50, 54, 56. _Nullum esse pilum_, etc.: a strong expression of this belief
is found in Seneca _Ep._. 113, 13, qu. R. and P. 380. Note the word
_Stoicum_; Lucullus is of course not Stoic, but Antiochean. _Nihil
interest_: the same opinion is expressed in 40, where see my note. _Visa
res_: Halm writes _res a re_, it is not necessary, however, either in Gk.
or Lat. to express _both_ of two related things when a word is inserted
like _differat_ here, which shows that they _are_ related. Cf. the elliptic
constructions in Gk. with ‛ομοιον, μεταξυ, μεσος, and such words. _Eodem
caelo atque_: a difficult passage. MSS. have _aqua_, an error easy, as Halm
notes, to a scribe who understood _caelum_ to be the heaven, and not
γλυφειον, a graving tool. Faber and other old edd. defend the MSS. reading,
adducing passages to show that sky and water were important in the making
of statues. For _aqua_ Orelli conj. _acu_ = _schraffirnadel_, C.F. Hermann
_caelatura_, which does not seem to be a Ciceronian word. Halm's _aeque_
introduces a construction with _ceteris omnibus_ which is not only not
Ciceronian, but not Latin at all. I read _atque_, taking _ceteris omnibus_
to be the abl. neut. "all the other implements." Formerly I conj. _ascra_,
or _atque in_, which last leading would make _omnibus_ = _om. statuis_.
_Alexandros_: Lysippus alone was privileged to make statues of Alexander,
as Apelles alone was allowed to paint the conqueror, cf. _Ad Fam._ V. 12,
7.
§86. _Anulo_: cf. 54. _Aliqui_: n. on 61. _Gallinarium_: cf. 57. _Adhibes
artem_: cf. 20 _adhibita arte_. _Pictor ... tibicen_: so in 20. _Simul
inflavit_: note _simul_ for _simul atque_, cf. _T.D._ IV. 12. _Nostri
quidem_: i.e. _Romani_. _Admodum_: i.e. _adm. pauci_ cf. _De Leg._ III. 32
_pauci enim atque admodum pauci_. _Praeclara_: evidently a fem. adj.
agreeing with _natura_. Dav. and Ern. made the adj. neuter, and
understanding _sunt_ interpreted "these arguments I am going to urge are
grand, viz. _quanto art_. etc."
§87. _Scilicet_: Germ. "natürlich." _Fabricata sit_: cf. 30, 119, 121 and
N.D. I. 19. _Ne modo_: for _modo ne_, a noticeable use. _Physicis_:
probably neut. _Contra sensus_: he wrote both for and against συνηθεια; cf.
R. and P. 360 and 368. _Carneadem_: Plut. _Sto. Rep_. 1036 B relates that
Carneades in reading the arguments of Chrysippus against the senses, quoted
the address of Andromache to Hector: δαιμονιε φθισει σε το σον μενος. From
Diog. IV. 62 we learn that he thus parodied the line qu. in n. on 75, ει μη
γαρ ην Χρυσιππος ουκ αν ην εγω.
§88. _Diligentissime_: in 48--53. _Dicebas_: in 52 _imbecillius
adsentiuntur_. _Siccorum_: cf. Cic. _Contra Rullum_ I. 1 _consilia
siccorum_. _Madere_ is common with the meaning "to be drunk," as in Plaut.
_Mostellaria_ I. 4, 6. _Non diceret_: Orelli was induced by Goer. to omit
the verb, with one MS., cf. 15 and I. 13. The omission of a verb in the
subjunctive is, Madv. says on _D.F._ I. 9, impossible; for other ellipses
of the verb see _M.D.F._ V. 63. _Alcmaeo autem_: i.e. Ennius' own Alcmaeon;
cf. 52. _Somnia reri_: the best MSS. have _somniare_. Goer. reads _somnia_,
supplying _non fuisse vera_. I have already remarked on his extraordinary
power of _supplying_. Halm conj. _somnia reprobare_, forgetting that the
verb _reprobare_ belongs to third century Latinity, also _sua visa putare_,
which Bait. adopts. Thinking this too large a departure from the MSS., I
read _reri_, which verb occurred in I. 26, 39. Possibly _putare_, a little
farther on, has got misplaced. _Non id agitur_: these difficulties supply
Sextus with one of his τροποι, i.e. ‛ο περι τας περιστασεις; cf. _P.H._ I.
100, also for the treatment of dreams, _ib._ I. 104. _Si modo_, etc.: "if
only he dreamed it," i.e. "merely because he dreamed it." _Aeque ac
vigilanti_: = _aeque ac si vigilaret_. Dav. missing the sense, and pointing
out that _when awake_ Ennius did not assent to his sensations at all, conj.
_vigilantis_. Two participles used in very different ways not unfrequently
occur together, see Madv. _Em. Liv._ p. 442. _Ita credit_: MSS. have
_illa_, which Dav. altered. Halm would prefer _credidit_. _Itera dum_,
etc.: from the _Iliona_ of Pacuvius; a favourite quotation with Cic.; see
_Ad Att._ XIV. 14, and _T.D._ II. 44.
§89. _Quisquam_: for the use of this pronoun in interrogative sentences cf.
Virg. _Aen._ I. 48 with the Notes of Wagner and Conington. _Tam
certa putat_: so Sextus _A.M._ VII. 61 points out that Protagoras must in
accordance with his doctrine παντων μετρον ανθρωπος hold that the μεμηνως
is the κριτηριον των εν μανιαι φαινομενων. _Video, video te_: evidently
from a tragedy whose subject was Αιας μαινομενος, see Ribbeck _Trag. Lat.
rel._ p. 205. Cic. in _De Or._ III. 162 thus continues the quotation,
"_oculis postremum lumen radiatum rape_." So in Soph. _Aiax_ 100 the hero,
after killing, as he thinks, the Atridae, keeps Odysseus alive awhile in
order to torture him. _Hercules_: cf. Eur. _Herc. Fur._ 921--1015. The mad
visions of this hero, like those of Orestes, are often referred to for a
similar purpose by Sext., e.g. _A.M._ VII. 405 ‛ο γουν ‛Ερακλης μανεις και
λαβων φαντασιαν απο των ιδιων παιδων ‛ως Ευρυσθεος, την ακολουθον πραξιν
ταυτηι τη φαντασιαι συνηψεν. ακολουθον δε ην το τους του εχθρου παιδας
ανελειν, ‛οπερ και εποιησεν. Cf. also _A.M._ VII. 249. _Moveretur_: imperf.
for plup. as in 90. _Alcmaeo tuus_: cf. 52. _Incitato furore_: Dav. reads
_incitatus_. Halm qu. from Wesenberg _Observ. Crit. ad Or. p. Sestio_ p. 51
this explanation, "_cum furor eius initio remissior paulatim incitatior et
vehementior factus esset_," he also refers to Wopkens _Lect. Tull._ p. 55
ed. Hand. _Incedunt_ etc.: the MSS. have _incede_, which Lamb. corrected.
The subject of the verb is evidently _Furiae_. _Adsunt_: is only given once
by MSS., while Ribbeck repeats it thrice, on Halm's suggestion I have
written it twice. _Caerulea ... angui_: _anguis_ fem is not uncommon in the
old poetry. MSS. here have _igni_. _Crinitus_: ακερσεκομης, "never shorn,"
as Milton translates it. _Luna innixus_: the separate mention in the next
line of _Diana_, usually identified with the moon, has led edd. to emend
this line. Some old edd. have _lunat_, while Lamb. reads _genu_ for _luna_,
cf. Ov. _Am._ I. 1, 25 (qu. by Goer.) _lunavitque genu sinuosum fortiter
arcum_. Wakefield on Lucr. III. 1013 puts a stop at _auratum_, and goes on
with _Luna innixans_. Taber strangely explains _luna_ as = _arcu ipso
lunato_, Dav. says we ought not to expect the passage to make sense, as it
is the utterance of a maniac. For my part, I do not see why the poet should
not regard _luna_ and _Diana_ as distinct.
§90. _Illa falsa_: sc. _visa_, which governs the two genitives. Goer.
perversely insists on taking _somniantium recordatione ipsorum_ closely
together. _Non enim id quaeritur_: cf. 80 n. Sext. very often uses very
similar language, as in _P.H._ I. 22, qu. in n. on 40. _Tum cum
movebantur_: so Halm for MSS. _tum commovebantur_, the em. is supported by
88.
§§91--98. Summary: Dialectic cannot lead to stable knowledge, its
processes are not applicable to a large number of philosophical
questions (91). You value the art, but remember that it gave rise to
fallacies like the _sorites_, which you say is faulty (92). If it is
so, refute it. The plan of Chrysippus to refrain from answering, will
avail you nothing (93). If you refrain because you _cannot_ answer,
your knowledge fails you, if you _can_ answer and yet refrain, you are
unfair (94). The art you admire really undoes itself, as Penelope did
her web, witness the _Mentiens_, (95). You assent to arguments which
are identical in form with the _Mentiens_, and yet refuse to assent to
it Why so? (96) You demand that these sophisms should be made
exceptions to the rules of Dialectic. You must go to a tribune for that
exception. I just remind you that Epicurus would not allow the very
first postulate of your Dialectic (97). In my opinion, and I learned
Dialectic from Antiochus, the _Mentiens_ and the arguments identical
with it in form must stand or fall together (98).
§91. _Inventam esse_: cf. 26, 27. _In geometriane_: with this inquiry into
the special function of Dialectic cf. the inquiry about Rhetoric in Plato
_Gorg._ 453 D, 454 C. _Sol quantus sit_: this of course is a problem for
φυσικη, not for διαλεκτικη. _Quod sit summum bonum_: not διαλεκτικη but
ηθικη must decide this. _Quae coniunctio_: etc. so Sext. often opposes
συμπλοκη or συνημμενον to διεζευγμενον, cf. esp _P.H._ II. 201, and Zeller
109 sq. with footnotes. An instance of a _coniunctio_ (hypothetical
judgment) is "_si lucet, lucet_" below, of a _disiunctio_ (disjunctive
judgment) "_aut vivet cras Hermarchus aut non vivet_". _Ambigue dictum_:
αμφιβολον, on which see _P.H._ II. 256, Diog VII. 62. _Quid sequatur_: το
ακολουθον, cf. I. 19 n. _Quid repugnet_: cf. I. 19, n. _De se ipsa_: the
_ipsa_, according to Cic.'s usage, is nom. and not abl. Petrus Valentia (p.
301, ed Orelli) justly remarks that an art is not to be condemned as
useless merely because it is unable to solve every problem presented to it.
He quotes Plato's remarks (in _Rep._ II.) that the Expert is the man who
knows exactly what his art can do and what it cannot. Very similar
arguments to this of Cic. occur in Sext., cf. esp. _P.H._ II. 175 and the
words εαυτου εσται εκκαλυπτικον. For the mode in which Carneades dealt with
Dialectic cf. Zeller 510, 511. The true ground of attack is that Logic
always _assumes_ the truth of phenomena, and cannot _prove_ it. This was
clearly seen by Aristotle alone of the ancients; see Grote's essay on the
Origin of Knowledge, now reprinted in Vol II. of his _Aristotle_.
§92. _Nata sit_: cf. 28, 59. _Loquendi_: the Stoic λογικη, it must be
remembered, included ‛ρητορικη. _Concludendi_: του συμπεραινειν or
συλλογιζεσθαι. _Locum_: τοπον in the philosophical sense. _Vitiosum_: 49,
n. _Num nostra culpa est_: cf. 32. _Finium_: absolute limits; the fallacy
of the _sorites_ and other such sophisms lies entirely in the treatment of
purely _relative_ terms as though they were _absolute_. _Quatenus_: the
same ellipse occurs in _Orator_ 73. _In acervo tritici_: this is the false
_sorites_, which may be briefly described thus: A asks B whether one grain
makes a heap, B answers "No." A goes on asking whether two, three, four,
etc. grains make a heap. B cannot always reply "No." When he begins to
answer "Yes," there will be a difference of one grain between heap and no
heap. One grain therefore _does_ make a heap. The true _sorites_ or chain
inference is still treated in books on logic, cf. Thomson's _Laws of
Thought_, pp 201--203, ed 8. _Minutatim_: cf. Heindorf's note on κατα
σμικρον in _Sophistes_ 217 D. _Interrogati_: cf. 104. In 94 we have
_interroganti_, which some edd. read here. _Dives pauper_, etc.: it will be
easily seen that the process of questioning above described can be applied
to any relative term such as these are. For the omission of any connecting
particle between the members of each pair, cf. 29, 125, _T.D._ I. 64, V.
73, 114, Zumpt _Gram._ 782. _Quanto addito aut dempto_: after this there is
a strange ellipse of some such words as _id efficiatur, quod interrogatur_.
[_Non_] _habemus_: I bracket _non_ in deference to Halm, Madv. however
(_Opusc._ I. 508) treats it as a superabundance of negation arising from a
sort of anacoluthon, comparing _In Vatin._ 3, _Ad Fam._ XII. 24. The
scribes insert and omit negatives very recklessly, so that the point may
remain doubtful.
§93. _Frangite_: in later Gk. generally απολυειν. _Erunt ... cavetis_: this
form of the conditional sentence is illustrated in Madv. _D.F._ III. 70,
_Em. Liv._ p. 422, _Gram._ 340, obs. 1. Goer. qu. Terence _Heaut._ V. 1, 59
_quot incommoda tibi in hac re capies nisi caves_, cf. also 127, 140 of
this book. The present is of course required by the instantaneous nature of
the action. _Chrysippo_: he spent so much time in trying to solve the
sophism that it is called peculiarly his by Persius VI. 80. _inventus,
Chrysippe, tui finitor acervi_. The titles of numerous distinct works of
his on the _Sorites_ and _Mentiens_ are given by Diog. _Tria pauca sint_:
cf. the instances in Sext. _A.M._ VII. 418 τα πεντηκοντα ολιγα εστιν, τα
μυρια ολιγα εστιν, also Diog. VII. 82 ‛ησυχαζειν the advice is quoted in
Sext. _P.H._ II. 253 (δειν ‛ιστασθαι και επεχειν), _A.M._ VII. 416 (‛ο
σοφος στησεται και ‛ησυχασει). The same terms seem to have been used by the
Cynics, see Sext. _P.H._ II. 244, III. 66. _Stertas_: imitated by Aug.
