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.
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--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).
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 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 is taken in 81.
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 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 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.
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 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 _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.
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 which would be much nearer the MSS.; cf. Lucr. I. 734 _inferiores partibus egregie multis multoque minores_. _Tale verum_: _visum_ omitted as in 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 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.
§115. _Qui sibi cum oratoribus...rexisse_: so Cic. vary often speaks of bonos_: Cic. often speaks of them and of Epicurus in this patronising way; 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).
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 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 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_ 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 _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.
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.
this is opposed to _infinita_ in _Topica_ 79, so _definire_ is used for 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 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 etc. _Mundum sapientem_: for this Stoic doctrine see _N.D._ I. 84, II. 32, 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.
applying this criticism to the works of Aristotle which we possess. _Nulla 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 marks a very slight contrast, there is no need to read _et_, as Halm.
_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, 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 the sense of "a great task," is equally so, cf. _T.D._ III. 79, 84, _Orat._ cf. I. 45. Aug. _Cont. Ac._ II. 12, III. 1 imitates this passage.
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 §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. 19 where his famous line ‛αιμα γαρ ανθρωποις περικαρδιον εστι νοημα is translated, see R. and P. 124. _Ut Xenocrates_: some edd. read 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 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.
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.
_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.
_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.
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.