003e, and the \u003cspan lang=\"el\" title=\"epochê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e of Arcesilas follows at once\r\n (\u003ca href=\"#BkII_77\"\u003e77\u003c/a\u003e, \u003ca href=\"#BkII_78\"\u003e78\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_72\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_72\"\u003e§72\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eDe\r\n antiquis philosophis\u003c/i\u003e: on account of the somewhat awkward constr.\r\n Lamb. read \u003ci\u003eantiquos philosophos\u003c/i\u003e. \u003ci\u003ePopularis\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_13\"\u003e13\u003c/a\u003e. \u003ci\u003eRes non bonas\u003c/i\u003e: MSS. om. \u003ci\u003enon\u003c/i\u003e, which\r\n Or. added with two very early editions. Faber ingeniously supposed the\r\n true reading to be \u003ci\u003enovas\u003c/i\u003e, which would be written \u003ci\u003enobas\u003c/i\u003e, and\r\n then pass into \u003ci\u003ebonas\u003c/i\u003e. \u003ci\u003eNivem nigram\u003c/i\u003e: this deliverance of\r\n Anaxagoras is very often referred to by Sextus. In \u003ci\u003eP.H.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 33 he quotes it as an instance of the refutation of\r\n \u003cspan lang=\"el\" title=\"phainomena\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e\r\n by means of \u003cspan lang=\"el\" title=\"nooumena\"\r\n \u003e\u0026#x3BD;\u0026#x3BF;\u0026#x3BF;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e, \"\u003cspan\r\n lang=\"el\" title=\"Anaxagoras tôi leukên einai tên chiona, anetithei hoti chiôn estin hydor pepêgos to de hydor esti melan kai hê chiôn ara melaina\"\r\n \u003e\u0026#x391;\u0026#x3BD;\u0026#x3B1;\u0026#x3BE;\u0026#x3B1;\u0026#x3B3;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3C9;\u0026#x3B9; \u0026#x3BB;\u0026#x3B5;\u0026#x3C5;\u0026#x3BA;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3C7;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u0026#x3B1;,\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B5;\u0026#x3C4;\u0026#x3B9;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3C4;\u0026#x3B9; \u0026#x3C7;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD; \u0026#x201B;\u0026#x3C5;\u0026#x3B4;\u0026#x3BF;\u0026#x3C1;\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3C0;\u0026#x3B7;\u0026#x3B3;\u0026#x3BF;\u0026#x3C2; \u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3B4;\u0026#x3B5; \u0026#x201B;\u0026#x3C5;\u0026#x3B4;\u0026#x3BF;\u0026#x3C1;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9; \u0026#x3BC;\u0026#x3B5;\u0026#x3BB;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x201B;\u0026#x3B7; \u0026#x3C7;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3BB;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e.\" There is an\r\n obscure joke on this in \u003ci\u003eAd Qu. Fratrem\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 13, 1 \u003ci\u003erisi nivem atram … teque hilari animo\r\n esse et prompto ad iocandum valde me iuvat\u003c/i\u003e. \u003ci\u003eSophistes\u003c/i\u003e: here\r\n treated as the demagogue of philosophy. \u003ci\u003eOstentationis\u003c/i\u003e: = \u003cspan\r\n lang=\"el\" title=\"epideixeos\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BE;\u0026#x3B5;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_73\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_73\"\u003e§73\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eDemocrito\u003c/i\u003e: Cic., as Madv. remarks on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 20, always exaggerates the merits of Democr. in\r\n order to depreciate the Epicureans, cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 22, \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 5,\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 139, \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 120, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 42. \u003ci\u003eQuintae\r\n classis\u003c/i\u003e: a metaphor from the Roman military order. \u003ci\u003eQui veri esse\r\n aliquid\u003c/i\u003e, etc.: cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 12 \u003ci\u003enon\r\n enim sumus ii quibus nihil verum esse videatur, sed ii qui omnibus veris\r\n falsa quaedam adiuncta dicamus\u003c/i\u003e. \u003ci\u003eNon obscuros sed tenebricosos\u003c/i\u003e:\r\n \"not merely dim but darkened.\" There is a reference here to the \u003cspan\r\n lang=\"el\" title=\"skotiê gnôsis\"\r\n \u003e\u0026#x3C3;\u0026#x3BA;\u0026#x3BF;\u0026#x3C4;\u0026#x3B9;\u0026#x3B7;\r\n \u0026#x3B3;\u0026#x3BD;\u0026#x3C9;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e of Democr., by which he\r\n meant that knowledge which stops at the superficial appearances of things\r\n as shown by sense. He was, however, by no means a sceptic, for he also\r\n held a \u003cspan lang=\"el\" title=\"gnêsiê gnôsis\"\r\n \u003e\u0026#x3B3;\u0026#x3BD;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3B7;\r\n \u0026#x3B3;\u0026#x3BD;\u0026#x3C9;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e, dealing with the\r\n realities of material existence, the atoms and the void, which exist\r\n \u003cspan lang=\"el\" title=\"eteêi\" \u003e\u0026#x3B5;\u0026#x3C4;\u0026#x3B5;\u0026#x3B7;\u0026#x3B9;\u003c/span\u003e\r\n and not merely \u003cspan lang=\"el\" title=\"nomôi\"\r\n \u003e\u0026#x3BD;\u0026#x3BF;\u0026#x3BC;\u0026#x3C9;\u0026#x3B9;\u003c/span\u003e as appearances do. See R. and\r\n P. 51.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_74\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_74\"\u003e§74\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eFurere\u003c/i\u003e: cf. \u003ca href=\"#BkII_14\"\u003e14\u003c/a\u003e. \u003ci\u003eOrbat sensibus\u003c/i\u003e: cf.\r\n \u003ca href=\"#BkII_61\"\u003e61\u003c/a\u003e, and for the belief of Empedocles about the\r\n possibility of \u003cspan lang=\"el\" title=\"epistêmê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e see the\r\n remarks of Sextus \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 123\u0026mdash;4\r\n qu. R. and P. 107, who say \"\u003ci\u003epatet errare eos qui scepticis\r\n adnumerandum Empedoclem putabant\u003c/i\u003e.\" \u003ci\u003eSonum fundere\u003c/i\u003e: similar\r\n expressions occur in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 42, \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 73, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 48.\r\n \u003ci\u003eParmenides, Xenophanes\u003c/i\u003e: these are the last men who ought to be\r\n charged with scepticism. They advanced indeed arguments against\r\n sense-knowledge, but held that real knowledge was attainable by the\r\n reason. Cf. Grote, \u003ci\u003ePlato\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 54, Zeller\r\n 501, R. and P. on Xenophanes and Parmenides. \u003ci\u003eMinus bonis\u003c/i\u003e: Dav. qu.\r\n Plut. \u003ci\u003eDe Audit.\u003c/i\u003e 45 A, \u003cspan lang=\"el\" title=\"mempsaito d\u0027 an tis Parmenidou tên stichopoiian\"\r\n \u003e\u0026#x3BC;\u0026#x3B5;\u0026#x3BC;\u0026#x3C8;\u0026#x3B1;\u0026#x3B9;\u0026#x3C4;\u0026#x3BF; \u0026#x3B4;\u0027\r\n \u0026#x3B1;\u0026#x3BD; \u0026#x3C4;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3A0;\u0026#x3B1;\u0026#x3C1;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B9;\u0026#x3B4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3C7;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eQuamquam\u003c/i\u003e: on the proper use of \u003ci\u003equamquam\u003c/i\u003e in clauses where\r\n the verb is not expressed see \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 68 and cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_5\"\u003e5\u003c/a\u003e. \u003ci\u003eQuasi\r\n irati\u003c/i\u003e: for the use of \u003ci\u003equasi\u003c/i\u003e = almost cf. \u003ci\u003eIn Verr. Act.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 22, \u003ci\u003eOrat.\u003c/i\u003e 41. \u003ci\u003eAiebas\r\n removendum\u003c/i\u003e: for om. of \u003ci\u003eesse\u003c/i\u003e see n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_43\"\u003e43\u003c/a\u003e. \u003ci\u003ePerscripti sunt\u003c/i\u003e:\r\n cf. n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_16\"\u003e16\u003c/a\u003e. \u003ci\u003eScire\r\n se nihil se scire\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_16\"\u003e16\u003c/a\u003e, \u003ca href=\"#BkI_44\"\u003e44\u003c/a\u003e. The words referred to\r\n are in Plat. \u003ci\u003eApol.\u003c/i\u003e 21 \u003cspan lang=\"el\" title=\"eoika goun toutou smikrôi tini autôi toutôi sophôteros einai, hoti a mê oida oude oiomai eidenai\"\r\n \u003e\u0026#x3B5;\u0026#x3BF;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1; \u0026#x3B3;\u0026#x3BF;\u0026#x3C5;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C3;\u0026#x3BC;\u0026#x3B9;\u0026#x3BA;\u0026#x3C1;\u0026#x3C9;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u0026#x3B9; \u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3C9;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3C9;\u0026#x3B9;\r\n \u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3C9;\u0026#x3C4;\u0026#x3B5;\u0026#x3C1;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;, \u0026#x201B;\u0026#x3BF;\u0026#x3C4;\u0026#x3B9;\r\n \u0026#x3B1; \u0026#x3BC;\u0026#x3B7; \u0026#x3BF;\u0026#x3B9;\u0026#x3B4;\u0026#x3B1;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5; \u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BC;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3B4;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e, a very\r\n different statement from the \u003ci\u003enihil sciri posse\u003c/i\u003e by which Cic.\r\n interprets it (cf. R. and P. 148). That \u003cspan lang=\"el\" title=\"epistêmê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e in the\r\n strict sense is impossible, is a doctrine which Socrates would have left\r\n to the Sophists. \u003ci\u003eDe Platone\u003c/i\u003e: the doctrine above mentioned is an\r\n absurd one to foist upon Plato. The dialogues of search as they are\r\n called, while exposing sham knowledge, all assume that the real \u003cspan\r\n lang=\"el\" title=\"epistêmê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e is\r\n attainable. \u003ci\u003eIroniam\u003c/i\u003e: the word was given in its Greek form in \u003ca\r\n href=\"#BkII_15\"\u003e15\u003c/a\u003e. \u003ci\u003eNulla fuit ratio persequi\u003c/i\u003e: n. on \u003ca\r\n href=\"#BkIIN_17\"\u003e17\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_75\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_75\"\u003e§75\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eVideorne\u003c/i\u003e: = \u003ci\u003enonne videor\u003c/i\u003e, as \u003ci\u003evidesne\u003c/i\u003e = \u003ci\u003enonne\r\n vides\u003c/i\u003e. \u003ci\u003eImitari numquam nisi\u003c/i\u003e: a strange expression for which\r\n Manut. conj. \u003ci\u003eimitari? num quem\u003c/i\u003e, etc., Halm \u003ci\u003enullum unquam\u003c/i\u003e in\r\n place of \u003ci\u003enumquam\u003c/i\u003e. Bait. prints the reading of Man., which I think\r\n harsher than that of the MSS. \u003ci\u003eMinutos\u003c/i\u003e: for the word cf.\r\n \u003ci\u003eOrat.\u003c/i\u003e 94, also \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 62\r\n \u003ci\u003eminuti philosophi\u003c/i\u003e, \u003ci\u003eBrut.\u003c/i\u003e 256 \u003ci\u003eminuti imperatores\u003c/i\u003e.\r\n \u003ci\u003eStilponem\u003c/i\u003e, etc.: Megarians, see R. and P. 177\u0026mdash;182. \u003cspan\r\n lang=\"el\" title=\"sophismata\"\r\n \u003e\u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3B9;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e:\r\n Cic. in the second edition probably introduced here the translation\r\n \u003ci\u003ecavillationes\u003c/i\u003e, to which Seneca \u003ci\u003eEp.\u003c/i\u003e 116 refers, cf. Krische,\r\n p. 65. \u003ci\u003eFulcire porticum\u003c/i\u003e: \"to be the pillar of the Stoic porch\".\r\n Cf. the anonymous line \u003cspan lang=\"el\" title=\"ei mê gar ên Chrysippos, ouk an ên Stoa\"\r\n \u003e\u0026#x3B5;\u0026#x3B9; \u0026#x3BC;\u0026#x3B7; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1; \u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3A7;\u0026#x3C1;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3C0;\u0026#x3C0;\u0026#x3BF;\u0026#x3C2;,\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3BA; \u0026#x3B1;\u0026#x3BD; \u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3A3;\u0026#x3C4;\u0026#x3BF;\u0026#x3B1;\u003c/span\u003e. \u003ci\u003eQuae in consuetudine\r\n probantur\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_87\"\u003e87\u003c/a\u003e. \u003ci\u003eNisi videret\u003c/i\u003e: for\r\n the tense of the verb, see Madv. \u003ci\u003eGram.\u003c/i\u003e 347 \u003ci\u003eb\u003c/i\u003e, obs. 2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_76\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_76\"\u003e§76\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuid …\r\n philosophi\u003c/i\u003e: my reading is that of Durand approved by Madv. and\r\n followed by Bait. It is strange that Halm does not mention this reading,\r\n which only requires the alteration of \u003ci\u003eCyrenaei\u003c/i\u003e into\r\n \u003ci\u003eCyrenaici\u003c/i\u003e (now made by all edd. on the ground that\r\n \u003ci\u003eCyrenaeus\u003c/i\u003e is a citizen of Cyreno, \u003ci\u003eCyrenaicus\u003c/i\u003e a follower of\r\n Aristippus) and the insertion of \u003ci\u003etibi\u003c/i\u003e. I see no difficulty in the\r\n \u003ci\u003equi\u003c/i\u003e before \u003ci\u003enegant\u003c/i\u003e, at which so many edd. take offence.\r\n \u003ci\u003eTactu intimo\u003c/i\u003e: the word \u003cspan lang=\"el\" title=\"haphê\"\r\n \u003e\u0026#x201B;\u0026#x3B1;\u0026#x3C6;\u0026#x3B7;\u003c/span\u003e I believe does not occur in ancient\r\n authorities as a term of the Cyrenaic school; their great word was \u003cspan\r\n lang=\"el\" title=\"pathos\" \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e.\r\n From \u003ca href=\"#BkII_143\"\u003e143\u003c/a\u003e (\u003ci\u003epermotiones intimas\u003c/i\u003e) it might\r\n appear that Cic. is translating either \u003cspan lang=\"el\" title=\"pathos\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e or \u003cspan lang=\"el\"\r\n title=\"kinêsis\"\r\n \u003e\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e. For a clear\r\n account of the school see Zeller\u0027s \u003ci\u003eSocrates\u003c/i\u003e, for the illustration\r\n of the present passage pp 293\u0026mdash;300 with the footnotes. Cf. also R.\r\n and P. 162 sq. \u003ci\u003eQuo quid colore\u003c/i\u003e: cf. Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 191 (qu. Zeller \u003ci\u003eSocrates\u003c/i\u003e 297, R. and P.\r\n 165). \u003ci\u003eAdfici se\u003c/i\u003e: = \u003cspan lang=\"el\" title=\"paschein\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3C3;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eQuaesieras\u003c/i\u003e: note the plup. where Eng. idiom requires the perfect\r\n or aorist. \u003ci\u003eTot saeculis\u003c/i\u003e: cf. the same words in \u003ca\r\n href=\"#BkII_15\"\u003e15\u003c/a\u003e. \u003ci\u003eTot ingeniis tantisque studiis\u003c/i\u003e: cf.\r\n \u003ci\u003esummis ingeniis, maximis studiis\u003c/i\u003e in \u003ca href=\"#BkII_15\"\u003e15\u003c/a\u003e.\r\n \u003ci\u003eObtrectandi\u003c/i\u003e: this invidious word had been used by Lucullus in \u003ca\r\n href=\"#BkII_16\"\u003e16\u003c/a\u003e; cf. also \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_44\"\u003e44\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_77\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_77\"\u003e§77\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eExpresserat\u003c/i\u003e: \"had put into distinct shape\". Cf. \u003ca\r\n href=\"#BkII_7\"\u003e7\u003c/a\u003e and \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_19\"\u003e19\u003c/a\u003e. \u003ci\u003eExprimere\u003c/i\u003e and \u003ci\u003edicere\u003c/i\u003e are always\r\n sharply distinguished by Cic., the latter merely implying the mechanic\r\n exercise of utterance, the former the moulding and shaping of the\r\n utterance by conscious effort; cf. esp. \u003ci\u003eOrat.\u003c/i\u003e 3, 69, and \u003ci\u003eAd\r\n Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 11, 1; also \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 32, \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 79,\r\n qu. by Krebs and Allgayer. The conj. of Dav. \u003ci\u003eexposuerat\u003c/i\u003e is\r\n therefore needless. \u003ci\u003eFortasse\u003c/i\u003e: \"we may suppose\". \u003ci\u003eNec\r\n percipere\u003c/i\u003e, etc.: cf. \u003ca href=\"#BkIIN_68\"\u003e68\u003c/a\u003e, n. \u003ci\u003eTum illum\u003c/i\u003e:\r\n a change from \u003ci\u003eille, credo\u003c/i\u003e (sc. \u003ci\u003erespondit\u003c/i\u003e), the \u003ci\u003ecredo\u003c/i\u003e\r\n being now repeated to govern the infin. For the constr. after \u003ci\u003eita\r\n definisse\u003c/i\u003e cf. \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 13 (who\r\n quotes exx.); also the construction with \u003ci\u003eita iudico\u003c/i\u003e in \u003ca\r\n href=\"#BkII_113\"\u003e113\u003c/a\u003e. \u003ci\u003eEx eo, quod esset\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkIIN_18\"\u003e18\u003c/a\u003e, n. \u003ci\u003eEffictum\u003c/i\u003e: so Manut. for MSS.\r\n \u003ci\u003eeffectum\u003c/i\u003e, cf. \u003ca href=\"#BkII_18\"\u003e18\u003c/a\u003e. \u003ci\u003eAb eo, quod non\r\n est\u003c/i\u003e: the words \u003ci\u003enon est\u003c/i\u003e include the two meanings \"is non\r\n existent,\" and \"is different from what it seems to be\"\u0026mdash;the two\r\n meanings of \u003ci\u003efalsum\u003c/i\u003e indeed, see n. on \u003ca href=\"#BkIIN_47\"\u003e47\u003c/a\u003e.\r\n \u003ci\u003eEiusdem modi\u003c/i\u003e: cf. \u003ca href=\"#BkII_40\"\u003e40\u003c/a\u003e, \u003ca\r\n href=\"#BkII_84\"\u003e84\u003c/a\u003e. MSS. have \u003ci\u003eeius modi\u003c/i\u003e, altered by Dav.\r\n \u003ci\u003eRecte … additum\u003c/i\u003e: the semicolon at \u003ci\u003eArcesilas\u003c/i\u003e was added by\r\n Manutius, who is followed by all edd. This involves taking \u003ci\u003eadditum\u003c/i\u003e\r\n = \u003ci\u003eadditum est\u003c/i\u003e, an ellipse of excessive rarity in Cic., see Madv.\r\n \u003ci\u003eOpusc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 448, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 43, \u003ci\u003eGram.\u003c/i\u003e 479 \u003ci\u003ea\u003c/i\u003e. I think it quite\r\n possible that \u003ci\u003erecte consensit additum\u003c/i\u003e should be construed\r\n together, \"agreed that the addition had been rightly made.\" For the\r\n omission of \u003ci\u003eesse\u003c/i\u003e in that case cf. Madv. \u003ci\u003eGram.\u003c/i\u003e 406, and such\r\n expressions as \u003ci\u003edicere solebat perturbatum\u003c/i\u003e in \u003ca\r\n href=\"#BkII_111\"\u003e111\u003c/a\u003e, also \u003ci\u003eita scribenti exanclatum\u003c/i\u003e in \u003ca\r\n href=\"#BkII_108\"\u003e108\u003c/a\u003e. \u003ci\u003eRecte\u003c/i\u003e, which with the ordinary stopping\r\n expresses Cic.\u0027s needless approval of Arcesilas\u0027 conduct would thus gain\r\n in point. Qy, should \u003ci\u003econcessit\u003c/i\u003e be read, as in \u003ca\r\n href=\"#BkII_118\"\u003e118\u003c/a\u003e \u003ci\u003econcessisse\u003c/i\u003e is now read for MSS.\r\n \u003ci\u003econsensisse\u003c/i\u003e? \u003ci\u003eA vero\u003c/i\u003e: cf. \u003ca href=\"#BkII_41\"\u003e41\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_78\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_78\"\u003e§78\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuae\r\n adhuc permanserit\u003c/i\u003e: note the subj., \"which is of such a nature as to\r\n have lasted\". \u003ci\u003eNam illud … pertinebat\u003c/i\u003e: by \u003ci\u003eillud\u003c/i\u003e is meant\r\n the argument in defence of \u003cspan lang=\"el\" title=\"epochê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e given in \u003ca\r\n href=\"#BkII_67\"\u003e67\u003c/a\u003e; by \u003ci\u003enihil … pertinebat\u003c/i\u003e nothing more is\r\n intended than that there was no \u003ci\u003eimmediate\u003c/i\u003e or \u003ci\u003eclose\u003c/i\u003e\r\n connection. Cf. the use of \u003ci\u003epertinere\u003c/i\u003e in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 55. \u003ci\u003eClitomacho\u003c/i\u003e: cf. n. on \u003ca\r\n href=\"#BkIIN_59\"\u003e59\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_79\"\u003e§§79\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_90\"\u003e90\u003c/a\u003e.\u003c/b\u003e Summary You are wrong, Lucullus, in upholding\r\n your cause in spite of my arguments yesterday against the senses. You are\r\n thus acting like the Epicureans, who say that the inference only from the\r\n sensation can be false, not the sensation itself (\u003ca\r\n href=\"#BkII_79\"\u003e79\u003c/a\u003e, \u003ca href=\"#BkII_80\"\u003e80\u003c/a\u003e). I wish the god of\r\n whom you spoke would ask me whether I wanted anything more than sound\r\n senses. He would have a bad time with me. For even granting that our\r\n vision is correct how marvellously circumscribed it is! But say you,\r\n \u003ci\u003ewe\u003c/i\u003e desire no more. No I answer, you are like the mole who desires\r\n not the light because he is blind. Yet I would not so much reproach the\r\n god because my vision is narrow, as because it deceives me (\u003ca\r\n href=\"#BkII_80\"\u003e80\u003c/a\u003e, \u003ca href=\"#BkII_81\"\u003e81\u003c/a\u003e). If you want something\r\n greater than the bent oar, what can be greater than the sun? Still he\r\n seems to us a foot broad, and Epicurus thinks he may be a little broader\r\n or narrower than he seems. With all his enormous speed, too, he appears\r\n to us to stand still (\u003ca href=\"#BkII_82\"\u003e82\u003c/a\u003e). The whole question lies\r\n in a nutshell; of four propositions which prove my point only one is\r\n disputed viz. that every true sensation has side by side with it a false\r\n one indistinguishable from it (\u003ca href=\"#BkII_83\"\u003e83\u003c/a\u003e). A man who has\r\n mistaken P. for Q. Geminus could have no infallible mode of recognising\r\n Cotta. You say that no such indistinguishable resemblances \u003ci\u003eexist\u003c/i\u003e.\r\n Never mind, they \u003ci\u003eseem\u003c/i\u003e to exist and that is enough. One mistaken\r\n sensation will throw all the others into uncertainty (\u003ca\r\n href=\"#BkII_84\"\u003e84\u003c/a\u003e). You say everything belongs to its own\r\n \u003ci\u003egenus\u003c/i\u003e this I will not contest. I am not concerned to show that two\r\n sensations \u003ci\u003eare\u003c/i\u003e absolutely similar, it is enough that human\r\n faculties cannot distinguish between them. How about the impressions of\r\n signet rings? (\u003ca href=\"#BkII_85\"\u003e85\u003c/a\u003e) Can you find a ring merchant to\r\n rival your chicken rearer of Delos? But, you say, art aids the senses. So\r\n we cannot see or hear without art, which so few can have! What an idea\r\n this gives us of the art with which nature has constructed the senses!\r\n (\u003ca href=\"#BkII_86\"\u003e86\u003c/a\u003e) But about physics I will speak afterwards. I\r\n am going now to advance against the senses arguments drawn from\r\n Chrysippus himself (\u003ca href=\"#BkII_87\"\u003e87\u003c/a\u003e). You said that the\r\n sensations of dreamers, drunkards and madmen were feebler than those of\r\n the waking, the sober and the sane. The cases of Ennius and his Alcmaeon,\r\n of your own relative Tuditanus, of the Hercules of Euripides disprove\r\n your point (\u003ca href=\"#BkII_88\"\u003e88\u003c/a\u003e, \u003ca href=\"#BkII_89\"\u003e89\u003c/a\u003e). In\r\n their case at least \u0027mind and eyes agreed. It is no good to talk about\r\n the saner moments of such people; the question is, what was the nature of\r\n their sensations at the time they were affected? (\u003ca\r\n href=\"#BkII_90\"\u003e90\u003c/a\u003e)\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_79\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_79\"\u003e§79\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eCommuni\r\n loco\u003c/i\u003e: \u003cspan lang=\"el\" title=\"topô\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3C0;\u0026#x3C9;\u003c/span\u003e, that of blinking facts which cannot\r\n be disproved, see \u003ca href=\"#BkII_19\"\u003e19\u003c/a\u003e. \u003ci\u003eQuod ne\u003c/i\u003e [\u003ci\u003eid\u003c/i\u003e]:\r\n I have bracketed \u003ci\u003eid\u003c/i\u003e with most edd. since Manut. If, however,\r\n \u003ci\u003equod\u003c/i\u003e be taken as the conjunction, and not as the pronoun,\r\n \u003ci\u003eid\u003c/i\u003e is not altogether insupportable. \u003ci\u003eHeri\u003c/i\u003e: cf. Introd. \u003ca\r\n href=\"#Page_lv\"\u003e55\u003c/a\u003e. \u003ci\u003eInfracto remo\u003c/i\u003e: n. on \u003ca\r\n href=\"#BkIIN_19\"\u003e19\u003c/a\u003e. Tennyson seems to allude to this in his \"Higher\r\n Pantheism\"\u0026mdash;\"all we have power to see is a straight staff bent in a\r\n pool\". \u003ci\u003eManent illa omnia, iacet\u003c/i\u003e: this is my correction of the\r\n reading of most MSS. \u003ci\u003emaneant … lacerat\u003c/i\u003e. Madv. \u003ci\u003eEm.\u003c/i\u003e 176 in\r\n combating the conj. of Goer. \u003ci\u003esi maneant … laceratis istam\r\n causam\u003c/i\u003e, approves \u003ci\u003emaneant … iaceat\u003c/i\u003e, a reading with some MSS.\r\n support, adopted by Orelli. I think the whole confusion of the passage\r\n arises from the mania of the copyists for turning indicatives into\r\n subjunctives, of which in critical editions of Cic. exx. occur every few\r\n pages. If \u003ci\u003eiacet\u003c/i\u003e were by error turned into \u003ci\u003eiaceret\u003c/i\u003e the\r\n reading \u003ci\u003elacerat\u003c/i\u003e would arise at once. The nom. to \u003ci\u003edicit\u003c/i\u003e is,\r\n I may observe, not Epicurus, as Orelli takes it, but Lucullus. Trans.\r\n \"all my arguments remain untouched; your case is overthrown, yet his\r\n senses are true quotha!\" (For this use of \u003ci\u003edicit\u003c/i\u003e cf. \u003ci\u003einquit\u003c/i\u003e\r\n in \u003ca href=\"#BkII_101\"\u003e101\u003c/a\u003e, \u003ca href=\"#BkII_109\"\u003e109\u003c/a\u003e, \u003ca\r\n href=\"#BkII_115\"\u003e115\u003c/a\u003e). Hermann approves the odd reading of the ed.\r\n Cratandriana of 1528 \u003ci\u003elatrat\u003c/i\u003e. Dav. conjectured comically\r\n \u003ci\u003eblaterat iste tamen et\u003c/i\u003e, Halm \u003ci\u003elacera est ista causa\u003c/i\u003e.\r\n \u003ci\u003eHabes\u003c/i\u003e: as two good MSS. have \u003ci\u003ehabes et eum\u003c/i\u003e, Madv. \u003ci\u003eEm.\u003c/i\u003e\r\n 176 conj. \u003ci\u003ehabet\u003c/i\u003e. The change of person, however, (from \u003ci\u003edicit\u003c/i\u003e\r\n to \u003ci\u003ehabes\u003c/i\u003e) occurs also in \u003ca href=\"#BkII_101\"\u003e101\u003c/a\u003e.\r\n \u003ci\u003eEpicurus\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_19\"\u003e19\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_80\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_80\"\u003e§80\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eHoc est\r\n verum esse\u003c/i\u003e: Madv. \u003ci\u003eEm.\u003c/i\u003e 177 took \u003ci\u003everum\u003c/i\u003e as meaning fair,\r\n candid, in this explanation I concur. Madv., however, in his critical\r\n epistle to Orelli p. 139 abandoned it and proposed \u003ci\u003evirum esse\u003c/i\u003e, a\r\n very strange em. Halm\u0027s conj. \u003ci\u003ecertum esse\u003c/i\u003e is weak and improbable.\r\n \u003ci\u003eImportune\u003c/i\u003e: this is in one good MS. but the rest have\r\n \u003ci\u003eimportata\u003c/i\u003e, a good em. is needed, as \u003ci\u003eimportune\u003c/i\u003e does not suit\r\n the sense of the passage. \u003ci\u003eNegat … torsisset\u003c/i\u003e: for the tenses cf.\r\n \u003ca href=\"#BkII_104\"\u003e104\u003c/a\u003e \u003ci\u003eexposuisset, adiungit\u003c/i\u003e. \u003ci\u003eCum oculum\r\n torsisset\u003c/i\u003e: i.e. by placing the finger beneath the eye and pressing\r\n upwards or sideways. Cf. Aristot. \u003ci\u003eEth. Eud.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 13 (qu. by Dav.) \u003cspan lang=\"el\"\r\n title=\"ophthalmous diastrepsanta hôste duo to hen phanênai\"\r\n \u003e\u0026#x3BF;\u0026#x3C6;\u0026#x3B8;\u0026#x3B1;\u0026#x3BB;\u0026#x3BC;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3C1;\u0026#x3B5;\u0026#x3C8;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x201B;\u0026#x3C9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B5; \u0026#x3B4;\u0026#x3C5;\u0026#x3BF; \u0026#x3C4;\u0026#x3BF;\r\n \u0026#x201B;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e. Faber qu.\r\n Arist. \u003ci\u003eProblemata\u003c/i\u003e \u003cspan class=\"vol\"\u003eXVII.\u003c/span\u003e 31 \u003cspan\r\n lang=\"el\" title=\"dia ti eis to plagion kinousi ton ophthalmon ou (?) phainetai duo to hen\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1; \u0026#x3C4;\u0026#x3B9; \u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3BF; \u0026#x3C0;\u0026#x3BB;\u0026#x3B1;\u0026#x3B3;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BF;\u0026#x3C6;\u0026#x3B8;\u0026#x3B1;\u0026#x3BB;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD; \u0026#x3BF;\u0026#x3C5;\r\n (?) \u0026#x3C6;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B4;\u0026#x3C5;\u0026#x3BF; \u0026#x3C4;\u0026#x3BF; \u0026#x201B;\u0026#x3B5;\u0026#x3BD;\u003c/span\u003e. Also\r\n \u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXXXI.\u003c/span\u003e 3 inquiring the reason why\r\n drunkards see double he says \u003cspan lang=\"el\" title=\"tauto touto gignetai kai ean tis katôthen piesê ton ophthalmon\"\r\n \u003e\u0026#x3C4;\u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3B3;\u0026#x3B9;\u0026#x3B3;\u0026#x3BD;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3B5;\u0026#x3B1;\u0026#x3BD; \u0026#x3C4;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3C9;\u0026#x3B8;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3B9;\u0026#x3B5;\u0026#x3C3;\u0026#x3B7; \u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BF;\u0026#x3C6;\u0026#x3B8;\u0026#x3B1;\u0026#x3BB;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. Sextus\r\n refers to the same thing \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 47,\r\n \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 192 (\u003cspan lang=\"el\" title=\"ho parapiesas ton ophthalmon\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3C0;\u0026#x3B9;\u0026#x3B5;\u0026#x3C3;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BF;\u0026#x3C6;\u0026#x3B8;\u0026#x3B1;\u0026#x3BB;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e) so Cic.\r\n \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 120. Lucretius gives the same\r\n answer as Timagoras, \u003ci\u003epropter opinatus animi\u003c/i\u003e (IV. 465), as does\r\n Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 210 on behalf of\r\n Epicurus. \u003ci\u003eSed hic\u003c/i\u003e: Bait. \u003ci\u003esit hic\u003c/i\u003e. \u003ci\u003eMaiorum\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_143\"\u003e143\u003c/a\u003e. \u003ci\u003eQuasi quaeratur\u003c/i\u003e: Carneades refused to\r\n discuss about things in themselves but merely dealt with the appearances\r\n they present, \u003cspan lang=\"el\" title=\"to gar alêthes kai to pseudes en tois pragmasi synechôrei\"\r\n \u003e\u0026#x3C4;\u0026#x3BF; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1;\r\n \u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3B8;\u0026#x3B5;\u0026#x3C2; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3BF; \u0026#x3C8;\u0026#x3B5;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5;\u0026#x3C2; \u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B5;\u0026#x3C7;\u0026#x3C9;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;\u003c/span\u003e\r\n (Numen in Euseb. \u003ci\u003ePr. Eu.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIV.\u003c/span\u003e 8). Cf.\r\n also Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 78, 87, 144, \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 75. \u003ci\u003eDomi nascuntur\u003c/i\u003e: a proverb used like\r\n \u003cspan lang=\"el\" title=\"glauk\u0027 es\u0027 Athênas\"\r\n \u003e\u0026#x3B3;\u0026#x3BB;\u0026#x3B1;\u0026#x3C5;\u0026#x3BA;\u0027 \u0026#x3B5;\u0026#x3C3;\u0027\r\n \u0026#x391;\u0026#x3B8;\u0026#x3B7;\u0026#x3BD;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e and \"coals to\r\n Newcastle,\" see Lorenz on Plaut. \u003ci\u003eMiles\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 2, 38, and cf. \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eX.\u003c/span\u003e 14, 2, \u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIX.\u003c/span\u003e\r\n 3. \u003ci\u003eDeus\u003c/i\u003e: cf. \u003ca href=\"#BkII_19\"\u003e19\u003c/a\u003e. \u003ci\u003eAudiret … ageret\u003c/i\u003e:\r\n MSS. have \u003ci\u003eaudies … agerent\u003c/i\u003e. As the insertion of \u003ci\u003en\u003c/i\u003e in the\r\n imp. subj. is so common in MSS. I read \u003ci\u003eageret\u003c/i\u003e and alter\r\n \u003ci\u003eaudies\u003c/i\u003e to suit it. Halm has \u003ci\u003eaudiret … ageretur\u003c/i\u003e with Dav.,\r\n Bait. \u003ci\u003eaudiet, egerit\u003c/i\u003e. \u003ci\u003eEx hoc loco video … cerno\u003c/i\u003e: MSS.\r\n have \u003ci\u003eloco cerno regionem video Pompeianum non cerno\u003c/i\u003e whence Lipsius\r\n conj. \u003ci\u003eex hoc loco e regione video\u003c/i\u003e. Halm ejects the words\r\n \u003ci\u003eregionem video\u003c/i\u003e, I prefer to eject \u003ci\u003ecerno regionem\u003c/i\u003e. We are\r\n thus left with the slight change from \u003ci\u003evideo\u003c/i\u003e to \u003ci\u003ecerno\u003c/i\u003e, which\r\n is very often found in Cic., e.g. \u003ci\u003eOrat.\u003c/i\u003e 18. Cic. sometimes however\r\n joins the two verbs as in \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e\r\n 161. \u003ci\u003eO praeclarum prospectum\u003c/i\u003e: the view was a favourite one with\r\n Cic., see \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 13, 5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_81\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_81\"\u003e§81\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNescio\r\n qui\u003c/i\u003e: Goer. is quite wrong in saying that \u003ci\u003enescio quis\u003c/i\u003e implies\r\n contempt, while \u003ci\u003enescio qui\u003c/i\u003e does not, cf. \u003ci\u003eDiv. in qu. Caec.\u003c/i\u003e\r\n 47, where \u003ci\u003enescio qui\u003c/i\u003e would contradict his rule. It is as difficult\r\n to define the uses of the two expressions as to define those of\r\n \u003ci\u003ealiquis\u003c/i\u003e and \u003ci\u003ealiqui\u003c/i\u003e, on which see \u003ca href=\"#BkIIN_61\"\u003e61\u003c/a\u003e\r\n n. In \u003ci\u003eParadoxa\u003c/i\u003e 12 the best MSS. have \u003ci\u003esi qui\u003c/i\u003e and \u003ci\u003esi\r\n quis\u003c/i\u003e almost in the same line with identically the same meaning Dav.\r\n quotes Solinus and Plin. \u003ci\u003eN.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 21, to\r\n show that the man mentioned here was called Strabo\u0026mdash;a misnomer\r\n surely. \u003ci\u003eOctingenta\u003c/i\u003e: so the best MSS., not \u003ci\u003eoctoginta\u003c/i\u003e, which\r\n however agrees better with Pliny. \u003ci\u003eQuod abesset\u003c/i\u003e: \"\u003ci\u003ewhatever\u003c/i\u003e\r\n might be 1800 stadia distant,\" \u003ci\u003eaberat\u003c/i\u003e would have implied that Cic.\r\n had some \u003ci\u003eparticular\u003c/i\u003e thing in mind, cf. Madv. \u003ci\u003eGram.\u003c/i\u003e 364,\r\n obs. 1. \u003ci\u003eAcrius\u003c/i\u003e: \u003cspan lang=\"el\" title=\"oxyteron\"\r\n \u003e\u0026#x3BF;\u0026#x3BE;\u0026#x3C5;\u0026#x3C4;\u0026#x3B5;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, Lamb.\r\n without need read \u003ci\u003eacutius\u003c/i\u003e as Goer. did in \u003ca\r\n href=\"#BkII_69\"\u003e69\u003c/a\u003e. \u003ci\u003eIllos pisces\u003c/i\u003e: so some MSS., but the best\r\n have \u003ci\u003eullos\u003c/i\u003e, whence Klotz conj. \u003ci\u003emultos\u003c/i\u003e, Orelli \u003ci\u003emultos\r\n illos\u003c/i\u003e, omitting \u003ci\u003episces\u003c/i\u003e. For the allusion to the fish, cf.\r\n \u003ci\u003eAcad. Post.\u003c/i\u003e fragm. \u003ca href=\"#Fr_13\"\u003e13\u003c/a\u003e. \u003ci\u003eVidentur\u003c/i\u003e: n. on\r\n \u003ca href=\"#BkIIN_25\"\u003e25\u003c/a\u003e. \u003ci\u003eAmplius\u003c/i\u003e: cf. \u003ca href=\"#BkII_19\"\u003e19\u003c/a\u003e\r\n \u003ci\u003enon video cur quaerat amplius\u003c/i\u003e. \u003ci\u003eDesideramus\u003c/i\u003e: Halm, failing\r\n to understand the passage, follows Christ in reading \u003ci\u003edesiderant\u003c/i\u003e\r\n (i.e. \u003ci\u003episces\u003c/i\u003e). To paraphrase the sense is this \"But say my\r\n opponents, the Stoics and Antiocheans, we desire no better senses than we\r\n have.\" Well you are like the mole, which does not yearn for the light\r\n because it does not know what light is. Of course all the ancients\r\n thought the mole blind. A glance will show the insipidity of the sense\r\n given by Halm\u0027s reading. \u003ci\u003eQuererer cum deo\u003c/i\u003e: would enter into an\r\n altercation with the god. The phrase, like \u003cspan lang=\"el\"\r\n title=\"loidoresthai tini\"\r\n \u003e\u0026#x3BB;\u0026#x3BF;\u0026#x3B9;\u0026#x3B4;\u0026#x3BF;\u0026#x3C1;\u0026#x3B5;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u0026#x3B9;\u003c/span\u003e as opposed to \u003cspan lang=\"el\"\r\n title=\"loidorein tina\"\r\n \u003e\u0026#x3BB;\u0026#x3BF;\u0026#x3B9;\u0026#x3B4;\u0026#x3BF;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e implies mutual recrimination, cf.\r\n \u003ci\u003ePro Deiotaro\u003c/i\u003e 9 \u003ci\u003equerellae cum Deiotaro\u003c/i\u003e. The reading \u003ci\u003etam\r\n quererer\u003c/i\u003e for the \u003ci\u003etamen quaereretur\u003c/i\u003e of the MSS. is due to\r\n Manut. \u003ci\u003eNavem\u003c/i\u003e: Sextus often uses the same illustration, as in\r\n \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 107, \u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 414. \u003ci\u003eNon tu verum testem\u003c/i\u003e, etc.: cf. \u003ca\r\n href=\"#BkII_105\"\u003e105\u003c/a\u003e. For the om. of \u003ci\u003ete\u003c/i\u003e before \u003ci\u003ehabere\u003c/i\u003e,\r\n which has strangely troubled edd. and induced them to alter the text, see\r\n n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_6\"\u003e6\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_82\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_82\"\u003e§82\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuid\r\n ego\u003c/i\u003e: Bait. has \u003ci\u003esed quid\u003c/i\u003e after Ernesti. \u003ci\u003eNave\u003c/i\u003e: so the\r\n best MSS., not \u003ci\u003enavi\u003c/i\u003e, cf. Madv. \u003ci\u003eGram.\u003c/i\u003e 42.\r\n \u003ci\u003eDuodeviginti\u003c/i\u003e: so in \u003ca href=\"#BkII_128\"\u003e128\u003c/a\u003e. Goer. and Roeper\r\n qu. by Halm wished to read \u003ci\u003eduodetriginta\u003c/i\u003e. The reff. of Goer. at\r\n least do not prove his point that the ancients commonly estimated the sun\r\n at 28 times the size of the earth. \u003ci\u003eQuasi pedalis\u003c/i\u003e: cf. \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 20 \u003ci\u003epedalis fortasse\u003c/i\u003e. For \u003ci\u003equasi\u003c/i\u003e\r\n = \u003ci\u003ecirciter\u003c/i\u003e cf. note on \u003ca href=\"#BkIIN_74\"\u003e74\u003c/a\u003e. Madv. on\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 20 quotes Diog. Laert. \u003cspan\r\n class=\"vol\"\u003eX.