_Contra Ac._ III. 25 _ter terna novem esse ... vel genere humano stertente
verum sit_, also _ib._ III. 22. _Proficit_: Dav. _proficis_, but Madv.
rightly understands το ‛ησυχαζειν (_Em._ 184), cf. _N.D._ II. 58. _Ultimum
... respondere_: "to put in as your answer" cf. the use of _defendere_ with
an accus. "to put in as a plea". Kayser suggests _paucorum quid sit_.
§94. _Ut agitator_: see the amusing letter to Atticus XIII. 21, in which
Cic. discusses different translations for the word επεχειν, and quotes a
line of Lucilius _sustineat currum ut bonu' saepe agitator equosque_,
adding _semperque Carneades_ προβολην _pugilis et retentionem aurigae
similem facit_ εποχη. Aug. _Contra Ac._ trans. εποχη by _refrenatio_ cf.
also _Lael._ 63. _Superbus es_: I have thus corrected the MSS. _responde
superbe_; Halm writes _facis superbe_, Orelli _superbis_, which verb is
hardly found in prose. The phrase _superbe resistere_ in Aug. _Contra Ac._
III. 14 may be a reminiscence. _Illustribus_: Bait. with some probability
adds _in_, comparing _in decimo_ below, and 107, cf. however Munro on Lucr.
I. 420. _Irretiat_: parallel expressions occur in _T.D._ V. 76, _De Or._ I.
43, _De Fato_ 7. _Facere non sinis_: Sext. _P.H._ II. 253 points the moral
in the same way. _Augentis nec minuentis_: so Halm for MSS. _augendi nec
minuendi_, which Bait. retains. I cannot believe the phrase _primum
augendi_ to be Latin.
§95. _Tollit ... superiora_: cf. _Hortensius_ fragm. 19 (Orelli) _sed ad
extremum pollicetur prolaturum qui se ipse comest quod efficit
dialecticorum ratio_. _Vestra an nostra_: Bait. after Christ needlessly
writes _nostra an vestra_. αξιωμα: "a judgment expressed in language"; cf.
Zeller 107, who gives the Stoic refinements on this subject. _Effatum_:
Halm gives the spelling _ecfatum_. It is probable that this spelling was
antique in Cic.'s time and only used in connection with religious and legal
formulae as in _De Div._ I. 81, _De Leg._ II. 20, see Corss. _Ausspr._ I.
155 For the word cf. Sen. _Ep._ 117 _enuntiativum quiddam de corpore quod
alii effatum vocant, alii enuntiatum, alii edictum_, in _T.D._ I. 14
_pronuntiatum_ is found, in _De Fato_ 26 _pronuntiatio_, in Gellius XVI. 8
(from Varro) _prologium_. _Aut verum esse aut falsum_: the constant Stoic
definition of αξιωμα, see Diog. VII. 65 and other passages in Zeller 107.
_Mentiris an verum dicis_: the _an_ was added by Schutz on a comparison of
Gellius XVIII. 10 _cum mentior et mentiri me dico, mentior an verum dico?_
The sophism is given in a more formally complete shape in _De Div._ II. 11
where the following words are added, _dicis autem te mentiri verumque
dicis, mentiris igitur_. The fallacy is thus hit by Petrus Valentia (p.
301, ed Orelli), _quis unquam dixit "ego mentior" quum hoc ipsum
pronuntiatum falsum vellet declarare?_ _Inexplicabilia_: απορα in the Greek
writers. _Odiosius_: this adj. has not the strong meaning of the Eng.
"hateful," but simply means "tiresome," "annoying." _Non comprehensa_: as
in 99, the opposite of _comprehendibilia_ III. 1, 41. The past partic. in
Cic. often has the same meaning as an adj. in _-bilis_. Faber points out
that in the _Timaeus_ Cic. translates αλυτος by _indissolutus_ and
_indissolubilis_ indifferently. _Imperceptus_, which one would expect, is
found in Ovid.
§96. _Si dicis_: etc. the words in italics are needed, and were given by
Manut. with the exception of _nunc_ which was added by Dav. The idea of
Orelli, that Cic. clipped these trite sophisms as he does verses from the
comic writers is untenable. _In docendo_: _docere_ is not to _expound_ but
to _prove_, cf. n. on 121. _Primum ... modum_: the word _modus_ is
technical in this sense cf. _Top._ 57. The προτος λογος αναποδεικτος of the
Stoic logic ran thus ει ‛ημερα εστι, φως εστιν ... αλλα μην ‛ημερα εστιν
φως αρα εστιν (Sext. _P.H._ II. 157, and other passages qu. Zeller 114).
This bears a semblance of inference and is not so utterly tautological as
Cic.'s translation, which merges φως and ‛ημερα into one word, or that of
Zeller (114, note). These arguments are called μονολημματοι (involving only
one premise) in Sext. _P.H._ I. 152, 159, II. 167. _Si dicis te mentiri_,
etc.: it is absurd to assume, as this sophism does, that when a man _truly_
states that he _has_ told a lie, he establishes against himself not merely
that he _has_ told a lie, but also that he _is_ telling a lie at the moment
when he makes the _true_ statement. The root of the sophism lies in the
confusion of past and present time in the one infinitive _mentiri_.
_Eiusdem generis_: the phrase _te mentiri_ had been substituted for _nunc
lucere_. _Chrysippea_: n. on 93. _Conclusioni_: on _facere_ with the dat.
see n. on 27. _Cederet_: some edd. _crederet_, but the word is a trans. of
Gk. εικειν; n. on 66. _Conexi_: = συνημμενον, cf. Zeller 109. This was the
proper term for the hypothetical judgment. _Superius_: the συνημμενον
consists of two parts, the hypothetical part and the affirmative--called in
Greek ‛ηγουμενον and ληγον; if one is admitted the other follows of course.
§97. _Excipiantur_: the legal _formula_ of the Romans generally directed
the _iudex_ to condemn the defendant if certain facts were proved, unless
certain other facts were proved; the latter portion went by the name of
_exceptio_. See _Dict. Ant_. _Tribunum ... adeant_: a retort upon Lucullus;
cf. 13. The MSS. have _videant_ or _adeant_; Halm conj. _adhibeant_,
comparing 86 and _Pro Rabirio_ 20. _Contemnit_: the usual trans. "to
despise" for _contemnere_ is too strong; it means, like ολιγωρειν, merely
to neglect or pass by. _Effabimur_; cf. _effatum_ above. _Hermarchus_: not
_Hermachus_, as most edd.; see _M.D.F._ II. 96. _Diiunctum_: διεζευγμενον,
for which see Zeller 112. _Necessarium_: the reason why Epicurus refused to
admit this is given in _De Fato_ 21 _Epicurus veretur ne si hoc
concesserit, concedendum sit fato fieri quaecumque fiant_. The context of
that passage should be carefully read, along with _N.D._ I. 69, 70. Aug.
_Contra Ac._ III. 29 lays great stress on the necessary truth of
disjunctive propositions. _Catus_: so Lamb. for MSS. _cautus_. _Tardum_:
_De Div._ II. 103 _Epicurum quem hebetem et rudem dicere solent Stoici_;
cf. also _ib._ II. 116, and the frequent use of βραδυς in Sext., e.g.
_A.M._ VII. 325. _Cum hoc igitur_: the word _igitur_, as usual, picks up
the broken thread of the sentence. _Id est_: n. on I. 8. _Evertit_: for the
Epicurean view of Dialectic see R. and P. 343. Zeller 399 sq., _M.D.F._ I.
22. _E contrariis diiunctio_: = διεζευγμενον εξ εναντιων.
§98. _Sequor_: as in 95, 96, where the _Dialectici_ refused to allow the
consequences of their own principles, according to Cic. _Ludere_: this
reminds one of the famous controversy between Corax and Tisias, for which
see Cope in the old _Journal of Philology_. No. 7. _Iudicem ... non
iudicem_: this construction, which in Greek would be marked by μεν and δε,
has been a great crux of edd.; Dav. here wished to insert _cum_ before
_iudicem_, but is conclusively refuted by Madv. _Em._ 31. The same
construction occurs in 103. _Esse conexum_: with great probability Christ
supposes the infinitive to be an addition of the copyists.
§§98--105. Summary. In order to overthrow at once the case of
Antiochus, I proceed to explain, after Clitomachus, the whole of
Carneades' system (98). Carneades laid down two divisions of _visa_,
one into those capable of being perceived and those not so capable, the
other into probable and improbable. Arguments aimed at the senses
concern the first division only; the sapiens will follow probability,
as in many instances the Stoic sapiens confessedly does (99, 100). Our
sapiens is not made of stone; many things _seem_ to him true; yet he
always feels that there is a possibility of their being false. The
Stoics themselves admit that the senses are often deceived. Put this
admission together with the tenet of Epicurus, and perception becomes
impossible (101). It is strange that our _Probables_ do not seem
sufficient to you. Hear the account given by Clitomachus (102). He
condemns those who say that sensation is swept away by the Academy;
nothing is swept away but its _necessary_ certainty (103). There are
two modes of withholding assent; withholding it absolutely and
withholding it merely so far as to deny the _certainty_ of phenomena.
The latter mode leaves all that is required for ordinary life (104).
§98. _Tortuosum_: similar expressions are in _T.D._ II. 42, III. 22, _D.F._
IV. 7. _Ut Poenus_: "as might be expected from a Carthaginian;" cf. _D.F._
IV. 56, _tuus ille Poenulus, homo acutus_. A different meaning is given by
the _ut_ in passages like _De Div._ II. 30 _Democritus non inscite nugatur,
ut physicus, quo genere nihil arrogantius_; "for a physical philosopher."
§99. _Genera_: here = classifications of, modes of dividing _visa_. This
way of taking the passage will defend Cic. against the strong censure of
Madv. (Pref. to _D.F._ p. lxiii.) who holds him convicted of ignorance, for
representing Carneades as dividing _visa_ into those which can be perceived
and those which cannot. Is it possible that any one should read the
_Academica_ up to this point, and still believe that Cic. is capable of
supposing, even for a moment, that Carneades in any way upheld καταληψις?
_Dicantur_: i.e. _ab Academicis_. _Si probabile_: the _si_ is not in MSS.
Halm and also Bait. follow Christ in reading _est, probabile nihil esse_.
_Commemorabas_: in 53, 58. _Eversio_: cf. _D.F._ III. 50 (the same words),
Plat. _Gorg_. 481 C ‛ημων ‛ο βιος ανατετραμμενος αν ειη, Sext. _A.M._ VIII.
157 συγχεομεν τον βιον. _Et sensibus_: no second _et_ corresponds to this;
_sic_ below replaces it. See Madv. _D.F._ p. 790, ed. 2. _Quicquam tale_
etc.: cf. 40, 41. _Nihil ab eo differens_: n. on 54. _Non comprehensa_: n.
on 96.
§100. _Si iam_: "if, for example;" so _iam_ is often used in Lucretius.
_Probo ... bono_: it would have seemed more natural to transpose these
epithets. _Facilior ... ut probet_: the usual construction is with _ad_ and
the gerund; cf. _De Div._ II. 107, _Brut_. 180. _Anaxagoras_: he made no
‛ομοιομερειαι of snow, but only of water, which, when pure and deep, is
dark in colour. _Concreta_: so Manut. for MSS. _congregata_. In 121 the
MSS. give _concreta_ without variation, as in _N.D._ II. 101, _De Div._ I.
130, _T.D._ I. 66, 71.
§101. _Impeditum_: cf. 33, n. _Movebitur_: cf. _moveri_ in 24. _Non enim
est_: Cic. in the vast majority of cases writes _est enim_, the two words
falling under one accent like _sed enim, et enim_ (cf. Corss. _Ausspr._ II.
851); Beier on _De Off._ I. p. 157 (qu. by Halm) wishes therefore to read
_est enim_, but the MSS. both of the _Lucullus_ and of Nonius agree in the
other form, which Madv. allows to stand in _D.F._ I. 43, and many other
places (see his note). Cf. fragm. 22 of the _Acad. Post_. _E robore_: so
Nonius, but the MSS. of Cic. give here _ebore_. _Dolatus_: an evident
imitation of Hom. _Od._ T 163 ου γαρ απο δριος εσσι παλαιφατου ουδ' απο
πετρης. _Neque tamen habere_: i.e. _se putat_. For the sudden change from
_oratio recta_ to _obliqua_ cf. 40 with n. _Percipiendi notam_: = χαρακτηρα
της συγκταθεσεως in Sext. _P.H._ I. 191. For the use of the gerund cf. n.
on 26, with Madv. _Gram._ 418, Munro on Lucr. I. 313; for _propriam_ 34.
_Exsistere_. cf. 36. _Qui neget_: see 79. _Caput_: a legal term. _Conclusio
loquitur_: cf. _historiae loquantur_ (5), _consuetudo loquitur_ (_D.F._ II.
48), _hominis institutio si loqueretur_ (_ib._ IV. 41), _vites si loqui
possint_ (_ib._ V. 39), _patria loquitur_ (_In Cat._ I. 18, 27); the last
use Cic. condemns himself in _Orat._ 85. _Inquit_: "quotha," indefinitely,
as in 109, 115; cf. also _dicit_ in 79.
§102. _Reprehensio est ... satis esse vobis_: Bait. follows Madv. in
placing a comma after _est_, and a full stop at _probabilia_. _Tamen_ ought
in that case to follow _dicimus_, and it is noteworthy that in his
communication to Halm (printed on p. 854 of Bait., and Hahn's ed. of the
philosophical works, 1861) Madv. omits the word _tamen_ altogether, nor
does Bait. in adopting the suggestion notice the omission. _Ista diceret_:
"stated the opinions you asked for." _Poetam_: this both Halm and Bait.
treat as a gloss.
§103. For this section cf. Lucullus' speech, passim, and Sext. _P.H._ I.
227 sq. _Academia ... quibus_: a number of exx. of this change from sing.
to plural are given by Madv. on _D.F._ V. 16. _Nullum_: on the favourite
Ciceronian use of _nullus_ for _non_ see 47, 141, and Madv. _Gram._ 455,
obs. 5. _Illud sit disputatum_: for the construction cf. 98; _autem_ is
omitted with the same constr. in _D.F._ V. 79, 80. _Nusquam alibi_: cf. 50.
