Sec.44. Impediri ... fatebuntur: essentially the same argument as in 33 at the end. Occurretur: not an imitation of [Greek: enantiousthai] as Goer. says, but of [Greek: apantan], which occurs very frequently in Sext. Sumpta: the two premisses are in Gk. called together [Greek: lemmata], separately [Greek: lemma] and [Greek: proslepsis] (sumptio et adsumptio De Div II. 108). Orationis: as Faber points out, Cic. does sometimes use this word like ratio ([Greek: syllogismos]), cf. De Leg. I. 48 conclusa oratio. Fab. refers to Gell. XV. 26. Profiteatur: so [Greek: hypischneisthai] is often used by Sext. e.g. A.M. VIII. 283. Patefacturum: n. on 26, [Greek: ekkalyptein, ekkalyptikos, delotikos] (the last in Sext. A.M. VIII. 277) often recur in Greek. Primum esse ... nihil interesse: there is no inconsistency. Carneades allowed that visa, in themselves, might be true or false, but affirmed that human faculties were incapable of distinguishing those visa which proceed from real things and give a correct representation of the things, from those which either are mere phantoms or, having a real source, do not correctly represent it. Lucullus confuses essential with apparent difference. Non iungitur: a supposed case of [Greek: diartesis], which is opposed to [Greek: synartesis] and explained in Sext. A.M. VIII. 430.

Sec.45. Assentati: here simply = assensi. Praeteritis: here used in the strong participial sense, "in the class of things passed over," cf. in remissis Orat. 59. Primum igitur ... sed tamen: for the slight anacoluthia cf. Madv. Gram. 480. Iis qui videntur: Goer. is qui videtur, which is severely criticised by Madv. Em. 150. For Epicurus' view of sensation see n. on 79, 80.

Sec.Sec.46—48. Summary. The refusal of people to assent to the innate clearness of some phenomena ([Greek: enargeia]) is due to two causes, (1) they do not make a serious endeavour to see the light by which these phenomena are surrounded, (2) their faith is shaken by sceptic paradoxes (46). The sceptics argue thus: you allow that mere phantom sensations are often seen in dreams, why then do you not allow what is easier, that two sensations caused by two really existing things may be mistaken the one for the other? (47). Further, they urge that a phantom sensation produces very often the same effect as a real one. The dogmatists say they admit that mere phantom sensations do command assent. Why should they not admit that they command assent when they so closely resemble real ones as to be indistinguishable from them? (48)

Sec.46. Circumfusa sint: Goer. retains the MSS. sunt on the ground that the clause quanta sint is inserted [Greek: parenthetikos]! Orelli actually follows him. For the phrase cf. 122 circumfusa tenebris. Interrogationibus: cf. I. 5 where I showed that the words interrogatio and conclusio are convertible. I may add that in Sextus pure syllogisms are very frequently called [Greek: eroteseis], and that he often introduces a new argument by [Greek: erotatai kai touto], when there is nothing interrogatory about the argument at all. Dissolvere: [Greek: apolyesthai] in Sext. Occurrere: cf. 44.

Sec.47. Confuse loqui: the mark of a bad dialectician, affirmed of Epicurus in D.F. II. 27. Nulla sunt: on the use of nullus for non in Cic. cf. Madv. Gram. 455 obs. 5. The usage is mostly colloquial and is very common in Plaut. and Terence, while in Cic. it occurs mostly in the Letters. Inaniter: cf. 34. There are two ways in which a sensation may be false, (1) it may come from one really existent thing, but be supposed by the person who feels it to be caused by a totally different thing, (2) it may be a mere [Greek: phantasma] or [Greek: anaplasma tes dianoias], a phantom behind which there is no reality at all. Quae in somnis videantur: for the support given by Stoics to all forms of divination see Zeller 166, De Div. I. 7, etc. Quaerunt: a slight anacoluthon from dicatis above. Quonam modo ... nihil sit omnino: this difficult passage can only be properly explained in connection with 50 and with the general plan of the Academics expounded in 41. After long consideration I elucidate it as follows. The whole is an attempt to prove the proposition announced in 41 and 42 viz. omnibus veris visis adiuncta esse falsa. The criticism in 50 shows that the argument is meant to be based on the assumption known to be Stoic, omnia deum posse. If the god can manufacture (efficere) sensations which are false, but probable (as the Stoics say he does in dreams), why can he not manufacture false sensations which are so probable as to closely resemble true ones, or to be only with difficulty distinguishable from the true, or finally to be utterly indistinguishable from the true (this meaning of inter quae nihil sit omnino is fixed by 40, where see n.)? Probabilia, then, denotes false sensations such as have only a slight degree of resemblance to the true, by the three succeeding stages the resemblance is made complete. The word probabilia is a sort of tertiary predicate after efficere ("to manufacture so as to be probable"). It must not be repeated after the second efficere, or the whole sense will be inverted and this section placed out of harmony with 50. Plane proxime: = quam proxime of 36.