\u003c/span\u003e 91, who preserves the very words of Epicurus, in\r\n which however no mention of a foot occurs, also Lucr. \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 590, who copies Epicurus, and Seneca \u003ci\u003eQuaest.\r\n Nat.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 3, 10 (\u003ci\u003esolem sapientes viri\r\n pedalem esse contenderunt\u003c/i\u003e). Madv. points out from Plut. \u003ci\u003eDe Plac.\r\n Phil.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 21, p. 890 E, that Heraclitus\r\n asserted the sun to be a foot wide, he does not however quote Stob.\r\n \u003ci\u003ePhys.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 24, 1 \u003cspan lang=\"el\"\r\n title=\"hêlion megethos echein euros podos anthrôpeiou\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3BB;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3B3;\u0026#x3B5;\u0026#x3B8;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD; \u0026#x3B5;\u0026#x3C5;\u0026#x3C1;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3BF;\u0026#x3B4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3C1;\u0026#x3C9;\u0026#x3C0;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\u003c/span\u003e,\r\n which is affirmed to be the opinion of Heraclitus and Hecataeus. \u003ci\u003eNe\r\n maiorem quidem\u003c/i\u003e: so the MSS., but Goer. and Orelli read \u003ci\u003enec\u003c/i\u003e for\r\n \u003ci\u003ene\u003c/i\u003e, incurring the reprehension of Madv. \u003ci\u003eD.F.\u003c/i\u003e p. 814, ed 2.\r\n \u003ci\u003eNihil aut non multum\u003c/i\u003e: so in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 59, the correction of Orelli, therefore, \u003ci\u003eaut non\r\n multum mentiantur aut nihil\u003c/i\u003e, is rash. \u003ci\u003eSemel\u003c/i\u003e: see \u003ca\r\n href=\"#BkII_79\"\u003e79\u003c/a\u003e. \u003ci\u003eQui ne nunc quidem\u003c/i\u003e: sc. \u003ci\u003ementiri sensus\r\n putat\u003c/i\u003e. Halm prints \u003ci\u003equin\u003c/i\u003e, and is followed by Baiter, neither\r\n has observed that \u003ci\u003equin ne … quidem\u003c/i\u003e is bad Latin (see\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 56). Nor can \u003ci\u003equin ne\u003c/i\u003e go\r\n together even without \u003ci\u003equidem\u003c/i\u003e, cf. Krebs and Allgayer,\r\n \u003ci\u003eAntibarbarus\u003c/i\u003e ed. 4 on \u003ci\u003equin\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_83\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_83\"\u003e§83\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eIn parvo\r\n lis sit\u003c/i\u003e: Durand\u0027s em. for the \u003ci\u003ein parvulis sitis\u003c/i\u003e of the MSS.,\r\n which Goer. alone defends. \u003ci\u003eQuattuor capita\u003c/i\u003e: these were given in \u003ca\r\n href=\"#BkII_40\"\u003e40\u003c/a\u003e by Lucullus, cf. also \u003ca href=\"#BkII_77\"\u003e77\u003c/a\u003e.\r\n \u003ci\u003eEpicurus\u003c/i\u003e: as above in \u003ca href=\"#BkII_19\"\u003e19\u003c/a\u003e, \u003ca\r\n href=\"#BkII_79\"\u003e79\u003c/a\u003e etc.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_84\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_84\"\u003e§84\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eGeminum\u003c/i\u003e: cf. \u003ca href=\"#BkII_56\"\u003e56\u003c/a\u003e. \u003ci\u003eNota\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_58\"\u003e58\u003c/a\u003e and the speech of Lucullus \u003ci\u003epassim\u003c/i\u003e. \u003ci\u003eNe\r\n sit … potest\u003c/i\u003e: cf. \u003ca href=\"#BkII_80\"\u003e80\u003c/a\u003e \u003ci\u003equasi quaeratur quid\r\n sit, non quid videatur. Si ipse erit\u003c/i\u003e for \u003ci\u003eipse\u003c/i\u003e apparently =\r\n \u003ci\u003eis ipse\u003c/i\u003e cf. \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 93.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_85\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_85\"\u003e§85\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuod non\r\n est\u003c/i\u003e: = \u003ci\u003equ. n. e. id quod esse videtur\u003c/i\u003e. \u003ci\u003eSui generis\u003c/i\u003e: cf.\r\n \u003ca href=\"#BkII_50\"\u003e50\u003c/a\u003e, \u003ca href=\"#BkII_54\"\u003e54\u003c/a\u003e, \u003ca\r\n href=\"#BkII_56\"\u003e56\u003c/a\u003e. \u003ci\u003eNullum esse pilum\u003c/i\u003e, etc.: a strong\r\n expression of this belief is found in Seneca \u003ci\u003eEp.\u003c/i\u003e. 113, 13, qu. R.\r\n and P. 380. Note the word \u003ci\u003eStoicum\u003c/i\u003e; Lucullus is of course not\r\n Stoic, but Antiochean. \u003ci\u003eNihil interest\u003c/i\u003e: the same opinion is\r\n expressed in \u003ca href=\"#BkIIN_40\"\u003e40\u003c/a\u003e, where see my note. \u003ci\u003eVisa\r\n res\u003c/i\u003e: Halm writes \u003ci\u003eres a re\u003c/i\u003e, it is not necessary, however,\r\n either in Gk. or Lat. to express \u003ci\u003eboth\u003c/i\u003e of two related things when a\r\n word is inserted like \u003ci\u003edifferat\u003c/i\u003e here, which shows that they\r\n \u003ci\u003eare\u003c/i\u003e related. Cf. the elliptic constructions in Gk. with \u003cspan\r\n lang=\"el\" title=\"homoion, metaxy, mesos\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3BC;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;,\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3BE;\u0026#x3C5;,\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C3;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e, and such words. \u003ci\u003eEodem\r\n caelo atque\u003c/i\u003e: a difficult passage. MSS. have \u003ci\u003eaqua\u003c/i\u003e, an error\r\n easy, as Halm notes, to a scribe who understood \u003ci\u003ecaelum\u003c/i\u003e to be the\r\n heaven, and not \u003cspan lang=\"el\" title=\"glypheion\"\r\n \u003e\u0026#x3B3;\u0026#x3BB;\u0026#x3C5;\u0026#x3C6;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, a\r\n graving tool. Faber and other old edd. defend the MSS. reading, adducing\r\n passages to show that sky and water were important in the making of\r\n statues. For \u003ci\u003eaqua\u003c/i\u003e Orelli conj. \u003ci\u003eacu\u003c/i\u003e = \u003ci\u003eschraffirnadel\u003c/i\u003e,\r\n C.F. Hermann \u003ci\u003ecaelatura\u003c/i\u003e, which does not seem to be a Ciceronian\r\n word. Halm\u0027s \u003ci\u003eaeque\u003c/i\u003e introduces a construction with \u003ci\u003eceteris\r\n omnibus\u003c/i\u003e which is not only not Ciceronian, but not Latin at all. I\r\n read \u003ci\u003eatque\u003c/i\u003e, taking \u003ci\u003eceteris omnibus\u003c/i\u003e to be the abl. neut.\r\n \"all the other implements.\" Formerly I conj. \u003ci\u003eascra\u003c/i\u003e, or \u003ci\u003eatque\r\n in\u003c/i\u003e, which last leading would make \u003ci\u003eomnibus\u003c/i\u003e = \u003ci\u003eom.\r\n statuis\u003c/i\u003e. \u003ci\u003eAlexandros\u003c/i\u003e: Lysippus alone was privileged to make\r\n statues of Alexander, as Apelles alone was allowed to paint the\r\n conqueror, cf. \u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 12, 7.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_86\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_86\"\u003e§86\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eAnulo\u003c/i\u003e: cf. \u003ca href=\"#BkII_54\"\u003e54\u003c/a\u003e. \u003ci\u003eAliqui\u003c/i\u003e: n. on \u003ca\r\n href=\"#BkIIN_61\"\u003e61\u003c/a\u003e. \u003ci\u003eGallinarium\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_57\"\u003e57\u003c/a\u003e. \u003ci\u003eAdhibes artem\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_20\"\u003e20\u003c/a\u003e \u003ci\u003eadhibita arte\u003c/i\u003e. \u003ci\u003ePictor … tibicen\u003c/i\u003e:\r\n so in \u003ca href=\"#BkII_20\"\u003e20\u003c/a\u003e. \u003ci\u003eSimul inflavit\u003c/i\u003e: note \u003ci\u003esimul\u003c/i\u003e\r\n for \u003ci\u003esimul atque\u003c/i\u003e, cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 12.\r\n \u003ci\u003eNostri quidem\u003c/i\u003e: i.e. \u003ci\u003eRomani\u003c/i\u003e. \u003ci\u003eAdmodum\u003c/i\u003e: i.e. \u003ci\u003eadm.\r\n pauci\u003c/i\u003e cf. \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 32 \u003ci\u003epauci\r\n enim atque admodum pauci\u003c/i\u003e. \u003ci\u003ePraeclara\u003c/i\u003e: evidently a fem. adj.\r\n agreeing with \u003ci\u003enatura\u003c/i\u003e. Dav. and Ern. made the adj. neuter, and\r\n understanding \u003ci\u003esunt\u003c/i\u003e interpreted \"these arguments I am going to urge\r\n are grand, viz. \u003ci\u003equanto art\u003c/i\u003e. etc.\"\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_87\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_87\"\u003e§87\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eScilicet\u003c/i\u003e: Germ. \"natürlich.\" \u003ci\u003eFabricata sit\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_30\"\u003e30\u003c/a\u003e, \u003ca href=\"#BkII_119\"\u003e119\u003c/a\u003e, \u003ca\r\n href=\"#BkII_121\"\u003e121\u003c/a\u003e and N.D. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 19. \u003ci\u003eNe\r\n modo\u003c/i\u003e: for \u003ci\u003emodo ne\u003c/i\u003e, a noticeable use. \u003ci\u003ePhysicis\u003c/i\u003e: probably\r\n neut. \u003ci\u003eContra sensus\u003c/i\u003e: he wrote both for and against \u003cspan lang=\"el\"\r\n title=\"synêtheia\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B7;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e; cf. R.\r\n and P. 360 and 368. \u003ci\u003eCarneadem\u003c/i\u003e: Plut. \u003ci\u003eSto. Rep\u003c/i\u003e. 1036 B\r\n relates that Carneades in reading the arguments of Chrysippus against the\r\n senses, quoted the address of Andromache to Hector: \u003cspan lang=\"el\"\r\n title=\"daimonie phthisei se to son menos\"\r\n \u003e\u0026#x3B4;\u0026#x3B1;\u0026#x3B9;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3B9;\u0026#x3B5;\r\n \u0026#x3C6;\u0026#x3B8;\u0026#x3B9;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9; \u0026#x3C3;\u0026#x3B5; \u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3C3;\u0026#x3BF;\u0026#x3BD; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e. From\r\n Diog. \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 62 we learn that he thus parodied the\r\n line qu. in n. on \u003ca href=\"#BkIIN_75\"\u003e75\u003c/a\u003e, \u003cspan lang=\"el\" title=\"ei mê gar ên Chrysippos ouk an ên egô\"\r\n \u003e\u0026#x3B5;\u0026#x3B9; \u0026#x3BC;\u0026#x3B7; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1; \u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3A7;\u0026#x3C1;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3C0;\u0026#x3C0;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3BA; \u0026#x3B1;\u0026#x3BD; \u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B3;\u0026#x3C9;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_88\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_88\"\u003e§88\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eDiligentissime\u003c/i\u003e: in \u003ca href=\"#BkII_48\"\u003e48\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_53\"\u003e53\u003c/a\u003e. \u003ci\u003eDicebas\u003c/i\u003e: in \u003ca href=\"#BkII_52\"\u003e52\u003c/a\u003e\r\n \u003ci\u003eimbecillius adsentiuntur\u003c/i\u003e. \u003ci\u003eSiccorum\u003c/i\u003e: cf. Cic. \u003ci\u003eContra\r\n Rullum\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 1 \u003ci\u003econsilia siccorum\u003c/i\u003e.\r\n \u003ci\u003eMadere\u003c/i\u003e is common with the meaning \"to be drunk,\" as in Plaut.\r\n \u003ci\u003eMostellaria\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 4, 6. \u003ci\u003eNon diceret\u003c/i\u003e:\r\n Orelli was induced by Goer. to omit the verb, with one MS., cf. \u003ca\r\n href=\"#BkII_15\"\u003e15\u003c/a\u003e and \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_13\"\u003e13\u003c/a\u003e. The omission of a verb in the subjunctive is,\r\n Madv. says on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 9, impossible; for\r\n other ellipses of the verb see \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 63. \u003ci\u003eAlcmaeo autem\u003c/i\u003e: i.e. Ennius\u0027 own Alcmaeon; cf. \u003ca\r\n href=\"#BkII_52\"\u003e52\u003c/a\u003e. \u003ci\u003eSomnia reri\u003c/i\u003e: the best MSS. have\r\n \u003ci\u003esomniare\u003c/i\u003e. Goer. reads \u003ci\u003esomnia\u003c/i\u003e, supplying \u003ci\u003enon fuisse\r\n vera\u003c/i\u003e. I have already remarked on his extraordinary power of\r\n \u003ci\u003esupplying\u003c/i\u003e. Halm conj. \u003ci\u003esomnia reprobare\u003c/i\u003e, forgetting that the\r\n verb \u003ci\u003ereprobare\u003c/i\u003e belongs to third century Latinity, also \u003ci\u003esua visa\r\n putare\u003c/i\u003e, which Bait. adopts. Thinking this too large a departure from\r\n the MSS., I read \u003ci\u003ereri\u003c/i\u003e, which verb occurred in \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_26\"\u003e26\u003c/a\u003e, \u003ca href=\"#BkI_39\"\u003e39\u003c/a\u003e.\r\n Possibly \u003ci\u003eputare\u003c/i\u003e, a little farther on, has got misplaced. \u003ci\u003eNon id\r\n agitur\u003c/i\u003e: these difficulties supply Sextus with one of his \u003cspan\r\n lang=\"el\" title=\"tropoi\"\r\n \u003e\u0026#x3C4;\u0026#x3C1;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e, i.e. \u003cspan lang=\"el\"\r\n title=\"ho peri tas peristaseis\" \u003e\u0026#x201B;\u0026#x3BF;\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9; \u0026#x3C4;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e;\r\n cf. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 100, also for the treatment\r\n of dreams, \u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 104. \u003ci\u003eSi modo\u003c/i\u003e,\r\n etc.: \"if only he dreamed it,\" i.e. \"merely because he dreamed it.\"\r\n \u003ci\u003eAeque ac vigilanti\u003c/i\u003e: = \u003ci\u003eaeque ac si vigilaret\u003c/i\u003e. Dav. missing\r\n the sense, and pointing out that \u003ci\u003ewhen awake\u003c/i\u003e Ennius did not assent\r\n to his sensations at all, conj. \u003ci\u003evigilantis\u003c/i\u003e. Two participles used\r\n in very different ways not unfrequently occur together, see Madv. \u003ci\u003eEm.\r\n Liv.\u003c/i\u003e p. 442. \u003ci\u003eIta credit\u003c/i\u003e: MSS. have \u003ci\u003eilla\u003c/i\u003e, which Dav.\r\n altered. Halm would prefer \u003ci\u003ecredidit\u003c/i\u003e. \u003ci\u003eItera dum\u003c/i\u003e, etc.: from\r\n the \u003ci\u003eIliona\u003c/i\u003e of Pacuvius; a favourite quotation with Cic.; see \u003ci\u003eAd\r\n Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIV.\u003c/span\u003e 14, and \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 44.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_89\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_89\"\u003e§89\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eQuisquam\u003c/i\u003e: for the use of this pronoun in interrogative sentences\r\n cf. Virg. \u003ci\u003eAen.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 48 with the\r\n Notes of Wagner and Conington. \u003ci\u003eTam certa putat\u003c/i\u003e: so\r\n Sextus \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 61 points out that\r\n Protagoras must in accordance with his doctrine \u003cspan lang=\"el\"\r\n title=\"pantôn metron anthrôpos\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3C1;\u0026#x3C9;\u0026#x3C0;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e hold that\r\n the \u003cspan lang=\"el\" title=\"memênôs\"\r\n \u003e\u0026#x3BC;\u0026#x3B5;\u0026#x3BC;\u0026#x3B7;\u0026#x3BD;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e is the \u003cspan\r\n lang=\"el\" title=\"kritêrion tôn en maniai phainomenôn\"\r\n \u003e\u0026#x3BA;\u0026#x3C1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B7;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3C9;\u0026#x3BD; \u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3BC;\u0026#x3B1;\u0026#x3BD;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eVideo, video te\u003c/i\u003e: evidently from a tragedy whose subject was \u003cspan\r\n lang=\"el\" title=\"Aias mainomenos\" \u003e\u0026#x391;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3BC;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e,\r\n see Ribbeck \u003ci\u003eTrag. Lat. rel.\u003c/i\u003e p. 205. Cic. in \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 162 thus continues the quotation, \"\u003ci\u003eoculis\r\n postremum lumen radiatum rape\u003c/i\u003e.\" So in Soph. \u003ci\u003eAiax\u003c/i\u003e 100 the hero,\r\n after killing, as he thinks, the Atridae, keeps Odysseus alive awhile in\r\n order to torture him. \u003ci\u003eHercules\u003c/i\u003e: cf. Eur. \u003ci\u003eHerc. Fur.\u003c/i\u003e\r\n 921\u0026mdash;1015. The mad visions of this hero, like those of Orestes, are\r\n often referred to for a similar purpose by Sext., e.g. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 405 \u003cspan lang=\"el\" title=\"ho goun Heraklês maneis kai labôn phantasian apo tôn idiôn paidôn hôs Eurystheos, tên akolouthon praxin tautêi tê phantasiai synêpsen. akolouthon de ên to tous tou echthrou paidas anelein, hoper kai epoiêsen.\"\r\n \u003e\u0026#x201B;\u0026#x3BF; \u0026#x3B3;\u0026#x3BF;\u0026#x3C5;\u0026#x3BD;\r\n \u0026#x201B;\u0026#x395;\u0026#x3C1;\u0026#x3B1;\u0026#x3BA;\u0026#x3BB;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3BC;\u0026#x3B1;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BB;\u0026#x3B1;\u0026#x3B2;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3BF; \u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B9;\u0026#x3B4;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3B9;\u0026#x3B4;\u0026#x3C9;\u0026#x3BD; \u0026#x201B;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x395;\u0026#x3C5;\u0026#x3C1;\u0026#x3C5;\u0026#x3C3;\u0026#x3B8;\u0026#x3B5;\u0026#x3BF;\u0026#x3C2;,\r\n \u0026#x3C4;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3BA;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u0026#x3B8;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B7;\u0026#x3B9; \u0026#x3C4;\u0026#x3B7;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B7;\u0026#x3C8;\u0026#x3B5;\u0026#x3BD;.\r\n \u0026#x3B1;\u0026#x3BA;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u0026#x3B8;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B4;\u0026#x3B5; \u0026#x3B7;\u0026#x3BD; \u0026#x3C4;\u0026#x3BF; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3C5; \u0026#x3B5;\u0026#x3C7;\u0026#x3B8;\u0026#x3C1;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3B9;\u0026#x3B4;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B5;\u0026#x3BB;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;,\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3C0;\u0026#x3B5;\u0026#x3C1; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3BD;.\u003c/span\u003e Cf. also\r\n \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 249. \u003ci\u003eMoveretur\u003c/i\u003e: imperf.\r\n for plup. as in \u003ca href=\"#BkII_90\"\u003e90\u003c/a\u003e. \u003ci\u003eAlcmaeo tuus\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_52\"\u003e52\u003c/a\u003e. \u003ci\u003eIncitato furore\u003c/i\u003e: Dav. reads\r\n \u003ci\u003eincitatus\u003c/i\u003e. Halm qu. from Wesenberg \u003ci\u003eObserv. Crit. ad Or. p.\r\n Sestio\u003c/i\u003e p. 51 this explanation, \"\u003ci\u003ecum furor eius initio remissior\r\n paulatim incitatior et vehementior factus esset\u003c/i\u003e,\" he also refers to\r\n Wopkens \u003ci\u003eLect. Tull.\u003c/i\u003e p. 55 ed. Hand. \u003ci\u003eIncedunt\u003c/i\u003e etc.: the MSS.\r\n have \u003ci\u003eincede\u003c/i\u003e, which Lamb. corrected. The subject of the verb is\r\n evidently \u003ci\u003eFuriae\u003c/i\u003e. \u003ci\u003eAdsunt\u003c/i\u003e: is only given once by MSS., while\r\n Ribbeck repeats it thrice, on Halm\u0027s suggestion I have written it twice.\r\n \u003ci\u003eCaerulea … angui\u003c/i\u003e: \u003ci\u003eanguis\u003c/i\u003e fem is not uncommon in the old\r\n poetry. MSS. here have \u003ci\u003eigni\u003c/i\u003e. \u003ci\u003eCrinitus\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"akersekomês\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3B5;\u0026#x3C1;\u0026#x3C3;\u0026#x3B5;\u0026#x3BA;\u0026#x3BF;\u0026#x3BC;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e,\r\n \"never shorn,\" as Milton translates it. \u003ci\u003eLuna innixus\u003c/i\u003e: the separate\r\n mention in the next line of \u003ci\u003eDiana\u003c/i\u003e, usually identified with the\r\n moon, has led edd. to emend this line. Some old edd. have \u003ci\u003elunat\u003c/i\u003e,\r\n while Lamb. reads \u003ci\u003egenu\u003c/i\u003e for \u003ci\u003eluna\u003c/i\u003e, cf. Ov. \u003ci\u003eAm.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 1, 25 (qu. by Goer.) \u003ci\u003elunavitque genu sinuosum\r\n fortiter arcum\u003c/i\u003e. Wakefield on Lucr. \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 1013\r\n puts a stop at \u003ci\u003eauratum\u003c/i\u003e, and goes on with \u003ci\u003eLuna innixans\u003c/i\u003e.\r\n Taber strangely explains \u003ci\u003eluna\u003c/i\u003e as = \u003ci\u003earcu ipso lunato\u003c/i\u003e, Dav.\r\n says we ought not to expect the passage to make sense, as it is the\r\n utterance of a maniac. For my part, I do not see why the poet should not\r\n regard \u003ci\u003eluna\u003c/i\u003e and \u003ci\u003eDiana\u003c/i\u003e as distinct.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_90\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_90\"\u003e§90\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eIlla\r\n falsa\u003c/i\u003e: sc. \u003ci\u003evisa\u003c/i\u003e, which governs the two genitives. Goer.\r\n perversely insists on taking \u003ci\u003esomniantium recordatione ipsorum\u003c/i\u003e\r\n closely together. \u003ci\u003eNon enim id quaeritur\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkIIN_80\"\u003e80\u003c/a\u003e n. Sext. very often uses very similar language,\r\n as in \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 22, qu. in n. on \u003ca\r\n href=\"#BkIIN_40\"\u003e40\u003c/a\u003e. \u003ci\u003eTum cum movebantur\u003c/i\u003e: so Halm for MSS.\r\n \u003ci\u003etum commovebantur\u003c/i\u003e, the em. is supported by \u003ca\r\n href=\"#BkII_88\"\u003e88\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_91\"\u003e§§91\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_98\"\u003e98\u003c/a\u003e.\u003c/b\u003e Summary: Dialectic cannot lead to stable\r\n knowledge, its processes are not applicable to a large number of\r\n philosophical questions (\u003ca href=\"#BkII_91\"\u003e91\u003c/a\u003e). You value the art,\r\n but remember that it gave rise to fallacies like the \u003ci\u003esorites\u003c/i\u003e,\r\n which you say is faulty (\u003ca href=\"#BkII_92\"\u003e92\u003c/a\u003e). If it is so, refute\r\n it. The plan of Chrysippus to refrain from answering, will avail you\r\n nothing (\u003ca href=\"#BkII_93\"\u003e93\u003c/a\u003e). If you refrain because you\r\n \u003ci\u003ecannot\u003c/i\u003e answer, your knowledge fails you, if you \u003ci\u003ecan\u003c/i\u003e answer\r\n and yet refrain, you are unfair (\u003ca href=\"#BkII_94\"\u003e94\u003c/a\u003e). The art you\r\n admire really undoes itself, as Penelope did her web, witness the\r\n \u003ci\u003eMentiens\u003c/i\u003e, (\u003ca href=\"#BkII_95\"\u003e95\u003c/a\u003e). You assent to arguments\r\n which are identical in form with the \u003ci\u003eMentiens\u003c/i\u003e, and yet refuse to\r\n assent to it Why so? (\u003ca href=\"#BkII_96\"\u003e96\u003c/a\u003e) You demand that these\r\n sophisms should be made exceptions to the rules of Dialectic. You must go\r\n to a tribune for that exception. I just remind you that Epicurus would\r\n not allow the very first postulate of your Dialectic (\u003ca\r\n href=\"#BkII_97\"\u003e97\u003c/a\u003e). In my opinion, and I learned Dialectic from\r\n Antiochus, the \u003ci\u003eMentiens\u003c/i\u003e and the arguments identical with it in\r\n form must stand or fall together (\u003ca\r\n href=\"#BkII_98\"\u003e98\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_91\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_91\"\u003e§91\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eInventam\r\n esse\u003c/i\u003e: cf. \u003ca href=\"#BkII_26\"\u003e26\u003c/a\u003e, \u003ca href=\"#BkII_27\"\u003e27\u003c/a\u003e. \u003ci\u003eIn\r\n geometriane\u003c/i\u003e: with this inquiry into the special function of Dialectic\r\n cf. the inquiry about Rhetoric in Plato \u003ci\u003eGorg.\u003c/i\u003e 453 D, 454 C. \u003ci\u003eSol\r\n quantus sit\u003c/i\u003e: this of course is a problem for \u003cspan lang=\"el\"\r\n title=\"physikê\" \u003e\u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e, not\r\n for \u003cspan lang=\"el\" title=\"dialektikê\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BB;\u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e.\r\n \u003ci\u003eQuod sit summum bonum\u003c/i\u003e: not \u003cspan lang=\"el\" title=\"dialektikê\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BB;\u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e\r\n but \u003cspan lang=\"el\" title=\"êthikê\"\r\n \u003e\u0026#x3B7;\u0026#x3B8;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e must decide this. \u003ci\u003eQuae\r\n coniunctio\u003c/i\u003e: etc. so Sext. often opposes \u003cspan lang=\"el\"\r\n title=\"symplokê\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BC;\u0026#x3C0;\u0026#x3BB;\u0026#x3BF;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e or \u003cspan\r\n lang=\"el\" title=\"synêmmenon\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B7;\u0026#x3BC;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n to \u003cspan lang=\"el\" title=\"diezeugmenon\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B5;\u0026#x3B6;\u0026#x3B5;\u0026#x3C5;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n cf. esp \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 201, and Zeller 109 sq.\r\n with footnotes. An instance of a \u003ci\u003econiunctio\u003c/i\u003e (hypothetical\r\n judgment) is \"\u003ci\u003esi lucet, lucet\u003c/i\u003e\" below, of a \u003ci\u003edisiunctio\u003c/i\u003e\r\n (disjunctive judgment) \"\u003ci\u003eaut vivet cras Hermarchus aut non vivet\u003c/i\u003e\".\r\n \u003ci\u003eAmbigue dictum\u003c/i\u003e: \u003cspan lang=\"el\" title=\"amphibolon\"\r\n \u003e\u0026#x3B1;\u0026#x3BC;\u0026#x3C6;\u0026#x3B9;\u0026#x3B2;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n on which see \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 256, Diog \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 62. \u003ci\u003eQuid sequatur\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"to akolouthon\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3B1;\u0026#x3BA;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u0026#x3B8;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_19\"\u003e19\u003c/a\u003e n. \u003ci\u003eQuid\r\n repugnet\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_19\"\u003e19\u003c/a\u003e,\r\n n. \u003ci\u003eDe se ipsa\u003c/i\u003e: the \u003ci\u003eipsa\u003c/i\u003e, according to Cic.\u0027s usage, is nom.\r\n and not abl. Petrus Valentia (p. 301, ed Orelli) justly remarks that an\r\n art is not to be condemned as useless merely because it is unable to\r\n solve every problem presented to it. He quotes Plato\u0027s remarks (in\r\n \u003ci\u003eRep.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e) that the Expert is the man who\r\n knows exactly what his art can do and what it cannot. Very similar\r\n arguments to this of Cic. occur in Sext., cf. esp. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 175 and the words \u003cspan lang=\"el\" title=\"eautou estai ekkalyptikon\"\r\n \u003e\u0026#x3B5;\u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3BA;\u0026#x3BA;\u0026#x3B1;\u0026#x3BB;\u0026#x3C5;\u0026#x3C0;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e.\r\n For the mode in which Carneades dealt with Dialectic cf. Zeller 510, 511.\r\n The true ground of attack is that Logic always \u003ci\u003eassumes\u003c/i\u003e the truth\r\n of phenomena, and cannot \u003ci\u003eprove\u003c/i\u003e it. This was clearly seen by\r\n Aristotle alone of the ancients; see Grote\u0027s essay on the Origin of\r\n Knowledge, now reprinted in Vol \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e of his\r\n \u003ci\u003eAristotle\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_92\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_92\"\u003e§92\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNata\r\n sit\u003c/i\u003e: cf. \u003ca href=\"#BkII_28\"\u003e28\u003c/a\u003e, \u003ca href=\"#BkII_59\"\u003e59\u003c/a\u003e.\r\n \u003ci\u003eLoquendi\u003c/i\u003e: the Stoic \u003cspan lang=\"el\" title=\"logikê\"\r\n \u003e\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e, it must be\r\n remembered, included \u003cspan lang=\"el\" title=\"rhêtorikê\"\r\n \u003e\u0026#x201B;\u0026#x3C1;\u0026#x3B7;\u0026#x3C4;\u0026#x3BF;\u0026#x3C1;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e.\r\n \u003ci\u003eConcludendi\u003c/i\u003e: \u003cspan lang=\"el\" title=\"tou symperainein\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3BC;\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n or \u003cspan lang=\"el\" title=\"syllogizesthai\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BB;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B9;\u0026#x3B6;\u0026#x3B5;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e.\r\n \u003ci\u003eLocum\u003c/i\u003e: \u003cspan lang=\"el\" title=\"topon\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3C0;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e in the philosophical sense.\r\n \u003ci\u003eVitiosum\u003c/i\u003e: \u003ca href=\"#BkIIN_49\"\u003e49\u003c/a\u003e, n. \u003ci\u003eNum nostra culpa\r\n est\u003c/i\u003e: cf. \u003ca href=\"#BkII_32\"\u003e32\u003c/a\u003e. \u003ci\u003eFinium\u003c/i\u003e: absolute limits;\r\n the fallacy of the \u003ci\u003esorites\u003c/i\u003e and other such sophisms lies entirely\r\n in the treatment of purely \u003ci\u003erelative\u003c/i\u003e terms as though they were\r\n \u003ci\u003eabsolute\u003c/i\u003e. \u003ci\u003eQuatenus\u003c/i\u003e: the same ellipse occurs in\r\n \u003ci\u003eOrator\u003c/i\u003e 73. \u003ci\u003eIn acervo tritici\u003c/i\u003e: this is the false\r\n \u003ci\u003esorites\u003c/i\u003e, which may be briefly described thus: A asks B whether one\r\n grain makes a heap, B answers \"No.\" A goes on asking whether two, three,\r\n four, etc. grains make a heap. B cannot always reply \"No.\" When he begins\r\n to answer \"Yes,\" there will be a difference of one grain between heap and\r\n no heap. One grain therefore \u003ci\u003edoes\u003c/i\u003e make a heap. The true\r\n \u003ci\u003esorites\u003c/i\u003e or chain inference is still treated in books on logic, cf.\r\n Thomson\u0027s \u003ci\u003eLaws of Thought\u003c/i\u003e, pp 201\u0026mdash;203, ed 8.\r\n \u003ci\u003eMinutatim\u003c/i\u003e: cf. Heindorf\u0027s note on \u003cspan lang=\"el\" title=\"kata smikron\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C3;\u0026#x3BC;\u0026#x3B9;\u0026#x3BA;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e in\r\n \u003ci\u003eSophistes\u003c/i\u003e 217 D. \u003ci\u003eInterrogati\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_104\"\u003e104\u003c/a\u003e. In \u003ca href=\"#BkII_94\"\u003e94\u003c/a\u003e we have\r\n \u003ci\u003einterroganti\u003c/i\u003e, which some edd. read here. \u003ci\u003eDives pauper\u003c/i\u003e,\r\n etc.: it will be easily seen that the process of questioning above\r\n described can be applied to any relative term such as these are. For the\r\n omission of any connecting particle between the members of each pair, cf.\r\n \u003ca href=\"#BkII_29\"\u003e29\u003c/a\u003e, \u003ca href=\"#BkII_125\"\u003e125\u003c/a\u003e, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 64, \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 73, 114, Zumpt\r\n \u003ci\u003eGram.\u003c/i\u003e 782. \u003ci\u003eQuanto addito aut dempto\u003c/i\u003e: after this there is a\r\n strange ellipse of some such words as \u003ci\u003eid efficiatur, quod\r\n interrogatur\u003c/i\u003e. [\u003ci\u003eNon\u003c/i\u003e] \u003ci\u003ehabemus\u003c/i\u003e: I bracket \u003ci\u003enon\u003c/i\u003e in\r\n deference to Halm, Madv. however (\u003ci\u003eOpusc.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 508) treats it as a superabundance of negation\r\n arising from a sort of anacoluthon, comparing \u003ci\u003eIn Vatin.\u003c/i\u003e 3, \u003ci\u003eAd\r\n Fam.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXII.\u003c/span\u003e 24. The scribes insert and omit\r\n negatives very recklessly, so that the point may remain doubtful.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_93\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_93\"\u003e§93\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eFrangite\u003c/i\u003e: in later Gk. generally \u003cspan lang=\"el\" title=\"apolyein\"\r\n \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3C5;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eErunt … cavetis\u003c/i\u003e: this form of the conditional sentence is\r\n illustrated in Madv. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 70, \u003ci\u003eEm.\r\n Liv.\u003c/i\u003e p. 422, \u003ci\u003eGram.\u003c/i\u003e 340, obs. 1. Goer. qu. Terence\r\n \u003ci\u003eHeaut.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 1, 59 \u003ci\u003equot incommoda tibi in\r\n hac re capies nisi caves\u003c/i\u003e, cf. also \u003ca href=\"#BkII_127\"\u003e127\u003c/a\u003e, \u003ca\r\n href=\"#BkII_140\"\u003e140\u003c/a\u003e of this book. The present is of course required\r\n by the instantaneous nature of the action. \u003ci\u003eChrysippo\u003c/i\u003e: he spent so\r\n much time in trying to solve the sophism that it is called peculiarly his\r\n by Persius \u003cspan class=\"vol\"\u003eVI.\u003c/span\u003e 80. \u003ci\u003einventus, Chrysippe, tui\r\n finitor acervi\u003c/i\u003e. The titles of numerous distinct works of his on the\r\n \u003ci\u003eSorites\u003c/i\u003e and \u003ci\u003eMentiens\u003c/i\u003e are given by Diog. \u003ci\u003eTria pauca\r\n sint\u003c/i\u003e: cf. the instances in Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 418 \u003cspan lang=\"el\" title=\"ta pentêkonta oliga estin, ta myria oliga estin\"\r\n \u003e\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3BD;\u0026#x3C4;\u0026#x3B7;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BF;\u0026#x3BB;\u0026#x3B9;\u0026#x3B3;\u0026#x3B1; \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;,\r\n \u0026#x3C4;\u0026#x3B1; \u0026#x3BC;\u0026#x3C5;\u0026#x3C1;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3BF;\u0026#x3BB;\u0026#x3B9;\u0026#x3B3;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e, also Diog. \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 82 \u003cspan lang=\"el\" title=\"hêsychazein\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3C3;\u0026#x3C5;\u0026#x3C7;\u0026#x3B1;\u0026#x3B6;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n the advice is quoted in Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 253 (\u003cspan lang=\"el\" title=\"dein histasthai kai epechein\"\r\n \u003e\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x201B;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e), \u003ci\u003eA.M.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 416 (\u003cspan lang=\"el\" title=\"ho sophos stêsetai kai hêsychasei\"\r\n \u003e\u0026#x201B;\u0026#x3BF; \u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x201B;\u0026#x3B7;\u0026#x3C3;\u0026#x3C5;\u0026#x3C7;\u0026#x3B1;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u003c/span\u003e).\r\n The same terms seem to have been used by the Cynics, see Sext.\r\n \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 244, \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 66. \u003ci\u003eStertas\u003c/i\u003e: imitated by Aug. \u003ci\u003eContra\r\n Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 25 \u003ci\u003eter terna novem esse … vel\r\n genere humano stertente verum sit\u003c/i\u003e, also \u003ci\u003eib.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 22. \u003ci\u003eProficit\u003c/i\u003e: Dav. \u003ci\u003eproficis\u003c/i\u003e, but\r\n Madv. rightly understands \u003cspan lang=\"el\" title=\"to hêsychazein\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x201B;\u0026#x3B7;\u0026#x3C3;\u0026#x3C5;\u0026#x3C7;\u0026#x3B1;\u0026#x3B6;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n (\u003ci\u003eEm.\u003c/i\u003e 184), cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 58.\r\n \u003ci\u003eUltimum … respondere\u003c/i\u003e: \"to put in as your answer\" cf. the use of\r\n \u003ci\u003edefendere\u003c/i\u003e with an accus. \"to put in as a plea\". Kayser suggests\r\n \u003ci\u003epaucorum quid sit\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_94\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_94\"\u003e§94\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eUt\r\n agitator\u003c/i\u003e: see the amusing letter to Atticus \u003cspan\r\n class=\"vol\"\u003eXIII.\u003c/span\u003e 21, in which Cic. discusses different\r\n translations for the word \u003cspan lang=\"el\" title=\"epechein\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B5;\u0026#x3C7;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e, and quotes a\r\n line of Lucilius \u003ci\u003esustineat currum ut bonu\u0027 saepe agitator\r\n equosque\u003c/i\u003e, adding \u003ci\u003esemperque Carneades\u003c/i\u003e \u003cspan lang=\"el\"\r\n title=\"probolên\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3B2;\u0026#x3BF;\u0026#x3BB;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e\r\n \u003ci\u003epugilis et retentionem aurigae similem facit\u003c/i\u003e \u003cspan lang=\"el\"\r\n title=\"epochê\" \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e. Aug.\r\n \u003ci\u003eContra Ac.\u003c/i\u003e trans. \u003cspan lang=\"el\" title=\"epochê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e by \u003ci\u003erefrenatio\u003c/i\u003e cf. also\r\n \u003ci\u003eLael.\u003c/i\u003e 63. \u003ci\u003eSuperbus es\u003c/i\u003e: I have thus corrected the MSS.\r\n \u003ci\u003eresponde superbe\u003c/i\u003e; Halm writes \u003ci\u003efacis superbe\u003c/i\u003e, Orelli\r\n \u003ci\u003esuperbis\u003c/i\u003e, which verb is hardly found in prose. The phrase\r\n \u003ci\u003esuperbe resistere\u003c/i\u003e in Aug. \u003ci\u003eContra Ac.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 14 may be a reminiscence. \u003ci\u003eIllustribus\u003c/i\u003e:\r\n Bait. with some probability adds \u003ci\u003ein\u003c/i\u003e, comparing \u003ci\u003ein decimo\u003c/i\u003e\r\n below, and \u003ca href=\"#BkII_107\"\u003e107\u003c/a\u003e, cf. however Munro on Lucr. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 420. \u003ci\u003eIrretiat\u003c/i\u003e: parallel expressions occur in\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 76, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 43, \u003ci\u003eDe Fato\u003c/i\u003e 7. \u003ci\u003eFacere non sinis\u003c/i\u003e:\r\n Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 253 points the moral in\r\n the same way. \u003ci\u003eAugentis nec minuentis\u003c/i\u003e: so Halm for MSS. \u003ci\u003eaugendi\r\n nec minuendi\u003c/i\u003e, which Bait. retains. I cannot believe the phrase\r\n \u003ci\u003eprimum augendi\u003c/i\u003e to be Latin.