§104. _Exposuisset adiungit_: Madv. on _D.F._ III. 67 notices a certain
looseness in the use of tenses, which Cic. displays in narrating the
opinions of philosophers, but no ex. so strong as this is produced. _Ut aut
approbet quid aut improbet_: this Halm rejects. I have noticed among recent
editors of Cic. a strong tendency to reject explanatory clauses introduced
by _ut_. Halm brackets a similar clause in 20, and is followed in both
instances by Bait. Kayser, who is perhaps the most extensive _bracketer_ of
modern times, rejects very many clauses of the kind in the Oratorical
works. In our passage, the difficulty vanishes when we reflect that
_approbare_ and _improbare_ may mean either to render an _absolute_
approval or disapproval, or to render an approval or disapproval merely
based on _probability_. For example, in 29 the words have the first
meaning, in 66 the second. The same is the case with _nego_ and _aio_. I
trace the whole difficulty of the passage to the absence of terms to
express distinctly the difference between the two kinds of assent. The
general sense will be as follows. "There are two kinds of εποχη, one which
prevents a man from expressing any assent or disagreement (in either of the
two senses above noticed), another which does not prevent him from giving
an answer to questions, provided his answer be not taken to imply absolute
approval or absolute disapproval; the result of which will be that he will
neither absolutely deny nor absolutely affirm anything, but will merely
give a qualified 'yes' or 'no,' dependent on probability." My defence of
the clause impugned is substantially the same as that of Hermann in the
_Philologus_ (vol. VII.), which I had not read when this note was first
written. _Alterum placere ... alterum tenere_: "the one is his formal
dogma, the other is his actual practice." For the force of this see my note
on _non probans_ in 148, which passage is very similar to this. _Neget ...
aiat_: cf. 97. _Nec ut placeat_: this, the MSS. reading, gives exactly the
wrong sense, for Clitomachus _did_ allow such _visa_ to stand as were
sufficient to serve as a basis for action. Hermann's _neu cui_ labours
under the same defect. Various emendations are _nam cum_ (Lamb., accepted
by Zeller 522), _hic ut_ (Manut.), _et cum_ (Dav. followed by Bait.), _sed
cum_ (Halm). The most probable of these seems to me that of Manut. I should
prefer _sic ut_, taking _ut_ in the sense of "although." _Respondere_: "to
put in as an answer," as in 93 and often. _Approbari_: sc. _putavit_. Such
changes of construction are common in Cic., and I cannot follow Halm in
altering the reading to _approbavit_.
§105. _Lucem eripimus_: cf. 30.
§§105--111. Summary. You must see, Lucullus, by this time, that your
defence of dogmatism is overthrown (105). You asked how memory was
possible on my principles. Why, did not Siron remember the dogmas of
Epicurus? If nothing can be remembered which is not absolutely true,
then these will be true (106). Probability is quite sufficient basis
for the arts. One strong point of yours is that nature compels us to
_assent_. But Panaetius doubted even some of the Stoic dogmas, and you
yourself refuse assent to the _sorites_, why then should not the
Academic doubt about other things? (107) Your other strong point is
that without assent action is impossible (108). But surely many actions
of the dogmatist proceed upon mere probability. Nor do you gain by the
use of the hackneyed argument of Antiochus (109). Where probability is,
there the Academic has all the knowledge he wants (110). The argument
of Antiochus that the Academics first admit that there are true and
false _visa_ and then contradict themselves by denying that there is
any difference between true and false, is absurd. We do not deny that
the difference _exists_; we do deny that human faculties are capable of
perceiving the difference (111).
§105. _Inducto ... prob._: so Aug. _Cont Ac._ II. 12 _Soluto, libero_: cf.
n. on 8. _Implicato_: = _impedito_ cf. 101. _Iacere_: cf. 79. _Isdem
oculis_: an answer to the question _nihil cernis?_ in 102. _Purpureum_: cf.
fragm. 7 of the _Acad. Post_. _Modo caeruleum ... sole_: Nonius (cf. fragm.
23) quotes _tum caeruleum tum lavum_ (the MSS. in our passage have
_flavum_) _videtur, quodque nunc a sole_. C.F. Hermann would place _mane
ravum_ after _quodque_ and take _quod_ as a proper relative pronoun, not as
= "because." This transposition certainly gives increased clearness.
Hermann further wishes to remove _a_, quoting exx. of _collucere_ without
the prep., which are not at all parallel, i.e. _Verr._ I. 58, IV. 71.
_Vibrat_: with the ανηριθμον γελασμα of Aeschylus. _Dissimileque_: Halm,
followed by Bait., om. _que_. _Proximo et_: MSS. have _ei_, rightly altered
by Lamb., cf. e.g. _De Fato_ 44. _Non possis ... defendere_: a similar line
is taken in 81.
§106. _Memoria_: cf. 22. _Polyaenus_: named _D.F._ I. 20, Diog. X. 18, as
one of the chief friends of Epicurus. _Falsum quod est_: Greek and Latin do
not distinguish accurately between the _true_ and the _existent_, the
_false_ and the _non existent_, hence the present difficulty; in Plato the
confusion is frequent, notably in the _Sophistes_ and _Theaetetus_. _Si
igitur_: "if then recollection is recollection only of things perceived and
known." The dogmatist theory of μνημη and νοησις is dealt with in exactly
the same way by Sext. _P.H._ II. 5, 10 and elsewhere, cf. also Plat
_Theaet._ 191 sq. _Siron_: thus Madv. on _D.F._ II. 119 writes the name,
not _Sciron_, as Halm. _Fateare_: the em. of Dav. for _facile_, _facere_,
_facias_ of MSS. Christ defends _facere_, thinking that the constr. is
varied from the subj. to the inf. after _oportet_, as after _necesse est_
in 39. For _facere_ followed by an inf. cf. _M.D.F._ IV. 8. _Nulla_: for
_non_, cf. 47, 103.
§107. _Fiet artibus_: n. on 27 for the constr., for the matter see 22.
_Lumina_: "strong points." Bentl. boldly read _columina_, while Dav.
proposed _vimina_ or _vincula_. That an em. is not needed may be seen from
_D.F._ II. 70. _negat Epicurus (hoc enim vestrum lumen est)_ _N.D._ I. 79,
and 43 of this book. _Responsa_: added by Ernesti. Faber supplies
_haruspicia_, Orelli after Ern. _haruspicinam_, but, as Halm says, some
noun in the plur. is needed. _Quod is non potest_: this is the MSS.
reading, but most edd. read _si is_, to cure a wrong punctuation, by which
a colon is placed at _perspicuum est_ above, and a full stop at
_sustineat_. Halm restored the passage. _Habuerint_: the subj. seems due to
the attraction exercised by _sustineat_. Bait. after Kayser has
_habuerunt_. _Positum_: "when laid down" or "assumed."
§108. _Alterum est quod_: this is substituted for _deinde_, which ought to
correspond to _primum_ above. _Actio ullius rei_: n. on _actio rerum_ in
62, cf. also 148. _Adsensu comprobet_: almost the same phrase often occurs
in Livy, Sueton., etc. see Forc. _Sit etiam_: the _etiam_ is a little
strange and was thought spurious by Ernesti. It seems to have the force of
Eng. "indeed", "in what indeed assent consists." _Sensus ipsos adsensus_:
so in I. 41 _sensus_ is defined to be _id quod est sensu comprehensum_,
i.e. καταληψις, cf. also Stobaeus I. 41, 25 αισθητικη γαρ φαντασια
συγκαταθεσις εστι. _Appetitio_: for all this cf. 30. _Et dicta ... multa_:
Manut. ejected these words as a gloss, after _multa_ the MSS. curiously add
_vide superiora_. _Lubricos sustinere_: cf. 68 and 94. _Ita scribenti ...
exanclatum_: for the om. of _esse_ cf. 77, 113 with notes. _Herculi_: for
this form of the gen. cf. Madv. on _D.F._ I. 14, who doubts whether Cic.
ever wrote _-is_ in the gen. of the Greek names in _-es_. When we consider
how difficult it was for copyists _not_ to change the rarer form into the
commoner, also that even Priscian (see _M.D.F._ V. 12) made gross blunders
about them, the supposition of Madv. becomes almost irresistible.
_Temeritatem_: προπετειαν, εικαιοτητα.
§109. _In navigando_: cf. 100. _In conserendo_: Guretus interprets "εν τω
φυτυεσθαι τον αγρον," and is followed by most commentators, though it seems
at least possible that _manum_ is to be understood. For the suppressed
accus. _agrum_ cf. n. on _tollendum_ in 148. _Sequere_: the fut. not the
pres. ind., cf. 61. _Pressius_: cf. 28. _Reprehensum_: sc. _narrasti_. _Id
ipsum_: = _nihil posse comprehendi_. _Saltem_: so in 29. _Pingue_: cf. _Pro
Archia_ 10. _Sibi ipsum_: note that Cic. does not generally make _ipse_
agree in case with the reflexive, but writes _se ipse_, etc.
_Convenienter_: "consistently". _Esse possit_: Bait. _posset_ on the
suggestion of Halm, but Cic. states the doctrine as a living one, not
throwing it back to Antiochus time and to this particular speech of Ant.
_Ut hoc ipsum_: the _ut_ follows on _illo modo urguendum_ above. _Decretum
quod_: Halm followed by Bait. gives _quo_, referring to _altero quo neget_
in 111, which however does not justify the reading. The best MSS. have
_qui_. _Et sine decretis_: Lamb. gave _nec_ for _et_, but Dav. correctly
explains, "_multa decreta habent Academici, non tamen percepta sed tantum
probabilia._"
§110. _Ut illa_: i.e. the _decreta_ implied in the last sentence. Some MSS.
have _ille_, while Dav. without necessity gives _alia_. _Sic hoc ipsum_:
Sext. then is wrong is saying (_P.H._ I. 226) that the Academics
διαβεβαιουνται τα πραγματα ειναι ακαταληπτα, i.e. state the doctrine
dogmatically, while the sceptics do not. _Cognitionis notam_: like _nota
percipiendi_, _veri et falsi_, etc. which we have already had. _Ne
confundere omnia_: a mocking repetition of Lucullus phrase, cf. 58.
_Incerta reddere_: cf. 54. _Stellarum numerus_: another echo of Lucullus;
see 32. _Quem ad modum ... item_: see Madv. on _D.F._ III. 48, who quotes
an exact parallel from _Topica_ 46, and _sicut ... item_ from _N.D._ I. 3,
noting at the same time that in such exx. neither _ita_ nor _idem_, which
MSS. sometimes give for _item_, is correct.
§111. _Dicere ... perturbatum_: for om. of _esse_ cf. 108, etc.
_Antiochus_: this Bait. brackets. _Unum ... alterum_: cf. 44. _Esse quaedam
in visis_: it was not the _esse_ but the _videri_, not the actual existence
of a difference, but the possibility of that difference being infallibly
perceived by human sense, that the Academic denied. _Cernimus_: i.e. the
_probably_ true and false. _Probandi species_: a phenomenal appearance
which belongs to, or properly leads to qualified approval.
§§112--115. Summary. If I had to deal with a Peripatetic, whose
definitions are not so exacting, my course would be easier; I should
not much oppose him even if he maintained that the wise man sometimes
_opines_ (112). The definitions of the real Old Academy are more
reasonable than those of Antiochus. How, holding the opinions he does,
can he profess to belong to the Old Academy? (113) I cannot tolerate
your assumption that it is possible to keep an elaborate dogmatic
system like yours free from mistakes (114). You wish me to join your
school. What am I to do then with my dear friend Diodotus, who thinks
so poorly of Antiochus? Let us consider however what system not I, but
the _sapiens_ is to adopt (115).
§112. _Campis ... exsultare ... oratio_: expressions like this are common
in Cic., e.g. _D.F._ I. 54, _De Off._ I. 61, _Orat._ 26; cf. also Aug.
_Cont. Ac._ III. 5 _ne in quaestionis campis tua eqitaret oratio_. _Cum
Peripatetico_: nothing that Cic. states here is at discord with what is
known of the tenets of the later Peripatetics; cf. esp. Sext. _A.M._ VII.
216--226. All that Cic. says is that he could accept the Peripatetic
formula, putting upon it his own meaning of course. Doubtless a Peripatetic
would have wondered how a sceptic _could_ accept his formulae; but the
spectacle of men of the most irreconcilable opinions clinging on to the
same formulae is common enough to prevent us from being surprised at
Cicero's acceptance. I have already suggested (n. on 18) that we have here
a trace of Philo's teaching, as distinct from that of Carneades. I see
absolutely no reason for the very severe remarks of Madvig on _D.F._ V. 76,
a passage which very closely resembles ours. _Dumeta_: same use in _N.D._
I. 68, Aug. _Cont. Ac._ II. 6; the _spinae_ of the Stoics are often
mentioned, e.g. _D.F._ IV. 6. _E vero ... a falso_: note the change of
prep. _Adhiberet_: the MSS. are confused here, and go Halm reads _adderet_,
and Bait. follows, while Kayser proposes _adhaereret_, which is indeed
nearer the MSS.; cf. however I. 39 _adhiberet_. _Accessionem_: for this cf.
18 and 77. _Simpliciter_: the opposite of _subtiliter_; cf.
_simpliciter--subtilitas_ in I. 6. _Ne Carneade quidem_: cf. 59, 67, 78,
148.
§113. _Sed qui his minor est_: given by Halm as the em. of Io. Clericus for
MSS. _sed mihi minores_. Guietus gave _sed his minores_, Durand _sed
minutior_, while Halm suggests _sed minutiores_. I conj. _nimio minares_,
which would be much nearer the MSS.; cf. Lucr. I. 734 _inferiores partibus
egregie multis multoque minores_. _Tale verum_: _visum_ omitted as in
_D.F._ V. 76. _Incognito_: cf. 133. _Amavi hominem_: cf. Introd. p. 6. _Ita
iudico, politissimum_; it is a mistake to suppose this sentence incomplete,
like Halm, who wishes to add _eum esse_, or like Bait., who with Kayser
prints _esse_ after _politissimum_. Cf. 108 _ita scribenti, exanclatum_,
and the examples given from Cic. by Madv. on _D.F._ II. 13. _Horum
neutrum_: cf. 77 _nemo_. _Utrumque verum_: Cic. of course only accepts the
propositions as Arcesilas did; see 77.