Sec.48. Ipsa per sese: simply = inaniter as in 34, 47, i.e. without the approach of any external object. Cogitatione: the only word in Latin, as [Greek: dianoia] is in Greek, to express our "imagination." Non numquam: so Madv. for MSS. non inquam. Goer. after Manut. wrote non inquiunt with an interrogation at omnino. Veri simile est: so Madv. D.F. III. 58 for sit. The argument has the same purpose as that in the last section, viz to show that phantom sensations may produce the same effect on the mind as those which proceed from realities. Ut si qui: the ut here is merely "as," "for instance," cf. n. on 33. Nihil ut esset: the ut here is a repetition of the ut used several times in the early part of the sentence, all of them alike depend on sic. Lamb. expunged ut before esset and before quicquam. Intestinum et oblatum: cf. Sext. A.M. VII. 241 [Greek: etoi ton ektos e ton en hemin pathon], and the two classes of falsa visa mentioned in n. on 47. Sin autem sunt, etc.: if there are false sensations which are probable (as the Stoics allow), why should there not be false sensations so probable as to be with difficulty distinguishable from the true? The rest exactly as in 47.

Sec.Sec.49—53. Antiochus attacked these arguments as soritae, and therefore faulty (49). The admission of a certain amount of similarity between true and false sensations does not logically lead to the impossibility of distinguishing between the true and the false (50). We contend that these phantom sensations lack that self evidence which we require before giving assent. When we have wakened from the dream, we make light of the sensations we had while in it (51). But, say our opponents, while they last our dreaming sensations are as vivid as our waking ones. This we deny (52). "But," say they, "you allow that the wise man in madness withholds his assent." This proves nothing, for he will do so in many other circumstances in life. All this talk about dreamers, madmen and drunkards is unworthy our attention (53).

Sec.49. Antiochus: Sext. often quotes him in the discussion of this and similar subjects. Ipsa capita: [Greek: auta ta kephalaia]. Interrogationis: the sorites was always in the form of a series of questions, cf. De Div. II. 11 (where Cic. says the Greek word was already naturalised, so that his proposed trans. acervalis is unnecessary), Hortens. fragm. 47, and n. on 92. Hoc vocant: i.e. hoc genus, cf. D.F. III. 70 ex eo genere, quae prosunt. Vitiosum: cf. D.F. IV. 50 ille sorites, quo nihil putatis (Stoici) vitiosius. Most edd. read hos, which indeed in 136 is a necessary em. for MSS. hoc. Tale visum: i.e. falsum. Dormienti: sc. [Greek: tini]. Ut probabile sit, etc.: cf. 47, 48 and notes. Primum quidque: not quodque as Klotz; cf. M.D.F. II. 105, to whose exx. add De Div. II. 112, and an instance of proximus quisque in De Off. II. 75. Vitium: cf. vitiosum above.

Sec.50. Omnia deum posse: this was a principle generally admitted among Stoics at least, see De Div. II. 86. For the line of argument here cf. De Div. II. 106 fac dare deos, quod absurdum est. Eadem: this does not mean that the two sensations are merged into one, but merely that when one of them is present, it cannot be distinguished from the other; see n. on 40. Similes: after this sunt was added by Madv. In suo genere essent: substitute esse viderentur for essent, and you get the real view of the Academic, who would allow that things in their essence are divisible into sharply-defined genera, but would deny that the sensations which proceed from or are caused by the things, are so divisible.

Sec.51. Una depulsio: cf. 128 (omnium rerum una est definitio comprehendendi), De Div. II. 136 (omnium somniorum una ratio est). In quiete: = in somno, a rather poetical usage. Narravit: Goer., Orelli, Klotz alter into narrat, most wantonly. Visus Homerus, etc.: this famous dream of Ennius, recorded in his Annals, is referred to by Lucr. I. 124, Cic. De Rep. VI. 10 (Somn. Scip. c. 1), Hor. Epist. II. 1, 50. Simul ut: rare in Cic., see Madv. D.F. II. 33, who, however, unduly restricts the usage. In three out of the five passages where he allows it to stand, the ut precedes a vowel; Cic. therefore used it to avoid writing ac before a vowel, so that in D.F. II. 33 ut should probably be written (with Manut. and others) for et which Madv. ejects.

Sec.52. Eorumque: MSS. om. que. Dav. wrote ac before eorum, this however is as impossible in Cic. as the c before a guttural condemned in n. on 34. For the argument see n. on 80 quasi vero quaeratur quid sit non quid videatur. Primum interest: for om. of deinde cf. 45, 46. Imbecillius: cf. I. 41. Edormiverunt: "have slept off the effects," cf. [Greek: apobrizein] in Homer. Relaxentur: cf. [Greek: anienai tes orges] Aristoph. Ran. 700, relaxare is used in the neut. sense in D.F. II. 94. Alcmaeonis: the Alcmaeon of Ennius is often quoted by Cic., e.g. D.F. IV. 62.