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_95\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_95\"\u003e§95\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eTollit\r\n … superiora\u003c/i\u003e: cf. \u003ci\u003eHortensius\u003c/i\u003e fragm. 19 (Orelli) \u003ci\u003esed ad\r\n extremum pollicetur prolaturum qui se ipse comest quod efficit\r\n dialecticorum ratio\u003c/i\u003e. \u003ci\u003eVestra an nostra\u003c/i\u003e: Bait. after Christ\r\n needlessly writes \u003ci\u003enostra an vestra\u003c/i\u003e. \u003cspan lang=\"el\" title=\"axiôma\"\r\n \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e: \"a judgment expressed\r\n in language\"; cf. Zeller 107, who gives the Stoic refinements on this\r\n subject. \u003ci\u003eEffatum\u003c/i\u003e: Halm gives the spelling \u003ci\u003eecfatum\u003c/i\u003e. It is\r\n probable that this spelling was antique in Cic.\u0027s time and only used in\r\n connection with religious and legal formulae as in \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 81, \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 20,\r\n see Corss. \u003ci\u003eAusspr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 155 For the word\r\n cf. Sen. \u003ci\u003eEp.\u003c/i\u003e 117 \u003ci\u003eenuntiativum quiddam de corpore quod alii\r\n effatum vocant, alii enuntiatum, alii edictum\u003c/i\u003e, in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 14 \u003ci\u003epronuntiatum\u003c/i\u003e is found, in \u003ci\u003eDe Fato\u003c/i\u003e\r\n 26 \u003ci\u003epronuntiatio\u003c/i\u003e, in Gellius \u003cspan class=\"vol\"\u003eXVI.\u003c/span\u003e 8 (from\r\n Varro) \u003ci\u003eprologium\u003c/i\u003e. \u003ci\u003eAut verum esse aut falsum\u003c/i\u003e: the constant\r\n Stoic definition of \u003cspan lang=\"el\" title=\"axiôma\"\r\n \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e, see Diog. \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 65 and other passages in Zeller 107. \u003ci\u003eMentiris\r\n an verum dicis\u003c/i\u003e: the \u003ci\u003ean\u003c/i\u003e was added by Schutz on a comparison of\r\n Gellius \u003cspan class=\"vol\"\u003eXVIII.\u003c/span\u003e 10 \u003ci\u003ecum mentior et mentiri me\r\n dico, mentior an verum dico?\u003c/i\u003e The sophism is given in a more formally\r\n complete shape in \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 11 where\r\n the following words are added, \u003ci\u003edicis autem te mentiri verumque dicis,\r\n mentiris igitur\u003c/i\u003e. The fallacy is thus hit by Petrus Valentia (p. 301,\r\n ed Orelli), \u003ci\u003equis unquam dixit \"ego mentior\" quum hoc ipsum\r\n pronuntiatum falsum vellet declarare?\u003c/i\u003e \u003ci\u003eInexplicabilia\u003c/i\u003e: \u003cspan\r\n lang=\"el\" title=\"apora\" \u003e\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e in\r\n the Greek writers. \u003ci\u003eOdiosius\u003c/i\u003e: this adj. has not the strong meaning\r\n of the Eng. \"hateful,\" but simply means \"tiresome,\" \"annoying.\" \u003ci\u003eNon\r\n comprehensa\u003c/i\u003e: as in \u003ca href=\"#BkII_99\"\u003e99\u003c/a\u003e, the opposite of\r\n \u003ci\u003ecomprehendibilia\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 1, 41. The past\r\n partic. in Cic. often has the same meaning as an adj. in \u003ci\u003e-bilis\u003c/i\u003e.\r\n Faber points out that in the \u003ci\u003eTimaeus\u003c/i\u003e Cic. translates \u003cspan\r\n lang=\"el\" title=\"alytos\"\r\n \u003e\u0026#x3B1;\u0026#x3BB;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e by \u003ci\u003eindissolutus\u003c/i\u003e\r\n and \u003ci\u003eindissolubilis\u003c/i\u003e indifferently. \u003ci\u003eImperceptus\u003c/i\u003e, which one\r\n would expect, is found in Ovid.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_96\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_96\"\u003e§96\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSi\r\n dicis\u003c/i\u003e: etc. the words in italics are needed, and were given by Manut.\r\n with the exception of \u003ci\u003enunc\u003c/i\u003e which was added by Dav. The idea of\r\n Orelli, that Cic. clipped these trite sophisms as he does verses from the\r\n comic writers is untenable. \u003ci\u003eIn docendo\u003c/i\u003e: \u003ci\u003edocere\u003c/i\u003e is not to\r\n \u003ci\u003eexpound\u003c/i\u003e but to \u003ci\u003eprove\u003c/i\u003e, cf. n. on \u003ca\r\n href=\"#BkIIN_121\"\u003e121\u003c/a\u003e. \u003ci\u003ePrimum … modum\u003c/i\u003e: the word \u003ci\u003emodus\u003c/i\u003e\r\n is technical in this sense cf. \u003ci\u003eTop.\u003c/i\u003e 57. The \u003cspan lang=\"el\"\r\n title=\"protos logos anapodeiktos\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e\r\n of the Stoic logic ran thus \u003cspan lang=\"el\" title=\"ei hêmera esti, phôs estin … alla mên hêmera estin phôs ara estin\"\r\n \u003e\u0026#x3B5;\u0026#x3B9; \u0026#x201B;\u0026#x3B7;\u0026#x3BC;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;, \u0026#x3C6;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD; … \u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3B1;\r\n \u0026#x3BC;\u0026#x3B7;\u0026#x3BD; \u0026#x201B;\u0026#x3B7;\u0026#x3BC;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD; \u0026#x3C6;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3C1;\u0026#x3B1; \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e (Sext.\r\n \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 157, and other passages qu.\r\n Zeller 114). This bears a semblance of inference and is not so utterly\r\n tautological as Cic.\u0027s translation, which merges \u003cspan lang=\"el\"\r\n title=\"phôs\" \u003e\u0026#x3C6;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e and \u003cspan lang=\"el\"\r\n title=\"hêmera\" \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3BC;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\u003c/span\u003e into\r\n one word, or that of Zeller (\u003ca href=\"#BkIIN_114\"\u003e114\u003c/a\u003e, note). These\r\n arguments are called \u003cspan lang=\"el\" title=\"monolêmmatoi\"\r\n \u003e\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3BF;\u0026#x3BB;\u0026#x3B7;\u0026#x3BC;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e\r\n (involving only one premise) in Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 152, 159, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 167. \u003ci\u003eSi\r\n dicis te mentiri\u003c/i\u003e, etc.: it is absurd to assume, as this sophism does,\r\n that when a man \u003ci\u003etruly\u003c/i\u003e states that he \u003ci\u003ehas\u003c/i\u003e told a lie, he\r\n establishes against himself not merely that he \u003ci\u003ehas\u003c/i\u003e told a lie, but\r\n also that he \u003ci\u003eis\u003c/i\u003e telling a lie at the moment when he makes the\r\n \u003ci\u003etrue\u003c/i\u003e statement. The root of the sophism lies in the confusion of\r\n past and present time in the one infinitive \u003ci\u003ementiri\u003c/i\u003e. \u003ci\u003eEiusdem\r\n generis\u003c/i\u003e: the phrase \u003ci\u003ete mentiri\u003c/i\u003e had been substituted for\r\n \u003ci\u003enunc lucere\u003c/i\u003e. \u003ci\u003eChrysippea\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_93\"\u003e93\u003c/a\u003e.\r\n \u003ci\u003eConclusioni\u003c/i\u003e: on \u003ci\u003efacere\u003c/i\u003e with the dat. see n. on \u003ca\r\n href=\"#BkIIN_27\"\u003e27\u003c/a\u003e. \u003ci\u003eCederet\u003c/i\u003e: some edd. \u003ci\u003ecrederet\u003c/i\u003e, but\r\n the word is a trans. of Gk. \u003cspan lang=\"el\" title=\"eikein\"\r\n \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e; n. on \u003ca\r\n href=\"#BkIIN_66\"\u003e66\u003c/a\u003e. \u003ci\u003eConexi\u003c/i\u003e: = \u003cspan lang=\"el\"\r\n title=\"synêmmenon\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B7;\u0026#x3BC;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n cf. Zeller 109. This was the proper term for the hypothetical judgment.\r\n \u003ci\u003eSuperius\u003c/i\u003e: the \u003cspan lang=\"el\" title=\"synêmmenon\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B7;\u0026#x3BC;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n consists of two parts, the hypothetical part and the\r\n affirmative\u0026mdash;called in Greek \u003cspan lang=\"el\" title=\"hêgoumenon\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3B3;\u0026#x3BF;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n and \u003cspan lang=\"el\" title=\"lêgon\"\r\n \u003e\u0026#x3BB;\u0026#x3B7;\u0026#x3B3;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e; if one is admitted the other\r\n follows of course.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_97\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_97\"\u003e§97\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eExcipiantur\u003c/i\u003e: the legal \u003ci\u003eformula\u003c/i\u003e of the Romans generally\r\n directed the \u003ci\u003eiudex\u003c/i\u003e to condemn the defendant if certain facts were\r\n proved, unless certain other facts were proved; the latter portion went\r\n by the name of \u003ci\u003eexceptio\u003c/i\u003e. See \u003ci\u003eDict. Ant\u003c/i\u003e. \u003ci\u003eTribunum …\r\n adeant\u003c/i\u003e: a retort upon Lucullus; cf. \u003ca href=\"#BkII_13\"\u003e13\u003c/a\u003e. The\r\n MSS. have \u003ci\u003evideant\u003c/i\u003e or \u003ci\u003eadeant\u003c/i\u003e; Halm conj. \u003ci\u003eadhibeant\u003c/i\u003e,\r\n comparing \u003ca href=\"#BkII_86\"\u003e86\u003c/a\u003e and \u003ci\u003ePro Rabirio\u003c/i\u003e 20.\r\n \u003ci\u003eContemnit\u003c/i\u003e: the usual trans. \"to despise\" for \u003ci\u003econtemnere\u003c/i\u003e is\r\n too strong; it means, like \u003cspan lang=\"el\" title=\"oligôrein\"\r\n \u003e\u0026#x3BF;\u0026#x3BB;\u0026#x3B9;\u0026#x3B3;\u0026#x3C9;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e,\r\n merely to neglect or pass by. \u003ci\u003eEffabimur\u003c/i\u003e; cf. \u003ci\u003eeffatum\u003c/i\u003e above.\r\n \u003ci\u003eHermarchus\u003c/i\u003e: not \u003ci\u003eHermachus\u003c/i\u003e, as most edd.; see \u003ci\u003eM.D.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 96. \u003ci\u003eDiiunctum\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"diezeugmenon\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B5;\u0026#x3B6;\u0026#x3B5;\u0026#x3C5;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\r\n for which see Zeller 112. \u003ci\u003eNecessarium\u003c/i\u003e: the reason why Epicurus\r\n refused to admit this is given in \u003ci\u003eDe Fato\u003c/i\u003e 21 \u003ci\u003eEpicurus veretur\r\n ne si hoc concesserit, concedendum sit fato fieri quaecumque fiant\u003c/i\u003e.\r\n The context of that passage should be carefully read, along with\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 69, 70. Aug. \u003ci\u003eContra Ac.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 29 lays great stress on the necessary truth\r\n of disjunctive propositions. \u003ci\u003eCatus\u003c/i\u003e: so Lamb. for MSS.\r\n \u003ci\u003ecautus\u003c/i\u003e. \u003ci\u003eTardum\u003c/i\u003e: \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 103 \u003ci\u003eEpicurum quem hebetem et rudem dicere solent Stoici\u003c/i\u003e; cf. also\r\n \u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 116, and the frequent use of\r\n \u003cspan lang=\"el\" title=\"bradys\"\r\n \u003e\u0026#x3B2;\u0026#x3C1;\u0026#x3B1;\u0026#x3B4;\u0026#x3C5;\u0026#x3C2;\u003c/span\u003e in Sext., e.g.\r\n \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 325. \u003ci\u003eCum hoc igitur\u003c/i\u003e: the\r\n word \u003ci\u003eigitur\u003c/i\u003e, as usual, picks up the broken thread of the sentence.\r\n \u003ci\u003eId est\u003c/i\u003e: n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_8\"\u003e8\u003c/a\u003e.\r\n \u003ci\u003eEvertit\u003c/i\u003e: for the Epicurean view of Dialectic see R. and P. 343.\r\n Zeller 399 sq., \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 22. \u003ci\u003eE\r\n contrariis diiunctio\u003c/i\u003e: = \u003cspan lang=\"el\" title=\"diezeugmenon ex enantiôn\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B5;\u0026#x3B6;\u0026#x3B5;\u0026#x3C5;\u0026#x3B3;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3BE;\r\n \u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B9;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_98\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_98\"\u003e§98\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eSequor\u003c/i\u003e: as in \u003ca href=\"#BkII_95\"\u003e95\u003c/a\u003e, \u003ca\r\n href=\"#BkII_96\"\u003e96\u003c/a\u003e, where the \u003ci\u003eDialectici\u003c/i\u003e refused to allow the\r\n consequences of their own principles, according to Cic. \u003ci\u003eLudere\u003c/i\u003e:\r\n this reminds one of the famous controversy between Corax and Tisias, for\r\n which see Cope in the old \u003ci\u003eJournal of Philology\u003c/i\u003e. No. 7. \u003ci\u003eIudicem\r\n … non iudicem\u003c/i\u003e: this construction, which in Greek would be marked by\r\n \u003cspan lang=\"el\" title=\"men\" \u003e\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u003c/span\u003e and \u003cspan\r\n lang=\"el\" title=\"de\" \u003e\u0026#x3B4;\u0026#x3B5;\u003c/span\u003e, has been a great crux of\r\n edd.; Dav. here wished to insert \u003ci\u003ecum\u003c/i\u003e before \u003ci\u003eiudicem\u003c/i\u003e, but is\r\n conclusively refuted by Madv. \u003ci\u003eEm.\u003c/i\u003e 31. The same construction occurs\r\n in \u003ca href=\"#BkII_103\"\u003e103\u003c/a\u003e. \u003ci\u003eEsse conexum\u003c/i\u003e: with great\r\n probability Christ supposes the infinitive to be an addition of the\r\n copyists.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_98\"\u003e§§98\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_105\"\u003e105\u003c/a\u003e.\u003c/b\u003e Summary. In order to overthrow at once the\r\n case of Antiochus, I proceed to explain, after Clitomachus, the whole of\r\n Carneades\u0027 system (\u003ca href=\"#BkII_98\"\u003e98\u003c/a\u003e). Carneades laid down two\r\n divisions of \u003ci\u003evisa\u003c/i\u003e, one into those capable of being perceived and\r\n those not so capable, the other into probable and improbable. Arguments\r\n aimed at the senses concern the first division only; the sapiens will\r\n follow probability, as in many instances the Stoic sapiens confessedly\r\n does (\u003ca href=\"#BkII_99\"\u003e99\u003c/a\u003e, \u003ca href=\"#BkII_100\"\u003e100\u003c/a\u003e). Our\r\n sapiens is not made of stone; many things \u003ci\u003eseem\u003c/i\u003e to him true; yet he\r\n always feels that there is a possibility of their being false. The Stoics\r\n themselves admit that the senses are often deceived. Put this admission\r\n together with the tenet of Epicurus, and perception becomes impossible\r\n (\u003ca href=\"#BkII_101\"\u003e101\u003c/a\u003e). It is strange that our \u003ci\u003eProbables\u003c/i\u003e do\r\n not seem sufficient to you. Hear the account given by Clitomachus (\u003ca\r\n href=\"#BkII_102\"\u003e102\u003c/a\u003e). He condemns those who say that sensation is\r\n swept away by the Academy; nothing is swept away but its \u003ci\u003enecessary\u003c/i\u003e\r\n certainty (\u003ca href=\"#BkII_103\"\u003e103\u003c/a\u003e). There are two modes of\r\n withholding assent; withholding it absolutely and withholding it merely\r\n so far as to deny the \u003ci\u003ecertainty\u003c/i\u003e of phenomena. The latter mode\r\n leaves all that is required for ordinary life (\u003ca\r\n href=\"#BkII_104\"\u003e104\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca href=\"#BkII_98\"\u003e98\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eTortuosum\u003c/i\u003e: similar\r\n expressions are in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 42, \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 22, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 7.\r\n \u003ci\u003eUt Poenus\u003c/i\u003e: \"as might be expected from a Carthaginian;\" cf.\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 56, \u003ci\u003etuus ille Poenulus, homo\r\n acutus\u003c/i\u003e. A different meaning is given by the \u003ci\u003eut\u003c/i\u003e in passages\r\n like \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 30 \u003ci\u003eDemocritus non\r\n inscite nugatur, ut physicus, quo genere nihil arrogantius\u003c/i\u003e; \"for a\r\n physical philosopher.\"\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_99\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_99\"\u003e§99\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eGenera\u003c/i\u003e: here = classifications of, modes of dividing \u003ci\u003evisa\u003c/i\u003e.\r\n This way of taking the passage will defend Cic. against the strong\r\n censure of Madv. (Pref. to \u003ci\u003eD.F.\u003c/i\u003e p. lxiii.) who holds him convicted\r\n of ignorance, for representing Carneades as dividing \u003ci\u003evisa\u003c/i\u003e into\r\n those which can be perceived and those which cannot. Is it possible that\r\n any one should read the \u003ci\u003eAcademica\u003c/i\u003e up to this point, and still\r\n believe that Cic. is capable of supposing, even for a moment, that\r\n Carneades in any way upheld \u003cspan lang=\"el\" title=\"katalêpsis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e?\r\n \u003ci\u003eDicantur\u003c/i\u003e: i.e. \u003ci\u003eab Academicis\u003c/i\u003e. \u003ci\u003eSi probabile\u003c/i\u003e: the\r\n \u003ci\u003esi\u003c/i\u003e is not in MSS. Halm and also Bait. follow Christ in reading\r\n \u003ci\u003eest, probabile nihil esse\u003c/i\u003e. \u003ci\u003eCommemorabas\u003c/i\u003e: in \u003ca\r\n href=\"#BkII_53\"\u003e53\u003c/a\u003e, \u003ca href=\"#BkII_58\"\u003e58\u003c/a\u003e. \u003ci\u003eEversio\u003c/i\u003e: cf.\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 50 (the same words), Plat.\r\n \u003ci\u003eGorg\u003c/i\u003e. 481 C \u003cspan lang=\"el\" title=\"hêmôn ho bios anatetrammenos an eiê\"\r\n \u003e\u0026#x201B;\u0026#x3B7;\u0026#x3BC;\u0026#x3C9;\u0026#x3BD; \u0026#x201B;\u0026#x3BF;\r\n \u0026#x3B2;\u0026#x3B9;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3C4;\u0026#x3B5;\u0026#x3C4;\u0026#x3C1;\u0026#x3B1;\u0026#x3BC;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3BD; \u0026#x3B5;\u0026#x3B9;\u0026#x3B7;\u003c/span\u003e, Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVIII.\u003c/span\u003e 157 \u003cspan lang=\"el\" title=\"syncheomen ton bion\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3C7;\u0026#x3B5;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3BD; \u0026#x3B2;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. \u003ci\u003eEt\r\n sensibus\u003c/i\u003e: no second \u003ci\u003eet\u003c/i\u003e corresponds to this; \u003ci\u003esic\u003c/i\u003e below\r\n replaces it. See Madv. \u003ci\u003eD.F.\u003c/i\u003e p. 790, ed. 2. \u003ci\u003eQuicquam tale\u003c/i\u003e\r\n etc.: cf. \u003ca href=\"#BkII_40\"\u003e40\u003c/a\u003e, \u003ca href=\"#BkII_41\"\u003e41\u003c/a\u003e. \u003ci\u003eNihil\r\n ab eo differens\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_54\"\u003e54\u003c/a\u003e. \u003ci\u003eNon\r\n comprehensa\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_96\"\u003e96\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_100\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_100\"\u003e§100\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSi\r\n iam\u003c/i\u003e: \"if, for example;\" so \u003ci\u003eiam\u003c/i\u003e is often used in Lucretius.\r\n \u003ci\u003eProbo … bono\u003c/i\u003e: it would have seemed more natural to transpose\r\n these epithets. \u003ci\u003eFacilior … ut probet\u003c/i\u003e: the usual construction is\r\n with \u003ci\u003ead\u003c/i\u003e and the gerund; cf. \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 107, \u003ci\u003eBrut\u003c/i\u003e. 180. \u003ci\u003eAnaxagoras\u003c/i\u003e: he made\r\n no \u003cspan lang=\"el\" title=\"homoiomereiai\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3BC;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n of snow, but only of water, which, when pure and deep, is dark in colour.\r\n \u003ci\u003eConcreta\u003c/i\u003e: so Manut. for MSS. \u003ci\u003econgregata\u003c/i\u003e. In \u003ca\r\n href=\"#BkII_121\"\u003e121\u003c/a\u003e the MSS. give \u003ci\u003econcreta\u003c/i\u003e without variation,\r\n as in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 101, \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 130, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 66,\r\n 71.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_101\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_101\"\u003e§101\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eImpeditum\u003c/i\u003e: cf. \u003ca href=\"#BkIIN_33\"\u003e33\u003c/a\u003e, n. \u003ci\u003eMovebitur\u003c/i\u003e:\r\n cf. \u003ci\u003emoveri\u003c/i\u003e in \u003ca href=\"#BkII_24\"\u003e24\u003c/a\u003e. \u003ci\u003eNon enim est\u003c/i\u003e: Cic.\r\n in the vast majority of cases writes \u003ci\u003eest enim\u003c/i\u003e, the two words\r\n falling under one accent like \u003ci\u003esed enim, et enim\u003c/i\u003e (cf. Corss.\r\n \u003ci\u003eAusspr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 851); Beier on \u003ci\u003eDe Off.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e p. 157 (qu. by Halm) wishes therefore to read\r\n \u003ci\u003eest enim\u003c/i\u003e, but the MSS. both of the \u003ci\u003eLucullus\u003c/i\u003e and of Nonius\r\n agree in the other form, which Madv. allows to stand in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 43, and many other places (see his note). Cf.\r\n fragm. \u003ca href=\"#Fr_22\"\u003e22\u003c/a\u003e of the \u003ci\u003eAcad. Post\u003c/i\u003e. \u003ci\u003eE robore\u003c/i\u003e:\r\n so Nonius, but the MSS. of Cic. give here \u003ci\u003eebore\u003c/i\u003e. \u003ci\u003eDolatus\u003c/i\u003e:\r\n an evident imitation of Hom. \u003ci\u003eOd.\u003c/i\u003e T 163 \u003cspan lang=\"el\" title=\"ou gar apo drios essi palaiphatou oud\u0027 apo petrês\"\r\n \u003e\u0026#x3BF;\u0026#x3C5; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1; \u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\r\n \u0026#x3B4;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3C2; \u0026#x3B5;\u0026#x3C3;\u0026#x3C3;\u0026#x3B9;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3BB;\u0026#x3B1;\u0026#x3B9;\u0026#x3C6;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0027 \u0026#x3B1;\u0026#x3C0;\u0026#x3BF;\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3C4;\u0026#x3C1;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e. \u003ci\u003eNeque tamen\r\n habere\u003c/i\u003e: i.e. \u003ci\u003ese putat\u003c/i\u003e. For the sudden change from \u003ci\u003eoratio\r\n recta\u003c/i\u003e to \u003ci\u003eobliqua\u003c/i\u003e cf. \u003ca href=\"#BkIIN_40\"\u003e40\u003c/a\u003e with n.\r\n \u003ci\u003ePercipiendi notam\u003c/i\u003e: = \u003cspan lang=\"el\" title=\"charaktêra tês synktatheseôs\"\r\n \u003e\u0026#x3C7;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3BA;\u0026#x3C4;\u0026#x3B7;\u0026#x3C1;\u0026#x3B1;\r\n \u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3BA;\u0026#x3C4;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B5;\u0026#x3C9;\u0026#x3C2;\u003c/span\u003e\r\n in Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 191. For the use of the\r\n gerund cf. n. on \u003ca href=\"#BkIIN_26\"\u003e26\u003c/a\u003e, with Madv. \u003ci\u003eGram.\u003c/i\u003e 418,\r\n Munro on Lucr. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 313; for \u003ci\u003epropriam\u003c/i\u003e 34.\r\n \u003ci\u003eExsistere\u003c/i\u003e. cf. \u003ca href=\"#BkII_36\"\u003e36\u003c/a\u003e. \u003ci\u003eQui neget\u003c/i\u003e: see \u003ca\r\n href=\"#BkII_79\"\u003e79\u003c/a\u003e. \u003ci\u003eCaput\u003c/i\u003e: a legal term. \u003ci\u003eConclusio\r\n loquitur\u003c/i\u003e: cf. \u003ci\u003ehistoriae loquantur\u003c/i\u003e (\u003ca href=\"#BkII_5\"\u003e5\u003c/a\u003e),\r\n \u003ci\u003econsuetudo loquitur\u003c/i\u003e (\u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 48),\r\n \u003ci\u003ehominis institutio si loqueretur\u003c/i\u003e (\u003ci\u003eib.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 41), \u003ci\u003evites si loqui possint\u003c/i\u003e (\u003ci\u003eib.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 39), \u003ci\u003epatria loquitur\u003c/i\u003e (\u003ci\u003eIn Cat.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 18, 27); the last use Cic. condemns himself\r\n in \u003ci\u003eOrat.\u003c/i\u003e 85. \u003ci\u003eInquit\u003c/i\u003e: \"quotha,\" indefinitely, as in \u003ca\r\n href=\"#BkII_109\"\u003e109\u003c/a\u003e, \u003ca href=\"#BkII_115\"\u003e115\u003c/a\u003e; cf. also\r\n \u003ci\u003edicit\u003c/i\u003e in \u003ca href=\"#BkII_79\"\u003e79\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_102\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_102\"\u003e§102\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eReprehensio est … satis esse vobis\u003c/i\u003e: Bait. follows Madv. in\r\n placing a comma after \u003ci\u003eest\u003c/i\u003e, and a full stop at \u003ci\u003eprobabilia\u003c/i\u003e.\r\n \u003ci\u003eTamen\u003c/i\u003e ought in that case to follow \u003ci\u003edicimus\u003c/i\u003e, and it is\r\n noteworthy that in his communication to Halm (printed on p. 854 of Bait.,\r\n and Hahn\u0027s ed. of the philosophical works, 1861) Madv. omits the word\r\n \u003ci\u003etamen\u003c/i\u003e altogether, nor does Bait. in adopting the suggestion notice\r\n the omission. \u003ci\u003eIsta diceret\u003c/i\u003e: \"stated the opinions you asked for.\"\r\n \u003ci\u003ePoetam\u003c/i\u003e: this both Halm and Bait. treat as a gloss.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_103\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_103\"\u003e§103\u003c/a\u003e.\u003c/b\u003e For this\r\n section cf. Lucullus\u0027 speech, passim, and Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 227 sq. \u003ci\u003eAcademia … quibus\u003c/i\u003e: a number of\r\n exx. of this change from sing. to plural are given by Madv. on\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 16. \u003ci\u003eNullum\u003c/i\u003e: on the\r\n favourite Ciceronian use of \u003ci\u003enullus\u003c/i\u003e for \u003ci\u003enon\u003c/i\u003e see \u003ca\r\n href=\"#BkII_47\"\u003e47\u003c/a\u003e, \u003ca href=\"#BkII_141\"\u003e141\u003c/a\u003e, and Madv.\r\n \u003ci\u003eGram.\u003c/i\u003e 455, obs. 5. \u003ci\u003eIllud sit disputatum\u003c/i\u003e: for the\r\n construction cf. \u003ca href=\"#BkII_98\"\u003e98\u003c/a\u003e; \u003ci\u003eautem\u003c/i\u003e is omitted with\r\n the same constr. in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 79, 80.\r\n \u003ci\u003eNusquam alibi\u003c/i\u003e: cf. \u003ca href=\"#BkII_50\"\u003e50\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_104\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_104\"\u003e§104\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eExposuisset adiungit\u003c/i\u003e: Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 67 notices a certain looseness in the use of\r\n tenses, which Cic. displays in narrating the opinions of philosophers,\r\n but no ex. so strong as this is produced. \u003ci\u003eUt aut approbet quid aut\r\n improbet\u003c/i\u003e: this Halm rejects. I have noticed among recent editors of\r\n Cic. a strong tendency to reject explanatory clauses introduced by\r\n \u003ci\u003eut\u003c/i\u003e. Halm brackets a similar clause in \u003ca href=\"#BkII_20\"\u003e20\u003c/a\u003e,\r\n and is followed in both instances by Bait. Kayser, who is perhaps the\r\n most extensive \u003ci\u003ebracketer\u003c/i\u003e of modern times, rejects very many\r\n clauses of the kind in the Oratorical works. In our passage, the\r\n difficulty vanishes when we reflect that \u003ci\u003eapprobare\u003c/i\u003e and\r\n \u003ci\u003eimprobare\u003c/i\u003e may mean either to render an \u003ci\u003eabsolute\u003c/i\u003e approval or\r\n disapproval, or to render an approval or disapproval merely based on\r\n \u003ci\u003eprobability\u003c/i\u003e. For example, in \u003ca href=\"#BkII_29\"\u003e29\u003c/a\u003e the words\r\n have the first meaning, in \u003ca href=\"#BkII_66\"\u003e66\u003c/a\u003e the second. The same\r\n is the case with \u003ci\u003enego\u003c/i\u003e and \u003ci\u003eaio\u003c/i\u003e. I trace the whole difficulty\r\n of the passage to the absence of terms to express distinctly the\r\n difference between the two kinds of assent. The general sense will be as\r\n follows. \"There are two kinds of \u003cspan lang=\"el\" title=\"epochê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e, one which prevents a man\r\n from expressing any assent or disagreement (in either of the two senses\r\n above noticed), another which does not prevent him from giving an answer\r\n to questions, provided his answer be not taken to imply absolute approval\r\n or absolute disapproval; the result of which will be that he will neither\r\n absolutely deny nor absolutely affirm anything, but will merely give a\r\n qualified \u0027yes\u0027 or \u0027no,\u0027 dependent on probability.\" My defence of the\r\n clause impugned is substantially the same as that of Hermann in the\r\n \u003ci\u003ePhilologus\u003c/i\u003e (vol. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e), which I had not\r\n read when this note was first written. \u003ci\u003eAlterum placere … alterum\r\n tenere\u003c/i\u003e: \"the one is his formal dogma, the other is his actual\r\n practice.\" For the force of this see my note on \u003ci\u003enon probans\u003c/i\u003e in \u003ca\r\n href=\"#BkIIN_148\"\u003e148\u003c/a\u003e, which passage is very similar to this.\r\n \u003ci\u003eNeget … aiat\u003c/i\u003e: cf. \u003ca href=\"#BkII_97\"\u003e97\u003c/a\u003e. \u003ci\u003eNec ut\r\n placeat\u003c/i\u003e: this, the MSS. reading, gives exactly the wrong sense, for\r\n Clitomachus \u003ci\u003edid\u003c/i\u003e allow such \u003ci\u003evisa\u003c/i\u003e to stand as were sufficient\r\n to serve as a basis for action. Hermann\u0027s \u003ci\u003eneu cui\u003c/i\u003e labours under\r\n the same defect. Various emendations are \u003ci\u003enam cum\u003c/i\u003e (Lamb., accepted\r\n by Zeller 522), \u003ci\u003ehic ut\u003c/i\u003e (Manut.), \u003ci\u003eet cum\u003c/i\u003e (Dav. followed by\r\n Bait.), \u003ci\u003esed cum\u003c/i\u003e (Halm). The most probable of these seems to me\r\n that of Manut. I should prefer \u003ci\u003esic ut\u003c/i\u003e, taking \u003ci\u003eut\u003c/i\u003e in the\r\n sense of \"although.\" \u003ci\u003eRespondere\u003c/i\u003e: \"to put in as an answer,\" as in\r\n \u003ca href=\"#BkII_93\"\u003e93\u003c/a\u003e and often. \u003ci\u003eApprobari\u003c/i\u003e: sc.\r\n \u003ci\u003eputavit\u003c/i\u003e. Such changes of construction are common in Cic., and I\r\n cannot follow Halm in altering the reading to \u003ci\u003eapprobavit\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_105\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_105\"\u003e§105\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eLucem\r\n eripimus\u003c/i\u003e: cf. \u003ca href=\"#BkII_30\"\u003e30\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_105\"\u003e§§105\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_111\"\u003e111\u003c/a\u003e.\u003c/b\u003e Summary. You must see, Lucullus, by this\r\n time, that your defence of dogmatism is overthrown (\u003ca\r\n href=\"#BkII_105\"\u003e105\u003c/a\u003e). You asked how memory was possible on my\r\n principles. Why, did not Siron remember the dogmas of Epicurus? If\r\n nothing can be remembered which is not absolutely true, then these will\r\n be true (\u003ca href=\"#BkII_106\"\u003e106\u003c/a\u003e). Probability is quite sufficient\r\n basis for the arts. One strong point of yours is that nature compels us\r\n to \u003ci\u003eassent\u003c/i\u003e. But Panaetius doubted even some of the Stoic dogmas,\r\n and you yourself refuse assent to the \u003ci\u003esorites\u003c/i\u003e, why then should not\r\n the Academic doubt about other things? (\u003ca href=\"#BkII_107\"\u003e107\u003c/a\u003e) Your\r\n other strong point is that without assent action is impossible (\u003ca\r\n href=\"#BkII_108\"\u003e108\u003c/a\u003e). But surely many actions of the dogmatist\r\n proceed upon mere probability. Nor do you gain by the use of the\r\n hackneyed argument of Antiochus (\u003ca href=\"#BkII_109\"\u003e109\u003c/a\u003e). Where\r\n probability is, there the Academic has all the knowledge he wants (\u003ca\r\n href=\"#BkII_110\"\u003e110\u003c/a\u003e). The argument of Antiochus that the Academics\r\n first admit that there are true and false \u003ci\u003evisa\u003c/i\u003e and then contradict\r\n themselves by denying that there is any difference between true and\r\n false, is absurd. We do not deny that the difference \u003ci\u003eexists\u003c/i\u003e; we do\r\n deny that human faculties are capable of perceiving the difference (\u003ca\r\n href=\"#BkII_111\"\u003e111\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca href=\"#BkII_105\"\u003e105\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eInducto … prob.\u003c/i\u003e: so Aug.\r\n \u003ci\u003eCont Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 12 \u003ci\u003eSoluto, libero\u003c/i\u003e:\r\n cf. n. on \u003ca href=\"#BkIIN_8\"\u003e8\u003c/a\u003e. \u003ci\u003eImplicato\u003c/i\u003e: = \u003ci\u003eimpedito\u003c/i\u003e\r\n cf. \u003ca href=\"#BkII_101\"\u003e101\u003c/a\u003e. \u003ci\u003eIacere\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_79\"\u003e79\u003c/a\u003e. \u003ci\u003eIsdem oculis\u003c/i\u003e: an answer to the question\r\n \u003ci\u003enihil cernis?\u003c/i\u003e in \u003ca href=\"#BkII_102\"\u003e102\u003c/a\u003e. \u003ci\u003ePurpureum\u003c/i\u003e:\r\n cf. fragm. \u003ca href=\"#Fr_7\"\u003e7\u003c/a\u003e of the \u003ci\u003eAcad. Post\u003c/i\u003e. \u003ci\u003eModo\r\n caeruleum … sole\u003c/i\u003e: Nonius (cf. fragm. \u003ca href=\"#Fr_23\"\u003e23\u003c/a\u003e)\r\n quotes \u003ci\u003etum caeruleum tum lavum\u003c/i\u003e (the MSS. in our passage have\r\n \u003ci\u003eflavum\u003c/i\u003e) \u003ci\u003evidetur, quodque nunc a sole\u003c/i\u003e. C.F. Hermann would\r\n place \u003ci\u003emane ravum\u003c/i\u003e after \u003ci\u003equodque\u003c/i\u003e and take \u003ci\u003equod\u003c/i\u003e as a\r\n proper relative pronoun, not as = \"because.\" This transposition certainly\r\n gives increased clearness. Hermann further wishes to remove \u003ci\u003ea\u003c/i\u003e,\r\n quoting exx. of \u003ci\u003ecollucere\u003c/i\u003e without the prep., which are not at all\r\n parallel, i.e. \u003ci\u003eVerr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 58, \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 71. \u003ci\u003eVibrat\u003c/i\u003e: with the \u003cspan lang=\"el\"\r\n title=\"anêrithmon gelasma\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u0026#x3C1;\u0026#x3B9;\u0026#x3B8;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B3;\u0026#x3B5;\u0026#x3BB;\u0026#x3B1;\u0026#x3C3;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e of Aeschylus.\r\n \u003ci\u003eDissimileque\u003c/i\u003e: Halm, followed by Bait., om. \u003ci\u003eque\u003c/i\u003e. \u003ci\u003eProximo\r\n et\u003c/i\u003e: MSS. have \u003ci\u003eei\u003c/i\u003e, rightly altered by Lamb., cf. e.g. \u003ci\u003eDe\r\n Fato\u003c/i\u003e 44. \u003ci\u003eNon possis … defendere\u003c/i\u003e: a similar line is taken in\r\n \u003ca href=\"#BkII_81\"\u003e81\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_106\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_106\"\u003e§106\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eMemoria\u003c/i\u003e: cf. \u003ca href=\"#BkII_22\"\u003e22\u003c/a\u003e. \u003ci\u003ePolyaenus\u003c/i\u003e: named\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 20, Diog. \u003cspan\r\n class=\"vol\"\u003eX.\u003c/span\u003e 18, as one of the chief friends of Epicurus.\r\n \u003ci\u003eFalsum quod est\u003c/i\u003e: Greek and Latin do not distinguish accurately\r\n between the \u003ci\u003etrue\u003c/i\u003e and the \u003ci\u003eexistent\u003c/i\u003e, the \u003ci\u003efalse\u003c/i\u003e and the\r\n \u003ci\u003enon existent\u003c/i\u003e, hence the present difficulty; in Plato the confusion\r\n is frequent, notably in the \u003ci\u003eSophistes\u003c/i\u003e and \u003ci\u003eTheaetetus\u003c/i\u003e. \u003ci\u003eSi\r\n igitur\u003c/i\u003e: \"if then recollection is recollection only of things\r\n perceived and known.\" The dogmatist theory of \u003cspan lang=\"el\"\r\n title=\"mnêmê\" \u003e\u0026#x3BC;\u0026#x3BD;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e and \u003cspan\r\n lang=\"el\" title=\"noêsis\"\r\n \u003e\u0026#x3BD;\u0026#x3BF;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e is dealt with in\r\n exactly the same way by Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 5,\r\n 10 and elsewhere, cf. also Plat \u003ci\u003eTheaet.\u003c/i\u003e 191 sq. \u003ci\u003eSiron\u003c/i\u003e: thus\r\n Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 119 writes the name,\r\n not \u003ci\u003eSciron\u003c/i\u003e, as Halm. \u003ci\u003eFateare\u003c/i\u003e: the em. of Dav. for\r\n \u003ci\u003efacile\u003c/i\u003e, \u003ci\u003efacere\u003c/i\u003e, \u003ci\u003efacias\u003c/i\u003e of MSS. Christ defends\r\n \u003ci\u003efacere\u003c/i\u003e, thinking that the constr. is varied from the subj. to the\r\n inf. after \u003ci\u003eoportet\u003c/i\u003e, as after \u003ci\u003enecesse est\u003c/i\u003e in \u003ca\r\n href=\"#BkII_39\"\u003e39\u003c/a\u003e. For \u003ci\u003efacere\u003c/i\u003e followed by an inf. cf.\r\n \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 8. \u003ci\u003eNulla\u003c/i\u003e: for\r\n \u003ci\u003enon\u003c/i\u003e, cf. \u003ca href=\"#BkII_47\"\u003e47\u003c/a\u003e, \u003ca\r\n href=\"#BkII_103\"\u003e103\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_107\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_107\"\u003e§107\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eFiet\r\n artibus\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_27\"\u003e27\u003c/a\u003e for the constr., for the\r\n matter see \u003ca href=\"#BkII_22\"\u003e22\u003c/a\u003e. \u003ci\u003eLumina\u003c/i\u003e: \"strong points.\"\r\n Bentl. boldly read \u003ci\u003ecolumina\u003c/i\u003e, while Dav. proposed \u003ci\u003evimina\u003c/i\u003e or\r\n \u003ci\u003evincula\u003c/i\u003e. That an em. is not needed may be seen from \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 70. \u003ci\u003enegat Epicurus (hoc enim vestrum\r\n lumen est)\u003c/i\u003e \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 79, and \u003ca\r\n href=\"#BkII_43\"\u003e43\u003c/a\u003e of this book. \u003ci\u003eResponsa\u003c/i\u003e: added by Ernesti.\r\n Faber supplies \u003ci\u003eharuspicia\u003c/i\u003e, Orelli after Ern. \u003ci\u003eharuspicinam\u003c/i\u003e,\r\n but, as Halm says, some noun in the plur. is needed. \u003ci\u003eQuod is non\r\n potest\u003c/i\u003e: this is the MSS. reading, but most edd. read \u003ci\u003esi is\u003c/i\u003e, to\r\n cure a wrong punctuation, by which a colon is placed at \u003ci\u003eperspicuum\r\n est\u003c/i\u003e above, and a full stop at \u003ci\u003esustineat\u003c/i\u003e. Halm restored the\r\n passage. \u003ci\u003eHabuerint\u003c/i\u003e: the subj. seems due to the attraction\r\n exercised by \u003ci\u003esustineat\u003c/i\u003e. Bait. after Kayser has \u003ci\u003ehabuerunt\u003c/i\u003e.