§114. _Illud ferre_: cf. 136. _Constituas_: this verb is often used in
connection with the ethical _finis_; cf. 129 and I. 19. _Idemque etiam_:
Krebs and Allgayer (_Antibarbarus_, ed. 4) deny that the expression _idem
etiam_ is Latin. One good MS. here has _atque etiam_, which Dav. reads; cf.
however _Orat._ 117. _Artificium_: = _ars_, as in 30. _Nusquam labar_: cf.
138 _ne labar_. _Subadroganter_: cf. 126.
§115. _Qui sibi cum oratoribus ... rexisse_: so Cic. vary often speaks of
the Peripatetics, as in _D.F._ IV. 5, V. 7. _Sustinuero_: cf. 70. _Tam
bonos_: Cic. often speaks of them and of Epicurus in this patronising way;
see e.g. _T.D._ II. 44, III. 50, _D.F._ I. 25, II. 81. For the Epicurean
friendships cf. esp. _D.F._ I. 65. _Diodoto_: cf. Introd. p. 2. _Nolumus_:
Halm and Bait., give _nolimus_; so fine a line divides the subjunctive from
the indicative in clauses like these that the choice often depends on mere
individual taste. _De sapiente loquamur_: n. on 66.
§§116--128. Summary. Of the three parts of philosophy take Physics
first. Would your _sapiens_ swear to the truth of any geometrical
result whatever? (116) Let us see which one of actual physical systems
the _sapiens_ we are seeking will select (117). He must choose _one_
teacher from among the conflicting schools of Thales, Anaximander,
Anaximenos, Anaxagoras, Xenophanes, Leucippus, Democritus, Empedocles,
Heraclitus, Melissus, Plato and Pythagoras. The remaining teachers,
great men though they be, he must reject (118). Whatever system he
selects he must know absolutely; if the Stoic, he must believe as
strongly in the Stoic theology as he does in the sunlight. If he holds
this, Aristotle will pronounce him mad; you, however, Lucullus, must
defend the Stoics and spurn Aristotle from you, while you will not
allow me even to doubt (119). How much better to be free, as I am and
not compelled to find an answer to all the riddles of the universe!
(120) Nothing can exist, say you, apart from the deity. Strato,
however, says he does not need the deity to construct the universe. His
mode of construction again differs from that of Democritus. I see some
good in Strato, yet I will not assent absolutely either to his system
or to yours (121). All these matters lie far beyond our ken. We know
nothing of our bodies, which we can dissect, while we have not the
advantage of being able to dissect the constitution of things or of the
earth to see whether she is firmly fixed or hovers in mid air (122).
Xenophanes, Hicetas, Plato and Epicurus tell strange things of the
heavenly bodies. How much better to side with Socrates and Aristo, who
hold that nothing can be known about them! (123) Who knows the nature
of mind? Numberless opinions clash, as do those of Dicaearchus, Plato
and Xenocrates. Our _sapiens_ will be unable to decide (124). If you
say it is better to choose any system rather than none, I choose
Democritus. You at once upbraid me for believing such monstrous
falsehoods (125). The Stoics differ among themselves about physical
subjects, why will they not allow me to differ from them? (126) Not
that I deprecate the study of Physics, for moral good results from it
(127). Our _sapiens_ will be delighted if he attains to anything which
seems to resemble truth. Before I proceed to Ethics, I note your
weakness in placing all perceptions on the same level. You must be
prepared to asseverate no less strongly that the sun is eighteen times
as large as the earth, than that yon statue is six feet high. When you
admit that all things can be perceived no more and no less clearly than
the size of the sun, I am almost content (128).
§116. _Tres partes_: cf. I. 19. _Et a vobismet_: "and especially by you".
The threefold division was peculiarly Stoic, though used by other schools,
cf. Sext. _P.H._ II. 13 (on the same subject) ‛οι Στωικοι και αλλοι τινες.
For other modes of dividing philosophy see Sext. _A.M._ VII. 2. _At illud
ante_: this is my em. for the MSS. _velut illud ante_, which probably arose
from a marginal variant "_vel ut_" taking the place of _at_; cf. a similar
break in 40 _sed prius_, also in 128 _at paulum ante_. Such breaks often
occur in Cic., as in _Orator_ 87 _sed nunc aliud_, also _T.D._ IV. 47
_repenam fortasse, sed illud ante._ For _velut_ Halm writes _vel_ (which
Bait. takes), Dav. _verum_. _Inflatus tumore_: cf. _De Off._ I. 91 _inflati
opinionibus._ Bentl. read _errore_. _Cogere_: this word like αναγκαζειν and
βιαζεσθαι often means simply to argue irresistibly. _Initia_: as in 118,
bases of proof, themselves naturally incapable of proof, so αρχαι in Gk.
_Digitum_: cf. 58, 143. _Punctum esse_ etc.: σημειον εστιν ου μερος ουθεν
(Sext. _P.H._ III. 39), στιγμη = το αμερες (_A.M._ IX. 283, 377).
_Extremitatem_: = επιφανειαν. _Libramentum_: so this word is used by Pliny
(see Forc.) for the slope of a hill. _Nulla crassitudo_: in Sext. the
επιφανεια is usually described not negatively as here, but positively as
μηκος μετα πλατους (_P.H._ III. 39), περας (_extremitas_) σοματος δυο εχον
διαστασεις, μηκος και πλατος (_A.M._ III. 77). _Liniamentum ... carentem_:
a difficult passage. Note (1) that the line is defined in Greek as μηκος
απλατες. (Sext. as above), (2) that Cic. has by preference described the
point and surface negatively. This latter fact seems to me strong against
the introduction of _longitudinem_ which Ursinus, Dav., Orelli, Baiter and
others propose by conjecture. If anything is to be introduced, I would
rather add _et crassitudine_ before _carentem_, comparing I. 27 _sine ulla
specie et carentem omni illa qualitate_. I have merely bracketed
_carentem_, though I feel Halm's remark that a verb is wanted in this
clause as in the other two, he suggests _quod sit sine_. Hermann takes
_esse_ after _punctum_ as strongly predicative ("there _is_ a point,"
etc.), then adds _similiter_ after _liniamentum_ and ejects _sine ulla_.
Observe the awkwardness of having the _line_ treated of after the
_superficies_, which has induced some edd. to transpose. For _liniamentum_
= _lineam_ cf. _De Or._ I. 187. _Si adigam_: the fine em. of Manut. for _si
adiiciamus_ of MSS. The construction _adigere aliquem ius iurandum_ will be
found in Caes. _Bell. Civ._ I. 76, II. 18, qu. by Dav., cf. also Virg.
_Aen._ III. 56 _quid non mortalia pectora cogis auri sacra fames?_
_Sapientem nec prius_: this is the "_egregia lectio_" of three of Halm's
MSS. Before Halm _sapientemne_ was read, thus was destroyed the whole point
of the sentence, which is _not_ that the _sapiens_ will swear to the size
of the sun after he has seen Archimedes go through his calculations, _but_
that the _sapiens_, however true he admits the bases of proof to be which
Archimedes uses, will _not_ swear to the truth of the elaborate conclusions
which that geometer rears upon them. Cicero is arguing as in 128 against
the absurdity of attaching one and the same degree of certainty to the
simplest and the most complex truths, and tries to condemn the Stoic
_sapiens_ out of his own mouth, cf. esp. _nec ille iurare posset_ in 123.
_Multis partibus_: for this expression see Munro on Lucr. I. 734, for the
sense cf. 82, 123, 126, 128. _Deum_: see 126.
§117. _Vim_: = αναγκην, cf. _cogere_ in 116. _Ne ille_: this asseverative
_ne_ is thus always closely joined with pronouns in Cic. _Sententiam eliget
et_: MSS. have (by _dittographia_ of _m_, _eli_) added _melius_ after
_sententiam_, and have also dropped _et_. Dav. wished to read _elegerit_,
comparing the beginning of 119. _Insipiens eliget_: cf. 115 _quale est a
non sapiente explicari sapientiam?_ and 9 _statuere qui sit sapiens vel
maxime videtur esse sapientis_. _Infinitae quaestiones_: θεσεις, general
propositions, opposed to _finitae quaestiones_, limited propositions, Gk.
‛υποθεσεις. Quintal III. 5, 5 gives as an ex. of the former _An uxor
ducenda_, of the latter _An Catoni ducenda_. These _quaestiones_ are very
often alluded to by Cic. as in _D.F._ I. 12, IV. 6, _De Or._ I. 138, II.
65--67, _Topica_ 79, _Orat._ 46, cf. also Quint. X. 5, II. _E quibus omnia
constant_: this sounds like Lucretius, _omnia_ = το παν.
§118. For these _physici_ the student must in general be referred to R. and
P., Schwegler, and Grote's _Plato_ Vol. I. A more complete enumeration of
schools will be found in Sext. _P.H._ III. 30 sq. Our passage is imitated
by Aug _De Civ. Dei_ XVIII. 37. _Concessisse primas_: Cic. always considers
Thales to be _sapientissimus e septem_ (_De Leg._ II. 26). Hence Markland
on Cic. _Ad Brutum_ II. 15, 3 argued that that letter cannot be genuine,
since in it the supremacy among the seven is assigned to Solon.
_Infinitatem naturae_: το απειρον, _naturae_ here = ουσιας. _Definita_:
this is opposed to _infinita_ in _Topica_ 79, so _definire_ is used for
_finire_ in _Orat._ 65, where Jahn qu. _Verr._ IV. 115. _Similis inter se_:
an attempt to translate ‛ομοιομερειας. _Eas primum_, etc.: cf. the exordium
of Anaxagoras given from Diog. II. 6 in R. and P. 29 παντα χρηματα ην ‛ομου
ειτα νους ελθων αυτα διεκοσμησε. _Xenophanes ... deum_: Eleaticism was in
the hands of Xenoph. mainly theological. _Neque natum unquam_: cf. _neque
ortum unquam_ in 119. _Parmenides ignem_: cf. Arist. _Met. A._ 5 qu. R. and
P. 94. He only hypothetically allowed the existence of the phenomenal
world, after which he made two αρχαι, θερμον και ψυχρον τουτων δε το μεν
κατα μεν το ‛ον θερμον ταττει, θατερον δε κατα το μη ον. _Heraclitus_: n.
on I. 39. _Melissus_: see Simplicius qu. R. and P. 101, and esp. το εον
αιει αρα ην τε και εσται. _Plato_: n. on I. 27. _Discedent_: a word often
used of those vanquished in a fight, cf. Hor. _Sat._ I. 7, 17.
§119. _Sic animo ... sensibus_: knowledge according to the Stoics was
homogeneous throughout, no one thing could be more or less known than
another. _Nunc lucere_: cf. 98, also 128 _non enim magis adsentiuntur_,
etc. _Mundum sapientem_: for this Stoic doctrine see _N.D._ I. 84, II. 32,
etc. _Fabricata sit_: see 87 n. _Solem_: 126. _Animalis intellegentia_:
reason is the essence of the universe with the Stoics, cf. Zeller 138--9,
also 28, 29 of Book I. _Permanet_: the deity is to the Stoic πνευμα
ενδιηκον δι ‛ολου του κοσμου (Plut. _De Plac. Phil._ I. 7 qu. R. and P.
375), _spiritus per omnia maxima ac minima aequali intentione diffusus._
(Seneca, _Consol. ad Helvid._ 8, 3 qu. Zeller 147). _Deflagret_: the Stoics
considered the κοσμος φθαρτος, cf. Diog. VII. 141, Zeller 156--7. _Fateri_:
cf. _tam vera quam falsa cernimus_ in 111. _Flumen aureum_: Plut. _Vita
Cic._ 24 alludes to this (‛οτι χρυσιου ποταμος ειη ρεοντος). This is the
constant judgment of Cic. about Aristotle's style. Grote, _Aristot._ Vol I.
p. 43, quotes _Topica_ 3, _De Or._ I. 49, _Brut._ 121, _N.D._ II. 93, _De
Inv._ II. 6, _D.F._ I. 14, _Ad Att._ II. 1, and discusses the difficulty of
applying this criticism to the works of Aristotle which we possess. _Nulla
vis_: cf. I. 28. _Exsistere_: Walker conj. _efficere_, "_recte ut videtur_"
says Halm. Bait. adopts it. _Ornatus_: = κοσμος.
§120. _Libertas ... non esse_: a remarkable construction. For the Academic
liberty see Introd. p. 18. _Quod tibi est_: after these words Halm puts
merely a comma, and inserting _respondere_ makes _cur deus_, etc. part of
the same sentence. Bait. follows. _Nostra causa_: Cic. always writes _mea,
tua, vestra, nostra causa_, not _mei, tui, nostri, vestri_, just as he
writes _sua sponte_, but not _sponte alicuius_. For the Stoic opinion that
men are the chief care of Providence, see _N.D._ I. 23, II. 37, _D.F._ III.
67, _Ac._ I. 29 etc., also Zeller. The difficulties surrounding the opinion
are treated of in Zeller 175, _N.D._ II. 91--127. They supply in Sext.
_P.H._ I. 32, III. 9--12 an example of the refutation of νοουμενα by means
of νοουμενα. _Tam multa ac_: MSS. om. _ac_, which I insert. Lactantius qu.
the passage without _perniciosa_. _Myrmecides_: an actual Athenian artist,
famed for minute work in ivory, and especially for a chariot which a fly
covered with its wings, and a ship which the wings of a bee concealed. See
Plin. _Nat. Hist._ VII. 21, XXXVI. 5.
§121. _Posse_: n. on I. 29. _Strato_: R. and P. 331. _Sed cum_: _sed_ often
marks a very slight contrast, there is no need to read _et_, as Halm.
_Asperis ... corporibus_: cf. fragm. 28 of the _Ac. Post._, also _N.D._ I.
66. _Somnia_: so _N.D._ I. 18 _miracula non disserentium philosophorum sed
somniantium_, _ib._ I. 42 _non philosophorum iudicia sed delirantium
somnia_, also _ib._ I. 66 _flagitia Democriti_. _Docentis_: giving _proof_.
_Optantis_: Guietus humorously conj. _potantis,_ Durand _oscitantis_ (cf.