Sec.53. Sustinet: [Greek: epechei]; see on 94. Aliquando sustinere: the point of the Academic remark lay in the fact that in the state of madness the [Greek: epoche] of the sapiens becomes habitual; he gives up the attempt to distinguish between true and false visa. Lucullus answers that, did no distinction exist, he would give up the attempt to draw it, even in the sane condition. Confundere: so 58, 110, Sext. A.M. VIII. 56 ([Greek: syncheousi ta pragmata]), ib. VIII. 157 ([Greek: syncheomen ton bion]), VIII. 372 ([Greek: holen syncheei ten philosophon zetesin]), Plut. De Communi Notit. adv. Stoicos p. 1077 ([Greek: hos panta pragmata syncheousi]). Utimur: "we have to put up with," so [Greek: chresthai] is used in Gk. Ebriosorum: "habitual drunkards," more invidious than vinolenti above. Illud attendimus: Goer., and Orelli write num illud, but the emphatic ille is often thus introduced by itself in questions, a good ex. occurs in 136. Proferremus: this must apparently be added to the exx. qu. by Madv. on D.F. II. 35 of the subj. used to denote "non id quod fieret factumve esset, sed quod fieri debuerit." As such passages are often misunderstood, I note that they can be most rationally explained as elliptic constructions in which a condition is expressed without its consequence. We have an exact parallel in English, e.g. "tu dictis Albane maneres" may fairly be translated, "hadst thou but kept to thy word, Alban!" Here the condition "if thou hadst kept, etc." stands without the consequence "thou wouldst not have died," or something of the kind. Such a condition may be expressed without si, just as in Eng. without "if," cf. Iuv. III. 78 and Mayor's n. The use of the Greek optative to express a wish (with [Greek: ei gar], etc., and even without [Greek: ei]) is susceptible of the same explanation. The Latin subj. has many such points of similarity with the Gk. optative, having absorbed most of the functions of the lost Lat. optative. [Madv. on D.F. II. 35 seems to imply that he prefers the hypothesis of a suppressed protasis, but as in his Gram. 351 b, obs. 4 he attempts no elucidation, I cannot be certain.]

Sec.Sec.54—63. Summary. The Academics fail to see that such doctrines do away with all probability even. Their talk about twins and seals is childish (54). They press into their service the old physical philosophers, though ordinarily none are so much ridiculed by them (55). Democritus may say that innumerable worlds exist in every particular similar to ours, but I appeal to more cultivated physicists, who maintain that each thing has its own peculiar marks (55, 56). The Servilii were distinguished from one another by their friends, and Delian breeders of fowls could tell from the appearance of an egg which hen had laid it (56, 57). We however, do not much care whether we are able to distinguish eggs from one another or not. Another thing that they say is absurd, viz. that there may be distinction between individual sensations, but not between classes of sensations (58). Equally absurd are those "probable and undisturbed" sensations they profess to follow. The doctrine that true and false sensations are indistinguishable logically leads to the unqualified [Greek: epoche] of Arcesilas (59). What nonsense they talk about inquiring after the truth, and about the bad influence of authority! (60). Can you, Cicero, the panegyrist of philosophy, plunge us into more than Cimmerian darkness? (61) By holding that knowledge is impossible you weaken the force of your famous oath that you "knew all about" Catiline. Thus ended Lucullus, amid the continued wonder of Hortensius (62, 63). Then Catulus said that he should not be surprised if the speech of Lucullus were to induce me to change my view (63).

Sec.54. Ne hoc quidem: the common trans. "not even" for "ne quidem" is often inappropriate. Trans. here "they do not see this either," cf. n. on I. 5. Habeant: the slight alteration habeat introduced by Goer. and Orelli quite destroys the point of the sentence. Quod nolunt: cf. 44. An sano: Lamb. an ut sano, which Halm approves, and Baiter reads. Similitudines: cf. 84—86. The impossibility of distinguishing between twins, eggs, the impressions of seals, etc. was a favourite theme with the sceptics, while the Stoics contended that no two things were absolutely alike. Aristo the Chian, who maintained the Stoic view, was practically refuted by his fellow pupil Persaeus, who took two twins, and made one deposit money with Aristo, while the other after a time asked for the money back and received it. On this subject cf. Sextus A.M. VII. 408—410. Negat esse: in phrases like this Cic. nearly always places esse second, especially at the end of a clause. Cur eo non estis contenti: Lucullus here ignores the question at issue, which concerned the amount of similarity. The dogmatists maintained that the similarity between two phenomena could never be great enough to render it impossible to guard against mistaking the one for the other, the sceptics argued that it could. Quod rerum natura non patitur: again Lucullus confounds essential with phenomenal difference, and so misses his mark; cf. n. on 50. Nulla re differens: cf. the nihil differens of 99, the substitution of which here would perhaps make the sentence clearer. The words are a trans. of the common Gk. term [Greek: aparallaktos] (Sext. A.M. VII. 252, etc.). Ulla communitas: I am astonished to find Bait. returning to the reading of Lamb. nulla after the fine note of Madv. (Em. 154), approved by Halm and other recent edd. The opinion maintained by the Stoics may be stated thus suo quidque genere est tale, quale est, nec est in duobus aut pluribus nulla re differens ulla communitas ([Greek: oude hyparchei epimige aparallaktos]). This opinion is negatived by non patitur ut and it will be evident at a glance that the only change required is to put the two verbs (est) into the subjunctive. The change of ulla into nulla is in no way needed. Ut [sibi] sint: sibi is clearly wrong here. Madv., in a note communicated privately to Halm and printed by the latter on p. 854 of Bait. and Halm's ed of the philosophical works, proposed to read nulla re differens communitas visi? Sint et ova etc. omitting ulla and ut and changing visi into sibi (cf. Faber's em. novas for bonas in 72). This ingenious but, as I think, improbable conj. Madv. has just repeated in the second vol. of his Adversaria. Lamb. reads at tibi sint, Dav. at si vis, sint, Christ ut tibi sint, Bait. ut si sint after C.F.W. Muller, I should prefer sui for sibi (SVI for SIBI). B is very frequently written for V in the MSS., and I would easily slip in. Eosdem: once more we have Lucullus' chronic and perhaps intentional misconception of the sceptic position; see n. on 50. Before leaving this section, I may point out that the [Greek: epimige] or [Greek: epimixia ton phantasion] supplies Sext. with one of the sceptic [Greek: tropoi], see Pyrrh. Hyp. I. 124.