\r\n \u003ci\u003ePositum\u003c/i\u003e: \"when laid down\" or \"assumed.\"\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_108\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_108\"\u003e§108\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eAlterum est quod\u003c/i\u003e: this is substituted for \u003ci\u003edeinde\u003c/i\u003e, which\r\n ought to correspond to \u003ci\u003eprimum\u003c/i\u003e above. \u003ci\u003eActio ullius rei\u003c/i\u003e: n.\r\n on \u003ci\u003eactio rerum\u003c/i\u003e in \u003ca href=\"#BkIIN_62\"\u003e62\u003c/a\u003e, cf. also \u003ca\r\n href=\"#BkII_148\"\u003e148\u003c/a\u003e. \u003ci\u003eAdsensu comprobet\u003c/i\u003e: almost the same\r\n phrase often occurs in Livy, Sueton., etc. see Forc. \u003ci\u003eSit etiam\u003c/i\u003e:\r\n the \u003ci\u003eetiam\u003c/i\u003e is a little strange and was thought spurious by Ernesti.\r\n It seems to have the force of Eng. \"indeed\", \"in what indeed assent\r\n consists.\" \u003ci\u003eSensus ipsos adsensus\u003c/i\u003e: so in \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_41\"\u003e41\u003c/a\u003e \u003ci\u003esensus\u003c/i\u003e is defined\r\n to be \u003ci\u003eid quod est sensu comprehensum\u003c/i\u003e, i.e. \u003cspan lang=\"el\"\r\n title=\"katalêpsis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e,\r\n cf. also Stobaeus \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 41, 25 \u003cspan lang=\"el\"\r\n title=\"aisthêtikê gar phantasia synkatathesis esti\"\r\n \u003e\u0026#x3B1;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B7;\u0026#x3C4;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\r\n \u0026#x3B3;\u0026#x3B1;\u0026#x3C1;\r\n \u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\r\n \u0026#x3C3;\u0026#x3C5;\u0026#x3B3;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u003c/span\u003e. \u003ci\u003eAppetitio\u003c/i\u003e: for all this cf.\r\n \u003ca href=\"#BkII_30\"\u003e30\u003c/a\u003e. \u003ci\u003eEt dicta … multa\u003c/i\u003e: Manut. ejected\r\n these words as a gloss, after \u003ci\u003emulta\u003c/i\u003e the MSS. curiously add \u003ci\u003evide\r\n superiora\u003c/i\u003e. \u003ci\u003eLubricos sustinere\u003c/i\u003e: cf. \u003ca href=\"#BkII_68\"\u003e68\u003c/a\u003e\r\n and \u003ca href=\"#BkII_94\"\u003e94\u003c/a\u003e. \u003ci\u003eIta scribenti … exanclatum\u003c/i\u003e: for\r\n the om. of \u003ci\u003eesse\u003c/i\u003e cf. \u003ca href=\"#BkII_77\"\u003e77\u003c/a\u003e, \u003ca\r\n href=\"#BkIIN_113\"\u003e113\u003c/a\u003e with notes. \u003ci\u003eHerculi\u003c/i\u003e: for this form of\r\n the gen. cf. Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 14, who\r\n doubts whether Cic. ever wrote \u003ci\u003e-is\u003c/i\u003e in the gen. of the Greek names\r\n in \u003ci\u003e-es\u003c/i\u003e. When we consider how difficult it was for copyists\r\n \u003ci\u003enot\u003c/i\u003e to change the rarer form into the commoner, also that even\r\n Priscian (see \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 12) made gross\r\n blunders about them, the supposition of Madv. becomes almost\r\n irresistible. \u003ci\u003eTemeritatem\u003c/i\u003e: \u003cspan lang=\"el\" title=\"propeteian, eikaiotêta\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3C0;\u0026#x3B5;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;,\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u0026#x3BF;\u0026#x3C4;\u0026#x3B7;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_109\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_109\"\u003e§109\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eIn\r\n navigando\u003c/i\u003e: cf. \u003ca href=\"#BkII_100\"\u003e100\u003c/a\u003e. \u003ci\u003eIn conserendo\u003c/i\u003e:\r\n Guretus interprets \"\u003cspan lang=\"el\" title=\"en tô phytyesthai ton agron\"\r\n \u003e\u0026#x3B5;\u0026#x3BD; \u0026#x3C4;\u0026#x3C9;\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C4;\u0026#x3C5;\u0026#x3B5;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3BD; \u0026#x3B1;\u0026#x3B3;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e,\" and is\r\n followed by most commentators, though it seems at least possible that\r\n \u003ci\u003emanum\u003c/i\u003e is to be understood. For the suppressed accus. \u003ci\u003eagrum\u003c/i\u003e\r\n cf. n. on \u003ci\u003etollendum\u003c/i\u003e in \u003ca href=\"#BkIIN_148\"\u003e148\u003c/a\u003e.\r\n \u003ci\u003eSequere\u003c/i\u003e: the fut. not the pres. ind., cf. \u003ca\r\n href=\"#BkII_61\"\u003e61\u003c/a\u003e. \u003ci\u003ePressius\u003c/i\u003e: cf. \u003ca href=\"#BkII_28\"\u003e28\u003c/a\u003e.\r\n \u003ci\u003eReprehensum\u003c/i\u003e: sc. \u003ci\u003enarrasti\u003c/i\u003e. \u003ci\u003eId ipsum\u003c/i\u003e: = \u003ci\u003enihil\r\n posse comprehendi\u003c/i\u003e. \u003ci\u003eSaltem\u003c/i\u003e: so in \u003ca href=\"#BkII_29\"\u003e29\u003c/a\u003e.\r\n \u003ci\u003ePingue\u003c/i\u003e: cf. \u003ci\u003ePro Archia\u003c/i\u003e 10. \u003ci\u003eSibi ipsum\u003c/i\u003e: note that\r\n Cic. does not generally make \u003ci\u003eipse\u003c/i\u003e agree in case with the\r\n reflexive, but writes \u003ci\u003ese ipse\u003c/i\u003e, etc. \u003ci\u003eConvenienter\u003c/i\u003e:\r\n \"consistently\". \u003ci\u003eEsse possit\u003c/i\u003e: Bait. \u003ci\u003eposset\u003c/i\u003e on the suggestion\r\n of Halm, but Cic. states the doctrine as a living one, not throwing it\r\n back to Antiochus time and to this particular speech of Ant. \u003ci\u003eUt hoc\r\n ipsum\u003c/i\u003e: the \u003ci\u003eut\u003c/i\u003e follows on \u003ci\u003eillo modo urguendum\u003c/i\u003e above.\r\n \u003ci\u003eDecretum quod\u003c/i\u003e: Halm followed by Bait. gives \u003ci\u003equo\u003c/i\u003e, referring\r\n to \u003ci\u003ealtero quo neget\u003c/i\u003e in \u003ca href=\"#BkII_111\"\u003e111\u003c/a\u003e, which however\r\n does not justify the reading. The best MSS. have \u003ci\u003equi\u003c/i\u003e. \u003ci\u003eEt sine\r\n decretis\u003c/i\u003e: Lamb. gave \u003ci\u003enec\u003c/i\u003e for \u003ci\u003eet\u003c/i\u003e, but Dav. correctly\r\n explains, \"\u003ci\u003emulta decreta habent Academici, non tamen percepta sed\r\n tantum probabilia.\u003c/i\u003e\"\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_110\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_110\"\u003e§110\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eUt\r\n illa\u003c/i\u003e: i.e. the \u003ci\u003edecreta\u003c/i\u003e implied in the last sentence. Some MSS.\r\n have \u003ci\u003eille\u003c/i\u003e, while Dav. without necessity gives \u003ci\u003ealia\u003c/i\u003e. \u003ci\u003eSic\r\n hoc ipsum\u003c/i\u003e: Sext. then is wrong is saying (\u003ci\u003eP.H.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 226) that the Academics \u003cspan lang=\"el\"\r\n title=\"diabebaiountai ta pragmata einai akatalêpta\"\r\n \u003e\u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3B2;\u0026#x3B5;\u0026#x3B2;\u0026#x3B1;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B1; \u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3B3;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e,\r\n i.e. state the doctrine dogmatically, while the sceptics do not.\r\n \u003ci\u003eCognitionis notam\u003c/i\u003e: like \u003ci\u003enota percipiendi\u003c/i\u003e, \u003ci\u003everi et\r\n falsi\u003c/i\u003e, etc. which we have already had. \u003ci\u003eNe confundere omnia\u003c/i\u003e: a\r\n mocking repetition of Lucullus phrase, cf. \u003ca href=\"#BkII_58\"\u003e58\u003c/a\u003e.\r\n \u003ci\u003eIncerta reddere\u003c/i\u003e: cf. \u003ca href=\"#BkII_54\"\u003e54\u003c/a\u003e. \u003ci\u003eStellarum\r\n numerus\u003c/i\u003e: another echo of Lucullus; see \u003ca href=\"#BkII_32\"\u003e32\u003c/a\u003e.\r\n \u003ci\u003eQuem ad modum … item\u003c/i\u003e: see Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 48, who quotes an exact parallel from\r\n \u003ci\u003eTopica\u003c/i\u003e 46, and \u003ci\u003esicut … item\u003c/i\u003e from \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 3, noting at the same time that in such exx.\r\n neither \u003ci\u003eita\u003c/i\u003e nor \u003ci\u003eidem\u003c/i\u003e, which MSS. sometimes give for\r\n \u003ci\u003eitem\u003c/i\u003e, is correct.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_111\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_111\"\u003e§111\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eDicere\r\n … perturbatum\u003c/i\u003e: for om. of \u003ci\u003eesse\u003c/i\u003e cf. \u003ca\r\n href=\"#BkII_108\"\u003e108\u003c/a\u003e, etc. \u003ci\u003eAntiochus\u003c/i\u003e: this Bait. brackets.\r\n \u003ci\u003eUnum … alterum\u003c/i\u003e: cf. \u003ca href=\"#BkII_44\"\u003e44\u003c/a\u003e. \u003ci\u003eEsse quaedam\r\n in visis\u003c/i\u003e: it was not the \u003ci\u003eesse\u003c/i\u003e but the \u003ci\u003evideri\u003c/i\u003e, not the\r\n actual existence of a difference, but the possibility of that difference\r\n being infallibly perceived by human sense, that the Academic denied.\r\n \u003ci\u003eCernimus\u003c/i\u003e: i.e. the \u003ci\u003eprobably\u003c/i\u003e true and false. \u003ci\u003eProbandi\r\n species\u003c/i\u003e: a phenomenal appearance which belongs to, or properly leads\r\n to qualified approval.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_112\"\u003e§§112\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_115\"\u003e115\u003c/a\u003e.\u003c/b\u003e Summary. If I had to deal with a\r\n Peripatetic, whose definitions are not so exacting, my course would be\r\n easier; I should not much oppose him even if he maintained that the wise\r\n man sometimes \u003ci\u003eopines\u003c/i\u003e (\u003ca href=\"#BkII_112\"\u003e112\u003c/a\u003e). The\r\n definitions of the real Old Academy are more reasonable than those of\r\n Antiochus. How, holding the opinions he does, can he profess to belong to\r\n the Old Academy? (\u003ca href=\"#BkII_113\"\u003e113\u003c/a\u003e) I cannot tolerate your\r\n assumption that it is possible to keep an elaborate dogmatic system like\r\n yours free from mistakes (\u003ca href=\"#BkII_114\"\u003e114\u003c/a\u003e). You wish me to\r\n join your school. What am I to do then with my dear friend Diodotus, who\r\n thinks so poorly of Antiochus? Let us consider however what system not I,\r\n but the \u003ci\u003esapiens\u003c/i\u003e is to adopt (\u003ca\r\n href=\"#BkII_115\"\u003e115\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_112\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_112\"\u003e§112\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eCampis\r\n … exsultare … oratio\u003c/i\u003e: expressions like this are common in Cic.,\r\n e.g. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 54, \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 61, \u003ci\u003eOrat.\u003c/i\u003e 26; cf. also Aug. \u003ci\u003eCont. Ac.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 5 \u003ci\u003ene in quaestionis campis tua eqitaret\r\n oratio\u003c/i\u003e. \u003ci\u003eCum Peripatetico\u003c/i\u003e: nothing that Cic. states here is at\r\n discord with what is known of the tenets of the later Peripatetics; cf.\r\n esp. Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 216\u0026mdash;226. All\r\n that Cic. says is that he could accept the Peripatetic formula, putting\r\n upon it his own meaning of course. Doubtless a Peripatetic would have\r\n wondered how a sceptic \u003ci\u003ecould\u003c/i\u003e accept his formulae; but the\r\n spectacle of men of the most irreconcilable opinions clinging on to the\r\n same formulae is common enough to prevent us from being surprised at\r\n Cicero\u0027s acceptance. I have already suggested (n. on \u003ca\r\n href=\"#BkIIN_18\"\u003e18\u003c/a\u003e) that we have here a trace of Philo\u0027s teaching,\r\n as distinct from that of Carneades. I see absolutely no reason for the\r\n very severe remarks of Madvig on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 76, a passage which very closely resembles ours. \u003ci\u003eDumeta\u003c/i\u003e: same use\r\n in \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 68, Aug. \u003ci\u003eCont. Ac.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6; the \u003ci\u003espinae\u003c/i\u003e of the Stoics are often\r\n mentioned, e.g. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 6. \u003ci\u003eE vero …\r\n a falso\u003c/i\u003e: note the change of prep. \u003ci\u003eAdhiberet\u003c/i\u003e: the MSS. are\r\n confused here, and go Halm reads \u003ci\u003eadderet\u003c/i\u003e, and Bait. follows, while\r\n Kayser proposes \u003ci\u003eadhaereret\u003c/i\u003e, which is indeed nearer the MSS.; cf.\r\n however \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_39\"\u003e39\u003c/a\u003e\r\n \u003ci\u003eadhiberet\u003c/i\u003e. \u003ci\u003eAccessionem\u003c/i\u003e: for this cf. \u003ca\r\n href=\"#BkII_18\"\u003e18\u003c/a\u003e and \u003ca href=\"#BkII_77\"\u003e77\u003c/a\u003e. \u003ci\u003eSimpliciter\u003c/i\u003e:\r\n the opposite of \u003ci\u003esubtiliter\u003c/i\u003e; cf.\r\n \u003ci\u003esimpliciter\u0026mdash;subtilitas\u003c/i\u003e in \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_6\"\u003e6\u003c/a\u003e. \u003ci\u003eNe Carneade quidem\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_59\"\u003e59\u003c/a\u003e, \u003ca href=\"#BkII_67\"\u003e67\u003c/a\u003e, \u003ca\r\n href=\"#BkII_78\"\u003e78\u003c/a\u003e, \u003ca href=\"#BkII_148\"\u003e148\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_113\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_113\"\u003e§113\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSed\r\n qui his minor est\u003c/i\u003e: given by Halm as the em. of Io. Clericus for MSS.\r\n \u003ci\u003esed mihi minores\u003c/i\u003e. Guietus gave \u003ci\u003esed his minores\u003c/i\u003e, Durand\r\n \u003ci\u003esed minutior\u003c/i\u003e, while Halm suggests \u003ci\u003esed minutiores\u003c/i\u003e. I conj.\r\n \u003ci\u003enimio minares\u003c/i\u003e, which would be much nearer the MSS.; cf. Lucr.\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 734 \u003ci\u003einferiores partibus egregie multis\r\n multoque minores\u003c/i\u003e. \u003ci\u003eTale verum\u003c/i\u003e: \u003ci\u003evisum\u003c/i\u003e omitted as in\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 76. \u003ci\u003eIncognito\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_133\"\u003e133\u003c/a\u003e. \u003ci\u003eAmavi hominem\u003c/i\u003e: cf. Introd. p. \u003ca\r\n href=\"#Page_vi\"\u003e6\u003c/a\u003e. \u003ci\u003eIta iudico, politissimum\u003c/i\u003e; it is a mistake\r\n to suppose this sentence incomplete, like Halm, who wishes to add \u003ci\u003eeum\r\n esse\u003c/i\u003e, or like Bait., who with Kayser prints \u003ci\u003eesse\u003c/i\u003e after\r\n \u003ci\u003epolitissimum\u003c/i\u003e. Cf. \u003ca href=\"#BkII_108\"\u003e108\u003c/a\u003e \u003ci\u003eita scribenti,\r\n exanclatum\u003c/i\u003e, and the examples given from Cic. by Madv. on \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 13. \u003ci\u003eHorum neutrum\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_77\"\u003e77\u003c/a\u003e \u003ci\u003enemo\u003c/i\u003e. \u003ci\u003eUtrumque verum\u003c/i\u003e: Cic. of course\r\n only accepts the propositions as Arcesilas did; see \u003ca\r\n href=\"#BkII_77\"\u003e77\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_114\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_114\"\u003e§114\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eIllud\r\n ferre\u003c/i\u003e: cf. \u003ca href=\"#BkII_136\"\u003e136\u003c/a\u003e. \u003ci\u003eConstituas\u003c/i\u003e: this verb\r\n is often used in connection with the ethical \u003ci\u003efinis\u003c/i\u003e; cf. \u003ca\r\n href=\"#BkII_129\"\u003e129\u003c/a\u003e and \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_19\"\u003e19\u003c/a\u003e. \u003ci\u003eIdemque etiam\u003c/i\u003e: Krebs and Allgayer\r\n (\u003ci\u003eAntibarbarus\u003c/i\u003e, ed. 4) deny that the expression \u003ci\u003eidem etiam\u003c/i\u003e\r\n is Latin. One good MS. here has \u003ci\u003eatque etiam\u003c/i\u003e, which Dav. reads; cf.\r\n however \u003ci\u003eOrat.\u003c/i\u003e 117. \u003ci\u003eArtificium\u003c/i\u003e: = \u003ci\u003ears\u003c/i\u003e, as in \u003ca\r\n href=\"#BkII_30\"\u003e30\u003c/a\u003e. \u003ci\u003eNusquam labar\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_138\"\u003e138\u003c/a\u003e \u003ci\u003ene labar\u003c/i\u003e. \u003ci\u003eSubadroganter\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_126\"\u003e126\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_115\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_115\"\u003e§115\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQui\r\n sibi cum oratoribus … rexisse\u003c/i\u003e: so Cic. vary often speaks of the\r\n Peripatetics, as in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 5, \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 7. \u003ci\u003eSustinuero\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_70\"\u003e70\u003c/a\u003e. \u003ci\u003eTam bonos\u003c/i\u003e: Cic. often speaks of them and\r\n of Epicurus in this patronising way; see e.g. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 44, \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 50, \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 25, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 81. For the\r\n Epicurean friendships cf. esp. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 65. \u003ci\u003eDiodoto\u003c/i\u003e: cf. Introd. p. \u003ca href=\"#Page_ii\"\u003e2\u003c/a\u003e.\r\n \u003ci\u003eNolumus\u003c/i\u003e: Halm and Bait., give \u003ci\u003enolimus\u003c/i\u003e; so fine a line\r\n divides the subjunctive from the indicative in clauses like these that\r\n the choice often depends on mere individual taste. \u003ci\u003eDe sapiente\r\n loquamur\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_66\"\u003e66\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_116\"\u003e§§116\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_128\"\u003e128\u003c/a\u003e.\u003c/b\u003e Summary. Of the three parts of philosophy\r\n take Physics first. Would your \u003ci\u003esapiens\u003c/i\u003e swear to the truth of any\r\n geometrical result whatever? (\u003ca href=\"#BkII_116\"\u003e116\u003c/a\u003e) Let us see\r\n which one of actual physical systems the \u003ci\u003esapiens\u003c/i\u003e we are seeking\r\n will select (\u003ca href=\"#BkII_117\"\u003e117\u003c/a\u003e). He must choose \u003ci\u003eone\u003c/i\u003e\r\n teacher from among the conflicting schools of Thales, Anaximander,\r\n Anaximenos, Anaxagoras, Xenophanes, Leucippus, Democritus, Empedocles,\r\n Heraclitus, Melissus, Plato and Pythagoras. The remaining teachers, great\r\n men though they be, he must reject (\u003ca href=\"#BkII_118\"\u003e118\u003c/a\u003e).\r\n Whatever system he selects he must know absolutely; if the Stoic, he must\r\n believe as strongly in the Stoic theology as he does in the sunlight. If\r\n he holds this, Aristotle will pronounce him mad; you, however, Lucullus,\r\n must defend the Stoics and spurn Aristotle from you, while you will not\r\n allow me even to doubt (\u003ca href=\"#BkII_119\"\u003e119\u003c/a\u003e). How much better to\r\n be free, as I am and not compelled to find an answer to all the riddles\r\n of the universe! (\u003ca href=\"#BkII_120\"\u003e120\u003c/a\u003e) Nothing can exist, say\r\n you, apart from the deity. Strato, however, says he does not need the\r\n deity to construct the universe. His mode of construction again differs\r\n from that of Democritus. I see some good in Strato, yet I will not assent\r\n absolutely either to his system or to yours (\u003ca\r\n href=\"#BkII_121\"\u003e121\u003c/a\u003e). All these matters lie far beyond our ken. We\r\n know nothing of our bodies, which we can dissect, while we have not the\r\n advantage of being able to dissect the constitution of things or of the\r\n earth to see whether she is firmly fixed or hovers in mid air (\u003ca\r\n href=\"#BkII_122\"\u003e122\u003c/a\u003e). Xenophanes, Hicetas, Plato and Epicurus tell\r\n strange things of the heavenly bodies. How much better to side with\r\n Socrates and Aristo, who hold that nothing can be known about them! (\u003ca\r\n href=\"#BkII_123\"\u003e123\u003c/a\u003e) Who knows the nature of mind? Numberless\r\n opinions clash, as do those of Dicaearchus, Plato and Xenocrates. Our\r\n \u003ci\u003esapiens\u003c/i\u003e will be unable to decide (\u003ca href=\"#BkII_124\"\u003e124\u003c/a\u003e). If\r\n you say it is better to choose any system rather than none, I choose\r\n Democritus. You at once upbraid me for believing such monstrous\r\n falsehoods (\u003ca href=\"#BkII_125\"\u003e125\u003c/a\u003e). The Stoics differ among\r\n themselves about physical subjects, why will they not allow me to differ\r\n from them? (\u003ca href=\"#BkII_126\"\u003e126\u003c/a\u003e) Not that I deprecate the study\r\n of Physics, for moral good results from it (\u003ca href=\"#BkII_127\"\u003e127\u003c/a\u003e).\r\n Our \u003ci\u003esapiens\u003c/i\u003e will be delighted if he attains to anything which\r\n seems to resemble truth. Before I proceed to Ethics, I note your weakness\r\n in placing all perceptions on the same level. You must be prepared to\r\n asseverate no less strongly that the sun is eighteen times as large as\r\n the earth, than that yon statue is six feet high. When you admit that all\r\n things can be perceived no more and no less clearly than the size of the\r\n sun, I am almost content (\u003ca href=\"#BkII_128\"\u003e128\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_116\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_116\"\u003e§116\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eTres\r\n partes\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_19\"\u003e19\u003c/a\u003e.\r\n \u003ci\u003eEt a vobismet\u003c/i\u003e: \"and especially by you\". The threefold division was\r\n peculiarly Stoic, though used by other schools, cf. Sext. \u003ci\u003eP.H.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 13 (on the same subject) \u003cspan lang=\"el\"\r\n title=\"hoi Stôikoi kai alloi tines\" \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3B9;\r\n \u0026#x3A3;\u0026#x3C4;\u0026#x3C9;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3B9; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3BF;\u0026#x3B9;\r\n \u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e. For other modes of dividing\r\n philosophy see Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 2. \u003ci\u003eAt\r\n illud ante\u003c/i\u003e: this is my em. for the MSS. \u003ci\u003evelut illud ante\u003c/i\u003e,\r\n which probably arose from a marginal variant \"\u003ci\u003evel ut\u003c/i\u003e\" taking the\r\n place of \u003ci\u003eat\u003c/i\u003e; cf. a similar break in \u003ca href=\"#BkII_40\"\u003e40\u003c/a\u003e\r\n \u003ci\u003esed prius\u003c/i\u003e, also in \u003ca href=\"#BkII_128\"\u003e128\u003c/a\u003e \u003ci\u003eat paulum\r\n ante\u003c/i\u003e. Such breaks often occur in Cic., as in \u003ci\u003eOrator\u003c/i\u003e 87 \u003ci\u003esed\r\n nunc aliud\u003c/i\u003e, also \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 47\r\n \u003ci\u003erepenam fortasse, sed illud ante.\u003c/i\u003e For \u003ci\u003evelut\u003c/i\u003e Halm writes\r\n \u003ci\u003evel\u003c/i\u003e (which Bait. takes), Dav. \u003ci\u003everum\u003c/i\u003e. \u003ci\u003eInflatus\r\n tumore\u003c/i\u003e: cf. \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 91 \u003ci\u003einflati\r\n opinionibus.\u003c/i\u003e Bentl. read \u003ci\u003eerrore\u003c/i\u003e. \u003ci\u003eCogere\u003c/i\u003e: this word like\r\n \u003cspan lang=\"el\" title=\"anankazein\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B3;\u0026#x3BA;\u0026#x3B1;\u0026#x3B6;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n and \u003cspan lang=\"el\" title=\"biazesthai\"\r\n \u003e\u0026#x3B2;\u0026#x3B9;\u0026#x3B1;\u0026#x3B6;\u0026#x3B5;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e\r\n often means simply to argue irresistibly. \u003ci\u003eInitia\u003c/i\u003e: as in \u003ca\r\n href=\"#BkII_118\"\u003e118\u003c/a\u003e, bases of proof, themselves naturally incapable\r\n of proof, so \u003cspan lang=\"el\" title=\"archai\"\r\n \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e in Gk. \u003ci\u003eDigitum\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_58\"\u003e58\u003c/a\u003e, \u003ca href=\"#BkII_143\"\u003e143\u003c/a\u003e. \u003ci\u003ePunctum esse\u003c/i\u003e\r\n etc.: \u003cspan lang=\"el\" title=\"sêmeion estin ou meros outhen\"\r\n \u003e\u0026#x3C3;\u0026#x3B7;\u0026#x3BC;\u0026#x3B5;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD; \u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C1;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3B8;\u0026#x3B5;\u0026#x3BD;\u003c/span\u003e (Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 39), \u003cspan lang=\"el\" title=\"stigmê\"\r\n \u003e\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3B3;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e = \u003cspan lang=\"el\"\r\n title=\"to ameres\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3B1;\u0026#x3BC;\u0026#x3B5;\u0026#x3C1;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e (\u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIX.\u003c/span\u003e 283, 377). \u003ci\u003eExtremitatem\u003c/i\u003e: = \u003cspan lang=\"el\"\r\n title=\"epiphaneian\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eLibramentum\u003c/i\u003e: so this word is used by Pliny (see Forc.) for the\r\n slope of a hill. \u003ci\u003eNulla crassitudo\u003c/i\u003e: in Sext. the \u003cspan lang=\"el\"\r\n title=\"epiphaneia\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C6;\u0026#x3B1;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e\r\n is usually described not negatively as here, but positively as \u003cspan\r\n lang=\"el\" title=\"mêkos meta platous\" \u003e\u0026#x3BC;\u0026#x3B7;\u0026#x3BA;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C0;\u0026#x3BB;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\u003c/span\u003e (\u003ci\u003eP.H.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 39), \u003cspan lang=\"el\" title=\"peras\"\r\n \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e (\u003ci\u003eextremitas\u003c/i\u003e) \u003cspan\r\n lang=\"el\" title=\"somatos duo echon diastaseis, mêkos kai platos\"\r\n \u003e\u0026#x3C3;\u0026#x3BF;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2; \u0026#x3B4;\u0026#x3C5;\u0026#x3BF;\r\n \u0026#x3B5;\u0026#x3C7;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3C3;\u0026#x3C4;\u0026#x3B1;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;,\r\n \u0026#x3BC;\u0026#x3B7;\u0026#x3BA;\u0026#x3BF;\u0026#x3C2; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C0;\u0026#x3BB;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e (\u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 77). \u003ci\u003eLiniamentum … carentem\u003c/i\u003e: a difficult\r\n passage. Note (1) that the line is defined in Greek as \u003cspan lang=\"el\"\r\n title=\"mêkos aplates\" \u003e\u0026#x3BC;\u0026#x3B7;\u0026#x3BA;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3BB;\u0026#x3B1;\u0026#x3C4;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e. (Sext. as\r\n above), (2) that Cic. has by preference described the point and surface\r\n negatively. This latter fact seems to me strong against the introduction\r\n of \u003ci\u003elongitudinem\u003c/i\u003e which Ursinus, Dav., Orelli, Baiter and others\r\n propose by conjecture. If anything is to be introduced, I would rather\r\n add \u003ci\u003eet crassitudine\u003c/i\u003e before \u003ci\u003ecarentem\u003c/i\u003e, comparing \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_27\"\u003e27\u003c/a\u003e \u003ci\u003esine ulla specie et\r\n carentem omni illa qualitate\u003c/i\u003e. I have merely bracketed\r\n \u003ci\u003ecarentem\u003c/i\u003e, though I feel Halm\u0027s remark that a verb is wanted in\r\n this clause as in the other two, he suggests \u003ci\u003equod sit sine\u003c/i\u003e.\r\n Hermann takes \u003ci\u003eesse\u003c/i\u003e after \u003ci\u003epunctum\u003c/i\u003e as strongly predicative\r\n (\"there \u003ci\u003eis\u003c/i\u003e a point,\" etc.), then adds \u003ci\u003esimiliter\u003c/i\u003e after\r\n \u003ci\u003eliniamentum\u003c/i\u003e and ejects \u003ci\u003esine ulla\u003c/i\u003e. Observe the awkwardness\r\n of having the \u003ci\u003eline\u003c/i\u003e treated of after the \u003ci\u003esuperficies\u003c/i\u003e, which\r\n has induced some edd. to transpose. For \u003ci\u003eliniamentum\u003c/i\u003e =\r\n \u003ci\u003elineam\u003c/i\u003e cf. \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 187. \u003ci\u003eSi\r\n adigam\u003c/i\u003e: the fine em. of Manut. for \u003ci\u003esi adiiciamus\u003c/i\u003e of MSS. The\r\n construction \u003ci\u003eadigere aliquem ius iurandum\u003c/i\u003e will be found in Caes.\r\n \u003ci\u003eBell. Civ.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 76, \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 18, qu. by Dav., cf. also Virg. \u003ci\u003eAen.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 56 \u003ci\u003equid non mortalia pectora cogis auri sacra\r\n fames?\u003c/i\u003e \u003ci\u003eSapientem nec prius\u003c/i\u003e: this is the \"\u003ci\u003eegregia\r\n lectio\u003c/i\u003e\" of three of Halm\u0027s MSS. Before Halm \u003ci\u003esapientemne\u003c/i\u003e was\r\n read, thus was destroyed the whole point of the sentence, which is\r\n \u003ci\u003enot\u003c/i\u003e that the \u003ci\u003esapiens\u003c/i\u003e will swear to the size of the sun\r\n after he has seen Archimedes go through his calculations, \u003ci\u003ebut\u003c/i\u003e that\r\n the \u003ci\u003esapiens\u003c/i\u003e, however true he admits the bases of proof to be which\r\n Archimedes uses, will \u003ci\u003enot\u003c/i\u003e swear to the truth of the elaborate\r\n conclusions which that geometer rears upon them. Cicero is arguing as in\r\n \u003ca href=\"#BkII_128\"\u003e128\u003c/a\u003e against the absurdity of attaching one and\r\n the same degree of certainty to the simplest and the most complex truths,\r\n and tries to condemn the Stoic \u003ci\u003esapiens\u003c/i\u003e out of his own mouth, cf.\r\n esp. \u003ci\u003enec ille iurare posset\u003c/i\u003e in \u003ca href=\"#BkII_123\"\u003e123\u003c/a\u003e.\r\n \u003ci\u003eMultis partibus\u003c/i\u003e: for this expression see Munro on Lucr. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 734, for the sense cf. \u003ca href=\"#BkII_82\"\u003e82\u003c/a\u003e,\r\n \u003ca href=\"#BkII_123\"\u003e123\u003c/a\u003e, \u003ca href=\"#BkII_126\"\u003e126\u003c/a\u003e, \u003ca\r\n href=\"#BkII_128\"\u003e128\u003c/a\u003e. \u003ci\u003eDeum\u003c/i\u003e: see \u003ca\r\n href=\"#BkII_126\"\u003e126\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_117\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_117\"\u003e§117\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eVim\u003c/i\u003e: = \u003cspan lang=\"el\" title=\"anankên\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3B1;\u0026#x3B3;\u0026#x3BA;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e, cf.\r\n \u003ci\u003ecogere\u003c/i\u003e in \u003ca href=\"#BkII_116\"\u003e116\u003c/a\u003e. \u003ci\u003eNe ille\u003c/i\u003e: this\r\n asseverative \u003ci\u003ene\u003c/i\u003e is thus always closely joined with pronouns in\r\n Cic. \u003ci\u003eSententiam eliget et\u003c/i\u003e: MSS. have (by \u003ci\u003edittographia\u003c/i\u003e of\r\n \u003ci\u003em\u003c/i\u003e, \u003ci\u003eeli\u003c/i\u003e) added \u003ci\u003emelius\u003c/i\u003e after \u003ci\u003esententiam\u003c/i\u003e, and\r\n have also dropped \u003ci\u003eet\u003c/i\u003e. Dav. wished to read \u003ci\u003eelegerit\u003c/i\u003e,\r\n comparing the beginning of \u003ca href=\"#BkII_119\"\u003e119\u003c/a\u003e. \u003ci\u003eInsipiens\r\n eliget\u003c/i\u003e: cf. \u003ca href=\"#BkII_115\"\u003e115\u003c/a\u003e \u003ci\u003equale est a non sapiente\r\n explicari sapientiam?\u003c/i\u003e and \u003ca href=\"#BkII_9\"\u003e9\u003c/a\u003e \u003ci\u003estatuere qui sit\r\n sapiens vel maxime videtur esse sapientis\u003c/i\u003e. \u003ci\u003eInfinitae\r\n quaestiones\u003c/i\u003e: \u003cspan lang=\"el\" title=\"theseis\"\r\n \u003e\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e, general propositions,\r\n opposed to \u003ci\u003efinitae quaestiones\u003c/i\u003e, limited propositions, Gk. \u003cspan\r\n lang=\"el\" title=\"hypotheseis\"\r\n \u003e\u0026#x201B;\u0026#x3C5;\u0026#x3C0;\u0026#x3BF;\u0026#x3B8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e.\r\n Quintal \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 5, 5 gives as an ex. of the former\r\n \u003ci\u003eAn uxor ducenda\u003c/i\u003e, of the latter \u003ci\u003eAn Catoni ducenda\u003c/i\u003e. These\r\n \u003ci\u003equaestiones\u003c/i\u003e are very often alluded to by Cic. as in \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 12, \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 6, \u003ci\u003eDe\r\n Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 138, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 65\u0026mdash;67, \u003ci\u003eTopica\u003c/i\u003e 79, \u003ci\u003eOrat.\u003c/i\u003e 46, cf. also Quint. \u003cspan\r\n class=\"vol\"\u003eX.\u003c/span\u003e 5, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e \u003ci\u003eE quibus omnia\r\n constant\u003c/i\u003e: this sounds like Lucretius, \u003ci\u003eomnia\u003c/i\u003e = \u003cspan lang=\"el\"\r\n title=\"to pan\" \u003e\u0026#x3C4;\u0026#x3BF; \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_118\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_118\"\u003e§118\u003c/a\u003e.\u003c/b\u003e For these\r\n \u003ci\u003ephysici\u003c/i\u003e the student must in general be referred to R. and P.,\r\n Schwegler, and Grote\u0027s \u003ci\u003ePlato\u003c/i\u003e Vol. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e A\r\n more complete enumeration of schools will be found in Sext. \u003ci\u003eP.H.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 30 sq. Our passage is imitated by Aug \u003ci\u003eDe\r\n Civ. Dei\u003c/i\u003e \u003cspan class=\"vol\"\u003eXVIII.\u003c/span\u003e 37. \u003ci\u003eConcessisse\r\n primas\u003c/i\u003e: Cic. always considers Thales to be \u003ci\u003esapientissimus e\r\n septem\u003c/i\u003e (\u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 26). Hence\r\n Markland on Cic. \u003ci\u003eAd Brutum\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 15, 3\r\n argued that that letter cannot be genuine, since in it the supremacy\r\n among the seven is assigned to Solon. \u003ci\u003eInfinitatem naturae\u003c/i\u003e: \u003cspan\r\n lang=\"el\" title=\"to apeiron\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3B1;\u0026#x3C0;\u0026#x3B5;\u0026#x3B9;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e, \u003ci\u003enaturae\u003c/i\u003e\r\n here = \u003cspan lang=\"el\" title=\"ousias\"\r\n \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e. \u003ci\u003eDefinita\u003c/i\u003e: this\r\n is opposed to \u003ci\u003einfinita\u003c/i\u003e in \u003ci\u003eTopica\u003c/i\u003e 79, so \u003ci\u003edefinire\u003c/i\u003e is\r\n used for \u003ci\u003efinire\u003c/i\u003e in \u003ci\u003eOrat.\u003c/i\u003e 65, where Jahn qu. \u003ci\u003eVerr.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 115. \u003ci\u003eSimilis inter se\u003c/i\u003e: an attempt to\r\n translate \u003cspan lang=\"el\" title=\"homoiomereias\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3BC;\u0026#x3BF;\u0026#x3B9;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3C1;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e.\r\n \u003ci\u003eEas primum\u003c/i\u003e, etc.: cf. the exordium of Anaxagoras given from Diog.\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6 in R. and P. 29 \u003cspan lang=\"el\"\r\n title=\"panta chrêmata ên homou eita nous elthôn auta diekosmêse\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C7;\u0026#x3C1;\u0026#x3B7;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1; \u0026#x3B7;\u0026#x3BD;\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3BC;\u0026#x3BF;\u0026#x3C5; \u0026#x3B5;\u0026#x3B9;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3BD;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2; \u0026#x3B5;\u0026#x3BB;\u0026#x3B8;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B1;\u0026#x3C5;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B5;\u0026#x3BA;\u0026#x3BF;\u0026#x3C3;\u0026#x3BC;\u0026#x3B7;\u0026#x3C3;\u0026#x3B5;\u003c/span\u003e.\r\n \u003ci\u003eXenophanes … deum\u003c/i\u003e: Eleaticism was in the hands of Xenoph. mainly\r\n theological. \u003ci\u003eNeque natum unquam\u003c/i\u003e: cf. \u003ci\u003eneque ortum unquam\u003c/i\u003e in\r\n \u003ca href=\"#BkII_119\"\u003e119\u003c/a\u003e. \u003ci\u003eParmenides ignem\u003c/i\u003e: cf. Arist. \u003ci\u003eMet.\r\n A.\u003c/i\u003e 5 qu. R. and P. 94. He only hypothetically allowed the existence\r\n of the phenomenal world, after which he made two \u003cspan lang=\"el\"\r\n title=\"archai, thermon kai psychron toutôn de to men kata men to hon thermon tattei, thateron de kata to mê on\"\r\n \u003e\u0026#x3B1;\u0026#x3C1;\u0026#x3C7;\u0026#x3B1;\u0026#x3B9;,\r\n \u0026#x3B8;\u0026#x3B5;\u0026#x3C1;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3C8;\u0026#x3C5;\u0026#x3C7;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD; \u0026#x3B4;\u0026#x3B5; \u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3BC;\u0026#x3B5;\u0026#x3BD; \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3BF; \u0026#x201B;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B8;\u0026#x3B5;\u0026#x3C1;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3B1;\u0026#x3C4;\u0026#x3C4;\u0026#x3B5;\u0026#x3B9;,\r\n \u0026#x3B8;\u0026#x3B1;\u0026#x3C4;\u0026#x3B5;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1; \u0026#x3C4;\u0026#x3BF; \u0026#x3BC;\u0026#x3B7;\r\n \u0026#x3BF;\u0026#x3BD;\u003c/span\u003e. \u003ci\u003eHeraclitus\u003c/i\u003e: n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_39\"\u003e39\u003c/a\u003e. \u003ci\u003eMelissus\u003c/i\u003e: see\r\n Simplicius qu. R. and P. 101, and esp. \u003cspan lang=\"el\" title=\"to eon aiei ara ên te kai estai\"\r\n \u003e\u0026#x3C4;\u0026#x3BF; \u0026#x3B5;\u0026#x3BF;\u0026#x3BD; \u0026#x3B1;\u0026#x3B9;\u0026#x3B5;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3C1;\u0026#x3B1; \u0026#x3B7;\u0026#x3BD; \u0026#x3C4;\u0026#x3B5; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e. \u003ci\u003ePlato\u003c/i\u003e: n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_27\"\u003e27\u003c/a\u003e. \u003ci\u003eDiscedent\u003c/i\u003e: a word\r\n often used of those vanquished in a fight, cf. Hor. \u003ci\u003eSat.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 7, 17.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_119\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_119\"\u003e§119\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSic\r\n animo … sensibus\u003c/i\u003e: knowledge according to the Stoics was homogeneous\r\n throughout, no one thing could be more or less known than another.