_N.D._ I. 72), others _opinantis_. That the text is sound however may be
seen from _T.D._ II. 30 _optare hoc quidem est non docere_, _De Fato_ 46,
_N.D._ I. 19 _optata magis quam inventa_, _ib._ III. 12 _doceas oportet nec
proferas_; cf. also _Orat._ 59 _vocis bonitas optanda est, non est enim in
nobis_, i.e. a good voice is a thing to be prayed for, and not to be got by
exertion. There is a similar Greek proverb, ευχη μαλλον η αληθεια, in Sext.
_P.H._ VIII. 353. _Magno opere_: Hermann wishes to read _onere_. The phrase
_magnum onus_ is indeed common (cf. _De Or._ I. 116), but _magnum opus_, in
the sense of "a great task," is equally so, cf. _T.D._ III. 79, 84, _Orat._
75. _Modo hoc modo illud_: 134.
§122. _Latent ista_: see n. on fragm. 29 of the _Ac. Post._; for _latent_
cf. I. 45. Aug. _Cont. Ac._ II. 12, III. 1 imitates this passage.
_Circumfusa_: cf. I. 44, and 46 of this book. _Medici_: cf. _T.D._ I. 46
_Viderentur_: a genuine passive, cf. 25, 39, 81. _Empirici_: a school of
physicians so called. _Ut ... mutentur_: exactly the same answer was made
recently to Prof. Huxley's speculations on protoplasm; he was said to have
assumed that the living protoplasm would have the same properties as the
dead. _Media pendeat_: cf. _N.D._ II. 98, _De Or._ III. 178.
§123. _Habitari ait_: for this edd. qu. Lactant. _Inst._ III. 23, 12.
_Portenta_: "monstrosities these," cf. _D.F._ IV. 70. _Iurare_: cf. 116.
_Neque ego_, etc.: see fragm. 30 of _Ac. Post._ Αντιποδας: this doctrine
appears in Philolaus (see Plut. _Plac. Phil._ III. 11 qu. R. and P. 75),
who give the name of αντιχθων to the opposite side of the world. Diog.
VIII. 26 (with which passage cf. Stob. _Phys._ XV. 7) mentions the theory
as Pythagorean, but in another passage (III. 24) says that Plato first
invented the name. The word αντιπους seems to occur first in Plat. _Tim._
63 A. The existence of αντιποδες; was of course bound up with the doctrine
that the universe or the world is a globe (which is held by Plat. in the
_Tim._ and by the Stoics, see Stob. _Phys._ XV. 6, Diog. VII. 140), hence
the early Christian writers attack the two ideas together as unscriptural.
Cf. esp Aug. _De Civ. Dei_ XVI. 9. _Hicetas_: he was followed by Heraclides
Ponticus and some Pythagoreans. Sext. _A.M._ X. 174 speaks of the followers
of Aristarchus the mathematician as holding the same doctrine. It seems
also to be found in Philolaus, see R. and P. 75. _Theophrastus_: who wrote
much on the history of philosophy, see R. and P. 328. _Platonem_: the words
of Plato (_Tim._ 40 B) are γην δε τροφον μεν ‛ημετεραν, ειλλομενην δε περι
τον δια παντος πολον τεταμενον. _Quid tu, Epicure_: the connection is that
Cic., having given the crotchets of other philosophers about φυσικη,
proceeds to give the peculiar crotchet of Epic. _Putas solem ... tantum_: a
hard passage. _Egone? ne bis_ is the em. of Lamb. for MSS. _egone vobis_,
and is approved by Madv., who thus explains it (_Em._ 185) "_cum
interrogatum esset num tantulum (quasi pedalem 82) solem esse putaret,
Epic. non praecise definit (tantum enim esse censebat quantus videretur vel
paulo aut maiorem aut minorem) sed latius circumscribit, ne bis quidem
tantum esse, sed inter pedalem magnitudinem et bipedalem_". (_D.F._ I. 20)
This explanation though not quite satisfactory is the best yet given.
Epicurus' absurdity is by Cic. brought into strong relief by stating the
outside limit to which Epic. was prepared to go in estimating the sun's
size, i.e. twice the apparent size. _Ne ... quidem_ may possibly appear
strange, cf. however _ne maiorem quidem_ in 82. _Aristo Chius_: for this
doctrine of his see R. and P. 358.
§124. _Quid sit animus_: an enumeration of the different ancient theories
is given in _T.D._ I. 18--22, and by Sext. _A.M._ VII. 113, who also speaks
in _P.H._ II. 31 of the πολλη και ανηνυτος μαχη concerning the soul. In
_P.H._ II. 57 he says Γοργιας ουδε διανοιαν ειναι φησι. _Dicaearcho_:
_T.D._ I. 21. _Tres partis_: in Plato's _Republic_. _Ignis_: Zeno's
opinion, _T.D._ I. 19. _Animam_: _ib._ I. 19. _Sanguis_: Empodocles, as in
_T.D._ I. 19 where his famous line ‛αιμα γαρ ανθρωποις περικαρδιον εστι
νοημα is translated, see R. and P. 124. _Ut Xenocrates_: some edd. read
_Xenocrati_, but cf. I. 44, _D.F._ II. 18, _T.D._ III. 76. _Numerus_: so
Bentl. for _mens_ of MSS., cf. I. 39, _T.D._ I. 20, 41. An explanation of
this Pythagorean doctrine of Xenocrates is given in R. and P. 244. _Quod
intellegi_ etc.: so in _T.D._ I. 41 _quod subtiliter magis quam dilucide
dicitur_. _Momenta_ n. on I. 45.
§125. _Verecundius_: cf. 114 _subadroganter_. _Vincam animum_: a common
phrase in Cic., cf. _Philipp._ XII. 21. _Queru potissimum? quem?_: In
repeated questions of this kind Cic. usually puts the corresponding case of
_quisnam_, not _quis_, in the second question, as in _Verr._ IV. 5. The
mutation of Augustine _Contra Ac._ III. 33 makes it probable that _quemnam_
was the original reading here. Zumpt on _Verr._ qu. Quint. IX. 2, 61, Plin.
_Epist._ I. 20, who both mention this trick of style, and laud it for its
likeness to impromptu. _Nobilitatis_: this is to be explained by referring
to 73--75 (_imitari numquam nisi clarum, nisi nobilem_), where Cic.
protests against being compared to a demagogue, and claims to follow the
aristocracy of philosophy. The attempts of the commentators to show that
Democr. was literally an aristocrat have failed. _Convicio_: cf. 34.
_Completa et conferta_: n. on I. 27. _Quod movebitur ... cedat_: this is
the theory of motion disproved by Lucr. I. 370 sq., cf. also _N.D._ II. 83.
Halm writes _quo quid_ for _quod_ (with Christ), and inserts _corpus_
before _cedat_, Baiter following him. The text is sound. Trans. "whatever
body is pushed, gives way." _Tam sit mirabilis_: n. on I. 25.
_Innumerabilis_: 55. _Supra infra_: n. on 92. _Ut nos nunc simus_, etc.: n.
on fragm. 13 of _Ac. Post._ _Disputantis_: 55. _Animo videre_: cf. 22.
_Imagines_: ειδωλα, which Catius translated (_Ad Fam._ XV. 16) by
_spectra_, Zeller 432. _Tu vero_: etc. this is all part of the personal
_convicium_ supposed to be directly addressed to Cic. by the Antiocheans,
and beginning at _Tune aut inane_ above. _Commenticiis_: a favourite word
of Cic., cf. _De Div._ II. 113.
§126. _Quae tu_: elliptic for _ut comprobem quae tu comprobas_ cf. 125.
_Impudenter_: 115. _Atque haud scio_: _atque_ here = καιτοι, "and yet," n.
on 5 _ac vereor_. _Invidiam_: cf. 144. _Cum his_: i.e. _aliis cum his_.
_Summus deus_: "the highest form of the deity" who was of course one in the
Stoic system. Ether is the finest fire, and πυρ τεχνικον is one of the
definitions of the Stoic deity, cf. I. 29, Zeller 161 sq. _Solem_: as of
course being the chief seat of fire. _Solis autem ... nego credere_: Faber
first gave _ac monet_ for MSS. _admonens_, which Halm retains, Manut. then
restored to its place _permensi refertis_, which MSS. have after _nego_.
_Hic_, which MSS. have after _decempeda_, Madv. turns into _hunc_, while
_hoc_, which stands immediately after _nego_, he ejects (_Em._ 187). _Ergo_
after _vos_ is of course analeptic. Halm departs somewhat from this
arrangement. _Leniter_: Halm and Hermann _leviter_; the former reads
_inverecundior_ after Morgenstern, for what reason it is difficult to see.
§127. _Pabulum_: similar language in _D.F._ II. 46. _Consideratio
contemplatioque_: Cic. is fond of this combination, as _De Off._ I. 153;
cf. Wesenberg on _T.D._ V. 9, who qu. similar combinations from _D.F._ V.
11, 58. _Elatiores_: MSS. mostly have _latiores_. Halm with Lamb. reads
_altiores_, in support of which reading Dav. qu. _D.F._ II. 51, Val.
Flaccus _Argon._ II. 547, add Virg. _Aen._ VI. 49, Cic. _Orat._ 119.
_Exigua et minima_: σμικρα και ελαχιστα. Madv. on _D.F._ V. 78 notes that
except here Cic. always writes _exigua et paene minima_ or something of the
kind. _Occultissimarum_: n. on I. 15. _Occurit ... completur_: MSS. have
_occuret_ mostly, if that is retained _complebitur_ must be read. Madv.
_Opusc._ II. 282 takes _occurit_, explaining it as a perfect, and giving
numerous exx. of this sequence of tenses, cf. also Wesenb. on _T.D._ IV.
35.
§128. _Agi secum_: cf. _nobiscum ageret_ in 80. _Simile veri_: cf. 66.
_Notionem_: = _cognitionem_, επιστημην. _At paulum_: MSS. _et_ Halm _sed._;
cf. _at illud ante_ in 116. _Si quae_: Halm and many edd. have _se, quae_.
But the _se_ comes in very awkwardly, and is not needed before the
infinitive. Madv. indeed (_Em._ 114), after producing many exx. of the
reflexive pronoun omitted, says that he doubts about this passage because
_considero_ does not belong to the class of verbs with which this usage is
found, but he produces many instances with _puto_, which surely stands on
the same level. _Non magis_: so in 119 _nec magis approbabit nunc lucere_,
etc. The sunlight was the stock example of a most completely cognisable
phenomenon; hence the Academics showed their hostility to absolute
knowledge by refusing τον ‛ηλιον ‛ομολογειν ειναι καταληπτον (Galen _De
Opt. Gen. Dicendi_ 497 B qu. P. Valentia 304 ed. Or.). _Cornix_: for the
Stoic belief in divination see Zeller 349--358. _Signum illud_: the
_xystus_ (9) was adorned with statues; edd. qu. Plin. _Nat. Hist._ XXXIV.
8. _Duodeviginti_: 82, I just note that _octodecim_ is not used by Cic.
_Sol quantus sit_: 91. _Omnium rerum ... comprehendendi_: not a case of a
plural noun with a singular gerund like _spe rerum potiendi_, etc., but of
two genitives depending in different ways on the same word (_definitio_).
M. _Em._ 197 qu. Plat. _Leg._ 648 E την παντων ‛ητταν φοβουμενος ανθρωπον
τοι πωματος, _Brut._ 163 _Scaevolae dicendi elegantia_, _De Or._ III. 156.
Other exx. in _M.D.F._ I. 14. For the turn of expression cf. _T.D._ IV. 62
_omnium philosophorum una est ratio medendi_, _Lael._ 78 _omnium horum
vitiorum una cautio est_, also 51 of this book.
§§129--141. Summary. What contention is there among philosophers about
the ethical standard! I pass by many abandoned systems like that of
Herillus but consider the discrepancies between Xenophanes, Parmenides,
Zeno of Elea, Euclides, Menedemus, Aristo, Pyrrho, Aristippus,
Epicurus, Callipho, Hieronymus, Diodorus, Polemo, Antiochus, Carneades
(129-131). If I desire to follow the Stoics, Antiochus will not allow
me, while if I follow Polemo, the Stoics are irate (132). I must be
careful not to assent to the unknown, which is a dogma common to both
you, Lucullus, and myself (133). Zeno thinks virtue gives happiness.
"Yes," says Antiochus, "but not the greatest possible." How am I to
choose among such conflicting theories? (134) Nor can I accept those
points in which Antiochus and Zeno agree. For instance, they regard
emotion as harmful, which the ancients thought natural and useful
(135). How absurd are the Stoic Paradoxes! (136) Albinus joking said to
Carneades "You do not think me a praetor because I am not a _sapiens_."
"That," said Carneades, "is Diogenes' view, not mine" (137). Chrysippus
thinks only three ethical systems can with plausibility be defended
(138). I gravitate then towards one of them, that of pleasure. Virtue
calls me back, nor will she even allow me to join pleasure to herself
(139). When I hear the several pleadings of pleasure and virtue, I
cannot avoid being moved by both, and so I find it impossible to choose
(141, 142).
§129. _Quod coeperam_: in 128 at _veniamus nunc ad boni maique notionem_.
_Constituendi_: n. on 114. _Bonorum summa_: cf. _D.F._ V. 21 and Madv. _Est
igitur_: so in _De Div._ II. 8, _igitur_ comes fourth word in the clause;
this is not uncommon in Cic., as in Lucretius. _Omitto_: MSS. _et omitto_,
but cf. Madv. _Em._ 201 _certe contra Ciceronis usum est 'et omitto' pro
simplici 'omitto,' in initio huius modi orationis ubi universae sententiae
exempla subiciuntur per figuram omissionis_. _Relicta_: cf. 130 _abiectos_.
Cic. generally classes Herillus (or Erillus as Madv. on _D.F._ II. 35
spells the name), Pyrrho and Aristo together as authors of exploded
systems, cf. _D.F._ II. 43, _De Off._ I. 6, _T.D._ V. 85. _Ut Herillum_.
MSS. have either _Erillum_ or _et illum_, one would expect _ut Herilli_.
_Cognitione et scientia_: double translation of επιστημη. For the _finis_
of Herillus see Madv. on _D.F._ II. 43. _Megaricorum_: _Xenophanes_. Cic
considers the Eleatic and Megarian schools to be so closely related as to
have, like the schools of Democritus and Epicurus, a continuous history.