Sec.55. Irridentur: the contradictions of physical philosophers were the constant sport of the sceptics, cf. Sext. A.M. IX. 1. Absolute ita paris: Halm as well as Bait. after Christ, brackets ita; if any change be needed, it would be better to place it before undique. For this opinion of Democr. see R. and P. 45. Et eo quidem innumerabilis: this is the quite untenable reading of the MSS., for which no satisfactory em. has yet been proposed, cf. 125. Nihil differat, nihil intersit: these two verbs often appear together in Cic., e.g.D.F. III. 25.

Sec.56. Potiusque: this adversative use of que is common with potius, e.g.D.F. I. 51. Cf. T.D. II. 55 ingemescere nonnum quam viro concessum est, idque raro, also ac potius, Ad Att. I. 10, etc. Proprietates: the [Greek: idiotetes] or [Greek: idiomata] of Sextus, the doctrine of course involves the whole question at issue between dogmatism and scepticism. Cognoscebantur: Dav. dignoscebantur, Walker internoscebantur. The MSS. reading is right, cf. 86. Consuetudine: cf. 42, "experience". Minimum: an adverb like summum.

Sec.57. Dinotatas: so the MSS., probably correctly, though Forc. does not recognise the word. Most edd. change it into denotatas. Artem: [Greek: technen], a set of rules. In proverbio: so venire in proverbium, in proverbii usum venire, proverbii locum obtinere, proverbii loco dici are all used. Salvis rebus: not an uncommon phrase, e.g. Ad Fam. IV. 1. Gallinas: cf. fragm. 19 of the Acad. Post. The similarity of eggs was discussed ad nauseam by the sceptics and dogmatists. Hermagoras the Stoic actually wrote a book entitled, [Greek: oi skopia] (egg investigation) [Greek: e peri sophisteias pros Akademaikous], mentioned by Suidas.

Sec.58. Contra nos: the sense requires nos, but all Halm's MSS. except one read vos. Non internoscere: this is the reading of all the MSS., and is correct, though Orelli omits non. The sense is, "we are quite content not to be able to distinguish between the eggs, we shall not on that account be led into a mistake for our rule will prevent us from making any positive assertion about the eggs." Adsentiri: for the passive use of this verb cf. 39. Par est: so Dav. for per, which most MSS. have. The older edd. and Orelli have potest, with one MS. Quasi: the em. of Madv. for the quam si of the MSS. Transversum digitum: cf. 116. Ne confundam omnia: cf. 53, 110. Natura tolletur: this of course the sceptics would deny. They refused to discuss the nature of things in themselves, and kept to phenomena. Intersit: i.e. inter visa. In animos: Orelli with one MS. reads animis; if the MSS. are correct the assertion of Krebs and Allgayer (Antibarbarus, ed. 4) "imprimere wird klas sisch verbunden in aliqua re, nicht in aliquam rem," will require modification. Species et quasdam formas: [Greek: eide kai gene], quasdam marks the fact that formas is a trans. I have met with no other passage where any such doctrine is assigned to a sceptic. As it stands in the text the doctrine is absurd, for surely it must always be easier to distinguish between two genera than between two individuals. If the non before vos were removed a better sense would be given. It has often been inserted by copyists when sed, tamen, or some such word, comes in the following clause, as in the famous passage of Cic Ad Quintum Fratrem, II. 11, discussed by Munro, Lucr. p. 313, ed. 3.

Sec.59. Illud vero perabsurdum: note the omission of est, which often takes place after the emphatic pronoun. Impediamini: cf. n. on 33. A veris: if visis be supplied the statement corresponds tolerably with the Academic belief, if rebus be meant, it is wide of the mark. Id est ... retentio: supposed to be a gloss by Man., Lamb., see however nn. on I. 6, 8. Constitit: from consto, not from consisto cf. 63 qui tibi constares. Si vera sunt: cf. 67, 78, 112, 148. The nonnulli are Philo and Metrodorus, see 78. Tollendus est adsensus: i.e. even that qualified assent which the Academics gave to probable phenomena. Adprobare: this word is ambiguous, meaning either qualified or unqualified assent. Cf. n. on 104. Id est peccaturum: "which is equivalent to sinning," cf. I. 42. Iam nimium etiam: note iam and etiam in the same clause.

