12. This forms part of Varro's answer to Cicero, which corresponded in
substance to Lucullus' speech in the _Academica Priora_ The drift of this
extract was most likely this: just as there is a limit beyond which the
battle against criminals cannot be maintained, so after a certain point we
must cease to fight against perverse sceptics and let them take their own
way. See another view in Krische, p. 62.
13. Krische believes that this fragment formed part of an attempt to show
that the senses were trustworthy, in the course of which the clearness with
which the fishes were seen leaping from the water was brought up as
evidence. (In _Luc._ 81, on the other hand, Cic. drew an argument hostile
to the senses from the consideration of the fish.) The explanation seems to
me very improbable. The words bear such a striking resemblance to those in
_Luc._ 125 (_ut nos nunc simus ad Baulos Puteolosque videmus, sic
innumerabilis paribus in locis esse isdem de rebus disputantis_) that I am
inclined to think that the reference in Nonius ought to be to Book IV. and
not Book III., and that Cic., when he changed the scene from Bauli to the
Lucrine lake, also changed _Puteolosque_ into _pisciculosque exultantes_
for the sufficient reason that Puteoli was not visible from Varro's villa
on the Lucrine.
14. The passion for knowledge in the human heart was doubtless used by
Varro as an argument in favour of assuming absolute knowledge to be
attainable. The same line is taken in _Luc._ 31, _D.F._ III. 17, and
elsewhere.
15. It is so much easier to find parallels to this in Cicero's speech than
in that of Lucullus in the _Academica Priora_ that I think the reference in
Nonius must be wrong. The talk about freedom suits a sceptic better than a
dogmatist (see _Luc._ 105, 120, and Cic.'s words in 8 of the same). If my
conjecture is right this fragment belongs to Book IV. Krische gives a
different opinion, but very hesitatingly, p. 63.
16. This may well have formed part of Varro's explanation of the καταληψις,
_temeritas_ being as much deprecated by the Antiocheans and Stoics as by
the Academics cf. I. 42.
17. I conjecture _malleo_ (a hammer) for the corrupt _malcho_, and think
that in the second ed. some comparison from building operations to
illustrate the fixity of knowledge gained through the καταληψεις was added
to a passage which would correspond in substance with 27 of the _Lucullus_.
I note in Vitruvius, quoted by Forc. s.v. _malleolus_, a similar expression
(_naves malleolis confixae_) and in Pliny _Nat. Hist._ XXXIV. 14 _navis
fixa malleo_. _Adfixa_ therefore in this passage must have agreed with some
lost noun either in the neut. plur. or fem. sing.
18. This and fragm. 19 evidently hang very closely together. As Krische
notes, the Stoic εναργεια had evidently been translated earlier in the book
by _perspicuitas_ as in _Luc._ 17.
19. See on _Luc._ 57.