The Megarian system was indeed an ethical development of Eleatic doctrine.
Zeller, _Socrates_ 211. _Unum et simile_: for this see Zell. _Socr._ 222
sq, with footnotes, R. and P. 174 sq. _Simile_ ought perhaps to be _sui
simile_ as in _Tim._ c. 7, already quoted on I. 30, see my note there and
cf. I. 35. _Menedemo_: see Zeller _Socr._ 238, R. and P. 182. The
_Erctrian_ school was closely connected with the Megarian. _Fuit_: = _natus
est_, as often. _Herilli_: so Madv. for _ulli_ of MSS.
§130. _Aristonem_: this is Aristo of Chios, not Aristo of Ceos, who was a
Peripatetic; for the difference see R. and P. 332, and for the doctrines of
Aristo the Chian _ib._ 358, Zeller 58 sq. _In mediis_: cf. I. 36, 37.
_Momenta_ = _aestimationes_, αξιαι in 36, where _momenti_ is used in a
different way. _Pyrrho autem_: one would expect Pyrrhoni as Dav. conj., but
in 124 there is just the same change from _Pyrrhoni_ to _Xenocrates_.
Απαθεια: Diog. IX. 108 affirms this as well as πραιοτης to be a name for
the sceptic τελος, but the name scarcely occurs if at all in Sext. who
generally uses αταραξια, but occasionally μετριοπαθεια; cf. Zeller 496, R.
and P. 338. Απαθεια was also a Stoic term. _Diu multumque_: n. on I. 4.
§131. _Nec tamen consentiens_: cf. R. and P. 352 where the differences
between the two schools are clearly drawn out, also Zeller 447, 448.
_Callipho_: as the genitive is _Calliphontis_, Cic. ought according to rule
to write _Calliphon_ in the nom; for this see Madv. on _D.F._ II. 19, who
also gives the chief authorities concerning this philosopher. _Hieronymus_:
mentioned _D.F._ II. 19, 35, 41, V. 14, in which last place Cic. says of
him _quem iam cur Peripateticum appellem nescio_. _Diodorus_: see Madv. on
_D.F._ II. 19. _Honeste vivere_, etc.: in _D.F._ IV. 14 the _finis_ of
Polemo is stated to be _secundum naturam vivere_, and three Stoic
interpretations of it are given, the last of which resembles the present
passage--_omnibus aut maximis rebus iis quae secundum naturam sint fruentem
vivere_. This interpretation Antiochus adopted, and from him it is
attributed to the _vetus Academia_ in I. 22, where the words _aut omnia aut
maxima_, seem to correspond to words used by Polemo; cf. Clemens Alex. qu.
by Madv. on _D.F._ IV. 15. See n. below on Carneades. _Antiochus probat_:
the germs of many Stoic and Antiochean doctrines were to be found in
Polemo; see I. 34, n. _Eiusque amici_: Bentl. _aemuli_, but Halm refers to
_D.F._ II. 44. The later Peripatetics were to a great degree Stoicised.
_Nunc_: Halm _huc_ after Jo. Scala. _Carneades_: this _finis_ is given in
_D.F._ II. 35 (_frui principiis naturalibus_), II. 42 (_Carneadeum illud
quod is non tam ut probaret protulit, quam ut Stoicis quibuscum bellum
gerebat opponeret_), V. 20 (_fruendi rebus iis, quas primas secundum
naturam esse diximus, Carneades non ille quidem auctor sed defensor
disserendi causa fuit_), _T.D._ V. 84 (_naturae primus aut omnibus aut
maximis frui, ut Carneades contra Stoicos disserebat_). The _finis_
therefore, thus stated, is not different from that of Polemo, but it is
clear that Carneades intended it to be different, as he did not include
_virtus_ in it (see _D.F._ II. 38, 42, V. 22) while Polemo did (I. 22). See
more on 139. _Zeno_: cf. _D.F._ IV. 15 _Inventor et princeps_: same
expression in _T.D._ I. 48, _De Or._ I. 91, _De Inv._ II. 6; _inv._ =
οικιστης.
§132. _Quemlibet_: cf. 125, 126. _Prope singularem_: cf. _T.D._ I. 22
_Aristoteles longe omnibus--Platonem semper excipio--praestans_; also
_D.F._ V. 7, _De Leg._ I. 15. _Per ipsum Antiochum_: a similar line of
argument is taken in Sext. _P.H._ I. 88, II. 32, etc. _Terminis ...
possessione_: there is a similar play on the legal words _finis terminus
possessio_ in _De Leg._ I. 55, 56, a noteworthy passage. _Omnis ratio_
etc.: this is the constant language of the later Greek philosophy; cf. Aug.
_De Civ. Dei_ XIX. 1 _neque enim existimat_ (Varro) _ullam philosophiae
sectam esse dicendam, quae non eo distat a ceteris, quod diversos habeat
fines bonorum et malorum_, etc. _Si Polemoneus_: i.e. _sapiens fuerit_.
_Peccat_: a Stoic term turned on the Stoics, see I. 37. _Academicos et_:
MSS. om. _et_ as in I. 16, and _que_ in 52 of this book. _Dicenda_: for the
omission of the verb with the gerundive (which occurs chiefly in emphatic
clauses) cf. I. 7, and Madv. on _D.F._ I. 43, who how ever unduly limits
the usage. _Hic igitur ... prudentior_: MSS. generally have _assentiens_,
but one good one (Halm's E) has _assentientes_. I venture to read
_adsentietur_, thinking that the last two letters were first dropt, as in
26 (_tenetur_) and that then _adsentiet_, under the attraction of the _s_
following, passed into _adsentiens_, as in 147 _intellegat se_ passed into
_intelligentes_. _N_, I may remark, is frequently inserted in MSS. (as in
I. 7 _appellant_, 16 _disputant_, 24 _efficerentur_), and all the changes
involved in my conj. are of frequent occurrence. I also read _sin, inquam_
(_sc. adsentietur_) for _si numquam_ of MSS. The question _uter est
prudentior_ is intended to press home the dilemma in which Cicero has
placed the supposed _sapiens_. All the other emendations I have seen are
too unsatisfactory to be enumerated.
§133. _Non posse ... esse_: this seems to me sound; Bait. however reads
_non esse illa probanda sap._ after Lamb., who also conj. _non posse illa
probata esse_. _Paria_: _D.F._ III. 48, _Paradoxa_ 20 sq., Zeller 250.
_Praecide_: συντομος or συνελων ειπε, cf. _Cat. Mai._ 57, _Ad Att._ VIII.
4, X. 16. _Inquit_: n. on 79. _Quid quod quae_: so Guietus with the
approval of Madv. (_Em._ 203) reads for MSS. _quid quae_ or _quid quaeque_,
Halm and Bait., follow Moser in writing _Quid? si quae_ removing the stop
at _paria_, and make _in utramque partem_ follow _dicantur_, on Orelli's
suggestion. When several relative pronouns come together the MSS. often
omit one. _Dicebas_: in 27. _Incognito_: 133.
§134. _Etiam_: = "yes," Madv. _Gram._ 454. _Non beatissimam_: I. 22, n.
_Deus ille_: i.e. more than man (of Aristotle's η θεος η θηριον), if he can
do without other advantages. For the omission of _est_ after the emphatic
_ille_ cf. 59, n. _Theophrasto_, etc.: n. on I. 33, 35. _Dicente_: before
this Halm after Lamb., followed by Bait., inserts _contra_, the need for
which I fail to see. _Et hic_: i.e. Antiochus. _Ne sibi constet_: Cic.
argues in _T.D._ V. that there cannot be degrees in happiness. _Tum hoc ...
tum illud_: cf. 121. _Iacere_: 79. _In his discrepant_: I. 42 _in his
constitit_.
§135. _Moveri_: κινεισθαι, 29. _Laetitia efferri_: I. 38. _Probabilia_: the
removal of passion and delight is easier than that of fear and pain.
_Sapiensne ... deleta sit_: see Madv. _D.F._ p. 806, ed. 2, who is severe
upon the reading of Orelli (still kept by Klotz), _non timeat? nec si
patria deleatur? non doleat? nec, si deleta sit?_ which involves the use of
_nec_ for _ne ... quidem_. I have followed the reading of Madv. in his
_Em._, not the one he gives (after Davies) in _D.F._ _ne patria deleatur_,
which Halm takes, as does Baiter. Mine is rather nearer the MSS. _Decreta_:
some MSS. _durata_; Halm conj. _dictata_. _Mediocritates_: μεσοπετες, as in
Aristotle; cf. _T.D._ III. 11, 22, 74. _Permotione_: κινεσει. _Naturalem
... modum_: so _T.D._ III. 74. _Crantoris_: sc. _librum_, for the omission
of which see n. on I. 13; add Quint. IX. 4, 18, where Spalding wished to
read _in Herodoti_, supplying _libro_. _Aureolus ... libellus_: it is not
often that two diminutives come together in Cic., and the usage is rather
colloquial; cf. _T.D._ III. 2, _N.D._ III. 43, also for _aureolus_ 119
_flumen aureum_. _Panaetius_: he had addressed to Tubero a work _de
dolore_; see _D.F._ IV. 23. _Cotem_: _T.D._ IV. 43, 48, Seneca _De Ira_
III. 3, where the saying is attributed to Aristotle (_iram calcar esse
virtutis_). _Dicebant_: for the repetition of this word cf. 146, I. 33.
§136. _Sunt enim Socratica_: the Socratic origin of the Stoic paradoxes is
affirmed in _Parad._ 4, _T.D._ III. 10. _Mirabilia_: Cic. generally
translates παραδοξα by _admirabilia_ as in _D.F._ IV. 74, or _admiranda_,
under which title he seems to have published a work different from the
_Paradoxa_, which we possess: see Bait., and Halm's ed. of the Phil. works
(1861), p. 994. _Quasi_: = almost, ‛ως επος ειπειν. _Voltis_: cf. the
Antiochean opinion in I. 18, 22. _Solos reges_: for all this see Zeller 253
sq. _Solos divites_: ‛οτι μονος ‛ο σοφος πλουσιος, _Parad._ VI. _Liberum_:
_Parad._ V. ‛οτι μονος ‛ο σοφος ελευθερος και πας αφρον δουλος. _Furiosus_:
_Parad._ IV. ‛οτι πας αφρον μαινεται.
§137. _Tam sunt defendenda_: cf. 8, 120. _Bono modo_: a colloquial and
Plautine expression; see Forc. _Ad senatum starent_: "were in waiting on
the senate;" cf. such phrases as _stare ad cyathum_, etc. _Carneade_: the
vocative is _Carneades_ in _De Div._ I. 23. _Huic Stoico_: i.e. _Diogeni_;
cf. _D.F._ II. 24. Halm brackets _Stoico_, and after him Bait. _Sequi
volebat_: "professed to follow;" cf. _D.F._ V. 13 _Strato physicum se
voluit_ "gave himself out to be a physical philosopher:" also Madv. on
_D.F._ II. 102. _Ille noster_: Dav. _vester_, as in 143 _noster Antiochus_.
But in both places Cic. speaks as a friend of Antiochus; cf. 113.
_Balbutiens_: "giving an uncertain sound;" cf. _De Div._ I. 5, _T.D._ V.
75.
§138. _Mihi veremini_: cf. Caes. _Bell. Gall_. V. 9 _veritus navibus_. Halm
and Bait. follow Christ's conj. _verenti_, removing the stop at _voltis_.
_Opinationem_: the οιησιν of Sext., e.g. _P.H._ III. 280. _Quod minime
voltis_: cf. I. 18. _De finibus_: not "concerning," but "from among" the
different _fines_; otherwise _fine_ would have been written. Cf. I. 4 _si
qui de nostris._ _Circumcidit et amputat_: these two verbs often come
together, as in _D.F._ I. 44; cf. also _D.F._ III. 31. _Si vacemus omni
molestia_: which Epicurus held to be the highest pleasure. _Cum honestate_:
Callipho in 131. _Prima naturae commoda_: Cic. here as in _D.F._ IV. 59, V.
58 confuses the Stoic πρωτα κατα φυσιν with τα του σωματος αγαθα και τα
εκτος of the Peripatetics, for which see I. 19. More on the subject in
Madvig's fourth Excursus to the _D.F._ _Relinquit_: Orelli _relinqui_
against the MSS.
§139. _Polemonis ... finibus_: all these were composite _fines_. _Adhuc_: I
need scarcely point out that this goes with _habeo_ and not with
_probabilius_; _adhuc_ for _etiam_ with the comparative does not occur till
the silver writers. _Labor eo_: cf. Horace's _nunc in Aristippi furtim
praecepta relabor_, also _D.F._ V. 6 _rapior illuc: revocat autem
Antiochus_. _Reprehendit manu_: _M.D.F._ II. 3. _Pecudum_: I. 6, _Parad._
14 _voluptatem esse summum bonum, quae mihi vox pecudum videtur esse non
hominum_; similar expressions occur with a reference to Epicurus in _De
Off._ I. 105, _Lael._ 20, 32. _T.D._ V. 73, _D.F._ II. 18; cf. also
Aristoph. _Plut._ 922 προβατιου βιον λεγεις and βοσκηματων βιος in
Aristotle. The meaning of _pecus_ is well shown in _T.D._ I. 69. _Iungit
deo_: Zeller 176 sq. _Animum solum_: the same criticism is applied to
Zeno's _finis_ in _D.F._ IV. 17, 25. _Ut ... sequar_: for the repeated _ut_
see _D.F._ V. 10, Madv. _Gram._ 480, obs. 2. Bait. brackets the second _ut_
with Lamb. _Carneades ... defensitabat_: this is quite a different view
from that in 131; yet another of Carneades is given in _T.D._ V. 83. _Istum
finem_: MSS. _ipsum_; the two words are often confused, as in I. 2. _Ipsa
veritas_: MSS. _severitas_, a frequent error; cf. _In Verr. Act._ I. 3,
III. 162, _De Leg._ I. 4, also Madv. on _D.F._ IV. 55. _Obversetur_: Halm
takes the conj. of Lamb., _adversetur_. The MSS. reading gives excellent
sense; cf. _T.D._ II. 52 _obversentur honestae species viro_. Bait. follows
Halm. _Tu ... copulabis_: this is the feigned expostulation of _veritas_
(cf. 34 _convicio veritatis_), for which style see 125.