Sec.60. Pro omnibus: note omnibus for omnibus rebus. Ista mysteria: Aug. Contra Ac. III. 37, 38 speaks of various doctrines, which were servata et pro mysteriis custodita by the New Academics. The notion that the Academic scepticism was merely external and polemically used, while they had an esoteric dogmatic doctrine, must have originated in the reactionary period of Metrodorus (of Stratonice), Philo, and Antiochus, and may perhaps from a passage of Augustine, C. Ac. III. 41 (whose authority must have been Cicero), be attributed to the first of the three (cf. Zeller 534, n.). The idea is ridiculed by Petrus Valentia (Orelli's reprint, p. 279), and all succeeding inquirers. Auctoritate: cf. 8, 9. Utroque: this neuter, referring to two fem. nouns, is noticeable, see exx. in Madv. Gram. 214 c.

Sec.61. Amicissimum: "because you are my dear friend". Commoveris: a military term, cf. De Div. II. 26 and Forc., also Introd. p. 53. Sequere: either this is future, as in 109, or sequeris, the constant form in Cic. of the pres., must be read. Approbatione omni: the word omni is emphatic, and includes both qualified and unqualified assent, cf. 59. Orbat sensibus: cf. 74, and D.F. I. 64, where Madv. is wrong in reproving Torquatus for using the phrase sensus tolli, on the ground that the Academics swept away not sensus but iudicium sensuum Cimmeriis. Goer. qu. Plin. N.H. III. 5, Sil. Ital. XII. 131, Festus, s.v. Cimmerii, to show that the town or village of Cimmerium lay close to Bauli, and probably induced this mention of the legendary people. Deus aliquis: so the best edd. without comment, although they write deus aliqui in 19. It is difficult to distinguish between aliquis and aliqui, nescio quis and nescio qui, si quis and si qui (for the latter see n. on 81). As aliquis is substantival, aliqui adjectival, aliquis must not be written with impersonal nouns like terror (T.D. IV. 35, V. 62), dolor (T.D. I. 82, Ad Fam. VII. 1, 1), casus (De Off. III. 33). In the case of personal nouns the best edd. vary, e.g. deus aliqui (T.D. I. 23, IV. 35), deus aliquis (Lael. 87, Ad Fam. XIV. 7, 1), anularius aliqui (86 of this book), magistratus aliquis (In Verr. IV. 146). With a proper name belonging to a real person aliquis ought to be written (Myrmecides in 120, see my n.). Dispiciendum: not despiciendum, cf. M.D.F. II. 97, IV. 64, also De Div. II. 81, verum dispicere. Iis vinculis, etc. this may throw light on fragm. 15 of the Acad. Post., which see.

Sec.62. Motum animorum: n. on 34. Actio rerum: here actio is a pure verbal noun like [Greek: praxis], cf. De Off. I. 83, and expressions like actio vitae (N.D. I. 2), actio ullius rei (108 of this book), and the similar use of actus in Quintilian (Inst. Or. X. 1, 31, with Mayor's n.) Iuratusque: Bait. possibly by a mere misprint reads iratus. Comperisse: this expression of Cic., used in the senate in reference to Catiline's conspiracy, had become a cant phrase at Rome, with which Cic. was often taunted. See Ad Fam. V. 5, 2, Ad Att. I. 14, 5. Licebat: this is the reading of the best MSS., not liquebat, which Goer., Kl., Or. have. For the support accorded by Lucullus to Cic. during the conspiracy see 3, and the passages quoted in Introd. p. 46 with respect to Catulus, in most of which Lucullus is also mentioned.

Sec.63. Quod ... fecerat, ut: different from the constr. treated by Madv. Gram. 481 b. Quod refers simply to the fact of Lucullus' admiration, which the clause introduced by ut defines, "which admiration he had shown ... to such an extent that, etc." Iocansne an: this use of ne ... an implies, Madv. says (on D.F. V. 87), more doubt than the use of ne alone as in vero falsone. Memoriter: nearly all edd. before Madv. make this mean e memoria as opposed to de scripto; he says, "laudem habet bonae et copiosae memoriae" (on D.F. I. 34). See Krebs and Allgayer in the Antibarbarus, ed. 4. Censuerim: more modest than censeo, see Madv. Gram. 380. Tantum enim non te modo monuit: edd. before Madv., seeing no way of taking modo exc. with non, ejected it. Madv. (Em. 160) retains it, making it mean paulo ante. On the other hand, Halm after Christ asserts that tantum non = [Greek: monon ou] occurs nowhere else in Cic. Bait. therefore ejects non, taking tantum as hoc tantum, nihil praeterea. Livy certainly has the suspected use of tantum non. Tribunus: a retort comes in 97, 144. Antiochum: cf. I. 13. Destitisse: on the difference between memini followed by the pres. and by the perf. inf. consult Madv. Gram. 408 b, obs. 2.