\r\n \u003ci\u003eNunc lucere\u003c/i\u003e: cf. \u003ca href=\"#BkII_98\"\u003e98\u003c/a\u003e, also \u003ca\r\n href=\"#BkII_128\"\u003e128\u003c/a\u003e \u003ci\u003enon enim magis adsentiuntur\u003c/i\u003e, etc.\r\n \u003ci\u003eMundum sapientem\u003c/i\u003e: for this Stoic doctrine see \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 84, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 32, etc.\r\n \u003ci\u003eFabricata sit\u003c/i\u003e: see \u003ca href=\"#BkIIN_87\"\u003e87\u003c/a\u003e n. \u003ci\u003eSolem\u003c/i\u003e: \u003ca\r\n href=\"#BkII_126\"\u003e126\u003c/a\u003e. \u003ci\u003eAnimalis intellegentia\u003c/i\u003e: reason is the\r\n essence of the universe with the Stoics, cf. Zeller 138\u0026mdash;9, also \u003ca\r\n href=\"#BkI_28\"\u003e28\u003c/a\u003e, \u003ca href=\"#BkI_29\"\u003e29\u003c/a\u003e of Book \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ci\u003ePermanet\u003c/i\u003e: the deity is to the Stoic \u003cspan\r\n lang=\"el\" title=\"pneuma endiêkon di holou tou kosmou\"\r\n \u003e\u0026#x3C0;\u0026#x3BD;\u0026#x3B5;\u0026#x3C5;\u0026#x3BC;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3BD;\u0026#x3B4;\u0026#x3B9;\u0026#x3B7;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD; \u0026#x3B4;\u0026#x3B9;\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3BA;\u0026#x3BF;\u0026#x3C3;\u0026#x3BC;\u0026#x3BF;\u0026#x3C5;\u003c/span\u003e (Plut. \u003ci\u003eDe Plac.\r\n Phil.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 7 qu. R. and P. 375), \u003ci\u003espiritus\r\n per omnia maxima ac minima aequali intentione diffusus.\u003c/i\u003e (Seneca,\r\n \u003ci\u003eConsol. ad Helvid.\u003c/i\u003e 8, 3 qu. Zeller 147). \u003ci\u003eDeflagret\u003c/i\u003e: the\r\n Stoics considered the \u003cspan lang=\"el\" title=\"kosmos phthartos\"\r\n \u003e\u0026#x3BA;\u0026#x3BF;\u0026#x3C3;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C6;\u0026#x3B8;\u0026#x3B1;\u0026#x3C1;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e, cf. Diog. \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 141, Zeller 156\u0026mdash;7. \u003ci\u003eFateri\u003c/i\u003e: cf.\r\n \u003ci\u003etam vera quam falsa cernimus\u003c/i\u003e in \u003ca href=\"#BkII_111\"\u003e111\u003c/a\u003e.\r\n \u003ci\u003eFlumen aureum\u003c/i\u003e: Plut. \u003ci\u003eVita Cic.\u003c/i\u003e 24 alludes to this (\u003cspan\r\n lang=\"el\" title=\"hoti chrysiou potamos eiê reontos\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3C4;\u0026#x3B9;\r\n \u0026#x3C7;\u0026#x3C1;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C0;\u0026#x3BF;\u0026#x3C4;\u0026#x3B1;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2; \u0026#x3B5;\u0026#x3B9;\u0026#x3B7;\r\n \u0026#x3C1;\u0026#x3B5;\u0026#x3BF;\u0026#x3BD;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e). This is the\r\n constant judgment of Cic. about Aristotle\u0027s style. Grote, \u003ci\u003eAristot.\u003c/i\u003e\r\n Vol \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e p. 43, quotes \u003ci\u003eTopica\u003c/i\u003e 3, \u003ci\u003eDe\r\n Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 49, \u003ci\u003eBrut.\u003c/i\u003e 121, \u003ci\u003eN.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 93, \u003ci\u003eDe Inv.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 6, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 14,\r\n \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 1, and discusses the\r\n difficulty of applying this criticism to the works of Aristotle which we\r\n possess. \u003ci\u003eNulla vis\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_28\"\u003e28\u003c/a\u003e. \u003ci\u003eExsistere\u003c/i\u003e: Walker conj. \u003ci\u003eefficere\u003c/i\u003e,\r\n \"\u003ci\u003erecte ut videtur\u003c/i\u003e\" says Halm. Bait. adopts it. \u003ci\u003eOrnatus\u003c/i\u003e: =\r\n \u003cspan lang=\"el\" title=\"kosmos\"\r\n \u003e\u0026#x3BA;\u0026#x3BF;\u0026#x3C3;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_120\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_120\"\u003e§120\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eLibertas … non esse\u003c/i\u003e: a remarkable construction. For the Academic\r\n liberty see Introd. p. \u003ca href=\"#Page_xviii\"\u003e18\u003c/a\u003e. \u003ci\u003eQuod tibi\r\n est\u003c/i\u003e: after these words Halm puts merely a comma, and inserting\r\n \u003ci\u003erespondere\u003c/i\u003e makes \u003ci\u003ecur deus\u003c/i\u003e, etc. part of the same sentence.\r\n Bait. follows. \u003ci\u003eNostra causa\u003c/i\u003e: Cic. always writes \u003ci\u003emea, tua,\r\n vestra, nostra causa\u003c/i\u003e, not \u003ci\u003emei, tui, nostri, vestri\u003c/i\u003e, just as he\r\n writes \u003ci\u003esua sponte\u003c/i\u003e, but not \u003ci\u003esponte alicuius\u003c/i\u003e. For the Stoic\r\n opinion that men are the chief care of Providence, see \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 23, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 37, \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 67, \u003ci\u003eAc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n \u003ca href=\"#BkI_29\"\u003e29\u003c/a\u003e etc., also Zeller. The difficulties surrounding\r\n the opinion are treated of in Zeller 175, \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 91\u0026mdash;127. They supply in Sext. \u003ci\u003eP.H.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 32, \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 9\u0026mdash;12\r\n an example of the refutation of \u003cspan lang=\"el\" title=\"nooumena\"\r\n \u003e\u0026#x3BD;\u0026#x3BF;\u0026#x3BF;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e by means\r\n of \u003cspan lang=\"el\" title=\"nooumena\"\r\n \u003e\u0026#x3BD;\u0026#x3BF;\u0026#x3BF;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B1;\u003c/span\u003e. \u003ci\u003eTam\r\n multa ac\u003c/i\u003e: MSS. om. \u003ci\u003eac\u003c/i\u003e, which I insert. Lactantius qu. the\r\n passage without \u003ci\u003eperniciosa\u003c/i\u003e. \u003ci\u003eMyrmecides\u003c/i\u003e: an actual Athenian\r\n artist, famed for minute work in ivory, and especially for a chariot\r\n which a fly covered with its wings, and a ship which the wings of a bee\r\n concealed. See Plin. \u003ci\u003eNat. Hist.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 21,\r\n \u003cspan class=\"vol\"\u003eXXXVI.\u003c/span\u003e 5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_121\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_121\"\u003e§121\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePosse\u003c/i\u003e: n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_29\"\u003e29\u003c/a\u003e. \u003ci\u003eStrato\u003c/i\u003e: R. and P. 331. \u003ci\u003eSed cum\u003c/i\u003e:\r\n \u003ci\u003esed\u003c/i\u003e often marks a very slight contrast, there is no need to read\r\n \u003ci\u003eet\u003c/i\u003e, as Halm. \u003ci\u003eAsperis … corporibus\u003c/i\u003e: cf. fragm. \u003ca\r\n href=\"#Fr_28\"\u003e28\u003c/a\u003e of the \u003ci\u003eAc. Post.\u003c/i\u003e, also \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 66. \u003ci\u003eSomnia\u003c/i\u003e: so \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 18 \u003ci\u003emiracula non disserentium philosophorum sed\r\n somniantium\u003c/i\u003e, \u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 42 \u003ci\u003enon\r\n philosophorum iudicia sed delirantium somnia\u003c/i\u003e, also \u003ci\u003eib.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 66 \u003ci\u003eflagitia Democriti\u003c/i\u003e. \u003ci\u003eDocentis\u003c/i\u003e:\r\n giving \u003ci\u003eproof\u003c/i\u003e. \u003ci\u003eOptantis\u003c/i\u003e: Guietus humorously conj.\r\n \u003ci\u003epotantis,\u003c/i\u003e Durand \u003ci\u003eoscitantis\u003c/i\u003e (cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 72), others \u003ci\u003eopinantis\u003c/i\u003e. That the text is\r\n sound however may be seen from \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 30 \u003ci\u003eoptare hoc quidem est non docere\u003c/i\u003e, \u003ci\u003eDe Fato\u003c/i\u003e 46,\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 19 \u003ci\u003eoptata magis quam\r\n inventa\u003c/i\u003e, \u003ci\u003eib.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 12 \u003ci\u003edoceas\r\n oportet nec proferas\u003c/i\u003e; cf. also \u003ci\u003eOrat.\u003c/i\u003e 59 \u003ci\u003evocis bonitas\r\n optanda est, non est enim in nobis\u003c/i\u003e, i.e. a good voice is a thing to\r\n be prayed for, and not to be got by exertion. There is a similar Greek\r\n proverb, \u003cspan lang=\"el\" title=\"euchê mallon ê alêtheia\"\r\n \u003e\u0026#x3B5;\u0026#x3C5;\u0026#x3C7;\u0026#x3B7; \u0026#x3BC;\u0026#x3B1;\u0026#x3BB;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B7; \u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, in\r\n Sext. \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 353. \u003ci\u003eMagno opere\u003c/i\u003e:\r\n Hermann wishes to read \u003ci\u003eonere\u003c/i\u003e. The phrase \u003ci\u003emagnum onus\u003c/i\u003e is\r\n indeed common (cf. \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 116), but\r\n \u003ci\u003emagnum opus\u003c/i\u003e, in the sense of \"a great task,\" is equally so, cf.\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 79, 84, \u003ci\u003eOrat.\u003c/i\u003e 75.\r\n \u003ci\u003eModo hoc modo illud\u003c/i\u003e: \u003ca href=\"#BkII_134\"\u003e134\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_122\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_122\"\u003e§122\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eLatent\r\n ista\u003c/i\u003e: see n. on fragm. \u003ca href=\"#FrN_29\"\u003e29\u003c/a\u003e of the \u003ci\u003eAc.\r\n Post.\u003c/i\u003e; for \u003ci\u003elatent\u003c/i\u003e cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_45\"\u003e45\u003c/a\u003e. Aug. \u003ci\u003eCont. Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 12, \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 1 imitates this passage.\r\n \u003ci\u003eCircumfusa\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_44\"\u003e44\u003c/a\u003e, and \u003ca href=\"#BkII_46\"\u003e46\u003c/a\u003e of this book.\r\n \u003ci\u003eMedici\u003c/i\u003e: cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 46\r\n \u003ci\u003eViderentur\u003c/i\u003e: a genuine passive, cf. \u003ca href=\"#BkII_25\"\u003e25\u003c/a\u003e, \u003ca\r\n href=\"#BkII_39\"\u003e39\u003c/a\u003e, \u003ca href=\"#BkII_81\"\u003e81\u003c/a\u003e. \u003ci\u003eEmpirici\u003c/i\u003e: a\r\n school of physicians so called. \u003ci\u003eUt … mutentur\u003c/i\u003e: exactly the same\r\n answer was made recently to Prof. Huxley\u0027s speculations on protoplasm; he\r\n was said to have assumed that the living protoplasm would have the same\r\n properties as the dead. \u003ci\u003eMedia pendeat\u003c/i\u003e: cf. \u003ci\u003eN.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 98, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e\r\n 178.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_123\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_123\"\u003e§123\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eHabitari ait\u003c/i\u003e: for this edd. qu. Lactant. \u003ci\u003eInst.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 23, 12. \u003ci\u003ePortenta\u003c/i\u003e: \"monstrosities these,\"\r\n cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 70. \u003ci\u003eIurare\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_116\"\u003e116\u003c/a\u003e. \u003ci\u003eNeque ego\u003c/i\u003e, etc.: see fragm. \u003ca\r\n href=\"#Fr_30\"\u003e30\u003c/a\u003e of \u003ci\u003eAc. Post.\u003c/i\u003e \u003cspan lang=\"el\"\r\n title=\"Antipodas\"\r\n \u003e\u0026#x391;\u0026#x3BD;\u0026#x3C4;\u0026#x3B9;\u0026#x3C0;\u0026#x3BF;\u0026#x3B4;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e:\r\n this doctrine appears in Philolaus (see Plut. \u003ci\u003ePlac. Phil.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 11 qu. R. and P. 75), who give the name of \u003cspan\r\n lang=\"el\" title=\"antichthôn\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B9;\u0026#x3C7;\u0026#x3B8;\u0026#x3C9;\u0026#x3BD;\u003c/span\u003e to the\r\n opposite side of the world. Diog. \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 26 (with\r\n which passage cf. Stob. \u003ci\u003ePhys.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXV.\u003c/span\u003e 7)\r\n mentions the theory as Pythagorean, but in another passage (III. 24) says\r\n that Plato first invented the name. The word \u003cspan lang=\"el\"\r\n title=\"antipous\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B9;\u0026#x3C0;\u0026#x3BF;\u0026#x3C5;\u0026#x3C2;\u003c/span\u003e seems to\r\n occur first in Plat. \u003ci\u003eTim.\u003c/i\u003e 63 A. The existence of \u003cspan lang=\"el\"\r\n title=\"antipodes\"\r\n \u003e\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3B9;\u0026#x3C0;\u0026#x3BF;\u0026#x3B4;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e;\r\n was of course bound up with the doctrine that the universe or the world\r\n is a globe (which is held by Plat. in the \u003ci\u003eTim.\u003c/i\u003e and by the Stoics,\r\n see Stob. \u003ci\u003ePhys.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXV.\u003c/span\u003e 6, Diog. \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 140), hence the early Christian writers attack\r\n the two ideas together as unscriptural. Cf. esp Aug. \u003ci\u003eDe Civ. Dei\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eXVI.\u003c/span\u003e 9. \u003ci\u003eHicetas\u003c/i\u003e: he was followed by\r\n Heraclides Ponticus and some Pythagoreans. Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eX.\u003c/span\u003e 174 speaks of the followers of Aristarchus the\r\n mathematician as holding the same doctrine. It seems also to be found in\r\n Philolaus, see R. and P. 75. \u003ci\u003eTheophrastus\u003c/i\u003e: who wrote much on the\r\n history of philosophy, see R. and P. 328. \u003ci\u003ePlatonem\u003c/i\u003e: the words of\r\n Plato (\u003ci\u003eTim.\u003c/i\u003e 40 B) are \u003cspan lang=\"el\" title=\"gên de trophon men hêmeteran, eillomenên de peri ton dia pantos polon tetamenon\"\r\n \u003e\u0026#x3B3;\u0026#x3B7;\u0026#x3BD; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3C4;\u0026#x3C1;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3BD; \u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x201B;\u0026#x3B7;\u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\u0026#x3BD;,\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BB;\u0026#x3BB;\u0026#x3BF;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\r\n \u0026#x3B4;\u0026#x3B5; \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9; \u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1; \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eQuid tu, Epicure\u003c/i\u003e: the connection is that Cic., having given the\r\n crotchets of other philosophers about \u003cspan lang=\"el\" title=\"physikê\"\r\n \u003e\u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BA;\u0026#x3B7;\u003c/span\u003e, proceeds to give the\r\n peculiar crotchet of Epic. \u003ci\u003ePutas solem … tantum\u003c/i\u003e: a hard passage.\r\n \u003ci\u003eEgone? ne bis\u003c/i\u003e is the em. of Lamb. for MSS. \u003ci\u003eegone vobis\u003c/i\u003e, and\r\n is approved by Madv., who thus explains it (\u003ci\u003eEm.\u003c/i\u003e 185) \"\u003ci\u003ecum\r\n interrogatum esset num tantulum (quasi pedalem \u003ca href=\"#BkII_82\"\u003e82\u003c/a\u003e)\r\n solem esse putaret, Epic. non praecise definit (tantum enim esse censebat\r\n quantus videretur vel paulo aut maiorem aut minorem) sed latius\r\n circumscribit, ne bis quidem tantum esse, sed inter pedalem magnitudinem\r\n et bipedalem\u003c/i\u003e\". (\u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 20) This\r\n explanation though not quite satisfactory is the best yet given.\r\n Epicurus\u0027 absurdity is by Cic. brought into strong relief by stating the\r\n outside limit to which Epic. was prepared to go in estimating the sun\u0027s\r\n size, i.e. twice the apparent size. \u003ci\u003eNe … quidem\u003c/i\u003e may possibly\r\n appear strange, cf. however \u003ci\u003ene maiorem quidem\u003c/i\u003e in \u003ca\r\n href=\"#BkII_82\"\u003e82\u003c/a\u003e. \u003ci\u003eAristo Chius\u003c/i\u003e: for this doctrine of his see\r\n R. and P. 358.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_124\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_124\"\u003e§124\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuid\r\n sit animus\u003c/i\u003e: an enumeration of the different ancient theories is given\r\n in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 18\u0026mdash;22, and by Sext.\r\n \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 113, who also speaks in\r\n \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 31 of the \u003cspan lang=\"el\"\r\n title=\"pollê kai anênytos machê\" \u003e\u0026#x3C0;\u0026#x3BF;\u0026#x3BB;\u0026#x3BB;\u0026#x3B7;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B7;\u0026#x3BD;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3BC;\u0026#x3B1;\u0026#x3C7;\u0026#x3B7;\u003c/span\u003e concerning the soul. In \u003ci\u003eP.H.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 57 he says \u003cspan lang=\"el\" title=\"Gorgias oude dianoian einai phêsi\"\r\n \u003e\u0026#x393;\u0026#x3BF;\u0026#x3C1;\u0026#x3B3;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3B4;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9; \u0026#x3C6;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u003c/span\u003e.\r\n \u003ci\u003eDicaearcho\u003c/i\u003e: \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 21. \u003ci\u003eTres\r\n partis\u003c/i\u003e: in Plato\u0027s \u003ci\u003eRepublic\u003c/i\u003e. \u003ci\u003eIgnis\u003c/i\u003e: Zeno\u0027s opinion,\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 19. \u003ci\u003eAnimam\u003c/i\u003e: \u003ci\u003eib.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 19. \u003ci\u003eSanguis\u003c/i\u003e: Empodocles, as in\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 19 where his famous line \u003cspan\r\n lang=\"el\" title=\"haima gar anthrôpois perikardion esti noêma\"\r\n \u003e\u0026#x201B;\u0026#x3B1;\u0026#x3B9;\u0026#x3BC;\u0026#x3B1; \u0026#x3B3;\u0026#x3B1;\u0026#x3C1;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3C1;\u0026#x3C9;\u0026#x3C0;\u0026#x3BF;\u0026#x3B9;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\u0026#x3BA;\u0026#x3B1;\u0026#x3C1;\u0026#x3B4;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9; \u0026#x3BD;\u0026#x3BF;\u0026#x3B7;\u0026#x3BC;\u0026#x3B1;\u003c/span\u003e\r\n is translated, see R. and P. 124. \u003ci\u003eUt Xenocrates\u003c/i\u003e: some edd. read\r\n \u003ci\u003eXenocrati\u003c/i\u003e, but cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_44\"\u003e44\u003c/a\u003e, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 18,\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 76. \u003ci\u003eNumerus\u003c/i\u003e: so Bentl.\r\n for \u003ci\u003emens\u003c/i\u003e of MSS., cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_39\"\u003e39\u003c/a\u003e, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 20, 41. An\r\n explanation of this Pythagorean doctrine of Xenocrates is given in R. and\r\n P. 244. \u003ci\u003eQuod intellegi\u003c/i\u003e etc.: so in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 41 \u003ci\u003equod subtiliter magis quam dilucide\r\n dicitur\u003c/i\u003e. \u003ci\u003eMomenta\u003c/i\u003e n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_45\"\u003e45\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_125\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_125\"\u003e§125\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eVerecundius\u003c/i\u003e: cf. \u003ca href=\"#BkII_114\"\u003e114\u003c/a\u003e \u003ci\u003esubadroganter\u003c/i\u003e.\r\n \u003ci\u003eVincam animum\u003c/i\u003e: a common phrase in Cic., cf. \u003ci\u003ePhilipp.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXII.\u003c/span\u003e 21. \u003ci\u003eQueru potissimum? quem?\u003c/i\u003e: In repeated\r\n questions of this kind Cic. usually puts the corresponding case of\r\n \u003ci\u003equisnam\u003c/i\u003e, not \u003ci\u003equis\u003c/i\u003e, in the second question, as in\r\n \u003ci\u003eVerr.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 5. The mutation of Augustine\r\n \u003ci\u003eContra Ac.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 33 makes it probable that\r\n \u003ci\u003equemnam\u003c/i\u003e was the original reading here. Zumpt on \u003ci\u003eVerr.\u003c/i\u003e qu.\r\n Quint. \u003cspan class=\"vol\"\u003eIX.\u003c/span\u003e 2, 61, Plin. \u003ci\u003eEpist.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 20, who both mention this trick of style, and laud\r\n it for its likeness to impromptu. \u003ci\u003eNobilitatis\u003c/i\u003e: this is to be\r\n explained by referring to \u003ca href=\"#BkII_73\"\u003e73\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_75\"\u003e75\u003c/a\u003e (\u003ci\u003eimitari numquam nisi clarum, nisi\r\n nobilem\u003c/i\u003e), where Cic. protests against being compared to a demagogue,\r\n and claims to follow the aristocracy of philosophy. The attempts of the\r\n commentators to show that Democr. was literally an aristocrat have\r\n failed. \u003ci\u003eConvicio\u003c/i\u003e: cf. \u003ca href=\"#BkII_34\"\u003e34\u003c/a\u003e. \u003ci\u003eCompleta et\r\n conferta\u003c/i\u003e: n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_27\"\u003e27\u003c/a\u003e. \u003ci\u003eQuod movebitur … cedat\u003c/i\u003e: this is the\r\n theory of motion disproved by Lucr. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 370 sq.,\r\n cf. also \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 83. Halm writes \u003ci\u003equo\r\n quid\u003c/i\u003e for \u003ci\u003equod\u003c/i\u003e (with Christ), and inserts \u003ci\u003ecorpus\u003c/i\u003e before\r\n \u003ci\u003ecedat\u003c/i\u003e, Baiter following him. The text is sound. Trans. \"whatever\r\n body is pushed, gives way.\" \u003ci\u003eTam sit mirabilis\u003c/i\u003e: n. on \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_25\"\u003e25\u003c/a\u003e. \u003ci\u003eInnumerabilis\u003c/i\u003e: \u003ca\r\n href=\"#BkII_55\"\u003e55\u003c/a\u003e. \u003ci\u003eSupra infra\u003c/i\u003e: n. on \u003ca\r\n href=\"#BkIIN_92\"\u003e92\u003c/a\u003e. \u003ci\u003eUt nos nunc simus\u003c/i\u003e, etc.: n. on fragm. \u003ca\r\n href=\"#FrN_13\"\u003e13\u003c/a\u003e of \u003ci\u003eAc. Post.\u003c/i\u003e \u003ci\u003eDisputantis\u003c/i\u003e: \u003ca\r\n href=\"#BkII_55\"\u003e55\u003c/a\u003e. \u003ci\u003eAnimo videre\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_22\"\u003e22\u003c/a\u003e. \u003ci\u003eImagines\u003c/i\u003e: \u003cspan lang=\"el\" title=\"eidôla\"\r\n \u003e\u0026#x3B5;\u0026#x3B9;\u0026#x3B4;\u0026#x3C9;\u0026#x3BB;\u0026#x3B1;\u003c/span\u003e, which Catius\r\n translated (\u003ci\u003eAd Fam.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXV.\u003c/span\u003e 16) by\r\n \u003ci\u003espectra\u003c/i\u003e, Zeller 432. \u003ci\u003eTu vero\u003c/i\u003e: etc. this is all part of the\r\n personal \u003ci\u003econvicium\u003c/i\u003e supposed to be directly addressed to Cic. by\r\n the Antiocheans, and beginning at \u003ci\u003eTune aut inane\u003c/i\u003e above.\r\n \u003ci\u003eCommenticiis\u003c/i\u003e: a favourite word of Cic., cf. \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 113.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_126\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_126\"\u003e§126\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuae\r\n tu\u003c/i\u003e: elliptic for \u003ci\u003eut comprobem quae tu comprobas\u003c/i\u003e cf. \u003ca\r\n href=\"#BkII_125\"\u003e125\u003c/a\u003e. \u003ci\u003eImpudenter\u003c/i\u003e: \u003ca href=\"#BkII_115\"\u003e115\u003c/a\u003e.\r\n \u003ci\u003eAtque haud scio\u003c/i\u003e: \u003ci\u003eatque\u003c/i\u003e here = \u003cspan lang=\"el\"\r\n title=\"kaitoi\" \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e, \"and\r\n yet,\" n. on \u003ca href=\"#BkIIN_5\"\u003e5\u003c/a\u003e \u003ci\u003eac vereor\u003c/i\u003e. \u003ci\u003eInvidiam\u003c/i\u003e:\r\n cf. \u003ca href=\"#BkII_144\"\u003e144\u003c/a\u003e. \u003ci\u003eCum his\u003c/i\u003e: i.e. \u003ci\u003ealiis cum\r\n his\u003c/i\u003e. \u003ci\u003eSummus deus\u003c/i\u003e: \"the highest form of the deity\" who was of\r\n course one in the Stoic system. Ether is the finest fire, and \u003cspan\r\n lang=\"el\" title=\"pyr technikon\" \u003e\u0026#x3C0;\u0026#x3C5;\u0026#x3C1;\r\n \u0026#x3C4;\u0026#x3B5;\u0026#x3C7;\u0026#x3BD;\u0026#x3B9;\u0026#x3BA;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e is one of\r\n the definitions of the Stoic deity, cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_29\"\u003e29\u003c/a\u003e, Zeller 161 sq. \u003ci\u003eSolem\u003c/i\u003e: as of course being\r\n the chief seat of fire. \u003ci\u003eSolis autem … nego credere\u003c/i\u003e: Faber first\r\n gave \u003ci\u003eac monet\u003c/i\u003e for MSS. \u003ci\u003eadmonens\u003c/i\u003e, which Halm retains, Manut.\r\n then restored to its place \u003ci\u003epermensi refertis\u003c/i\u003e, which MSS. have\r\n after \u003ci\u003enego\u003c/i\u003e. \u003ci\u003eHic\u003c/i\u003e, which MSS. have after \u003ci\u003edecempeda\u003c/i\u003e,\r\n Madv. turns into \u003ci\u003ehunc\u003c/i\u003e, while \u003ci\u003ehoc\u003c/i\u003e, which stands immediately\r\n after \u003ci\u003enego\u003c/i\u003e, he ejects (\u003ci\u003eEm.\u003c/i\u003e 187). \u003ci\u003eErgo\u003c/i\u003e after\r\n \u003ci\u003evos\u003c/i\u003e is of course analeptic. Halm departs somewhat from this\r\n arrangement. \u003ci\u003eLeniter\u003c/i\u003e: Halm and Hermann \u003ci\u003eleviter\u003c/i\u003e; the former\r\n reads \u003ci\u003einverecundior\u003c/i\u003e after Morgenstern, for what reason it is\r\n difficult to see.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_127\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_127\"\u003e§127\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePabulum\u003c/i\u003e: similar language in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 46. \u003ci\u003eConsideratio contemplatioque\u003c/i\u003e: Cic. is\r\n fond of this combination, as \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n 153; cf. Wesenberg on \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 9, who qu.\r\n similar combinations from \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 11, 58.\r\n \u003ci\u003eElatiores\u003c/i\u003e: MSS. mostly have \u003ci\u003elatiores\u003c/i\u003e. Halm with Lamb. reads\r\n \u003ci\u003ealtiores\u003c/i\u003e, in support of which reading Dav. qu. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 51, Val. Flaccus \u003ci\u003eArgon.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 547, add Virg. \u003ci\u003eAen.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVI.\u003c/span\u003e 49, Cic. \u003ci\u003eOrat.\u003c/i\u003e 119. \u003ci\u003eExigua et\r\n minima\u003c/i\u003e: \u003cspan lang=\"el\" title=\"smikra kai elachista\"\r\n \u003e\u0026#x3C3;\u0026#x3BC;\u0026#x3B9;\u0026#x3BA;\u0026#x3C1;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3B5;\u0026#x3BB;\u0026#x3B1;\u0026#x3C7;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B1;\u003c/span\u003e. Madv. on\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 78 notes that except here Cic.\r\n always writes \u003ci\u003eexigua et paene minima\u003c/i\u003e or something of the kind.\r\n \u003ci\u003eOccultissimarum\u003c/i\u003e: n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_15\"\u003e15\u003c/a\u003e. \u003ci\u003eOccurit … completur\u003c/i\u003e: MSS. have\r\n \u003ci\u003eoccuret\u003c/i\u003e mostly, if that is retained \u003ci\u003ecomplebitur\u003c/i\u003e must be\r\n read. Madv. \u003ci\u003eOpusc.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 282 takes\r\n \u003ci\u003eoccurit\u003c/i\u003e, explaining it as a perfect, and giving numerous exx. of\r\n this sequence of tenses, cf. also Wesenb. on \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 35.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_128\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_128\"\u003e§128\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eAgi\r\n secum\u003c/i\u003e: cf. \u003ci\u003enobiscum ageret\u003c/i\u003e in \u003ca href=\"#BkII_80\"\u003e80\u003c/a\u003e.\r\n \u003ci\u003eSimile veri\u003c/i\u003e: cf. \u003ca href=\"#BkII_66\"\u003e66\u003c/a\u003e. \u003ci\u003eNotionem\u003c/i\u003e: =\r\n \u003ci\u003ecognitionem\u003c/i\u003e, \u003cspan lang=\"el\" title=\"epistêmên\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e.\r\n \u003ci\u003eAt paulum\u003c/i\u003e: MSS. \u003ci\u003eet\u003c/i\u003e Halm \u003ci\u003esed.\u003c/i\u003e; cf. \u003ci\u003eat illud\r\n ante\u003c/i\u003e in \u003ca href=\"#BkII_116\"\u003e116\u003c/a\u003e. \u003ci\u003eSi quae\u003c/i\u003e: Halm and many\r\n edd. have \u003ci\u003ese, quae\u003c/i\u003e. But the \u003ci\u003ese\u003c/i\u003e comes in very awkwardly, and\r\n is not needed before the infinitive. Madv. indeed (\u003ci\u003eEm.\u003c/i\u003e 114), after\r\n producing many exx. of the reflexive pronoun omitted, says that he doubts\r\n about this passage because \u003ci\u003econsidero\u003c/i\u003e does not belong to the class\r\n of verbs with which this usage is found, but he produces many instances\r\n with \u003ci\u003eputo\u003c/i\u003e, which surely stands on the same level. \u003ci\u003eNon\r\n magis\u003c/i\u003e: so in \u003ca href=\"#BkII_119\"\u003e119\u003c/a\u003e \u003ci\u003enec magis approbabit nunc\r\n lucere\u003c/i\u003e, etc. The sunlight was the stock example of a most completely\r\n cognisable phenomenon; hence the Academics showed their hostility to\r\n absolute knowledge by refusing \u003cspan lang=\"el\" title=\"ton hêlion homologein einai katalêpton\"\r\n \u003e\u0026#x3C4;\u0026#x3BF;\u0026#x3BD; \u0026#x201B;\u0026#x3B7;\u0026#x3BB;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3BC;\u0026#x3BF;\u0026#x3BB;\u0026#x3BF;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u0026#x3B1;\u0026#x3B9;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C0;\u0026#x3C4;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n (Galen \u003ci\u003eDe Opt. Gen. Dicendi\u003c/i\u003e 497 B qu. P. Valentia 304 ed. Or.).\r\n \u003ci\u003eCornix\u003c/i\u003e: for the Stoic belief in divination see Zeller\r\n 349\u0026mdash;358. \u003ci\u003eSignum illud\u003c/i\u003e: the \u003ci\u003exystus\u003c/i\u003e (\u003ca\r\n href=\"#BkII_9\"\u003e9\u003c/a\u003e) was adorned with statues; edd. qu. Plin. \u003ci\u003eNat.\r\n Hist.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXXXIV.\u003c/span\u003e 8. \u003ci\u003eDuodeviginti\u003c/i\u003e: \u003ca\r\n href=\"#BkII_82\"\u003e82\u003c/a\u003e, I just note that \u003ci\u003eoctodecim\u003c/i\u003e is not used by\r\n Cic. \u003ci\u003eSol quantus sit\u003c/i\u003e: \u003ca href=\"#BkII_91\"\u003e91\u003c/a\u003e. \u003ci\u003eOmnium rerum\r\n … comprehendendi\u003c/i\u003e: not a case of a plural noun with a singular\r\n gerund like \u003ci\u003espe rerum potiendi\u003c/i\u003e, etc., but of two genitives\r\n depending in different ways on the same word (\u003ci\u003edefinitio\u003c/i\u003e). M.\r\n \u003ci\u003eEm.\u003c/i\u003e 197 qu. Plat. \u003ci\u003eLeg.\u003c/i\u003e 648 E \u003cspan lang=\"el\" title=\"tên pantôn hêttan phoboumenos anthrôpon toi pômatos\"\r\n \u003e\u0026#x3C4;\u0026#x3B7;\u0026#x3BD; \u0026#x3C0;\u0026#x3B1;\u0026#x3BD;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x201B;\u0026#x3B7;\u0026#x3C4;\u0026#x3C4;\u0026#x3B1;\u0026#x3BD;\r\n \u0026#x3C6;\u0026#x3BF;\u0026#x3B2;\u0026#x3BF;\u0026#x3C5;\u0026#x3BC;\u0026#x3B5;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3BD;\u0026#x3B8;\u0026#x3C1;\u0026#x3C9;\u0026#x3C0;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C4;\u0026#x3BF;\u0026#x3B9;\r\n \u0026#x3C0;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e, \u003ci\u003eBrut.\u003c/i\u003e\r\n 163 \u003ci\u003eScaevolae dicendi elegantia\u003c/i\u003e, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 156. Other exx. in \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 14. For the turn of expression cf. \u003ci\u003eT.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 62 \u003ci\u003eomnium philosophorum una est ratio\r\n medendi\u003c/i\u003e, \u003ci\u003eLael.\u003c/i\u003e 78 \u003ci\u003eomnium horum vitiorum una cautio est\u003c/i\u003e,\r\n also \u003ca href=\"#BkII_51\"\u003e51\u003c/a\u003e of this book.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_129\"\u003e§§129\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_141\"\u003e141\u003c/a\u003e.\u003c/b\u003e Summary. What contention is there among\r\n philosophers about the ethical standard! I pass by many abandoned systems\r\n like that of Herillus but consider the discrepancies between Xenophanes,\r\n Parmenides, Zeno of Elea, Euclides, Menedemus, Aristo, Pyrrho,\r\n Aristippus, Epicurus, Callipho, Hieronymus, Diodorus, Polemo, Antiochus,\r\n Carneades (\u003ca href=\"#BkII_129\"\u003e129\u003c/a\u003e-\u003ca href=\"#BkII_131\"\u003e131\u003c/a\u003e). If I\r\n desire to follow the Stoics, Antiochus will not allow me, while if I\r\n follow Polemo, the Stoics are irate (\u003ca href=\"#BkII_132\"\u003e132\u003c/a\u003e). I must\r\n be careful not to assent to the unknown, which is a dogma common to both\r\n you, Lucullus, and myself (\u003ca href=\"#BkII_133\"\u003e133\u003c/a\u003e). Zeno thinks\r\n virtue gives happiness. \"Yes,\" says Antiochus, \"but not the greatest\r\n possible.\" How am I to choose among such conflicting theories? (\u003ca\r\n href=\"#BkII_134\"\u003e134\u003c/a\u003e) Nor can I accept those points in which\r\n Antiochus and Zeno agree. For instance, they regard emotion as harmful,\r\n which the ancients thought natural and useful (\u003ca\r\n href=\"#BkII_135\"\u003e135\u003c/a\u003e). How absurd are the Stoic Paradoxes! (\u003ca\r\n href=\"#BkII_136\"\u003e136\u003c/a\u003e) Albinus joking said to Carneades \"You do not\r\n think me a praetor because I am not a \u003ci\u003esapiens\u003c/i\u003e.\" \"That,\" said\r\n Carneades, \"is Diogenes\u0027 view, not mine\" (\u003ca href=\"#BkII_137\"\u003e137\u003c/a\u003e).\r\n Chrysippus thinks only three ethical systems can with plausibility be\r\n defended (\u003ca href=\"#BkII_138\"\u003e138\u003c/a\u003e). I gravitate then towards one of\r\n them, that of pleasure. Virtue calls me back, nor will she even allow me\r\n to join pleasure to herself (\u003ca href=\"#BkII_139\"\u003e139\u003c/a\u003e). When I hear\r\n the several pleadings of pleasure and virtue, I cannot avoid being moved\r\n by both, and so I find it impossible to choose (\u003ca\r\n href=\"#BkII_141\"\u003e141\u003c/a\u003e, \u003ca href=\"#BkII_142\"\u003e142\u003c/a\u003e).\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_129\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_129\"\u003e§129\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eQuod\r\n coeperam\u003c/i\u003e: in \u003ca href=\"#BkII_128\"\u003e128\u003c/a\u003e at \u003ci\u003eveniamus nunc ad boni\r\n maique notionem\u003c/i\u003e. \u003ci\u003eConstituendi\u003c/i\u003e: n. on \u003ca\r\n href=\"#BkIIN_114\"\u003e114\u003c/a\u003e. \u003ci\u003eBonorum summa\u003c/i\u003e: cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 21 and Madv. \u003ci\u003eEst igitur\u003c/i\u003e: so in \u003ci\u003eDe\r\n Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 8, \u003ci\u003eigitur\u003c/i\u003e comes fourth word\r\n in the clause; this is not uncommon in Cic., as in Lucretius.\r\n \u003ci\u003eOmitto\u003c/i\u003e: MSS. \u003ci\u003eet omitto\u003c/i\u003e, but cf. Madv. \u003ci\u003eEm.\u003c/i\u003e 201\r\n \u003ci\u003ecerte contra Ciceronis usum est \u0027et omitto\u0027 pro simplici \u0027omitto,\u0027 in\r\n initio huius modi orationis ubi universae sententiae exempla subiciuntur\r\n per figuram omissionis\u003c/i\u003e. \u003ci\u003eRelicta\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_130\"\u003e130\u003c/a\u003e \u003ci\u003eabiectos\u003c/i\u003e. Cic. generally classes Herillus\r\n (or Erillus as Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 35\r\n spells the name), Pyrrho and Aristo together as authors of exploded\r\n systems, cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 43, \u003ci\u003eDe Off.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 6, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e\r\n 85. \u003ci\u003eUt Herillum\u003c/i\u003e. MSS. have either \u003ci\u003eErillum\u003c/i\u003e or \u003ci\u003eet\r\n illum\u003c/i\u003e, one would expect \u003ci\u003eut Herilli\u003c/i\u003e. \u003ci\u003eCognitione et\r\n scientia\u003c/i\u003e: double translation of \u003cspan lang=\"el\" title=\"epistêmê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e. For the\r\n \u003ci\u003efinis\u003c/i\u003e of Herillus see Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 43. \u003ci\u003eMegaricorum\u003c/i\u003e: \u003ci\u003eXenophanes\u003c/i\u003e. Cic\r\n considers the Eleatic and Megarian schools to be so closely related as to\r\n have, like the schools of Democritus and Epicurus, a continuous history.\r\n The Megarian system was indeed an ethical development of Eleatic\r\n doctrine. Zeller, \u003ci\u003eSocrates\u003c/i\u003e 211. \u003ci\u003eUnum et simile\u003c/i\u003e: for this\r\n see Zell. \u003ci\u003eSocr.\u003c/i\u003e 222 sq, with footnotes, R. and P. 174 sq.\r\n \u003ci\u003eSimile\u003c/i\u003e ought perhaps to be \u003ci\u003esui simile\u003c/i\u003e as in \u003ci\u003eTim.\u003c/i\u003e c.\r\n 7, already quoted on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_30\"\u003e30\u003c/a\u003e, see my note there and cf. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_35\"\u003e35\u003c/a\u003e. \u003ci\u003eMenedemo\u003c/i\u003e: see\r\n Zeller \u003ci\u003eSocr.\u003c/i\u003e 238, R. and P. 182. The \u003ci\u003eErctrian\u003c/i\u003e school was\r\n closely connected with the Megarian. \u003ci\u003eFuit\u003c/i\u003e: = \u003ci\u003enatus est\u003c/i\u003e, as\r\n often. \u003ci\u003eHerilli\u003c/i\u003e: so Madv. for \u003ci\u003eulli\u003c/i\u003e of MSS.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_130\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_130\"\u003e§130\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eAristonem\u003c/i\u003e: this is Aristo of Chios, not Aristo of Ceos, who was a\r\n Peripatetic; for the difference see R. and P. 332, and for the doctrines\r\n of Aristo the Chian \u003ci\u003eib.\u003c/i\u003e 358, Zeller 58 sq. \u003ci\u003eIn mediis\u003c/i\u003e: cf.\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_36\"\u003e36\u003c/a\u003e, \u003ca\r\n href=\"#BkI_37\"\u003e37\u003c/a\u003e. \u003ci\u003eMomenta\u003c/i\u003e = \u003ci\u003eaestimationes\u003c/i\u003e, \u003cspan\r\n lang=\"el\" title=\"axiai\" \u003e\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e in \u003ca\r\n href=\"#BkII_36\"\u003e36\u003c/a\u003e, where \u003ci\u003emomenti\u003c/i\u003e is used in a different way.