§140. _Voluptas cum honestate_: this whole expression is in apposition to
_par_, so that _cum_ must not be taken closely with _depugnet_; cf. Hor.
_Sat._ I. 7, 19 _Rupili et Persi par pugnat uti non compositum melius_ (sc.
_par_) _cum Bitho Bacchius_. _Si sequare, ruunt_: for constr. cf. I. 7.
_Communitas_: for Stoic philanthropy see Zeller 297. _Nulla potest nisi
erit_: Madv. _D.F._ III. 70 "_in hac coniunctione--hoc fieri non potest
nisi--fere semper coniunctivus subicitur praesentis--futuri et perfecti
indicativus ponitur_." _Gratuita_: "disinterested." _Ne intellegi quidem_:
n. on I. 7, cf. also _T.D._ V. 73, 119. _Gloriosum in vulgus_: cf. _D.F._
II. 44 _populus cum illis facit_ (i.e. _Epicureis_). _Normam ... regulam_:
n. on _Ac. Post._ fragm. 8. _Praescriptionem_: I. 23, n.
§141. _Adquiescis_: MSS. are confused here, Halm reads _adsciscis_,
comparing 138. Add _D.F._ I. 23 (_sciscat et probet_), III. 17
(_adsciscendas esse_), III. 70 (_adscisci et probari_) Bait. follows Halm.
_Ratum ... fixum_: cf. 27 and n. on _Ac. Post._ fragm. 17. _Falso_: like
_incognito_ in 133. _Nullo discrimine_: for this see the explanation of
_nihil interesse_ in 40, n. _Iudicia_: κριτηρια as usual.
§§142--146. Summary. To pass to Dialectic, note how Protagoras, the
Cyrenaics, Epicurus, and Plato disagree (142). Does Antiochus follow
any of these? Why, he never even follows the _vetus Academia_, and
never stirs a step from Chrysippus. Dialecticians themselves cannot
agree about the very elements of their art (143). Why then, Lucullus,
do you rouse the mob against me like a seditious tribune by telling
them I do away with the arts altogether? When you have got the crowd
together, I will point out to them that according to Zeno all of them
are slaves, exiles, and lunatics, and that you yourself, not being
_sapiens_, know nothing whatever (144). This last point Zeno used to
illustrate by action Yet his whole school cannot point to any actual
_sapiens_ (145). Now as there is no knowledge there can be no art. How
would Zeuxis and Polycletus like this conclusion? They would prefer
mine, to which our ancestors bear testimony.
§142. _Venio iam_: Dialectic had been already dealt with in 91--98 here it
is merely considered with a view to the choice of the supposed _sapiens_,
as was Ethical Science in 129--141 and Physics in 116--128. With the
enumeration of conflicting schools here given compare the one Sextus gives
in _A.M._ VII. 48 sq. _Protagorae_: R. and P. 132 sq. _Qui putet_: so MSS.,
Halm and Bait. _putat_ after Lamb. Trans. "inasmuch as he thinks".
_Permotiones intimas_: cf. 20 _tactus interior_, also 76. _Epicuri_: nn. on
19, 79, 80. _Iudicium_: κριτηριον as usual. _Rerum notitiis_: προληψεσι,
Zeller 403 sq. _Constituit_: note the constr. with _in_, like _ponere in_.
_Cogitationis_: cf. I. 30. Several MSS. have _cognitionis_, the two words
are frequently confused. See Wesenberg _Fm._ to _T.D._ III. p. 17, who
says, _multo tamen saepius "cogitatio" pro "cognitio" substituitur quam
contra_, also _M.D.F_ III. 21.
§143. _Ne maiorum quidem suorum_: sc. _aliquid probat_. For _maiorum_ cf.
80. Here Plato is almost excluded from the so-called _vetus Academia_, cf.
I. 33. _Libri_: titles of some are preserved in Diog. Laert. IV. 11--14.
_Nihil politius_: cf. 119, n. _Pedem nusquam_: for the ellipse cf. 58, 116,
_Pro Deiot._ 42 and _pedem latum_ in Plaut. _Abutimur_: this verb in the
rhetorical writers means to use words in metaphorical or unnatural senses,
see Quint. X. 1, 12. This is probably the meaning here; "do we use the name
Academic in a non natural fashion?" _Si dies est lucet_: a better trans of
ει φως εστιν, ‛ημερα εστιν than was given in 96, where see n. _Aliter
Philoni_: not Philo of Larissa, but a noted dialectician, pupil of Diodorus
the Megarian, mentioned also in 75. The dispute between Diodorus and Philo
is mentioned in Sext. _A.M._ VIII. 115--117 with the same purpose as here,
see also Zeller 39. _Antipater_: the Stoic of Tarsus, who succeeded
Diogenes Babylonius in the headship of the school. _Archidemus_: several
times mentioned with Antipater in Diog., as VII. 68, 84. _Opiniosissimi_:
so the MSS. I cannot think that the word is wrong, though all edd. condemn
it. Halm is certainly mistaken in saying that a laudatory epithet such as
_ingeniosissimi_ is necessary. I believe that the word _opiniosissimi_ (an
adj. not elsewhere used by Cic.) was manufactured on the spur of the
moment, in order to ridicule these two philosophers, who are playfully
described as men full of _opinio_ or δοξα--just the imputation which, as
Stoics, they would most repel. Hermann's _spinosissimi_ is ingenious, and
if an em. were needed, would not be so utterly improbable as Halm thinks.
§144. _In contionem vocas_: a retort, having reference to 14, cf. also 63,
72. For these _contiones_ see Lange, _Romische Alterthumer_ II. 663, ed 2.
They were called by and held under the presidency of magistrates, all of
whom had the right to summon them, the right of the tribune being under
fewer restrictions than the right of the others. _Occludi tabernas_ in
order of course that the artisans might all be at the meeting, for this see
Liv. III. 27, IV. 31, IX. 7, and compare the cry "to your tents, O Israel"
in the Bible. _Artificia_: n. on 30. _Tolli_: n. on 26. _Ut opifices
concitentur_: cf. _Pro Flacc._ 18 _opifices et tabernarios quid neqoti est
concitare?_ _Expromam_: Cic. was probably thinking of the use to which he
himself had put these Stoic paradoxes in _Pro Murena_ 61, a use of which he
half confesses himself ashamed in _D.F._ IV. 74. _Exsules_ etc.: 136.
§145. _Scire negatis_: cf. Sext. _A.M._ VII. 153, who says that even
καταληψις when it arises in the mind of a φαυλος is mere δοξα and not
επιστημη; also _P.H._ II. 83, where it is said that the φαυλος is capable
of το αληθες but not of αληθεια, which the σοφος alone has. _Visum ...
adsensus_: the Stoics as we saw (II. 38, etc.) analysed sensations into two
parts; with the Academic and other schools each sensation was an ultimate
unanalysable unit, a ψιλον παθος. For this symbolic action of Zeno cf.
_D.F._ II. 18, _Orat._ 113, Sextus _A.M._ II. 7, Quint. II. 20, 7, Zeller
84. _Contraxerat_: so Halm who qu. Plin. _Nat. Hist._ XI. 26, 94 _digitum
contrahens aut remittens_; Orelli _construxerat_; MSS. mostly _contexerat_.
_Quod ante non fuerat_: καταλαμβανειν however is frequent in Plato in the
sense "to seize firmly with the mind." _Adverterat_: the best MSS. give
merely _adverat_, but on the margin _admoverat_ which Halm takes, and after
him Bait.; one good MS. has _adverterat_. _Ne ipsi quidem_: even Socrates,
Antisthenes and Diogenes were not σοφοι according to the Stoics, but merely
were εν προκοπηι; see Diog. VII. 91, Zeller 257, and cf. Plut. _Sto. Rep._
1056 (qu. by P. Valentia p. 295, ed Orelli) εστι δε ουτος (i.e. ‛ο σοφος)
ουδαμου γης ουδε γεγονε. _Nec tu_: sc. _scis_; Goer. has a strange note
here.
§146. _Illa_: cf. _illa invidiosa_ above (144). _Dicebas_: in 22. _Refero_:
"retort," as in Ovid. _Metam._ I. 758 _pudet haec opprobria nobis Et dici
potuisse et non potuisse referri_; cf. also _par pari referre dicto_. _Ne
nobis quidem_: "_nor_ would they be angry;" cf. n. on. I. 5. _Arbitrari_:
the original meaning of this was "to be a bystander," or "to be an
eye-witness," see Corssen I. 238. _Ea non ut_: MSS. have _ut ea non aut_.
Halm reads _ut ea non_ merely, but I prefer the reading I have given
because of Cicero's fondness for making the _ut_ follow closely on the
negative: for this see Madv. _Gram._ 465 _b_, obs.
§147. _Obscuritate_: cf. I. 44, n. on I. 15. _Plus uno_: 115. _Iacere_: cf.
79. _Plagas_: cf. n. on 112.
§148. _Ad patris revolvor sententiam_: for this see Introd. 50, and for the
expression 18. _Opinaturum_: see 59, 67, 78, 112. _Intellegat se_: MSS.
_intellegentes_, cf. n. on 132. _Qua re_: so Manut. for _per_ of MSS.
Εποχην _illam omnium rerum_: an odd expression; cf. _actio rerum_ in 62.
_Non probans_: so Madv. _Em._ 204 for MSS. _comprobans_. Dav. conj.
_improbans_ and is followed by Bait. I am not sure that the MSS. reading is
wrong. The difficulty is essentially the same as that involved in 104,
which should be closely compared. A contrast is drawn between a theoretical
dogma and a practical belief. The dogma is that _assent_ (meaning absolute
assent) is not to be given to phenomena. This dogma Catulus might well
describe himself as formally approving (_comprobans_). The _practice_ is to
give assent (meaning modified assent). There is the same contrast in 104
between _placere_ and _tenere_. I may note that the word _alteri_ (cf.
_altero_ in 104) need not imply that the dogma and the practice are
irreconcilable; a misconception on this point has considerably confirmed
edd. in their introduction of the negative. _Nec eam admodum_: cf. _non
repugnarem_ in 112. _Tollendum_: many edd. have gone far astray in
interpreting this passage. The word is used with a double reference to
_adsensus_ and _ancora_; in the first way we have had _tollere_ used a
score of times in this book; with regard to the second meaning, cf. Caes.
_Bell. Gall._ IV. 23, _Bell. Civ._ I. 31, where _tollere_ is used of
weighing anchor, and Varro _De Re Rust._ III. 17, 1, where it occurs in the
sense "to get on," "to proceed," without any reference to the sea. (The
exx. are from Forc.) This passage I believe and this alone is referred to
in _Ad Att._ XIII. 21, 3. If my conjecture is correct, Cic. tried at first
to manage a joke by using the word _inhibendum_, which had also a nautical
signification, but finding that he had mistaken the meaning of the word,
substituted _tollendum_.
[1] _De Leg._ II. §3.
[2] Cf. _De Or._ II. §1 with II. §5.
[3] _Ad Fam._ XIII. 1, Phaedrus nobis,... cum pueri essemus, valde ut
philosophus probabatur.
[4] _N.D._ I. §93, Phaedro nihil elegantius, nihil humanius.
[5] _Ad Fam._ XIII. 1.
[6] _Brutus_, §309.
[7] _Ad Att._ II. 20, §6.
[8] _Ad Fam._ XIII. 16. _T.D._ V. §113. _Acad._ II. §115.
[9] _Brutus_, §306.
[10] _Ibid._
[11] _Rep._ I. §7. _T.D._ V. §5. _De Off._ II. §§3,4. _De Fato_, §2.
[12] Cf. _Brutus_, §§312, 322.
[13] Cf. _Brutus_, §§312, 314, 316.
[14] _Brutus_, §315.
[15] _N.D._ I. §59.
[16] VII. I. §35.
[17] Cf. _N.D._ I. §93 with _Ad Fam._ XIII. 1, §1.
[18] _Ac._ I. §46.
[19] _D.F._ V. §3.
[20] _D.F._ I. §16.
[21] _D.F._ V. §6, etc.
[22] _D.F._ V. §8.
[23] _Ac._ II. §4.
[24] _Ib._ §69.
[25] _Ad Att._ XIII. 19, §5.
[26] _Ac._ II. §113.
[27] _Ac._ II. §113. _De Leg._ I. §54.
[28] II. §12.
[29] _Brutus_, §316.
[30] _Hortensius_, fragm. 18, ed. Nobbe.
[31] _T.D._ II. §61.
[32] _De Div._ I. §130.
[33] _D.F._ I. §6.
[34] _Ad Att._ I. 10 and 11.
[35] _Ibid._ II. 1, §3. _N.D._ I. §6.
[36] _Ad Att._ II. 2.
[37] _Ibid._ I. 20. Cf. II. 1, §12.
[38] II. 6.
[39] _Ad Att._ II. 7 and 16.
[40] _Ibid._ II. 6, §2.
[41] Cf. _Ad Att._ IV. 11 with IV. 8 a.
[42] _Ibid._ IV. 10.
[43] _Ibid._ IV. 16, §2.
[44] _Ibid._ IV. 16 c, §10, ed. Nobbe.
[45] _Ad Qu. Fr._ II. 14.
[46] _Ad Qu. Fr._ III. 5 and 6.
[47] §332.
[48] _Ad Fam._ XIII. 1. _Ad Att._ V. 11, §6.
[49] _Ad Att._ V. 10, §5.
[50] _De Off._ I. §1.
[51] _Tim._ c. 1.
[52] Cf. _Tim._ c. 1 with _De Div._ I. §5. _Brutus_, §250.
[53] _Ad Att._ VI. 1, §26.
[54] _Ibid._ VI. 2, §3.
[55] _Ibid._ VI. 6, §2.
[56] _Ibid._ VI. 7, §2. _Ad Fam._ II. 17, §1.
[57] _T.D._ V. §22.
[58] _Ad Att._ VII. 1, §1.
[59] _Ibid._ VII. 3, VIII. 11.
[60] _Ad Att._ X. 8, §6.
[61] _Ibid._ VIII. 2, §4.