Sec.Sec.64—71. Summary. Cic. much moved thus begins. The strength of Lucullus argument has affected me much, yet I feel that it can be answered. First, however, I must speak something that concerns my character (64). I protest my entire sincerity in all that I say, and would confirm it by an oath, were that proper (65). I am a passionate inquirer after truth, and on that very account hold it disgraceful to assent to what is false. I do not deny that I make slips, but we must deal with the sapiens, whose characteristic it is never to err in giving his assent (66). Hear Arcesilas' argument: if the sapiens ever gives his assent he will be obliged to opine, but he never will opine therefore he never will give his assent. The Stoics and Antiochus deny the first of these statements, on the ground that it is possible to distinguish between true and false (67). Even if it be so the mere habit of assenting is full of peril. Still, our whole argument must tend to show that perception in the Stoic sense is impossible (68). However, a few words first with Antiochus. When he was converted, what proof had he of the doctrine he had so long denied? (69) Some think he wished to found a school called by his own name. It is more probable that he could no longer bear the opposition of all other schools to the Academy (70). His conversion gave a splendid opening for an argumentum ad hominem (71).

Sec.64. Quadam oratione: so Halm, also Bait. after the best MSS., not quandam orationem as Lamb., Orelli. De ipsa re: cf. de causa ipsa above. Respondere posse: for the om. of me before the infin, which has wrongly caused many edd. either to read respondere (as Dav., Bait.) or to insert me (as Lamb.), see n. on I. 7.

Sec.65. Studio certandi: = [Greek: philoneikia]. Pertinacia ... calumnia: n. on 14. Iurarem: Cic. was thinking of his own famous oath at the end of his consulship.

Sec.66. Turpissimum: cf. I. 45, N.D. I. 1. Opiner: opinio or [Greek: doxa] is judgment based on insufficient grounds. Sed quaerimus de sapiente: cf. 115, T.D. IV. 55, 59 also De Or. III. 75 non quid ego sed quid orator. Magnus ... opinator: Aug. Contra Acad. III. 31 qu. this passage wrongly as from the Hortensius. He imitates it, ibid. I. 15 magnus definitor. Qua fidunt, etc.: these lines are part of Cic.'s Aratea, and are quoted in N.D. II. 105, 106. Phoenices: the same fact is mentioned by Ovid, Fasti III. 107, Tristia IV. 3, 1. Sed Helicen: the best MSS. om. ad, which Orelli places before Helicen. Elimatas: the MSS. are divided between this and limatas. Elimare, though a very rare word occurs Ad Att. XVI. 7, 3. Visis cedo: cf. n. on 38. Vim maximam: so summum munus is applied to the same course of action in D.F. III. 31. Cogitatione: "idea". Temeritate: cf. I. 42, De Div. I. 7, and the charge of [Greek: propeteia] constantly brought against the dogmatists by Sext. Praepostere: in a disorderly fashion, taking the wrong thing first.

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

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

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

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

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

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

Sec.72. De antiquis philosophis: on account of the somewhat awkward constr. Lamb. read antiquos philosophos. Popularis: cf. 13. Res non bonas: MSS. om. non, which Or. added with two very early editions. Faber ingeniously supposed the true reading to be novas, which would be written nobas, and then pass into bonas. Nivem nigram: this deliverance of Anaxagoras is very often referred to by Sextus. In P.H. I. 33 he quotes it as an instance of the refutation of [Greek: phainomena] by means of [Greek: nooumena], "[Greek: Anaxagoras toi leuken einai ten chiona, anetithei hoti chion estin hydor pepegos to de hydor esti melan kai he chion ara melaina]." There is an obscure joke on this in Ad Qu. Fratrem II. 13, 1 risi nivem atram ... teque hilari animo esse et prompto ad iocandum valde me iuvat. Sophistes: here treated as the demagogue of philosophy. Ostentationis: = [Greek: epideixeos].

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

Sec.74. Furere: cf. 14. Orbat sensibus: cf. 61, and for the belief of Empedocles about the possibility of [Greek: episteme] see the remarks of Sextus A.M. VII. 123—4 qu. R. and P. 107, who say "patet errare eos qui scepticis adnumerandum Empedoclem putabant." Sonum fundere: similar expressions occur in T.D. III. 42, V. 73, D.F. II. 48. Parmenides, Xenophanes: these are the last men who ought to be charged with scepticism. They advanced indeed arguments against sense-knowledge, but held that real knowledge was attainable by the reason. Cf. Grote, Plato I. 54, Zeller 501, R. and P. on Xenophanes and Parmenides. Minus bonis: Dav. qu. Plut. De Audit. 45 A, [Greek: mempsaito d' an tis Parmenidou ten stichopoiian]. Quamquam: on the proper use of quamquam in clauses where the verb is not expressed see M.D.F. V. 68 and cf. I. 5. Quasi irati: for the use of quasi = almost cf. In Verr. Act. I. 22, Orat. 41. Aiebas removendum: for om. of esse see n. on I. 43. Perscripti sunt: cf. n. on I. 16. Scire se nihil se scire: cf. I. 16, 44. The words referred to are in Plat. Apol. 21 [Greek: eoika goun toutou smikroi tini autoi toutoi sophoteros einai, hoti a me oida oude oiomai eidenai], a very different statement from the nihil sciri posse by which Cic. interprets it (cf. R. and P. 148). That [Greek: episteme] in the strict sense is impossible, is a doctrine which Socrates would have left to the Sophists. De Platone: the doctrine above mentioned is an absurd one to foist upon Plato. The dialogues of search as they are called, while exposing sham knowledge, all assume that the real [Greek: episteme] is attainable. Ironiam: the word was given in its Greek form in 15. Nulla fuit ratio persequi: n. on 17.