\r\n \u003ci\u003ePyrrho autem\u003c/i\u003e: one would expect Pyrrhoni as Dav. conj., but in \u003ca\r\n href=\"#BkII_124\"\u003e124\u003c/a\u003e there is just the same change from\r\n \u003ci\u003ePyrrhoni\u003c/i\u003e to \u003ci\u003eXenocrates\u003c/i\u003e. \u003cspan lang=\"el\" title=\"Apatheia\"\r\n \u003e\u0026#x391;\u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e: Diog. \u003cspan\r\n class=\"vol\"\u003eIX.\u003c/span\u003e 108 affirms this as well as \u003cspan lang=\"el\"\r\n title=\"praiotês\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3B1;\u0026#x3B9;\u0026#x3BF;\u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e to be a\r\n name for the sceptic \u003cspan lang=\"el\" title=\"telos\"\r\n \u003e\u0026#x3C4;\u0026#x3B5;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e, but the name scarcely occurs\r\n if at all in Sext. who generally uses \u003cspan lang=\"el\" title=\"ataraxia\"\r\n \u003e\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3BE;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, but\r\n occasionally \u003cspan lang=\"el\" title=\"metriopatheia\"\r\n \u003e\u0026#x3BC;\u0026#x3B5;\u0026#x3C4;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e;\r\n cf. Zeller 496, R. and P. 338. \u003cspan lang=\"el\" title=\"Apatheia\"\r\n \u003e\u0026#x391;\u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e was also a\r\n Stoic term. \u003ci\u003eDiu multumque\u003c/i\u003e: n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_4\"\u003e4\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_131\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_131\"\u003e§131\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNec\r\n tamen consentiens\u003c/i\u003e: cf. R. and P. 352 where the differences between\r\n the two schools are clearly drawn out, also Zeller 447, 448.\r\n \u003ci\u003eCallipho\u003c/i\u003e: as the genitive is \u003ci\u003eCalliphontis\u003c/i\u003e, Cic. ought\r\n according to rule to write \u003ci\u003eCalliphon\u003c/i\u003e in the nom; for this see\r\n Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 19, who also gives the\r\n chief authorities concerning this philosopher. \u003ci\u003eHieronymus\u003c/i\u003e:\r\n mentioned \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 19, 35, 41, \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 14, in which last place Cic. says of him \u003ci\u003equem\r\n iam cur Peripateticum appellem nescio\u003c/i\u003e. \u003ci\u003eDiodorus\u003c/i\u003e: see Madv. on\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 19. \u003ci\u003eHoneste vivere\u003c/i\u003e, etc.:\r\n in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 14 the \u003ci\u003efinis\u003c/i\u003e of Polemo\r\n is stated to be \u003ci\u003esecundum naturam vivere\u003c/i\u003e, and three Stoic\r\n interpretations of it are given, the last of which resembles the present\r\n passage\u0026mdash;\u003ci\u003eomnibus aut maximis rebus iis quae secundum naturam sint\r\n fruentem vivere\u003c/i\u003e. This interpretation Antiochus adopted, and from him\r\n it is attributed to the \u003ci\u003evetus Academia\u003c/i\u003e in \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_22\"\u003e22\u003c/a\u003e, where the words \u003ci\u003eaut\r\n omnia aut maxima\u003c/i\u003e, seem to correspond to words used by Polemo; cf.\r\n Clemens Alex. qu. by Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e\r\n 15. See n. below on Carneades. \u003ci\u003eAntiochus probat\u003c/i\u003e: the germs of many\r\n Stoic and Antiochean doctrines were to be found in Polemo; see \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_34\"\u003e34\u003c/a\u003e, n. \u003ci\u003eEiusque amici\u003c/i\u003e:\r\n Bentl. \u003ci\u003eaemuli\u003c/i\u003e, but Halm refers to \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 44. The later Peripatetics were to a great degree\r\n Stoicised. \u003ci\u003eNunc\u003c/i\u003e: Halm \u003ci\u003ehuc\u003c/i\u003e after Jo. Scala.\r\n \u003ci\u003eCarneades\u003c/i\u003e: this \u003ci\u003efinis\u003c/i\u003e is given in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 35 (\u003ci\u003efrui principiis naturalibus\u003c/i\u003e), \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 42 (\u003ci\u003eCarneadeum illud quod is non tam ut\r\n probaret protulit, quam ut Stoicis quibuscum bellum gerebat\r\n opponeret\u003c/i\u003e), \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 20 (\u003ci\u003efruendi rebus iis,\r\n quas primas secundum naturam esse diximus, Carneades non ille quidem\r\n auctor sed defensor disserendi causa fuit\u003c/i\u003e), \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 84 (\u003ci\u003enaturae primus aut omnibus aut maximis frui,\r\n ut Carneades contra Stoicos disserebat\u003c/i\u003e). The \u003ci\u003efinis\u003c/i\u003e therefore,\r\n thus stated, is not different from that of Polemo, but it is clear that\r\n Carneades intended it to be different, as he did not include\r\n \u003ci\u003evirtus\u003c/i\u003e in it (see \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 38, 42,\r\n \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 22) while Polemo did (I. \u003ca\r\n href=\"#BkI_22\"\u003e22\u003c/a\u003e). See more on \u003ca href=\"#BkII_139\"\u003e139\u003c/a\u003e.\r\n \u003ci\u003eZeno\u003c/i\u003e: cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 15 \u003ci\u003eInventor\r\n et princeps\u003c/i\u003e: same expression in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 48, \u003ci\u003eDe Or.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 91,\r\n \u003ci\u003eDe Inv.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 6; \u003ci\u003einv.\u003c/i\u003e = \u003cspan\r\n lang=\"el\" title=\"oikistês\"\r\n \u003e\u0026#x3BF;\u0026#x3B9;\u0026#x3BA;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3C2;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_132\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_132\"\u003e§132\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eQuemlibet\u003c/i\u003e: cf. \u003ca href=\"#BkII_125\"\u003e125\u003c/a\u003e, \u003ca\r\n href=\"#BkII_126\"\u003e126\u003c/a\u003e. \u003ci\u003ePrope singularem\u003c/i\u003e: cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 22 \u003ci\u003eAristoteles longe omnibus\u0026mdash;Platonem\r\n semper excipio\u0026mdash;praestans\u003c/i\u003e; also \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 7, \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 15.\r\n \u003ci\u003ePer ipsum Antiochum\u003c/i\u003e: a similar line of argument is taken in Sext.\r\n \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 88, \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e\r\n 32, etc. \u003ci\u003eTerminis … possessione\u003c/i\u003e: there is a similar play on the\r\n legal words \u003ci\u003efinis terminus possessio\u003c/i\u003e in \u003ci\u003eDe Leg.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 55, 56, a noteworthy passage. \u003ci\u003eOmnis ratio\u003c/i\u003e\r\n etc.: this is the constant language of the later Greek philosophy; cf.\r\n Aug. \u003ci\u003eDe Civ. Dei\u003c/i\u003e \u003cspan class=\"vol\"\u003eXIX.\u003c/span\u003e 1 \u003ci\u003eneque enim\r\n existimat\u003c/i\u003e (Varro) \u003ci\u003eullam philosophiae sectam esse dicendam, quae\r\n non eo distat a ceteris, quod diversos habeat fines bonorum et\r\n malorum\u003c/i\u003e, etc. \u003ci\u003eSi Polemoneus\u003c/i\u003e: i.e. \u003ci\u003esapiens fuerit\u003c/i\u003e.\r\n \u003ci\u003ePeccat\u003c/i\u003e: a Stoic term turned on the Stoics, see \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_37\"\u003e37\u003c/a\u003e. \u003ci\u003eAcademicos et\u003c/i\u003e:\r\n MSS. om. \u003ci\u003eet\u003c/i\u003e as in \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_16\"\u003e16\u003c/a\u003e, and \u003ci\u003eque\u003c/i\u003e in \u003ca href=\"#BkII_52\"\u003e52\u003c/a\u003e of\r\n this book. \u003ci\u003eDicenda\u003c/i\u003e: for the omission of the verb with the\r\n gerundive (which occurs chiefly in emphatic clauses) cf. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_7\"\u003e7\u003c/a\u003e, and Madv. on \u003ci\u003eD.F.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 43, who how ever unduly limits the usage.\r\n \u003ci\u003eHic igitur … prudentior\u003c/i\u003e: MSS. generally have \u003ci\u003eassentiens\u003c/i\u003e,\r\n but one good one (Halm\u0027s E) has \u003ci\u003eassentientes\u003c/i\u003e. I venture to read\r\n \u003ci\u003eadsentietur\u003c/i\u003e, thinking that the last two letters were first dropt,\r\n as in \u003ca href=\"#BkII_26\"\u003e26\u003c/a\u003e (\u003ci\u003etenetur\u003c/i\u003e) and that then\r\n \u003ci\u003eadsentiet\u003c/i\u003e, under the attraction of the \u003ci\u003es\u003c/i\u003e following, passed\r\n into \u003ci\u003eadsentiens\u003c/i\u003e, as in \u003ca href=\"#BkII_147\"\u003e147\u003c/a\u003e \u003ci\u003eintellegat\r\n se\u003c/i\u003e passed into \u003ci\u003eintelligentes\u003c/i\u003e. \u003ci\u003eN\u003c/i\u003e, I may remark, is\r\n frequently inserted in MSS. (as in \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_7\"\u003e7\u003c/a\u003e \u003ci\u003eappellant\u003c/i\u003e, \u003ca href=\"#BkI_16\"\u003e16\u003c/a\u003e\r\n \u003ci\u003edisputant\u003c/i\u003e, \u003ca href=\"#BkI_24\"\u003e24\u003c/a\u003e \u003ci\u003eefficerentur\u003c/i\u003e), and all\r\n the changes involved in my conj. are of frequent occurrence. I also read\r\n \u003ci\u003esin, inquam\u003c/i\u003e (\u003ci\u003esc. adsentietur\u003c/i\u003e) for \u003ci\u003esi numquam\u003c/i\u003e of MSS.\r\n The question \u003ci\u003euter est prudentior\u003c/i\u003e is intended to press home the\r\n dilemma in which Cicero has placed the supposed \u003ci\u003esapiens\u003c/i\u003e. All the\r\n other emendations I have seen are too unsatisfactory to be\r\n enumerated.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_133\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_133\"\u003e§133\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNon\r\n posse … esse\u003c/i\u003e: this seems to me sound; Bait. however reads \u003ci\u003enon\r\n esse illa probanda sap.\u003c/i\u003e after Lamb., who also conj. \u003ci\u003enon posse illa\r\n probata esse\u003c/i\u003e. \u003ci\u003eParia\u003c/i\u003e: \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e\r\n 48, \u003ci\u003eParadoxa\u003c/i\u003e 20 sq., Zeller 250. \u003ci\u003ePraecide\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"syntomos\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3C4;\u0026#x3BF;\u0026#x3BC;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e or \u003cspan\r\n lang=\"el\" title=\"synelôn eipe\"\r\n \u003e\u0026#x3C3;\u0026#x3C5;\u0026#x3BD;\u0026#x3B5;\u0026#x3BB;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3C0;\u0026#x3B5;\u003c/span\u003e, cf. \u003ci\u003eCat. Mai.\u003c/i\u003e 57, \u003ci\u003eAd\r\n Att.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVIII.\u003c/span\u003e 4, \u003cspan class=\"vol\"\u003eX.\u003c/span\u003e\r\n 16. \u003ci\u003eInquit\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_79\"\u003e79\u003c/a\u003e. \u003ci\u003eQuid quod\r\n quae\u003c/i\u003e: so Guietus with the approval of Madv. (\u003ci\u003eEm.\u003c/i\u003e 203) reads\r\n for MSS. \u003ci\u003equid quae\u003c/i\u003e or \u003ci\u003equid quaeque\u003c/i\u003e, Halm and Bait., follow\r\n Moser in writing \u003ci\u003eQuid? si quae\u003c/i\u003e removing the stop at \u003ci\u003eparia\u003c/i\u003e,\r\n and make \u003ci\u003ein utramque partem\u003c/i\u003e follow \u003ci\u003edicantur\u003c/i\u003e, on Orelli\u0027s\r\n suggestion. When several relative pronouns come together the MSS. often\r\n omit one. \u003ci\u003eDicebas\u003c/i\u003e: in \u003ca href=\"#BkII_27\"\u003e27\u003c/a\u003e. \u003ci\u003eIncognito\u003c/i\u003e:\r\n \u003ca href=\"#BkII_133\"\u003e133\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_134\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_134\"\u003e§134\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eEtiam\u003c/i\u003e: = \"yes,\" Madv. \u003ci\u003eGram.\u003c/i\u003e 454. \u003ci\u003eNon beatissimam\u003c/i\u003e:\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_22\"\u003e22\u003c/a\u003e, n. \u003ci\u003eDeus\r\n ille\u003c/i\u003e: i.e. more than man (of Aristotle\u0027s \u003cspan lang=\"el\" title=\"ê theos ê thêrion\"\r\n \u003e\u0026#x3B7; \u0026#x3B8;\u0026#x3B5;\u0026#x3BF;\u0026#x3C2; \u0026#x3B7;\r\n \u0026#x3B8;\u0026#x3B7;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e), if he can do without\r\n other advantages. For the omission of \u003ci\u003eest\u003c/i\u003e after the emphatic\r\n \u003ci\u003eille\u003c/i\u003e cf. \u003ca href=\"#BkIIN_59\"\u003e59\u003c/a\u003e, n. \u003ci\u003eTheophrasto\u003c/i\u003e, etc.:\r\n n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_33\"\u003e33\u003c/a\u003e, \u003ca\r\n href=\"#BkI_35\"\u003e35\u003c/a\u003e. \u003ci\u003eDicente\u003c/i\u003e: before this Halm after Lamb.,\r\n followed by Bait., inserts \u003ci\u003econtra\u003c/i\u003e, the need for which I fail to\r\n see. \u003ci\u003eEt hic\u003c/i\u003e: i.e. Antiochus. \u003ci\u003eNe sibi constet\u003c/i\u003e: Cic. argues\r\n in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e that there cannot be degrees\r\n in happiness. \u003ci\u003eTum hoc … tum illud\u003c/i\u003e: cf. \u003ca\r\n href=\"#BkII_121\"\u003e121\u003c/a\u003e. \u003ci\u003eIacere\u003c/i\u003e: \u003ca href=\"#BkII_79\"\u003e79\u003c/a\u003e. \u003ci\u003eIn\r\n his discrepant\u003c/i\u003e: \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_42\"\u003e42\u003c/a\u003e\r\n \u003ci\u003ein his constitit\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_135\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_135\"\u003e§135\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eMoveri\u003c/i\u003e: \u003cspan lang=\"el\" title=\"kineisthai\"\r\n \u003e\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3C3;\u0026#x3B8;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e,\r\n \u003ca href=\"#BkII_29\"\u003e29\u003c/a\u003e. \u003ci\u003eLaetitia efferri\u003c/i\u003e: \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_38\"\u003e38\u003c/a\u003e. \u003ci\u003eProbabilia\u003c/i\u003e: the\r\n removal of passion and delight is easier than that of fear and pain.\r\n \u003ci\u003eSapiensne … deleta sit\u003c/i\u003e: see Madv. \u003ci\u003eD.F.\u003c/i\u003e p. 806, ed. 2, who\r\n is severe upon the reading of Orelli (still kept by Klotz), \u003ci\u003enon\r\n timeat? nec si patria deleatur? non doleat? nec, si deleta sit?\u003c/i\u003e which\r\n involves the use of \u003ci\u003enec\u003c/i\u003e for \u003ci\u003ene … quidem\u003c/i\u003e. I have followed\r\n the reading of Madv. in his \u003ci\u003eEm.\u003c/i\u003e, not the one he gives (after\r\n Davies) in \u003ci\u003eD.F.\u003c/i\u003e \u003ci\u003ene patria deleatur\u003c/i\u003e, which Halm takes, as\r\n does Baiter. Mine is rather nearer the MSS. \u003ci\u003eDecreta\u003c/i\u003e: some MSS.\r\n \u003ci\u003edurata\u003c/i\u003e; Halm conj. \u003ci\u003edictata\u003c/i\u003e. \u003ci\u003eMediocritates\u003c/i\u003e: \u003cspan\r\n lang=\"el\" title=\"mesopetes\"\r\n \u003e\u0026#x3BC;\u0026#x3B5;\u0026#x3C3;\u0026#x3BF;\u0026#x3C0;\u0026#x3B5;\u0026#x3C4;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e,\r\n as in Aristotle; cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 11, 22,\r\n 74. \u003ci\u003ePermotione\u003c/i\u003e: \u003cspan lang=\"el\" title=\"kinesei\"\r\n \u003e\u0026#x3BA;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3C3;\u0026#x3B5;\u0026#x3B9;\u003c/span\u003e. \u003ci\u003eNaturalem\r\n … modum\u003c/i\u003e: so \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 74.\r\n \u003ci\u003eCrantoris\u003c/i\u003e: sc. \u003ci\u003elibrum\u003c/i\u003e, for the omission of which see n. on\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_13\"\u003e13\u003c/a\u003e; add Quint. \u003cspan\r\n class=\"vol\"\u003eIX.\u003c/span\u003e 4, 18, where Spalding wished to read \u003ci\u003ein\r\n Herodoti\u003c/i\u003e, supplying \u003ci\u003elibro\u003c/i\u003e. \u003ci\u003eAureolus … libellus\u003c/i\u003e: it is\r\n not often that two diminutives come together in Cic., and the usage is\r\n rather colloquial; cf. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 2,\r\n \u003ci\u003eN.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 43, also for \u003ci\u003eaureolus\u003c/i\u003e \u003ca\r\n href=\"#BkII_119\"\u003e119\u003c/a\u003e \u003ci\u003eflumen aureum\u003c/i\u003e. \u003ci\u003ePanaetius\u003c/i\u003e: he had\r\n addressed to Tubero a work \u003ci\u003ede dolore\u003c/i\u003e; see \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 23. \u003ci\u003eCotem\u003c/i\u003e: \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 43, 48, Seneca \u003ci\u003eDe Ira\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 3, where the saying is attributed to Aristotle\r\n (\u003ci\u003eiram calcar esse virtutis\u003c/i\u003e). \u003ci\u003eDicebant\u003c/i\u003e: for the repetition\r\n of this word cf. \u003ca href=\"#BkII_146\"\u003e146\u003c/a\u003e, \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e\r\n \u003ca href=\"#BkI_33\"\u003e33\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_136\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_136\"\u003e§136\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eSunt\r\n enim Socratica\u003c/i\u003e: the Socratic origin of the Stoic paradoxes is\r\n affirmed in \u003ci\u003eParad.\u003c/i\u003e 4, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e\r\n 10. \u003ci\u003eMirabilia\u003c/i\u003e: Cic. generally translates \u003cspan lang=\"el\"\r\n title=\"paradoxa\"\r\n \u003e\u0026#x3C0;\u0026#x3B1;\u0026#x3C1;\u0026#x3B1;\u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u003c/span\u003e by\r\n \u003ci\u003eadmirabilia\u003c/i\u003e as in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 74, or\r\n \u003ci\u003eadmiranda\u003c/i\u003e, under which title he seems to have published a work\r\n different from the \u003ci\u003eParadoxa\u003c/i\u003e, which we possess: see Bait., and\r\n Halm\u0027s ed. of the Phil. works (1861), p. 994. \u003ci\u003eQuasi\u003c/i\u003e: = almost,\r\n \u003cspan lang=\"el\" title=\"hôs epos eipein\" \u003e\u0026#x201B;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C0;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3B9;\u0026#x3C0;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e. \u003ci\u003eVoltis\u003c/i\u003e: cf. the\r\n Antiochean opinion in \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_18\"\u003e18\u003c/a\u003e, \u003ca href=\"#BkI_22\"\u003e22\u003c/a\u003e. \u003ci\u003eSolos reges\u003c/i\u003e: for\r\n all this see Zeller 253 sq. \u003ci\u003eSolos divites\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"hoti monos ho sophos plousios\" \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3C4;\u0026#x3B9;\r\n \u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2; \u0026#x201B;\u0026#x3BF;\r\n \u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3C0;\u0026#x3BB;\u0026#x3BF;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e,\r\n \u003ci\u003eParad.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVI.\u003c/span\u003e \u003ci\u003eLiberum\u003c/i\u003e: \u003ci\u003eParad.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e \u003cspan lang=\"el\" title=\"hoti monos ho sophos eleutheros kai pas aphron doulos\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3C4;\u0026#x3B9; \u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x201B;\u0026#x3BF; \u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3BB;\u0026#x3B5;\u0026#x3C5;\u0026#x3B8;\u0026#x3B5;\u0026#x3C1;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C0;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3C6;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3B4;\u0026#x3BF;\u0026#x3C5;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e. \u003ci\u003eFuriosus\u003c/i\u003e:\r\n \u003ci\u003eParad.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e \u003cspan lang=\"el\" title=\"hoti pas aphron mainetai\"\r\n \u003e\u0026#x201B;\u0026#x3BF;\u0026#x3C4;\u0026#x3B9; \u0026#x3C0;\u0026#x3B1;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3C6;\u0026#x3C1;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BC;\u0026#x3B1;\u0026#x3B9;\u0026#x3BD;\u0026#x3B5;\u0026#x3C4;\u0026#x3B1;\u0026#x3B9;\u003c/span\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_137\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_137\"\u003e§137\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eTam\r\n sunt defendenda\u003c/i\u003e: cf. \u003ca href=\"#BkII_8\"\u003e8\u003c/a\u003e, \u003ca\r\n href=\"#BkII_120\"\u003e120\u003c/a\u003e. \u003ci\u003eBono modo\u003c/i\u003e: a colloquial and Plautine\r\n expression; see Forc. \u003ci\u003eAd senatum starent\u003c/i\u003e: \"were in waiting on the\r\n senate;\" cf. such phrases as \u003ci\u003estare ad cyathum\u003c/i\u003e, etc.\r\n \u003ci\u003eCarneade\u003c/i\u003e: the vocative is \u003ci\u003eCarneades\u003c/i\u003e in \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 23. \u003ci\u003eHuic Stoico\u003c/i\u003e: i.e. \u003ci\u003eDiogeni\u003c/i\u003e; cf.\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 24. Halm brackets \u003ci\u003eStoico\u003c/i\u003e,\r\n and after him Bait. \u003ci\u003eSequi volebat\u003c/i\u003e: \"professed to follow;\" cf.\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 13 \u003ci\u003eStrato physicum se\r\n voluit\u003c/i\u003e \"gave himself out to be a physical philosopher:\" also Madv. on\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 102. \u003ci\u003eIlle noster\u003c/i\u003e: Dav.\r\n \u003ci\u003evester\u003c/i\u003e, as in \u003ca href=\"#BkII_143\"\u003e143\u003c/a\u003e \u003ci\u003enoster Antiochus\u003c/i\u003e.\r\n But in both places Cic. speaks as a friend of Antiochus; cf. \u003ca\r\n href=\"#BkII_113\"\u003e113\u003c/a\u003e. \u003ci\u003eBalbutiens\u003c/i\u003e: \"giving an uncertain sound;\"\r\n cf. \u003ci\u003eDe Div.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 5, \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 75.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_138\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_138\"\u003e§138\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eMihi\r\n veremini\u003c/i\u003e: cf. Caes. \u003ci\u003eBell. Gall\u003c/i\u003e. \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 9\r\n \u003ci\u003everitus navibus\u003c/i\u003e. Halm and Bait. follow Christ\u0027s conj.\r\n \u003ci\u003everenti\u003c/i\u003e, removing the stop at \u003ci\u003evoltis\u003c/i\u003e. \u003ci\u003eOpinationem\u003c/i\u003e:\r\n the \u003cspan lang=\"el\" title=\"oiêsin\"\r\n \u003e\u0026#x3BF;\u0026#x3B9;\u0026#x3B7;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e of Sext., e.g.\r\n \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 280. \u003ci\u003eQuod minime voltis\u003c/i\u003e:\r\n cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_18\"\u003e18\u003c/a\u003e. \u003ci\u003eDe\r\n finibus\u003c/i\u003e: not \"concerning,\" but \"from among\" the different\r\n \u003ci\u003efines\u003c/i\u003e; otherwise \u003ci\u003efine\u003c/i\u003e would have been written. Cf. \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_4\"\u003e4\u003c/a\u003e \u003ci\u003esi qui de nostris.\u003c/i\u003e\r\n \u003ci\u003eCircumcidit et amputat\u003c/i\u003e: these two verbs often come together, as in\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 44; cf. also \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 31. \u003ci\u003eSi vacemus omni molestia\u003c/i\u003e: which\r\n Epicurus held to be the highest pleasure. \u003ci\u003eCum honestate\u003c/i\u003e: Callipho\r\n in \u003ca href=\"#BkII_131\"\u003e131\u003c/a\u003e. \u003ci\u003ePrima naturae commoda\u003c/i\u003e: Cic. here\r\n as in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 59, \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 58 confuses the Stoic \u003cspan lang=\"el\" title=\"prôta kata physin\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3C9;\u0026#x3C4;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3C6;\u0026#x3C5;\u0026#x3C3;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e with \u003cspan lang=\"el\" title=\"ta tou sômatos agatha kai ta ektos\"\r\n \u003e\u0026#x3C4;\u0026#x3B1; \u0026#x3C4;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3C3;\u0026#x3C9;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\r\n \u0026#x3B1;\u0026#x3B3;\u0026#x3B1;\u0026#x3B8;\u0026#x3B1; \u0026#x3BA;\u0026#x3B1;\u0026#x3B9; \u0026#x3C4;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3BA;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e of the Peripatetics, for which\r\n see \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_19\"\u003e19\u003c/a\u003e. More on the\r\n subject in Madvig\u0027s fourth Excursus to the \u003ci\u003eD.F.\u003c/i\u003e \u003ci\u003eRelinquit\u003c/i\u003e:\r\n Orelli \u003ci\u003erelinqui\u003c/i\u003e against the MSS.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_139\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_139\"\u003e§139\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003ePolemonis … finibus\u003c/i\u003e: all these were composite \u003ci\u003efines\u003c/i\u003e.\r\n \u003ci\u003eAdhuc\u003c/i\u003e: I need scarcely point out that this goes with \u003ci\u003ehabeo\u003c/i\u003e\r\n and not with \u003ci\u003eprobabilius\u003c/i\u003e; \u003ci\u003eadhuc\u003c/i\u003e for \u003ci\u003eetiam\u003c/i\u003e with the\r\n comparative does not occur till the silver writers. \u003ci\u003eLabor eo\u003c/i\u003e: cf.\r\n Horace\u0027s \u003ci\u003enunc in Aristippi furtim praecepta relabor\u003c/i\u003e, also\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 6 \u003ci\u003erapior illuc: revocat autem\r\n Antiochus\u003c/i\u003e. \u003ci\u003eReprehendit manu\u003c/i\u003e: \u003ci\u003eM.D.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 3. \u003ci\u003ePecudum\u003c/i\u003e: \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_6\"\u003e6\u003c/a\u003e, \u003ci\u003eParad.\u003c/i\u003e 14 \u003ci\u003evoluptatem esse summum bonum,\r\n quae mihi vox pecudum videtur esse non hominum\u003c/i\u003e; similar expressions\r\n occur with a reference to Epicurus in \u003ci\u003eDe Off.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 105, \u003ci\u003eLael.\u003c/i\u003e 20, 32. \u003ci\u003eT.D.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eV.\u003c/span\u003e 73, \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 18;\r\n cf. also Aristoph. \u003ci\u003ePlut.\u003c/i\u003e 922 \u003cspan lang=\"el\" title=\"probatiou bion legeis\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3B2;\u0026#x3B1;\u0026#x3C4;\u0026#x3B9;\u0026#x3BF;\u0026#x3C5;\r\n \u0026#x3B2;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3BB;\u0026#x3B5;\u0026#x3B3;\u0026#x3B5;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e and \u003cspan lang=\"el\"\r\n title=\"boskêmatôn bios\"\r\n \u003e\u0026#x3B2;\u0026#x3BF;\u0026#x3C3;\u0026#x3BA;\u0026#x3B7;\u0026#x3BC;\u0026#x3B1;\u0026#x3C4;\u0026#x3C9;\u0026#x3BD;\r\n \u0026#x3B2;\u0026#x3B9;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e in Aristotle. The meaning of\r\n \u003ci\u003epecus\u003c/i\u003e is well shown in \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 69.\r\n \u003ci\u003eIungit deo\u003c/i\u003e: Zeller 176 sq. \u003ci\u003eAnimum solum\u003c/i\u003e: the same criticism\r\n is applied to Zeno\u0027s \u003ci\u003efinis\u003c/i\u003e in \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 17, 25. \u003ci\u003eUt … sequar\u003c/i\u003e: for the repeated\r\n \u003ci\u003eut\u003c/i\u003e see \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 10, Madv.\r\n \u003ci\u003eGram.\u003c/i\u003e 480, obs. 2. Bait. brackets the second \u003ci\u003eut\u003c/i\u003e with Lamb.\r\n \u003ci\u003eCarneades … defensitabat\u003c/i\u003e: this is quite a different view from\r\n that in \u003ca href=\"#BkII_131\"\u003e131\u003c/a\u003e; yet another of Carneades is given in\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 83. \u003ci\u003eIstum finem\u003c/i\u003e: MSS.\r\n \u003ci\u003eipsum\u003c/i\u003e; the two words are often confused, as in \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_2\"\u003e2\u003c/a\u003e. \u003ci\u003eIpsa veritas\u003c/i\u003e: MSS.\r\n \u003ci\u003eseveritas\u003c/i\u003e, a frequent error; cf. \u003ci\u003eIn Verr. Act.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 3, \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 162, \u003ci\u003eDe\r\n Leg.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 4, also Madv. on \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eIV.\u003c/span\u003e 55. \u003ci\u003eObversetur\u003c/i\u003e: Halm takes the conj. of\r\n Lamb., \u003ci\u003eadversetur\u003c/i\u003e. The MSS. reading gives excellent sense; cf.\r\n \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 52 \u003ci\u003eobversentur honestae\r\n species viro\u003c/i\u003e. Bait. follows Halm. \u003ci\u003eTu … copulabis\u003c/i\u003e: this is\r\n the feigned expostulation of \u003ci\u003everitas\u003c/i\u003e (cf. \u003ca\r\n href=\"#BkII_34\"\u003e34\u003c/a\u003e \u003ci\u003econvicio veritatis\u003c/i\u003e), for which style see \u003ca\r\n href=\"#BkII_125\"\u003e125\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_140\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_140\"\u003e§140\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eVoluptas cum honestate\u003c/i\u003e: this whole expression is in apposition to\r\n \u003ci\u003epar\u003c/i\u003e, so that \u003ci\u003ecum\u003c/i\u003e must not be taken closely with\r\n \u003ci\u003edepugnet\u003c/i\u003e; cf. Hor. \u003ci\u003eSat.\u003c/i\u003e \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 7, 19\r\n \u003ci\u003eRupili et Persi par pugnat uti non compositum melius\u003c/i\u003e (sc.\r\n \u003ci\u003epar\u003c/i\u003e) \u003ci\u003ecum Bitho Bacchius\u003c/i\u003e. \u003ci\u003eSi sequare, ruunt\u003c/i\u003e: for\r\n constr. cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkI_7\"\u003e7\u003c/a\u003e.\r\n \u003ci\u003eCommunitas\u003c/i\u003e: for Stoic philanthropy see Zeller 297. \u003ci\u003eNulla potest\r\n nisi erit\u003c/i\u003e: Madv. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 70 \"\u003ci\u003ein\r\n hac coniunctione\u0026mdash;hoc fieri non potest nisi\u0026mdash;fere semper\r\n coniunctivus subicitur praesentis\u0026mdash;futuri et perfecti indicativus\r\n ponitur\u003c/i\u003e.\" \u003ci\u003eGratuita\u003c/i\u003e: \"disinterested.\" \u003ci\u003eNe intellegi\r\n quidem\u003c/i\u003e: n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_7\"\u003e7\u003c/a\u003e,\r\n cf. also \u003ci\u003eT.D.\u003c/i\u003e \u003cspan class=\"vol\"\u003eV.\u003c/span\u003e 73, 119. \u003ci\u003eGloriosum in\r\n vulgus\u003c/i\u003e: cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 44 \u003ci\u003epopulus\r\n cum illis facit\u003c/i\u003e (i.e. \u003ci\u003eEpicureis\u003c/i\u003e). \u003ci\u003eNormam … regulam\u003c/i\u003e:\r\n n. on \u003ci\u003eAc. Post.\u003c/i\u003e fragm. \u003ca href=\"#FrN_8\"\u003e8\u003c/a\u003e.\r\n \u003ci\u003ePraescriptionem\u003c/i\u003e: \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_23\"\u003e23\u003c/a\u003e, n.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_141\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_141\"\u003e§141\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eAdquiescis\u003c/i\u003e: MSS. are confused here, Halm reads \u003ci\u003eadsciscis\u003c/i\u003e,\r\n comparing \u003ca href=\"#BkII_138\"\u003e138\u003c/a\u003e. Add \u003ci\u003eD.F.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 23 (\u003ci\u003esciscat et probet\u003c/i\u003e), \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 17 (\u003ci\u003eadsciscendas esse\u003c/i\u003e), \u003cspan\r\n class=\"vol\"\u003eIII.\u003c/span\u003e 70 (\u003ci\u003eadscisci et probari\u003c/i\u003e) Bait. follows\r\n Halm. \u003ci\u003eRatum … fixum\u003c/i\u003e: cf. \u003ca href=\"#BkII_27\"\u003e27\u003c/a\u003e and n. on\r\n \u003ci\u003eAc. Post.\u003c/i\u003e fragm. \u003ca href=\"#FrN_17\"\u003e17\u003c/a\u003e. \u003ci\u003eFalso\u003c/i\u003e: like\r\n \u003ci\u003eincognito\u003c/i\u003e in \u003ca href=\"#BkII_133\"\u003e133\u003c/a\u003e. \u003ci\u003eNullo discrimine\u003c/i\u003e:\r\n for this see the explanation of \u003ci\u003enihil interesse\u003c/i\u003e in \u003ca\r\n href=\"#BkIIN_40\"\u003e40\u003c/a\u003e, n. \u003ci\u003eIudicia\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"kritêria\"\r\n \u003e\u0026#x3BA;\u0026#x3C1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B7;\u0026#x3C1;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e as\r\n usual.\u003c/p\u003e\r\n\r\n \u003cblockquote\u003e\u003cb\u003e\u003ca href=\"#BkII_142\"\u003e§§142\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_146\"\u003e146\u003c/a\u003e.\u003c/b\u003e Summary. To pass to Dialectic, note how\r\n Protagoras, the Cyrenaics, Epicurus, and Plato disagree (\u003ca\r\n href=\"#BkII_142\"\u003e142\u003c/a\u003e). Does Antiochus follow any of these? Why, he\r\n never even follows the \u003ci\u003evetus Academia\u003c/i\u003e, and never stirs a step from\r\n Chrysippus. Dialecticians themselves cannot agree about the very elements\r\n of their art (\u003ca href=\"#BkII_143\"\u003e143\u003c/a\u003e). Why then, Lucullus, do you\r\n rouse the mob against me like a seditious tribune by telling them I do\r\n away with the arts altogether? When you have got the crowd together, I\r\n will point out to them that according to Zeno all of them are slaves,\r\n exiles, and lunatics, and that you yourself, not being \u003ci\u003esapiens\u003c/i\u003e,\r\n know nothing whatever (\u003ca href=\"#BkII_144\"\u003e144\u003c/a\u003e). This last point Zeno\r\n used to illustrate by action Yet his whole school cannot point to any\r\n actual \u003ci\u003esapiens\u003c/i\u003e (\u003ca href=\"#BkII_145\"\u003e145\u003c/a\u003e). Now as there is no\r\n knowledge there can be no art. How would Zeuxis and Polycletus like this\r\n conclusion? They would prefer mine, to which our ancestors bear\r\n testimony.\u003c/blockquote\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_142\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_142\"\u003e§142\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eVenio\r\n iam\u003c/i\u003e: Dialectic had been already dealt with in \u003ca\r\n href=\"#BkII_91\"\u003e91\u003c/a\u003e\u0026mdash;\u003ca href=\"#BkII_98\"\u003e98\u003c/a\u003e here it is merely\r\n considered with a view to the choice of the supposed \u003ci\u003esapiens\u003c/i\u003e, as\r\n was Ethical Science in \u003ca href=\"#BkII_129\"\u003e129\u003c/a\u003e\u0026mdash;\u003ca\r\n href=\"#BkII_141\"\u003e141\u003c/a\u003e and Physics in \u003ca\r\n href=\"#BkII_116\"\u003e116\u003c/a\u003e\u0026mdash;\u003ca href=\"#BkII_128\"\u003e128\u003c/a\u003e. With the\r\n enumeration of conflicting schools here given compare the one Sextus\r\n gives in \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 48 sq.\r\n \u003ci\u003eProtagorae\u003c/i\u003e: R. and P. 132 sq. \u003ci\u003eQui putet\u003c/i\u003e: so MSS., Halm and\r\n Bait. \u003ci\u003eputat\u003c/i\u003e after Lamb. Trans. \"inasmuch as he thinks\".\r\n \u003ci\u003ePermotiones intimas\u003c/i\u003e: cf. \u003ca href=\"#BkII_20\"\u003e20\u003c/a\u003e \u003ci\u003etactus\r\n interior\u003c/i\u003e, also \u003ca href=\"#BkII_76\"\u003e76\u003c/a\u003e. \u003ci\u003eEpicuri\u003c/i\u003e: nn. on \u003ca\r\n href=\"#BkIIN_19\"\u003e19\u003c/a\u003e, \u003ca href=\"#BkIIN_79\"\u003e79\u003c/a\u003e, \u003ca\r\n href=\"#BkIIN_80\"\u003e80\u003c/a\u003e. \u003ci\u003eIudicium\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"kritêrion\"\r\n \u003e\u0026#x3BA;\u0026#x3C1;\u0026#x3B9;\u0026#x3C4;\u0026#x3B7;\u0026#x3C1;\u0026#x3B9;\u0026#x3BF;\u0026#x3BD;\u003c/span\u003e\r\n as usual. \u003ci\u003eRerum notitiis\u003c/i\u003e: \u003cspan lang=\"el\" title=\"prolêpsesi\"\r\n \u003e\u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B5;\u0026#x3C3;\u0026#x3B9;\u003c/span\u003e,\r\n Zeller 403 sq. \u003ci\u003eConstituit\u003c/i\u003e: note the constr. with \u003ci\u003ein\u003c/i\u003e, like\r\n \u003ci\u003eponere in\u003c/i\u003e. \u003ci\u003eCogitationis\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_30\"\u003e30\u003c/a\u003e. Several MSS. have \u003ci\u003ecognitionis\u003c/i\u003e, the two\r\n words are frequently confused. See Wesenberg \u003ci\u003eFm.\u003c/i\u003e to \u003ci\u003eT.D.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e p. 17, who says, \u003ci\u003emulto tamen saepius\r\n \"cogitatio\" pro \"cognitio\" substituitur quam contra\u003c/i\u003e, also\r\n \u003ci\u003eM.D.F\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 21.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_143\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_143\"\u003e§143\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eNe\r\n maiorum quidem suorum\u003c/i\u003e: sc. \u003ci\u003ealiquid probat\u003c/i\u003e. For \u003ci\u003emaiorum\u003c/i\u003e\r\n cf. \u003ca href=\"#BkII_80\"\u003e80\u003c/a\u003e. Here Plato is almost excluded from the\r\n so-called \u003ci\u003evetus Academia\u003c/i\u003e, cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_33\"\u003e33\u003c/a\u003e. \u003ci\u003eLibri\u003c/i\u003e: titles of some are preserved in\r\n Diog. Laert. \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 11\u0026mdash;14. \u003ci\u003eNihil\r\n politius\u003c/i\u003e: cf. \u003ca href=\"#BkIIN_119\"\u003e119\u003c/a\u003e, n. \u003ci\u003ePedem nusquam\u003c/i\u003e:\r\n for the ellipse cf. \u003ca href=\"#BkII_58\"\u003e58\u003c/a\u003e, \u003ca\r\n href=\"#BkII_116\"\u003e116\u003c/a\u003e, \u003ci\u003ePro Deiot.\u003c/i\u003e 42 and \u003ci\u003epedem latum\u003c/i\u003e in\r\n Plaut. \u003ci\u003eAbutimur\u003c/i\u003e: this verb in the rhetorical writers means to use\r\n words in metaphorical or unnatural senses, see Quint. \u003cspan\r\n class=\"vol\"\u003eX.\u003c/span\u003e 1, 12. This is probably the meaning here; \"do we\r\n use the name Academic in a non natural fashion?\" \u003ci\u003eSi dies est\r\n lucet\u003c/i\u003e: a better trans of \u003cspan lang=\"el\" title=\"ei phôs estin, hêmera estin\"\r\n \u003e\u0026#x3B5;\u0026#x3B9; \u0026#x3C6;\u0026#x3C9;\u0026#x3C2;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;,\r\n \u0026#x201B;\u0026#x3B7;\u0026#x3BC;\u0026#x3B5;\u0026#x3C1;\u0026#x3B1;\r\n \u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e than was given in \u003ca\r\n href=\"#BkIIN_96\"\u003e96\u003c/a\u003e, where see n. \u003ci\u003eAliter Philoni\u003c/i\u003e: not Philo of\r\n Larissa, but a noted dialectician, pupil of Diodorus the Megarian,\r\n mentioned also in \u003ca href=\"#BkII_75\"\u003e75\u003c/a\u003e. The dispute between Diodorus\r\n and Philo is mentioned in Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eVIII.\u003c/span\u003e 115\u0026mdash;117 with the same purpose as here, see\r\n also Zeller 39. \u003ci\u003eAntipater\u003c/i\u003e: the Stoic of Tarsus, who succeeded\r\n Diogenes Babylonius in the headship of the school. \u003ci\u003eArchidemus\u003c/i\u003e:\r\n several times mentioned with Antipater in Diog., as \u003cspan\r\n class=\"vol\"\u003eVII.