[62] περι ‛ομονοιας, _Ad Att._ IX. 9, §2, etc.
[63] _Ibid._ IX. 4, §2; 9, §1.
[64] _Ibid._ IX. 10, §2.
[65] _Ad Fam._ IX. 1.
[66] _Ibid._ IX. 3.
[67] _Ibid._ IV. 3 and 4.
[68] _De Rep._ I. §7. _T.D._ V. §5, etc.
[69] Cf. _N.D._ I. §6.
[70] Esp. I. §§26, 37.
[71] Cf. _Ac._ II. §29.
[72] _Ac._ II. §70.
[73] _De Div._ II. §1. _Ac._ I. §45, etc.
[74] _N.D._ I. §1.
[75] Cf. esp. _N.D._ I. §5. _T.D._ II. §5.
[76] _De Div._ II. §1. _N.D._ I. §7, etc.
[77] _T.D._ II. §4.
[78] _N.D._ I. §10.
[79] Cf. _Ac._ II. §8. _N.D._ I. §§10, 66.
[80] _T.D._ II. §9.
[81] _N.D._ I. §10.
[82] _Ibid._ I. §17. _Ac._ II. §§120, 137.
[83] _T.D._ V. §33.
[84] _Ac._ II. §121.
[85] _T.D._ V. §82, _libas ex omnibus_.
[86] _Ac._ II. §143.
[87] _T.D._ V. §11.
[88] _Ac._ II. §10.
[89] _N.D._ I. §12.
[90] _Parad._ §2. _De Fato_, §3. _T.D._ I. §7. _De Off._ I. §3.
[91] _D.F._ IV. §5.
[92] _Paradoxa_, §2.
[93] _T.D._ I. §55. _De Div._ II. §62.
[94] _T.D._ V. §11. _D.F._ II. §§1 and 2, etc.
[95] §13.
[96] Cf. esp. _N.D._ i. §6. _Ac._ ii. §§11 and 17.
[97] _De Leg._ I. §39.
[98] _Ibid._ I. §§55, 56.
[99] _N.D._ I. §4.
[100] _T.D._ IV. §53.
[101] Cf. _De Off._ III. §20.
[102] _T.D._ V. §§21-31, esp. §23.
[103] _Ibid._ V. §75.
[104] _De Off._ II. §35.
[105] _T.D._ V. §34.
[106] _Ac._ I. §16.
[107] _Paradoxa_, §4. _Ac._ II. §§136, 137. _T.D._ III. §10.
[108] _Ac._ II. §135.
[109] See esp. _N.D._ I. §§3, 4.
[110] _Ibid._, also _T.D._ V. §83.
[111] Grote's _Aristotle_, vol. I. ch. 11.
[112] _T.D._ IV. §9. _D.F._ III. §41.
[113] I. §6.
[114] _T.D._ IV. §7.
[115] _Ibid._ IV. §7. Cf. _D.F._ II. §44, _populus cum illis facit_.
[116] _Ac._ I. §6. _T.D._ IV. 6, 7; II. §7; III. §33. _D.F._ III. §40.
[117] _T.D._ IV. §3.
[118] _D.F._ I. §§4-6. _Ac._ I. §10. _D.F._ III. §5.
[119] _De Div._ I. §§4, 5.
[120] _D.F._ III. §5. _N.D._ I. §8. _T.D._ III. §§10, 16.
[121] _T.D._ I. §5.
[122] _T.D._ II. §5.
[123] _De Div._ II. §1. _De Off._ II. §4.
[124] _De Div._ II. §6. _De Off._ II. §2.
[125] See esp. _De Consolatione_, fragm. 7, ed. Nobbe. _T.D._ V. §5. _Ac._
I. §11.
[126] _N.D._ I. §6.
[127] _T.D._ II. §§1, 4. _De Off._ II. §3. _D.F._ I. §1.
[128] _T.D._ II. §1. _D.F._ I. §§1, 3.
[129] _D.F._ I. §§1, 11.
[130] _De Div._ II. §5. _De Off._ II. §2. _T.D._ IV. §1.
[131] _De Div._ II. §4.
[132] _N.D._ I. §9. _T.D._ II. §1.
[133] _De Div._ II. §4.
[134] _Ad Att._ XII. 19, §1.
[135] _Ibid._ XII. 14, §3.
[136] _Ibid._ XII. 15, 16.
[137] _Ibid._ XII. 21, §5.
[138] _Ibid._ XII. 23, §2.
[139] _Ut scias me ita dolere ut non iaceam._
[140] _De Or._ III. §109.
[141] _Ad Att._ XII. 28, §2.
[142] Cf. esp. _Ad Att._ XII. 40, §2 with 38, §3.
[143] _Ibid._ XII. 40, §2.
[144] _Ibid._ XII. 40, §5.
[145] _Ibid._ XIII. 26.
[146] _Ibid._ XII. 41, §1, also 42, 43; XIII. 26.
[147] _Ibid._ XII. 46.
[148] _Ad Att._ XII. 45, §1.
[149] _Über Cicero's Akademika_, p. 4.
[150] Cf. _Ad Att._ XII. 12, §2, where there is a distinct mention of the
first two books.
[151] _Ibid._ XIII. 12, §3.
[152] _Ibid._ XIII. 19, §4.
[153] _Ibid._ XIII. 21, §§4, 5; 22, §3.
[154] II. §2.
[155] _De Fin._ Praef. p. lvii. ed. 2.
[156] _Ad Att._ XIII. 12, §3; 16, §1.
[157] _Ibid._ XVI. 3, §1.
[158] _Ibid._ XVI. 6, §4.
[159] _Ac._ II. §61.
[160] _D.F._ I. §2.
[161] _T.D._ II. §4. _De Div._ II. §1.
[162] Cf. Krische, p. 5.
[163] _Ac._ II. §61.
[164] _Ad Att._ XIII. 5, §1.
[165] _Ibid._ XIII. 32, §3.
[166] _Ad Att._ XIII. 33, §4.
[167] _Ibid_. XIII. II. §1.
[168] _Ibid_. XII. 42.
[169] _Ibid_. XIII. 16, §1.
[170] _Ibid_. XIII. 12, §3.
[171] _Ibid_. IV. 16a, §2.
[172] _Ibid_. XIII. 12, §3; also IV. 16a, §2.
[173] _Ad Att._ XIII. 12, §3.
[174] _Ibid_. XIII. 19, §4.
[175] _Ibid_. XIII. 12, §3.
[176] _Ibid_. XIII. 19, §4.
[177] _Ibid_. XIII. 12, §3; 19, §4; 16, §1.
[178] _Ibid_. XIII. 19, §3.
[179] _Ad Att._ XIII. 22, §1.
[180] _Ibid._ XIII. 19, §5.
[181] Cf. _Ibid._ XIII. 14, §3; 16, §2; 18; 19, §5.
[182] _Ibid._ XIII. 19, §5.
[183] _Ibid._ XIII. 25, §3.
[184] _Ad Att._ XIII. 24.
[185] _Ibid._ XIII. 13, §1; 18.
[186] _Ibid._ XIII. 13, §1; 18; 19, §4.
[187] _Ibid._ XIII. 12, §3. I may here remark on the absurdity of the dates
Schütz assigns to these letters. He makes Cicero execute the second edition
of the _Academica_ in a single day. Cf. XIII. 12 with 13.
[188] _Ad Att._ XIII. 13, §1.
[189] _Ibid._ XIII. 19, §5.
[190] _Ibid._ XIII. 19, §3.
[191] _Ibid._ XIII. 25, §3.
[192] _Ibid._ XIII. 25, §3.
[193] _Ibid._ XIII. 21, §4.
[194] _Ibid._ XIII. 21, §5.
[195] _Ad Att._ XIII. 22, §3.
[196] _Ibid._ XIII. 24.
[197] _Ibid._ XIII. 35, 36, §2.
[198] _Ibid._ XIII. 38, §1.
[199] _Ibid._ XIII. 21, §§3, 4.
[200] _T.D._ II. §4. Cf. Quintil. _Inst. Or._ III. 6, §64.
[201] _Ad Att._ XVI. 6, §4. _N.D._ I. §11. _De Div._ II. §1.
[202] _De Off._ II. §8, _Timæus_, c. 1. _Ad Att._ XIII. 13, §1; 19, §5.
[203] _Ad Att._ XIII. 12; 16; 13; 19.
[204] _Ibid._ XVI. 6, §4. _T.D._ II. §4. _N.D._ I. §11. _De Div._ II. §1.
[205] _Nat. Hist._ XXXI. c. 2.
[206] _Inst. Or._ III. 6, §64.
[207] Plut. _Lucullus_, c. 42.
[208] §§12, 18, 148.
[209] Cf. _Att._ XIII. 19, §4.
[210] _Lucullus_, §12.
[211] _Ad Att._ XIII. 16, §1.
[212] Lactant. _Inst._ VI 2.
[213] Cf. esp. _De Off._ I. §133 with _Brutus_, §§133, 134.
[214] Esp. _Pro Lege Manilia_, §51.
[215] _Brutus_, §222.
[216] _In Verrem_, II. 3, §210.
[217] _Pro Lege Manilia_, §59.
[218] _Pro Sestio_, §122.
[219] _Pro Sestio_, §101.
[220] _Philipp._ II. §12.
[221] _Ad Att._ II. 24, §4.
[222] _Pis._ §6. _Pro Sestio_, §121. _Pro Domo_, §113. _Post Reditum in
Senatu_, §9. _Philipp._ II. §12.
[223] _Ad Fam._ IX. 15, §3.
[224] Cf. _Post Reditum in Senatu_, §9. _Pro Domo_, §113.
[225] _Pro Archia_, §§6, 28.
[226] Cf. _Ac._ II. §9 with §80.
[227] §62.
[228] _Pro Plancio_, §12. _Pro Murena_, §36. _Pro Rabirio_, §26. _Pro
Cornelia_ II. fragm. 4, ed. Nobbe.
[229] _T.D._ V. §56. Cf. _De Or._ III. §9. _N.D._ III. §80.
[230] Cf. esp. III. §173.
[231] _Ibid._ II. §28.
[232] _Ibid._ II. §§13, 20, 21.
[233] _Ibid._ II. §51.
[234] Cf. _ibid._ II. §74 with III. §127.
[235] Cf. II. §152 with III. §187.
[236] _Ibid._ II. §154.
[237] _Brutus_, §§132, 133, 134, 259. _De Or._ III. §29.
[238] _Brutus_, §132.
[239] _De Or._ II. §244. _N.D._ I. §79. Cf. Gellius, XIX. 9.
[240] _De Or._ II. §155.
[241] _Ibid._ III. §194.
[242] Cf. _De Or._ II. §68 with III. §§182, 187.
[243] _De Or._ I. §82 sq.; II. §360.
[244] _Ibid._ I. §45; II. §365; III. §§68, 75.
[245] §12, _commemoravit a patre suo dicta Philoni_.
[246] Cf. _De Or._ III. §110.
[247] _Ac._ II. §148.
[248] Cf. _Ac._ II. §11.
[249] _Ibid._
[250] _Ibid._ §§12, 18, with my notes.
[251] _Ac._ II. §12: _ista quae heri defensa sunt_ compared with the words
_ad Arcesilam Carneademque veniamus_.
[252] See below.
[253] _Ac._ II. §§33--36 inclusive; §54.
[254] _Ac._ II. §28.
[255] Cf. _Ac._ II. §§59, 67, 78, 112, 148, with my notes.
[256] _Ibid._ II. §10.
[257] _Ibid._ II. §28.
[258] Cf. II. §61 with the fragments of the _Hortensius_; also _T.D._ II.
§4; III. §6; _D.F._ I. §2.
[259] Lactant. III. 16.
[260] Cf. _Ac._ II. §10.
[261] _Ib._ II. §61.
[262] §§44--46.
[263] §13.
[264] Cf. II. §14 with I. §44, and II. §§55, 56.
[265] II. §§17, 18, 22.
[266] Cf. II. §31 with I. §45.
[267] II. §§17, 24, 26, 27, 29, 38, 54, 59.
[268] II. §79.
[269] Cf. the words _tam multa_ in II. §79.
[270] See II. §42, where there is a reference to the "_hesternus sermo_."
[271] II. §10.
[272] Cf. II. §10: _id quod quaerebatur paene explicatum est, ut tota fere
quaestio tractata videatur_.
[273] What these were will appear from my notes on the _Lucullus_.
[274] II. §12.
[275] _Ad Fam._ IX. 8.
[276] Cf. _Ad Att._ XIII. 25, §3: _Ad Brutum transeamus_.
[277] This is not, as Krische supposes, the villa Cicero wished to buy
after Hortensius' death. That lay at Puteoli: see _Ad Att._ VII. 3, §9.
[278] II. §9.
[279] Cf. II. §61.
[280] II. §80: _O praeclarum prospectum_!
[281] Cf. II. §9 with §128 (_signum illud_), also §§80, 81, 100, 105, 125.
[282] II. §115.
[283] II. §63.
[284] II. §§147, 148.
[285] II. §135.
[286] Cf. II. §§11, 12 with the words _quae erant contra_ ακαταληψιαν
_praeclare collecta ab Antiocho_: _Ad Att._ XIII. 19, §3.
[287] Varro, _De Re Rust._ III. 17.
[288] II. §11.
[289] _Paradoxa_, §1. _D.F._ III. §8. _Brutus_, §119.
[290] _Ac._ I. §12. _D.F._ V. §8.
[291] Cf. II. §80.
[292] Cf. Aug. _Adv. Acad._ III. §35. Nonius, sub v. _exultare_.
[293] Cf. the word _nuper_ in §1.
[294] §11.
[295] §§3, 18.
[296] _Ad Fam._ IX. 8, §1.
[297] _Ad Att._ II. 25, §1.
[298] _Ibid_. III. 8, §3.
[299] _Ibid_. III. 15, §3; 18, §1.
[300] _Ad Fam._ IX. 1--8. They are the only letters from Cicero to Varro
preserved in our collections.
[301] Above, pp. xxxvii--xlii.
[302] _De Civ. Dei_, XIX. cc. 1--3.
[303] See Madvig, _De Fin._ ed. 2, p. 824; also Krische, pp. 49, 50.
Brückner, _Leben des Cicero_, I. p. 655, follows Müller.
[304] Cf. Krische, p. 58.