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

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

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

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

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

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

Sec.80. Hoc est verum esse: Madv. Em. 177 took verum as meaning fair, candid, in this explanation I concur. Madv., however, in his critical epistle to Orelli p. 139 abandoned it and proposed virum esse, a very strange em. Halm's conj. certum esse is weak and improbable. Importune: this is in one good MS. but the rest have importata, a good em. is needed, as importune does not suit the sense of the passage. Negat ... torsisset: for the tenses cf. 104 exposuisset, adiungit. Cum oculum torsisset: i.e. by placing the finger beneath the eye and pressing upwards or sideways. Cf. Aristot. Eth. Eud. VII. 13 (qu. by Dav.) [Greek: ophthalmous diastrepsanta hoste duo to hen phanenai]. Faber qu. Arist. Problemata XVII. 31 [Greek: dia ti eis to plagion kinousi ton ophthalmon ou (?) phainetai duo to hen]. Also ib. XXXI. 3 inquiring the reason why drunkards see double he says [Greek: tauto touto gignetai kai ean tis katothen piese ton ophthalmon]. Sextus refers to the same thing P.H. I. 47, A.M. VII. 192 ([Greek: ho parapiesas ton ophthalmon]) so Cic. De Div. II. 120. Lucretius gives the same answer as Timagoras, propter opinatus animi (IV. 465), as does Sext. A.M. VII. 210 on behalf of Epicurus. Sed hic: Bait. sit hic. Maiorum: cf. 143. Quasi quaeratur: Carneades refused to discuss about things in themselves but merely dealt with the appearances they present, [Greek: to gar alethes kai to pseudes en tois pragmasi synechorei] (Numen in Euseb. Pr. Eu. XIV. 8). Cf. also Sext. P.H. I. 78, 87, 144, II. 75. Domi nascuntur: a proverb used like [Greek: glauk' es' Athenas] and "coals to Newcastle," see Lorenz on Plaut. Miles II. 2, 38, and cf. Ad Att. X. 14, 2, Ad Fam. IX. 3. Deus: cf. 19. Audiret ... ageret: MSS. have audies ... agerent. As the insertion of n in the imp. subj. is so common in MSS. I read ageret and alter audies to suit it. Halm has audiret ... ageretur with Dav., Bait. audiet, egerit. Ex hoc loco video ... cerno: MSS. have loco cerno regionem video Pompeianum non cerno whence Lipsius conj. ex hoc loco e regione video. Halm ejects the words regionem video, I prefer to eject cerno regionem. We are thus left with the slight change from video to cerno, which is very often found in Cic., e.g. Orat. 18. Cic. sometimes however joins the two verbs as in De Or. III. 161. O praeclarum prospectum: the view was a favourite one with Cic., see Ad Att. I. 13, 5.

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

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

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

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

Sec.85. Quod non est: = qu. n. e. id quod esse videtur. Sui generis: cf. 50, 54, 56. Nullum esse pilum, etc.: a strong expression of this belief is found in Seneca Ep.. 113, 13, qu. R. and P. 380. Note the word Stoicum; Lucullus is of course not Stoic, but Antiochean. Nihil interest: the same opinion is expressed in 40, where see my note. Visa res: Halm writes res a re, it is not necessary, however, either in Gk. or Lat. to express both of two related things when a word is inserted like differat here, which shows that they are related. Cf. the elliptic constructions in Gk. with [Greek: homoion, metaxy, mesos], 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 [Greek: glypheion], 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.

Sec.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."

Sec.87. Scilicet: Germ. "naturlich." Fabricata sit: cf. 30, 119, 121 and N.D. I. 19. Ne modo: for modo ne, a noticeable use. Physicis: probably neut. Contra sensus: he wrote both for and against [Greek: synetheia]; 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: [Greek: daimonie phthisei se to son menos]. From Diog. IV. 62 we learn that he thus parodied the line qu. in n. on 75, [Greek: ei me gar en Chrysippos ouk an en ego].

Sec.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 [Greek: tropoi], i.e. [Greek: ho peri tas peristaseis]; 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.