\u003c/span\u003e 68, 84. \u003ci\u003eOpiniosissimi\u003c/i\u003e: so the MSS. I\r\n cannot think that the word is wrong, though all edd. condemn it. Halm is\r\n certainly mistaken in saying that a laudatory epithet such as\r\n \u003ci\u003eingeniosissimi\u003c/i\u003e is necessary. I believe that the word\r\n \u003ci\u003eopiniosissimi\u003c/i\u003e (an adj. not elsewhere used by Cic.) was\r\n manufactured on the spur of the moment, in order to ridicule these two\r\n philosophers, who are playfully described as men full of \u003ci\u003eopinio\u003c/i\u003e or\r\n \u003cspan lang=\"el\" title=\"doxa\"\r\n \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u003c/span\u003e\u0026mdash;just the imputation which, as\r\n Stoics, they would most repel. Hermann\u0027s \u003ci\u003espinosissimi\u003c/i\u003e is\r\n ingenious, and if an em. were needed, would not be so utterly improbable\r\n as Halm thinks.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_144\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_144\"\u003e§144\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eIn\r\n contionem vocas\u003c/i\u003e: a retort, having reference to \u003ca\r\n href=\"#BkII_14\"\u003e14\u003c/a\u003e, cf. also \u003ca href=\"#BkII_63\"\u003e63\u003c/a\u003e, \u003ca\r\n href=\"#BkII_72\"\u003e72\u003c/a\u003e. For these \u003ci\u003econtiones\u003c/i\u003e see Lange, \u003ci\u003eRomische\r\n Alterthumer\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 663, ed 2. They were called\r\n by and held under the presidency of magistrates, all of whom had the\r\n right to summon them, the right of the tribune being under fewer\r\n restrictions than the right of the others. \u003ci\u003eOccludi tabernas\u003c/i\u003e in\r\n order of course that the artisans might all be at the meeting, for this\r\n see Liv. \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 27, \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e\r\n 31, \u003cspan class=\"vol\"\u003eIX.\u003c/span\u003e 7, and compare the cry \"to your tents, O\r\n Israel\" in the Bible. \u003ci\u003eArtificia\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_30\"\u003e30\u003c/a\u003e.\r\n \u003ci\u003eTolli\u003c/i\u003e: n. on \u003ca href=\"#BkIIN_26\"\u003e26\u003c/a\u003e. \u003ci\u003eUt opifices\r\n concitentur\u003c/i\u003e: cf. \u003ci\u003ePro Flacc.\u003c/i\u003e 18 \u003ci\u003eopifices et tabernarios quid\r\n neqoti est concitare?\u003c/i\u003e \u003ci\u003eExpromam\u003c/i\u003e: Cic. was probably thinking of\r\n the use to which he himself had put these Stoic paradoxes in \u003ci\u003ePro\r\n Murena\u003c/i\u003e 61, a use of which he half confesses himself ashamed in\r\n \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 74. \u003ci\u003eExsules\u003c/i\u003e etc.: \u003ca\r\n href=\"#BkII_136\"\u003e136\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_145\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_145\"\u003e§145\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eScire\r\n negatis\u003c/i\u003e: cf. Sext. \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 153, who\r\n says that even \u003cspan lang=\"el\" title=\"katalêpsis\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3C2;\u003c/span\u003e\r\n when it arises in the mind of a \u003cspan lang=\"el\" title=\"phaulos\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3C5;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e is mere \u003cspan\r\n lang=\"el\" title=\"doxa\" \u003e\u0026#x3B4;\u0026#x3BF;\u0026#x3BE;\u0026#x3B1;\u003c/span\u003e and not \u003cspan\r\n lang=\"el\" title=\"epistêmê\"\r\n \u003e\u0026#x3B5;\u0026#x3C0;\u0026#x3B9;\u0026#x3C3;\u0026#x3C4;\u0026#x3B7;\u0026#x3BC;\u0026#x3B7;\u003c/span\u003e; also\r\n \u003ci\u003eP.H.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 83, where it is said that the\r\n \u003cspan lang=\"el\" title=\"phaulos\"\r\n \u003e\u0026#x3C6;\u0026#x3B1;\u0026#x3C5;\u0026#x3BB;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e is capable of \u003cspan\r\n lang=\"el\" title=\"to alêthes\" \u003e\u0026#x3C4;\u0026#x3BF;\r\n \u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3B8;\u0026#x3B5;\u0026#x3C2;\u003c/span\u003e but not of \u003cspan\r\n lang=\"el\" title=\"alêtheia\"\r\n \u003e\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3B8;\u0026#x3B5;\u0026#x3B9;\u0026#x3B1;\u003c/span\u003e, which the\r\n \u003cspan lang=\"el\" title=\"sophos\"\r\n \u003e\u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e alone has. \u003ci\u003eVisum …\r\n adsensus\u003c/i\u003e: the Stoics as we saw (II. \u003ca href=\"#BkII_38\"\u003e38\u003c/a\u003e, etc.)\r\n analysed sensations into two parts; with the Academic and other schools\r\n each sensation was an ultimate unanalysable unit, a \u003cspan lang=\"el\"\r\n title=\"psilon pathos\" \u003e\u0026#x3C8;\u0026#x3B9;\u0026#x3BB;\u0026#x3BF;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3B1;\u0026#x3B8;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e. For this symbolic action of\r\n Zeno cf. \u003ci\u003eD.F.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 18, \u003ci\u003eOrat.\u003c/i\u003e 113,\r\n Sextus \u003ci\u003eA.M.\u003c/i\u003e \u003cspan class=\"vol\"\u003eII.\u003c/span\u003e 7, Quint. \u003cspan\r\n class=\"vol\"\u003eII.\u003c/span\u003e 20, 7, Zeller 84. \u003ci\u003eContraxerat\u003c/i\u003e: so Halm who\r\n qu. Plin. \u003ci\u003eNat. Hist.\u003c/i\u003e \u003cspan class=\"vol\"\u003eXI.\u003c/span\u003e 26, 94\r\n \u003ci\u003edigitum contrahens aut remittens\u003c/i\u003e; Orelli \u003ci\u003econstruxerat\u003c/i\u003e; MSS.\r\n mostly \u003ci\u003econtexerat\u003c/i\u003e. \u003ci\u003eQuod ante non fuerat\u003c/i\u003e: \u003cspan lang=\"el\"\r\n title=\"katalambanein\"\r\n \u003e\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B1;\u0026#x3BC;\u0026#x3B2;\u0026#x3B1;\u0026#x3BD;\u0026#x3B5;\u0026#x3B9;\u0026#x3BD;\u003c/span\u003e\r\n however is frequent in Plato in the sense \"to seize firmly with the\r\n mind.\" \u003ci\u003eAdverterat\u003c/i\u003e: the best MSS. give merely \u003ci\u003eadverat\u003c/i\u003e, but\r\n on the margin \u003ci\u003eadmoverat\u003c/i\u003e which Halm takes, and after him Bait.; one\r\n good MS. has \u003ci\u003eadverterat\u003c/i\u003e. \u003ci\u003eNe ipsi quidem\u003c/i\u003e: even Socrates,\r\n Antisthenes and Diogenes were not \u003cspan lang=\"el\" title=\"sophoi\"\r\n \u003e\u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3B9;\u003c/span\u003e according to the Stoics, but\r\n merely were \u003cspan lang=\"el\" title=\"en prokopêi\" \u003e\u0026#x3B5;\u0026#x3BD;\r\n \u0026#x3C0;\u0026#x3C1;\u0026#x3BF;\u0026#x3BA;\u0026#x3BF;\u0026#x3C0;\u0026#x3B7;\u0026#x3B9;\u003c/span\u003e; see\r\n Diog. \u003cspan class=\"vol\"\u003eVII.\u003c/span\u003e 91, Zeller 257, and cf. Plut. \u003ci\u003eSto.\r\n Rep.\u003c/i\u003e 1056 (qu. by P. Valentia p. 295, ed Orelli) \u003cspan lang=\"el\"\r\n title=\"esti de outos\" \u003e\u0026#x3B5;\u0026#x3C3;\u0026#x3C4;\u0026#x3B9; \u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3C4;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e (i.e. \u003cspan lang=\"el\"\r\n title=\"ho sophos\" \u003e\u0026#x201B;\u0026#x3BF;\r\n \u0026#x3C3;\u0026#x3BF;\u0026#x3C6;\u0026#x3BF;\u0026#x3C2;\u003c/span\u003e) \u003cspan lang=\"el\"\r\n title=\"oudamou gês oude gegone\"\r\n \u003e\u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B1;\u0026#x3BC;\u0026#x3BF;\u0026#x3C5; \u0026#x3B3;\u0026#x3B7;\u0026#x3C2;\r\n \u0026#x3BF;\u0026#x3C5;\u0026#x3B4;\u0026#x3B5;\r\n \u0026#x3B3;\u0026#x3B5;\u0026#x3B3;\u0026#x3BF;\u0026#x3BD;\u0026#x3B5;\u003c/span\u003e. \u003ci\u003eNec tu\u003c/i\u003e: sc.\r\n \u003ci\u003escis\u003c/i\u003e; Goer. has a strange note here.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_146\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_146\"\u003e§146\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eIlla\u003c/i\u003e: cf. \u003ci\u003eilla invidiosa\u003c/i\u003e above (\u003ca\r\n href=\"#BkII_144\"\u003e144\u003c/a\u003e). \u003ci\u003eDicebas\u003c/i\u003e: in \u003ca href=\"#BkII_22\"\u003e22\u003c/a\u003e.\r\n \u003ci\u003eRefero\u003c/i\u003e: \"retort,\" as in Ovid. \u003ci\u003eMetam.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eI.\u003c/span\u003e 758 \u003ci\u003epudet haec opprobria nobis Et dici potuisse\r\n et non potuisse referri\u003c/i\u003e; cf. also \u003ci\u003epar pari referre dicto\u003c/i\u003e.\r\n \u003ci\u003eNe nobis quidem\u003c/i\u003e: \"\u003ci\u003enor\u003c/i\u003e would they be angry;\" cf. n. on.\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca href=\"#BkIN_5\"\u003e5\u003c/a\u003e. \u003ci\u003eArbitrari\u003c/i\u003e:\r\n the original meaning of this was \"to be a bystander,\" or \"to be an\r\n eye-witness,\" see Corssen \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 238. \u003ci\u003eEa non\r\n ut\u003c/i\u003e: MSS. have \u003ci\u003eut ea non aut\u003c/i\u003e. Halm reads \u003ci\u003eut ea non\u003c/i\u003e\r\n merely, but I prefer the reading I have given because of Cicero\u0027s\r\n fondness for making the \u003ci\u003eut\u003c/i\u003e follow closely on the negative: for\r\n this see Madv. \u003ci\u003eGram.\u003c/i\u003e 465 \u003ci\u003eb\u003c/i\u003e, obs.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_147\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_147\"\u003e§147\u003c/a\u003e.\u003c/b\u003e\r\n \u003ci\u003eObscuritate\u003c/i\u003e: cf. \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkI_44\"\u003e44\u003c/a\u003e, n. on \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e \u003ca\r\n href=\"#BkIN_15\"\u003e15\u003c/a\u003e. \u003ci\u003ePlus uno\u003c/i\u003e: \u003ca href=\"#BkII_115\"\u003e115\u003c/a\u003e.\r\n \u003ci\u003eIacere\u003c/i\u003e: cf. \u003ca href=\"#BkII_79\"\u003e79\u003c/a\u003e. \u003ci\u003ePlagas\u003c/i\u003e: cf. n. on \u003ca\r\n href=\"#BkIIN_112\"\u003e112\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003cb\u003e\u003ca name=\"BkIIN_148\"\u003e\u003c/a\u003e\u003ca href=\"#BkII_148\"\u003e§148\u003c/a\u003e.\u003c/b\u003e \u003ci\u003eAd\r\n patris revolvor sententiam\u003c/i\u003e: for this see Introd. \u003ca\r\n href=\"#Page_l\"\u003e50\u003c/a\u003e, and for the expression \u003ca href=\"#BkII_18\"\u003e18\u003c/a\u003e.\r\n \u003ci\u003eOpinaturum\u003c/i\u003e: see \u003ca href=\"#BkII_59\"\u003e59\u003c/a\u003e, \u003ca\r\n href=\"#BkII_67\"\u003e67\u003c/a\u003e, \u003ca href=\"#BkII_78\"\u003e78\u003c/a\u003e, \u003ca\r\n href=\"#BkII_112\"\u003e112\u003c/a\u003e. \u003ci\u003eIntellegat se\u003c/i\u003e: MSS.\r\n \u003ci\u003eintellegentes\u003c/i\u003e, cf. n. on \u003ca href=\"#BkIIN_132\"\u003e132\u003c/a\u003e. \u003ci\u003eQua\r\n re\u003c/i\u003e: so Manut. for \u003ci\u003eper\u003c/i\u003e of MSS. \u003cspan lang=\"el\" title=\"Epochên\"\r\n \u003e\u0026#x395;\u0026#x3C0;\u0026#x3BF;\u0026#x3C7;\u0026#x3B7;\u0026#x3BD;\u003c/span\u003e \u003ci\u003eillam omnium\r\n rerum\u003c/i\u003e: an odd expression; cf. \u003ci\u003eactio rerum\u003c/i\u003e in \u003ca\r\n href=\"#BkII_62\"\u003e62\u003c/a\u003e. \u003ci\u003eNon probans\u003c/i\u003e: so Madv. \u003ci\u003eEm.\u003c/i\u003e 204 for\r\n MSS. \u003ci\u003ecomprobans\u003c/i\u003e. Dav. conj. \u003ci\u003eimprobans\u003c/i\u003e and is followed by\r\n Bait. I am not sure that the MSS. reading is wrong. The difficulty is\r\n essentially the same as that involved in \u003ca href=\"#BkII_104\"\u003e104\u003c/a\u003e,\r\n which should be closely compared. A contrast is drawn between a\r\n theoretical dogma and a practical belief. The dogma is that \u003ci\u003eassent\u003c/i\u003e\r\n (meaning absolute assent) is not to be given to phenomena. This dogma\r\n Catulus might well describe himself as formally approving\r\n (\u003ci\u003ecomprobans\u003c/i\u003e). The \u003ci\u003epractice\u003c/i\u003e is to give assent (meaning\r\n modified assent). There is the same contrast in \u003ca\r\n href=\"#BkII_104\"\u003e104\u003c/a\u003e between \u003ci\u003eplacere\u003c/i\u003e and \u003ci\u003etenere\u003c/i\u003e. I may\r\n note that the word \u003ci\u003ealteri\u003c/i\u003e (cf. \u003ci\u003ealtero\u003c/i\u003e in \u003ca\r\n href=\"#BkII_104\"\u003e104\u003c/a\u003e) need not imply that the dogma and the practice\r\n are irreconcilable; a misconception on this point has considerably\r\n confirmed edd. in their introduction of the negative. \u003ci\u003eNec eam\r\n admodum\u003c/i\u003e: cf. \u003ci\u003enon repugnarem\u003c/i\u003e in \u003ca href=\"#BkII_112\"\u003e112\u003c/a\u003e.\r\n \u003ci\u003eTollendum\u003c/i\u003e: many edd. have gone far astray in interpreting this\r\n passage. The word is used with a double reference to \u003ci\u003eadsensus\u003c/i\u003e and\r\n \u003ci\u003eancora\u003c/i\u003e; in the first way we have had \u003ci\u003etollere\u003c/i\u003e used a score\r\n of times in this book; with regard to the second meaning, cf. Caes.\r\n \u003ci\u003eBell. Gall.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIV.\u003c/span\u003e 23, \u003ci\u003eBell. Civ.\u003c/i\u003e\r\n \u003cspan class=\"vol\"\u003eI.\u003c/span\u003e 31, where \u003ci\u003etollere\u003c/i\u003e is used of weighing\r\n anchor, and Varro \u003ci\u003eDe Re Rust.\u003c/i\u003e \u003cspan class=\"vol\"\u003eIII.\u003c/span\u003e 17, 1,\r\n where it occurs in the sense \"to get on,\" \"to proceed,\" without any\r\n reference to the sea. (The exx. are from Forc.) This passage I believe\r\n and this alone is referred to in \u003ci\u003eAd Att.\u003c/i\u003e \u003cspan\r\n class=\"vol\"\u003eXIII.\u003c/span\u003e 21, 3. If my conjecture is correct, Cic. tried\r\n at first to manage a joke by using the word \u003ci\u003einhibendum\u003c/i\u003e, which had\r\n also a nautical signification, but finding that he had mistaken the\r\n meaning of the word, substituted \u003ci\u003etollendum\u003c/i\u003e.\u003c/p\u003e\r\n\r\n\u003cdiv class=\"note\"\u003e\r\n \u003cp\u003e\u003ca name=\"Nt_1\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_1\"\u003e[1]\u003c/a\u003e \u003ci\u003eDe Leg.\u003c/i\u003e II. §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_2\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_2\"\u003e[2]\u003c/a\u003e Cf. \u003ci\u003eDe Or.\u003c/i\u003e II. §1\r\n with II. §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_3\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_3\"\u003e[3]\u003c/a\u003e \u003ci\u003eAd Fam.\u003c/i\u003e XIII. 1,\r\n Phaedrus nobis,… cum pueri essemus, valde ut philosophus\r\n probabatur.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_4\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_4\"\u003e[4]\u003c/a\u003e \u003ci\u003eN.D.\u003c/i\u003e I. §93,\r\n Phaedro nihil elegantius, nihil humanius.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_5\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_5\"\u003e[5]\u003c/a\u003e \u003ci\u003eAd Fam.\u003c/i\u003e XIII.\r\n 1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_6\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_6\"\u003e[6]\u003c/a\u003e \u003ci\u003eBrutus\u003c/i\u003e, §309.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_7\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_7\"\u003e[7]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e II. 20,\r\n §6.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_8\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_8\"\u003e[8]\u003c/a\u003e \u003ci\u003eAd Fam.\u003c/i\u003e XIII. 16.\r\n \u003ci\u003eT.D.\u003c/i\u003e V. §113. \u003ci\u003eAcad.\u003c/i\u003e II. §\u003ca href=\"#BkII_115\"\u003e115\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_9\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_9\"\u003e[9]\u003c/a\u003e \u003ci\u003eBrutus\u003c/i\u003e, §306.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_10\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_10\"\u003e[10]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_11\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_11\"\u003e[11]\u003c/a\u003e \u003ci\u003eRep.\u003c/i\u003e I. §7.\r\n \u003ci\u003eT.D.\u003c/i\u003e V. §5. \u003ci\u003eDe Off.\u003c/i\u003e II. §§3,4. \u003ci\u003eDe Fato\u003c/i\u003e, §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_12\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_12\"\u003e[12]\u003c/a\u003e Cf. \u003ci\u003eBrutus\u003c/i\u003e,\r\n §§312, 322.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_13\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_13\"\u003e[13]\u003c/a\u003e Cf. \u003ci\u003eBrutus\u003c/i\u003e,\r\n §§312, 314, 316.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_14\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_14\"\u003e[14]\u003c/a\u003e \u003ci\u003eBrutus\u003c/i\u003e,\r\n §315.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_15\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_15\"\u003e[15]\u003c/a\u003e \u003ci\u003eN.D.\u003c/i\u003e I. §59.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_16\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_16\"\u003e[16]\u003c/a\u003e VII. I. §35.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_17\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_17\"\u003e[17]\u003c/a\u003e Cf. \u003ci\u003eN.D.\u003c/i\u003e I. §93\r\n with \u003ci\u003eAd Fam.\u003c/i\u003e XIII. 1, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_18\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_18\"\u003e[18]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e I. §\u003ca\r\n href=\"#BkI_46\"\u003e46\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_19\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_19\"\u003e[19]\u003c/a\u003e \u003ci\u003eD.F.\u003c/i\u003e V. §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_20\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_20\"\u003e[20]\u003c/a\u003e \u003ci\u003eD.F.\u003c/i\u003e I. §16.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_21\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_21\"\u003e[21]\u003c/a\u003e \u003ci\u003eD.F.\u003c/i\u003e V. §6,\r\n etc.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_22\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_22\"\u003e[22]\u003c/a\u003e \u003ci\u003eD.F.\u003c/i\u003e V. §8.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_23\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_23\"\u003e[23]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_4\"\u003e4\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_24\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_24\"\u003e[24]\u003c/a\u003e \u003ci\u003eIb.\u003c/i\u003e §\u003ca\r\n href=\"#BkII_69\"\u003e69\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_25\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_25\"\u003e[25]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 19, §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_26\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_26\"\u003e[26]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_113\"\u003e113\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_27\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_27\"\u003e[27]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_113\"\u003e113\u003c/a\u003e. \u003ci\u003eDe Leg.\u003c/i\u003e I. §54.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_28\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_28\"\u003e[28]\u003c/a\u003e II. §\u003ca\r\n href=\"#BkII_12\"\u003e12\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_29\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_29\"\u003e[29]\u003c/a\u003e \u003ci\u003eBrutus\u003c/i\u003e,\r\n §316.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_30\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_30\"\u003e[30]\u003c/a\u003e \u003ci\u003eHortensius\u003c/i\u003e,\r\n fragm. 18, ed. Nobbe.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_31\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_31\"\u003e[31]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e II.\r\n §61.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_32\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_32\"\u003e[32]\u003c/a\u003e \u003ci\u003eDe Div.\u003c/i\u003e I.\r\n §130.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_33\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_33\"\u003e[33]\u003c/a\u003e \u003ci\u003eD.F.\u003c/i\u003e I. §6.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_34\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_34\"\u003e[34]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e I. 10\r\n and 11.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_35\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_35\"\u003e[35]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e II. 1, §3.\r\n \u003ci\u003eN.D.\u003c/i\u003e I. §6.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_36\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_36\"\u003e[36]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e II.\r\n 2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_37\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_37\"\u003e[37]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e I. 20. Cf.\r\n II. 1, §12.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_38\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_38\"\u003e[38]\u003c/a\u003e II. 6.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_39\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_39\"\u003e[39]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e II. 7\r\n and 16.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_40\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_40\"\u003e[40]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e II. 6,\r\n §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_41\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_41\"\u003e[41]\u003c/a\u003e Cf. \u003ci\u003eAd Att.\u003c/i\u003e IV.\r\n 11 with IV. 8 a.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_42\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_42\"\u003e[42]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e IV.\r\n 10.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_43\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_43\"\u003e[43]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e IV. 16,\r\n §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_44\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_44\"\u003e[44]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e IV. 16 c,\r\n §10, ed. Nobbe.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_45\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_45\"\u003e[45]\u003c/a\u003e \u003ci\u003eAd Qu. Fr.\u003c/i\u003e II.\r\n 14.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_46\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_46\"\u003e[46]\u003c/a\u003e \u003ci\u003eAd Qu. Fr.\u003c/i\u003e III.\r\n 5 and 6.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_47\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_47\"\u003e[47]\u003c/a\u003e §332.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_48\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_48\"\u003e[48]\u003c/a\u003e \u003ci\u003eAd Fam.\u003c/i\u003e XIII. 1.\r\n \u003ci\u003eAd Att.\u003c/i\u003e V. 11, §6.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_49\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_49\"\u003e[49]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e V. 10,\r\n §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_50\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_50\"\u003e[50]\u003c/a\u003e \u003ci\u003eDe Off.\u003c/i\u003e I.\r\n §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_51\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_51\"\u003e[51]\u003c/a\u003e \u003ci\u003eTim.\u003c/i\u003e c. 1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_52\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_52\"\u003e[52]\u003c/a\u003e Cf. \u003ci\u003eTim.\u003c/i\u003e c. 1\r\n with \u003ci\u003eDe Div.\u003c/i\u003e I. §5. \u003ci\u003eBrutus\u003c/i\u003e, §250.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_53\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_53\"\u003e[53]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e VI. 1,\r\n §26.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_54\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_54\"\u003e[54]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e VI. 2,\r\n §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_55\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_55\"\u003e[55]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e VI. 6,\r\n §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_56\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_56\"\u003e[56]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e VI. 7, §2.\r\n \u003ci\u003eAd Fam.\u003c/i\u003e II. 17, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_57\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_57\"\u003e[57]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e V. §22.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_58\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_58\"\u003e[58]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e VII. 1,\r\n §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_59\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_59\"\u003e[59]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e VII. 3,\r\n VIII. 11.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_60\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_60\"\u003e[60]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e X. 8,\r\n §6.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_61\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_61\"\u003e[61]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e VIII. 2,\r\n §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_62\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_62\"\u003e[62]\u003c/a\u003e \u003cspan lang=\"el\"\r\n title=\"peri homonoias\" \u003e\u0026#x3C0;\u0026#x3B5;\u0026#x3C1;\u0026#x3B9;\r\n \u0026#x201B;\u0026#x3BF;\u0026#x3BC;\u0026#x3BF;\u0026#x3BD;\u0026#x3BF;\u0026#x3B9;\u0026#x3B1;\u0026#x3C2;\u003c/span\u003e,\r\n \u003ci\u003eAd Att.\u003c/i\u003e IX. 9, §2, etc.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_63\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_63\"\u003e[63]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e IX. 4, §2;\r\n 9, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_64\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_64\"\u003e[64]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e IX. 10,\r\n §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_65\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_65\"\u003e[65]\u003c/a\u003e \u003ci\u003eAd Fam.\u003c/i\u003e IX.\r\n 1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_66\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_66\"\u003e[66]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e IX. 3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_67\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_67\"\u003e[67]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e IV. 3 and\r\n 4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_68\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_68\"\u003e[68]\u003c/a\u003e \u003ci\u003eDe Rep.\u003c/i\u003e I. §7.\r\n \u003ci\u003eT.D.\u003c/i\u003e V. §5, etc.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_69\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_69\"\u003e[69]\u003c/a\u003e Cf. \u003ci\u003eN.D.\u003c/i\u003e I.\r\n §6.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_70\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_70\"\u003e[70]\u003c/a\u003e Esp. I. §§\u003ca\r\n href=\"#BkI_26\"\u003e26\u003c/a\u003e, \u003ca href=\"#BkI_37\"\u003e37\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_71\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_71\"\u003e[71]\u003c/a\u003e Cf. \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_29\"\u003e29\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_72\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_72\"\u003e[72]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_70\"\u003e70\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_73\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_73\"\u003e[73]\u003c/a\u003e \u003ci\u003eDe Div.\u003c/i\u003e II. §1.\r\n \u003ci\u003eAc.\u003c/i\u003e I. §\u003ca href=\"#BkI_45\"\u003e45\u003c/a\u003e, etc.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_74\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_74\"\u003e[74]\u003c/a\u003e \u003ci\u003eN.D.\u003c/i\u003e I. §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_75\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_75\"\u003e[75]\u003c/a\u003e Cf. esp. \u003ci\u003eN.D.\u003c/i\u003e I.\r\n §5. \u003ci\u003eT.D.\u003c/i\u003e II. §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_76\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_76\"\u003e[76]\u003c/a\u003e \u003ci\u003eDe Div.\u003c/i\u003e II. §1.\r\n \u003ci\u003eN.D.\u003c/i\u003e I. §7, etc.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_77\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_77\"\u003e[77]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e II. §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_78\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_78\"\u003e[78]\u003c/a\u003e \u003ci\u003eN.D.\u003c/i\u003e I. §10.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_79\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_79\"\u003e[79]\u003c/a\u003e Cf. \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_8\"\u003e8\u003c/a\u003e. \u003ci\u003eN.D.\u003c/i\u003e I. §§10, 66.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_80\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_80\"\u003e[80]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e II. §9.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_81\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_81\"\u003e[81]\u003c/a\u003e \u003ci\u003eN.D.\u003c/i\u003e I. §10.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_82\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_82\"\u003e[82]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e I. §17.\r\n \u003ci\u003eAc.\u003c/i\u003e II. §§\u003ca href=\"#BkII_120\"\u003e120\u003c/a\u003e, \u003ca\r\n href=\"#BkII_137\"\u003e137\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_83\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_83\"\u003e[83]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e V. §33.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_84\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_84\"\u003e[84]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_121\"\u003e121\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_85\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_85\"\u003e[85]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e V. §82,\r\n \u003ci\u003elibas ex omnibus\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_86\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_86\"\u003e[86]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_143\"\u003e143\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_87\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_87\"\u003e[87]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e V. §11.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_88\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_88\"\u003e[88]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_10\"\u003e10\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_89\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_89\"\u003e[89]\u003c/a\u003e \u003ci\u003eN.D.\u003c/i\u003e I. §12.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_90\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_90\"\u003e[90]\u003c/a\u003e \u003ci\u003eParad.\u003c/i\u003e §2. \u003ci\u003eDe\r\n Fato\u003c/i\u003e, §3. \u003ci\u003eT.D.\u003c/i\u003e I. §7. \u003ci\u003eDe Off.\u003c/i\u003e I. §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_91\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_91\"\u003e[91]\u003c/a\u003e \u003ci\u003eD.F.\u003c/i\u003e IV. §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_92\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_92\"\u003e[92]\u003c/a\u003e \u003ci\u003eParadoxa\u003c/i\u003e,\r\n §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_93\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_93\"\u003e[93]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e I. §55.\r\n \u003ci\u003eDe Div.\u003c/i\u003e II. §62.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_94\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_94\"\u003e[94]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e V. §11.\r\n \u003ci\u003eD.F.\u003c/i\u003e II. §§1 and 2, etc.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_95\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_95\"\u003e[95]\u003c/a\u003e §\u003ca\r\n href=\"#BkI_13\"\u003e13\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_96\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_96\"\u003e[96]\u003c/a\u003e Cf. esp. \u003ci\u003eN.D.\u003c/i\u003e i.\r\n §6. \u003ci\u003eAc.\u003c/i\u003e ii. §§\u003ca href=\"#BkII_11\"\u003e11\u003c/a\u003e and \u003ca\r\n href=\"#BkII_17\"\u003e17\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_97\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_97\"\u003e[97]\u003c/a\u003e \u003ci\u003eDe Leg.\u003c/i\u003e I.\r\n §39.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_98\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_98\"\u003e[98]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e I. §§55,\r\n 56.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_99\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_99\"\u003e[99]\u003c/a\u003e \u003ci\u003eN.D.\u003c/i\u003e I. §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_100\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_100\"\u003e[100]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e IV.\r\n §53.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_101\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_101\"\u003e[101]\u003c/a\u003e Cf. \u003ci\u003eDe Off.\u003c/i\u003e\r\n III. §20.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_102\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_102\"\u003e[102]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e V.\r\n §§21-31, esp. §23.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_103\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_103\"\u003e[103]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e V.\r\n §75.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_104\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_104\"\u003e[104]\u003c/a\u003e \u003ci\u003eDe Off.\u003c/i\u003e II.\r\n §35.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_105\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_105\"\u003e[105]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e V.\r\n §34.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_106\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_106\"\u003e[106]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e I. §\u003ca\r\n href=\"#BkI_16\"\u003e16\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_107\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_107\"\u003e[107]\u003c/a\u003e \u003ci\u003eParadoxa\u003c/i\u003e, §4.\r\n \u003ci\u003eAc.\u003c/i\u003e II. §§\u003ca href=\"#BkII_136\"\u003e136\u003c/a\u003e, \u003ca\r\n href=\"#BkII_137\"\u003e137\u003c/a\u003e. \u003ci\u003eT.D.\u003c/i\u003e III. §10.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_108\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_108\"\u003e[108]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_135\"\u003e135\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_109\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_109\"\u003e[109]\u003c/a\u003e See esp. \u003ci\u003eN.D.\u003c/i\u003e\r\n I. §§3, 4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_110\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_110\"\u003e[110]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e, also\r\n \u003ci\u003eT.D.\u003c/i\u003e V. §83.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_111\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_111\"\u003e[111]\u003c/a\u003e Grote\u0027s\r\n \u003ci\u003eAristotle\u003c/i\u003e, vol. I. ch. 11.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_112\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_112\"\u003e[112]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e IV. §9.\r\n \u003ci\u003eD.F.\u003c/i\u003e III. §41.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_113\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_113\"\u003e[113]\u003c/a\u003e I. §\u003ca\r\n href=\"#BkI_6\"\u003e6\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_114\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_114\"\u003e[114]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e IV.\r\n §7.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_115\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_115\"\u003e[115]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e IV. §7.\r\n Cf. \u003ci\u003eD.F.\u003c/i\u003e II. §44, \u003ci\u003epopulus cum illis facit\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_116\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_116\"\u003e[116]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e I. §\u003ca\r\n href=\"#BkI_6\"\u003e6\u003c/a\u003e. \u003ci\u003eT.D.\u003c/i\u003e IV. 6, 7; II. §7; III. §33. \u003ci\u003eD.F.\u003c/i\u003e\r\n III. §40.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_117\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_117\"\u003e[117]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e IV.\r\n §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_118\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_118\"\u003e[118]\u003c/a\u003e \u003ci\u003eD.F.\u003c/i\u003e I.\r\n §§4-6. \u003ci\u003eAc.\u003c/i\u003e I. §\u003ca href=\"#BkI_10\"\u003e10\u003c/a\u003e. \u003ci\u003eD.F.\u003c/i\u003e III. §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_119\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_119\"\u003e[119]\u003c/a\u003e \u003ci\u003eDe Div.\u003c/i\u003e I.\r\n §§4, 5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_120\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_120\"\u003e[120]\u003c/a\u003e \u003ci\u003eD.F.\u003c/i\u003e III. §5.\r\n \u003ci\u003eN.D.\u003c/i\u003e I. §8. \u003ci\u003eT.D.\u003c/i\u003e III. §§10, 16.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_121\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_121\"\u003e[121]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e I.\r\n §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_122\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_122\"\u003e[122]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e II.\r\n §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_123\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_123\"\u003e[123]\u003c/a\u003e \u003ci\u003eDe Div.\u003c/i\u003e II.\r\n §1. \u003ci\u003eDe Off.\u003c/i\u003e II. §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_124\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_124\"\u003e[124]\u003c/a\u003e \u003ci\u003eDe Div.\u003c/i\u003e II.\r\n §6. \u003ci\u003eDe Off.\u003c/i\u003e II. §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_125\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_125\"\u003e[125]\u003c/a\u003e See esp. \u003ci\u003eDe\r\n Consolatione\u003c/i\u003e, fragm. 