Sec.89. Quisquam: for the use of this pronoun in interrogative sentences cf. Virg. Aen. I. 48 with the FileOutputStreams of Wagner and Conington. Tam certa putat: so Sextus A.M. VII. 61 points out that Protagoras must in accordance with his doctrine [Greek: panton metron anthropos] hold that the [Greek: memenos] is the [Greek: kriterion ton en maniai phainomenon]. Video, video te: evidently from a tragedy whose subject was [Greek: Aias mainomenos], 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 [Greek: ho goun Herakles maneis kai labon phantasian apo ton idion paidon hos Eurystheos, ten akolouthon praxin tautei te phantasiai synepsen. akolouthon de en to tous tou echthrou paidas anelein, hoper kai epoiesen.] 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: [Greek: akersekomes], "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.

Sec.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.

Sec.Sec.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).

Sec.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 [Greek: physike], not for [Greek: dialektike]. Quod sit summum bonum: not [Greek: dialektike] but [Greek: ethike] must decide this. Quae coniunctio: etc. so Sext. often opposes [Greek: symploke] or [Greek: synemmenon] to [Greek: diezeugmenon], 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: [Greek: amphibolon], on which see P.H. II. 256, Diog VII. 62. Quid sequatur: [Greek: to akolouthon], 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 [Greek: eautou estai ekkalyptikon]. 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.

Sec.92. Nata sit: cf. 28, 59. Loquendi: the Stoic [Greek: logike], it must be remembered, included [Greek: rhetorike]. Concludendi: [Greek: tou symperainein] or [Greek: syllogizesthai]. Locum: [Greek: topon] 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 [Greek: kata smikron] 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.

Sec.93. Frangite: in later Gk. generally [Greek: apolyein]. 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 [Greek: ta pentekonta oliga estin, ta myria oliga estin], also Diog. VII. 82 [Greek: hesychazein] the advice is quoted in Sext. P.H. II. 253 ([Greek: dein histasthai kai epechein]), A.M. VII. 416 ([Greek: ho sophos stesetai kai hesychasei]). 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 [Greek: to hesychazein] (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.

Sec.94. Ut agitator: see the amusing letter to Atticus XIII. 21, in which Cic. discusses different translations for the word [Greek: epechein], and quotes a line of Lucilius sustineat currum ut bonu' saepe agitator equosque, adding semperque Carneades [Greek: probolen] pugilis et retentionem aurigae similem facit [Greek: epoche]. Aug. Contra Ac. trans. [Greek: epoche] 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.

Sec.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. [Greek: axioma]: "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 [Greek: axioma], 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: [Greek: apora] 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 [Greek: alytos] by indissolutus and indissolubilis indifferently. Imperceptus, which one would expect, is found in Ovid.

Sec.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 [Greek: protos logos anapodeiktos] of the Stoic logic ran thus [Greek: ei hemera esti, phos estin ... alla men hemera estin phos ara estin] (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 [Greek: phos] and [Greek: hemera] into one word, or that of Zeller (114, note). These arguments are called [Greek: monolemmatoi] (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. [Greek: eikein]; n. on 66. Conexi: = [Greek: synemmenon], cf. Zeller 109. This was the proper term for the hypothetical judgment. Superius: the [Greek: synemmenon] consists of two parts, the hypothetical part and the affirmative—called in Greek [Greek: hegoumenon] and [Greek: legon]; if one is admitted the other follows of course.

Sec.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 [Greek: oligorein], merely to neglect or pass by. Effabimur; cf. effatum above. Hermarchus: not Hermachus, as most edd.; see M.D.F. II. 96. Diiunctum: [Greek: diezeugmenon], 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 [Greek: bradys] 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: = [Greek: diezeugmenon ex enantion].

Sec.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 [Greek: men] and [Greek: de], 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.

Sec.Sec.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).

Sec.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."

Sec.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 [Greek: katalepsis]? 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 [Greek: hemon ho bios anatetrammenos an eie], Sext. A.M. VIII. 157 [Greek: syncheomen ton bion]. 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.

Sec.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 [Greek: homoiomereiai] 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.

Sec.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 [Greek: ou gar apo drios essi palaiphatou oud' apo petres]. Neque tamen habere: i.e. se putat. For the sudden change from oratio recta to obliqua cf. 40 with n. Percipiendi notam: = [Greek: charaktera tes synktatheseos] 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.

Sec.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.

Sec.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.

Sec.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 [Greek: epoche], 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.

Sec.105. Lucem eripimus: cf. 30.

Sec.Sec.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).

Sec.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 [Greek: anerithmon gelasma] 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.

Sec.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 [Greek: mneme] and [Greek: noesis] 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.

Sec.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."

Sec.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. [Greek: katalepsis], cf. also Stobaeus I. 41, 25 [Greek: aisthetike gar phantasia synkatathesis esti]. 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: [Greek: propeteian, eikaioteta].

Sec.109. In navigando: cf. 100. In conserendo: Guretus interprets "[Greek: en to phytyesthai ton agron]," 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."

Sec.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 [Greek: diabebaiountai ta pragmata einai akatalepta], 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.

Sec.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.

Sec.Sec.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).

Sec.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.