7, ed. Nobbe. \u003ci\u003eT.D.\u003c/i\u003e V. §5. \u003ci\u003eAc.\u003c/i\u003e I.\r\n §\u003ca href=\"#BkI_11\"\u003e11\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_126\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_126\"\u003e[126]\u003c/a\u003e \u003ci\u003eN.D.\u003c/i\u003e I.\r\n §6.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_127\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_127\"\u003e[127]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e II. §§1,\r\n 4. \u003ci\u003eDe Off.\u003c/i\u003e II. §3. \u003ci\u003eD.F.\u003c/i\u003e I. §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_128\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_128\"\u003e[128]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e II. §1.\r\n \u003ci\u003eD.F.\u003c/i\u003e I. §§1, 3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_129\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_129\"\u003e[129]\u003c/a\u003e \u003ci\u003eD.F.\u003c/i\u003e I. §§1,\r\n 11.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_130\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_130\"\u003e[130]\u003c/a\u003e \u003ci\u003eDe Div.\u003c/i\u003e II.\r\n §5. \u003ci\u003eDe Off.\u003c/i\u003e II. §2. \u003ci\u003eT.D.\u003c/i\u003e IV. §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_131\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_131\"\u003e[131]\u003c/a\u003e \u003ci\u003eDe Div.\u003c/i\u003e II.\r\n §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_132\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_132\"\u003e[132]\u003c/a\u003e \u003ci\u003eN.D.\u003c/i\u003e I. §9.\r\n \u003ci\u003eT.D.\u003c/i\u003e II. §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_133\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_133\"\u003e[133]\u003c/a\u003e \u003ci\u003eDe Div.\u003c/i\u003e II.\r\n §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_134\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_134\"\u003e[134]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XII.\r\n 19, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_135\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_135\"\u003e[135]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XII.\r\n 14, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_136\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_136\"\u003e[136]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XII.\r\n 15, 16.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_137\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_137\"\u003e[137]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XII.\r\n 21, §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_138\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_138\"\u003e[138]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XII.\r\n 23, §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_139\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_139\"\u003e[139]\u003c/a\u003e \u003ci\u003eUt scias me ita\r\n dolere ut non iaceam.\u003c/i\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_140\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_140\"\u003e[140]\u003c/a\u003e \u003ci\u003eDe Or.\u003c/i\u003e III.\r\n §109.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_141\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_141\"\u003e[141]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XII.\r\n 28, §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_142\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_142\"\u003e[142]\u003c/a\u003e Cf. esp. \u003ci\u003eAd\r\n Att.\u003c/i\u003e XII. 40, §2 with 38, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_143\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_143\"\u003e[143]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XII.\r\n 40, §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_144\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_144\"\u003e[144]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XII.\r\n 40, §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_145\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_145\"\u003e[145]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 26.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_146\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_146\"\u003e[146]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XII.\r\n 41, §1, also 42, 43; XIII. 26.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_147\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_147\"\u003e[147]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XII.\r\n 46.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_148\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_148\"\u003e[148]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XII.\r\n 45, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_149\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_149\"\u003e[149]\u003c/a\u003e \u003ci\u003eÜber Cicero\u0027s\r\n Akademika\u003c/i\u003e, p. 4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_150\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_150\"\u003e[150]\u003c/a\u003e Cf. \u003ci\u003eAd Att.\u003c/i\u003e\r\n XII. 12, §2, where there is a distinct mention of the first two\r\n books.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_151\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_151\"\u003e[151]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 12, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_152\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_152\"\u003e[152]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 19, §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_153\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_153\"\u003e[153]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 21, §§4, 5; 22, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_154\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_154\"\u003e[154]\u003c/a\u003e II. §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_155\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_155\"\u003e[155]\u003c/a\u003e \u003ci\u003eDe Fin.\u003c/i\u003e\r\n Praef. p. lvii. ed. 2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_156\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_156\"\u003e[156]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 12, §3; 16, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_157\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_157\"\u003e[157]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XVI. 3,\r\n §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_158\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_158\"\u003e[158]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XVI. 6,\r\n §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_159\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_159\"\u003e[159]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_61\"\u003e61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_160\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_160\"\u003e[160]\u003c/a\u003e \u003ci\u003eD.F.\u003c/i\u003e I.\r\n §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_161\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_161\"\u003e[161]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e II. §4.\r\n \u003ci\u003eDe Div.\u003c/i\u003e II. §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_162\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_162\"\u003e[162]\u003c/a\u003e Cf. Krische, p.\r\n 5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_163\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_163\"\u003e[163]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_61\"\u003e61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_164\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_164\"\u003e[164]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 5, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_165\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_165\"\u003e[165]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 32, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_166\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_166\"\u003e[166]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 33, §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_167\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_167\"\u003e[167]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. XIII.\r\n II. §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_168\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_168\"\u003e[168]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. XII.\r\n 42.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_169\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_169\"\u003e[169]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. XIII.\r\n 16, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_170\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_170\"\u003e[170]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. XIII.\r\n 12, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_171\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_171\"\u003e[171]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. IV.\r\n 16a, §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_172\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_172\"\u003e[172]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. XIII.\r\n 12, §3; also IV. 16a, §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_173\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_173\"\u003e[173]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 12, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_174\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_174\"\u003e[174]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. XIII.\r\n 19, §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_175\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_175\"\u003e[175]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. XIII.\r\n 12, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_176\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_176\"\u003e[176]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. XIII.\r\n 19, §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_177\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_177\"\u003e[177]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. XIII.\r\n 12, §3; 19, §4; 16, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_178\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_178\"\u003e[178]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. XIII.\r\n 19, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_179\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_179\"\u003e[179]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 22, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_180\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_180\"\u003e[180]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 19, §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_181\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_181\"\u003e[181]\u003c/a\u003e Cf. \u003ci\u003eIbid.\u003c/i\u003e\r\n XIII. 14, §3; 16, §2; 18; 19, §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_182\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_182\"\u003e[182]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 19, §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_183\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_183\"\u003e[183]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 25, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_184\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_184\"\u003e[184]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 24.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_185\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_185\"\u003e[185]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 13, §1; 18.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_186\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_186\"\u003e[186]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 13, §1; 18; 19, §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_187\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_187\"\u003e[187]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 12, §3. I may here remark on the absurdity of the dates Schütz assigns to\r\n these letters. He makes Cicero execute the second edition of the\r\n \u003ci\u003eAcademica\u003c/i\u003e in a single day. Cf. XIII. 12 with 13.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_188\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_188\"\u003e[188]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 13, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_189\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_189\"\u003e[189]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 19, §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_190\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_190\"\u003e[190]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 19, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_191\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_191\"\u003e[191]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 25, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_192\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_192\"\u003e[192]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 25, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_193\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_193\"\u003e[193]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 21, §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_194\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_194\"\u003e[194]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 21, §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_195\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_195\"\u003e[195]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 22, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_196\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_196\"\u003e[196]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 24.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_197\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_197\"\u003e[197]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 35, 36, §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_198\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_198\"\u003e[198]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 38, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_199\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_199\"\u003e[199]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XIII.\r\n 21, §§3, 4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_200\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_200\"\u003e[200]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e II. §4.\r\n Cf. Quintil. \u003ci\u003eInst. Or.\u003c/i\u003e III. 6, §64.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_201\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_201\"\u003e[201]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XVI.\r\n 6, §4. \u003ci\u003eN.D.\u003c/i\u003e I. §11. \u003ci\u003eDe Div.\u003c/i\u003e II. §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_202\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_202\"\u003e[202]\u003c/a\u003e \u003ci\u003eDe Off.\u003c/i\u003e II.\r\n §8, \u003ci\u003eTimæus\u003c/i\u003e, c. 1. \u003ci\u003eAd Att.\u003c/i\u003e XIII. 13, §1; 19, §5.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_203\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_203\"\u003e[203]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 12; 16; 13; 19.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_204\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_204\"\u003e[204]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e XVI. 6,\r\n §4. \u003ci\u003eT.D.\u003c/i\u003e II. §4. \u003ci\u003eN.D.\u003c/i\u003e I. §11. \u003ci\u003eDe Div.\u003c/i\u003e II. §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_205\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_205\"\u003e[205]\u003c/a\u003e \u003ci\u003eNat. Hist.\u003c/i\u003e\r\n XXXI. c. 2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_206\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_206\"\u003e[206]\u003c/a\u003e \u003ci\u003eInst. Or.\u003c/i\u003e\r\n III. 6, §64.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_207\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_207\"\u003e[207]\u003c/a\u003e Plut.\r\n \u003ci\u003eLucullus\u003c/i\u003e, c. 42.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_208\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_208\"\u003e[208]\u003c/a\u003e §§\u003ca\r\n href=\"#BkII_12\"\u003e12\u003c/a\u003e, \u003ca href=\"#BkII_18\"\u003e18\u003c/a\u003e, \u003ca\r\n href=\"#BkII_148\"\u003e148\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_209\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_209\"\u003e[209]\u003c/a\u003e Cf. \u003ci\u003eAtt.\u003c/i\u003e\r\n XIII. 19, §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_210\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_210\"\u003e[210]\u003c/a\u003e \u003ci\u003eLucullus\u003c/i\u003e,\r\n §12.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_211\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_211\"\u003e[211]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e XIII.\r\n 16, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_212\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_212\"\u003e[212]\u003c/a\u003e Lactant.\r\n \u003ci\u003eInst.\u003c/i\u003e VI 2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_213\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_213\"\u003e[213]\u003c/a\u003e Cf. esp. \u003ci\u003eDe\r\n Off.\u003c/i\u003e I. §133 with \u003ci\u003eBrutus\u003c/i\u003e, §§133, 134.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_214\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_214\"\u003e[214]\u003c/a\u003e Esp. \u003ci\u003ePro Lege\r\n Manilia\u003c/i\u003e, §51.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_215\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_215\"\u003e[215]\u003c/a\u003e \u003ci\u003eBrutus\u003c/i\u003e,\r\n §222.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_216\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_216\"\u003e[216]\u003c/a\u003e \u003ci\u003eIn Verrem\u003c/i\u003e,\r\n II. 3, §210.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_217\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_217\"\u003e[217]\u003c/a\u003e \u003ci\u003ePro Lege\r\n Manilia\u003c/i\u003e, §59.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_218\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_218\"\u003e[218]\u003c/a\u003e \u003ci\u003ePro Sestio\u003c/i\u003e,\r\n §122.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_219\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_219\"\u003e[219]\u003c/a\u003e \u003ci\u003ePro Sestio\u003c/i\u003e,\r\n §101.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_220\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_220\"\u003e[220]\u003c/a\u003e \u003ci\u003ePhilipp.\u003c/i\u003e II.\r\n §12.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_221\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_221\"\u003e[221]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e II.\r\n 24, §4.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_222\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_222\"\u003e[222]\u003c/a\u003e \u003ci\u003ePis.\u003c/i\u003e §6.\r\n \u003ci\u003ePro Sestio\u003c/i\u003e, §121. \u003ci\u003ePro Domo\u003c/i\u003e, §113. \u003ci\u003ePost Reditum in\r\n Senatu\u003c/i\u003e, §9. \u003ci\u003ePhilipp.\u003c/i\u003e II. §12.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_223\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_223\"\u003e[223]\u003c/a\u003e \u003ci\u003eAd Fam.\u003c/i\u003e IX.\r\n 15, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_224\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_224\"\u003e[224]\u003c/a\u003e Cf. \u003ci\u003ePost Reditum\r\n in Senatu\u003c/i\u003e, §9. \u003ci\u003ePro Domo\u003c/i\u003e, §113.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_225\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_225\"\u003e[225]\u003c/a\u003e \u003ci\u003ePro Archia\u003c/i\u003e,\r\n §§6, 28.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_226\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_226\"\u003e[226]\u003c/a\u003e Cf. \u003ci\u003eAc.\u003c/i\u003e II.\r\n §\u003ca href=\"#BkII_9\"\u003e9\u003c/a\u003e with §\u003ca href=\"#BkII_80\"\u003e80\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_227\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_227\"\u003e[227]\u003c/a\u003e §\u003ca\r\n href=\"#BkII_62\"\u003e62\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_228\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_228\"\u003e[228]\u003c/a\u003e \u003ci\u003ePro Plancio\u003c/i\u003e,\r\n §12. \u003ci\u003ePro Murena\u003c/i\u003e, §36. \u003ci\u003ePro Rabirio\u003c/i\u003e, §26. \u003ci\u003ePro Cornelia\u003c/i\u003e\r\n II. fragm. 4, ed. Nobbe.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_229\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_229\"\u003e[229]\u003c/a\u003e \u003ci\u003eT.D.\u003c/i\u003e V. §56.\r\n Cf. \u003ci\u003eDe Or.\u003c/i\u003e III. §9. \u003ci\u003eN.D.\u003c/i\u003e III. §80.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_230\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_230\"\u003e[230]\u003c/a\u003e Cf. esp. III.\r\n §173.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_231\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_231\"\u003e[231]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e II.\r\n §28.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_232\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_232\"\u003e[232]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e II.\r\n §§13, 20, 21.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_233\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_233\"\u003e[233]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e II.\r\n §51.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_234\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_234\"\u003e[234]\u003c/a\u003e Cf. \u003ci\u003eibid.\u003c/i\u003e II.\r\n §74 with III. §127.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_235\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_235\"\u003e[235]\u003c/a\u003e Cf. II. §152 with\r\n III. §187.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_236\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_236\"\u003e[236]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e II.\r\n §154.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_237\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_237\"\u003e[237]\u003c/a\u003e \u003ci\u003eBrutus\u003c/i\u003e,\r\n §§132, 133, 134, 259. \u003ci\u003eDe Or.\u003c/i\u003e III. §29.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_238\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_238\"\u003e[238]\u003c/a\u003e \u003ci\u003eBrutus\u003c/i\u003e,\r\n §132.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_239\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_239\"\u003e[239]\u003c/a\u003e \u003ci\u003eDe Or.\u003c/i\u003e II.\r\n §244. \u003ci\u003eN.D.\u003c/i\u003e I. §79. Cf. Gellius, XIX. 9.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_240\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_240\"\u003e[240]\u003c/a\u003e \u003ci\u003eDe Or.\u003c/i\u003e II.\r\n §155.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_241\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_241\"\u003e[241]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e III.\r\n §194.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_242\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_242\"\u003e[242]\u003c/a\u003e Cf. \u003ci\u003eDe Or.\u003c/i\u003e\r\n II. §68 with III. §§182, 187.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_243\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_243\"\u003e[243]\u003c/a\u003e \u003ci\u003eDe Or.\u003c/i\u003e I. §82\r\n sq.; II. §360.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_244\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_244\"\u003e[244]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e I. §45;\r\n II. §365; III. §§68, 75.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_245\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_245\"\u003e[245]\u003c/a\u003e §\u003ca\r\n href=\"#BkII_12\"\u003e12\u003c/a\u003e, \u003ci\u003ecommemoravit a patre suo dicta\r\n Philoni\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_246\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_246\"\u003e[246]\u003c/a\u003e Cf. \u003ci\u003eDe Or.\u003c/i\u003e\r\n III. §110.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_247\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_247\"\u003e[247]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_148\"\u003e148\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_248\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_248\"\u003e[248]\u003c/a\u003e Cf. \u003ci\u003eAc.\u003c/i\u003e II.\r\n §\u003ca href=\"#BkII_11\"\u003e11\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_249\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_249\"\u003e[249]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_250\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_250\"\u003e[250]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e §§\u003ca\r\n href=\"#BkII_12\"\u003e12\u003c/a\u003e, \u003ca href=\"#BkII_18\"\u003e18\u003c/a\u003e, with my notes.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_251\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_251\"\u003e[251]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_12\"\u003e12\u003c/a\u003e: \u003ci\u003eista quae heri defensa sunt\u003c/i\u003e compared with\r\n the words \u003ci\u003ead Arcesilam Carneademque veniamus\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_252\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_252\"\u003e[252]\u003c/a\u003e See below.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_253\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_253\"\u003e[253]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §§\u003ca\r\n href=\"#BkII_33\"\u003e33\u003c/a\u003e\u0026mdash;\u003ca href=\"#BkII_36\"\u003e36\u003c/a\u003e inclusive; §\u003ca\r\n href=\"#BkII_54\"\u003e54\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_254\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_254\"\u003e[254]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_28\"\u003e28\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_255\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_255\"\u003e[255]\u003c/a\u003e Cf. \u003ci\u003eAc.\u003c/i\u003e II.\r\n §§\u003ca href=\"#BkII_59\"\u003e59\u003c/a\u003e, \u003ca href=\"#BkII_67\"\u003e67\u003c/a\u003e, \u003ca\r\n href=\"#BkII_78\"\u003e78\u003c/a\u003e, \u003ca href=\"#BkII_112\"\u003e112\u003c/a\u003e, \u003ca\r\n href=\"#BkII_148\"\u003e148\u003c/a\u003e, with my notes.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_256\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_256\"\u003e[256]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_10\"\u003e10\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_257\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_257\"\u003e[257]\u003c/a\u003e \u003ci\u003eIbid.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_28\"\u003e28\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_258\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_258\"\u003e[258]\u003c/a\u003e Cf. II. §\u003ca\r\n href=\"#BkII_61\"\u003e61\u003c/a\u003e with the fragments of the \u003ci\u003eHortensius\u003c/i\u003e; also\r\n \u003ci\u003eT.D.\u003c/i\u003e II. §4; III. §6; \u003ci\u003eD.F.\u003c/i\u003e I. §2.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_259\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_259\"\u003e[259]\u003c/a\u003e Lactant. III.\r\n 16.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_260\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_260\"\u003e[260]\u003c/a\u003e Cf. \u003ci\u003eAc.\u003c/i\u003e II.\r\n §\u003ca href=\"#BkII_10\"\u003e10\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_261\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_261\"\u003e[261]\u003c/a\u003e \u003ci\u003eIb.\u003c/i\u003e II. §\u003ca\r\n href=\"#BkII_61\"\u003e61\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_262\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_262\"\u003e[262]\u003c/a\u003e §§\u003ca\r\n href=\"#BkI_44\"\u003e44\u003c/a\u003e\u0026mdash;\u003ca href=\"#BkI_46\"\u003e46\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_263\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_263\"\u003e[263]\u003c/a\u003e §\u003ca\r\n href=\"#BkII_13\"\u003e13\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_264\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_264\"\u003e[264]\u003c/a\u003e Cf. II. §\u003ca\r\n href=\"#BkII_14\"\u003e14\u003c/a\u003e with I. §\u003ca href=\"#BkI_44\"\u003e44\u003c/a\u003e, and II. §§\u003ca\r\n href=\"#BkII_55\"\u003e55\u003c/a\u003e, \u003ca href=\"#BkII_56\"\u003e56\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_265\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_265\"\u003e[265]\u003c/a\u003e II. §§\u003ca\r\n href=\"#BkII_17\"\u003e17\u003c/a\u003e, \u003ca href=\"#BkII_18\"\u003e18\u003c/a\u003e, \u003ca\r\n href=\"#BkII_22\"\u003e22\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_266\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_266\"\u003e[266]\u003c/a\u003e Cf. II. §\u003ca\r\n href=\"#BkII_31\"\u003e31\u003c/a\u003e with I. §\u003ca href=\"#BkI_45\"\u003e45\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_267\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_267\"\u003e[267]\u003c/a\u003e II. §§\u003ca\r\n href=\"#BkII_17\"\u003e17\u003c/a\u003e, \u003ca href=\"#BkII_24\"\u003e24\u003c/a\u003e, \u003ca\r\n href=\"#BkII_26\"\u003e26\u003c/a\u003e, \u003ca href=\"#BkII_27\"\u003e27\u003c/a\u003e, \u003ca\r\n href=\"#BkII_29\"\u003e29\u003c/a\u003e, \u003ca href=\"#BkII_38\"\u003e38\u003c/a\u003e, \u003ca\r\n href=\"#BkII_54\"\u003e54\u003c/a\u003e, \u003ca href=\"#BkII_59\"\u003e59\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_268\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_268\"\u003e[268]\u003c/a\u003e II. §\u003ca\r\n href=\"#BkII_79\"\u003e79\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_269\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_269\"\u003e[269]\u003c/a\u003e Cf. the words \u003ci\u003etam\r\n multa\u003c/i\u003e in II. §\u003ca href=\"#BkII_79\"\u003e79\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_270\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_270\"\u003e[270]\u003c/a\u003e See II. §\u003ca\r\n href=\"#BkII_42\"\u003e42\u003c/a\u003e, where there is a reference to the \"\u003ci\u003ehesternus\r\n sermo\u003c/i\u003e.\"\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_271\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_271\"\u003e[271]\u003c/a\u003e II. §\u003ca\r\n href=\"#BkII_10\"\u003e10\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_272\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_272\"\u003e[272]\u003c/a\u003e Cf. II. §\u003ca\r\n href=\"#BkII_10\"\u003e10\u003c/a\u003e: \u003ci\u003eid quod quaerebatur paene explicatum est, ut\r\n tota fere quaestio tractata videatur\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_273\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_273\"\u003e[273]\u003c/a\u003e What these were will\r\n appear from my notes on the \u003ci\u003eLucullus\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_274\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_274\"\u003e[274]\u003c/a\u003e II. §\u003ca\r\n href=\"#BkII_12\"\u003e12\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_275\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_275\"\u003e[275]\u003c/a\u003e \u003ci\u003eAd Fam.\u003c/i\u003e IX.\r\n 8.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_276\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_276\"\u003e[276]\u003c/a\u003e Cf. \u003ci\u003eAd Att.\u003c/i\u003e\r\n XIII. 25, §3: \u003ci\u003eAd Brutum transeamus\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_277\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_277\"\u003e[277]\u003c/a\u003e This is not, as\r\n Krische supposes, the villa Cicero wished to buy after Hortensius\u0027 death.\r\n That lay at Puteoli: see \u003ci\u003eAd Att.\u003c/i\u003e VII. 3, §9.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_278\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_278\"\u003e[278]\u003c/a\u003e II. §\u003ca\r\n href=\"#BkII_9\"\u003e9\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_279\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_279\"\u003e[279]\u003c/a\u003e Cf. II. §6\u003ca\r\n href=\"#BkII_1\"\u003e1\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_280\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_280\"\u003e[280]\u003c/a\u003e II. §\u003ca\r\n href=\"#BkII_80\"\u003e80\u003c/a\u003e: \u003ci\u003eO praeclarum prospectum\u003c/i\u003e!\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_281\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_281\"\u003e[281]\u003c/a\u003e Cf. II. §\u003ca\r\n href=\"#BkII_9\"\u003e9\u003c/a\u003e with §\u003ca href=\"#BkII_128\"\u003e128\u003c/a\u003e (\u003ci\u003esignum\r\n illud\u003c/i\u003e), also §§\u003ca href=\"#BkII_80\"\u003e80\u003c/a\u003e, \u003ca href=\"#BkII_81\"\u003e81\u003c/a\u003e,\r\n \u003ca href=\"#BkII_100\"\u003e100\u003c/a\u003e, \u003ca href=\"#BkII_105\"\u003e105\u003c/a\u003e, \u003ca\r\n href=\"#BkII_125\"\u003e125\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_282\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_282\"\u003e[282]\u003c/a\u003e II. §\u003ca\r\n href=\"#BkII_115\"\u003e115\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_283\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_283\"\u003e[283]\u003c/a\u003e II. §\u003ca\r\n href=\"#BkII_63\"\u003e63\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_284\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_284\"\u003e[284]\u003c/a\u003e II. §§\u003ca\r\n href=\"#BkII_147\"\u003e147\u003c/a\u003e, \u003ca href=\"#BkII_148\"\u003e148\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_285\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_285\"\u003e[285]\u003c/a\u003e II. §\u003ca\r\n href=\"#BkII_135\"\u003e135\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_286\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_286\"\u003e[286]\u003c/a\u003e Cf. II. §§\u003ca\r\n href=\"#BkII_11\"\u003e11\u003c/a\u003e, 12 with the words \u003ci\u003equae erant contra\u003c/i\u003e \u003cspan\r\n lang=\"el\" title=\"akatalêpsian\"\r\n \u003e\u0026#x3B1;\u0026#x3BA;\u0026#x3B1;\u0026#x3C4;\u0026#x3B1;\u0026#x3BB;\u0026#x3B7;\u0026#x3C8;\u0026#x3B9;\u0026#x3B1;\u0026#x3BD;\u003c/span\u003e\r\n \u003ci\u003epraeclare collecta ab Antiocho\u003c/i\u003e: \u003ci\u003eAd Att.\u003c/i\u003e XIII. 19, §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_287\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_287\"\u003e[287]\u003c/a\u003e Varro, \u003ci\u003eDe Re\r\n Rust.\u003c/i\u003e III. 17.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_288\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_288\"\u003e[288]\u003c/a\u003e II. §\u003ca\r\n href=\"#BkII_11\"\u003e11\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_289\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_289\"\u003e[289]\u003c/a\u003e \u003ci\u003eParadoxa\u003c/i\u003e, §1.\r\n \u003ci\u003eD.F.\u003c/i\u003e III. §8. \u003ci\u003eBrutus\u003c/i\u003e, §119.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_290\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_290\"\u003e[290]\u003c/a\u003e \u003ci\u003eAc.\u003c/i\u003e I. §\u003ca\r\n href=\"#BkI_12\"\u003e12\u003c/a\u003e. \u003ci\u003eD.F.\u003c/i\u003e V. §8.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_291\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_291\"\u003e[291]\u003c/a\u003e Cf. II. §\u003ca\r\n href=\"#BkII_80\"\u003e80\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_292\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_292\"\u003e[292]\u003c/a\u003e Cf. Aug. \u003ci\u003eAdv.\r\n Acad.\u003c/i\u003e III. §35. Nonius, sub v. \u003ci\u003eexultare\u003c/i\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_293\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_293\"\u003e[293]\u003c/a\u003e Cf. the word\r\n \u003ci\u003enuper\u003c/i\u003e in §\u003ca href=\"#BkI_1\"\u003e1\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_294\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_294\"\u003e[294]\u003c/a\u003e §\u003ca\r\n href=\"#BkI_11\"\u003e11\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_295\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_295\"\u003e[295]\u003c/a\u003e §§\u003ca\r\n href=\"#BkI_3\"\u003e3\u003c/a\u003e, \u003ca href=\"#BkI_18\"\u003e18\u003c/a\u003e.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_296\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_296\"\u003e[296]\u003c/a\u003e \u003ci\u003eAd Fam.\u003c/i\u003e IX.\r\n 8, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_297\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_297\"\u003e[297]\u003c/a\u003e \u003ci\u003eAd Att.\u003c/i\u003e II.\r\n 25, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_298\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_298\"\u003e[298]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. III. 8,\r\n §3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_299\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_299\"\u003e[299]\u003c/a\u003e \u003ci\u003eIbid\u003c/i\u003e. III.\r\n 15, §3; 18, §1.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_300\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_300\"\u003e[300]\u003c/a\u003e \u003ci\u003eAd Fam.\u003c/i\u003e IX.\r\n 1\u0026mdash;8. They are the only letters from Cicero to Varro preserved in\r\n our collections.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_301\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_301\"\u003e[301]\u003c/a\u003e Above, pp.\r\n xxxvii\u0026mdash;xlii.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_302\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_302\"\u003e[302]\u003c/a\u003e \u003ci\u003eDe Civ. Dei\u003c/i\u003e,\r\n XIX. cc. 1\u0026mdash;3.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_303\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_303\"\u003e[303]\u003c/a\u003e See Madvig, \u003ci\u003eDe\r\n Fin.\u003c/i\u003e ed. 2, p. 824; also Krische, pp. 49, 50. Brückner, \u003ci\u003eLeben des\r\n Cicero\u003c/i\u003e, I. p. 655, follows Müller.\u003c/p\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"Nt_304\"\u003e\u003c/a\u003e\u003ca href=\"#NtA_304\"\u003e[304]\u003c/a\u003e Cf. Krische, p.\r\n 58.\u003c/p\u003e\r\n\r\n\u003c/div\u003e\n\u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}